Catena Aurea - JOHN

Thomas Aquinas Catena Aurea in Ioannem GOSPEL OF SAINT JOHN
TranslatedbyJohnHenryNewman exceptProoemiumandbracketedportionsbyJosephKenny,O.P. CONTENTS *1* *2* *3* *4* *5* *6* *7* *8* *9* *10* *11* *12* *13* *14* *15* *16* *17* *18* *19* *20* *21* Vidi dominum sedentem super solium excelsum et elevatum et plena erat domus amaiestateeius eteaquaesubipsoerant,replebant templum. IsawtheLordsittingonahighand exalted throne and the housewas fullofhismajesty,andhistrainfilled thetemple.(Isaiah6:1)
Glossa: Divinae visionis sublimitateillustratus Isaiasprophetadixitvididominumsedentemet cetera. Hieronymus, super Isaiam. Quis sit iste dominus qui videtur, in Evangelista Ioanne
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Gloss: Isaiah, enlightened by the sublimity of the divine vision, said: "I saw the Lordsitting" etc. WhoisthatLordwhoisseen,welearnfullyin theEvangelistJohn,whosaid,ThussaidIsaiah,
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plenius discimus, qui ait: haec dixit Isaias, quando vidit gloriam Dei, et locutus estdeeo: hauddubiumquinChristumsignificet. Glossa: Unde ex verbis istis materia huius Evangelii,quodsecundumIoannemdescribitur, designatur. Ex Eccles. Hist. Quia enim nativitatem salvatoris secundum carnem velMatthaeus,vel Lucas descripserant, reticuit hic Ioannes, et a theologia atque ab ipsa eius divinitatesumit exordiumquaeparssinedubioipsiveluteximio perspiritumsanctumreservataest. Alcuinus: Unde cum omnibus divinae Scripturae paginis Evangelium excellat, quia quodlexetprophetaefuturumpraedixerunt,hoc completum dicit Evangelium inter ipsosautem Evangeliorum scriptores Ioannes eminet in divinorum mysteriorum profunditate: qui a tempore dominicae ascensionis per annos sexaginta quinque verbum Dei absque adminiculoscribendiusqueadultimaDomitiani tempora praedicavit sed post occisionem Domitiani, cum, Nerva permittente, de exilio rediisset Ephesum, compulsus ab episcopis Asiae, de coaeterna patri divinitate Christi
when he saw the glory of God, andspokeof himnodoubthemeantChrist.
Gloss:Thusfromthosewordsthematterofthis GospelaccordingtoJohnisdesignated.
Eusebius, Ecclesiastical History: Because Matthew and Luke described the birth ofthe Savior according to the flesh, John was silent about that, and begins with theology andfrom hisdivinity.Thataspectnodoubtwasreserved forthisoutstandingmanbytheHolySpirit. Alcuin: Since the Gospel isthe summit of all Scriptur, John excels among the writers ofthe gospels in treating the depths of the divine mysteries. He preached the word of God without any writing from the time of theLord's Ascension for 65 years, until the endo ofthe reign of Domitian. But, after Domitian was killed,withthepermissionofNerva,hereturned from exile to Ephesus, the bishops of Asia compelled him to write against the heretics about the divinity of Christ which iscoeternal withtheFather,againstthehereticswhodenied that Christ existed before Mary. Therefore,
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scripsit adversus haereticos, quiChristumante Mariam fuisse negabant. Unde merito infigura quattuor animalium aquilae volanticomparatur, quae volat altius cunctis avibus, etsolisradios irreverberatisaspicitluminibus. Augustinus in Ioannem: Transcendit enim Ioannes omnia cacumina terrarum, transcendit omnes campos aeris, transcendit omnes altitudinessiderum,transcenditomneschoroset legiones Angelorum: nisi enim transcenderet ista omnia quae creata sunt, nonperveniretad eumperquemfactasuntomnia. Augustinus, de Cons. Evang.Ex quo intelligi datur, si diligenter advertas, tresEvangelistas temporalia facta domini et dicta quae ad informandos mores vitae praesentis maxime valerent, prosecutos, circa activam virtutem fuisse versatos; Ioannem vero facta domini multo pauciora narrantem, dicta vero eius, praesertim quae Trinitatis unitatem et vitae aeternae felicitatem insinuarent, diligentiuset uberiusconscribentem,invirtutecontemplativa commendanda suam intentionem praedicationemque tenuisse. Unde animalia tria, per quae tres alii Evangelistae designantur, sive leo, sive homo,sivevitulus, interragradiuntur:quiatresEvangelistaeinhis
among the four animals, he is deservedly represented by the flying eagle, which flies higherthanallbirds,andlooksatthesun'srays withunshakenvision.
Augustine, on John: John transcends all cornersoftheearth,allfieldsofair,allhightsof thestars,allchoirsandlegionsofangels.Forif hedidnottranscendallthosethingswhichare created, he wold not reach Himthroughwhom allthingsweremade.
Augustine, on the Consistency of the Gospels:Ifyoucarefullyobserve,youcansee thattheotherthreeEvangelistsconcentratedon thosetemporaldeedsandsayingsoftheLord which are most important for livingthepresent life well thus they were concerned with the activelife.ButJohnnarratedmanyfewerevents oftheLord,butputhisenergyintowritingabout hiswords,especiallythosethatteachaboutthe unityoftheTrinityandthehappinessofeternal life. Thus the three animals symbolizingthe otherthreeEvangelists,i.e.,thelion,man,and bull, walk on the earth, because these three Evangelists are most concerned with what Christdidintheflesh,andaboutthecommands
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maxime occupati sunt quae Christusincarne operatusest,etquaepraeceptamortalisvitae exercendaecarnemportantibustradidit;atvero Ioannes supra nubila infirmitatis humanae velut aquila volat, et lucem incommutabilis veritatis acutissimis atque firmissimis oculis cordis intuetur: ipsam enim maxime divinitatem domini, qua patri est aequalis, intendit, eamque praecipue suo Evangelio, quantum inter homines sufficere credidit, commendarecuravit. Glossa: Potest igitur Evangelista Ioannescum Isaia propheta dicere vidi dominumsedentem super solium excelsum et elevatum, inquantum acumine visus sui Christum in divinitatis maiestate regnantem inspexit quae quidem etiam sua natura excelsa est, et superomnia aliaelevata.DicatetiamEvangelistaIoanneset plena erat domus a maiestate eius: quiaper ipsum narrat omnia esse facta, et suolumine omnes homines in hunc mundum venientes illustrari. Dicat etiam quod ea quae subipso erant,replebanttemplumquiadicitverbumcaro factumestetvidimusgloriamquasiunigenitia patre, plenum gratiae et veritatis, secundum quoddeplenitudineeiusnosomnesaccepimus. Sic igitur praemissa verba materiam huius Evangelii continent, in quo ipse Ioannes
whichhegavemortalmenforrightlivinginthis life.John,however,flieslikeaneagleabovethe clouds of human weakness, and looks at the lightofunchangeabletruthwiththesharpestand firmesteyesoftheheart.Forhefocusedmostly onthedivinityoftheLord,inwhichheisequalto theFather,andinhisGospelhepreachedthat as fully as he thought necessary for peopleto understand.
Gloss:TheEvangelistJohncansaywithIsaiah: "I saw the Lord sitting on a high andexalted throne," because by his insight hesawChrist reigning in the majesty of divinity, whichisby nature most high and elevated above allelse. The Evangelist John also could say:"Andthe housewasfullofhismajesty",becausehetells ofHimthroughwhomallthingsweremade,and hesaysthatallmencomingintothisworldare enlightenedbyhislight.Hecouldalsosay:"His train filled the temple," because he says "The Wordbecameflesh,andwesawhisgloryasof theonlybegottenoftheFather,fullofgraceand truth,fromwhosefullnessweallreceived."Thus the preceding words contain the matterofthis Gospel. In it John himself points out theLord sitting on a high throne, when he showsthe
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dominum super solium excelsum sedentem insinuat,divinitatemChristiostendensetterram ab eius maiestate impleri ostendit, dumomnia per eius virtutem in esse producta ostendit, et propriisperfectionibusrepletaetinferioraeius, idest humanitatis mysteria, templum, idest Ecclesiam, replere docet, dum insacramentis humanitatis Christi et gratiam et gloriam fidelibusrepromittit. Chrysostomus, in Ioannem. Quando igitur barbarushicetindisciplinatustalialoquiturquae nullus eorum qui in terra sunt hominumnovit unquam,sihicsolusesset,miraculummagnum esset. Nunc autem cum his et aliudistomaius tribuitargumentum,quodaDeoinspiratasuntei quae dicuntur hic, scilicet quodomnesaudiunt, etsuadetomnibusperomnetempus.Quisergo nonadmirabiturhabitantemineovirtutem? Origenes:IoannesinterpretaturgratiaDei,sive inquoestgratia,velcuidonatumest.Cuiautem theologorumdonatumestitaabsconditasummi boni penetrare mysteria, et sic humanis mentibusintimare?
divintiy of Ghrist. He shows that theearthwas filled with his majesty, when he showsthatall things were made through his power, andare filledwiththeirownperfections.Andheteaches that his train, that is the mysteries of his humanity,fillthetemple,thatistheChurch,when he assures the faithful grace and glory inthe sacramentsofthehumanityofChrist.
Chrysostom, on John: If an uneducated barbarian speaks things that no one onearth everknew,andhealoneknowsit,thatwouldbe a big miracle. But now we have agreater argumentthanthatwhatissaidhereisinspired by God, and that is because all hear,andall believe, over all time. Who then would not admireonewhohassuchpower.
Origen: John menas "grace of God", or one who has or has been given grace. Which theologian has ever been given the abilityto penetratethehiddenmysteriesoftheSupreme Good,andteachthemtohumanminds?
CHAPTER I
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Lectio 1 1, 1a.InthebeginningwastheWord,
Chrysostomus in Ioannem:Omnibusaliis Evangelistis ab incarnatione incipientibus, Ioannes transcurrens conceptionem, nativitatem, educationem, augmentationem, mox de aeterna nobis generatione narrat, dicensinprincipioeratverbum. Augustinus Lib. 83 quaest:QuodGraece logos dicitur, Latine et rationem etverbum significat sed hoc melius verbum interpretatur, ut significetur non solum ad patremrespectus,sedadillaetiamquaeper verbum facta sunt operativa potentia.Ratio autem, etsi nihil per eam fiat, recteratio dicitur. Augustinus in Ioannem: Quotidie autem dicendoverbavilueruntnobis,quiasonando ettranseundoviluerunt.Estverbumetinipso homine quod manet intus: nam sonus procedit ex ore. Est verbum quod vere
CHRYS.WhilealltheotherEvangelistsbeginwith theIncarnation,John,passingovertheConception, Nativity, education, and growth, speaks immediately of the Eternal Generation, saying, In thebeginningwastheWord.
AUG.TheGreekwordlogossignifiesbothWord and Reason. But in this passage it is betterto interpretitWordasreferringnotonlytotheFather, buttothecreationofthingsbytheoperativepower of the Word whereas Reason, though itproduce nothing,isstillrightlycalledReason.
AUG. Words by their daily use, sound, and passage out of us, have becomecommonthings. But there is a word which remains inward,inthe very man himself distinct from the sound which proceedsoutofthemouth.Thereisaword,which
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specialiter dicitur illud quod intelligis de sono,nonipsesonus. Augustinus de Trin:Quisquisautempotest intelligere verbum, non solum antequam sonet,verumetiamantequamsonorumeius imagines cogitatione volvantur, iam potest videre per hoc speculum atque in hoc aenigmate aliquam verbi similitudinem,de quo dictum est in principio erat verbum. Necesse est enim cum id quod scimus loquimur,utexipsascientiaquammemoria tenemus, nascatur verbum, quodeiusmodi sitomninocuiusmodiestillascientiadequa nascitur.Formataquippecogitatioabeare quam scimus, verbum est, quod in corde dicimus quod nec Graecum est, nec Latinum, nec linguae alicuius. Sed cum id opus est in eorum quibusloquimurproferre notitiam, aliquod signum quo significetur assumitur.Proindeverbumquodforissonat, signumestverbiquodintuslatet,cuimagis verbi competit nomen: nam illud quod profertur carnis ore, vox verbi est, verbumque et ipsum dicitur propter illuda quoutforisappareatsumptumest. Basilius: Hoc autem verbum non est humanum verbum. Quomodo enim erat in
istrulyandspirituallythat,whichyouunderstandby thesound,notbeingtheactualsound. Nowwhoevercanconceivethenotionofword,as existingnotonlybeforeitssound,butevenbefore the idea of its sound is formed, may see enigmatically, and as it were in a glass,some similitude of that Word of Which it is said,Inthe beginning was the Word. For when we give expressiontosomethingwhichweknow,theword used is necessarily derived from the knowledge thus retained in the memory, and must beofthe samequalitywiththatknowledge.Forawordisa thoughtformedfromathingwhichweknowwhich word is spoken in the heart, beingneitherGreek nor Latin, nor of any language, though, whenwe want to communicate it to others, some signis assumed by which to express it... Whereforethe wordwhichsoundsexternally,isasignoftheword which lies hid within, to which the name ofword more truly appertains. For that which isutteredby themouthofourflesh,isthevoiceofthewordand is in fact called word, with reference tothatfrom whichitistaken,whenitisdevelopedexternally.
BASIL This Word is not a human word.Forhow was there a human word in the beginning,when
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principio humanum verbum, ultimo loco accipiente homine generationisprincipium? Nonigiturinprincipioverbumerathumanum, sed nec Angelorum: omnis enimcreatura infra saeculorum terminos est, a creatore essendi sumens principium. Sed audi Evangelium decenter: ipsum enim, unigenitumverbumdixit. Chrysostomus in Ioannem:Siautemquis dixerit: cur patrem dimittens, mox nobisde filio loquitur? Quoniam ille quidem manifestus omnibus erat, etsi non ut pater, sed ut Deus, unigenitus autemignorabatur: ideo decenter eam, quae de isto est, cognitionem confestim initio studuit imponere his qui nesciebant eum sed neque patrem in his quae de filio sunt sermonibus tacuit. Propter hoc autem et verbum eum vocavit. Quia enim docturus erat quod hoc verbum unigenitus estfilius Dei ut non passibilem aestimet quis generationem, praeveniens verbi nuncupatione, destruit perniciosam suspicionem, esse ex Deo filium impassibiliterostendens.Secundaveroratio est, quia ea quae sunt patris nobis annuntiare debebat. Non simpliciter vero eum verbum dixit, sed cum articuli
man received his being last of all?Therewasnot then any word of man in the beginning, noryetof Angelsforeverycreatureiswithinthelimitsoftime, havingitsbeginningofexistencefromtheCreator. But what says the Gospel? It calls the OnlyBegottenHimselftheWord.
CHRYS. But why omitting the Father, does he proceedatoncetospeakoftheSon?Becausethe FatherwasknowntoallthoughnotastheFather, yet as God whereas the Only-Begotten wasnot known.Aswasmeetthen,heendeavorsfirstofall toinculcatetheknowledgeoftheSononthosewho knewHimnotthoughneitherindiscoursingonHim, ishealtogethersilentontheFather.Andinasmuch as he was about to teach that the Word was the Only-BegottenSonofGod,thatnoonemightthink thisapossiblegeneration,hemakesmentionofthe Word in the first place, in order to destroythe dangerous suspicion, and show that the Sonwas fromGodimpassibly.Andasecondreasonis,that HewastodeclaretousthethingsoftheFather.But hedoesnotspeakoftheWordsimply,butwiththe additionofthearticle,inordertodistinguishItfrom other words. For Scripture calls Gods lawsand commandments words but this Word is acertain Substance, or Person, an Essence, comingforth
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adiectione, a reliquis ipsum separans. Consuetudo enim est Scripturae verba vocare leges Dei et praecepta: hocautem verbumsubstantiaquaedamest,hypostasis, ens,exipsoproveniensimpassibiliterpatre. Basilius: Quare igitur verbum? Quia impassibiliternatumestquiaestgenerantis imago, totum in seipso generantem demonstrans, nihil inde separans, sed in seipsoperfectumexistens. Augustinus de Trin: Sicut enim scientia nostrailliscientiaeDei,sicnostrumverbum quod nascitur de nostra scientia, dissimile est illi verbo Dei, quod natum estdepatris essentia. Tale est autem, ac sidiceremde patrisscientia,depatrissapientiavel,quod est expressius, de patre scientia, depatre sapientia.VerbumergoDeipatrisunigenitus filius,peromniapatrisimilisetaequalis:hoc enim est omnino quod pater, non tamen pater: quia iste filius, ille pater: ac perhoc novit omnia quae novit pater sed einosse depatreest,sicutesse:nosseenimetesse ibiunumestetideopatri,sicutessenonest a filio, ita nec nosse. Proinde, tamquam seipsum dicens, pater genuit verbumsibi aequale per omnia: non enim seipsum
impassiblyfromtheFatherHimself.
BASIL Wherefore then Word? Because born impassibly, the Image of Him that begat, manifesting all the Father in Himselfabstracting fromHimnothing,butexistingperfectinHimself.
AUG. As our knowledge differs from Gods, so does our word, which arises from ourknowledge, differ from that Word of God, which isbornofthe Fathersessencewemightsay,fromtheFathers knowledge,theFatherswisdom,or,morecorrectly, the Father Who is Knowledge, the Father Whois Wisdom.TheWordofGodthen,theOnly-Begotten SonoftheFather,isinallthingslikeandequalto theFatherbeingaltogetherwhattheFatheris,yet not the Father because the one is the Son, the other the Father. And thereby He knowsallthings whichtheFatherknowsyetHisknowledgeisfrom the Father, even as is His being:forknowingand being are the same with Him and so asthe FathersbeingisnotfromtheSon,soneitherisHis knowing. Wherefore the Father begat theWord equal to Himself in all things as uttering forth
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integreperfectequedixisset,sialiquidminus aut amplius esset in eius verbo quamin seipso. Nostrum autem verbum interius, quod invenimus esse utcumque illi simile, quantum sit etiam dissimile, non pigeat intueri. Est enim verbum mentis nostrae quandoque formabile, nondum formatum, quiddam mentis nostrae, quod hac atque hacvolubiliquadammotioneiactamus,cum a nobis nunc id, nunc illud, sicutinventum fueritveloccurrerit,cogitaturettuncfitverum verbum quando illud quod nos diximus volubili motione iactare, ad id quodscimus pervenit, atque inde formatur, eius omnimodam similitudinem capiens ut quomodo res quaeque scitur, sic etiam cogitetur. Quis non videat quanta sit hic dissimilitudoabilloDeiverbo,quodinforma Dei sic est ut non ante fuerit formabile, posteaformatum,nonaliquandopossitesse informe,sedsitformasimplex,etsimpliciter aequalis ei de quo est? Quapropter ita diciturilludDeiverbum,utDeicogitationon dicaturnealiquidessequasivolubiledicatur in Deo, quod nunc habeat, nunc accipiat formam ut verbum sit, eamque possit amittere, atque informiter quodammodo volutari.
Himself. For had there been more or lessinHis Word than in Himself, He would nothaveuttered Himselffullyandperfectly.Withrespecthoweverto our own inner word, which we find, in whatever sense,tobeliketheWord,letusnotobjecttosee howveryunlikeitisalso.Awordisaformationof ourmindgoingtotakeplace,butnotyetmade,and somethinginourmindwhichwetosstoandfroina slipperycircuitousway,asonethingandanotheris discovered, or occurs to our thoughts. When this, whichwetosstoandfro,hasreachedthesubjectof ourknowledge,andbeenformedtherefrom,whenit hasassumedthemostexactlikenesstoit,andthe conceptionhasquiteansweredtothethingthenwe haveatrueword.Whomaynotseehowgreatthe difference is here from that Word of God, which existsintheFormofGodinsuchwise,thatItcould not have been first going to be formed, and afterwards formed, nor can ever have been unformed, being a Form absolute, andabsolutely equal to Him from Whom It is. Wherefore in speakingoftheWordofGodherenothingissaid aboutthoughtinGodlestweshouldthinktherewas anythingrevolvinginGod,whichmightfirstreceive forminordertobeaWord,andafterwardsloseit, and be canted round and round again in an unformedstate.
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Augustinus de Verb. Dom: Est enim verbum Dei forma quaedam non formata, sed forma omnium formarum, forma incommutabilis, sine lapsu, sine defectu, sine tempore, sine loco, superans omnia, existensinomnibusfundamentumquoddam, inquosunt,etfastigiumsubquosunt. Basilius: Habet autem et verbum nostrum exteriusdiviniverbisimilitudinemquamdam: nam nostrum verbum totam declaratmentis conceptionem: quae namque mente concepimus, ea verbo proferimus. Et quidemcornostrumquasifonsquidamest: verbum vero prolatum quasi quidam rivulus manansexipso. Chrysostomus in Ioannem: Considera etiaminEvangelistaprudentiamspiritualem. Noverat homines id quod antiquius est et quodestanteomniamaximehonoranteset ponentes Deum: propter hoc primum dicit principium:inprincipio,inquit,eratverbum. Origenes in Ioannem: Plura autem sunt signataabhocnomineprincipium.Estenim principium, sicut itineris et longitudinis, secundumillud:initiumboniitinerisiustorum
AUG. Now the Word of God is a Form, nota formation, but the Form of all forms, aForm unchangeable,removedformaccident,fromfailure, from time, from space, surpassing allthings,and existing in all things as a kind of foundation underneath,andsummitabovethem.
BASILYethasouroutwardwordsomesimilarityto theDivineWord.Forourworddeclaresthewhole conceptionofthemindsincewhatweconceivein themindwebringoutinword.Indeedourheartis as it were the source, and the uttered wordthe streamwhichflowstherefrom.
CHRYS. Observe the spiritual wisdom of the Evangelist. He knew that men honoredmostwhat was as most ancient, and that honoring whatis beforeeverythingelse,theyconceivedofitasGod. On this account he mentions first thebeginning, saving,InthebeginningwastheWord. ORIGEN There are many significations of this word beginning. For there is a beginning of a journey, and beginning of a length, accordingto Proverbs, The beginning of the right path istodo
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exercitium. Est autem principium et generationis, iuxta illud: hoc estprincipium creaturae domini. Sed etiam Deum non enormiter asseret aliquis omnium principium. Illud etiam ex quo sicut ex praeiacentemateriaaliafiunt,principiumest penes eos qui credunt illam ingenitam.Est enim principium secundum speciem sicut Christusprincipiumeorumestquisecundum imaginem Dei formati sunt. Est etiam principium disciplinae, secundum illud:cum deberetis esse magistri propter tempus, rursus indigetis ut doceamini quae sunt elementa exordii sermonum Dei. Duplex enimestdocumentiprincipium:hocquidem natura, hoc vero quoad nos ut sidicatur, initium sapientiae fore natura quidem Christum, inquantum sapientia et verbum Dei est quoad nos veroinquantumverbum caro factum est. Tot igitur significatis ad praesens nobis de principio occurrentibus, potest accipi illud ex quo quid estagens. ConditorenimChristusestvelutprincipium, secundum quod sapientia est ut verbumin principio, quasi in sapientia sit. Pluraenim bonadesalvatoredicuntur.Velutigiturvitain verbo est, sic verbum in principio, idestin sapientia erat. Considera vero sipossibile estsecundumhocsignificatumacciperenos principium, prout secundum sapientiam,et
justice. There is a beginning too of acreation, accordingtoJob,Heisthebeginningofthewaysof God. Nor would it be incorrect to say,thatGodis theBeginningofallthings.Thepreexistentmaterial again,wheresupposedtobeoriginal,outofwhich any thing is produced, is considered as the beginning.Thereisabeginningalsoinrespectof form:aswhereChrististhebeginningofthosewho are made according to the image of God. And there is a beginning of doctrine, according to Hebrews When for the time you ought to be teachers,youhaveneedthatoneteachyouagain whichbethefirstprinciplesoftheoraclesofGod. For there are two kinds of beginningofdoctrine: oneinitself,theotherrelativetousasifweshould saythatChrist,inthatHeistheWisdomandWord of God, was in Himself the beginning of wisdom, buttous,inthatHewastheWordincarnate.There being so many significations then of theword,we maytakeitastheBeginningthroughWhom,i.e.the Maker for Christ is Creator as The Beginning,in that He is Wisdom so that the Word is in the beginning, i.e. in Wisdom the Savior being all these excellences at once. As life then is in the Word, so the Word is in the Beginning, that isto say, in Wisdom. Consider then if it bepossible according to this signification to understandthe Beginning, as meaning that all things aremade according to Wisdom, and the patternscontained thereinor,inasmuchastheBeginningoftheSonis
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principium, prout secundum sapientiam,et exempla quae in ea sunt, fiunt omniavel quia principium filii pater est, et principium creaturarum, et omnium entium per illud in principio erat verbum, verbum filium intelligas in principio, idest in patre,dictum fore. Augustinus de Trin: Aut in principio sic dictumestacsidiceretur:anteomnia. Basilius: Praevidit enim spiritus sanctus futurosquosdaminvidentesgloriaeunigeniti, quipraeferrentsophismataadsubversionem auditorum: quia si genitus est, noneratet antequam genitus esset, non erat.Neigitur taliagarrirepraesumant,spiritussanctusait inprincipioeratverbum. Hilarius de Trin: Transeunt tempora, transeunt saecula, tolluntur aetates: pone aliquidquodvolestuaeopinionisprincipium: nontenestempore:eratenimundetractatur. Chrysostomus in Ioannem: Sicut autem quis cum stat in navi secus littus, videt civitates et portus, cum vero eum aliquisin medium pelagi duxerit, a prioribusquidem desistere facit, non tamen alicubi defigit ei
thereinor,inasmuchastheBeginningoftheSonis the Father, the Beginning of all creatures and existences, to understand by the text, In the beginning was the Word, that the Son, theWord, wasintheBeginning,thatis,intheFather.
AUG.Or,Inthebeginning,asifitweresaid,before allthings. BASIL The Holy Ghost foresaw that men would arise, who should envy the glory of theOnlyBegotten,subvertingtheirhearersbysophistryas if because He were begotten, He was notand before He was begotten, he was not. That none mightpresumethentobabblesuchthings,theHoly Ghostsays,InthebeginningwastheWord. HILARYYears,centuries,ages,arepassedover, placewhatbeginningyouwillinyourimagining,you graspitnotintime,forHe,fromWhomitisderived, stillwas. CHRYS.Asthenwhenourshipisnearshore,cities and port pass in survey before us, which onthe openseavanish,andleavenothingwhereontofix theeyesotheEvangelisthere,takinguswithhim inhisflightabovethecreatedworld,leavestheeye
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oculum, ita Evangelista hic super omnem nos ducens creaturam, suspensum dimittit oculum, non dans suspicere aliquemfinem ad superiora: hoc enim in principio erat semperetinfiniteessendisignificativumest. Augustinus de Verb. Dom:Seddicunt:si filius est, natus est hoc fatemur.Adiungunt deinde: si natus est patri filius, eratpater antequam ei filius nasceretur hoc respuit fides. Ergo ait: rationem mihi redde quomodo et filius nasci potuit patri, ut coaevus esset ei a quo natus est.Post patrem enim nascitur filius, utique patri moriturosuccessurus.Similitudinesadhibent de creaturis et nobis laborandum est utet nos inveniamus similitudines earum rerum quasastruimus.Sedquomodopossumusin creatura invenire coaeternum, quando in creatura nil invenimus aeternum? Sed si possuntinvenirihaecduocoaeva,generans etgeneratum,ibiintelligimuscoaeterna.Ipsa quidem sapientia dicta est in Scripturis candor lucis aeternae, dicta est imago patris. Hinc capiamus similitudinem, ut inveniamus coaeva, ex quibus intelligamus coaeterna. Nemo autem dubitat, quod splendordeigneexit.Ponamusergoignem patrem illius splendoris: mox quidem ut
to gaze in vacancy on an illimitable expanse.For thewords,wasinthebeginning,aresignificativeof eternalandinfiniteessence.
AUG.Theysay,however,ifHeistheSon,Hewas born.Weallowit.Theyrejoin:iftheSonwasbornto the Father, the Father was, before the Sonwas borntoHim.ThistheFaithrejects.Thentheysay, explaintoushowtheSoncouldbebornfromthe Father,andyetbecoevalwithHimfromwhomHe is born: for sons are born after their fathers,to succeed them on their death. They adduce analogies from nature and we must endeavor likewise to do the same for our doctrine.Buthow canwefindinnatureacoeternal,whenwecannot findaneternal?However,ifathinggeneratingand athinggeneratedcanbefoundanywherecoeval,it willbeahelptoforminganotionofcoeternals.Now Wisdom herself is called in the Scriptures, the brightness of Everlasting Light, the image of the Father.Hencethenletustakeourcomparison,an from coevals form a notion of coeternals.Nowno onedoubtsthatbrightnessproceedsfromfire:fire thenwemayconsiderthefatherofthebrightness. Presently,whenIlightacandle,atthesameinstant with the fire, brightness arises. Give me thefire without the brightness, and I will with youbelieve
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lucernam accendo, simul cum igne et splendor existit. Da mihi hic ignem sine splendore, et credo tibi patrem sine filio fuisse. Imago existit de speculo, hominis intuentis speculum existit imago mox ut aspector extiterit: sed ille qui inspicit erat antequamaccederetadspeculum.Ponamus ergo aliquid natum super aquam, ut virgultum, aut herbam: nonne cum imagine sua nascitur? Si ergo semper esset virgultum,semperessetetimagodevirgulto. Quod autem de alio est, utique natumest. Potest ergo semper esse generans, et sempercumilloquoddeeonatumest.Sed dicetaliquis:ecceintellexiaeternumpatrem, coaeternum filium tamen sicut effusum splendorem minus igne lucentem, autsicut effusam imaginem minus quam virgultum existentem dicimus. Non, sed aequalitas omnimoda est. Non credo, ait, quia non invenisti similitudinem. Fortassis autem invenimusincreaturaquomodointelligamus filium et coaeternum patri, et nequaquam minoremsednonilludpossumusinvenirein uno genere similitudinum. Iungamus ergo ambo genera: unum unde ipsi dant similitudines, et alterum unde nosdedimus. Dederuntenimillisimilitudinemexhisquae praeceduntur tempore ab his a quibus nascuntur,sicuthomodehominesedtamen
that the Father was without the Son. An imageis producedbyamirror.Theimageexistsassoonas the beholder appears yet the beholder existed beforehecametothemirror.Letussupposethen atwig,orabladeofgrasswhichhasgrownupby thewaterside.Isitnotbornwithitsimage?Ifthere hadalwaysbeenthetwig,therewouldalwayshave been the image proceeding from the twig.And whateverisfromanotherthing,isborn.Sothenthat which generates may be coexistent from eternity withthatwhichisgeneratedfromit.Butsomeone willsayperhaps,Well,Iunderstandnowtheeternal Father, the coeternal Son: yet the Son is like the emitted brightness, which is less brilliant than the fire,ortilereflectedimage,whichislessrealthan thetwig.Notso:thereiscompleteequalitybetween Father and Son. I do not believe, hesaysforyou have found nothing whereto to liken it.However, perhapswecanfindsomethinginnaturebywhich we may understand that the Sonisbothcoeternal with the Father, and in no respect inferior also: though we cannot find any one material of comparison that will be sufficient singly, andmust thereforejointogethertwo,oneofwhichhasbeen employed by our adversaries, the other by ourselves. For they have drawn theircomparison from things which are preceded in time bythe things which they spring from, man, forexample, from man. Nevertheless, man is of the same substancewithman.Wehavetheninthatnativityan
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nascuntur,sicuthomodehominesedtamen homo et homo sunt eiusdemsubstantiae. Laudamus ergo in ista nativitate aequalitatem naturae: deest aequalitas temporis. In illo autem generesimilitudinum quodnosdedimusdesplendoreignisetde imagine virgulti, aequalitatem naturae non invenis,inveniscoaevitatem.Totumergoibi quod hic ex partibus singulis et rebus singulis invenitur et non hoc solumquodin creaturis, totum invenio ibi sedtamquamin creatore. Ex gestis Conc. Ephes:Proptereaalicubi quidem filium appellat patris, alicubi autem verbum nominat, alicubi autemsplendorem vocat Scriptura divina singula horum nominum de ipso dicens, ut intelligas ea quae de Christo dicuntur, esse contra blasphemiam:quiaenimtuusfiliuseiusdem tibinaturaefit,volenssermoostendereunam substantiam patris et filii, dicit filium patris, qui ex eo natus est unigenitus. Deinde quoniam nativitas et filius apud nos ostentationem praebent passionis ideo hunc filium appellat et verbum, impassibilitatem nativitatis eius nomineisto demonstrans. Sed quoniam paterquispiam factus ut homo, indubitanter senior filiosuo demonstraturnehocipsumetiamdedivina
substancewithman.Wehavetheninthatnativityan equalityofnatureanequalityoftimeiswanting.But in the comparison which we have drawn fromthe brightness of fire, and the reflection of a twig, an equalityofnatureyoucostnotfind,oftimeyoulost. IntheGodheadthenthereisfoundasawhole,what here exists in single and separate parts andthat which is in the creation, existing in a manner suitableabletotheCreator.
EX GESTIS CONCILII EPHESINI Wherefore in one place divine Scripture calls Him the Son, in anothertheWord,inanothertheBrightnessofthe Father names severally meant to guard against blasphemy. For, forasmuch as your son is ofthe samenaturewithyourself,theScripturewishingto showthattheSubstanceoftheFatherandtheSon isone,setsforththeSonoftheFather,bornofthe Father, the Only-Begotten. Next, since theterms birth and son, convey the idea of passibleness, thereforeitcallstheSontheWord,declaringbythat name the impassability of His Nativity. But inasmuch as a father with us is necessarily older shallhisson,lestthoushouldthinkthatthisapplied to the Divine nature as well, it calls theOnlyBegotten the Brightness of the Father for brightness, though arising from the sun, is not
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naturaputares,splendoremvocatunigenitum patris: splendor enim nascitur quidem ex sole, non autem intelligitur sole posterior. Coexistereergosemperpatrifiliumsplendor tibi denuntiet impassibilitatem nativitatis ostendat verbum consubstantialitatem filii nomeninsinuet. Chrysostomus in Ioannem:Seddicuntilli, quoniam hoc, idest in principio, non aeternitatem ostendit simpliciter: etenim et decaeloistudetdeterradictum.Inprincipio, inquitGenesis,fecitDeuscaelumetterram. Sed quid commune habet erat ad fecit? Sicutenimquodest,cumdehominequidem dicitur, tempus praesens significat tantum cum autem de Deo, id quod estsemperet aeternaliteritaeteratdenostraquidemcum diciturnatura,praeteritumsignificattempus cumautemdeDeo,aeternitatemostendit. Origenes: Sum enim verbum duplicem habet significationem: aliquando enim temporales motus secundum analogiam aliorum verborum declarat, aliquando substantiam uniuscuiusque rei, de qua praedicatur, sine temporali motu ullo designatideoetsubstantivumvocatur.
posteriortoit.UnderstandthenthatBrightness,as revealingtheco-eternityoftheSonwiththeFather WordasprovingtheimpassabilityofHisbirth,and SonasconveyingHisconsubstantiality.
CHRYS.ButtheysaythatInthebeginningdoesnot absolutely express in eternity: for that thesameis said of the heaven and the earth:Inthebeginning God made the heaven and the earth. But arenot made and was, altogether different For inlike manner as the word is, when spoken ofman, signifiesthepresentonly,butwhenappliedtoGod, that which always and eternally is so toowas, predicated of our nature, signifies the past,but predicatedofGod,eternity.
ORIGEN The verb to be, has a double signification, sometimes expressing the motions which take place in time, as other verbsdo sometimesthesubstanceofthatonethingofwhich itispredicated,withoutreferencetotime.Henceit isalsocalledasubstantiveverb.
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Hilarius de Trin:Respiceigituradmundum, intelligequiddeeoscriptumest:inprincipio fecit Deus caelum et terram. Fit ergo in principio quod creatur, et aetates continet quodinprincipiocontineturutfieret.Piscator autem illitteratus, indoctus, liber atempore, solutusasaeculisest,vicitomneprincipium: eratenimquodest,nequeintemporealiquo concluditur ut coeperit quod erat potiusin principioquamfiebat.
HILARYConsiderthentheworld,understandwhat is written of it. In the beginning God madethe heaven en and the earth. Whatever therefore is created is made in the beginning, and youwould contain in time, what, as being to be made, is contained in the beginning. But, lo, for me, an illiterate unlearned fisherman is independent of time, unconfined by ages, advances beyond all beginnings.FortheWordwas,whatitis,andisnot bounded by any time, nor commencedtherein, seeingItwasnotmadeinthebeginning,butwas. ALCUIN.TorefutethosewhoinferredfromChrists Birthintime,thatHehadnotbeenfromeverlasting, theEvangelistbeginswiththeeternityoftheWord, saying,InthebeginningwastheWord.
Alcuinus: Contra eos ergo qui propter temporalem nativitatem dicebant Christum non semper fuisse, incipit Evangelistade aeternitate verbi, dicens in principio erat verbum.
Lectio 2 , 1b.AndtheWordwaswithGod.
Chrysostomus in Ioannem:QuiamaximeDei
CHRYS.Becauseitisanespecialattributeof
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hoc est proprium, aeternum et sine principio esse hoc primum posuit: deinde ne quis audiens in principio erat verbum, ingenitum verbum dicat, confestim hoc removit dicenset verbumeratapudDeum.
God,tobeeternalandwithoutabeginning,he laidthisdownfirst:then,lestanyoneonhearing inthebeginningwastheWord,shouldsuppose the Word Unbegotten, he instantly guarded against this saying, And the Word waswith God. HILARYFromthebeginningHeisWithGod: and though independent of time, is not independentofanAuthor. BASILAgainherepeatsthis,was,becauseof men blasphemously saying, that there was a time when He was not. Where then was the Word? Illimitable things are not containedin space. Where was He then? With God.For neitheristheFatherboundedbyplace,northe Sonbyaughtcircumscribing. ORIGENItisworthwhilenoting,that,whereas theWordissaidtocome[bemade]tosome, as to Hosea, Isaiah, Jeremiah, with God it is not made, as though it were not withHim before.But,theWordhavingbeenalwayswith Him,itissaid,andtheWordwaswithGod:for fromthebeginningitwasnotseparatefromthe Father.
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Hilarius de Trin: Sine principio enim estapud Deum, et qui abest a tempore, non abestab auctore. Basilius: Rursus hoc dicit propter blasphemantes quod non erat. Ubi ergo erat verbum? Non in loco incircumscriptibilia continentur. Sed ubi erat? Apud Deum:neque pater loco, neque filius circumscriptionealiqua continentur.
Origenes in Ioannem:Utileestetiaminducere, quod verbum dicitur ad aliquos fieri, puta ad Osee,velIsaiam,autIeremiam:adDeumautem non fit, quasi prius non ens apud ipsum:exeo igiturquodiugiterestineo,dicituretverbumerat apud Deum: quia nec a principio a patre separatusest.
Chrysostomus in Ioannem:Nonetiamdixit:in Deo erat, sed apud Deum erat, eam quae secundum hypostasim eius est aeternitatem nobisostendens. Theophylactus: Videtur autem mihi quod Sabelliusexhocdictosubversusest.Ipseenim dicebat, quod pater et filius etspiritussanctus una est persona, quae aliquando ut pater apparuit,aliquandoutfilius,aliquandoutspiritus sanctus. Manifeste vero confunditur ex hoc verbo: et verbum erat apud Deum. Hicenim Evangelista alium declarat esse filium, alium Deum,scilicetpatrem.
CHRYS.Hehasnotsaid,wasinGod,butwas withGod:exhibitingtousthateternitywhichHe hadinaccordancewithHisPerson.
THEOPHYL. Sabellius is overthrown by this text. For he asserts that the Father, Son,and Holy Ghost are one Person, Whosometimes appeared as the Father, sometimes as the Son, sometimes as the Holy Ghost. But heis manifestly confounded by this text, and the Word was with God for here theEvangelist declares that the Son is one Person,Godthe Fatheranother.
Lectio 3 . 1c.AndtheWordwasGod.
Hilarius de Trin: Dices: verbum sonus vocisest,enuntiationegotiorum,etelocutio cogitationum:hocverbuminprincipioapud Deum erat, quia sermo cogitationis aeternus est, cum qui cogitat sitaeternus.
HILARYYouwillsay,thatawordisthesoundofthe voice,theenunciationofathing,theexpressionofa thought: this Word was in the beginning withGod, becausetheutteranceofthoughtiseternal,whenHe who thinks is eternal. But how was that inthe
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Sedquomodoinprincipioeratquodneque ante tempus, neque post tempus est?Et nescio an ipsum possit esse in tempore. Loquentium enim sermo neque est antequamloquantur,etcumlocutierunt,non erit: in eo enim ipso quod loquuntur,dum finiunt,iamnoneritidundecoeperunt.Sed si primam sententiam rudis auditor admiseras, in principio erat verbum, de sequentiquidquaeris:etverbumeratapud Deum? Numquid audieras de Deo, ut sermonem reconditae cogitationis acciperesautfefelleratIoannemquidesset momenti inter inesse et adesse? Id enim quod in principio erat, non in alteroesse, sed cum altero praedicatur. Statum igitur verbi et nomen expecta dicit namque et Deus erat verbum. Cessat sonus vociset cogitationis eloquium. Verbum hic resest, non sonus natura, non sermo Deus, non inanitasest. Hilarius de Trin: Simplex autem nuncupatio est, et caret offendiculo adiectionisalienae.AdMoysendictumest: dedi te Deum Pharaoni: sed numquidnon adiecta nominis causa est, cum dicitur Pharaoni? Moyses enim Pharaoni Deus datus est, dum timetur, dum oratur,dum
beginning, which exists no time either before, or after,Idoubtevenwhetherintimeatall?Forspeech isneitherinexistencebeforeonespeaks,norafter intheveryactofspeakingitvanishesforbythetime a speech is ended, that from which itbegandoes not exist. But even if the first sentence, inthe beginning was the Word, was through your inattentionlostuponyou,whydisputeyouaboutthe next and the Word was with God? Didyouhearit said, In God, so that you should understandthis Wordtobeonlytheexpressionofhiddenthoughts? OrdidJohnsaywithbymistake,andwasnotaware ofthedistinctionbetweenbeingin,andbeingwith, when he said, that what was inthebeginning,was notinGod,butwithGod?Hearthenthenatureand nameoftheWordandtheWordwasGod.Nomore thenofthesoundofthevoice,oftheexpressionof the thought. The Word here is a Substance, nota sound a Nature, not an expression God, nota nonentity.
HILARYButthetitleisabsolute,andfreefromthe offense of an extraneous subject. To Moses itis said, I have given you for a godtoPharaoh:butis notthereasonforthenameadded,whenitissaid, toPharaoh?MosesisgivenforagodtoPharaoh, when he is feared, when he is entreated,whenhe punishes, when he heals. And it is onethingtobe
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punit,dummedetur.EtaliudestDeumdari, et aliud Deum esse. Memini quoqueet alterius nuncupationis, ubi dicitur: egodixi: dii estis sed in eo indulti nominis significatio est et ubi refertur ego dixi, loquentis potius sermo est, quam rei nomen. Cum autem audio et Deus erat verbum, non dictum solum audioverbum, sed demonstratum esse intelligo quod Deusest. Basilius: Sic igitur excludens accusationem blasphemantium et quaerentiumquidestverbum,respondetet Deuseratverbum. Theophylactus: Vel aliter continua. Postquam verbum erat apud Deum, manifestumestquodduaepersonaeerant, quamvisunanaturainduabusexistatunde dicituretDeuseratverbumitautunanatura sitpatrietfilio,cumsitunadeitas. Origenes:Adiciendumetiam,quodverbum in eo quod fit ad prophetas, illustrat prophetas sapientiae lumine: apud Deum vero est verbum obtinens ab eo quod sit Deus unde praelocavit hoc quod est
given for a God, another thing to be God.I remembertooanotherapplicationofthenameinthe Psalms,Ihavesaid,youaregods.Buttheretooitis implied that the title was but bestowed and the introductionof,Isaid,makesitratherthephraseof theSpeaker,thanthenameofthething.ButwhenI hear the Word was God, I not only hear theWord saidtobe,butperceiveItprovedtobe,God.
BASIL Thus cutting off the cavils ofblasphemers, andthosewhoaskwhattheWordis,hereplies,and theWordwasGod.
THEOPHYL. Or combine it thus: From the Word being with God, it follows plainly thattherearetwo Persons. But these two are of one Natureand thereforeitproceeds,IntheWordwasGod:toshow thatFatherandSonareofOneNature,beingofOne Godhead. ORIGEN We must add too, that the Word illuminatestheProphetswithDivinewisdom,inthat He comes to them but that with God Heeveris, because He is God. For which reason heplaced and the Word was with God, before andtheWord
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verbumeratapudDeum,eiquodestDeus eratverbum. Chrysostomus in Ioannem: Et non ut Plato, hoc quidem intellectum quemdam, hocveroanimammundiessedicens:haec enimproculsuntadivinanatura.Seddicunt: pater cum articuli adiectione dictus est Deus,filiusautemsinehac.Quidergo,cum apostolus dicat: magni Dei et salvatoris nostri Iesu Christi et rursus: qui estsuper omniaDeussedetRomanisscribensdicit: gratiavobis,etpaxaDeopatrenostrosine adiectione articuli. Sed et superfluumerat hic apponere superius continue adiectum. Non igitur etsi non est adiectus filio articulus,propterhocfiliusminorestDeus.
wasGod.
CHRYS. Not asserting, as Plato does, one tobe intelligence, the other soul for the DivineNatureis very different from this... But you say, theFatheris called God with the addition of the article,theSon without it. What say you then, when theApostle writes,ThegreatGodandourSaviorJesusChrist andagain,Whoisoverall,GodandGracebeunto you and peace from God our Father withoutthe article? Besides, too, it were superfluous here,to affix what had been affixed just before. So thatit doesnotfollow,thoughthearticleisnotaffixedtothe Son,thatHeisthereforeaninferiorGod.
Lectio 4 2 . 2. The same was in the beginningwith God.
Hilarius de Trin: Quia dixerat Deuserat

HILARYWhereashehadsaid,theWordwasGod,
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verbum, trepido in dicto, et me insolens sermo commovet, cum unum Deum prophetae nuntiaverunt. Sed ne quo ultra trepidatio mea progredi possit, reddit sacramentitantipiscatordispensationem, etrefertadunumomnia,sinecontumelia, sineabolitione,sinetempore,dicenshoc erat in principio apud Deum: apudunum ingenitum Deum, ex quo ipse unius unigenitusDeusest,praedicatur. Theophylactus: Et rursus ne suspicio diabolicaaliquosconturbaret,nefortecum verbum Deus sit, insurrexerit contra patrem, ut aliqui fabulantur gentilium, et separatus a patre fuerit ipsi patri contrarius,dicithoceratinprincipioapud Deum quasi dicat: hoc Dei verbum nunquamaDeoextititseparatum. Chrysostomus in Ioannem: Vel ne audiens in principio erat verbum, aeviternum quidem aestimes, seniorem vero spatio aliquo patris vitamsuscipias, induxit hoc erat in principio apudDeum: nonenimfuitunquamsolitariusabillosed semper Deus apud Deum erat. Vel quia dixeratDeuseratverbum,utnonaestimet quis minorem esse deitatem filii,
the fearfulness, and strangeness of the speech disturbedmetheprophetshavingdeclaredthatGod was One. But, to quiet my apprehensions, the fisherman reveals the scheme of this so great mystery, and refers all to one, withoutdishonor, withoutobliterating[thePerson],withoutreferenceto time , saying, The Same was in thebeginningwith God with One Unbegotten God, from whom Heits, theOneOnly-begottenGod.
THEOPHYL.Again,tostopanydiabolicalsuspicion, that the Word, because He was God, might have rebelledagainstHisFather,ascertainGentilesfable, or, being separate, have become the antagonistof the Father Himself, he says, The Same was inthe beginningwithGodthatistosay,thisWordofGod neverexistedseparatefromGod.
CHRYS.Or,lesthearingthatInthebeginningwasthe Word, you should regard It as eternal, but yet understandtheFathersLifetohavesomedegreeof priority,hehasintroducedthewords,TheSamewas inthebeginningwithGod.ForGodwasneversolitary, apart from Him, but always God with God. Or forasmuchashesaid,theWordwasGod,thatnoone might think the Divinity of the Son inferior, he immediatelysubjoinsthemarksofproperDivinity,in
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confestim cognoscitiva propriae deitatis ponit,etaeternitatemassumens,cumdicit hoceratinprincipioapudDeumetquod factumestadiciensomniaperipsumfacta sunt. Origenes: Vel aliter. Postquam praemiserat tres propositiones Evangelista, resumit tria in unum,dicens hoceratinprincipioapudDeum.Inprimo enim trium didicimus in quoeratverbum, quia in principio erat in secundo apud quem,quiaapudDeumintertioquiderat verbum, quia Deus. Velut ergo demonstrans verbum praedictum, Deum, per hoc quod dicit hoc, et colligensin propositionem quartam hoc quod est in principioeratverbum,etverbumeratapud Deum,etDeuseratverbum,aithoceratin principio apud Deum. Quaerat autem aliquis,curnonestdictum:inprincipioerat verbum Dei, et verbum Dei erat apud Deum,etDeuseratverbumDei.Quisquis autem unicam veritatem fatebitur esse palam est quoniam et demonstratioeius, quaeestsapientia,unaest.Sedsiveritas una, et sapientia una, verbum quoque quod veritatem enuntiat, et sapientiam expandit in his qui susceptibiles sunt,
thathebothagainmentionsEternity,TheSamewas in the beginning with God and addsHisattributeof Creator,AllthingsweremadebyHim.
ORIGEN Or thus, the Evangelist having begunwith those propositions, reunites them into one,saying, TheSamewasinthebeginningwithGod.Forinthe firstofthethreewelearntinwhattheWordwas,thatit wasinthebeginninginthesecond,withwhom,with God in the third who the Word was, God.Having, then, by the term, The Same, set before us ina manner God the Word of Whom he hadspoken,he collects all into the fourth proposition, viz. In the beginningwastheWord,andtheWordwaswithGod, and the Word was God into, the Same wasinthe beginningwithGod.Itmaybeasked,however,whyit isnotsaid,InthebeginningwastheWordofGod,and theWordofGodwaswithGod,andtheWordofGod was God? Now whoever will admit that truthisone, mustneedsadmitalsothatthedemonstrationoftruth, thatiswisdom,isone.Butiftruthisone,andwisdom isone,theWordwhichenuntiatestruthanddevelops wisdom in those who ho are capableofreceivingit, mustbeOnealso.Andthereforeitwouldhavebeen outofplaceheretohavesaid,theWordofGod,asif therewereotherwordsbesidesthatofGod,awordof angels,wordofmen,andsoon.Wedonotsaythis,to
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unum siquidem erit. Nec hoc dicimus inficiantes verbum Dei fore, sed ostendentes utilitatem omissionis huius vocabuli Dei. Ipse quoque Ioannes in Apocalypsi dicit: et nomen eius verbum Dei. Alcuinus: Qualiter autem ponit substantivum verbum erat? Utintelligeres omnia tempora praevenisse coaeternum Deopatriverbum.
denythatItistheWordofGod,buttoshowtheuseof omitting the word God. John himself too inthe Apocalypsesays,AndhisNameiscalledtheWordof God.
ALCUIN Wherefore does he use the substantive verb,was?ThatyoumightunderstandthattheWord, WhichiscoeternalwithGodtheFather,wasbeforeall time.
Lectio 5 3', 3a.Allthingsweremadebyhim.
Alcuinus:Postquamdixitdenaturafilii,de operatione eius subiungit, dicens omnia per ipsum facta sunt idest, quidquid est, siveinsubstantia,siveinaliquaproprietate. Hilarius de Trin: Vel aliter. Erat quidem verbum in principio, sed potuit nonesse
ALCUINAfterspeakingofthenatureoftheSon,he proceedstoHisoperations,saying,Allthingswere madebyhim,i.e.everythingwhethersubstance,or property. HILARYOrthus:[Itissaid],theWordindeedwasin thebeginning,butitmaybethatHewasnotbefore

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ante principium. Sed quid ille? Omniaper ipsum facta sunt. Infinitum est per quodfit omne quod factum est et cum ab eosint omnia,ettempusabeoest. Chrysostomus in Ioannem: Moyses quidem incipiens Scripturam veteris testamenti,desensibilibusnobisloquitur,et haecenumeratpermulta:inprincipioenim fecit Deus caelum et terram. Deinde inducit, quoniam et lux facta est, et firmamentum et stellarum naturae, et genera animalium. Evangelista vero haec omnia excedens uno verbo comprehendit, utcognitaauditoribus,adaltioremfestinans materiam,totumhunclibruminstituensnon deoperibus,seddeconditore. Augustinus super Genesim: Cum enim dicitur omnia per ipsum facta sunt, satis ostendituretluxperipsumfacta,cumdixit Deus: fiat lux et similiter de aliis.Quodsi itaest,aeternumest,quodaitDeus:fiatlux, quia verbum Dei, Deus apud Deum, patri coaeternus est, quamvis creatura temporalis facta sit. Cum enim verbasint temporis, cum dicimus: quando et aliquando aeternum tamen est in verbo Dei,quandoaliquidfieridebeatettuncfit
the beginning. But what says he All things were made by him. He is infinite by Whomeverything, whichis,wasmade:andsinceallthingsweremade byHim,timeislikewise. CHRYS.Mosesindeed,inthebeginningoftheOld Testament,speakstousinmuchdetailofthenatural world,saying,InthebeginningGodmadetheheaven andtheearthandthenrelateshowthatthelight,and thefirmament,andthestars,andthevariouskindsof animals were created. But the Evangelist sumsup thewholeofthisinaword,asfamiliartohishearers andhastenstoloftiermatter,makingthewholeofhis booktobearnotontheworks,butontheMaker.
AUG. Since all things were made by him, it is evident that light was as also, when God said,Let therebelight.Andinlikemannertherest.Butifso, thatwhichGodsaid,viz.Lettherebelight,iseternal. For the Word of God, God with God,iscoeternal withtheFather,thoughtheworldcreatedbyHimbe temporal.Forwhereasourwhenandsometimesare wordsoftime,intheWordofGod,onthecontrary, when a thing ought to be made, iseternalandthe thing is then made, when in that Word it isthatit oughttobemade,whichWordhasinItneitherwhen,
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quando fieri debuisse in illo verbo est,in quononestquandoetaliquando:quoniam totumilludverbumaeternumest. Augustinus super Ioannem: Quomodo ergo potest fieri ut verbum Dei factumsit, quandoDeusperverbumfecitomnia?Siet verbum ipsum factum est, per quodaliud verbum factum est? Si hoc dicis, quiaest verbum verbi, per quod factum estillud ipsum dico ego unigenitum filium Dei. Si autemnondicisverbumDei,concedenon factumverbumperquodfactasuntomnia. Augustinus de Trin:Etsifactumnonest, creaturanonestsiautemcreaturanonest, eiusdemcumpatresubstantiaeest,omnis enim substantia quae Deus non est, creatura est: et quae creatura non est, Deusest. Theophylactus: Solent autem Ariani dicere, quod sicut per serram ostium fieri dicimus, quasi per organum, sic etper filiumomniafactafuissedicuntur,nonquod ipsesitfactor,sedorganumetsicfacturam aiuntfilium,tamquamfactumadhocutper eum omnia fierent. Nos autem ad
oratsometime,sinceItisalleternal.
AUG. How then can the Word of God bemade, when God by the Word made all things? Forifthe Word Itself were made, by what other Word wasIt made? If you say it was the Word of the Wordby Which That was made, that Word I calltheOnlyBegottenSonofGod.ButifthoucostnotcallItthe WordoftheWord,thengrantthatthatWordwasnot made,bywhichallthingsweremade.
AUG.AndifItisnotmade,ItisnotacreaturebutifIt isnotacreature,ItisofthesameSubstancewiththe Father. For every substance which is not Godisa creatureandwhatisnotacreatureisGod.
THEOPHYL. The Arians are wont to say, that all things are spoken of as made by the Son, inthe senseinwhichwesayadoorismadebyasaw,viz. asaninstrumentnotthatHewasHimselftheMaker. AndsotheytalkoftheSonasathingmade,asifHe weremadeforthispurpose,thatallthingsmightbe made by Him. Now we to the inventors of thislie
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huiusmodi fictores mendacii simpliciter respondemus. Si enim, ut dicitis, pater creasset ad hoc filium ut eo tamquam organo uteretur, videretur quod inhonorabilior sit filius quam quae facta sunt sicut ea quae per serram suntfacta, ipso organo nobiliora existunt nam serra propter ipsa facta est. Sic et propteripsa quaefactasunt,utaiunt,patercreavitfilium tamquam si non deberet Deus cuncta creare,nequaquamfiliumproduxisset.Quid his verbis insanius? Sed aiunt: quare non dixitquodomniaverbumfecitsedususest hacpraepositioneper?Nefiliumingenitum intelligeres, et sine principio, et Dei conditorem. Chrysostomus in Ioannem: Sed si praepositio per conturbat te, et quaerisin Scriptura quod ipsum verbum omnia faceret,audiDavid:initiotu,domine,terram fundasti, et opera manuum tuarum sunt caeli.Quodautemhocdeunigenitodixerit, addisces ab apostolo utente hoc verboin epistolaadHebraeosdefilio. Si vero de patre hoc prophetam dixisse dicis,Paulumverofilioadaptasseidemfit rursus. Neque enim id filio convenire
reply simply: If, as you say, the Fatherhadcreated the Son, in order to make use of Him as an instrument, it would appear that the Son wereless honorablethanthethingsmade,justasthingsmade byasawaremorenoblethanthesawitselfthesaw havingbeenmadefortheirsake.Inlikewaydothey speakoftheFathercreatingtheSonforthesakeof the things made, as it had He thought goodto createtheuniverse,neitherwouldHehaveproduced the Son. What can be more insane than such language?Theyargue,however,whywasitnotsaid that the Word made all things, instead of the prepositionbybeingused.Forthisreason,thatyou mightnotunderstandanUnbegottenandUnoriginate Son,arivalGod.
CHRYS. If the preposition by perplex you,andyou wouldlearnfromScripturethattheWordItselfmade all thin as, hear David, You, Lord, in thebeginning haslaidthefoundationoftheearth,andtheheavens aretheworkofYourhands.Thathespokethisofthe Only-Begotten,youlearnfromtheApostle,whointhe Epistle to the Hebrews applies these words tothe Son. CHRYS.Butifyousaythattheprophetspokethisof the Father, and that Paul applied it to the Son,it comes to the same thing. For he would not have
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dixisset, nisi vehementer consideraret quoniamquaesuntdignitatis,cohonorabilia sunt utrique. Si rursus per praepositio aliquamsubiectionemtibivideturinducere, cur Paulus eam de patre ponit? Fidelis dominus, per quem vocati sumus in societatem filii eius. Et iterum: Paulus apostoluspervoluntatemDei. Origenes: Erravit etiam inhocValentinus, dicens verbum esse quod mundanae creationispraestititcausamcreatori.Sedsi sic se habet veritas rerum, prout ipse intelligit, oportebat scriptum fore per creatoremuniversaconsistereaverbo,non autemecontraperverbumacreatore.
mentioned that as applicable to theSon,unlesshe fullyconsideredthattheFatherandtheSonwereof equal dignity. If again you dream that in the preposition by any subjection is implied, whydoes PauluseoftheFather?as,Godisfaithful,byWhom you were called into the fellowship ofHisSonand again,PaulanApostlebythewillofGod.
ORIGENHeretooValentineserrs,saying,thatthe Word supplied to the Creator the cause ofthe creationoftheworld.Ifthisinterpretationistrue,its should have been written that all things hadtheir existence from the Word through the Creator,not contrariwise,throughtheWordfromtheCreator.
Lectio 6 . 3b.Andwithouthimwasnotanything made.
Chrysostomus in Ioannem: Ut non aestimes, dum dicit omnia per ipsumfacta

CHRYS. That you may not suppose, whenhe says,AllthingsweremadebyHim,thathemeant

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sunt, illa omnia solum dicere eum quaea Moyse dicta sunt, convenienter inducitetsine ipso factum est nihil, sive visibile quid,sive intelligibile.Velaliter.Nehocquoddixitomnia peripsumfactasunt,designissuspicerisnunc dici,dequibusreliquiEvangelistaelocutisunt, inducitetsineipsofactumestnihil.
only the things Moses had, spoken of, he seasonably brings in, And without Him was not anythingmade,nothing,thatis,cognizableeither bythesenses,ortheunderstanding.OrthusLest youshouldsuspectthesentence,Allthingswere madebyHim,torefertothemiracleswhichthe other Evangelists had related, he adds, and withoutHimwasnotanythingmade. HILARY Or thus That all things weremadeby him, is pronouncing too much, it may besaid. There is an Unbegotten Who is made of none, andthereistheSonHimselfbegottenfromHim Who is Unbegotten. The Evangelist however againimpliestheAuthor,whenhespeaksofHim asAssociatedsaying,withoutHimwasnotany thingmade.This,thatnothingwasmadewithout Him, I understand to mean the Sons notbeing alone, for by whom is one thing, notwithout whomanother. ORIGEN:Orthus,thatyoumightnotthinkthatthe things made by the Word had a separate existence, and were not contained in theWord, he says, and without Him was not any thing made:thatis,notanythingwasmadeexternally of Him for He encircles all things, asthe Preserverofallthings.
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Hilarius de Trin: Vel aliter. Hocquoddicitur, omniaperipsumfactasunt,nonhabetmodum: est ingenitus qui factus a nemine est, estet ipsegenitusabinnato.Reddiditauctoremcum sociumprofessusest,dicenssineipsofactum est nihil cum enim nihil sine eo, intelligonon essesolum:quiaaliusestperquem,aliussine quonon.
Origenes: Vel aliter. Ne existimareseaquae per verbum facta sunt, per se existentia, non contenta a verbo, ait et sine ipsofactumest nihilhocest,nihilfactumestextraipsumquia ipseambitomnia,conservansea.
Augustinus de quaest. Nov. et Vet. Testam:Veldicenssineipsofactumestnihil, nullo modo ipsum facturam esse suspicari debere edocuit. Quomodo enim potest dici: ipse est factura, cum nihil dicatur Deussine ipsofecisse? Origenes super Ioannem: Vel aliter. Si omniaperverbumfactasunt:denumerovero omnium est malitia, et totus fluxus peccatiet haecperverbumfactasuntethocestfalsum. Quantumigituradsignificata,nihiletnonens, unumsunt.Videturautemapostolusnonentia prava dicere: vocat Deus ea quae nonsunt tamquameaquaesunt.Totaquepravitasnihil dicitur,dumabsqueverbofactaest.
AUG. Or, by saying, without Him was notany thingmade,hetellsusnottosuspectHiminany sensetobeathingmade.ForhowcanHebea thing made, when God, it issaid,madenothing withoutHim?
ORIGEN If all things were made bytheWord, andinthenumberofallthingsiswickedness,and the whole influx of sin, these too weremadeby the Word which is false. Now nothing anda thing which is not, mean the same. Andthe Apostleseemstocallwickedthings,thingswhich arenot,Godcallsthosethingswhichbenot,as though they were. All wickedness then iscalled nothing, forasmuch as it is made without the Word.Thosewhosayhowevereverthatthedevil isnotacreatureofGod,err.Insofarasheisthe devil,heisnotacreatureofGodbuthe,whose character it is to be the devil, is a creatureof God.Itisasifweshouldsayamurdererisnota creatureofGod,when,sofarasheisaman,he isacreatureofGod. AUG. For sin was not made by Him foritis manifestthatsinisnothing,andthatmenbecome nothingwhentheysin.Norwasanidolmadeby theWord.Ithasindeedasortofformofman,and manhimselfwasmadebytheWordbuttheform
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Augustinus in Ioannem:Peccatumenimnon per ipsum factum est: et manifestumestquia peccatum nihil est, et nihil fiunt hominescum peccant.Etidolumnonperverbumfactumest: habetquidemformamquamdamhumanam,et
ipse homo per verbum factus est sed forma hominis in idolo non per verbum factaest: scriptum est enim: scimus quod nihil est idolum. Ergo ista non sunt factaperverbum sed quaecumque facta sunt naturaliter, universanaturarerum,omnisomninocreatura abAngelousqueadvermiculum. Origenes: Valentinus autem exclusit ab omnibus per verbum factis quae sunt in saeculis facta, quae credit ante verbum extitisse, praeter evidentiam loquens siquidem quae putantur ab eo divina, removentur ab omnibus, quae autem, velut ipse putat, penitus destruuntur, veredicuntur omnia. Quidam enim falso dicunt Diabolum non esse creaturam Dei: inquantum enim Diabolus est, creatura Dei non est:isautem cuiacciditesseDiabolum,divinaestcreatura ac si diceremus, homicidam creaturamDei non esse, qui tamen in eo quod homoest, creaturaDeiest. Augustinus de natura boni:Nonautemsunt audienda deliramenta hominum, qui nihilhoc loco aliquid intelligendum esse putant, quia ipsumnihilinfinesententiaepositumestnec intelligunt nihil interesse utrum dicatur: sine ipso nihil factum est, an sine ipso factumest
ofmaninanidolwasnotmadebytheWord:forit iswritten,weknowthatanidolisnothing.These then were not made by the Word butwhatever things were made naturally, the whole universe, wereeverycreaturefromanangeltoaworm.
ORIGEN Valentinus excludes from the things made by the Word, all that were made inthe ages which he believes to haveexistedbefore the Word. This is plainly false inasmuchasthe things which he accounts divine are thus excludedfromtheallthings,andwhathedeems whollycorruptareproperlyallthings!
AUG.Thefollyofthosemenisnottobelistened to,whothinknothingistobeunderstoodhereas somethingbecauseitisplacedattheendofthe sentence:asifitmadesoanydifferencewhether it was said, without Him nothing was made,or, withoutHimwasmadenothing.
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nihil. Origenes:Siaccipiaturverbumproeoquodin quolibet hominum est, quia et ipsum insitum est cuilibet ab eo quod in principio erat verbum, etiam sine hoc verbo nihil committimus, simpliciter accipiendo quod diciturnihil.Aitenimapostolusquodsinelege peccatum mortuum erat adveniente vero mandato peccatum revixit: nonenimreputatur peccatum, lege non existente sed nec peccatum erat, non existente verbo: quia dominus dicit: si non venissem et essemillis locutus, peccatum non haberent. Quaelibet enimexcusatiodeficitvolentidareresponsum decrimine,dumverbopraesenteaciudicante quid est agendum, non obedit quis illi.Nec propterhocinculpandumestverbum,sicutnec magister, per cuius disciplinam non remanet locus excusationis discipulo delinquenti velut de ignorantia. Omnia ergo per verbum facta sunt, non solum naturalia, sed etiamquaeab irrationabilibusfiunt. ORIGENIfthewordbetakenforthatwhichisin eachman,inasmuchasitwasimplantedineach by the Word, which was in the beginning then also, we commit nothing without this word [reason] taking this word nothing in apopular sense. For the Apostle says that sin wasdead without the law, but when the commandment came, sin revived for sin is not imputedwhen there is no law. But neither wastheresin,when therewasnoWord,forourLordsays,IfIhadnot comeandspokentothem,theyhadnothadsin. For every excuse is without drawn from the sinner, if, with the Word present, andenjoining whatistobedone,herefusestoobeyHim.Nor is the Word to be blamed on this account any morethanamaster,whosedisciplineleavesno excuseopentoadelinquentpupilontheground of ignorance. All things then were made by the Word, not only the natural world, but also whateverisdonebythoseactingwithoutreason.
Lectio 7 4,
4a.Inhimwaslife.
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Beda in Ioannem: Quia Evangelista dixit omnemcreaturamfactamesseperverbum,ne quis forte crederet mutabilem eiusvoluntatem, quasi qui subito vellet facere creaturamquam abaeternonunquamantefecisset,ideodocere curavit, factam quidem creaturam intempore sed in aeterna creatoris sapientia, quandoet quos crearet semper fuisse dispositum unde dicitquodfactumestinipso,vitaerat. Augustinus in Ioannem: Potest autem sic punctari: quod factum est in ipso et postea dicatur vita erat. Ergo totum vita est, sisic pronuntiaverimus: quid enim non in illo factum est? Ipse est enim sapientia Dei, et dicitur in Psalmo 103, 24: omnia in sapientia fecisti. Omnia igitur sicut per illum, ita et inillofacta sunt. Si ergo quod in illo factum est,vitaest, ergo et terra vita est, et lapis vita est. Inhonestumestsicintelligere,nenobissubrepat sectaManichaeorum,etdicatquiahabetvitam lapis, et habet vitam paries: solent enim ista delirantes dicere et cum reprehensi fuerintac repulsi, quasi de Scripturis proferuntdicentes: utquiddictumest:quodfactumestinipso,vita
BEDE The Evangelist having said thatevery creaturewasmadebytheWord,lestperchance anyonemightthinkthatHiswillwaschangeable, as though He willed on a sudden to makea creature, which from eternity he hadnotmade hetookcaretoshowthat,thoughacreaturewas made in time, in the Wisdom of the Creatorit hadbeenfrometernityarrangedwhatandwhen Heshouldcreate. AUG.Thepassagecanbereadthus:Whatwas made in Him was life. Therefore the whole universeislife:forwhatwastherenotmadein Him? He is the Wisdom of God, as issaid,In Wisdom have You made them all. Allthings thereforearemadeinHim,evenastheyareby Him.But,ifwhateverwasmadeinHimislife,the earthislife,astoneislife.Wemustnotinterpret itsounsoundly,lestthesectoftheManicheans creepinuponus,andsay,thatastonehaslife, and that a wall has life for they do insanely assert so, and when reprehended or refuted, appealasthoughtoScripture,andask,whywas itsaid,ThatwhichwasmadeinHim.waslife? Readthepassagethenthus:makethestopafter
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erat? Pronuntia ergo sic quod factumest:hic subdistingue et deinde infer in ipsovitaerat. Factaestenimterrasedipsaterraquaefacta estnonestvita.EstauteminipsaDeisapientia spiritualiter ratio quaedam qua terra factaest haecvitaest.Sicutarcainomnioperenonest vita arca in arte vita est, quia vivit anima artificis.SicergoquiasapientiaDei,perquam facta sunt omnia, secundum artem continet omnia quae fiunt per ipsam artem, non haec continuosuntvitasedquidquidfactumest,vita estinillo.
Whatwasmade,andthenproceed,InHimwas life. The earth was made but, the earth itself whichwas,asmadeisnotlife.IntheWisdomof God however there is spiritually a certain Reason after which the earth is made.Thisis Life.Achestinworkmanshipisnotlife,achest inartis,inasmuchasthemindoftheworkman liveswhereinthatoriginalpatternexists.Andin this sense the Wisdom of God, by Whichall thingsaremade,containsinartallthingswhich are made, according to that art.Andtherefore whateverismade,isnotinitselflife,butislifein Him. ORIGENItmayalsobedividedthus:Thatwhich wasmadeinhimandthen,waslifethesense being,thatallthingsthatweremadebyHimand inHim,arelifeinHim,andareoneinHim.They were, that is, in Him they exist as thecause, beforetheyexistinthemselvesaseffects.Ifyou ask how and in what manner all things which were made by the Word subsist in Himvitally, immutably, causally, take some examplesfrom thecreatedworld.Seehowthatallthingswithin thearchoftheworldofsensehavetheircauses simultaneously and harmoniously subsisting in that sun which is the greatest luminary ofthe world: how multitudinous crops of herbs and fruits are contained in single seeds: how the
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Origenes: Potest autem et sic distinguisine errore: quod factum est in ipso, et postea dicaturvitaeratutsitsensus:omniaquaeper ipsumetinipsofactasunt,inipsovitasunt,et unum sunt. Erant enim, hoc est in ipso subsistunt causaliter, priusquam sintinseipsis effective. Sed si quaeris, quomodo et qua ratione omnia quae per verbum facta sunt,in ipso vitaliter et uniformiter et causaliter subsistunt, accipe exempla ex creaturarum natura.Conspicequomodoomniumrerumquas mundihuiussensibilisglobositascomprehendit, causaesimuletuniformiterinistosole,quiest maximummundiluminare,subsistuntquomodo numerositas herbarum et fructuum in singulis
seminibus simul continetur quomodo multiplicesregulaeinarteartificisunumsunt,et in animo disponentis vivunt quomodo infinitus linearumnumerusinunopunctounumsubsistit ethuiusmodivariaperspiceexempla,exquibus velut physicae theoriae pennis poterisarcana verbi mentis acie inspicere, et quantumdatur humanis rationibus, videre quomodo omnia quae per verbum sunt facta, in ipso vivuntet factasunt. Hilarius de Trin: Vel aliter potest legi: ineo quod dixerat sine ipso factum estnihil,posset aliquis perturbatus dicere: est ergoaliquidper alterum factum, quod tamen non sit sine eo factum et si aliquid per alterum,licetnonsine eo, iam non per eum omnia quia aliudest fecisse, aliud est intervenisse facienti.Enarrat ergo Evangelista quid non sine eo factum sit, dicens quod factum est in eo. Hoc igiturnon sineeoquodineofactumest:namidquodin eofactumest,etiampereumfactumest:omnia enim per ipsum et in ipso creata sunt.Inipso autem creata, quia nascebatur creatorDeus sedexhocsineeonihilfactumest,quodtamen ineofactumest,quianascensDeusvitaerat,et quivitaerat,nonposteaquamnatuserat,factus estvita.Nihilergosineeofiebatexhisquaein eofiebant,quiavitaestinquofiebantetDeus
most complex variety of rules, in the art ofthe artificer,andthemindofthedirector,arealiving unit, how an infinite number of linescoexistin onepoint.Contemplatetheseseveralinstances, andyouwillbeableasitwereonthewingsof physical science, to penetrate with your intellectualeyethesecretsoftheWord,andas far as is allowed to a humanunderstanding,to see how all things which were made bythe Word,liveinHim,andweremadeinHim. HILARYOritcanbeunderstoodthus.Inthathe had said, without Him was not anythingthing made, one might have been perplexed, and have asked, Was then any thing made by another,whichyetwasnotmadewithoutHim?if so, then though nothing is made without, all thingsarenotmadebyHim:itbeingonethingto make, another to be with the maker. Onthis account the Evangelist declares what it was whichwasnotmadewithoutHim,viz.whatwas made in Him. This then it was which wasnot madewithoutHim,viz.whatwasmadeinHim. And that which was made in Him, wasalso madebyHim.ForallthingswerecreatedinHim and by Him. Now things were made in Him, becauseHewasbornGodtheCreator.Andfor this reason also things that weremadeinHim, werenotmadewithoutHim,viz.thatGod,inthat
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quiabeonatusest,nonposteaquamnatusest, sednascendoquoqueextitit.
Hewasborn,waslife,andHewhowaslife,was not made life after being born. Nothingthen whichwasmadeinHim,wasmadewithoutHim, becauseHewaslife,inWhomtheyweremade becauseGodWhowasbornofGodwasGod, notafter,butinthatHewasborn. CHRYSOrtogiveanotherexplanation.Wewill notputthestopatwithoutHimwasnotanything made, as the heretics do. For theywishingto prove the Holy Ghost a creature, read, That whichwasmadeinHim,waslife.Butthiscannot be so understood. For first, this was not the placeformakingmentionoftheHolyGhost.But letussupposeitwasletustakethepassagefor thepresentaccordingtotheirreading,weshall see that it leads to a difficulty. For when itis said,ThatwhichwasmadeinHim,waslifethey saythelifespokenofistheHolyGhost.Butthis lifeisalsolightfortheEvangelistproceeds,The lifewasthelightofmen.Whereforeaccordingto them,hecallstheHolyGhostthelightofallmen. ButtheWordmentionedabove,iswhathehere calls consecutively, God, and Life, and Light. NowtheWordwasmadeflesh.Iffollowsthatthe HolyGhostisincarnate,nottheSon.Dismissing thenthisreading,weadoptamoresuitableone, withthefollowingmeaning:Allthingsweremade byHim,andwithoutHimwasnotanythingmade
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Chrysostomus in Ioannem: Vel aliter. Non apponemusfinalepunctum,ubidicitursineipso factum est nihil, secundum haereticos.Illienim volentesspiritumsanctumcreatumdicere,aiunt quod factum est in ipso, vita erat.Seditanon potest intelligi. Primum quidem neque tempus erat hic spiritus sancti meminisse sed si de sancto spiritu hoc dictum est, age,secundum eoruminterimlegamusmodum:itaenimnobis hoc inconveniens erit cum enim diciturquod factum est in ipso, vita erat, spiritum sanctum dicunt dictum esse vitam sed vita haec etlux invenitur esse inducit enim vita erat lux hominum. Quocirca, secundum eos, lucem omnium hunc spiritum dicit. Quod autem superius verbum dicit, hic consequenter et Deum et vitam et lucem nominat. Verbum autem caro factum est: erit igitur spiritus sanctus incarnatus, non filius. Ideodimittentes hunc modum legendi, ad decentemveniamus lectionemetexpositionemhocautemestcum dicituromniaperipsumfactasunt,etsineipso
factum est nihil quod factum estibiquiescere fac sermonem deinde ab ea quae deinceps estdictioneincipe,quaedicitinipsovitaerat acsidicatsineeofactumestnihilquodfactum est, idest factibilium. Vides qualiter hacbrevi adiectione omnia correxit supervenientia inconvenientia. Inducens enim sine eo factum est nihil, et adiciens quod factum est, et intelligibilia comprehendit, et spiritum sanctum excepit:spiritusenimsanctusfactibilisnonest. Haecigiturquaedictasunt,deconditionererum dixit Ioannes. Inducit autem et eum qui estde providentiasermonem,dicensinipsovitaerat. Quemadmodum in fonte qui generatabyssos, et in nullo minoratur fons ita et inoperatione unigeniti quaecumque credas per eum facta esse,nonminoripsefactusest.Nomenautem vitae hic non solum conditionis est, sedet providentiae rerum, quae est secundum permanentiam earum. Cum autem audis quoniam in ipso vita erat, ne compositum aestimes: sicut enim pater habet vitam in seipso,itadeditetfiliovitamhabere.Ergosicut patremnonutiquedicescompositumesse,ita necfilium. Origenes in Ioannem:Velaliter.Oportetscire, quodsalvatorquaedamdicitnonsibiesse,sed aliisquaedamveroetsibietaliis.Inhocergo
which was made: there we make a stop,and beginafreshsentence:InHimwaslife.Without Him was not any thing made which wasas made i.e. which could be made. Youseehow by this short addition, he removesanydifficulty which might follow. For by introducingwithout Himwasnotanythingmade,andadding,which was made, he includes all things invisible,and exceptstheHoly:Spirit:fortheSpiritcannotbe made.Tothementionofcreation,succeedsthat of providence. In Him was life. As afountain whichproducesvastdepthsofwater,andyetis nothing diminished at the fountain head so workstheOnly-Begotten.HowgreatsoeverHis creations be, He Himself is none the less for them. By the word life here is meant notonly creation,butthatprovidencebywhichthethings created are preserved. But when you aretold that in Him was life, do not supposeHim compounded for, as the Father has life in Himself,sohasHegiventotheSontohavelife inHimself.AsthenyouwouldnotcalltheFather compounded,soneithershouldyoutheSon.
ORIGENOrthus:OurSaviorissaidtobesome things not for Himself, but for others others again, both for Himself and others. Whenitis
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quoddiciturquodfactumestinverbo,vitaerat, scrutandumestansibietaliisvitaest,velaliis tantumetsialiis,quibusaliis.Idemautemest vita et lux lux autem hominum est: fititaque hominumvita,quorumestluxetsicineoquod dicitur vita, salvator dicitur non sibi, sedaliis. Haecquidemvitaverbopraeexistentiaderit,ex eoquodexpiataapeccatisanimasitserena,et vitainseratureiquiverbiDeisesusceptibilem statuit. Unde verbum quidem in principio non dixit factum: non enim erat quando principium verbocareret.Vitaautemhominumnonsemper eratinverbosedhaecvitahominumfactaest, eoquodvitaestluxhominum:cumenimhomo nonerat,necluxhominumerat,lucesecundum habitudinemadhominesintellectaetideodicit quodfactumestinverbo,vitaeratnonautem: quoderatinverbo,vitaerat.Inveniturautemalia litteranonincongruehabens:quodfactumestin eo, vita est. Si autem intelligamus vitam hominumquaeinverbofit,eumessequidixit: ego sum vita, fatebimur neminem infidelium Christi vivere, sed cunctos esse mortuosqui nonvivuntinDeo.
saidthen,ThatwhichwasasmadeinHimwas life we must inquire whether the life is for Himselfandothers,orforothersonlyandiffor others,forwhom?NowtheLifeandtheLightare boththesamePerson:Heisthelightofmen:He is therefore their life. The Savior is called Life here, not to Himself, but tootherswhoseLight He also is. This life is inseparable fromthe Word, from the time it is added on to it. For Reason or the Word must exist before in the soul,cleansingitfromsin,tillitispureenoughto receivethelife,whichisthusengraftedorinborn in every one who renders himself fit toreceive the Word of God. Hence observe, thatthough the Word itself in the beginningwasnotmade, the Beginning never having been withoutthe Wordyetthelifeofmenwasnotalwaysinthe Word.Thislifeofmenwasmade,inthatItwas thelightofmenandthislightofmencouldnot be before man was the light of men being understood relatively to men. And therefore he says,ThatwhichwasmadeintheWordwaslife notThatwhichwasintheWordwaslife.Some copiesread,notamiss,Thatwhichwasmade, in Him is life. If we understand the life inthe Word,tobeHewhosaysbelow,Iamthelife, we shall confess that none who believe not.in Christlive,andthatallwholivenotinGod,are dead.
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Lectio 8 : 4b.Andthelifewasthelightofmen.
Theophylactus: Dixerat in ipso vita erat,ne putares quod absque vita sit verbumnunc ostendit quod vita sit spiritalis, et lux rationalibuscunctisundedicituretvitaeratlux hominum quasi dicat: lux ista non est sensibilis, sed intellectualis, illuminans ipsam animam. Augustinus super Ioannem: Ex ipsa enim vita illuminantur homines, pecora non illuminantur, quia non habent rationales mentes, quae possint videre sapientiam homo autem factus ad imaginem Dei,habet rationalem mentem, per quam possit perciperesapientiam.Ergoillavitaperquam facta sunt omnia, lux est, et non quorumcumqueanimalium,sedhominum.
THEOPHYL. He had said, In him waslife,that youmightnotsupposethattheWordwaswithout life. Now he shows that that life is spiritual,and the light of all reasonable creatures.Andthelife was the light of men: i.e. not sensible, but intellectuallight,illuminatingtheverysoul.
AUG.Lifeofitselfgivesilluminationtomen,butto cattle not: for they have not rational souls,by which to discern wisdom: whereas man,being madeintheimageofGod,hasarationalsoul,by whichhecandiscernwisdom.Hencethatlife,by whichallthingsaremade,islight,nothoweverof allanimalswhatsoever,butofmen.
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Theophylactus: Non autem dixit: lux est solum Iudaeis, sed omnium hominumomnes enim homines, inquantum intellectum et rationem recepimus ab eo quodnoscondidit verbo, intantum ab eo illuminari dicimur:nam ratio nobis tradita, per quam rationales dicimur, lux est ad operanda nos dirigens et nonoperanda. Origenes in Ioannem: Non est autem praetermittendum quod vitam praemittit luci hominum: inconsequens enim erat illuminari non viventem, et advenire illuminationivitam. Siautemidemestvitaeratluxhominum,quod solum hominum, erit Christus lux atque vita solorum hominum. Hoc autem opinari haereticum est. Non igitur quidquid dicitur aliquorum,illorumsolumest:scriptumestenim de Deo, quod sit Deus Abraham, Isaacet Iacobnontamenistorumtantumpatrumdictus est Deus. Non ergo ex eo quod dicitur lux hominum,excluditurquinsitaliorum.Aliusvero contendit ex eo quod scriptum est:faciamus hominem ad imaginem nostram: quod quidquid ad imaginem ac similitudinemDei factum est, intelligi debet per hominem.Sic igitur lux hominum lux cuiuslibet rationalis creaturaeest.
THEOPHYL. He said not, the Light oftheJews only,butofallmen:forallofus,insofaraswe have received intellect and reason, from that Wordwhichcreatedus,aresaidtobeilluminated byHim.Forthereasonwhichisgiventous,and which constitutes us the reasonable beings we are,isalightdirectinguswhattodo,andwhatnot todo. ORIGENWemustnotomittonotice,thatheputs thelifebeforethelightofmen.Foritwouldbea contradictiontosupposeabeingwithoutlifetobe illuminated as if life were an addition to illumination.Buttoproceed:ifthelifewasthelight ofmen,meaningmenonly,Christisthelightand the life of men only an heretical supposition.It doesnotfollowthen,whenathingispredicatedof any,thatitispredicatedofthoseonlyforofGod itiswritten,thatHeistheGodofAbraham,Isaac, and Jacob and yet He is not the God ofthose fathersonly.Inthesameway,thelightofmenis notexcludedfrombeingthelightofothersaswell. Some moreover contend from , Genesis,Letus make man after our image, that man means whateverismadeaftertheimageandsimilitude of God. If so, the light of men is thelightofany rationalcreaturewhatever.
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Lectio 9 5, . 5.Andthelightshinesindarkness.
Augustinus in Ioannem: Quia vita illaest luxhominum,sedstultacordacapereistam lucem non possunt, quia peccatis suis aggravantur, ut eam videre non possintne ideo cogitent quasi absentem esselucem, quiaeamviderenonpossunt,sequituretlux in tenebris lucet, et tenebrae eam non comprehenderunt. Quomodo enim homo positusinsolecaecus,praesensestillisol, sed ipse soli absens est sic omnisstultus caecus est, et praesens est illi sapientia. Sed cum caeco praesens est, oculiseius absensest:nonquiaillaipsiabsensest,sed quiaipseabsensestabilla. Origenes in Ioannem: Tenebrae autem huiusmodi hominum non natura sunt, secundum illud Pauli: eramus aliquando tenebrae,nuncautemluxindomino.
AUG. Whereas that life is the light of men, but foolish hearts cannot receive that light, beingso encumbered with sins that they cannot seeitfor thiscauselestanyshouldthinkthereisnolightnear them, because they cannot see it, hecontinues: Andthelightshinesindarkness,andthedarkness comprehended it not. For suppose a blind man standinginthesun,thesunispresenttohim,buthe isabsentfromthesun.Inlikemannereveryfoolis blind, and wisdom is present to him but,though present,absentfromhissight,forasmuchassight isgone:thetruthbeing,notthatsheisabsentfrom him,butthatheisabsentfromher.
ORIGEN This kind of darkness however isnotin men by nature, according to the text in the Ephesians,Youweresometimedarkness,butnow areyoulightintheLord.
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Origenes:Velaliter.Luxintenebrisfidelium animarum lucet, a fide inchoans, adspem trahens.Imperitorumverocordiumperfidiaet ignorantialucemverbiDeiincarnefulgentis non comprehenderunt. Sed iste sensus moralis est. Physica vero horum verborum theoria talis est. Humana natura, etsi non peccaret, suis propriis viribus non lucere posset: non enim naturaliter lux est, sed particeps lucis: capax siquidemsapientiae est, non ipsa sapientia. Sicut ergo aerper semetipsum non lucet, sed tenebrarum vocabulo nuncupatur ita nostra natura dum per seipsam consideratur, quaedam tenebrosa substantia est, capax ac particeps lucis sapientiae: et sicutaerdum solares radios participat, non diciturperse lucere,sedsolissplendorineoapparereita rationabilis nostrae naturae pars, dum praesentiamverbiDeipossidet,nonperse res intelligibiles et Deum suum, sedper insitum sibi divinum lumen cognoscit.Lux itaqueintenebrislucet:quiaDeiverbumvita etluxhominuminnostranatura,quaeperse investigata et considerata, informis quaedam tenebrositas invenitur, lucerenon desinit: et quoniam ipsa luxomnicreaturae est incomprehensibilis, tenebrae eam non comprehenderunt.
ORIGENOrthus,Thelightshinesinthedarkness of faithful souls, beginning from faith,anddrawing onwards to hope but the deceit andignoranceof undisciplinedsoulsdidnotcomprehendedthelight of the Word of God shining in the flesh.That however is an ethical meaning. The metaphysical signification of the words is as follows. Human nature,eventhoughitsinnednot,couldnotshineby itsownstrengthsimplyforitisnotnaturallylight,but only a recipient of it it is capable ofcontaining wisdom,butisnotwisdomitself.Astheair,ofitself, shinesnot,butiscalledbythenameofdarkness, even so is our nature, considered in itselfadark substance, which however admits of andismade partakerofthelightofwisdom.Andaswhentheair receives the suns rays, it is not said toshineof itself,butthesunsradiancetobeapparentinitso thereasonablepartofournature,whilepossessing thepresenceoftheWordofGod,doesnotofitself understand God, and intellectual things, but by meansofthedivinelightimplantedinit.Thus,The light shines in darkness: for the Word ofGod,the lifeandthelightofmen,ceasesnottoshineinour nature though regarded in itself, that nature is withoutformanddarkness.Andforasmuchaspure light cannot be comprehended by any creature, hencethetext:Thedarknesscomprehendeditnot.
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Chrysostomus in Ioannem: Vel aliter totum ab illo loco et vita erat lux hominum. Primumnosdeconditionedocueratdeinde dicit et quae secundum animam bona praebuitnobisveniensverbumundedicitet vita erat lux hominum. Non dicit: lux Iudaeorum sed universaliter hominum: non enim Iudaei solum, sed et gentes adhanc veneruntcognitionem.Nonautemadiecit:et Angelorum quoniam ei de naturahumana sermoest,quibusverbumvenitevangelizans bona. Origenes: Quaerunt autem quare non verbum lux hominum dictum est, sedvita quaeinverbofitquibusrespondemus:quia vita quae ad praesens, non ea quae communis est rationalium et irrationalium dicitur, sed quae adiungitur verbo quod in nobis fit per participationem verbiprimarii, ad discernendum apparentem vitam etnon veram, et cupiendam veram vitam. Prius ergo participamus vitam quae apud quosdamquidemestpotentia,nonactulux quiscilicetnonsuntavidiperquirerequaead scientiam pertinent apud quosdam vero et actu lux efficitur, qui, secundumapostolum, aemulantur dona meliora, scilicet verbum
CHRYS. Or thus: throughout the wholeforegoing passage he, had been speaking of creationthen he mentions the spiritual benefits whichtheWord broughtwwithit:andthelifewasthelightofmen. Hesaidnot,thelightofJews,butofallmenwithout exception for not the Jews only, buttheGentiles alsohavecometothisknowledge.TheAngelshe omits,forheisspeakingofhumannature,towhom theWordcamebringinggladtidings.
ORIGEN But they ask, why is not theWordItself calledthelightofmen,insteadofthelifewhichisin theWord?Wereply,thatthelifeherespokenofis notthatwhichrationalandirrationalanimalshavein common, but that which is annexed to the Word which is within us through participation ofthe primevalWord.Forwemustdistinguishtheexternal andfalselife,fromthedesirableandtrue.Weare firstmadepartakersoflife:andthislifewithsome is light potentially only, not in act withthose,viz. who are not eager to search out the thingswhich appertaintoknowledge:withothersitisactuallight, thosewho,astheApostlesaid,covetearnestlythe bestgifts,thatistosay,thewordofwisdom.(Ifthe lifeandthelightofmenarethesame,whosoisin
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sapientiae.Sitamenettuncidemestvitaet lux hominum, nullus manens in tenebris perfecte vivere comprobatur, necquisquam viventiumconsistitintenebris. Chrysostomus in Ioannem: Vita enim adveniente nobis, solutum est mortis imperium et luce lucente nobis, non ultra sunttenebraesedsempermanetvitaquam mors superare non potest, nec tenebrae lucemundesequituretluxintenebrislucet. Tenebras mortem et errorem dicit: namlux quidem sensibilis non in tenebrislucet,sed sine illis praedicatio vero Christi inmedio erroris regnantis fulsit et eum disparere fecit, et in vitam mortem fecit mortuus Christus, ita eam superans ut eos qui detinebantur reduceret. Quia igitur neque morseamsuperavit,nequeerrorsedfulgida est eius praedicatio ubique, et lucetcum propria fortitudine propterea subdit et tenebraeeamnoncomprehenderunt. Origenes: Est etiam sciendum, quodsicut luxhominumnomenestduarumspiritualium rerum, sic et tenebrae: dicimus enim hominem lucem possidentem, opera lucis perficere, et etiam cognoscere quasi illustratum lumine scientiae et e contrario
darknessisprovednottolive,andnonewholives abidesindarkness.)
CHRYS. Life having come to us, the empireof death is dissolved a light having shone upon us, thereisdarknessnolonger:butthereremainsever a life which death, a light whichdarknesscannot overcome. Whence he continues, And thelight shines in darkness: by darkness meaningdeath and error, for sensible light does not shinein darkness, but darkness must be removedfirst whereasthepreachingofChristshoneforthamidst thereignoferror,andcausedittodisappear,and Christ by dying changed death into life, so overcoming it, that, those who were already inits grasp, were brought back again. Forasmuchthen as neither death nor error has overcomehislight, which is every where conspicuous shillingforthby its own strength therefore he adds, And the darknesscomprehendeditnot. ORIGENAsthelightofmenisawordexpressing two spiritual things, so is darkness also. Toone whopossessesthelight,weattributeboththedoing thedeedsofthelight,andalsotrueunderstanding, inasmuch as he is illuminated by the light of knowledge: and, on the other hand, the term
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tenebrasdicimusillicitosactus,eteamquae videturscientia,nonestautem.Sicutautem paterluxest,etineotenebraenonsuntullae, sicetsalvator.Sedquiasimilitudinemcarnis peccati subiit, non incongrue de eo dicitur, quodtenebraeineosuntaliquae,ipsoinse suscipiente nostras tenebras ut eas dissiparet.Haecigiturlux,quaefactaestvita hominum, radiat in tenebris animarum nostrarum, et venit ubiprincepstenebrarum harum cum genere bellat humano. Hanc lucempersecutaesunttenebrae:quodpatet ex his quae salvator et eius filiisustinent, pugnantibus tenebris contra filios lucis. Verum quia Deus patrocinatur, non invalescunt unde non apprehenduntlucem, vel quia celeritatem cursus lucis subsequi non valent propter propriam tarditatem,vel quia si supervenientem expectant, fugantur luce appropinquante. Oportet autem id considerare, quod non semper tenebrae in sinistra parte sumuntur, sed quandoquein bona, posuit tenebras latibulum suum, dum ea quae sunt erga Deum, ignota et imperceptibilia sunt. De hac ergo laudata caligine dicam, quoniam versus lucem pergit,illamqueapprehendit:quiaquoderat caligo, dum ignorabatur, in lucemcognitam vertitureiquididicit.
darknessweapplybothtounlawfulacts,andalsoto thatknowledge,whichseemssuch,butisnot.Now astheFatherislight,andinHimisnodarknessat all, so is the Savior also. Yet, inasmuch ashe underwentthesimilitudeofoursinfulflesh,itisnot incorrectlysaidofHim,thatinHimtherewassome darkness for He took our darknessuponHimself, in order that He might dissipate it. This Light therefore,whichwasmadethelifeofman,shinesin thedarknessofourhearts,whentheprinceofthis darknesswarswiththehumanrace.ThisLightthe darkness persecuted, as is clear from what our SaviorandHischildrensufferthedarknessfighting againstthechildrenoflight.But,forasmuchasGod takesupthecause,theydonotprevailnordothey apprehendthelight,fortheyareeitheroftooslowa nature to overtake the lights quick course,or, waiting for it to come up to them, they are putto flight at its approach. We should bear inmind, however,thatdarknessisnotalwaysusedinabad sense,butsometimesinagood,asinPsalmxvii. HemadedarknessHissecretplace:thethingsof God being unknown and incomprehensible. This darknessthenIwillcallpraiseworthy,sinceittends towardlight,andlaysholdonit:for,thoughitwere darkness before, while it was not known, yet itis turned to light and knowledge in him who has learned.
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Augustinus de Civ. Dei:Hocauteminitium sancti Evangelii quidam Platonicus aureis litteris perscribendum, et per omnes Ecclesias in locis eminentissimis proponendumessedicebat. Beda in Ioannem: Nam alii Evangelistae Christum in tempore natum describunt, Ioannes vero eumdem in principiotestatur fuisse, dicens in principio erat verbum. Alii inter homines eum subito apparuisse commemorant ille ipsum apud Deum semper fuisse testatur, dicens et verbum erat apud Deum. Alii eum verumhominem, ille verum confirmat Deum, dicens et Deus erat verbum. Alii hominem apud homines eum temporaliter conversatum ille Deum apudDeuminprincipiomanentemostendit, dicenshoceratinprincipioapudDeum.Alii magnalia quae in homine gessitperhibent illequodomnemcreaturamperipsumDeus paterfecerit,docet,dicensomniaperipsum factasunt,etsineipsofactumestnihil.
AUG. A certain Platonist once said, that the beginning of this Gospel ought to be copied in lettersofgold,andplacedinthemostconspicuous placeineverychurch.
BEDE The other Evangelists describe Christas born in time John witnesses that He was inthe beginning, saying, In the beginning wastheWord. The others describe His sudden appearance among men he witnesses that He waseverwith God, saying, And the Word was with God. The others prove Him very man he very God,saying, AndtheWordwasGod.TheothersexhibitHimas man conversing with men for a season he pronounces Him God abiding with God in the beginning,saying,TheSamewasinthebeginning withGod.Theothersrelatethegreatdeedswhich HedidamongstmenhethatGodtheFathermade everycreaturethroughHim,saying,Allthingswere made by Him, and without Him was notanyshiny made.
Lectio 10 6
6. There was a man sent fromGod,

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, : 7 , , '.8 , ' .
whose name was John. 7. The same came for a witness, to bear witnessof theLight,thatallmenthroughhimmight believe. 8. He was not that Light,but wassenttobearwitnessofthatLight.
Augustinus in Ioannem: Ea quae dicta sunt superius, de divinitate Christi dicta sunt, qui sic venit ad nos secundumquod apparuithomo.Quiaigitursicerathomout lateret in illo Deus, missus est anteillum magnus homo, per cuius testimonium invenireturplusquamhomo.Etquisesthic? Fuithomo. Theophylactus: Non Angelus, suspicionemmultorumdestrueret. ut
AUG. What is said above, refers to theDivinityof Christ.Hecametousintheformofman,butmanin such sense, as that the Godhead wasconcealed within Him. And therefore there was sentbeforea great man, to declare by his witness that He was morethanman.Andwhowasthis?Hewasaman.
THEOPHYL.NotanAngel,asmanyhaveheld.The Evangelisthererefutessuchanotion. AUG.Andhowcouldhedeclarethetruthconcerning God,unlessheweresentfromGod. CHRYS.Afterthisesteemnothingthathesaysas humanforhespeaksnothisown,buthisthatsent

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Augustinus: Et quomodo posset iste verumdeDeodicere,nisimissusaDeo? Chrysostomus in Ioannem: Nihil de reliquohumanumesseaestimoeorumquae

dicuntur ab illo: non enim quae eius sunt, sed quae mittentis omnia loquitur: ideoet Angelusnuncupatusestaprophetadicente: ego mitto Angelum meum. Angeli enim virtus est nihil proprium dicere. Hocautem quoddicitfuitmissus,noneiusquiadesse processus ostensivum est. Sicut autem Isaias missus fuit non aliunde quam a mundo, sed a statu quo vidit dominum sedentem super solium excelsum et elevatum, ad plebem sic et Ioannes a deserto ad baptizandum mittitur ait enim: quimisitmebaptizare,illemihidixit:super quem videris spiritum descendentem et manentemsupereum,hicestquibaptizatin spiritusancto. Augustinus: Quid vocabatur? Cui nomen eratIoannes. Alcuinus: Idest gratia Dei, vel in quoest gratia, qui gratiam novi testamenti, idest Christum, suo testimonio primum mundo innotuit. Vel Ioannes interpretatur cui donatumest,quiapergratiamDeidonatum estilliregemregumnonsolumpraecurrere, sedetiambaptizare.
him. And therefore the Prophet calls him a messenger, I send My messenger, for it is the excellence of a messenger, to say nothing ofhis own.Buttheexpression,wassent,doesnotmean his entrance into life, but to his office.AsEsaias wassentonhiscommission,notfromanyplaceout oftheworld,butfromwherehesawtheLordsitting uponHishighandloftythroneinlikemannerJohn wassentfromthedeserttobaptizeforhesays,He thatsentmetobaptizewithwater,thesamesaidto me, Upon Whom you shall see the Spirit descending,andremainingonHim,thesameisHe whichbaptizeswiththeHolyGhost.
AUG.Whatwashecalled?whosenamewasJohn?
ALCUIN.Thatis,thegraceofGod,oroneinwhom isgrace,whobyhistestimonyfirstmadeknownto the world the grace of the New Testament,thatis, Christ.OrJohnmaybetakentomean,towhomitis given:becausethatthroughthegraceofGod,tohim itwasgiven,notonlytoherald,butalsotobaptize theKingofkings.
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Augustinus in Ioannem:Quarevenit?Hic venit in testimonium, ut testimonium perhiberetdelumine. Origenes in Ioannem: Quidamimprobare nituntur edita de Christo testimonia prophetarum, dicentes non egere testibus Dei filium habentem credulitatis sufficientiam tum in his quae protulit salubribus verbis, tum in mirabilibus operibus suis. Siquidem et Moyses credi meruit per verbum et virtutes, non egens praeviis testibus. Ad hoc dicendum est, quodmultisexistentibuscausisinducentibus ad credendum, plerumque quidam ex hac demonstrationenonadmirantur,exaliavero habentcausamutcredant.Deusautemest qui pro cunctis hominibus homofactusest. Constatigiturquosdamexdictispropheticis ad Christi admirationem coactos,mirantes totprophetarumanteeiusadventumvoces, constituentes nativitatis eius locum, etalia huiusmodi.Illudquoqueadvertendum,quod prodigiosae virtutes ad credendum provocarepoteranteosquitemporeChristi erant, non autem post longatempora:nam fabulosa quaedam aestimata fuerunt:plus enimperactisvirtutibusfacitadcredulitatem quaecumvirtutibusquaeriturprophetia.Est
AUG. Wherefore came he? The same camefora witness,tobearwitnessoftheLight.
ORIGEN Some try to undo the testimoniesofthe Prophets to Christ, by saying that the Son ofGod had no need of such witnesses the wholesome words which He uttered and His miraculousacts being sufficient to produce belief just asMoses deservedbeliefforhisspeechandgoodness,and wantednopreviouswitnesses.Tothiswemayreply, that,wherethereareanumberofreasonstomake peoplebelieve,personsareoftenimpressedbyone kindofproofandnotbyanother,andGod,Whofor the sake of all men became man, can givethem manyreasonsforbeliefinHim.Andwithrespectto thedoctrineoftheIncarnation,certainitisthatsome havebeenforcedbythePropheticalwritingsintoan admirationofChristbythefactofsomanyprophets having, before His advent, fixed the place of His nativityandbyotherproofsofthesamekind.Itisto be remembered too, that, though the display of miraculouspowersmightstimulatethefaithofthose wholivedinthesameagewithChrist,theymight,in the lapse of time, fail to do so assomeofthem might even get to be regarded as fabulous. Prophecy and miracles together are more convincingthansimplypastmiraclesbythemselves. We must recollect too that men receive honor
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autem et tale quid dicere, quod quidamin hoc quod testimonium perhibent Deo, honorati sunt. Privare vult ergo chorum prophetarumingentigratiaquidicit,illosnon oportere de Christo testimoniumexhibere. AccessitautemhisIoannes,uttestimonium deluceperhibeat. Chrysostomus in Ioannem: Non ea indigentetestimonio,sedpropterquid,ipse Ioannes docet, dicens ut omnescrederent per illum. Sicut enim carnem induit, ne omnesperderetitaetpraeconemhominem misit,utcognatamaudientesvocem,facilius advenirent. Beda:Nonautemait:utomnescrederentin illum: maledictus enim homo qui confiditin homine sed ut omnes crederent perillum hoc est, per illius testimonium crederentin lucem. Theophylactus: Si vero aliqui non crediderint,excusabilispermanetipse:nam sicut si aliquis includens se in domo caliginis, et ipsum solis radiusnonillustret, ipsecausamtribuit,etnonsolsicIoannes, ut omnes crederent, missus fuit sed si
themselves from the witness which they bearto God. He deprives the Prophetical choir of immeasurable honor, whoever denies that itwas theirofficetobearwitnesstoChrist.Johnwhenhe comes to bear witness to the light, follows inthe trainofthosewhowentbeforehim.
CHRYS. Not because the light wanted the testimony,butforthereasonwhichJohnhimselfself gives,viz.thatallmightbelieveonHim.ForasHe putonfleshtosaveallmenfromdeathsoHesent before Him a human preacher, that thesoundofa voiceliketheirown,mightthereadierdrawmento Him. BEDE He says not, that all menshouldbelievein himfor,cursedbethemanthattrustsinmanbut, that all men through him might believe i.e.byhis testimonybelieveintheLight.
THEOPHYL. Though some however might not believe,heisnotaccountableforthem.Whenaman shutshimselfupinadarkroom,soastoreceiveno light from the suns rays, he is the cause ofthe deprivation, not the sun. In like manner Johnwas sent,thatallmenmightbelievebutifnosuchresult
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minime consecutum est, ipse huius rei causanonextitit. Chrysostomus: Quia vero multum apud nos maior qui testatur, eo cui testimonium perhibet, et dignior fide esse videturne quis et de Ioanne hoc suspicetur, hanc suspicionem destruit, dicens non erat ille lux sed ut testimonium perhiberet de lumine.Siverononhuicinstansopinionihoc resumpsit ut testimonium perhiberet de lumine, superfluum esset quod dicitur, et magis iteratio sermonis quam explanatio doctrinae. Theophylactus: Sed dicet aliquis: ergo neque Ioannem, neque sanctorum quempiam lucem esse vel fuissedicemus. Sed si sanctorum aliquem lucem velimus dicere, ponemus lucem absque articulout si interrogatus fueris utrum Ioannes est lux sinearticulo,secureconcedassiverocum articulo, non concedas. Non enim estipsa lux principalior sed lux dicitur quia secundum participationem lucem habeat a verolumine.
followed,heisnotthecauseofthefailure.
CHRYS. Forasmuch however as with us, theone who witnesses, is commonly a more important,a more trustworthy person, than the one towhomhe bears witness, to do away with any suchnotionin thepresentcasetheEvangelistproceedsHewas not that Light, but was sent to bearwitnessofthat Light.Ifthiswerenothisintention,inrepeatingthe words, to bear witness of that Light, the addition wouldbesuperfluous,andratheraverbalrepetition, thantheexplanationofatruth.
THEOPHYL.Butitwillbesaid,thatwedonotallow Johnoranyofthesaintstobeorevertohavebeen light. The difference is this: If we call any ofthe saints light, we put light without the article. Soif askedwhetherJohnislight,withoutthearticle,you may allow without hesitation that he is: ifwiththe article, you alloy it not. For he is notvery,original, light, but is only called so, on account ofhis partaking of the light, which comes from the true Light.
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Lectio 11 9, , . 9.ThatwasthetrueLightwhichlights everymanthatcomesintotheworld.
Augustinus in Ioannem: De quo lumine Ioannes testimonium perhibeat, ostendit dicenseratluxvera. Chrysostomus in Ioannem:Velaliter.Quia superius de Ioanne dixerat, quod venit et missus est ut testetur de luce, ne quis hoc audiens propter testantis recentem praesentiam, de eo cui testimonium perhibetur, talem quamdam suspicionem accipiat, reduxit mentem, et ad eamquae supra omne principium est, transmisit existentiam,dicenseratluxvera. Augustinus: Quare additum est vera?Quia ethomoilluminatusdiciturluxsedveraluxilla estquaeilluminatnametoculinostridicuntur lumina, et tamen nisi aut pernoctemlucerna accendatur,autperdiemsolexeat,luminailla
AUG.WhatLightitistowhichJohnbearswitness, heshowshimself,saying,ThatwasthetrueLight.
CHRYS.OrthusHavingsaidabovethatJohnhad come,andwassent,tobearwitnessoftheLight, lest any from the recent coming of the witness, shouldinferthesameofHimwhoiswitnessedto, the Evangelist takes us back to that existence which is beyond all beginning, saying, Thatwas thetrueLight.
AUG. Wherefore is there added, true? Because manenlightenediscalledlight,butthetrueLightis thatwhichlightens.Foroureyesarecalledlights, andyet,withoutalampatnight,orthesunbyday, theselightsareopentonopurpose.Whereforehe
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sinecausapatentundesubditquaeilluminat omnemhominem.Siomnemhominem,ergo et ipsum Ioannem. Ipse ergo illuminabat,a quo se demonstrari volebat. Quomodoenim plerumque fit ut in aliquo corpore radiato cognoscatur ortus esse sol quem oculis viderenonpossumusquiaetiamquisaucios habet oculos, idonei sunt videre parietem illuminatum,autaliquidhuiusmodisicomnes adquosveneratChristus,minuserantidonei eum videre. Radiavit Ioannem, et per illum confitentemseilluminatumcognitusestillequi illuminat. Dicit autem venientem in hunc mundum, nam si illinc non recederet,non essetilluminandussedideohicilluminandus, quia illinc recessit ubi homo poterat esse illuminatus. Theophylactus: Erubescat Manichaeus,qui conditoris maligni et tenebrosi nos asserit creaturas: non enim illuminaremur, si veri luminiscreaturaenonessemus.
adds:whichlightenseveryman:butifeveryman, thenJohnhimself.HeHimselfthenenlightenedthe person,bywhomHewishedHimselftobepointed out.Andjustaswemayoften,fromthereflection ofthesunsraysonsomeobject,knowthesunto be risen, though we cannot fool atthesunitself as even feeble eyes can look at an illuminated wall,orsomeobjectofthatkind:evenso,thoseto whomChristcame,beingtooweaktobeholdHim, HethrewHisraysuponJohnJohnconfessedthe illumination, and so the illuminator Himself was discovered. It is said, that comes into theworld. HadmannotdepartedfromHim,hehadnothad to be enlightened but therefore is he tobehere enlightened, because he departed thence,when themighthavebeenenlightened.
THEOPHYL. Let the Manichean blush, who pronounces us the creatures of a dark and malignant creator: for we should never be enlightened, v ere we not the children ofthetrue Light. CHRYS. Where are those too, who denyHimto beveryGod?WeseeherethatHeiscalledvery Light.ButifHelightenseverymanthatcomesinto the world, how is it that so many havegoneon withoutlight?Forallhavenotknowntheworshipof
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Chrysostomus in Ioannem:Ubisuntetiam quinondicunteumverumDeum?Hicenimlux veradicitur.Sedsiilluminatomnemhominem venientem in hunc mundum, qualiter tot sine lumine permanserunt? Non enim omnes
cognoverunt Christi culturam. Illuminat igitur omnemhominemquantumadeumpertinetsi autem quidam mentis oculos claudentes noluerunt recipere lucis huius radios, non a lucisnaturaobtenebratioesteis,sedamalitia eorum, qui voluntarie privant seipsosgratiae dono: nam gratia quidem ad omneseffusa est qui vero nolunt dono hoc frui,sibiipsis hancimputentcaecitatem. Augustinus Enchir: Vel quod dicitur illuminat omnem hominem, sic intelligimus: non quia nullus est hominum qui non illuminetur sed quia nisi ab ipso nullus illuminatur. Beda: Sive naturali ingenio, sive sapientia divina: sicut enim nemo a seipso esse,sic etiamnemoaseipsosapiensessepotest. Origenes: Vel aliter. Non de his quide occultis seminum causis in species corporales procedunt, debemus intelligere quodilluminatomnemhominemvenientemin huncmundumseddehisquispiritualiterper regenerationem gratiae, quae datur in Baptismate, in mundum veniunt invisibilem. Eos itaque vera lux illuminat quiinmundum
Christ. The answer is: He only enlightens every man, so far as pertains to Him. If menshuttheir eyes,andwillnotreceivetheraysofthislight,their darknessarisesnotfromthefaultofthelight,but from their own wickedness, inasmuch asthey voluntarilydeprivethemselvesofthegiftofgrace. Forgraceispouredoutuponallandthey,whowill not enjoy the gift, may impute it to their own blindness. AUG. Or the words, lightens every man, maybe understoodtomean,notthatthereisnoonewho is not enlightened, but that nooneisenlightened exceptbyHim.
BEDEIncludingbothnaturalanddivinewisdom forasnoonecanexistofhimself,sonoonecan bewiseofhimself. ORIGEN Or thus: We must not understand the words, lightens every man that comes into the world, of the growth from hidden seeds to organized bodies, but of the entrance intothe invisible world, by the spiritual regenerationand grace,whichisgiveninBaptism.Thosethenthe true Light lightens, who come into the worldof goodness,notthosewhorushintotheworldofsin.
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virtutum veniunt, non eos qui in mundum vitiorumruunt. Theophylactus: Vel aliter. Intellectusnobis traditus,acnosdirigens,quietnaturalisratio nominatur,diciturluxtraditanobisaDeo.Sed quidam male ratione utentes, seipsos obscuraverunt. THEOPHYL.Orthus:Theintellectwhichisgiven inusforourdirection,andwhichiscallednatural reason,issaidheretobealightgivenusbyGod. But some by the ill use of their reason have darkenedthemselves.
Lectio 12 10, ' , . 10.Hewasintheworld,andtheworld wasmadebyhim,andtheworldknew himnot.
Augustinus in Ioannem: Lux quae illuminat omnemhominemvenienteminhuncmundum, hucvenitpercarnem:quiadumhicessetper divinitatem, a stultis, caecis et iniquisvideri non poterat, de quibus supra dictum est tenebrae eam non comprehenderunt: et ideo diciturinmundoerat.
AUG. The Light which lightens every manthat comes into the world, came here in theflesh becausewhileHewashereinHisDivinityalone, the foolish, blind, and unrighteous could not discernHimthoseofwhomitissaidabove,The darkness comprehended it not. Hence thetext Hewasintheworld.
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Origenes: Ut enim qui loquitur, dum loqui cessat,voxeiusessedesinit,etevanescit,sic caelestis pater, si verbum suum loqui cessaverit, effectus verbi, hoc est universitas verbocondita,nonsubsisteret. Non autem putes quia sic erat in mundo quomodo in mundo est terra, pecora, et homines sed quomodo artifex regensquod fecit unde sequitur et mundus per ipsum factus est. Non enim sic fecitquomodofacit faber: qui enim fabricat, extrinsecus est ad illudquodfabricat.Deusauteminfususmundo, fabricat ubique positus, et non recedit ab aliquo: praesentia maiestatis facit quodfacit, etgubernatquodfacit.Sicergoeratinmundo, quomodoperquemfactusestmundus.
ORIGEN For as, when a person leaves off speaking,hisvoiceceasestobe,andvanishes soiftheHeavenlyFathershouldceasetospeak HisWord,theeffectofthatWord,i.e.theuniverse whichiscreatedintheWord,shallceasetoexist. AUG. You must not suppose however, that He wasintheworldintilesamesenseinwwhichthe earth, cattle, men, are in the world but inthe senseinwhichanartificercontrolshisownwork whencethetext,AndtheworldwasmadebyHim. NoragaindidHemakeitafterthemannerofall artificer for whereas an artificer is external to what he fabricates, God pervades the world, carryingontheworkofcreationineverypart,and never absent from any part: by the presence of HisMajestyHebothmakesandcontrolswhatis made.ThusHewasintheworld,asHebyWhom theworldwasmade. CHRYS. And again, because He was in the world,butnotcoevalwiththeworld,forthiscause heintroducedthewords,andtheworldwasmade byHim:thustakingyoubackagaintotheeternal existenceoftheOnly-Begotten.Forwhenweare toldthatthewholeofcreationwasmadebyHim, wemustbeverydullnottoacknowledgethatthe Makerexistedbeforethework.
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Chrysostomus: Et iterum, quia in mundo erat, sed non ut mundi contemporaneus, propterhocinduxitetmundusperipsumfactus est per hoc et rursus te deducens ad aeternam existentiam unigeniti qui enim audierit quoniam opus eius hoc totum, et si valde insensibilis fuerit, cogetur concedere anteoperaessefactorem.
Theophylactus: Simul autem hic et Manichaei subvertit rabiem, qui malignum conditoremcunctaproduxissedicebatnecnon etArii,quifiliumDeidicebatcreaturam.
THEOPHYL. Here he overthrows at oncethe insane notion of the Manichaean, who saysthat theworldistheworkofamalignantcreature,and theopinionoftheArian,thattheSonofGodisa creature. AUG.Butwhatmeansthis,Theworldwasmade byHim?Theearth,sky,andsea,andallthatare therein,arecalledtheworld.Butinanothersense, the lovers of the world are called the world,of whomhesays,AndtheworldknewHimnot.For did the sky, or Angels, not know theirCreator, Whom the very devils confess, Whomthewhole universehasbornewitnessto?Whothendidnot know Him? Those who, from their love of the world,arecalledtheworldforsuchliveinheartin the world, while those who do not love it,have theirbodyintheworld,buttheirheartinheaven as said the Apostle, our conversation is in heaven.Bytheirloveoftheworld,suchmenmerit beingcalledbythenameoftheplacewherethey live. And just as in speaking of abadhouse,or goodhouse,wedonotmeanpraiseorblameto thewalls,buttotheinhabitantssowhenwetalk oftheworld,wemeanthosewholivethereinthe loveofit.
Augustinus: Quid est autem mundus per ipsum factus est? Caelum, terra, mare et omniaquaeineissunt,mundusdicitur.Iterum inaliasignificatione,dilectoresmundimundus dicuntur de quo sequitur et munduseumnon cognovit. Num enim caeli, aut Angeli, aut sidera non cognoverunt creatorem, quem confitentur Daemonia, omnia undique testimonium perhibuerunt? Sed qui non cognoverunteum?Quiamandomundum,dicti sunt mundus: amando enim mundum, habitamus corde in mundo: nam qui non diligunt mundum, carne versantur in mundo, sed corde inhabitant caelum sicutapostolus dicit:nostraconversatioincaelisest.Amando igitur mundum, hoc appellari meruerunt ubi habitant. Quomodo enim cum dicimus: mala est illa domus aut bona, non parietes incusamusautlaudamus,sedinhabitantes,sic et mundum dicimus qui inhabitant mundum amando. Chrysostomus in Ioannem: Qui autemDei
CHRYS. But they who were the friends ofGod,

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erant amici, eum cognoverunt, etiam ante corporalem praesentiam: unde etChristusait quoniam Abraham pater vester exultavit ut videretdiemmeum.Cumergonosinterpellant gentiles, dicentes: quid est quod in ultimo tempore venit nostram operaturus salutem, tanto tempore negligens nos? Dicimus, quoniam et ante hoc in mundo erat, et providebat operibus suis, et omnibusdignis cognituserat:etsieummundusnoncognovit, hitamenquibusmundusnoneratdignus,eum cognoverunt. Dicens autem mundus eumnon cognovit, breviter causam ignorantiae praebuit.Mundumenimvocathominesquisoli mundoaffixisunt,etquaemundisuntsapiunt. Nihil autem ita turbat mentem, ut liquefieri amorepraesentium.
knewHimevenbeforeHispresenceinthebody whence Christ said below, Your fatherAbraham rejoiced to see My day. When theGentilesthen interruptuswiththequestion,WhyhasHecome in these last times to work oursalvation,having neglectedussolong?wereply,thatHewasinthe worldbefore,superintendingwhatHehadmade, and was known to all who were worthyofHim andthat,iftheworldknewHimnot,thoseofwhom the world was not worthy knewHim.Thereason follows, why the world knew Him not. The Evangelistcallsthosementheworld,whoaretied totheworld,andsavorofworldlythingsforthere isnothingthatdisturbsthemindsomuch,asthis meltingwiththeloveofpresentthings.
Lectio 13 11 , . 12 , , ,13 '

11.Hecametohisown,andhisown receivedhimnot.12.Butasmanyas receivedhim,tothemgavehepower to become the sons of God,evento them that believe on his name:13. Whichwereborn,notofblood,norof thewilloftheflesh,norofthewildof man,butofGod.
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Chrysostomus in Ioannem: Dixit quod mundus eum non cognovit, de superioribus loquenstemporibusseddereliquosermonem induxit ad praedicationis tempora, et ait in propriavenit. Augustinus in Ioannem:Quiascilicetomnia peripsumfactasunt. Theophylactus: Vel per propria mundum intelligas, sive Iudaeam, quam pro hereditate elegerat. Chrysostomus in Ioannem: In propria ergo venit,nongratiasuaenecessitatis,sedgratia beneficii suorum. Sed unde venit quiomnia implet, et ubique adest? Ea quidemquaead nos condescensione hoc operatus est: quia eniminmundoexistens,nonputabaturadesse, eoquodnondumcognoscebatur,dignatusest induerecarnem.Manifestationemverohancet condescensionemadventumvocat.Misericors autem existens Deus omnia facit, ut nos
CHRYS.WhenHesaidthattheworldknewHim not, he c referred to the times of the old dispensation,butwhatfollowsHhasreferenceto thetimeofhispreachingHecametohisown.
AUG.BecauseallthingsweremadebyHim.
THEOPHYL. By his own, understand eitherthe world, or Judea, which He had chosen forHis inheritance. CHRYS. He came then to His own, not forHis owngood,butforthegoodofothers.Butwhence did He Who fills all things, and is everywhere present, come? He came outofcondescension tous,thoughinrealityHehadbeenintheworld allalong.ButtheworldnotseeingHim,because itknewHimnot,Hedeignedtoputonflesh.And this manifestation and condescension is called Hisadvent.ButthemercifulGodsocontrivesHis dispensations, that we may shine forth in
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secundum virtutem splendeamus et propter hocquidemnullumnecessitate,suasionevero et beneficiis volentes ad se attrahit et propterea venientem eum hi quidem susceperunt, alii vero non receperunt.Nullum enim vult invitum neque coactum habere famulatum:invitumenimtrahi,parestcumeo quitotaliternonservitundesequituretsuieum nonreceperunt.InIoannem.Iudaeosnuncsuos dicit, ut populum peculiarem sed et omnes hominesutabipsofactos:etsicutsuperiuspro communi verecundatus natura dicebat, quoniammundusperipsumfactusconditorem non cognovit, ita et hic rursus pro Iudaeorum anxius indevotione gravius ponit accusationem, dicens et sui eum non receperunt. Augustinus: Si autem omnino nullusrecepit, nullus ergo salvus factus est. Nemo enim salvus fiet, nisi qui Christum receperit venientem et ideo addit quotquot autem receperunteum. Chrysostomus in Ioannem: Sive sint servi sive liberi, sive Graeci sive barbari, sive insipientes sive sapientes, sive mulieressive viri,sivepueri,sivesenes,omneseodemdigni facti sunt honore, de quo sequitur dediteis
proportiontoourgoodness,andthereforeHewill not compel, but invites men, by persuasionand kindness, to come of their own accord:andso, whenHecame,somereceivedHim,andothers receivedHimnot.Hedesiresnotanunwillingand forcedservicefornoonewhocomesunwillingly devotes himself wholly to Him. Whencewhat follows, And his own received him not.Hehere calls the Jews His own, as being hispeculiar people as indeed are all men insomesense, beingmadebyHim.Andasabove,totheshame of our common nature, he said, that the world whichwasmadebyHim,knewnotitsMaker:so here again, indignant at the ingratitude of the Jews, he brings a heavier charge, viz.thatHis ownreceivedHimnot.
AUG But if none at all received, none willbe saved. For no one will be saved, but hewho received Christ at His coming andthereforehe adds,AsmanyasreceivedHim.
CHRYS.Whethertheybebondorfree,Greekor Barbarian, wise or unwise, women ormen,the young or the aged, all are made meet for the honor, which the Evangelist now proceeds to mention.TothemgaveHepowertobecomethe
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potestatemfiliosDeifieri. Augustinus: Magna benevolentia. Unicus natus est, et noluit manere unus non timuit haberecoheredes,quiahereditaseiusnonfit angusta,sieammultipossederint. Chrysostomus: Non autem dixit, quoniam fecit eos filios Dei fieri sed dedit eis potestatemfiliosDeifieriostendensquoniam multo opus est studio, ut eam, quae in Baptismo adoptionis formata est, imaginem incontaminatam semper custodiamus: simul autem ostendens quoniam potestatem hanc nullus nobis auferre poterit, nisi nos ipsi auferamus. Si enim qui ab hominibus dominium aliquarum rerum suscipiunt,tantum habent robur quantum fere hi qui dederunt multo magis nos qui a Deo potimur hoc honore. Simul autem ostendere vultquoniam haec gratia advenit volentibus et studentibus: eteniminpotestateestliberiarbitriietgratiae operationefiliosDeifieri. Theophylactus: Vel quia in resurrectione filiationem perfectissimam consequemur, secundum quod apostolus dicit: adoptionem filiorum Dei expectantes redemptionem
sonsofGod. AUG. O amazing goodness! He was born the Only Son, yet would not remainsobutgrudged nottoadmitjointheirstoHisinheritance.Norwas thisnarrowedbymanypartakingofit. CHRYS. He said not that He made themthe sonsofGod,butgavethempowertobecomethe sonsofGod:showingthatthereisneedofmuch care,topreservetheimage,whichisformedby our adoption in Baptism, untarnished: and showing at the same time also that noonecan takethispowerfromus,exceptwerobourselves ofit.Now,ifthedelegatesofworldlygovernments have often nearly as much power as those governments themselves, much more is thisthe case with us, who derive our dignity from God. But at the same time the Evangelist wishesto showthatthisgracecomestousofourownwill and endeavor: that, in short, the operationof grace being supposed, it is in the powerofour freewilltomakeusthesonsofGod. THEOPHYL. Or the meaning is, that themost perfect sonship will only be attained at the resurrection,assaidtheApostle,Wailingforthe adoption,towit,theredemptionofourbody.He
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corporis nostri. Dedit ergo potestatem filios Dei fieri, idest hanc gratiam in futuragratia consequendi. Chrysostomus: Et quia in his ipsis ineffabilibusbonis,hocquidemestDei,scilicet dare gratiam illud vero hominis, idest praebere fidem, subiungit his qui creduntin nomine eius. Quid igitur non dicis nobis,o Ioannes, quod eorum sit supplicium quieum non receperunt? Quia numquid istosupplicio fiet maius quando praeiacente eis potestate filiosDeifieri,nonfiant,sedvolentesseipsos tantoprivanthonore?Sedetiaminextinguibilis eos suscipiet ignis, quod posteamanifestius revelabit. Augustinus:CredentesergoquiafiliiDeifiunt etfratresChristi,utiquenascunturnamsinon nascuntur,filiiquomodoessepossunt?Sedfilii hominumnascunturexcarneetsanguine,etex voluntate viri, et complexu coniugii. Illiautem quomodo nascuntur subdit qui non ex sanguinibus, tamquam maris et feminae. Sanguina vel sanguines non estLatinumsed quia Graece positum est pluraliter, maluitille quiinterpretabatur,sicponere,etquasiminus Latineloquisecundumgrammaticos,ettamen explicare veritatem secundum auditum
thereforegaveusthepowertobecomethesons ofGod,i.e.thepowerofobtainingthisgraceat somefuturetime. CHRYS. And because in the matter of these ineffablebenefits,thegivingofgracebelongsto God, but the extending of faith to man, He subjoins,eventothosewhobelieveonhisname. Why then declare you not, John,thepunishment of those who received Him not? Is it because thereisnogreaterpunishmentthanthat,whenthe powerofbecomingthesonsofGodisofferedto men,theyshouldnotbecomesuch,butvoluntarily deprive themselves of the dignity? Butbesides this, inextinguishable fire awaits all such,aswill appearclearlyfartheron. AUG. To be made then the sons of God,and brothers of Christ, they must of coursebeborn for if they are not born, how can theybesons? Nowthesonsofmenarebornoffleshandblood, andthewillofman,andtheembraceofwedlock buthowtheseareborn,thenextwordsdeclare: Not of bloods that is, the males andthe females.BloodsisnotcorrectLatin,butasitis pluralintheGreek,thetranslatorpreferredtoput itso,thoughitbenotstrictlygrammatical,atthe same time explaining the word in order not to offendtheweaknessofoneshearers.
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infirmorum. Ex sanguinibus enim maris et feminaehominesnascuntur. Beda: Sciendum etiam est, quiainScripturis sanctis sanguis, cum dicitur pluraliter, peccatumsignificaresoletunde:liberamede sanguinibus. Augustinus in Ioannem: In eo autemquod sequitur neque ex voluntate carnis, nequeex voluntate viri, carnem pro femina posuit:quia decostafactacumesset,Adamdixit:hocnunc os de ossibus meis, et caro de carnemea. Ponitur ergo caro pro uxore quomodo aliquando spiritus pro marito: quia ille imperaredebet,istaservire.Quidenimpeius est domo ubi femina habet imperium super virum? Hi ergo neque ex voluntate carnis, nequeexvoluntateviri,sedexDeonatisunt. Beda: Carnalis enim singulorum generatioa complexu coniugii duxit originem: at vero spiritualisspiritussanctigratiaministratur. Chrysostomus: Hoc autem narrat Evangelista, ut vilitatem et humilitatemprioris partus, qui est per sanguinem etvoluntatem carnis,addiscentes,etaltitudinemsecundi,qui
BEDE It should be understood that inholy Scripture, blood in the plural number, has the significationofsin:thusinthePsalms,Deliverme fromblood-guiltiness. AUG. In that which follows, Nor of thewillofthe flesh,norofthewillofman,thefleshisputforthe femalebecause,whenshewasmadeoutofthe rib,Adamsaid,Thisisnowboneofmybone,and fleshofmyflesh.Thefleshthereforeisputforthe wife,asthespiritsometimesisforthehusband becausethattheoneoughttogovern,theotherto obey. For what is there worse than ahouse, where the woman has rule over the man? But thesethatwespeakofarebornneitherofthewill oftheflesh,northewillofman,butofGod. BEDEThecarnalbirthofmenderivesitsorigin fromtheembraceofwedlock,butthespiritualis dispensedbythegraceoftheHolySpirit. CHRYS.TheEvangelistmakesthisdeclaration, thatbeingtaughtthevilenessandinferiorityofour formerbirth,whichisthroughblood,andthewill oftheflesh,andunderstandingtheloftinessand
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per gratiam et nobilitatem est,cognoscentes, magnam quamdam hic suscipiamus intelligentiametdignamdonoipsiusquigenuit, etmultumposthocstudiumdemonstremus.
noblenessofthesecond,whichisthroughgrace, wemighthencereceivegreatknowledge,worthy of being bestowed by him who begat us,and afterthisshowforthmuchzeal.
Lectio 14 14 , 14a. And the Word was madeflesh, anddweltamongus.
Augustinus in Ioannem: Cum dixisset ex Deo nati sunt, quasi ne miraremur et horreremus tantam gratiam, et nobis incredibile videretur, quia homines exDeo nati sunt quasi securitatem faciens, ait et verbum caro factum est. Quid ergomiraris quia homines ex Deo nascuntur? Attende ipsumDeumexhominibusnatum. Chrysostomus in Ioannem:Velaliter.Cum dixisset quoniam ex Deo nati sunt qui susceperunt eum, huius honoris posuit causam, hoc scilicet verbum fieri carnem: factus est enim proprius filius Deihominis
AUG. Having said, Born of God to prevent surpriseandtrepidationatsogreat,soapparently incredible a grace, that men should be bornof Godtoassureus,hesays,AndtheWordwasas madeflesh.Whymarvelyouthenthatmenareborn ofGod?KnowthatGodHimselfwasbornofman.
CHRYS.Orthus,Aftersayingthattheywereborn ofGod,whoreceivedHim,hesetsforththecause of this honor, viz. the Word being madeflesh, GodsownSonwasmadethesonofman,thathe mightmakethesonsofmenthesonsofGod.Now
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filius,utfiliushominumfaciatfiliosDei.Cum autemaudierisquoniamverbumcarofactum est, ne turberis: neque enim substantiam convertit in carnem hoc enim vereimpium est intelligere sed manens quod est,servi formam assumpsit. Quia enim sunt qui dicunt, quoniam phantasmata quaedam fuerintomniaquaeincarnationissunteorum blasphemiam destruens, hanc dictionem factum est posuit, non transmutationem substantiae,sedcarnisveraeassumptionem repraesentare volens. Si vero dixerint: quoniam Deus omnipotens est, quare etin carnem transmutari non potuit? Dicemus quodtransmutariabillaincommutabilinatura omninoproculest. Augustinus de Trin: Sicut autem verbum nostrum vox quodammodo corporis fit assumendo eam in qua manifestatur sensibus hominum, sic verbum Dei caro factumest,assumendoeaminquaetipsum manifestaretur sensibus hominum. Et sicut verbumnostrumfitvox,necmutaturinvocem, itaverbumDeicaroquidemfactumestsed absit ut mutaretur in carnem: assumendo quippeillam,nonineamseconsumendo,et hocnostrumvoxfit,etilludcarofactumest.
when you hear that the Word wasmadeflesh,be notdisturbed,forHedidnotchangeHissubstance into flesh, which it were indeed impious to suppose but remaining what He was,tookupon Himtheformofaservant.Butastherearesome whosay,thatthewholeoftheincarnationwasonly in appearance, to refute such a blasphemy, he used the expression, was made, meaning to represent not a conversion of substance, but an assumption of real flesh. But if they say, Godis omnipotentwhythencouldHenotbechangedinto flesh? we reply, that a change from an unchangeablenatureisacontradiction.
AUG.Asourwordbecomesthebodilyvoice,byits assumption of that voice, as a means of developing itself externally, so the Word ofGod wasmadeflesh,byassumingflesh,asameansof manifestingItselftotheworld.Andasourwordis made voice, yet is not turned into voice so the WordofGodwasmadeflesh,butneverturnedinto flesh. It is by assuming another nature, not by consumingthemselvesinit,thatourwordismade voice,andtheWord,flesh.
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Ex gestis Concilii Ephesini: Sermoetiam quem proferimus, quo in alterutris locutionibus utimur, sermo estincorporeus, nonaspectuisubiectus,nontactutractabilis sedcumsermoindueritlitterasetelementa, visibilis fit, aspectu comprehenditur, tactu tractatur,sicetverbumDei,quodnaturaliter invisibile est, visibile fit et quod natura incorporeumest,invenituressetractabile. Alcuinus: Cum etiam credamus animam incorpoream corpori coniungi, ut ex his duobus fiat unus homo, faciliuspossumus credere divinam substantiam incorpoream animae in corpore coniungi in unionem personae ita ut verbum in carnem nonsit conversum, nec caro in verbum cumnec corpus in animam, nec animaconvertaturin corpus. Theophylactus: Apollinarius autem Laodicensis in hoc verbo haeresimstatuit: dicebat enim, quod Christus animam rationalem non habuit sed tantum carnem habens divinitatem pro anima, quaecorpus dirigitetgubernat. Augustinus contra Serm. Arian:Siautem
EX GESTIS CONC. EPH.Thediscoursewhichwe utter,whichweuseinconversationwitheachother, is incorporeal, imperceptible, impalpable but clothed in letters and characters, it becomes material,perceptible,tangible.SotootheWordof God, which was naturally invisible, becomes visible,andthatcomesbeforeusintangibleform, whichwasbynatureincorporeal.
ALCUIN.Whenwethinkhowtheincorporealsoul isjoinedtothebody,soasthatoftwoismadeone man, we too shall the more easily receivethe notion of the incorporeal Divine substancebeing joinedtothesoulinthebody,inunityofpersonso as that the Word is not turned into flesh,northe flesh into the Word just as the soul is notturned intobody,northebodyintosoul.
THEOPHYL. Apollinarius of Laodicea raised a heresyuponthistextsaying,thatChristhadflesh only, not a rational soul in the placeofwhichHis divinitydirectedandcontrolledHisbody.
AUG. If men are disturbed however by itsbeing

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moventur in eo quod scriptum est, quod verbum caro factum est, nec ibi anima nominatur intelligant carnem pro homine positam, a parte totum, figuratae locutionis modo, sicuti est: ad te omnis caroveniet itemquodexoperibuslegisnoniustificabitur omnis caro quod apertius alio locodicitur: noniustificabiturhomoexoperibuslegis.Sic itaquedictumestverbumcarofactumestac sidiceret:verbumhomofactumest. Theophylactus: Evangelista volens ostendereinenarrabilemDeicondescensum, carnem commemorat, ut illius admiremur misericordiam, quoniam propter nostram salutemquodomninoremotumetdistansest ab eius natura, assumpsit, scilicet carnem anima namque habet aliquam propinquitatem ad Deum. Si autem verbum incarnatum est, et humanam animam non assumpsit sequeretur quod adhuc animae nostrae curatae non essent: quod enimnon assumpsit, non sanctificavit. Et qualis derisio, cum anima prius peccaverit, ut carnem assumendo sanctificaverit, id quod est principalius infirmum reliquerit? Subvertitur ex hoc dicto Nestorius, qui dicebat quod non Deus verbum ipse idem factus est homo ex sacro conceptus
said that the Word was made flesh, without mentionofasoulletthemknowthatthefleshisput forthewholeman,thepartforthewhole,byafigure ofspeechasinthePsalms,Untoyoushallallflesh comeandagaininRomans,Bythedeedsofthe law there shall no flesh be justified. In thesame senseitissaidherethattheWordwasmadeflesh meaningthattheWordwasmademan.
THEOPHYL. The Evangelist intends by making mention of the flesh, to show the unspeakable condescensionofGod,andleadustoadmireHis compassion, in assuming for our salvation, what wassooppositeandincongenialtoHisnature,as theflesh:forthesoulhassomepropinquitytoGod. If the Word, however, was made flesh, and assumed not at the same time ahumansoul,our souls,itwouldfollow,wouldnotbeyetrestored:for what He did not assume, He could not sanctify. Whatamockerythen,whenthesoulfirstsinned,to assume and sanctify the flesh only, leavingthe weakest part untouched! This text overthrows Nestorius, who asserted that it was not thevery Word, even God, Who the Self-same wasmade man, being conceived of the sacred blood ofthe Virgin: but that the Virgin brought forth a man endowed with every kind of virtue, and thatthe
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sanguinevirginissedvirgopeperithominem quiomnisvirtutisdotatuseratspecie,etDei verbum illi erat coniunctum: et exhocduos filios asserebat: unum natum de virgine, scilicet hominem alterum de Deo, scilicet Dei filium, homini illi coniunctumsecundum gratiae habitudinem et amorem. Contra quem Evangelista dixit, quod ipsumverbum factumesthomo,nonquodverbuminveniens hominemvirtuosum,sesibiconiunxerit. Cyrillus ad Nestorium: Carnem enim animatamanimarationaliuniensverbumsibi secundum subsistentiam, ineffabiliter et inintelligibiliterfactusesthomo,etappellatus est filius hominis, non secundumvoluntatem solam aut beneplacitum, sed neque in assumptione personae solius. Diversae quidem quoad unionem collatae naturae unus autem ex ambabus Christus etfilius non quasi differentia naturarum interempta propteradunationem. Theophylactus: Addiscimus ergo per hoc quod dicitur verbum caro factum est, quia ipsumverbumesthomo,etfiliusDeiexistens factus est filius mulieris quae principaliter Dei genitrix nuncupatur, tamquam Deum in carnegenuerit.
Word of God was united to him: thusmakingout twosons,onebornoftheVirgin,i.e.man,theother bornofGod,thatis,theSonofGod,unitedtothat manbygrace,andrelation,andlove.Inopposition tohimtheEvangelistdeclares,thattheveryWord was made Man, not that the Word fixingupona righteousmanunitedHimselftohim.
CYRILTheWordunitingtoHimselfabodyofflesh animated with a rational soul, substantially, was ineffably and incomprehensibly made Man, and calledtheSonofman,andthatnotaccordingtothe will only, or good-pleasure, nor again by the assumption of the Person alone. The naturesare differentindeedwhicharebroughtintotrueunion, butHeWhoisofboth,ChristtheSon,isOnethe difference of the natures, on the other hand,not beingdestroyedinconsequenceofthiscoalition.
THEOPHYL.Fromthetext,TheWordwasmade flesh, we learn this farther, that the Word Itself is man,andbeingtheSonofGodwasmadetheSon of a woman, who is rightly called theMotherof God,ashavinggivenbirthtoGodintheflesh.
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Hilarius de Trin: Quidam autem volentes unigenitum Deum, qui in principio apud Deum erat Deus verbum, nonsubstantivum Deum esse, sed sermonem vocisemissae, ut quod loquentibus verbum suum, hoc sit patri Deo filius, argute subrepere volunt,ne subsistensverbumDeus,etmanensinforma DeiChristushomonatussit:utcumhominem illum humanae potius originis causa quam spiritualis conceptionis sacramentum animaverit,nonDeusverbumhominemseex partu virginis efficiens extiterit sed, ut in prophetis spiritus prophetiae, ita in Iesu verbum Dei fuerit. Et arguere nos solent, quod Christum dicamus esse natum non nostricorporisatqueanimaehominem,cum nos verbum carnem factum, nostrae similitudinisnatumhominempraedicemus,ut vereDeifiliusverefiliushominisnatussitet utpersesibiassumpsitexvirginecorpus,ita exsesibianimamassumpsitquaeutiqueab homine numquam gignentium originibus praebetur: et cum ipse ille filiushominissit, quamridiculepraeterDeifilium,quiverbum caro factum est, alium nescio quem tamquam prophetam verbo Dei animatum praedicabimus,cumdominusIesusChristus etDeifiliusethominisfiliussit?
HILARYSome,however,whothinkGodtheOnlyBegotten, God the Word, Who was in the beginningwithGod,nottobeGodsubstantially,but aWordsentforth,theSonbeingtoGodtheFather, whatawordistoonewhouttersit,thesemen,in ordertodisprovethattheWord,beingsubstantially God,andabidingintheformofGod,wasbornthe ManChrist,arguesubtilely,that,whereasthatMan (theysay)derivedHisliferatherfromhumanorigin thanfromthemysteryofaspiritualconception,God theWorddidnotmakeHimselfManofthewombof theVirginbutthattheWordofGodwasinJesus, asthespiritofprophecyintheProphets.Andthey are accustomed to charge us with holding, that Christ was born a Man, not of ourbodyandsoul whereaswepreachtheWordmadeflesh,andafter ourlikenessbornMan,sothatHeWhoistrulySon ofGod,wastrulybornSonofmanandthat,asby HisownactHetookuponHimabodyoftheVirgin, soofHimselfHetookasoulalso,whichinnocase isderivedfrommanbymereparentalorigin.And seeingHe,TheSelf-same,istheSonofman,how absurdwereit,besidestheSonofGod,Whoisthe Word,tomakeHimanotherpersonbesides,asort ofprophet,inspiredbytheWordofGodwhereas ourLordJesusChristisboththeSonofGod,and theSonofman.
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Chrysostomus: Ne autem ab eo quod dictum est verbum caro factum est, inconvenienter suspiceris versionem illius incorruptibilis naturae, subdit et habitavit in nobis.Quodenimhabitat,nonidemestcum habitaculo, sed aliud: aliud autem dico secundum naturam: unione vero et copulatione unum est Deus verbum caro, neque confusione facta, neque destructione substantiarum. Alcuinus: Vel habitavit in nobis, idest inter hominesconversatusest.
CHRYS.Lestfromitbeingsaid,however,thatthe Wordwasmadeflesh,youshouldinferimproperly a change of His incorruptible nature, hesubjoins, Anddweltamongus.Forthatwhichinhabitsisnot the same, but different from the habitation: different, I say, in nature though as to union and conjunction, God the Word and the fleshareone, withoutconfusionorextinctionofsubstance.
ALCUIN Or, dwelt among us, means, lived amongstmen.
Lectio 15 , , . 14b. And we saw his glory, theglory asoftheonlybegottenoftheFather, fullofgraceandtruth.
Chrysostomus in Ioannem: Cum dixisset, quod filii Dei facti sumus, et nonaliterquam
CHRYS.Havingsaidthatwearemadethesons of God and in no other way than becausethe

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perhocquodverbumcarofactumestrursus ipsiusdicitetaliudlucrumetvidimusgloriam eius: quam utique non vidissemus, nisi per consortium humanitatis visus esset nobis. Si enim Moysi non sustinuerunt faciem glorificatam videre, sed velamine opusfuit qualiter divinitatem nudam existentem, inaccessibilem etiam ipsis superioribus virtutibus, nos lutei et terrestres sufferre possemus? Augustinus in Ioannem: Vel aliter.Verbum caro factum est, et habitavit in nobis, ista nativitatecollyriumfecit,undetergerenturoculi nostri, ut possimus videre maiestatem eius per eius humanitatem et ideo dicitur et vidimus gloriam eius. Gloriam eius nemo possetvidere,nisihumilitatecarnissanaretur. Irrueratenimhominiquasipulvisinoculumde terra: oculus iste sauciatus erat, et terrailluc mittiturutsanetur:caroteobcaecaverat,caro te sanat. Carnalis enim anima facta erat, consentiendocarnalibusaffectibusindefuerat oculus cordis caecatus: medicus fecit tibi collyrium, quoniam sic venit ut de carnevitia carnis extingueret. Verbum enim carofactum est,utpossisdicerevidimusgloriameius.
Word was made flesh he mentionsanothergift, AndwesawHisglory.Whichgloryweshouldnot have seen, had He not, by His alliancewith humanity,becomevisibletous.Foriftheycould notenduretolookontheglorifiedfaceofMoses, buttherewasneedofaveil,howcouldsoiledand earthly creatures, like ourselves, have borne the sight of undisguised Divinity, which is not vouchsafed even to the higher powers themselves. AUG. Or thus in that the Word was madeflesh anddweltamongus,Hisbirthbecameakindof ointment to anoint the eyes of our heart,thatwe might through His humanity discern Hismajesty andthereforeitfollows,AndwesawHisglory.No one could see His glory, who wasnothealedby thehumilityoftheflesh.Fortherehadflownupon manseyeasitweredustfromtheearth:theeye hadbeendiseased,andearthwassenttohealit againthefleshhadblindedyou,thefleshrestores you. The soul by consenting to carnal affections had become carnal hence the eye of themind had been blinded: then the physician made for theeointment.Hecameinsuchwise,asthatby thefleshHedestroyedthecorruptionoftheflesh. AndthustheWordwasmadeflesh,thatyoumight beabletosay,WesawHisglory.
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Chrysostomus: Subdit autem, quasi unigeniti a patre: quia multi prophetarum glorificati sunt, puta Moyses, Eliseus et alii multiquicumquemiraculaostenderuntsedet Angeli hominibus apparentes, et eam quae est propriae naturae coruscantem lucem manifestantes, sed et CherubimetSeraphim cum multa gloria visa sunt a propheta.Ab omnibus his nos abducens Evangelista, et supra omnem naturam et conservorum nostrorum claritatem erigens mentem, ad ipsumnosperducitverticemquasidicat:non ut prophetae aut alterius hominis, velAngeli, aut Archangeli, aut alicuius superiorum virtutum, est gloria quam vidimus sedquasi ipsiusregis,ipsiusnaturalisfiliiunigeniti. Gregorius Moralium: In sacro enim eloquio sicut et quasi aliquando non prosimilitudine ponitur, sed pro veritate unde etistud,quasi unigenitiapatre. Chrysostomus: Ac si diceret: vidimus gloriam qualem decebat, et conveniens est habere unigenitum et naturalem filium. Consuetudo enim multorum, regem valde ornatumvidentium,estutcumaliisenarrantes non possunt universalem repraesentare claritatem, hoc inducunt: quid oportetmulta
CHRYS.Hesubjoins,AsoftheOnly-Begottenof the Father: for many prophets, asMoses,Elijah, and others, workers of miracles, had been glorified,andAngelsalsowhoappearedtomen, shining with the brightness belonging to their nature Cherubim and Seraphim too, who were seen in glorious array by the prophets. Butthe Evangelistwithdrawingourmindsfromthese,and raising them above all nature, and every preeminenceoffellowservants,leadsusuptothe summitHimselfasifhesaid,Notofprophet,orof anyotherman,orofAngel,orArchangel,oranyof the higher powers, is the glorywhichwebeheld but as that of the very Lord, very King,veryand trueOnly-BegottenSon.
GREG.InScripturelanguageas,andasitwere, are sometimes put not for likeness but reality whence the expression, As of theOnly-Begotten oftheFather. CHRYS.Asifhesaid:WesawHisglory,suchas itwasbecomingandproperfortheOnly-Begotten andtrueSontohave.Wehaveaformofspeech, like it, derived from our seeing kingsalways splendidly robed. When the dignity of amans carriage is beyond description, we say,Inshort, hewentasaking.SotooJohnsays,WesawHis
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dicere? Quasi rex ibat. Sic et Ioannes dicit vidimusgloriameius,gloriamquasiunigenitia patre. Angeli enim apparentes ut servi,et dominumhabentes,omniaagebantipsevero utdominuscumhumiliformaapparens.Sedet creaturaedominumcognoverunt,stellamagos vocans, Angeli pastores, puer exultans in utero: sed et pater testatus est de caelis,et Paraclytus super ipsum advenit sed etipsa rerum natura omni tuba clarius clamavit, quoniam rex caelorum advenerat: etenim Daemones fugiebant, infirmitatis species solvebantur,mortuosdimittebantsepulchra,et animas a malitia ad virtutis verticemagebat. Quid utique quis dicat praeceptorum philosophiam, caelestium legum virtutem, angelicaeurbanitatisbonamordinationem? Origenes:Eiusautemquodsequitur,plenum gratiae et veritatis, duplex intellectus est. Potest enim de humanitate ac divinitate incarnati verbi accipi ita ut plenitudogratiae referatur ad humanitatem, secundum quam Christus caput est Ecclesiae etprimogenitus creaturae universae: quoniam maximum et principale gratiae exemplum, qua nullis praecedentibusmeritishomoefficiturDeus,in ipso primordialiter manifestatum est. Potest etiam plenitudo gratiae Christi de spiritu
glory, the glory as of the Only Begotten ofthe Father. For Angels, when they appeared,did everythingasservantswhohadaLord,butHeas the Lord appearing in humble form. Yet did all creaturesrecognizetheirLord,thestarcallingthe Magi,theAngelstheshepherds,thechildleaping in the womb acknowledged Him: yes theFather bore witness to Him from heaven, and the Paraclete descending upon Him: and thevery universe itself shouted louder than any trumpet, thattheKingofheavenhadcome.Fordevilsfled, diseases were healed, the graves gave up the dead,andsoulswerebroughtoutofwickedness, totheutmostheightofvirtue.Whatshallonesay of the wisdom of precepts, of the virtue of heavenly laws, of the excellent institution of the angelicallife? ORIGEN Full of grace and truth. Of this the meaning is twofold. For it maybeunderstoodof the Humanity, and the Divinity of the Incarnate Word,sothatthefullnessofgracehasreference totheHumanity,accordingtowhichChrististhe Head of the Church, and the first-born ofevery creature:forthegreatestandoriginalexampleof grace,bywhichman,withnoprecedingmerits,is made God, is manifested primarily in Him.The fullness of the grace of Christ may alsobe understood of the Holy Spirit, whosesevenfold
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sancto intelligi, cuius septiformis operatio humanitatem Christi implevit. Plenitudo vero veritatisaddivinitatemrefertur. Origenes in Ioannem: Si vero plenitudinem gratiaeetveritatisdenovotestamentomavis intelligere, non incongrue pronuntiabis plenitudinemgratiaenovitestamentiesseper Christum donatam, et legalium symbolorum veritateminipsoesseimpletam. Theophylactus:Velplenumgratia,prouteius verbumgratiosumerat,dicenteDavid:diffusa est gratia in labiis tuis etveritate,secundum quod Moyses et prophetae loquebantur aut operabantur in figura, Christus autem cum veritate.
operationfilledChristsHumanity.Thefullnessof truthappliestotheDivinity
.But if you had rather understand thefullnessof grace and truth of the New Testament, youmay withproprietypronouncethefullnessofthegrace oftheNewTestamenttobegivenbyChrist,and thetruthofthelegaltypestohavebeenfulfilledin Him. THEOPHYL. Or, full of grace, inasmuchasHis wordwasgracious,assaidDavid,Fullofgrace areyourlipsandtruth,becausewhatMosesand theProphetsspokeordidinfigure,Christdidin reality.
Lectio 16 15 ,, ,. 15. John bore witness of him, and cried,saying,ThiswasheofwhomI spoke, He that comes after meis preferred before me, for he was beforeme.
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Alcuinus: Dixerat superius fuisse missum hominem ad perhibendum testimonium hic determinat testimonium suum, quodmanifeste praecursor pronuntiavit unde dicitur Ioannes perhibettestimoniumdeipso.
ALCUIN He had said before that therewasa mansenttobearwitnessnowhegivesdefinitely the forerunners own testimony, which plainly declared the excellence of His HumanNature and the Eternity of His Godhead. Johnbore witnessofHim. CHRYS.Orheintroducesthis,asiftosay,Do notsupposethatwebearwitnesstothisoutof gratitude, because we were with Him a long time,andpartookofHistableforJohnwhohad never seen Him before, nor tarried withHim, bore witness to Him. The Evangelistrepeats Johns testimony many times here and there, becausehewasheldinsuchadmirationbythe Jews. Other Evangelists refer to the old prophets, and say, This was done that itmight befulfilledwhichwasspokenbytheprophet.But he introduces a loftier, and later witness, not intending to make the servant vouch for the master,butonlycondescendingtotheweakness of his hearers. For as Christ would nothave beensoreadilyreceived,hadHenottakenupon Him the form of a servant so if he had not excitedtheattentionofservantsbythevoiceofa fellow-servantbeforehand,therewouldnothave beenmanyJewsembracingthewordofChrist.It
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Chrysostomus in Ioannem: Vel aliter hoc inducitacsidicat:nonaestimetisquodnosqui fuimuscumeomultotemporeetmensaeipsius communicavimus, propter gratiam hoc testemur quia Ioannes, qui antea eum non viderat, nec ei commoratus fuerat, ei testimonium perhibebat. Multoties autem Evangelista revolvit eius testimonium, quia multam admirationem huius viri habebant Iudaei.EtaliiquidemEvangelistaeantiquorum memineruntprophetarum,dicentes:hocfactum estutimpleaturquoddictumestperprophetam hic autem altiorem et recentiorem testem inducit, non intendens a servo dominatorem facere fide dignum, sedauditorumimbecillitati condescendens. Quemadmodum enim nisi servi formam assumpsisset, non ita facile susceptibilis factus esset ita nisi servi voce auditum conservorum praeexcitasset, nequaquam multi Iudaeorum verbum Christi
suscepissent. Sequitur et clamat idest,cum propalatione, cum libertate, sine subtractione omnia praedicat. Non autem a principiodixit, quoniam hic est filius Dei unigenitusnaturalis sedclamatdicenshiceratquemdixi:quipost mevenit,antemefactusest,quiapriormeerat. Quemadmodum enim matres avium, non confestim pullos suos volationem docentsed primoquidemextranidumeducunt,posteavero aliam multo velociorem volationem apponunt sic et Ioannes non confestim Iudaeos adalta duxit,sedinterimpaululumaterraeosevolare docuit, dicens, quod Christus melior eoerat quod non parum interim erat. Et videqualiter sapienter inducit testimonium: nonenimsolum apparentem Christum monstrat sed et antequam apparuisset eum praedicat quod significatur in hoc quod dicit hic erat dequo dixi.Hocautemfecitutfacilesusceptibilisesset Christus, hominum mente iam praedetentaab aliis quae de eo dicta erant, et nihil adhoc humilitas habitus noceret. Ita enim humili et communiomnibusformaChristusutebatur,utsi simul et verba haec audissent de eo,eteum considerassent, Ioannis testimonium derisissent. Theophylactus:Dicitautemquipostmevenit, videlicet secundum tempora nativitatis: sex
follows, And cried that is, preached with openness,withfreedom,withoutreservation.He did not however begin with asserting that this one was the natural only-begotten Son ofGod, butcried,saying,ThiswasHeofwhomIspoke, Hethatcomesaftermeispreferredbeforeme, forHewasbeforeme.Forasbirdsdonotteach theiryoungallatoncetofly,butfirstdrawthem outsidethenest,andafterwardstrythemwitha quicker motion so John did notimmediately lead the Jews to high things, but beganwith lesserflights,saying,thatChristwasbetterthan hewhichinthemeantimewasnolittleadvance. And observe how prudently he introduces his testimonyhenotonlypointstoChristwhenHe appears,butpreachesHimbeforehandas,This is He of whom I spoke. This wouldprepare mens minds for Christs coming: so thatwhen Hedidcome,thehumilityofHisgarbwouldbe noimpedimenttoHisbeingreceived.ForChrist adopted so humble and common an appearance, that if men had seen Himwithout first healing Johns testimony to Hisgreatness, none of the things spoken of Him wouldhave hadanyeffect.
THEOPHYL.Hesaid,Whocomesafterme,that is, as to the time of His birth. John was six

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enim mensibus prior Christo Ioannes erat secundumhumanitatem. Chrysostomus: Vel hoc non dicit de ea generationequaeestexMaria:iamenimnatus eratChristusquandohaecaIoannedicebantur sed de adventu eius ad praedicationem.Dicit autem ante me factus est idest, clarior estet honorabilioracsidicat:nonquiapriorveniad praedicandum, ex hoc maiorem me esse illo existimetis. Theophylactus: Ariani vero hanc litteramsic exponunt, volentes ostendere quod Dei filius non est a patre genitus, sed factus, sicut una aliacreatura. Augustinus in Ioannem:Nonergointelligitur: factus est antequam ego essem factus sed antepositusestmihi. Chrysostomus:Siautemquoddicituranteme factus est, de productione ad esse intelligeretur, superfluum esset quod additur quiapriormeerat.Quisenimestitainsipiensut ignoret quoniam ex quo ante eum factusest, prioreoerat?Aliterautemecontrariooporteret dicere, scilicet: prior me erat, quia ante me
monthsbeforeChrist,accordingtoHishumanity.
CHRYS.Orthisdoesnotrefertothebirthfrom MaryforChristwasborn,whenthiswassaidby John but to His coming for the work of preaching. He then said, is made before me thatis,ismoreillustrious,morehonorableasif he said, Do not suppose me greaterthanHe, becauseIcamefirsttopreach.
THEOPHYL. The Arians infer from thisWord, thattheSonofGodisnotbegottenoftheFather, butmadelikeanyothercreature.
AUG.Itdoesnotmean-HewasmadebeforeI wasmade,butHeispreferredtome.
CHRYS.Ifthewords,madebeforeme,referred to His coming into being, it wassuperfluousto add,ForHewasbeforeme.Forwhowouldbe so foolish as not to know, that ifHewasmade before him, He was before him. It wouldhave been more correct to say, He was before me, because He was made before me. The
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factusest.Ergoquoddicitantemefactusest, de honore intelligitur: hoc enim quodfuturum erat, factum dicit, quia consuetudo erat antiquorum prophetarum de futuris quasi de iampraeteritisloqui.
expressionthen,Hewasmadebeforeme,must be taken in the sense of honor: onlythatwhich wastotakeplace,hespeaksofashavingtaken placealready,afterthestyleoftheoldProphets, whocommonlytalkofthefutureasthepast.
Lectio 17 16 , : 17 , . 16. And of his fullness have allwe received,andgraceforgrace.17.For thelawwasgivenbyMoses,butgrace andtruthcamebyJesusChrist.
Origenes: Sermo iste in personaBaptistae de Christo testantis prolatus est quod plurimosfallit,exhicusqueillucilleenarravit, credentesinpersonaIoannisapostolirecitari, inconsequens autem est putare, subito et quasi intempestive interrumpi Baptistae sermonem ex verbo discipuli et cuique scienti percipere dictorum collationem, in propatuloconstatseriesdictidixeratenimob
ORIGENThisistobeconsideredacontinuation oftheBaptiststestimonytoChrist,apointwhich hasescapedtheattentionofmany,whothinkthat from this to, He has declared Him, St.Johnthe Apostle is speaking. But the idea that on a sudden,and,asitwouldseem,unseasonably,the discourseoftheBaptistshouldbeinterruptedbya speechofthedisciples,isinadmissible.Andany one,abletofollowthepassage,willdiscernavery
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hocantemefactusest,quipriormeerat.Ex hocautemconiectoprioremmefore,quodex eius plenitudine ego quidem, et ante me prophetaeaccepimusgratiamsecundampro prima.Pertigeruntenimetillipostfigurasper spiritum ad veritatis speculationem. Hinc etiam perpendimus ex plenitudine eius accipientes, legem quidem per Moysenfore datam,gratiamautemetveritatemperIesum Christum, nedum fore datam, sed factam patre quidem legem dante per Moysen, gratiametveritatemfacienteperIesum.Sed si Iesus est qui dicit: ego sum veritas, quomodo veritas fit per Iesum? Sed intelligendum est, quod ipsa veritas substantialis (ex qua prima veritate eteius imagine sculptae sunt multae veritatesinhis quiveritatemtractant)nequaquamperIesum Christum facta est, nec prorsusperaliquem sed veritas, puta quae consistit in Pauloet apostolis,perIesumChristumfactaest. Chrysostomus in Ioannem: Vel aliter. Coniungit hic testimonio Ioannis Baptistae suum testimonium Ioannes Evangelista, dicens et de plenitudine eius nos omnes accepimus.Nonpraecursorisestverbum,sed discipuli quasi dicat: etiam nos omnes duodecim,etomnisplenitudofidelium,etqui
obvious connection here. For having said, Heis preferred before me, for He was beforeme,he proceeds,FromthisIknowthatHeisbeforeme, because I and the Prophets who precededme havereceivedofHisfullness,andgraceforgrace, (thesecondgraceforthefirst.)Fortheytoobythe Spirit penetrated beyond the figure to the contemplationofthetruth.Andhencereceiving,as wehavedone,ofhisfullness,wejudgethatthelaw wasgivenbyMoses,butthatgraceandtruthwere made, by Jesus Christ - made, not given:the Father gave the law by Moses, but made grace and truth by Jesus. But if it is Jesus who says below,IamtheTruth,howistruthmadebyJesus? We must understand however that the very substantial Truth, from which First Truth andIts Imagemanytruthsareengraveronthosewhotreat ofthetruth,wasnotmadethroughJesusChrist,or through any one but only the truth which is in individuals, such as in Paul, e.g. or the other Apostles,wasmadethroughJesusChrist. CHRYS. Or thus John the Evangelisthereadds this testimony to that of John theBaptist,saying, Andofhisfullnesshaveweallreceived.Theseare notthewordsoftheforerunner,butofthedisciple asifhemeanttosay,Wealsothetwelve,andthe whole body of the faithful, both present and to come,havereceivedofHisfullness.
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nunc sunt, et futurorum, de plenitudineeius accepimus. Augustinus in Ioannem: Quid autem accepistis? Et gratiam pro gratia: utnescio quidnosvolueritintelligeredeplenitudineeius accepisse, et insuper gratiam pro gratia: accepimus enim de plenitudine eius primo gratiam, et rursus accepimus gratiam pro gratia. Quam gratiam primo accepimus? Fidem.Vocaturenimgratia,quiagratisdatur. Hancergoaccepitgratiamprimampeccator, ut eius peccata dimitterentur et iterum gratiamprogratiaidest,prohacgratiainqua ex fide vivimus, recepturi sumusaliam,idest vitam aeternam: vita enim aeterna quasi merces est fidei: sed quia ipsafidesgratia est,vitaaeternagratiaestprogratia.Nonerat ista gratia in veteri testamento: quia lex minabatur, non opitulabatur iubebat, non sanabat: languorem ostendebat, non auferebat, sed praeparabat medicoventuro cumgratiaetveritateundesequiturquialex per Moysen data est gratia et veritas per Iesum Christum facta est. Mortem enim temporalemetaeternamocciditmorsdomini tui: ipsa est gratia quae promissa et non habitaeratinlege.
AUG. But whet have you received? Gracefor grace.Sothatwearetounderstandthatwehave received a certain something from Hisfullness, andoverandabovethis,graceforgracethatwe havefirstreceivedofHisfullness,firstgraceand again, we have received grace for grace.What grace did we first receive Faith: which iscalled grace, because it is given freely. This isthefirst grace then which the sinner receives, the remission of his sins. Again, we havegracefor gracei.e.insteadofthatgraceinwhichweliveby faith,wearetoreceiveanother,viz.lifeeternal:for life eternal is as it were the wages of faith.And thusasfaithitselfisagoodgrace,solifeeternalis grace for grace. There was not grace intheOld Testament for the law threatened, butassisted not, commanded, but healed not, showed our weakness,butrelieveditnot.Itpreparedtheway howeverforaPhysicianwhowasabouttocome, with the gifts of grace and truth: whence the sentencewhichfollows:Forthelawwasgivenby Moses, but grace and truth weremadebyJesus Christ. The death of your Lord has destroyed death,bothtemporalandeternalthatisthegrace whichwaspromised,butnotcontained,inthelaw.
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Chrysostomus in Ioannem:Velaccepimus gratiam pro gratia idest, pro veteri novam. Sicut enim est iustitia et iustitia, adoptioet adoptio,circumcisioetcircumcisio,itagratia etgratiasedillaquidemuttypus,haecvero ut veritas. Hoc autem induxit, ostendens quoniam et Iudaei gratia salvabantur, sedet nosomnesgratiasalvisumus:misericordiae autem et gratiae fuit legem suscipere. Propterea cum dixisset gratiam pro gratia, ostendens magnitudinem eorum quae data sunt, subdit quia lex per Moysen data est, gratiaetveritasperIesumChristumfactaest. Et supra quidem Ioannes ad seipsum comparans Christum, ait ante mefactusest: hic autem Evangelista ad eum qui illo tempore magis in admirationeapudIudaeos erat quam Ioannes, Christi comparationem facit, scilicet ad Moysen. Et considera prudentiam. Non personarum, sed rerum comparationemfacit,gratiametveritatemlegi opponens et huic addit data est, quod ministrantis erat huic autem facta est, quod estregiscumpotestateomniaoperantis:cum gratia quidem, quia cum potestate omnia dimittebat peccata. Et gratiam quidem eius Baptismatis donum, et adoptio quae per spiritum nobis datur, et alia multaostendunt: veritatem autem plenius sciemus si figuras veteris legis didicerimus: ea enim quae in
CHRYS. Or we have received grace forgrace thatis,thenewintheplaceoftheold.Forasthere isajusticeandajusticebesides,anadoptionand another adoption, a circumcision and another circumcision so is there a grace andanother grace only the one being a type, the othera reality. He brings in the words to show thatthe Jewsaswellasourselvesaresavedbygrace:it being of mercy and grace that they receivedthe law. Next, after he has said, Graceforgrace,he addssomethingtoshowthemagnitudeofthegift For the law was given by Moses, but graceand truth were made by Jesus Christ. John when comparinghimselfwithChristabovehadsaid,He ispreferredbeforeme:buttheEvangelistdrawsa comparisonbetweenChrist,andonemuchmore inadmirationwiththeJewsthanJohn,viz.Moses. And observe his wisdom. He does not drawthe comparison.betweenthepersons,butthethings, contrastinggraceandtruthtothelaw:thelatterof whichhesayswasgiven,awordonlyapplyingto an administrator the former made, asweshould speak of a king, who does every thing by his power:thoughinthisKingitwouldbewithgrace also,becausethatwithpowerHeremittedallsins. NowHisgraceisshowninHisgiftofBaptism,and our adoption by the Holy Spirit, andmanyother things but to have a better insight into what the truthis,weshouldstudythefiguresoftheoldlaw: for what was to be accomplished in the New
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veteris legis didicerimus: ea enim quae in novo testamento perficienda erant, in veteri testamento figurae praescripserunt, quas Christusveniensadimplevit.Undefiguradata est per Moysen, veritas per Christumfacta est. Augustinus de Trin:Velgratiamreferamus ad scientiam, veritatem ad sapientiam: in rebusenimpertempusortisillasummagratia est, quod homo in unitate personae coniunctus est Deo: in rebus vero aeternis summaveritasrectetribuiturDeiverbo.
for what was to be accomplished in the New Testament, is prefigured in the Old,ChristatHis Coming filling up the figure. Thus was thefigure givenbyMoses,butthetruthmadebyChrist.
AUG.Or,wemayrefergracetoknowledge,truth towisdom.Amongsttheeventsoftimethehighest graceistheunitingofmantoGodinOnePerson in the eternal world the highest truth pertainsto GodtheWord.
Lectio 18 18 : . 18. No man has seen God atany time the only begotten Son,whichis in the bosom of the Father, hehas declaredhim.
Origenes in Ioannem: Incongrue Heracleon asserit hoc promulgatum fuisse non a Baptista, sed a discipulo: nam si illudde plenitudine eius nos omnes accepimus, a
ORIGEN Heracleon asserts, that this is a declaration of the disciple, not oftheBaptist:an unreasonablesuppositionforifthewords,OfHis fullness have we all received, are theBaptists,
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Baptista prolatum est, quomodo non est sequens, ipsum de gratia Christi suscipientem, et secundam pro primagratia, confitentemque, legem per Moysen fore traditam,gratiamveroetveritatemperIesum ChristumprodiisseintellexissequaliterDeum nemo vidit unquam, quodqueunigenitus,cum in patris gremio requiescat, interpretationem ipsi Ioanni, nec non omnibus his qui de perfectione gustaverint, concesserit? Non enimnuncprimitusannuntiavit:nampriusquam Abrahamfieret,docetnosAbrahamexultasse, utvidereteiusgloriam. Chrysostomus in Ioannem: Vel aliter. Evangelista ostendens multam eminentiam donorum Christi ad ea quae per Moysen dispensata sunt, vult de reliquo causam rationalemdifferentiaedicere:namillequidem famulus existens, minorum rerum factus est minister hic vero dominator et regis filius existens,multomaioranobisattulitcoexistens semper patri, et videns eum: propter hoc ita intulit,dicensDeumnemoviditunquam. Augustinus ad Paulinam: Quid ergo est quod Iacob dicit: vidi dominum facie ad faciem et quod de Moyse scriptum: quia loquebatur cum Deo facie ad faciem etillud
does not the connection run naturally, that he receivingofthegraceofChrist,thesecondinthe place of the first grace, and confessing thatthe law was given by Moses, but grace and truth came by Jesus Christ understood here thatno manhadseenGodatanytime,andthattheOnly Begotten, who was in the bosom of the Father, hadcommittedthisdeclarationofHimselftoJohn, andallwhowithhimhadreceivedofHisfullness? ForJohnwasnotthefirstwhodeclaredHimfor He Himself who was before Abraham, tells us, thatAbrahamrejoicedtoseeHisglory.
CHRYS.OrthustheEvangelistaftershowingthe great superiority of Christs gifts,comparedwith those dispensed by Moses, wishes in the next place to supply an adequate reason forthe difference.Theonebeingaservantwasmadea minister of a lesser dispensation: but theother Who was Lord, and Son of theKing,broughtus far higher things, being ever coexistentwiththe Father,andbeholdingHim.Thenfollows,Noman hasseenGodatanytime,&c. AUG.WhatisthatthenwhichJacobsaid,Ihave seenGodfacetofaceandthatwhichiswrittenof Moses,hetalkedwithGodfacetofaceandthat whichtheprophetIsaiahsaidofhimself,Isawthe
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quod propheta Isaias loquens de seipsoait: vididominumSabaothsedenteminthrono? Gregorius Moralium: Sed patenter datur intelligi quod quamdiu hic mortaliter vivitur, videri per quasdam imagines potest Deus sed per ipsam naturae suae speciem non potest ut anima gratia spiritus afflata, per figurasquasdamDeumvideatsedadipsam vim eius essentiae non pertingat. Hinc est enim quod Iacob, qui Deum se vidisse testatur, nonnisi Angelum vidit: hinc estquod Moyses,quicumDeofacieadfaciemloquitur, dicit: ostende mihi temetipsum manifeste,ut videamte.Exquaeiuspetitionecolligitur,quia eum sitiebat per incircumscriptae naturae suae claritatem cernere, quem iam coeperat perquasdamimaginesvidere. Chrysostomus: Si autem antiqui patres ipsam viderunt naturam, nequaquam differenter considerassent: simplex enim quaedamestetinfigurabilisnonsedet,neque stat,nequeambulathaecenimcorporumsunt: unde et per prophetam dicit: ego visionem multiplicavi eis, et in manibus prophetarum assimilatus sum hoc est, condescendieis, non quod eram apparui: quia enim filiusDei per veram carnem appariturus erat nobis,
Lordsittinguponathrone?
GREG. It is plainly given us tounderstandhere, thatwhileweareinthismortalstate,weseeGod onlythroughthemediumofcertainimages,not,in therealityofHisownnature.Asoulinfluencedby the grace of the Spirit may see Godthrough certain figures, but cannot penetrate into his absolute essence. And hence it is thatJacob, whotestifiesthathesawGod,sawnothingbutan Angel:andthatMoses,whotalkedwithGodface toface,says,ShowmeYourway,thatImayknow You: meaning that he ardently desired to seein the brightness of His own infinite Nature, Him Whom he had only as yet seen reflected in images.
CHRYS. If the old fathers had seen Thatvery Nature, they would not have contemplated Itso variously, for It is in Itself simple and without shape It sits not, It walks not these are the qualities of bodies. Whence he saidthroughthe Prophet, I have multiplied visions, and used similitudes, by the ministry of the Prophets:i.e.I have condescended to them, I appeared that whichIwasnot.ForinasmuchastheSonofGod was about to manifest Himself to us in actual
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primo excitavit eos videre Deum, sicut possibileerateisvidere. Augustinus ad Paulinam:Sedcumscriptum sit: beati mundo corde, quoniam ipsi Deum videbunt,etiterum:cumapparuerit,similesei erimus, quoniam videbimus eum sicuti est, quid est quod hic dicitur Deum nemovidit unquam? An fortasse respondetur, quodilla testimoniadevidendoDeosunt,nondeviso? Ipsi enim Deum videbunt, dictum est, non viderunt et non vidimus, sed:videbimuseum sicutiest:Deumenimnemoviditunquam:vel in hac vita sicuti ipse est, vel etiam in Angelorum vita, sicut visibilia ista quae corporalivisionecernuntur. Gregorius Moralium: Si vero a quibusdam potestinhaccorruptibilicarneviventibus,sed tamen inaestimabili virtute crescentibus, quodam contemplationis acumine aeterna claritas Dei videri hoc ab hac sententianon abhorret, quoniam quisquis sapientiam,quae Deusest,videt,huicvitaefunditusmoritur,ne iameiusamoreteneatur. Augustinus super Genesim: Nisi enim ab hac vita quisque quodammodomoriatur,sive
flesh,menwereatfirstraisedtothesightofGod, insuchwaysasallowedoftheirseeingHim. AUG. Now it is said, Blessed are the purein heart,fortheyshallseeGodandagain,WhenHe shallappear,weshallbeliketoHim,forweshall seeHimasHeis.Whatisthemeaningthenofthe wordshere:NomanhasseenGodatanytime? Thereplyiseasy:thosepassagesspeakofGod, astobeseen,notasalreadyseen.Theyshallsee God,itissaid,not,theyhaveseenHim:norisit, wehaveseenHim,but,weshallseeHimasHe is.For,NomanhasseenGodatanytime,neither inthislife,noryetintheAngelic,asHeisinthe samewayinwhichsensiblethingsareperceived bythebodilyvision. GREG. If however any, while inhabiting this corruptible flesh, can advance to such an immeasurable height of virtue, as to beableto discern by the contemplative vision, the eternal brightnessofGod,theircaseaffectsnotwhatwe say. For whoever sees wisdom, that is, God,is deadwhollytothislife,beingnolongeroccupied bytheloveofit. AUG. For unless any in some sense die tothis life, either by leaving the body altogether,orby
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omninoexiensdecorpore,siveitaaversuset alienatus a carnalibus sensibus, ut merito nesciat, sicut apostolus ait utrum incorpore, an extra corpus sit, non in illam rapitur et subvertiturvisionem. Gregorius: Sciendum vero est, quodfuere nonnulli qui Deum dicerent in illa regione beatitudinis in claritate sua conspici, sedin natura minime videri. Quos nimirum minor inquisitionis subtilitas fefellit: neque enim illi simplici et incommutabili essentiae aliudest claritas,aliudnatura. Augustinus ad Paulinam: Si autem dicitur, in hoc quod scriptum est Deum nemovidit unquam, homines tantummodo intelligendos: nam hoc apostolus planius explicans:quem nemo, inquit, hominum vidit, sed nec videre potest, ut ita dictum sit Deum nemo vidit unquam, ac si diceretur: nullus hominum, quaestio illa solvi videbitur, ut non sit huic sententiae contrarium quod dominus ait: Angeli eorum semper vident faciem patris mei ut scilicet Angelos Deum videre credamus, quem nemo vidit unquam, scilicet hominum.
being so withdrawn and alienated fromcarnal perceptions, that he may well not know, asthe Apostlesays,whetherhebeinthebodyoroutof thebody,hecannotbecarriedaway,andborne alofttothatvision. GREG.Someholdthatintheplaceofbliss,God isvisibleinHisbrightness,butnotinHisnature. Thisistoindulgeinovermuchsubtlety.Forinthat simple and unchangeable essence, nodivision can be made between the nature and the brightness.
AUG. If we say, that the text, No one has seen God,atanytime,appliesonlytomensothat,as the Apostle more plainly interprets it, Whomno man has seen nor can see, no one is tobe understood here to mean, no one of men:the questionmaybesolvedinawaynottocontradict what our Lord says, Their Angels do always behold the face of My Father so that wemust believethatAngelssee,whatnoone,i.e.ofmen, haseverseen.
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Gregorius: Sunt tamen nonnulli qui nequaquam Deum videre nec Angelos suspicantur. Chrysostomus in Ioannem:Dicentes,quod ipsum quod Deus est, non solumprophetae, sed nec Angeli viderunt, neque Archangeli. Sed si interrogaveris eos, audies de substantia nihil respondentes. Gloria vero in excelsis Deo non solum cantantes, sed etin terra pax hominibus bonae voluntatis. Etsia Cherubim et Seraphim concupiveris aliquid discere, mysticam sanctimonii melodiam audies,etquoniamplenumestcaelumetterra gloriaeius. Augustinus ad Paulinam: Quod quidem intantum verum est, quia Dei plenitudinem nullusnonsolumoculiscorporis,sedvelipsa mentealiquandocomprehendit.Aliudestenim videre, aliud totum videndo comprehendere: quandoquidem id videtur quod praesens utcumque sentitur totum autem comprehenditur videndo quod ita videtur ut nihil eius lateat videntem, aut cuius fines circumspicipossunt. Chrysostomus:Sicigitursoluspatremvidet
GREG. Some however there are whoconceive thatnoteventheAngelsseeGod.
CHRYS. That very existence which is God, neither Prophets, nor even Angels, nor yet Archangels,haveseen.ForinquireoftheAngels they say nothing concerning His Substancebut sing, Glory to God in the highest,andPeaceon earth to men of good will. Nay, ask even Cherubim and Seraphim you will hear only in reply the mystic melody of devotion, and that heavenandeartharefullofHisglory.
AUG.Whichindeedistruesofar,thatnobodily orevenmentalvisionofmanhaseverembraced the fullness of God for it is one thing tosee, anothertoembracethewholeofwhatyousee.A thingisseen,ifonlythesightofitbecaughtbut weonlyseeathingfully,whenwehavenopartof itunseen,whenweseerounditsextremelimits.
CHRYS.InthiscompletesenseonlytheSonand
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filius et spiritus sanctus. Quod enimcreabilis est naturae, qualiter poterit videre quod increabile est? Ita igitur nullus novitDeum,ut filiusundesequiturunigenitusfilius,quiestin sinupatris,ipseenarravit.Nepropternominis communionem unum quemdam eorum qui gratia facti sunt filiorum esse existimeseum, primo quidem adiectus est articulus. Sivero hoc non sufficit tibi, audi aliud nomen unigenitus. Hilarius de Trin: Naturae quidem fidesnon satis explicata videbatur ex nomine filii, nisi proprietatis virtus per exceptionis significantiamaddereturpraeterfiliumenimet unigenitum nihil cognominans, suspicionem penitus adoptionis exclusit, cum veritatem nominisunigenitinaturapraestaret.
the Holy Ghost see the Father. For how can created nature see that which is uncreated?So thennomanknowstheFatherastheSonknows Him:andhencewhatfollows,TheOnly-Begotten Son,WhoisinthebosomoftheFather,Hehas declared, Him. That we might not be led bythe identity of the name, to confound Him withthe sonsmadesobygrace,thearticleisannexedin thefirstplaceandthen,toputanendtoalldoubt, thenameOnly-Begottenisintroduced. HILARY The Truth of His Nature did not seem sufficientlyexplainedbythenameofSon,unless, in addition, its peculiar force as proper toHim were expressed, so signifying its distinctness fromallbeside.Forinthat,besidesSon,hecalls HimalsotheOnly-Begotten,hecutoffaltogether allsuspicionofadoption,theNatureoftheOnlyBegottenguaranteeingthetruthofthename. CHRYS.Headds,Whichisinthebosomofthe Father.Todwellinthebosomismuchmorethan simply to see. For he who sees simply,hasnot the knowledge thoroughly of that whichhesees but he who dwells in the bosom, knowsevery thing.Whenyouhearthenthatnooneknowsthe Father save the Son, do not by any means supposethatheonlyknowstheFathermorethan any other, and does not know Him fully. Forthe
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Chrysostomus: Sed et aliud posuit,dicens quiestinsinupatris.Eteniminsinuconversari multo plus est quam simpliciter videre: nam qui simpliciter videt, non omnino eius quod videt cognitionem habet: qui vero in sinu conversatur,nihilignorabit.Cumigituraudieris quod nullus cognoscit patrem nisi filius, nequaquamdicas,quoniametsiplusomnibus novit patrem, sed non quantus estnoviteum:
propterea Evangelista in sinu patris eum morari dicit, ut non aestimemus per idaliud significatum quam familiaritatem unigeniti,et coaeternitatemadpatrem. Augustinus in Ioannem:Insinuenimpatris, idest in secreto patris: non enimDeushabet sinum, quemadmodum nos habemus in vestibus aut cogitandus est sic sedere quomodo nos aut forte cinctus est, utsinum haberet: sed quia sinus noster intus est, secretumpatrissinuspatrisvocatur.Quiergo in secreto patris novit patrem, ipseenarravit quodvidit.
EvangelistsetsforthHisresidinginthebosomof theFatheronthisveryaccount:viz.toshowusthe intimate converse of the Only-Begotten, andHis co-eternitywiththeFather. AUG.InthebosomoftheFather,i.e.inthesecret PresenceoftheFather:forGodhasnotthefold onthebosom,aswehavenormustbeimagined tosit,aswedonorisHeboundwithagirdle,so astohaveafold:butfromthefactofourbosom being placed innermost, the secret Presenceof theFatheriscalledthebosomoftheFather.He then who, in the secret Presence of the Father, knewtheFather,thesamehasdeclaredwhatHe saw. CHRYS.ButwhathasHedeclared?ThatGodis one.ButthistherestoftheProphetsandMoses proclaim:whatelsehavewelearntfromtheSon WhowasinthebosomoftheFather?Inthefirst place, that those very truths, which theothers declared,weredeclaredthroughtheoperationof the Only Begotten: in the next place, wehave received a far greater doctrine from the Only Begottenviz.thatGodisaSpirit,andthosewho worship Him must worship Him in spirit andin truth and that God is the Father of the Only Begotten.
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Chrysostomus in Ioannem: Sed quid enarravit?QuoniamunusestDeus.Sedethoc reliqui prophetae et Moyses clamant: quid ergo plus didicimus a filio in sinibus paternalibus existente? Primum quidemipsa haec quae alii narraverunt, sunt enarrataex operatione unigeniti deinde quoniam multo maiorem suscepimus doctrinam per unigenitum, et cognovimus quoniam spiritus est Deus, et quod eos qui adorant eum,in spirituetveritateadorareoportet,etquoniam Deuspaterestunigeniti.
Beda: Praeterea sciendum, quia si ad praeteritumreferaturquodaitenarravit,homo factus enarravit quid de Trinitatis unitate sentiendum,qualiteradeiuscontemplationem properandum, quibus actibus sit perveniendum. Si vero referatur ad futurum, tunc enarrabit cum electos suos advisionem claritatissuaeinducet. Augustinus: Fuerunt autem homines qui dicerent, vanitate cordis sui decepti: pater invisibilisest,filiusautemvisibilisest.Siergo propter carnem filius visibilis dicitur, et nos concedimus,etestCatholicafidessiautem, ut ipsi dicunt, antequam incarnaretur, multum delirant,siChristussapientiaDeietvirtusDei est: sapientia enim Dei videri oculis non potest. Si verbum hominis oculis nonvidetur, verbumDeisicvideripotest?
BEDE Farther, if the word declared have referencetothepast,itmustbeconsideredthat He,beingmademan,declaredthedoctrineofthe Trinity in unity, and how, and by what actswe shouldprepareourselvesforthecontemplationof it.Ifithavereferencetothefuture,thenitmeans thatHewilldeclareHim,whenHeshallintroduce HiselecttothevisionofHisbrightness. AUG.Yethavetherebeenmen,who,deceivedby the vanity of their hearts, maintained that the Fatherisinvisible,theSonvisible.Nowiftheycall the Son visible, with respect to His connection with the flesh, we object not it is theCatholic doctrine.ButitismadnessinthemtosayHewas so before His incarnation i.e. if it be true that Christ is the Wisdom of God, and thePowerof God.TheWisdomofGodcannotbeseenbythe eye.Ifthehumanwordcannotbeseenbytheeye, howcantheWordofGod? CHRYS.Thetextthen,NomanhasseenGodat anytime,appliesnottotheFatheronly,butalsoto theSon:forHe,asPaulsaid,istheImageofthe invisible God but He who is the Image ofthe Invisible,mustHimselfalsobeinvisible.
Chrysostomus: Non igitur soliipsiproprium est Deum nemo vidit unquam, sed etfilio: quia,utPaulusdicit,estimagoDeiinvisibilis quiveroinvisibilisimagoest,etipseinvisibilis est.
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Lectio 19 19 ,[ ] , 20 , .21 , , . , .22, : 23 , , , . 19. And this is the record ofJohn,when the Jews sent priests and Levites from Jerusalemtoaskhim,Whoareyou?20. And he confessed, and denied not but confessed, I am not the Christ.21.And they asked him, What then? Are you Elias?Andhesaid,Iamnot.Areyouthat prophet?Andheanswered,No.22.Then said they to him, Who are you? thatwe maygiveananswertothemthatsentus. What say you of yourself? 23. Hesaid,I am the voice of one crying in the wilderness, Make straight the wayofthe Lord,assaidtheprophetEsaias.
Origenes: Secundum legitur hoc testimonium a Ioanne BaptistadeChristo prolatum, incipiente primo illic: hic estde quodixi,etdesinenteibi:ipseenarravit.
ORIGEN This is the second testimony of Johnthe Baptist to Christ, the first began with, This isHeof Whom I spoke and ended with, He hasdeclared Him.
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Theophylactus: Vel aliter. Postquam superius dixit Evangelista, quod Ioannes testabatur de Christo: ante mefactusest, nunc subiungit quando praemissum testimonium reddiderit Christo Ioannes unde dicit et hoc esttestimoniumIoannis, quando miserunt Iudaei ab Hierosolymis sacerdotesetLevitasadIoannem. Origenes:IudaeiquidemabHierosolymis, ut cognati existentes Baptistae de stirpe sacerdotali existentis, sacerdotes et Levitas destinant, sciscitaturos quisesset Ioannes eos scilicet qui reputati sunt secundum electionem ab aliis differreet ab electo Hierosolymorum loco. Ioannem itaque quaerunt cum tanta veneratione erga Christum autem nihil huiusmodi factum legitur a Iudaeis. Sed quoderga Ioannem Iudaei, hoc Ioannes erga Christum prosequitur, per proprios discipulos interrogans: tu es quiventurus es,analiumexpectamus? Chrysostomus in Ioannem: Sic autem fide dignum aestimaverunt esseIoannem, ut ei de seipso dicenti crederentunde diciturutinterrogarenteum:tuquises?
THEOPHYL. Or, after the introduction above of Johns testimony to Christ, is preferred beforeme, the Evangelist now adds when the abovetestimony was given, And this is the record ofJohn,whenthe JewssentpriestsandLevitesfromJerusalem.
ORIGENTheJewsofJerusalem,asbeingofkinto the Baptist, who was of the priestly stock, send PriestsandLevitestoaskhimwhoheisthatis,men consideredtoholdasuperiorranktotherestoftheir order, by Gods election, and coming fromthat favored above all cities, Jerusalem. Such is the reverential way in which they interrogate John.We readofnosuchproceedingtowardsChrist:butwhat the Jews did to John, John in turn does toChrist, whenheasksHim,throughHisdisciples,AreyouHe thatshouldcome,orlookweforanother?
CHRYS.SuchconfidencehadtheyinJohn,thatthey werereadytobelievehimonhisownwords:witness howitissaid,Toaskhim,Whoareyou?

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Augustinus in Ioannem: Non autem mitterent nisi moverentur excellentia auctoritatiseius,quiaaususestbaptizare. Origenes: Ioannes autem, ut videtur, discernebatexquaestione,sacerdotumet Levitarum dubitationem, ne forteChristus esset baptizans apertius tamen illud profitericavebant,netemerariiputarentur. Quapropter merito, ut eorum opinio fallax de eo primitus aboleretur, ac subinde veritaspropalaretur,quodnonsitChristus ante omnia manifestat unde sequitur et confessusest,etnonnegavit:etconfessus est:quianonsumegoChristus.Hicetiam adiciamus, quia tempus adventus Christi populum recreabat quodammodo iam praesens existens, legisperitis ex sacris Scripturis illius tempus speratum colligentibus: propter quod Theodas non modicam multitudinem quasi Christus congregavit, et post illum Iudas Galilaeus in diebus professionis. Cum ergo ferventius Christi expectaretur adventus, Iudaei transmittunt ad Ioannem, perhoc quodesttuquises?Conicerevolentessi ipse se Christum fateretur. Non autemex eo quod dicit non sum ego Christus, negavit: ex hoc enim ipso confessusest
AUG.Theywouldnothavesent,unlesstheyhadbeen impressedbyhisloftyexerciseofauthority,indaring tobaptize. ORIGENJohn,asitappears,sawfromthequestion, that the Priests and Levites had doubts whetherit might not be the Christ, who was baptizing which doubts however they were afraid to professopenly, forfearofincurringthechargeofcredulity.Hewisely determines therefore first to correct their mistake, andthentoproclaimthetruth.Accordingly,hefirstof allshowsthatheisnottheChrist:Andheconfessed, and denied not but confessed, I am not theChrist. We may add here, that at this time thepeoplehad already begun to be impressed with the ideathat Christs advent was at hand, in consequenceofthe interpretationswhichthelawyershadcollectedoutof thesacredwritingstothateffect.ThusTheudashad been enabled to collect together a considerable body, on the strength of his pretending to bethe Christ and after him Judas, in the days of the taxation,haddonethesame.Suchbeingthestrong expectation of Christs advent then prevalent, the Jews send to John, intending by the question,Who are you? to extract from him whether he were the Christ.
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veritatem. Gregorius in Evang:Negavitplanequod non erat, sed non negavit quod erat, ut veritatem loquens, eius membrum fieret cuiussibinomenfallaciternonusurparet. Chrysostomus in Ioannem: Vel aliter. Passi erant Iudaei quamdam humanam passionem ad Ioannem. Indignum enim aestimabant, subici eum Christo propter multa quae Ioannis claritatem demonstrabant: quorum primum erat genus illustre, principis enim sacerdotum filius erat deinde dura educatio, humanorum despectio. In Christo autem contrarium videbatur: genus humile,quod ei exprobrabant dicentes: nonne hic est fabrifilius?Dietacommunis,etvestimenta nihil plus multis habentia. Quia igitur Ioannes continue ad Christum mittebat, volentes magis Ioannem habere magistrum, mittunt ad eum,opinantesper blanditiaseumallicereadconfitendumse Christum esse. Non ergo quosdam contemptibiles mittunt, ut ad Christum, ministros et Herodianos, sed sacerdotes et Levitas et non quoscumque, sedeos qui erant ex Hierosolymis, hoc est
GREG.Hedenieddirectlybeingwhathewasnot,but he did not deny what he was: thus,byhisspeaking truth,becomingatruememberofHimWhosename hehadnotdishonestlyusurped. CHRYS. Or take this explanation: The Jewswere influenced by a kind of human sympathy forJohn, whomtheywerereluctanttoseemadesubordinateto Christ, on account of the many marks of greatness abouthimhisillustriousdescentinthefirstplace,he being the son of a chief priest in thenext,hishard training, and his contempt of the world. Whereasin Christthecontrarywereapparentahumblebirth,for which they reproach Him Is not thisthecarpenters son?anordinarywayoflivingadresssuchasevery oneelsewore.AsJohnthenwasconstantlysending toChrist,theysendtohim,withtheviewofhavinghim for their master, and thinking to induce him, by blandishments,toconfesshimselfChrist.Theydonot thereforesendinferiorpersonstohim,ministersand Herodians, as they did to Christ, but Priests and Levitesandnotoftheseanindiscriminateparty,but thoseofJerusalem,i.e.themorehonorableonesbut they send them with this question, to ask, Whoare you?notfromawishtobeinformed,butinorderto inducehimtodowhatIhavesaid.Johnrepliesthen to their intention, not to their interrogation: And he
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honorabiliores et ad hoc mittunt ut interrogarent tu quis es? Non quasi ignorantes,sedvolenteseuminduceread hocquoddixi:undeIoannesadmentemet non ad interrogationem eis respondit et confessusest,etnonnegavitetconfessus est: quia non sum ego Christus. Et vide sapientiam Evangelistae. Tertio quasi idem dicit, et virtutem Baptistaeindicans, etmalitiametamentiamIudaeorum.Devoti enim famuli est, non solum non rapere gloriam domini, sed oblatam a multis respuere.Turbaequidemexignorantiaad hanc venerunt suspicionem ut Ioannem Christum aestimaret hi vero a maligna mente, ex qua interrogabant eum, aestimantes per blanditias attrahere ad hocquodvolebant:nisienimexcogitassent hoc, respondenti non sum ego Christus, dixissent: non hoc suspicati sumus, non hoc venimus interrogaturi. Sed capti et manifesti effecti ad aliud veniunt unde sequituretinterrogaverunteum:quidergo? Eliasestu? Augustinus: Noverant enim quod praecessurus erat Elias Christum: non enim alicui ignotum erat nomen Christi apud Hebraeos sed non putabantillum
confessed, and denied not but confessed, Iamnot theChrist.AndobservethewisdomoftheEvangelist: he repeats the same thing three times, to show Johns virtue, and the malice and madness ofthe Jews.Foritisthecharacterofadevotedservant,not only to forbear taking to himself his lordsglory,but even, when numbers offer it to him, to rejectit.The multitude indeed believed from ignorance thatJohn wastheChrist,butintheseitwasmaliceandinthis spirit they put the question to him, thinking, bytheir blandishmentstobringhimovertotheirwishes.For unlessthishadbeentheirdesign,whenhereplied,I amnottheChrist,theywouldhavesaid,Wedidnot suspect this we did not come to ask this.When caught, however, and discovered in theirpurpose, they proceed to another question: And they asked him,Whatthen?AreyouElias?
AUG.FortheyknewthatEliaswastopreachChrist thenameofChristnotbeingunknowntoanyamong theJewsbuttheydidnotthinkthatourLordwasthe Christ: and yet did not altogetherimaginethatthere

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esse Christum nec tamen omnino putaveruntChristumnonesseventurumet cum sperarent futurum, offenderunt in praesentem.Sequituretdixit:nonsum. Gregorius in Evang:Exhisverbisnobis quaestio valde implexa generatur. Alio quippe in loco inquisitus a discipulis dominus de Eliae adventu, respondit: si vultis scire, Ioannes ipse est Elias. Requisitus autem Ioannes dicit non sum Elias. Quomodo ergo propheta veritatis est si eiusdem veritatis sermonibus concorsnonest? Origenes:Dicetaliquisquodseignorabat IoannesesseEliamethocnimirumutentur documento qui assistunt iteratae incorporationis rationi, tamquam anima denuo induente corpora. Quaerunt enim IudaeiperLevitasacsacerdotes,anesset Elias, cum iteratae corporisassumptionis documentum verax arbitrantur, quasi paternum existens, nec alienum ab arcanorumsuorumdoctrina.Obhocitaque dicit Ioannes: Elias non sum namnescit primaevamvitampropriam.Qualiterautem videtur rationabile, si tamquam propheta spiritu illuminatus est, et de Deo et
was no Christ about to come. In this way,while looking forward to the future, they mistook atthe present.Andhesaid,Iamnot.
GREG. These words gave rise to a verydifferent question.Inanotherplace,ourLord,whenaskedby HisdisciplesconcerningthecomingofElias,replied, Ifyouwillreceiveit,thisisElias.ButJohnsays,Iam notElias.Howishethenapreacherofthetruth,ifhe agreesnotwithwhatthatveryTruthdeclares?
ORIGENSomeonewillsaythatJohnwasignorant thathewasEliasasthosesay,whomaintain,from thispassagethedoctrineofasecondincorporation, asthoughthesoultookupanewbody,afterleaving its old one. For the Jews, it issaid,askingJohnby theLevitesandpriests,whetherheisElias,suppose thedoctrineofasecondbodytobealreadycertain as though it rested upon tradition, and werepartof their secret system. To which question, however, John replies, I am not Elias: not beingacquainted withhisownpriorexistence.Buthowisitreasonable toimagine,ifJohnwereaprophetenlightenedbythe Spirit, and had revealed so much concerningthe Father,andtheOnly-Begotten,thathecouldbesoin
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unigenito tanta narravit, ignorasse de seipso an unquam eius anima fuerit in Elia? Gregorius in Evang: Sed si subtiliter veritas ipsa requiratur, hoc quidemquod inter se contrarium sonat, quomodo contrariumnonsitinvenitur.AdZachariam namque de Ioanne Angelus dixit: ipse praecedet ante illum in spiritu etvirtute Eliae, quia scilicet sicut Elias secundum domini adventum praeveniet, ita Ioannes praevenit primum sicut ille praecursor venturus est iudicis, ita iste praecursor factus est redemptoris. Ioannes igiturin spirituEliaserat,inpersonaEliasnonerat. Quodautemdominusfateturdespiritu,hoc Ioannes denegat de persona: quia et iustum sic erat ut discipulis dominus spiritalemdeIoannesententiamdiceret,et Ioannes turbis carnalibus non de suo spiritu,seddecorporeresponderet. Origenes: Respondit ergo Levitis et sacerdotibus: non sum, coniectans propositum quaestionis eorum: non enim sapiebat praemissa examinatio, si idem spiritus esset in utroque sed si Ioannes esset ipse Elias qui assumptus est,nunc
the dark as to himself, as not to know thathisown soulhadoncebelongedtoElias?
GREG. But if we examine the truthaccurately,that whichsoundsinconsistent,willbefoundnotreallyso. The Angel told Zacharias concerning John,Heshall go before Him in the spirit and power of Elias. As EliasthenwillpreachthesecondadventofourLord, soJohnpreachedHisfirstastheformerwillcomeas the precursor of the Judge, so the latter wasmade the precursor of the Redeemer. John was Eliasin spirit,notinperson:andwhatourLordaffirmsofthe spirit,JohndeniesofthePerson:therebeingakind ofproprietyinthisviz.thatourLordtoHisdisciples should speak spiritually of John, and that John,in answering the carnal multitude, should speak ofhis body,notofhisspirit.
ORIGENHeanswersthentheLevitesandPriests,I am not, conjecturing what their question meant:for thepurportoftheirexaminationwastodiscover,not whetherthespiritinbothwasthesame,butwhether John was that very Elias, who was taken up, now appearing again, as the Jews expected, without
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apparens, secundum quod a Iudaeis expectabatur, absque nativitate. Primus autem arbitrans resumptionem corporum, dicet, quod inconsequens est filium Zachariaetantisacerdotisinsenionatum, super omnem humanam expectationem, ignorari a sacerdotibus et Levitis ipsum natumfuissemaximeLucatestantequod factus est timor in omnibus habitantibus circa eos. Sed forsan quoniam prope finem Eliam expectabant ante Christum, quasi tropice sciscitari videntur: an estu qui praenuntias Christum venturum? Et caute respondit: non sum. Sed nihil mirabile. Sicut in salvatore, pluribus scientibus ex Maria nativitatem eius, quidam fallebantur putantes eumIoannem Baptistam vel Eliam, aut aliquem prophetarum sic et in Ioanne quosdam ortus eius ex Zacharia non latebat et quidam dubitabant, si forsan qui expectabatur Elias apparuit in Ioanne. Quoniam vero cum plures in Israel editi fuerint prophetae, unus de quo Moyses prophetaverat, praesertim expectabatur, iuxta illud: prophetam vobis suscitabit Deus ex fratribus vestris: sicut mihi, illi parebitis tertio sciscitantur, non siforet prophetasimpliciter,sedcumarticulo,utin Graecoponiturundesequiturprophetaes
anotherbirth.Buthewhomwementionedaboveas holdingthisdoctrineofareincorporation,willsaythat itisnotconsistentthatthePriestsandLevitesshould be ignorant of the birth of the son of sodignifieda priestasZacharias,whowasborntooinhisfathers old age, and contrary to all humanprobabilities: especiallywhenLukedeclares,thatfearcameonall thatdweltroundaboutthem.Butperhaps,sinceElias wasexpectedtoappearbeforethecomingofChrist near the end, they may seem to put thequestion figuratively,Areyouhewhoannouncesthecomingof Christattheendoftheworld?towhichheanswers,I am not. But there is in fact nothing strangein supposing that Johns birth might not have been known to all. For as in the caseofourSaviormany knewHimtobebornofMary,andyetsomewrongly imagined that He was John the Baptist,orElias,or one of the Prophets so in the case of John,some werenotunacquaintedwiththefactofhisbeingson ofZacharias,andyetsomemayhavebeenindoubt whether he were not the Elias who wasexpected. Again, inasmuch as many prophets had arisen in Israel, but one was especially looked forward to,of whomMoseshadprophesiedTheLordyourGodwill raiseupuntoyouaProphetfromthemidstofyou,of your brethren, like to me to Him shallyouhearken: theyaskhiminthethirdplace,notsimplywhetherhe isaprophet,butwiththearticleprefixed,Areyouthat Prophet?Foreveryoneoftheprophetsinsuccession hadsignifiedtothepeopleofIsraelthathewasnot
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Graecoponiturundesequiturprophetaes tu? Per singulos enim prophetasnoverat populus Israel neminem eorum forehunc quem Moyses prophetaverat, qui sicut Moyses medius staret inter Deum et homines, et accepto testamento a Deo traderet discipulis. Hoc autem illisnomen non Christo attribuentibus, sed arbitrantibus alium a Christo ipsumfore, Ioannes scivit quoniam et Christus ille prophetaessetundesubdituretrespondit: non. Augustinus in Ioannem: Vel quia Ioannes maior erat quam propheta: quia prophetaelongepraenuntiaverunt,Ioannes praesentem demonstrabat. Sequitur dixerunt ergo ei: quis es, ut responsum demushisquimiseruntnos?Quiddicisde teipso? Chrysostomus in Ioannem: Vides hic vehementius insistentes et interrogantes hunc autem cum mansuetudine easquae nonerantveraesuspicionesdestruentem, et eam quae est vera ponentem: unde sequiturait:egovoxclamantisindeserto. Augustinus: Isaias illud dixit inIoanne
hadsignifiedtothepeopleofIsraelthathewasnot the one whom Moses had prophesied of who,like Moses,wastostandinthemidstbetweenGodand man, and deliver a testament, sent fromGodtoHis disciples. They did not however apply this nameto Christ, but thought that He was to be adifferent person whereas John knew that Christ was that Prophet,andthereforetothisquestion,heanswered, No.
AUG.OrbecauseJohnwasmorethanaprophet:for that the prophets announced Him afar off, butJohn pointed Him out actually present. Then said theyto him, Who are you? that we may give an answerto themthatsentus.Whatsayyouofyourself?
CHRYS.Youseethemherepressinghimstillmore strongly with their questions, while he on theother hand quietly puts down their suspicions, wherethey are untrue, and establishes the truth in theirplace: saying,Iamthevoiceofonecryinginthewilderness.
AUG.SospokeEsaias:theprophecywasfulfilledin
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prophetiaistacompletaest. Gregorius in Evang: Scitis autemquod unigenitus filius verbum patris vocatur.Ex ipsaautemnostralocutionecognoscimus, quia prius vox sonat, ut verbum possit audiri. Ioannes ergo vocem se asserit esse, quia verbum praecedit, et per eius ministerium, patris verbum abhominibus auditur. Origenes: Ineleganter autem Heracleon de Ioanne et prophetis considerans, ait, quoniam verbum quidem salvatorest,vox autem per Ioannem intelligitur solusenim sonus est omnis gradus propheticus. Cui dicendum, quod si non significativam vocemdederittuba,nemoseaccingetad praelium.Siergonilaliudquamsonusest vox prophetica, quomodo transmittit nos ad illam salvator? Scrutamini Scripturas. Dicit autem Ioannes se esse vocemnon clamantem in deserto, sed clamantis in deserto, eius scilicet qui stabat et clamabat: si quis sitit, veniat ad me, et bibat. Clamat enim ut distantes auditu percipiant, et gravem habentes auditum sentiant immensitatem eorum quae dicuntur.
JohntheBaptist. GREG.Youknowthattheonly-begottenSoniscalled theWordoftheFather.Nowweknow,inthecaseof ourownutterance,thevoicefirstsounds,andthenthe wordisheard.ThusJohndeclareshimselftobethe voice, i.e. because he precedes the Word, and, throughhisministry,theWordoftheFatherisheard byman.
ORIGEN Heracleon, in his discussion onJohnand theProphets,infersthatbecausetheSaviorwasthe Word,andJohnthevoice,thereforethewholeofthe prophetic order was only sound. To whichwereply, that,ifthetrumpetgivesanuncertainsound,whoshall preparehimselfforthebattle?Ifthevoiceofprophecy isnothingbutsound,whydoestheSaviorsendusto it, saying, Search the Scriptures? But John calls himselfthevoice,notthatcries,butofonethatcries inthewildernessviz.ofHimWhostoodandcried,If any man thirst, let him come to Me and drink.He cries,inorderthatthoseatadistancemayhearhim, and understand from the loudness of thesound,the vastnessofthethingspokenof.
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Theophylactus: Vel quia veritatem manifeste annuntiat: omnes enim qui in legeerant,obscureloquebantur. Gregorius:VelindesertoIoannesclamat, quia quasi derelictae ac destitutae Iudaeaesolatiumredemptorisannuntiat. Origenes: Opus autem vocis indeserto clamantisestutanimaaDeodestituta,ad rectam faciendam viam dominirevocetur, nequaquampravitatemserpentinigressus prosequendo:secundumcontemplationem quidem sublimatam in veritate absque permixtione mendacii, et secundum actionem post congruam speculationem licitum opus referentem unde sequitur dirigite viam domini, sicut dixit Isaias propheta. Gregorius: Via domini ad cor dirigitur, cum veritatis sermo humiliter auditur via domini ad cor dirigitur, cum ad praeceptumvitapraeparatur.
THEOPHYL. Or because he declared the truth plainly, while all who were under the lawspoke obscurely. GREG.Johncriesinthewilderness,becauseitisto forsaken and destitute Judea that he bears the consolatorytidingsofaRedeemer. ORIGEN There is need of the voice crying inthe wilderness, that the soul, forsaken by God, maybe recalled to making straight the way of the Lord, following no more the crooked pathsoftheserpent. Thishasreferencebothtothecontemplativelife,as enlightenedbytruth,withoutmixtureoffalsehood,and tothepractical,asfollowingupthecorrectperception by the suitable action. Wherefore he adds, Make straight the way of the Lord, as said theprophet Esaias.
GREG. The way of the Lord is madestraighttothe heart,whenthewordoftruthisheardwithhumilitythe way of the Lord is made straight totheheart,when thelifeisformedupontheprecept.
Lectio 20
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24 . 25 , 26 , : ,27 , [] . 28 , .
24.Andtheywhichweresentwereofthe Pharisees. 25. And they asked him,and said to him, Why baptize youthen,ifyou be not that Christ, nor Elias, neither that prophet? 26. John answered them, saying, I baptize with water: but there stands one among you, whom you know not 27. He it is, who comingaftermeis preferredbeforeme,whoseshoeslatchet I am not worthy to unloose. 28.These things were done in Bethabara beyond Jordan,whereJohnwasbaptizing.
Origenes: Facta responsione versus sacerdotesetLevitas,denuomissumest a Pharisaeis unde dicitur et qui missi fueranterantexPharisaeis.Quantumenim ex ipso sermone coniecturari contingit, dico tertium hoc esse testimonium.Vide tamen quomodo iuxta sacerdotalem et leviticam personam est cum
ORIGEN The questions of the priests andLevites being answered, another mission comes fromthe Pharisees: And they that were sent were of the Pharisees. So far as it is allowable to form a conjecturefromthediscourseitselfhere,Ishouldsay that it was the third occasion of Johns givinghis witness.Observethemildnessoftheformerquestion, so befitting the priestly and levitical character,Who
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mansuetudine prolatum illud tu quises? Nihil enim arrogans vel protervorum in eorum quaestione continetur, sedcuncta decentia veros Dei ministros. Sed Pharisaeisecundumsuumnomendivisiet importuni ex discordia contumeliosas voces praetendunt Baptistae unde sequituretdixeruntei:quidergobaptizas, situnonesChristus,nequeElias,neque propheta? Non quasi scire volentes, sed prohibere eum a Baptismo. Deinde vero nescio quo pacto proni ad Baptismum iverunt ad Ioannem. Huius autem solutio est, quia Pharisaei non credentes accedunt ad Baptisma, sed exhypocrisi, cumtimerentpopulum. Chrysostomus in Ioannem: Vel ipsi idemsacerdotesetLevitaeexPharisaeis erant.Etquiablanditiiseumnonvaluerunt supplantare, accusationem ei immittere tentant, cogentes eum dicere quod non eratundesequituretinterrogaverunteum, et dixerunt: quid ergo baptizas, si tunon es Christus, neque Elias, neque propheta?Quasiaudaciaevidebaturesse baptizare, si Christus non erat, nec praecursor illius, nec praeco, idest propheta.
are you? There is nothing arrogant or disrespectful, but only what becomes true ministers of God. The Phariseeshowever,beingasectarianbody,astheir nameimplies,addresstheBaptistinanimportunate and contumelious way. And they said, Whybaptize youthen,ifyoubenotthatChrist,neitherElias,neither that Prophet? not caring about information,butonly wishing to prevent him baptizing. Yet the very next thing they did, was to come to Johns baptism.The solution of this is, that they came not in faith,but hypocritically,becausetheyfearedthepeople.
CHRYS. Or, those very same priests andLevies were of the Pharisees, and, because theycouldnot undermine him by blandishments, began accusing, aftertheyhadcompelledhimtosaywhathewasnot. Andtheyaskedhim,saying,Whybaptizeyouthen,if you are not the Christ, neither Elias, neither that Prophet? As if it were an act of audacity inhimto baptize, when he was neither the Christ, nor His precursor,norHisproclaimer,i.e.thatProphet.
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Gregorius in Evang: Sed sanctus quisque etiam cum perversa mente requiritur, a bonitatis suae studio non mutatur. Unde Ioannes quoque adverba invidiae praedicamenta respondit vitae unde sequitur respondit eis dicens:ego baptizoinaqua. Origenes: Ad illud enim quid ergo baptizas? Quid aliud afferri decebat,nisi proprium Baptismum carnale praetendere? Gregorius:Ioannesenimnonspiritu,sed aqua baptizat: quia peccata solverenon valebat:baptizatorumcorporaperaquam lavat, sed tamen animas per veniamnon lavat. Cur ergo baptizat qui peccataper Baptismum non relaxat? Nisi ut praecursionis suae ordinem servans, scilicet qui nasciturum nascendo praevenerat, baptizaturum quoque dominum baptizando praeveniret et qui praedicandofactusestpraecursorChristi, baptizando etiam praecursor eius fieret imitatione sacramenti qui inter haec mysterium redemptionis nostrae annuntians, hanc in medio hominum et
GREG.Asaint,evenwhenperverselyquestioned,is never diverted from the pursuit of goodness.Thus Johntothewordsofenvyopposesthewordsoflife: John answered them, saying, I indeed baptizewith water.
ORIGEN For how would the question, Why then baptize you, be replied to in any other way,thanby settingforththecarnalnatureofhisownbaptism?
GREG. John baptizes not with the Spirit, but with water not being able to remit sins, he washesthe bodiesofthebaptizedwithwater,butnottheirsouls withpardon.Whythenclothhebaptize,whenhecloth notremitsinsbybaptism?Tomaintainhischaracter of forerunner. As his birth preceded our Lords,so clothhisbaptismprecedeourLordsbaptism.Andhe whowastheforerunnerofChristinHispreaching,is forerunner also in His baptism, which was the imitationofthatSacrament.Andwithalheannounces the mystery of our redemption, saying that He, the Redeemer,isstandinginthemidstofmen,andthey knowitnot:Therestandsoneamongyou,whomyou knownot:forourLord,whenHeappearedintheflesh, wasvisibleinbody,butinmajestyinvisible.
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stetisse asserit et nesciri sequitur enim medius autem vestrum stetit quem vos nescitis: quia per carnem dominus apparens, et visibilis extitit corpore, et invisibilismaiestate. Chrysostomus: Hoc autem dixit, quoniam decens erat Christum commixtum esse populo, ut unum multorum, se ubique humilem esse docentem. Cum autem dixit quem vos nescitis, scientiam hic cognitionem certissimamdicitputaquisest,etunde. Augustinus in Ioannem: Humilis enim non videbatur, et propterea lucerna accensaest. Theophylactus: Vel medius erat Pharisaeorum dominus sed ignorabant eum, quia ipsi Scripturas se scire putabant: et inquantum in illis praenuntiabatur dominus, medius eorum erat, scilicet in cordibus eorum sed nesciebant eum, eo quod Scripturasnon intelligebant. Vel aliter. Medius quidem erat, inquantum mediator Dei existenset hominum Christus Iesus medius
CHRYS. One among you. It was fitting thatChrist shouldmixwiththepeople,andbeoneofthemany, showing every where His humility. Whom youknow not i.e. not, in the most absoluteandcertainsense not,whoHeis,andwhenceHeis.
AUG. In His low estate He was not seen and thereforethecandlewaslighted.
THEOPHYL.Oritwas,thatourLordwasinthemidst ofthePhariseesandtheynotknowingHim.Forthey thought that they knew the Scriptures,andtherefore, inasmuchasourLordwaspointedoutthere,Hewas inthemidstofthem,i.e.intheirhearts.Buttheyknew Him not, inasmuch as they understood not the Scriptures.Ortakeanotherinterpretation.Hewasin the midst of them, as mediator between Godand man, wishing to bring them, the Pharisees, to God. ButtheyknewHimnot.
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Pharisaeorum extitit, volens illos Deo iungeresedipsinesciebanteum. Origenes: Vel aliter. Hoc edito ego baptizo in aqua, ad illud quid ergo baptizas? Ad secundum si tu non es Christus? Praeconium de praecedenti Christi substantia proponit, quodtantasit ei virtus quod invisibilis sit sua deitate, cum sit praesens cuilibet et totum per orbem diffusus: quod notatur ex illo mediusvestrumstetit.Hicenimpertotam orbis machinam effluxit, sic ut quae creantur, per ipsum creenturomniaenim peripsumfactasunt:undepalamestquod inquirentibusaIoannequidergobaptizas? Ipse medius erat. Vel quod dicitur in mediovestrumstetit,intelligendumestde nobis hominibus. Cum enim simus rationales,inmedionostrumexistitexeo quod principale, scilicet cor, in medio totius corporis insitum est. Qui ergo verbum in medio gerunt, non autem cognoscunt de illius natura, nec dequo fonte manavit, nec quomodo consistitin eis hi verbum in medio sui obtinentes ignorant, quod tamen Ioannes agnovit: unde exprobrando dicit ad Pharisaeos quem vos nescitis. Quia expectantes
ORIGENOrthusHavingsaid,Iindeedbaptizewith water,. in answer to the question, Why baptizeyou then?-tothenext,IfyoubenotChrist?herepliesby declaring the preexistent substance of Christ thatit was of such virtue, that though His Godhead was invisible,Hewaspresenttoeveryone,andpervaded the whole world as is conveyed inthewordsThere standsoneamongyou.ForHeitis,Whohasdiffused Himselfthroughthewholesystemofnature,insomuch that every thing which is created, iscreatedbyHim All things were made by Him. Whence itisevident thateventhosewhoinquiredofJohn,Whybaptizeyou then? had Him among them. Or, the words,There stands one among you, are to be understood of mankindgenerally.For,fromourcharacterasrational beings,itfollowsthatthewordgexistsinthecenterof us, because the heart, which is thespringofmotion withinus,issituatedinthecenterofthebody.Those thenwhocarrythewordwithinthem,butareignorant of its nature, and the source and beginning andthe way in which it resides in them these, hearingthe word within them, know it not. ButJohnrecognized Him, and reproached the Pharisees, saying,Whom you know now not. For, though expectingChrists coming,thePhariseeshadformednoloftyconception of Him, but supposed that He would only be a holy
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Pharisaei Christi adventum, nihil tam arduum de eo contemplabantur, solum hominemsanctumexistimanteseumesse. Dicit autem stetit: nam stat pater invariabilisexistensetimpermutabilis:stat quoque verbum eius ad salvandum continuo, quamvis carnem suscipiat, quamvis medium hominum stetinvisibile. Ne vero putet aliquis alium esse invisibilemadomneshominesvenientem, vel ad universum orbem, ab eo qui humanatusestetinterracomparuit,subdit qui post me venit, hoc est qui postme appariturus est. Non autem idem denotatur hic per hoc quod dicit post, et cum Iesus nos post se invitat illic enim sequipostipsumpraecipiturnobis,uteius indagando vestigia, perveniamus ad patrem:hicautemutpateatquidsequatur exIoannisdogmatibus:venitenimutcuncti credantpereum,praeparatiadperfectum verbumperminora.Dicitergoipseestqui postmevenit. Chrysostomus in Ioannem: Ac si diceret: ne aestimetis totum in meo consistere Baptismate si enim meum Baptisma perfectum esset, alius non veniret post me, aliud Baptismadaturus.
man:whereforehebrieflyrefutestheirignorance,and the false ideas that they had of Hisexcellence.He said, stand for as the Father stands, i.e.exists withoutvariationorchange,sostandstheWordever intheworkofsalvation,thoughItassumeflesh,though Itbeinthemidstofmen,thoughItstandinvisible.Lest any one however should think that the invisibleOne Whocomestoallmen,andtotheuniversalworld,is different from Him Who was made man, and appearedontheearth,headds,Hethatcomesafter me,i.e.Whowillappearafterme.Theafterhowever here has not the same meaning that it has,when ChristcallsusafterHimfortherewearetoldtofollow afterHim,thatbytreadinginHissteps,wemayattain to the Father but here the word is used tointimate whatshouldfollowuponJohnsteachingforhecame thatallmaybelieve,havingbyhisministrybeenfitted gradually by lesser things, for the reception ofthe perfectWord.Thereforehesaid,HeitisWhocomes afterme.
CHRYS.Asifhesaid,Donotthinkthateverythingis contained in my baptism for if my baptismwere perfect,anotherwouldnotcomeaftermewithanother baptism.Thisbaptismofmineisbutanintroductionto theother,andwillsoonpassaway,likeashadow,or

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Sedhaecpraeparatioestillius,ettransibit inproximo,utumbraetimagosedoportet eum qui veritatem imponet, venirepost me: si enim hoc esset perfectum, nequaquamsecundilocusquaerereturet ideosubditquiantemefactusest,hicest honorabilioretclarior. Gregorius: Sic namque dicitur ante me factus est, ac si dicatur: antepositusest mihi.Postmeergovenit,quiapostmodum natusantemeautemfactusest,quiamihi praelatus. Chrysostomus: Ne autem existimes comparabilem esse excellentiam hanc, incomparabilitatem ostendere volens, subiungit cuius ego non sum dignusut solvam corrigiam calceamenti quasi dicat:intantumestantemeutegoneque in ultimis ministrorum vocari dignus sim: calceamentum enim solvere ultimi ministeriiresest. Augustinus: Unde et si dignum se diceret tantummodo corrigiam calceamentisolvere,multumsehabuisset.
animage.ThereisOnecomingaftermetoestablish the truth: and therefore this is notaperfectbaptism for, if it were, there would be noroomforasecond: andthereforeheadds,Whoismadebeforeme:i.e. ismorehonorable,morelofty.
GREG.Madebeforeme,i.e.preferredbeforeme.He comes after me, that is, He is born after me Heis madebeforeme,thatis,Heispreferredtome.
CHRYS.Butlestyoushouldthinkthistobetheresult of comparison, he immediately shows it to be a superiority beyond all comparison Whose shoe latchetIamnotworthytounloose:asifHesaid,Heis so much before me, that I am unworthy to be numbered among the lowest of His attendants: the unloosingofthesandalbeingtheverylowestkindof service.
AUG. To have pronounced himself worthy evenof unloosing His shoes latchet, he would have been thinkingtoomuchofhimself.
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Gregorius in Evang:Velaliter.Mosapud veteres fuit ut si quis eam quaesibi competeret,accipereuxoremnollet,illeei calceamentum solveret qui ad hanc sponsus iure propinquitatis veniret. Quid igiturinterhominesChristus,nisisanctae Ecclesiae sponsus apparuit? Recteergo Ioannes se indignum esse adsolvendam corrigiam eius calceamenti denuntiatac si aperte dicat: redemptoris vestigia non denudare valeo quia sponsi nomenmihi immeritusnonusurpo.Quodtamenintelligi et aliter potest. Quis enim nesciat quod calceamentaexmortuisanimalibusfiant? Incarnatus vero dominus veniens, quasi calceatus apparuit, qui in divinitatesua morticina nostrae corruptionis assumpsit. Corrigia ergo calceamenti est ligatura mysterii. Ioannes ergo solverecorrigiam calceamenti eius non valet: quia incarnationis mysterium nec ipse investigare sufficit ac si patenter dicat: quidmirumsimihiillepraelatusestquem post me quidem natum considero, sed nativitatis eius mysterium non comprehendo? Origenes in Ioannem:Quidamveronon inepte dixit, hoc sic intelligendum. Non
GREG.Orthus:Itwasalawoftheolddispensation, that,ifamanrefusedtotakethewoman,whoofright came to him, to wife, he who byrightofrelationship came next to be the husband, should unloose his shoe.NowinwhatcharacterdidChristappearinthe world,butasSpouseoftheHolyChurch?Johnthen veryproperlypronouncedhimselfunworthytounloose thisshoeslatchet:asifhesaid,Icannotuncoverthe feet of the Redeemer, for I claim not the titleof spouse,whichIhavenorightto.Orthepassagemay beexplainedinanotherway.Weknowthatshoesare made out of dead animals. Our Lord then,whenHe cameintheflesh,puton,asitwere,shoesbecause in His Divinity He took the flesh of ourcorruption, whereinwehadofourselvesperished.Andthelatchet oftheshoe,isthesealuponthemystery.Johnisnot abletounloosetheshoeslatcheti.e.evenhecannot penetrate into the mystery of the Incarnation. So he seems to say: What wonder that He ispreferred beforeme,Whom,beingbornafterme,Icontemplate, yetthemysteryofWhosebirthIcomprehendnot.
ORIG.Theplacehasbeenunderstoodnotamissthus byacertainpersonIamnotofsuchimportance,as
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sum ego tanti ut causa mei descendata magnalibus, ac carnem quasi calceamentumsuscipiat. Chrysostomus in Ioannem: Et quia Ioannescumdecentilibertateeaquaede Christo sunt, omnibus praedicabat, propterea Evangelista et locumdesignat, dicens haec in Bethania facta sunttrans Iordanem,ubieratIoannesbaptizans.Non enim in domo, neque in anguloChristum praedicabat, sed Iordanem transiens in media multitudine, praesentibusomnibus qui ab eo baptizabantur. Quaedam vero exemplariorum certius habent in Bethabora: Bethania enim non ultra Iordanem, neque in deserto erat, sed propeHierosolymam. Glossa: Vel duae sunt Bethaniae: una trans Iordanem, altera citra non longea Ierusalem,ubiLazarusfuitsuscitatus.
that for my sake He should descend fromthishigh abode,andtakefleshuponHim,asitwereashoe.
CHRYS.Johnhavingpreachedthethingconcerning Christ publicly and With becoming liberty, the Evangelist mentions the place of His preaching: These things were done in Bethany beyondJordan, whereJohnwasbaptizing.Foritwasinnohouseor cornerthatJohnpreachedChrist,butbeyondJordan, inthemidstofamultitude,andinthepresenceofall whom He had baptized. Some copies read more correctly Bethabara: for Bethany was not beyond Jordan,orinthedesert,butnearJerusalem.
GLOSS Or we must suppose two Bethaniesone over Jordan, the other on this side, not far from Jerusalem, the Bethany where Lazarus wasraised fromthedead. CHRYS.Hementionsthistooforanotherreason,viz. thatasHewasrelatingeventswhichhadonlyrecently happened, He might, by a reference to theplace, appeal to the testimony of those whowerepresent
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Chrysostomus: Hoc autem et propter aliamcausamdesignat:quiaenimresnon antiquas narrabat, sed ante parvum tempus contingentes, praesentes et
videntestestesfaciteorumquaedicuntur, demonstrationemalocistribuens. Alcuinus: Bethania vero domus obedientiae interpretatur per quam innuiturquiaperobedientiamfideiomnes adBaptismadebentpervenire. Origenes: Bethabora vero interpretatur domus praeparationis, et convenit cum Baptismo praeparantis domino plebem perfectam. Iordanis autem interpretatur descensus eorum. Quis autem erit hic fluvius nisi salvator noster, per quem ingredientem in hunc mundum mundari convenit, non suum descendentem descensum, sed humani generis? Hic segregat donatas a Moyse, ab hisquae per Iesum donantur, sortes huius rivuli laetificant civitatem Dei. Sicut autem dracolatitatinAegyptiacofluvio,itaDeus in isto. Pater enim est in filio et qui proficiscuntur illuc ubi se lavent, opprobrium Aegypti deponunt, acaptiad perceptionemhereditatisparantur,necnon a lepra mundantur, et duplicis capaces sunt gratiae, ac prompti fiunt ad susceptionemspiritusalmi,inaliudflumen nequaquam descendente spiritali
andsawthem.
ALCUIN. The meaning of Bethany is, house of obediencebywhichitisintimatedtous,thatallmust approachtobaptism,throughtheobedienceoffaith.
ORIG.Bethabarameanshouseofpreparationwhich agrees with the baptism of Him, who wasmaking readyapeoplepreparedfortheLord.Jordan,again, means,theircrescent.Nowwhatisthisriverbutour Savior,throughWhomcomingintothisearthallmust be cleansed, in that He came down notforHisown sake,butfortheirs.Thisriveritiswhichseparatesthe lots given by Moses, from those given by Jesusits streams make glad the city of God. As the serpent lieshidintheEgyptianriver,sodoesGodinthisfor the Father is in the Son. Wherefore whosoevergo thithertowashthemselves,layasidethereproachof Egypt,aremademeettoreceivetheinheritance,are cleansedformleprosy,aremadecapableofadouble portionofgrace,andreadytoreceivetheHolySpirit nordoesthespiritualdovelightuponanyotherriver. JohnagainbaptizesbeyondJordan,astheprecursor ofHimWhocamenottocalltherighteous,butsinners torepentance.
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columba. Trans Iordanem vero Ioannes baptizat, ut praecursor venientis non innocentessedpeccatoresvocaret.
Lectio 21 29 , , . 30 , ,.31 , ' . 29. The next day John seesJesus comingtohim,andsaid,Beholdthe Lamb of God, which takesawaythe sin of the world. 30. This is he of whomIsaid,Aftermecomesaman which is preferred before me:forhe was before me. 31. And Iknewhim not: but that he should be made manifest to Israel, therefore am I comebaptizingwithwater.
Origenes: Post testimonium Ioannis, iam videturIesusveniensadeum,nonsolumadhuc perseverantem, sed et potiorem effectum: quod per diem secundariam designaturunde dicituralteradieviditIoannesIesumvenientem ad se. Pridem autem Iesu mater protinusut illumconcepit,admatremIoannispraegnantem
ORIGEN After this testimony, Jesus is seen coming to John, not only persevering in his confession, but also advanced in goodness:as is intimated by the second day. Whereforeitis said, The next day John sees Jesus comingto him. Long before this, the Mother ofJesus,as soonasshehadconceivedHim,wenttoseethe
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proficiscitur, et per vocem pervenientem ad aures Elisabeth ex Mariae salutationeexultat Ioannes conceptus in utero hic autem post Ioannis testimonium, ipse videtur aBaptista, accedensadeum.Priusautemauditualiorum instruituraliquis,acdeindeoculateinspicitilla. Per hoc autem quod Maria adElisabethvenit minorem, et filius Dei ad Baptistam, ad fervorem opitulandi minoribus, et ad modestiam admonemur. Verum unde ad Baptistamvenitsalvator,nonhicdicitursedex dictis Matthaei colligimus dicentis: tuncvenit Iesus a Galilaea ad Iordanem ad Ioannem,ut baptizareturabeo. Chrysostomus in Ioannem: Vel aliter. Matthaeus adventum Christi ad Baptismum praesentialiter dicit Ioannes autem, etrursus eum ivisse ad Ioannem ostendit post Baptismaethocmanifestatquodposteadicit quia vidi spiritum descendentem et cetera. Partiti enim sunt sibi Evangelistae tempora narrationis:Matthaeusenimeaquaeantequam ligaretur Ioannes Baptista praeteriens,festinat ad ea quae deinceps sunt tempora sed Ioannes his maxime immoratur, quae scilicet ante incarcerationem Ioannis fueruntundehic dicituralteradieviditIoannesIesumvenientem ad se. Cuius igitur gratia secundo post
mother of John then pregnant and as soon as thesoundofMaryssalutationreachedtheears ofElisabeth,Johnleapedinthewomb:butnow the Baptist himself after his testimony sees Jesuscoming.Menarefirstpreparedbyhearing from others, and then see with theirowneyes. TheexampleofMarygoingtoseeElisabethher interior, and the Son of God going to seethe Baptist, should teach us modesty andfervent charity to our inferiors. What place theSavior camefromwhenHecametotheBaptistweare not told here but we find it in Matthew,Then comesJesusfromGalileetoJordanuntoJohnto bebaptizedofhim. CHRYS. Or Matthew relates directly Christs coming to His baptism, John His coming a second time subsequent to His baptism, as appears from what follows: I saw the Spirit descending, &c. The Evangelists have divided theperiodsofthehistorybetweenthemMatthew passing over the part before Johns imprisonment,andhasteningtothateventJohn chiefly dwelling on what took place before the imprisonment.Thushesays,ThenextdayJohn seesJesuscomingtohim.ButwhydidHecome to him the next day after His baptism?Having been baptized with the multitude, He wishedto prevent any from thinking that HecametoJohn
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Baptismum ad eum veniebat? Quia ipsum baptizaverat cum multis ut nullus suspicetur quoniam ex eadem causa ex qua et alii,ad Ioannemveniretputapeccataconfessurus,aut in poenitentiam abluendus in flumine. Propterea ergo accedit, dans Ioanni occasionem corrigendi hanc suspicionem, quamIoannesperverbacorrexitundesequitur etait:ecceagnusDei,eccequitollitpeccatum mundi. Qui igitur ita purus erat ut aliorum peccata absolvere posset, manifestum est quoniam non ut confiteretur peccataaccedit, sedutoccasionemdetIoanniloquendideipso. Venitetiamsecundo,uthiquiprioraaudierant, certius recipiant quae praedicta sunt, etalia rursus audiant. Dicit autem ecce agnusDei, innuens quod hic est qui olim quaerebatur, rememorans prophetiae Isaiae, et umbrae quae secundum Moysen erat, ut a figura faciliuseosducatadveritatem. Augustinus in Ioannem:SiautemagnusDei estinnocens,etIoannesagnusannonetipse est innocens? Sed omnes ex illa propagine veniunt de qua cantat gemens David: egoin iniquitatibus conceptus sum. Solus ergo ille agnusquinonsicvenit:nonenimininiquitate conceptusest,necinpeccatismatereiuseum in utero aluit, quem virgo concepit, virgo
for the same reason that others did, viz.to confess His sins, and be washed intheriverto repentance.HecomesthereforetogiveJohnan opportunityofcorrectingthismistakewhichJohn accordingly did correct viz. by those words, BeholdtheLambofGod,whichtakesawaythe sinoftheworld.ForHeWhowassopure,asto be able to absolve other mens sins,evidently could not have come thither for the sake of confessing His own but only to give Johnan opportunityofspeakingofHim.Hecametoothe next day, that those who had heardtheformer testimoniesofJohn,mighthearthemagainmore plainly and other besides. For he said,Behold theLambofGod,signifyingthatHewastheone of old sought after, and reminding them ofthe prophecy of Isaiah, and of the shadows ofthe Mosaic law, in order that through thefigurehe mighttheeasierleadthemtothesubstance.
AUG.IftheLambofGodisinnocent,andJohnis the lamb, must he not be innocent?Butallmen come of that stock of which David sings sorrowing, Behold, I was conceived in wickedness. He then alone was theLamb,who was not thus conceived for He was not conceived in wickedness, nor in sin did His mother bear Him in her womb, Whom avirgin
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peperit,quiafideconcepit,etfidesuscepit.
conceived,avirginbroughtforth,becausethatin faithsheconceived,andinfaithreceived. ORIGENButwhereasfivekindsofanimalsare offeredinthetemple,threebeastsofthefield,a calf, a sheep, and a goat and two fowlsofthe air,aturtledoveandapigeonandofthesheep kindthreeareintroduced,theram,theewe,the lambofthesethreehementionsonlythelamb thelamb,asweknow,beingofferedinthedaily sacrifice, one in the morning, and one in the evening. But what other daily offering canthere be, that can be meant to be offered bya reasonable nature, except the perfect Word, typicallycalledtheLamb?Thissacrifice,whichis offered up as soon as the soul begins tobe enlightened, shall be accounted as amorning sacrifice,referringtothefrequentexerciseofthe mind in divine things for the soul cannot continuallyapplytothehighestobjectsbecause of its union with an earthly and gross body.By thisWordtoo,WhichisChristtheLamb,weshall beabletoreasononmanythings,andshallina manner attain to Him in the evening, while engaged with things of the body. But HeWho offeredthelambforasacrifice,wasGodhidin humanform,thegreatPriest,Hewhosaidbelow, No man takes it (My life) from Me, but I layit downofMyself:whencethisname,theLambof
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Origenes in Ioannem: Sed cum quinque offerantur animalia in templo: tria terrestria: vitulus,ovisetcapravolatiliaveroduo:turturet columba et de ovibus tria adducantur:aries, ovis, agnus de genere ovium agnum memoravit: agnum enim in oblationibus quotidianis offerri videmus, unum quidem mane, alterum vero vespere.Quaenamautem oblatio alia potest esse quotidiana arationali natura comprehendenda, nisi verbumvigens, agnus typice nuncupatum? Hoc nempe censebitur oblatio matutina ad frequentiam intellectusindivinisrelatum:nequeenimanima patipotestutsummisiugiterinsistat,eoquod corporis terrestris et gravis coniugium est sortita. Ex hoc etiam verbo quodChristusest agnus, coniectare de pluribus poterimus: et quodammodo vespere pertingemus ad corporaliaprocedentes.Quiautemhuncobtulit agnum ad immolandum, Deus fuit in homine reconditus, magnus sacerdos, qui dixit:nemo tollitanimammeamame,sedegoponoeam unde dicitur agnus Dei: ipse enim nostros languores accipiens, totius mundi tollens peccata, mortem quasi Baptismum suscepit. Apud Deum enim non pertransitincorrectum
quidquid agimus quod disciplina indigeat, quaeperdifficiliaexercetur.
God: for He carrying our sorrows, and taking awaythesinsofthewholeworld,hasundergone death, as it were baptism. For God suffersno fault to pass uncorrected but punishesitbythe sharpestdiscipline. THEOPHYL. He is called the Lamb ofGod, becauseGodtheFatheracceptedHisdeathfor our salvation, or, in other words, becauseHe deliveredHimuptodeathforoursakes.Forjust as we say, This is the offering of suchaman, meaningtheofferingmadebyhiminthesame sense Christ is called the Lamb of GodWho gave His Son to die for our salvation. And whereasthattypicallambdidnottakeawayany manssin,thisonehastakenawaythesinofthe wholeworld,rescuingitfromthedangeritwasin from the wrath of God. Behold Him Whotakes away the sin of the world: he said not,whowill take,but,Whotakesawaythesinoftheworldas ifHewerealwaysdoingthis.ForHedidnotthen onlytakeitawaywhenHesuffered,butfromthat time to the present, He takes it away notby being always crucified, for He made one sacrifice for sins, but by ever washing itby meansofthatsacrifice. GREG. But then only will sin be entirelytaken awayfromthehumanrace,whenourcorruption
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Theophylactus: Vel dicitur Christus agnus Dei, inquantum Deus pater mortem Christi acceptavitpronostrasalute,velinquantumeum pro nobis tradidit morti: sicut enim dicere consuevimus: haec oblatio est talis hominis, idest quam talis homo obtulit sic etChristus dicitur agnus Dei, dantis scilicet filiumsuum pro nostra salute in mortem. Et illequidem agnustypicusnulliusomninopeccatumsustulit hic vero peccatum universi orbis terrarum: periclitantem enim mundum eruit ab iraDei unde subdit ecce qui tollit peccatum mundi. Non autem dixit: qui tollet, sed qui tollit peccatum mundi, quasi semper hocfaciente ipso:nonenimtuncsolumtulitcumpassusest, sed ex illo tempore usque ad praesenstollit, nonsempercrucifixusunamenimpropeccatis obtulit oblationem, sed semper purgansper illam.
Gregorius Moralium:Tuncautemabhumano genere plene peccatum tolletur, cum per

incorruptionis gloriam nostra corruptio permutabitur: esse namque a culpa liberinon possumus, quousque in corporis morte tenemur. Theophylactus:Sedquarenondixit:peccata mundi, sed peccatum? Ut videlicet per hoc quod dixit peccatum, universaliter peccatum videretur innuere sicut consuevimus dicere, quod homo eiectus est de Paradiso,idest omnegenushumanum. Beda: Vel peccatum mundi dicitur originale peccatum, quod est commune totius mundi quodquidempeccatumoriginaleetsingulorum superadditaChristuspergratiamrelaxat. Augustinus: Qui enim de nostra natura peccatum non assumpsit, ipse est qui tollit nostrum peccatum. Nostis, quia quidam homines dicunt: nos tollimus peccata ab hominibusquiasanctisumus:sienimnonfuerit sanctus qui baptizat, quomodo tollitpeccatum alterius, cum sit ipse homo plenus peccato? Contra istas disputationes hic legamus ecce qui tollit peccatum mundi, ut non sit praesumptiohominibusinhomines.
has been turned to a glorious incorruption. We cannotbefreefromsin,solongasweareheldin thedeathofthebody.
THEOPHYL. Why does he say the sin ofthe world, not sins? Because he wishedtoexpress sin universally: just as we say commonly,that man was cast out of paradise meaning the wholehumanrace.
GLOSS Or by the sin of the world ismeant originalsin,whichiscommontothewholeworld: which original sin, as well as the sinsofevery oneindividually,ChristbyHisgraceremits. AUG.ForHeWhotooknotsinfromournature, HeitisWhotakesawayoursin.Somesay,We takeawaythesinsofmen,becauseweareholy for if he, who baptizes, is not holy, howcanhe takeawaytheotherssin,seeinghehimselfisfull of sin? Against these reasoners let us point to thetextBeholdHimWhotakesawaythesinof the world in order to do away with such presumptioninmantowardsman.
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Origenes: Sicut tamen iugi oblationi agni cognatae sunt reliquae oblationeslegales,sic huius agni oblationi cognatae oblationes videntur mihi effusiones sanguinis martyrum, quorum patientia et confessione et promptitudine ad bonum, obtunduntur machinationesimpiorum. Theophylactus:Quiaverosuperiusillisquiex Pharisaeis venerant Ioannes dixerat quod medius vestrum stat quem vos nescitis,hic ignorantibusdemonstrat,dicenshicestdequo dixi: post me venit vir qui ante mefactusest. Vir dominus dicitur propter aetatis perfectionem:namtrigintaannorumbaptizatus est vel quia spiritualis animae vir est, et EcclesiaesponsusundePaulus:despondivos univirovirginemcastamexhibereChristo.
ORIGEN As there was a connectionbetween the other sacrifices of the law, and thedaily sacrifice of the lamb, in the same way the sacrifice of this Lamb has its reflection inthe pouringoutofthebloodoftheMartyrs,bywhose patience,confession,andzealforgoodness,the machinationsoftheungodlyarefrustrated. THEOPHYL. John having said above tothose who came from the Pharisees, thattherestood one among them whom they knew not,hehere pointsHimouttothepersonsthusignorant:This is He of whom I said, After me comesaman whichispreferredbeforeme.OurLordiscalled a man, in reference to His mature age, being thirty years old when He was baptized: orina spiritualsense,astheSpouseoftheChurchin which sense St. Paul speaks, I haveespoused youtoonehusband,thatImaypresentyouasa chastevirgintoChrist. AUG.Hecomesafterme,becausehewasborn afterme:Heismadebeforeme,becauseHeis preferredtome. GREG.Heexplainsthereasonofthissuperiority, inwhatfollows:ForHewasbeforemeasifhis meaningwasAndthisisthereasonofHisbeing
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Augustinus in Ioannem: Post me autem venit, quia posterior natus est antemefactus est,quiapraelatusestmihi. Gregorius in Evang:Praelationisautemeius causas aperit, cum subiungit quia prior me erat ac si aperte dicat: inde me etiampost
natussuperatquoeumnativitatissuaetempora nonangustant:namquipermatremintempore nascitur,sinetemporeestapatregeneratus.
superiortome,thoughbornafterme,viz.thatHe is not circumscribed by the time of Hisnativity. He Who was born of His mother in time,was begottenofHisFatheroutoftime. THEOPHYL. Attend, O Arius. He saidnot,He wascreatedbeforeme,butHewasbeforeme. Let the false sect of Paul ofSamosataattend. TheywillseethatHedidnotderiveHisoriginal existence from Mary for if He derived the beginningofHisbeingfromtheVirgin,howcould He have been before His precursor? itbeing evidentthattheprecursorprecededChristbysix months,accordingtothehumanbirth. CHRYS. That He might not seem howeverto giveHistestimonyfromanymotiveoffriendship or kindred, in consequence of hisbeingrelated toourLordaccordingtotheflesh,hesays,Iknew Him not. John could not of course knowHim, having lived in the desert. And the miraculous events of Christs childhood, the journey ofthe Magi,andsuchlike,werenowalongtimepast John having been quite an infant, when they happened. And throughout the whole of the interval, He had been absolutely unknown: insomuch that John proceeds, But that He should,bemademanifesttoIsrael,therefoream I come baptizing with water. (And hence itis
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Theophylactus: Ausculta, o Ari. Non dixit: quia prior me creatus est, sed quia prior me erat. Audiat hoc Pauli Samosateni abusio, quodnonexMariasumpsitprimordiumquiasi essendiprincipiumsumpsitexvirgine,qualiter prior extitit praecursore? Nammanifestumest quod praecursor Christum in sex mensibus superabatsecundumhumanamgenerationem.
Chrysostomus in Ioannem: Ut autem non videatur ex amicitia propter cognationem ei testimoniumperhibere,quiacognatuseiuserat secundum carnem, propterea dicit ego nesciebam eum. Et secundum rationem hoc contingit: etenim in deserto conversatus est Ioannes. Miracula vero quaecumque Christo puero existente facta sunt, puta quae circa magos, et quaecumque talia, ante multum contigeranttempus,Ioanneetipsovaldepuero existente. In medio vero tempore ignotus omnibusexistebatpropterquodsubditsedut manifestetur in Israel, propterea veni ego in aqua baptizans. Hinc enim manifestum est
quoniam et illa signa quae quidam dicunta Christoinpueritiafacta,mendaciaetfictiones sunt.Sienimaprimaaetatemiraculafecisset Iesus, nequaquam neque Ioannes eum ignorasset, nec reliqua multitudo indiguisset magistro ad manifestandum eum. Non igitur ipse Christus Baptismate indigebat, neque aliquam aliam causam habebat illudlavacrum quam praemonstrationem facere eius fidei quae est in Christum. Non enim dixit: ut mundemeosquibaptizantur,neque:utliberem apeccatis,venibaptizanssedutmanifestetur in Israel. Sed numquid sine Baptismatenon licebat praedicare et inducere turbas? Sed facilius ita factum est: nequaquam enim cucurrissent omnes, si sine Baptismate praedicatiofactaesset. Augustinus in Ioannem: Ubi ergo cognitus est dominus, superfluo ei via parabatur,quia cognoscentibus se, ipse factus estvia.Itaque non duravit diu Baptisma Ioannis, sed quoadusque demonstratus est dominus humilis. Ergo ut daretur nobis a domino humilitatisexemplumadpercipiendamsalutem Baptismi, suscepit Baptismum servi et ne praeponeretur Baptismus servi Baptismo domini, baptizati sunt alii Baptismo conservi. Sed qui baptizati sunt Baptismo conservi,
clear that the miracles said to have been performed by Christ in His childhood, arefalse and fictitious. For if Jesus had performed miracles at this early age, he would nothave been unknown to John, nor would themultitude havewantedateachertopointHimout.)Christ Himselfthendidnotwantbaptismnorwasthat washingforanyotherreason,thantogiveasign beforehandoffaithinChrist.ForJohnsaidnot,in order to change men, and deliver fromsin,but, thatheshouldbemademanifestinIsrael,haveI comebaptizing.Butwoulditnothavebeenlawful for him to preach, and bring crowdstogether, without baptizing? Yes: but this wastheeasier way, for he would not have collected such numbers,hadhepreachedwithoutbaptizing.
AUG.NowwhenourLordbecameknown,itwas unnecessary to prepare a way for Him forto thosewhoknewHim,HebecameHisownway. And therefore Johns baptism did not lastlong, but only so long as to show ourLordshumility. Our Lord received baptism from a servant,in order to give us such a lesson of humilityas might prepare us for receiving the grace of baptism, And that the servants baptism might not be set before the Lords, others were baptized with it who after receiving it, hadto
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oportebat ut baptizarentur Baptismo domini qui autem baptizantur Baptismo domini, non opushabentBaptismoconservi.
receiveourLordsbaptism:whereasthosewho firstreceivedourLordsbaptism,didnotreceive theservantsafter.
Lectio 22 32 ,':33 , ' ,' ' , .34, . 32.AndJohnborerecord,saying,Isaw theSpiritdescendingfromheavenlike adove,anditabodeuponhim.33.And I knew him not: but he thatsentmeto baptizewithwater,thesamesaidunto me,UponwhomyoushallseetheSpirit descending,andremainingonhim,the sameishewhichbaptizewiththeHoly Ghost.34.AndIsaw,andborerecord thatthisistheSonofGod.
Chrysostomus in Ioannem: Quia Ioannes testatusestitamagnumquidquodsufficiens eratauditoresomnesstupefacere,putaquod totius orbis terrarum solus ipse peccata tolleret, volens credibilius id facere, reduxit
CHRYS. John having made a declaration, so astonishingtoallhishearers,viz.thatHe,whomhe pointed out, did of Himself take away the sinsof theworld,confirmsitbyareferencetotheFather andtheHolySpirit.ForJohnmightbeasked,how
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hoc ad Deum et spiritum sanctum. Posset enim aliquis dicere Ioanni: qualiter igitur tu cognovisti eum? Respondet quod per descensum spiritus sancti unde sequitur et testimonium perhibuit Ioannes, dicens:quia vidispiritumdescendentemquasicolumbam decaelo,etmansitsupereum. Augustinus de Trin:Nonautemtuncunctus estChristusspiritusanctoquandosupereum baptizatum velut columba descendit: tunc enimcorpussuum,scilicetEcclesiamsuam, praefigurare dignatus est, in qua praecipue baptizati accipiunt spiritum sanctum. Absurdissimum enim est ut credamuseum cum iam triginta esset annorum (eiusenim aetatis a Ioanne baptizatus est)accepisse spiritum sanctum sed venisse ad illud Baptisma,sicutsineulloomninopeccato,ita non sine spiritu sancto. Si enim defamulo eiusetpraecursoreipsoIoannescriptumest: spiritusanctoreplebiturabuteromatrissuae qui quamvis seminatus a patre, tamen spiritum sanctum in utero formatusaccepit: quiddehomineChristointelligendumestvel credendum,cuiuscarnisipsaconceptionon carnalis,sedspiritualisfuit? Augustinus de agone Christiano: Non
did you know Him? Wherefore he replies beforehand,bythedescentoftheHolySpirit:And John bore record, saying, I saw the Spirit descendingfromheavenlikeadove,anditabode uponhim.
AUG. This was not however the first occasionof ChristsreceivingtheunctionoftheHolySpirit:viz. Its descent upon Him at His baptism hereinHe condescended to prefigure His body, theChurch, wherein those who are baptized receive preeminentlytheHolySpirit.Foritwouldbeabsurd tosupposethatatthirtyyearsold,(whichwasHis age,whenHewasbaptizedbyJohn,)Hereceived forthefirsttimetheHolySpirit:andthat,whenHe came to that baptism, as He was without sin,so was He without the Holy Spirit. For ifevenofHis servant and forerunner John it is written, Heshall be filled with the Holy Ghost, even from His mothers womb if He, though sprung from His fathersseed,yetreceivedtheHolyGhost,whenas yet He was only formed in the wombwhatought wetothinkandbelieveofChrist,whoseveryflesh hadnotacarnalbutspiritualconception?
AUG. We do not attribute to Christ only the

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autemdicimussolumChristumverumcorpus habuisse, spiritum autem sanctum fallaciter apparuisse oculis hominum: sicut enimnon oportebat ut homines falleret filius Dei, sic nec spiritus sanctus. Sed omnipotentiDeo, qui universam creaturam exnihilofabricavit, noneratdifficileverumcorpuscolumbaesine aliarumcolumbarumministeriofiguraresicut ei non fuit difficile verum corpus in utero virginissineviriliseminefabricare. Augustinus in Ioannem: Duobus autem modis ostendit visibiliter dominus spiritum sanctum per columbam super dominum baptizatumperignemverosuperdiscipulos congregatos: ibi simplicitas, hic fervor ostenditur. Ergo ne spiritusanctificatidolum habeant,incolumbademonstratumestetne simplicitas frigida remaneat, in igne demonstratum est. Nec movet, quialinguae divisae sunt: noli dissipationem timere, unitatem in columba cognosce. Sic ergo oportebat demonstrari spiritum sanctum venientem super dominum, ut cognoscat unusquisque, si habeat spiritum sanctum, simplicem se esse debere sicutcolumbam, ethaberecumfratribusverampacem,quam significantosculacolumbarum.Osculanturet corvi, sed laniant a laniatu innocens est
possession of a real body, and say that theHoly Spiritassumedafalseappearancetomenseyes: for the Holy Spirit could no more, inconsistency withHisnature,deceivemen,thancouldtheSonof God.TheAlmightyGod,Whomadeeverycreature outofnothing,couldaseasilyformarealbodyofa dove,withouttheinstrumentalityofotherdoves,as He made a real body in the womb of theVirgin, withouttheseedofthemale.
AUG.TheHolyGhostwasmadetoappearvisibly in two ways: as a dove, upon our Lord at His baptismandasaflameuponHisdisciples,when theyweremettogether:theformershapedenoting simplicity, the latter fervency. The doveintimates that souls sanctified by the Spirit should haveno guilethefire,thatinthatsimplicitythereshouldnot becoldness.Norletitdisturbyou,thatthetongues areclovenfearnodivisionunityisassuredtousin the dove. It was meet then that the Holy Spirit should be thus manifested descending upon our Lord in order that every one who had theSpirit mightknow,thatheoughttobesimpleasadove, and be in sincere peace with the brethren.The kissesofdovesrepresentthispeace.Ravenskiss, buttheytearalsobutthenatureofthedoveismost alientotearing.Ravensfeedonthedead,butthe doveeatsnothingbutthefruitsoftheearth.Ifdoves
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natura columbarum: nam corvi de morte pascuntur, columba nonnisi de frugibus terrae vivit. Si etiam gemunt columbaein amore,nolitemirari,quiaincolumbaespecie voluitdemonstrarispiritussanctusipseenim interpellat pro nobis gemitibus inenarrabilibus.Nonautemspiritussanctusin semetipso,sedinnobisgemit,quiagemere nosfacit.Quienimnovitinpressuraseesse mortalitatis huius, peregrinari se adomino, quamdiu propter hoc gemit, bene gemit: spiritus illum docuit gemere. Multi autem gemunt, infelicitate terrena, vel quassati damnis,velaegritudinecorporispraegravati sed non columbae gemitu gemunt. Unde ergo debuit demonstrari spiritus sanctus unitatem quamdam designans, nisi per columbam, ut pacatae Ecclesiaediceretur: unaestcolumbamea?Undedebuithumilitas figurari nisi per avem simplicem et gementem? Apparuit ibi sancta et vera Trinitas: pater in voce dicente: tu es filius meusdilectusspiritussanctusincolumba.In istaTrinitatemissisuntapostolibaptizarein nominepatrisetfiliietspiritussancti. Gregorius Moralium: Dicit autem manentem super eum: in cunctis namque fidelibus spiritus sanctus venit, sed in solo
moan in their love, marvel not that He Who appearedinthelikenessofadove,theHolySpirit, makes intercession for us with groanings that cannotbeuttered.TheHolySpirithowevergroans not in Himself, but in us: He makes us to groan. Andhewhogroans,asknowingthat,solongasHe is under the burden of this mortality, heisabsent fromtheLord,groanswell:itistheSpiritthathas taught him to groan. But many groan becauseof earthly calamities because of losses which disquiet them, or bodily sickness which weigh heavilyonthem:theygroannot,asdoesthedove. WhatthencouldmorefitlyrepresenttheHolySpirit, the Spirit of unity, than the dove? as Hesaid HimselftoHisreconciledChurch,Mydoveisone. What could better express humility, than the simplicity and moaning of a dove? Whereforeon this occasion it was that there appearedthevery most Holy Trinity, the Father in the voicewhich said,YouareMybelovedSontheHolySpiritinthe likeness of the dove. In that Trinity the Apostles weresenttobaptize,i.e.inthenameoftheFather, andoftheSon,andoftheHolyGhost.
GREG. He said, Abode upon Him: for theHoly SpiritvisitsallthefaithfulbutontheMediatoralone doesHeabideforeverinapeculiarmannernever

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mediatore semper singulariter permanet: quiaeiushumanitatemnunquamdeseruit,ex cuiusdivinitateprocedit.Sedcumdeeodem spiritu discipulis dicatur: apud vos manebit, quomodo singulare signum erit quod in Christo permanet? Quod citius cognoscemus,sidonaspiritusdiscernamus. In his enim donis, sine quibus ad vitam perveniri non potest, spiritus sanctus in electis omnibus semper permanet ut sunt mansuetudo, humilitas, fides, spes, caritas inillisautemquibusperostensionemspiritus non nostra servatur vita, sed aliorum quaeritur,nonsempermanet,sedaliquando se a signorum ostensionibus subtrahit, ut humilius eius virtutes habeantur. Christus autem in cunctis eum semper etcontinue habuitpraesentem. Chrysostomus in Ioannem: Ne autem aliquisaestimetspiritusChristumindiguisse sicut et nos, hanc etiam destruit suspicionem,ostendensquodspiritussancti descensio solum pro manifestando Christo facta est unde sequitur et ego nesciebam eum sed qui misit me baptizare inaqua, mihi dixit: super quem videris spiritum descendentemetmanentemsupereum,hic estquibaptizatinspiritusancto.
leavingtheSonsHumanity,evenasHeproceeds Himself from the Sons Divinity. But when the disciplesaretoldofthesameSpirit,Heshalldwell withyou,howistheabidingoftheSpiritapeculiar sign of Christ? This will appear ifwedistinguish betweenthedifferentgiftsoftheSpirit.Asregards thosegiftswhicharenecessaryforattainingtolife, theHolySpiriteverabidesinalltheelectsuchare gentleness, humility, faith, hope, charity: butwith respecttothose,whichhavefortheirobject,notour own salvation, but that of others, he does not always abide, but sometimes withdraws, and ceases to exhibit them that men may bemore humble in the possession of His gifts. But Christ hadallthegiftsoftheSpirit,uninterruptedlyalways.
CHRYS. Should any however think that Christ reallywantedtheHolySpirit,inthewaythatwedo, hecorrectsthisnotionalso,byinformingusthatthe descent of the Holy Ghost took place onlyforthe purposeofmanifestingChrist:AndIknewHimnot: butHethatsentmetobaptizewithwater,thesame said to me, Upon whom you shall seetheSpirit descending, and remaining on Him, the sameis HewhichbaptizeswiththeHolyGhost.
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Augustinus in Ioannem: Quis autemmisit Ioannem?Sidicamus:pater,verumdicimus sidicamus:filius,verumdicimus.Manifestius autem est ut dicamus: pater et filius. Quomodoergonesciebateumaquomissus est? Si enim non noverat eum aquovoluit baptizari, temere dicebat ego a te debeo baptizari. Noverat ergo eum: quid ergoest quoddicitetegonesciebameum? Chrysostomus: Sed cum dicit nesciebam eum,anteriustempusdicit,nontempusquod estpropeBaptismum,cumprohibebateum, dicensegoatedebeobaptizari. Augustinus in Ioannem: Sed leganturalii Evangelistae, qui planius illud dixerunt et inveniemus apertissime tunc descendisse columbam cum dominus ab aquaascendit. SiergopostBaptismadescenditcolumba,et antequambaptizareturdixitilliIoannesegoa te debeo baptizari ante Baptismum illum noverat:quomodoergodixitegonesciebam eumsedquimisitmebaptizare?etcetera. Hoc audivit Ioannes, ut nosceret eumquem nonnoverat,anforteutpleniusnossetquem iam noverat? Noverat quidem dominum, noverat filium Dei, noverat quia ipse
AUG.ButwhosentJohn?IfwesaytheFather,we saytrueifwesaytheSon,wesaytrue.Butitwould betruertosay,theFatherandtheSon.Howthen knewhenotHim,byWhomhewassent?Forifhe knewnotHim,byWhomhewishedtobebaptized, it was rash in him to say, I have need tobe baptized by You. So then he knew Him andwhy saidhe,IknewHimnot?
CHRYS. When he said, I knew Him not, he is speaking of time past, not of the time ofhis baptism,whenheforbadeHim,saying,Ihaveneed tobebaptizedofYou. AUG. Let us turn to the other Evangelists,who relate the matter more clearly, and we shallfind mostsatisfactorily,thatthedovedescendedwhen ourLordascendedfromthewater.Ifthenthedove descendedafterbaptism,butJohnsaidbeforethe baptism, I have need to be baptized of You,he knewHimbeforeHisbaptismalso.Howthensaid he, I knew him not, but He which sent me to baptize?WasthisthefirstrevelationmadetoJohn of Christs person, or was it not rather afuller disclosure of what had been alreadyrevealed? John knew the Lord to be the Son of God,knew that He would baptize with the Holy Ghost:for
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baptizaretinspiritusancto.Anteenimquam veniret ad fluvium Christus, cum multiad Ioannem concurrerent, ait illis qui postme venit, maior me est: ipse vos baptizabit in spiritu sancto et igne. Sed quid? Non noverat, potestatem Baptismi ipsum dominum habiturum et sibi retenturum (ne Paulus aut Petrus diceret:Baptismusmeus, sicutinvenisdixisse:Evangeliummeum),sed ministerium plane transiturum in bonos et malos? Quid tibi faciat malus minister, ubi bonus est dominus? Ecce post Ioannem baptizatum est, post homicidam non est baptizatum: quia Ioannes dedit Baptismum suum, homicida dedit Baptismum Christi quod sacramentum tam sanctum est utnec homicida ministrante polluatur. Potuitautem dominus, si vellet, potestatem dare alicui servo suo ut daret Baptismum suum tamquamvicesua,etconstitueretantamvim in Baptismate translato in servum, quantam vimhaberetBaptismadatumadomino.Hoc noluitutinilloessetspesbaptizatorumaquo baptizatos se agnoscerent et noluitservum ponere spem in servo. Si autemdarethanc potestatem servis, tot essent Baptismata quot essent servi et quomodo dictum est Baptisma Ioannis, sic diceretur Baptisma Petri vel Pauli. Per hanc ergopotestatem, quamsolumsibiChristusretinuit,statunitas
beforeChristcametotheriver,manyhavingcome together to hear John, he said untothem,Hethat comesaftermeismightierthanI:Heshallbaptize you with the Holy Ghost and withfire.Whatthen? He did not know that our Lord (lestPaulorPeter mightsay,mybaptism,aswefindPauldidsay,my Gospel,) would have and retain to Himself the power of baptism, the ministering of ithowever passing to good and bad indiscriminately. What hindranceisthebadnessoftheminister,whenthe Lord is good? So then we baptize againafter Johnsbaptismafterahomicideswebaptizenot: becauseJohngavehisownbaptism,thehomicide gives Christs which is so holy asacrament,that not even a homicides ministration can polluteit. Our Lord could, had He so willed, have given power to any servant of His to givebaptismasit were in His own stead and to thebaptism,thus transferredtotheservant,haveimpartedthesame power, that it would have had, when given by Himself.ButthisHedidnotchoosetodothatthe hope of the baptized might be directed toHim, WhohadbaptizedthemHewishednottheservant to place hope in the servant. And again, hadHe given this power to servants, there wouldhave beenasmanybaptismsasservantsastherehad beenthebaptismofJohn,soshouldwehavehad thebaptismofPaulandofPeter.Itisbythispower then, which Christ retains in His own possession exclusively, that the unity of the Church is
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quamsolumsibiChristusretinuit,statunitas Ecclesiae, de qua dictum est: una est columba mea. Potest autem fieri ut aliquis habeat Baptismum praeter columbam ut prosit ei Baptismus praeter columbam, non potest. Chrysostomus:Etquiapatervocememisit praedicans filium, superveniet spiritus sanctus vocem trahens super caputChristi, ne quis praesentium existimaret dici de IoannequoddictumestdeChristo.Seddicet aliquis: qualiter non crediderunt Iudaei, si viderunt spiritum? Sed talia non solum indigent oculis corporis, sed magisvisione mentis. Si namque miracula facientem videntes, intantum ebrii erant a livore ut contraria his quae videbantur, enuntiarent qualitersoloadventuspiritussanctiinspecie columbae expulissent incredulitatem? Quidam vero dicunt, non omnes vidisse spiritum, sed solum Ioannem, et eos qui devotius dispositi erant. Etsi enim sensibilibus oculis possibile erat videre in specie columbae spiritum descendentem nontamenpropterhocnecesseestomnibus hoc fuisse manifestum. Etenim Zachariasin speciesensibilimultaconsideravit,etDaniel, etEzechielsedetMoysesmultavidit,qualia aliorum nullus: unde subdit Ioannes etego
exclusively, that the unity of the Church is establishedofwhichitissaid,Mydoveisone.A man may have a baptism besides the dovebut that any besides the dove should profit, is impossible.
CHRYS. The Father having sent forth a voice proclaimingtheSon,theHolySpiritcamebesides, bringingthevoiceupontheheadofChrist,inorder thatnoonepresentmightthinkthatwhatwassaid of Christ, was said of John. But it will beasked: HowwasitthattheJewsbelievednot,iftheysaw theSpirit?Suchsightshoweverrequirethemental vision, rather than the bodily. If those who saw Christ working miracles were so drunken with malice, that they denied what their owneyeshad seen,howcouldtheappearanceoftheHolySpirit in the form of a dove overcome theirincredulity? Somesayhoweverthatthesightwasnotvisibleto all,butonlytoJohn,andthemoredevotionalpart. ButevenifthedescentoftheSpirit,asadove,was visible to the outward eye, it does not followthat because all saw it, all understood it. Zacharias himself, Daniel, Ezechiel, and Moses sawmany things, appealing to their senses, which noone elsesaw:andthereforeJohnadds,AndIsawand bore record that this is the Son of God.Hehad called Him the Lamb before, and said that He wouldbaptizewiththeSpiritbuthehadnowhere
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vidi, et testimonium perhibui, quia hicest filius Dei. Agnum quidem eumvocaveratet quoniam in spiritu baptizare debebat, dixit, filiumautemantehocnusquam. Augustinus in Ioannem:Oportebatenimut ille baptizaret qui est filius Dei unicus,non adoptatus. Adoptati filii ministri sunt unici unicus autem habet potestatem, adoptati ministerium.
calledHimtheSonbefore.
AUG. It was necessary that the Only Son ofGod shouldbaptize,notanadoptedson.Adoptedsons areministersoftheOnlySon:butthoughtheyhave theministration,theOnlyonealonehasthepower.
Lectio 23 35 , 36 , . 35. Again the next day after John stood, and two of his disciples36. And looking upon Jesus as he walked,hesaid,BeholdtheLambof God!
Chrysostomus in Ioannem: Quia multi his quae a principio Ioannes dicebat non attendebant, secunda rursus eos excitat voce undedicituralteradieiterumstabatIoannes,et exdiscipuliseiusduo.
CHRYS. Many not having attended toJohns words at first, he rouses them asecondtime: AgainthenextdayafterJohnstood,andtwoof hisdisciples.
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Beda: Stabat quidem Ioannes, quia illam virtutum arcem conscenderat, a qua nullis tentationum posset improbitatibus deici: stabantcumillodiscipuli,quiamagisteriumillius cordesequebanturimmobili. Chrysostomus:Sedquarenontotummundum circuivit,inomnilocoIudaeaepraedicanseum sedstabatcircaflumen,expectanseumvenire, ut ostenderet venientem? Quia scilicet per opera Christi hoc fieri volebat. Vide etiam qualiter hoc maioris aedificationis fuit: quia enimparvamimmisitscintillam,repenteflamma inaltumelevataest.Alterautemetsicircumiens hoc dixisset, videretur ex studio quodam humanofieriquaefiebant,etsuspicioneplenum esseteiuspraeconium.Igiturprophetaequidem et apostoli omnes absentem Christum praedicaverunt hi quidem ante praesentiam secundumcarnem,illiveropostassumptionem: undeutostendaturquodnonvocesolum,sedet oculis eum ostendebat, subditur etrespiciens Iesumambulantem,dixit:ecceagnusDei. Theophylactus: Respiciens, inquit, quasi oculis innuens gratiam et admirationemquam habebatinChristo.
BEDEJohnstood,becausehehadascended that citadel of all excellences, from which no temptations could cast him down: hisdisciples stood with him, as stout-hearted followers of theirmaster. CHRYS. But wherefore went he not allabout, preaching in every place of Judea insteadof standing near the river, waiting forHiscoming, thathemightpointHimout?Becausehewished this to be done by the worksofChristHimself. And observe how much greater an effort was producedHestruckasmallspark,andsuddenly it rose into a flame. Again, if John had gone aboutandpreached,itwouldhaveseemedlike humanpartiality,andgreatsuspicionwouldhave beenexcited.NowtheProphetsandApostlesall preached Christ absent the former before His appearance in the flesh, the latter afterHis assumption.ButHewastobepointedoutbythe eye, not by the voice only and thereforeit follows:AndlookinguponJesusasHewalked, hesaid,BeholdtheLambofGod! THEOPHYL.Lookinghesaid,asifsignifyingby hislookshisloveandadmirationforChrist.
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Augustinus in Ioannem: Ioannes quidem amicus sponsi erat non quaerebat gloriam suam,sedtestimoniumperhibebatveritati:non enimvoluitapudseremanerediscipulossuos, ut non sequerentur dominum sed magis ostenditquemsequerentur,dicensecceagnus Dei. Chrysostomus: Non longum facit sermonem: quoniam unum solum in studio habebat, adducere eos, et coniungere Christo: sciebat enim quoniam de reliquo non indigerent eo testante. Non autem singulariter discipulis loquitur de his Ioannes, sed eis publicecum omnibus: quia ex communi doctrina suscipientes sequelam Christi, firmidereliquo permanserunt, non propter gratiam Christi sequentes eum, sed propter suum lucrum:et non facit sermonem suum deprecativum,sed admiratursolumpraesentem,etdemonstrateis praeparationempropterquamvenit,etmodum praeparationis: agnus enim utrumque insinuat: et dicit agnus, cum articuli adiectione, excellentiameiusostendens. Augustinus in Ioannem:Isteenimsingulariter dicitur agnus solus sine macula,sinepeccato non cuius maculae abstersae sunt, sedcuius macula nulla fuerit: singulariter hic est agnus
AUG.JohnwasthefriendoftheBridegroomhe soughtnothisownglory,butborewitnesstothe truth.Andthereforehewishednothisdisciples toremainwithhim,tothehindranceoftheirduty tofollowtheLordbutrathershowedthemwhom they should follow, saying, Behold the Lambof God. CHRYS.Hemakesnotalongdiscourse,having only one object before him, to bringthemand jointhemtoChristknowingthattheywouldnot any further need his witness. John does not however speak to his disciples alone, but publicly in the presence of all. And so, undertaking to follow Christ, through this instruction common to all, they remained thenceforth firm, following Christ for theirown advantage,notasanactoffavortotheirmaster. John does not exhort: he simply gazes in admiration on Christ, pointing out the giftHe cametobestow,thecleansingfromsin:andthe modeinwhichthiswouldbeaccomplished:both of which the word Lamb testifies to.Lambhas thearticleaffixedtoit,asasignofpreeminence. AUG. For He alone and singly is theLamb withoutspot,withoutsinnotbecauseHisspots arewipedoffbutbecauseHeneverhadaspot. HealoneistheLambofGod,forbyHisblood
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macula nulla fuerit: singulariter hic est agnus Dei, quia singulariter huius agnisanguinesolo hominesredimipotuerunt.Hicestagnusquem lupitiment,quileonemoccisusoccidit. Beda: Ideo etiam agnum vocat, quiadonasui vellerisspontelargiturum,exquovestemnobis nuptialem facere possumus, idest exempla vivendi nobis relicturum, praevidit, quibus in dilectionecalefierideberemus. Alcuinus: Mystice autem stat Ioannes,cessat lex, et venit Iesus, idest gratia Evangelii,cui ipsa lex perhibet testimonium. Ambulat Iesus discipuloscollecturus.
HealoneistheLambofGod,forbyHisblood alonecanmenberedeemed.ThisistheLamb whomthewolvesfeareventheslainLamb,by whomthelionwasslain. BEDE.TheLambthereforehecallsHimforthat He was about to give us freely Hisfleece,that we might make of it a wedding garmenti.e. wouldleaveusanexampleoflife,bywhichwe shouldbewarmedintolove. ALCUIN. John stands in a mystical sense,the Lawhavingceased,andJesuscomes,bringing thegraceoftheGospel,towhichthatsameLaw bears testimony. Jesus walks, to collect disciples. BEDE.ThewalkingofJesushasareferenceto the economy of the Incarnation, by means of whichHehascondescendedtocometous,and giveusapatternoflife.
Beda: Ambulatio etiam Iesu dispensationem incarnationis, qua ad nos venire ac nobis exempla vivendi praebere dignatus est, insinuat.
Lectio 24 37 . 38
37. And the two disciples heardhim speak, and they followed Jesus. 38. Then Jesus turned, and saw them following,andsaidtothem,Whatseek
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, , , 39 , . , ' :. 40 :
you?TheysaiduntoHim,Rabbi,(which is to say, being interpreted, Master,) wheredwellyou?39.Hesaidtothem, Come and see. They came and saw where he dwelt, and abode withhim thatday:foritwasaboutthetenthhour. 40. One of the two which heardJohn speak,andfollowedhim,wasAndrew, SimonPetersbrother.
Alcuinus: Ioanne perhibente testimonium quia Iesus esset agnus Dei, discipuli qui prius erant cum Ioanne, magistriimperium implentes, secuti sunt Iesum undedicituret audierunt eum duo discipuli loquentem, et secutisuntIesum. Chrysostomus in Ioannem: Considera autem, quia quando dixit: post meveniens ante me factus est, et quoniam nonsum dignus solvere corrigiam calceamenti eius, nullum cepit sed quando dedispensatione
ALCUIN. John having borne witness that Jesus wastheLambofGod,thediscipleswhohadbeen hitherto with him, in obedience to hiscommand, followed Jesus: And the two disciples heardhim speak,andtheyfollowedJesus.
CHRYS. Observe when he said, Hethatcomes after me is made before me, and,Whoseshoes latchetIamnotworthytounloose,hegainedover nonebutwhenhemadementionoftheeconomy, and gave his discourse a humbler turn, saying,
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locutus est, et ad humiliorasermonemduxit dicensecceagnusDei,tuncsecutisunteum discipuli. Multi enim non itaadducunturcum aliquidmagnumetexcelsumdeDeodicatur, sicut cum benignum et amicum hominum audiunt, et aliquid ad salutem hominum pertinens. Considerandum autem, quod Ioannes dicit ecce agnus Dei, et Christus nihil loquitur: nam et sponsus cumsilentio adest:aliieuminducunt,etsponsaminmanu eius ponunt quam cum acceperit, de ea disponit. Ita Christus venit copulaturus sibi Ecclesiam, nihil ipse dixit sed accessit solum amicus eius Ioannes, dexteram ei sponsae imposuit, per sermones suos animas hominum in manus eiponensquos accipiens ita disposuit ut ultra adIoannem nonredirent.Sedaliudhicobservandumest: sicuteniminnuptiisnonpuellaadsponsum vadit, sed ipse ad eam festinat, itahic contingit: non enim in caelum ascendit hominum natura sed ad eam filius Dei accessit, et ad domum duxit paternam.Et quidem alii discipuli Ioannis erant qui non solum secuti non sunt, sed et zelotypead Christumdispositierantquiautemmeliores erant, simul audierunt et secuti sunt,non quasimagistrumprioremcontemnentes,sed abeopersuasi,promittentequodbaptizaret in spiritu sancto Christus. Et vide
Behold the Lamb of God, then his disciples followed Christ. For many persons are less influencedbythethoughtsofGodsgreatnessand majesty, than when they hear of His beingmans Helper and Friend or any thing pertainingtothe salvation of men. Observe too, when John says, BeholdtheLambofGod,Christsaysnothing.The Bridegroomstandsbyinsilenceothersintroduce Him, and deliver the Bride into His handsHe receivesher,andsotreatsherthatshenolonger remembersthosewhogaveherinmarriage.Thus ChristcametounitetoHimselftheChurchHesaid nothing Himself but John, the friend of the Bridegroom, came forth, and put theBridesright handinHisi.e.byhispreachingdeliveredintoHis hands mens souls, whom receiving He so disposed of, that they returned no moretoJohn. AndobservefartherAsatamarriagethemaiden goes not to meet the bridegroom, (eventhoughit beakingssonwhowedsahumblehandmaid,)but hehastenstohersoisithere.Forhumannature ascended not into heaven, but the Son of God came down to human nature, and took hertoHis Fathers house. Again There were disciplesof John who not only did not follow Christ, butwere evenenviouslydisposedtowardHimbutthebetter partheard,andfollowednotfromcontemptoftheir formermaster,butbyhispersuasionbecausehe promised them that Christ would baptize withthe HolyGhost.Andseewithwhatmodestytheirzeal
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in spiritu sancto Christus. Et vide discipulorum studium cum verecundia fieri: neque enim mox ascendentes interrogaverunt Iesum de necessariis et maximis rebus neque publice, sed singularitereiloquistudueruntundesequitur conversus autem Iesus, et videns eos sequentesse,diciteis:quidquaeritis?Hinc erudimur quia cum nos bene velle inceperimus, tunc Deus dat nobis multas salutis occasiones. Interrogat autem, nonut discat,sedutperinterrogationemmagiseos familiaresfaciat,etamplioremfiduciamdet, etostendateosauditionedignos. Theophylactus: Vide autem quod sequentibussedominusconvertitfaciem,et respexit: quia nisi per bonam operationem ipsumsecutusfueris,advisionemfacieieius numquam pertinges, neque ad domumeius poterispervenire. Alcuinus: Ergo illi discipuli tergumipsius sequebantur ut viderent, et faciem domini videre non poterant ideo convertit se, et quodammodo de sua maiestatedescendit, utpossintdiscipulifaciemilliuscontemplari. Origenes: Forte autem non frustra post
HolyGhost.Andseewithwhatmodestytheirzeal wasaccompanied.Theydidnotstraightwaygoand interrogate Jesus on great and necessary doctrines,norinpublic,butsoughtprivateconverse withHimforwearetoldthatJesusturned,andsaw themfollowing,andsaidtothem,Whatseekyou? Hencewelearn,thatwhenweoncebegintoform good resolutions, God gives us opportunities enough of improvement. Christ asksthequestion, notbecauseHeneededtobetold,butinorderto encourage familiarity and confidence, and show thatHethoughtthemworthyofHisinstructions.
THEOPHYL.Observethen,thatitwasuponthose who followed Him, that our Lord turned Hisface and looked upon them. Unless you by your good works follow Him, you shall never bepermittedto seeHisface,orenterintoHisdwelling.
ALCUIN.ThedisciplesfollowedbehindHisback, inordertoseeHim,anddidnotseeHisface.So Heturnsround,and,asitwere,lowersHismajesty, thattheymightbeenabledtobeholdHisface.
ORIGEN. Perhaps it is not without areason,that

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sextum testimonium desinit Ioannes eos contestari,etIesussecundumseptimumdicit quidquaeritis? Chrysostomus in Ioannem: Sed illi non solum sequendo, sed interrogandoamorem suum ad Christum manifestaverunt unde sequitur qui dixerunt ei: Rabbi (quoddicitur interpretatum magister), ubi habitas? Nondumabeoaliquiddiscentes,magistrum eumvocant,addiscipulatumseimpellentes, et causam ostendentes propter quid sequebantur. Origenes:CongruaveroprovectisexIoannis testimonio prolatio depromens Christum doctorem, ac exprimens desiderare habitaculumfiliiDeicontueri. Alcuinus: Nolunt enim transitorie uti eius magisterio, sed inquirunt ubi maneat, ut et tunc in secreto verbis illius imbui, etexinde saepius possent eum visitare et plenius instrui. Mystice autem volunt sibi ostendiin quibusChristushabitet,uteorumexemplose tales exhibeant in quibus velit habitare. Vel quodIesumambulantemvident,etstatimubi maneat quaerunt, nos monet, ut cum
aftersixtestimoniesJohnceasestobearwitness, andJesusasksseventhly,Whatseekyou?
CHRYS. And besides following Him, their questionsshowedtheirloveforChristTheysaidto Him, Rabbi, (which is, being interpreted,Master,) where dwell You? They call Him, Master, before they have learnt any thing from Him thus encouraging themselves in their resolution to becomedisciples,andtoshowthereasonwhythey followed.
ORIGEN. An avowal, befitting personswhocame from hearing Johns testimony. They put themselves under Christs teaching, and express theirdesiretoseethedwellingoftheSonofGod. ALCUIN. They do not wish to be under His teaching for a time only, but inquire whereHe abides wishing an immediate initiation in the secretsofHisword,andafterwardsmeaningoften tovisitHim,andobtainfullerinstruction.And,ina mystical sense too, they wish to know inwhom Christ dwells, that profiting by their examplethey maythemselvesbecomefittobeHisdwelling.Or, their seeing Jesus walking, and straightway
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incarnationem eius ad mentem reducimus, sollicito corde eum rogemus ut mansionem aeterni habitaculi nobis ostendat:undequia videt bene petentes, libere eis suareserat arcana unde sequitur dicit eis: venite et videte quasi dicat: habitaculum meum explicari non potest sermone, sed opere demonstratur. Venite ergo credendo et operando,etvideteintelligendo. Origenes:Velperhocquoddicitvenite,ad actionem invitat per hoc autem quod dicit videte,adcontemplationem. Chrysostomus: Christus autem non dicit eis signa domus neque locum, sedattrahit eos ad sequendum. Non dixit: non est tempus nunc, audietis cras, si quid vultis discere sed ut ad amicos et familiares loquitur.Qualiterergoalibiait:filiushominis nonhabetubicaputreclinet,hicautemdicit venite et videte ubi habito? Sed perhoc quoddixit:nonhabetubicaputsuumreclinet demonstravitquodhabitaculumpropriumnon habebat, non quod in domo non maneret sequitur enim venerunt, et viderunt ubi maneret, et manserunt ibi die illo. Cuius autem gratia manserunt non adiungit Evangelista, quia manifestum erat quod
inquiringwhereHeresides,isanintimationtous, that we should, remembering His Incarnation, earnestly entreat Him to show us our eternal habitation. The request being so good aone, Christpromisesafreeandfulldisclosure.Hesaid tothem,Comeandsee:thatistosay,Mydwelling is not to be understood by words, but byworks come, therefore, by believing and working,and thenseebyunderstanding. ORIGEN. Or perhaps come, is an invitationto actionsee,tocontemplation.
CHRYS. Christ does not describe Hishouseand situation, but brings them after Him, showingthat hehadalreadyacceptedthemasHisown.Hesays not,Itisnotthetimenow,tomorrowyoushallhearif youwishtolearnbutaddressesthemfamiliarly,as friendswhohadlivedwithhimalongtime.Buthow isitthatHesaidinanotherplace,TheSonofman hasnowheretolayHishead?whenhereHesays, ComeandseewhereIlive?Hisnothavingwhere tolayHishead,couldonlyhavemeantthatHehad nodwellingofHisown,notthatHedidnotliveina houseatall:forthenextwordsare,Theycameand sawwhereHedwelt,andabodewithHimthatday. Why they stayed the Evangelist does not say: it beingobviouslyforthesakeofHisteaching.
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propterdoctrinam. Augustinus: Quam beatum autem diem duxerunt, quam beatam noctem. Aedificemus ergo et nosmetipsi in corde nostro,etfaciamusdomum,quoveniatilleet doceatnos. Theophylactus: Non frustra autem et tempusnotavitEvangelista,cumsubdithora autem erat quasi decima ut tam doctores quam discipulos erudiret, quod doctrina proptertempusnonestpraetermittenda. Chrysostomus: Multum enim studium demonstrabant ad audiendum, in eo quia nequeabhoraaversisunt,cumsolessetad occasum.Etmultisquidemcarniservientibus tempusquodestpostescas,nonestaptum adquippiamnecessariorum,eoquodcorpus escisgravatur.Ioannesvero,cuiusistierant discipuli,nonerattalis:sedcummultomaiori sobrietatevesperedegensquamnosmane. Augustinus: Numerus etiam iste legem significat,quiaindecempraeceptisdataest lex. Venerat autem tempus ut implereturlex per dilectionem, quae a Iudaeisimplerinon
AUG.Whatablesseddayandnightwasthat!Let ustoobuildupinourheartswithin,andmakeHim anhouse,whitherHemaycomeandteachus.
THEOPHYL.Anditwasaboutthetenthhour.The Evangelistmentionsthetimeofdaypurposely,asa hint both to teachers and learners, not to lettime interferewiththeirwork.
CHRYS. It showed a strong desire to hearHim, sinceevenatsunsettheydidnotturnfromHim.To sensualpersonsthetimeaftermealsisunsuitable for any grave employment, their bodies being overloaded with food. But John, whosedisciples thesewere,wasnotsuchaone.Hiseveningwasa moreabstemiousonethanourmornings.
AUG.Thenumberheresignifiesthelaw,whichwas composed of ten commandments. The time had comewhenthelawwastobefulfilledbylove,the Jews,whoactedfromfear,havingbeenunableto

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poterat per timorem unde et decima hora dominus audivit Rabbi: magister enimlegis nonestnisidatorlegis.Sequitureratautem AndreasfraterSimonisPetriunusexduobus quiaudierantaIoanne,etsecutifueranteum. Chrysostomus in Ioannem: Cuius autem gratia alterius nomen non ponitur?Quidam dicunt, propterea quia hic qui scribitestqui secutus est eum. Quidam verodicunt,quod illealiusnoninsigniserat:quaeigiturutilitas si didicerimus nomen illius? Neque enim septuaginta duorum discipulorum nomina Evangelistaposuit. Alcuinus: Vel duo discipuli qui secutisunt Iesum,suntAndreasetPhilippus.
fulfillit,andthereforewasitatthetenthhourthatour Lord heard Himself called, Rabbi none but the giverofthelawistheteacherofthelaw.
CHRYS. One of the two which heardJohnspeak and followed Him was Andrew, Simon Peters brother.Whyistheothernameleftout?Somesay, because this Evangelist himself was thatother. Others,thatitwasadiscipleofnoeminence,and thattherewasnouseintellinghisnameanymore thanthoseoftheseventy-two,whichareomitted.
ALCUIN. Or it would seem that thetwodisciples whofollowedJesuswereAndrewandPhilip.
Lectio 25 41 , : 42. , :
41. He first finds his own brother Simon, and said to him, We have found the Messias, which is, being interpreted, the Christ. 42. And he broughthimtoJesus.AndwhenJesus beheld him, he said, You areSimon the son of Jonas: you shallbecalled
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Cephas, which is by interpretation,A stone.
Chrysostomus in Ioannem:Andreasquaea Iesu didicit non detinuit apud seipsumsed festinat, et currit cito ad fratrem, traditurusei bona quae suscepit unde dicitur invenit hic primum fratrem suum Simonem, et dixit ei: invenimus Messiam (quod est interpretatum Christus). Beda: Hoc est enim vere dominuminvenire, verailliusdilectionefervere,fraternaequoque salutiscuramgerere. Chrysostomus in Ioannem: Et quidemnon dixerat Evangelista quae Christus fuerat sequentibus se locutus sed ex hisquaehic dicuntur licet addiscere. Quaecumque enim Andreas didicit, in brevi ostendit, magistri virtutem, qui persuaserat eis, et eorum desiderium quod prius habuerant, repraesentans: hoc enim verbuminvenimus, estpatientispressurampropterabsentiamet exultantis postquam apparuit quod
CHRYS. Andrew kept not our Lords wordsto himself but ran in haste to his brother,toreport the good tidings: He first finds his ownbrother Simon, and said to him, We have foundthe Messias,whichis,beinginterpreted,theChrist.
BEDE. This is truly to find the Lordviz.tohave fervent love for Him, together with acareforour brotherssalvation. CHRYS. The Evangelist does not mention what Christ said to those who followed Him but we mayinferitfromwhatfollows.Andrewdeclaresin few words what he had learnt, discloses the power of that Master Who hadpersuadedthem, andhisownpreviouslongingsafterHim.Forthis exclamation,Wehavefound,expressesalonging for His coming, turned to exultation, nowthatHe wasreallycome.
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expectabatur. Augustinus in Ioannem: Messias autem Hebraice, Graece Christus, Latine unctus dicitur: chrisma enim unctio est: ille autem singulariterunctusest:undeomnesChristiani unguntur, secundum quod in Psal. 44dicitur: unxitteDeusDeustuusoleoexultationisprae participibus tuis: participes enim eius sunt omnessanctisedilleestsingularitersanctus, etsingulariterunctus. Chrysostomus: Et ideo non dixit Messiam simpliciter, sed cum adiectione articuli. Consideraveroexipsoprincipioobedientem Petri mentem: confestim enim cucurrit nihil tardans unde sequitur et adduxit eum ad Iesum. Sed nullus facilitatem ei imponat, si non prius multa perquirens ita sermonem suscepit conveniens enim est, et fratrem diligentiuseidixissehoc,etperlongaverba sed Evangelistae ubique multa intermittunt, breviloquii curam habentes. Aliter autem nequedictumestquoniamcrediditsimpliciter, sedquoniamduxiteumadIesum,illumeide quodixerattraditurus,utomniaabillodiscat. Ipse autem dominus incipit revelare eaquae deitatis sunt, et paulatim ea aperire praedicationibus. Non enim minus quam
AUG. Messias in Hebrew, Christus in Greek, UnctusinLatin.Chrismisunction,andHehada special unction, which from Him extended toall Christians, as appears in the Psalm, God,even Your God, has anointed You with the oil of gladnessaboveYourfellows.Allholypersonsare partakerswithHimbutHeisspeciallytheHolyof Holies,speciallyanointed.
CHRYS.AndthereforehesaidnotMessias,but the Messias. Mark the obedience of Peterfrom the very first he went immediatelywithoutdelay, asappearsfromthenextwords:Andhebrought himtoJesus.Norletusblamehimastooyielding, because he did not ask many questions,before hereceivedtheword.Itisreasonabletosuppose that his brother had told him all,andsufficiently fullybuttheEvangelistsoftenmakeomissionsfor the sake of brevity. But, besides this, it isnot absolutely said that he did believe, but only,He tookhimtoJesusi.e.tolearnfromthemouthof Jesus Himself, what Andrew had reported. Our Lord begins now Himself to reveal the thingsof His Divinity, and to exhibit them graduallyby prophecy.Forpropheciesarenolesspersuasive thanmiraclesinasmuchastheyarepreeminently
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signa, prophetiae adducunt: hoc enim est maxime opus Dei, quod neque imitari Daemonespossunt:naminmiraculisquidem etphantasiafitutiquefuturaautempraedicere cum certitudine, illius solius incorruptibilisest naturae unde sequitur intuitus autem eum Iesus dixit: tu es Simon filius Ioanna tu vocaberisCephas(quodinterpretaturPetrus). Beda:Intuitusautemesteumnonexterioribus oculis solum, sed et aeternodivinitatisintuitu vidit cordis eius simplicitatem, animi sublimitatem, cuius merito cunctae esset praeferendusEcclesiae.NequeauteminPetri vocabulo, quasi Hebraeo vel Syro, aliam interpretationem quaerere oportet: quiaidem est Graece et Latine Petrus, quod Syriace Cephas et in utraque lingua nomen apetra derivatur.VocaturautemPetrusobfirmitatem fidei,quaillipetraeadhaesitdequaapostolus ait:petraautemeratChristusquisperantesin se ab hostis insidiis reddit tutos, et spiritualiumcharismatumfluentaministrat.
Godswork,andarebeyondthepowerofdevils to imitate, while miracles may be fantasy or appearance: the foretelling future events with certaintyisanattributeoftheincorruptiblenature alone:AndwhenJesusbeheldhim,Hesaid,You are Simon the son of Jonas you shallbecalled Cephas,whichisbyinterpretation,Astone.
BEDE. He beheld him not with His naturaleye only,butbytheinsightofHisGodheaddiscerned from eternity the simplicity and greatnessofhis soul, for which he was to beelevatedabovethe wholeChurch.InthewordPeter,wemustnotlook for any additional meaning, as though itwereof Hebrew or Syriac derivation for the Greekand Latin word Peter, has the same meaningas Cephas being in both languages derivedfrom petra. He is called Peter on account of the firmness of his faith, in cleaving to thatRock,of which the Apostle speaks, And that Rockwas Christwhichsecuresthosewhotrustinitfromthe snares of the enemy, and dispenses streamsof spiritualgifts. AUG. There was nothing very great inourLord sayingwhosesonhewas,forourLordknewthe names of all His saints, having predestinated thembeforethefoundationoftheworld.Butitwas
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Augustinus in Ioannem: Non est autem magnum quia dominus dixit cuiusfiliusesset iste: omnia enim nomina sanctorum suorum sciebat, quos ante constitutionem mundi
praedestinavit. Illud autem magnum quia mutaviteinomen,etfecitdeSimonePetrum. Petrus autem a petra petra vero Ecclesia: ergoinPetrinominefigurataestEcclesia.Et quis securus est, nisi qui aedificat supra petram?Intentumautemtefecitdominus:nam si antea Petrus vocaretur, non ita videres mysterium petrae, et putares casu eum sic vocari, non providentia Dei. Ideo eum voluit aliud prius vocari, ut ex ipsacommutatione nominis,sacramentivivacitascommendaretur.
agreatthingforourLordtochangehisnamefrom Simon to Peter. Peter is from petra,rock,which rock is the Church: so that the name ofPeter representstheChurch.Andwhoissafe,unlesshe build upon a rock? Our Lord here rouses our attention:forhadhebeencalledPeterbefore,we shouldnothaveseenthemysteryoftheRock,and should have thought that he was called so by chance, and not providentially. God therefore made him to be called by anothernamebefore, thatthechangeofthatnamemightgivevividness tothemystery. CHRYS.Hechangedthenametootoshowthat HewasthesamewhodonesobeforeintheOld Testament who had called Abram Abraham, Sarai Sarah, Jacob Israel. Many Hehadnamed from their birth, as Isaac and Samsonothers againafterbeingnamedbytheirparents,aswere Peter, and the sons of Zebedee. Thosewhose virtue was to be eminent from the first, have namesgiventhemfromthefirstthosewhowere tobeexaltedafterwards,arenamedafterwards.
Chrysostomus:Ideoetiamnomenmutavit,ut ostendatquiaipseestquivetustestamentum dedit et nomina transmutavit, qui Abram Abraham vocavit, et Sarai Saram, etIacob Israelem. Igitur multis quidem et a nativitate nomina imposuit, ut Isaac et Samson aliis autem post eam quae a progenitoribusest nuncupationem, ut Petro et filiis Zebedaei: nam quibus quidem a prima aetatedebebat virtusclarescere,extuncnominasusceperunt quibusautemposteadebebataugeri,postea nuncupatiopositaest. Augustinus de Cons. Evang: Non autem parva repugnantia potest putari si iuxta Iordanem,antequamIesusissetinGalilaeam,
AUG.TheaccountAhereofthetwodiscipleson theJordan,whofollowChrist(beforehehadgone intoGalilee)inobediencetoJohnstestimonyviz.

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ad testimonium Ioannis Baptistae secutisunt eum duo, quorum unus erat Andreas, qui fratrem suum Simonem adduxit ad Iesum quando et nomen ut Petrus nominaretur accepit cum ab aliis Evangelistis dicatur, quod eos in Galilaea piscantes invenerit, atque ad discipulatum vocaverit: nisi quia intelligendum est, non sic eos vidisse dominum iuxta Iordanem ut ei iam inseparabiliter inhaererent sed tantum cognovisse qui esset, eumque miratos ad propria remeasse. Non autem quisarbitretur quod tunc Petrus nomen accepit, ubi aitilli dominus: tu es Petrus, et superhancpetram aedificabo Ecclesiam meam sed ubi commemoratur ei dictum esse tuvocaberis Cephas(quodinterpretaturPetrus). Alcuinus: Vel aliter. Nondum imponit ei nomen, sed praesignat quod postea fuit ei impositum,quandodixiteiIesus:tuesPetrus, et super hanc petram aedificabo Ecclesiam meam. Mutaturus autem nomen Christus, voluit ostendere etiam nomen illud quod a parentibus datum erat, non carere virtutis significatione. Simon enim obediens interpretatur, Ioanna gratia, Iona columba quasi dicat: tu es obediens, filiusgratiae,vel filius columbae, idest spiritus sancti: quia
of Andrew bringing his brother SimontoJesus, who gave him, on this occasion, the name of Peterdisagreesconsiderablywiththeaccountof the other Evangelists, viz. that our Lordfound thesetwo,SimonandAndrew,fishinginGalilee, and then bid them follow Him: unless we understandthattheydidnotregularlyjoinourLord when they saw Him on the Jordan but only discoveredwhoHewas,andfullofwonder,then returned to their occupations. Nor must wethink thatPeterfirstreceivedhisnameontheoccasion mentioned in Matthew, when our Lordsays,You are Peter, and upon this rock will I build My ChurchbutratherwhenourLordsays,Youshall be called Cephas, which is by interpretation,A stone.
ALCUIN. Or perhaps He does not actually give himthenamenow,butonlyfixesbeforehandwhat He afterwards gave him when He said, Youare Peter, and upon this rock will I buildMyChurch. And while about to change his name, Christ wishes to show that even that which hisparents had given him, was not without ameaning.For Simonsignifiesobedience,Joannagrace,Jonaa dove:asifthemeaningwasYouareanobedient sonofgrace,orofthedove,i.e.theHolySpiritfor youhavereceivedoftheHolySpiritthehumility,to
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humilitatem de spiritu sancto accepisti, ut vocanteAndrea,videremedesiderares.Non enim dedignatus est maior minorem sequi: quianonestordoaetatisubiestmeritumfidei.
desire, at Andrews call, to see Me. Theelder disdained not to follow the younger for where there is meritorious faith, there is no order of seniority.
Lectio 26 43 , . ,.44 , .45 , , .46 , [] , . 43. The day following Jesus would go forth into Galilee, and findsPhilip,and saidtohim,Followme.44.NowPhilip was of Bethsaida, the city of Andrew and Peter. 45. Philip finds Nathaniel, andsaidtohim,Wehavefoundhim,of whom Moses in the law, and the prophets,didwrite,JesusofNazareth, the son of Joseph. 46. AndNathaniel said to him, Can there anygoodthing come out of Nazareth? Philip said to him,Comeandsee.
Chrysostomus in Ioannem: Postquam

CHRYS. After gaining these disciples, Christ

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accepit Christus hos discipulos, venit de reliquo ad alios convertendum, scilicet Philippum et Nathanaelem unde dicitur in crastinumautemvoluitexireinGalilaeam. Alcuinus:AIudaeascilicet,ubieratIoannes baptizans, deferens honorem Baptistae,ne videatur magisterium eius minuere, dum adhuc statum habet. Vocaturus etiam discipulum ad sequendum, voluit exire in Galilaeam,idestintransmigrationemfactam vel revelationem ut sicut ipse proficiebat sapientia et aetate et gratia apud Deumet homines,etsicutpassusestetresurrexit,et ita intravit in gloriam suam sicetiamsuos sequacesostenderetetexireetproficerein virtutibus, et per passiones ad gaudia transmigraredebereundesequituretinvenit Philippum, et dicit ei Iesus: sequere me. Sequitur qui imitatur humilitatem et passionem eius, ut sit sociusresurrectionis etascensionis. Chrysostomus: Et vide quod antequam aliquiseiadhaereret,nullumvocavit:namsi quidem nullo iam sponte adveniente attraxisset,fortassisresiliissent:nuncautem aseipsiseligentessequidominum,firmide reliquo permanserunt. Philippum autem
proceeded to convert others, viz. Philip and Nathanael:ThedayfollowingJesuswouldgoforth intoGalilee.
ALCUIN.Leaving,thatis,Judea,whereJohnwas baptizing,outofrespecttotheBaptist,andnotto appeartolowerhisoffice,solongasitcontinued. Hewasgoingtootocalladisciple,andwishedto goforthintoGalilee,i.e.toaplaceoftransitionor revelation, that is to say, that as HeHimself increased in wisdom or stature, and in favorwith Godandman,andasHesufferedandroseagain, andenteredintoHisglory:soHewouldteachHis followers to go forth, and increase in virtue, and pass through suffering to joy. He findsPhilip,and said to him, Follow Me. Everyone followsJesus whoimitatesHishumilityandsuffering,inorderto bepartakerofHisresurrectionandascension.
CHRYS. Observe, He did not call them, before somehadoftheirownaccordjoinedHim:forhad He invited them, before any had joined Him, perhaps they would have started back: but now having determined to follow of their own free choice,theyremainfirmeverafter.HecallsPhilip,
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vocat, magis notum ei existentem, quiain Galilaea nutritus erat. Sed unde Philippus secutusestChristum?NamAndreasquidem audiensaIoanneBaptista,Petrusautemab Andrea hic autem a nullo aliquid discens, solum dicente Christo ad eumsequereme, confestim persuasus est. Conveniens est autem Philippum a Ioanne audientemsequi Christum, vel etiam vocem Christi hoc operatamesse. Theophylactus: Non enim simpliciter omnibus vox Christi dicebatur, sedfidelium interiora ad eius inflammabat amorem: deinde quia in corde Philippi de Christo cogitatio inerat, et in libris Moysi assidua lectio, ut expectaret Christum, statim cum vidit, credidit. Forte autem ab Andrea et Petro de Christo aliquid didicit, quia ex eadempatriaerantquodEvangelistavidetur innuere per hoc quod subdit erat autem Philippus a Bethsaida civitate Andreae et Petri. Chrysostomus: Christus etiam hinc suam virtutemostendit,quodaterranullumferente fructum,namaGalilaeaprophetanonsurgit, inclytosdiscipuloselegit.
however,becausehewouldbeknowntohim,from living in Galilee. But what made Philip follow Christ? Andrew heard from John the Baptist,and PeterfromAndrewhehadheardfromnoone,and yet on Christ saying, Follow Me, waspersuaded instantly. It is not improbable that Philipmayhave heard John: and yet it may have been themere voiceofChristwhichproducedthiseffect.
THEOPHYL. For the voice of Christsoundednot like a common voice to some, that is,thefaithful, but kindled in their inmost soul the loveofHim. PhiliphavingbeencontinuallymeditatingonChrist, and reading the books of Moses, soconfidently expectedHim,thattheinstanthesaw,hebelieved. PerhapstoohehadheardofHimfromAndrewand Peter, coming from the same district an explanationwhichtheEvangelistseemstohintat, when he adds, Now Philip was of Bethsaida,the cityofAndrewandPeter.
CHRYS. The power of Christ appears by His gatheringfruitoutofabarrencountry.Forformthat Galilee, out of which there arises no prophet, He takesHismostdistinguisheddisciples.
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Alcuinus: Bethsaida etiam domus venatoruminterpretaturquonominecivitatis curavit Evangelista ostendere quales tunc iam animo erant Philippus, Petrus et Andreas, et quales officio erant futuri,idest capiendisadvitamanimabusintenti. Chrysostomus:NonsolumautemPhilippus aChristopersuasusest,sedpraecoaliisfit undesequiturinvenitPhilippusNathanael,et dicit ei: quem scripsit Moyses in legeet prophetae, invenimus Iesum filium Iosepha Nazareth. Vide qualiter sollicitam mentem habebat, et continue meditabatur quaesunt Moysi, et expectabat adventum Christi. Et quidem quod Christus debebat venire, noverat prius quoniam autem hicChristus erat, ignorabat. Dicit autem quem scripsit Moyses et prophetae, credibilem faciens suampraedicationem,etexhincpersuadens auditorem quod circa legem et prophetas sollicitus erat, et omnia perscrutans cum veritate ut et Christus testatus est. Sivero dicitfiliumIoseph,neturberis:eiusenimfilius aestimabaturesse. Augustinus in Ioannem: Cui scilicet desponsata erat mater eius: nam quodea intactaconceptusetnatussit,benenoverunt
ALCUIN.Bethsaidameanshouseofhunters.The Evangelistintroducesthenameofthisplacebyway of allusion to the characters of Philip,Peter,and Andrew, and their future office, i.e. catching and savingsouls.
CHRYS. Philip is not persuaded himself, but beginspreachingtoothers:PhilipfindsNathanael, and said to him, We have found Him of whom Moses in the Law, and the Prophets, didwrite, Jesus of Nazareth, the Son of Joseph. Seehow zealousheis,andhowconstantlyheismeditating on the books of Moses, and looking forChrists coming. That Christ was coming he had known beforebuthedidnotknowthatthiswastheChrist, of whom Moses and the Prophets did write: He saysthistogivecredibilitytohispreaching,andto show his zeal for the Law and the Prophets,and howthathehadexaminedthemattentively.Benot disturbedathiscallingourLordtheSonofJoseph thiswaswhatHewassupposedtobe.
AUG.ThepersontowhomourLordsmotherhad been betrothed. The Christians know from the Gospel, that He was conceived and born ofan
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exEvangelioomnesChristiani.Additautem etlocum:aNazareth. Theophylactus:Nonquiaineanatuserat, sednutritus.Generatioenimeiusmultiserat incognita sed quod in Nazareth esset nutritus,cognitumerat.EtdixiteiNathanael: aNazarethpotestaliquidboniesse? Augustinus: Ambas pronuntiationespotest consequens vox Philippi sequi: sive sic pronunties,tamquamconfirmans:aNazareth potestaliquidboniesse:etilledicatveniet vide sive sicut dubitans, et totum interrogans: a Nazareth potest aliquidboni esse?Venietvide.Cumergosiveillomodo, sive isto pronuntietur, non repugnent verba sequentia,nostrumestquaererequidpotius intelligamus in his verbis. Nathanaelenim doctissimus legis, cum audissetPhilippum dicentem invenimus Iesum, audito a Nazareth, erectus est in spem, et dixit a Nazarethpotestaliquidboniesse.Scrutatus enim erat Scripturas, et sciebat, quodnon facilealiiScribaeetPharisaeinoverant,quia indeeratexpectandussalvator. Alcuinus: Qui singulariter sanctus est,
undefiled mother. He adds the place too, of Nazareth. THEOPHYL. He was bred up there: the placeof Hisbirthcouldnothavebeenknowngenerally,but all knew that He was bred up in Nazareth.And Nathanael said to him, Can there any goodthing comeoutofNazareth. AUG. However you may understand thesewords, Philipsanswerwildsuit.Youmayreaditeitheras affirmatory, Something good can come out of Nazarethtowhichtheothersays,Comeandsee: oryoumayreaditasaquestion,implyingdoubton Nathanaelspart,Cananygoodthingcomeoutof Nazareth? Come and see. Since either wayof readingagreesequallywithwhatfollows,wemust inquirethemeaningofthepassage.Nathanaelwas well read in the Law, and therefore the word Nazareth (Philip having said that he had found Jesus of Nazareth) immediately raises hishopes, andheexclaims,Somethinggoodcancomeoutof Nazareth. He had searched the Scriptures,and knew, what the Scribes and Pharisees couldnot, thattheSaviorwastobeexpectedthence.
ALCUIN. He who alone is absolutely holy,

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innocens,impollutusdequopropheta:exiet virga de radice Iesse, et Nazaraeus(idest flos)deradiceeiusascendet.Velpotesthic versiculus sub dubitatione interrogative proferri. Chrysostomus: Audiverat enim Nathanael a Scripturis quod a Bethlehem oporteret Christum venire, secundum illud: et tu, Bethlehem terra Iuda, ex te exiet duxqui regat populum meum Israel. Cum igitur audivit a Nazareth, dubitavit, noninveniens convenire enuntiationem Philippi cum propheticapraedicatione.Nazaraeumautem vocant prophetae ab educatione et conversatione. Considera vero eius in inquirendo prudentiam et mansuetudinem: non enim dixit: decipis me, Philippesed interrogat dicens a Nazareth potestaliquid boni esse? Valde autem et Philippus prudenseratnoneniminterrogatusfrangitur, sed immoratur, virum volens ducere ad Christum unde sequitur dicit ei Philippus: venietvide.TrahitquidemeumadChristum, sciensdereliquoeumnoncontradicturum,si verbaetdoctrinamilliusgustaverit.
harmless, undefiled of whom the prophet said, There shall come forth a rod out of the stem of Jesse, and a branch (Nazaraus) shall growoutof hisroots.Orthewordsmaybetakenasexpressing doubt,andaskingthequestion. CHRYS.NathanaelknewfromtheScriptures,that ChristwastocomefromBethlehem,accordingto theprophecyofMicah,Andyou,Bethlehem,inthe landofJudah,-outofyoushallcomeaGovernor, that shall rule my people Israel. On hearing of Nazareth, then, he doubted, and was not ableto reconcile Philips tidings with prophecy. For the ProphetscallHimaNazarene,onlyinreferenceto Hiseducationandmodeoflife.Observe,however, the discretion and gentleness with which he communicates his doubts. He does not say,You deceive me, Philip but simply asks thequestion, Can any good thing come outofNazareth?Philip toointurnisequallydiscrete.Heisnotconfounded by the question, but dwells upon it, and lingersin the hope of bringing him to Christ: Philipsaidto him, Come and see. He takes him to Christ, knowingthatwhenhehadoncetastedofHiswords anddoctrine,hewillmakenomoreresistance.
Lectio 27
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47 , . 48 , , . 49 , , , . 50 , .51, , .
47. Jesus saw Nathanael coming to him, and said of him, Behold an Israelite indeed, in whom is noguile! 48. Nathanael said to him, Whence know you me? Jesus answered and said to him, Before that Philipcalled you,whenyouwereunderthefigtree,I sawyou.49.Nathanaelansweredand saidtohim,Rabbi,youaretheSonof God you are the King of Israel. 50. Jesus answered and said to him, BecauseIsaidtoyou,Isawyouunder thefigtree,believeyou?youshallsee greaterthingsthanthese.51.Andhe saidtohim,Verily,verily,Isaytoyou, Hereafteryoushallseeheavenopen, andtheangelsofGodascendingand descendingupontheSonofman.
Chrysostomus in Ioannem: Nathanael non suscipiendoexNazarethChristumesse,eam quae illi erat circa Scripturas diligentiam ostendit in non respuendo vero eum qui
CHRYS. Nathanael, in difficulty as to Christ coming out of Nazareth, showed the care with whichhehadreadtheScriptures:hisnotrejecting the tidings when brought him, showedhisstrong
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annuntiaverat, multum desiderium quod habebatcircaChristipraesentiammonstravit. Sciebat enim quod poterat Philippus circa locumfalliundesequiturviditIesusNathanael venientem ad se, et dicit de eo: ecce vere Israelita, in quo dolus non est: quia nihilad gratiamvelodiumloquebatur.
desireforChristscoming.HethoughtthatPhilip might be mistaken as to the place. Itfollows, JesussawNathanaelcomingtoHim,andsaidof him, Behold an Israelite indeed, in whom isno guile! There was no fault to be found withhim, though he had spoken like one who did not believe,becausehewasmoredeeplyreadinthe Prophets than Philip. He calls him guileless, because he had said nothing to gain favor,or gratifymalice. AUG.Whatmeansthis,Inwhomisnoguile?Had henosin?Wasnophysiciannecessaryforhim? Farfromit.Noonewaseverborn,ofatempernot toneedthePhysician.Itisguile,whenwesayone thing, and think another. How then was thereno guileinhim?Because,ifhewasasasinner,he confessed his sin whereas if a man, being a sinner,pretendstoberighteous,thereisguilein his mouth. Our Lord then commended the confession of sin in Nathanael He did not pronouncehimnotasinner. THEOPHYL.Nathanaelhowever,notwithstanding thispraise,doesnotacquiesceimmediately,but waits for further evidence, and asks,Whence knowYoume?
Augustinus in Ioannem:Velaliter.Quidest in quo dolus non est? Forte non habebat peccatum? Forte illi medicus non erat necessarius? Absit. Nemo sic natus est ut medico illo non egeret. Dolus enimestcum aliudagitur,etaliudfingitur:quomodoergoin illodolusnonerat,sipeccatorest?Fateturse peccatoremsienimpeccatorestetiustumse dicit, dolus est in ore ipsius. Ergo in Nathanaele confessionem peccati laudavit, nonindicavitnonessepeccatorem. Theophylactus:SedNathanaellaudatusnon acquievit extemplo, sed expectavit, adhuc volens aliquid manifestius discere et interrogat sequitur enim dicit ei Nathanael: undemenosti?
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Chrysostomus: Ipse quidem igitur uthomo investigabat, Iesus autem ut Deus respondebat:sequiturenimresponditIesuset dixit ei: priusquam te Philippus vocaret,cum esses sub ficu, vidi te: non ut homo eum intuens, sed ut Deus desupercognoscens. Vidi, inquit, te, idest morum tuorum mansuetudinem. Dicit autem cum essessub ficu:quoniamnullusibierat,sedsoliPhilippus et Nathanael singulariter loquebantur:propter hocdictumestquodvidenseumalongedixit ecce vere Israelita ut scires quoniam antequam appropinquaret Philippus, haec loquebatur Christus, et insuspicabile fiat Christi testimonium. Noluit autem Christus dicere:nonsumexNazareth,utannuntiavittibi Philippus sed ex Bethlehem, ut nonfaceret altercabilemsermonemnequeetiamperhoc dedisset argumentum sufficiens quod ipse esset Christus sed ostendit seChristumper hocquodpraesenseratloquentibusillis. Augustinus: Quaerendum est enim an aliquidsignificetarborfici.Invenimusarborem ficimaledictam,quiasolafoliahabuit,etfructu caruit.InoriginehumanigenerisAdametEva, cumpeccavissent,defoliisficussubcinctoria sibifecerunt.Foliaergoficulneaeintelliguntur peccata. Erat autem Nathanael subarbore
CHRYS. He asks as man, Jesus answersas God:Jesusansweredandsaidtohim,Beforethat Philip called you, when you were under thefig tree,Isawyou:nothaving,beheldhimasman,but asGoddiscerninghimfromabove.Isawyou,He says, that is, the character of the life,whenyou wereunderthefigtree:wherethetwo,Philipand Nathanael, had been talking together alone, nobody, seeing them and on this account it is said,thatonseeinghimalongwayoff,Hesaid, BeholdanIsraeliteindeedwhenceitappearsthat thisspeechwasbeforePhilipcamenear,sothat no suspicion could attach to Christs testimony. Christ would not say, I am not ofNazareth,as Philiptoldyou,butofBethleheminordertoavoid anargument:andbecauseitwouldnothavebeen sufficientproof,hadHementionedit,ofHisbeing theChrist.HepreferredratherprovingthisbyHis havingbeenpresentattheirconversation.
AUG.Hasthisfigtreeanymeaning?Wereadof onefigtreewhichwascursed,becauseithadonly leaves,andnofruit.Again,atthecreation,Adam and Eve, after sinning, madethemselvesaprons of fig leaves. Fig leaves then signify sinsand Nathanael, when he was under the fig tree,was under the shadow of death: so that our Lord
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fici, tamquam sub umbra mortis ac si dominuseidicat:oIsrael,sinedoloquisquis es,opopuleIudaeusexfide,antequamteper apostolos meos vocarem, et cum essessub umbra mortis, et tu me non videres, egote vidi. Gregorius Moralium: Vel cum esses sub ficu,viditeidest,positumtesubumbralegis elegi. Augustinus de Verb. Dom: Recordatusest autem Nathanael se fuisse sub ficu ubinon erat Christus praesentia corporali, sed scientia spirituali et quia sciebat sesolum fuissesubficu,agnovitinillodivinitatem. Chrysostomus in Ioannem:Sicergoabhac praedicatione, et ab eo quod mentem scrutatusesteius,etquiacumadversuseum dicere videretur, non culpavit, sed laudavit, cognovit quoniam vere est Christus unde sequiturresponditeiNathanael,etait:Rabbi, tuesfiliusDei,tuesrexIsraelquasidicat:tu es qui expectabaris, tu es quiquaerebaris. Quiaenimargumentuminaltercabilesuscepit, venit ad confessionem, et in mora priori diligentiam ostendens, et in posteriori
seemstosay,OIsrael,whoeverofyouiswithout guile, O people of the Jewish faith, before thatI calledyoubyMyApostles,whenyouwereasyet undertheshadowofdeath,andsawMenot,Isaw you.
GREG. When you were under the fig tree,Isaw youi.e.whenyouwereyetundertheshadeofthe law,Ichoseyou. AUG. Nathanael remembered that he hadbeen under the fig tree, where Christ was notpresent corporeally, but only by His spiritualknowledge. Hence, knowing that he had been alone, he recognizedourLordsDivinity. CHRYS.ThatourLordthenhadthisknowledge, hadpenetratedintohismind,hadnotblamedbut praised his hesitation, proved to Nathanaelthat HewasthetrueChrist:Nathanaelansweredand saidtoHim,Rabbi,YouaretheSonofGod,You are the King of Israel: as if he said,YouareHe who was expected, you are He whowassought for. Sure proof being obtained, he proceedsto makeconfessionhereinshowinghisdevotion,as hisformerhesitationhadshownhisdiligence.ID. Manywhentheyreadthispassage,areperplexed
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confessione devotionem. Multi autem legentium sermonem hunc anxiantur: Petrus enim qui post miracula et doctrinam confessus est, quoniam filius est Dei, beatificatur, ut a patre revelationem iam suscipiens Nathanael autem ante signa et doctrinam hoc dicens, nihil tale audivit.Est igitur huius causa, quoniam verba quidem eadem locutus est Petrus et Nathanael,non autem eadem mente sed Petrus quidem confessus est filium Dei ut Deum verumhic autem ut hominem nudum dicens enimeitu esfiliusDei,induxittuesrexIsraelDeiautem filius non Israelis est rex solum, sed etorbis terrarum universi. Hoc etiam manifestumest ex his quae consequuntur. Nam Petro nihil postea addidit Christus: sed quasiperfecta eius existente fide, Ecclesiam se dixit in confessione illius fabricaturum esse. Nathanaelautem,quasimultaparteetmaiori confessionis deficiente, ad maiora educitur nam sequitur et dixit ei: quia dixi tibi: vidite sub ficu, credis: maius his videbis quasi dicat: magnum tibi visum est hocessequod dixi,etproptereameregemIsraelisconfessus es: quid igitur dices cum maius videbis?Et quidsitistudmaius,ostenditsubdensetdicit eis:amen,amendicovobis,videbitiscaelum apertum, et Angelos Dei ascendentes et descendentes super filium hominis. Vide
at finding that, whereas Peter waspronounced blessedforhaving,afterourLordsmiraclesand teaching, confessed Him to be the Son ofGod, Nathanael, who makes the same confession before, has no such benediction. The reasonis this. Peter and Nathanael both used thesame words, l but not in the same meaning. Peter confessedourLordtohetheSonofGod,inthe senseofveryGodthelatterinthesenseofmere manforaftersaying,YouaretheSonofGod,he adds,YouaretheKingofIsraelwhereastheSon ofGodwasnottheKingofIsraelonly,butofthe whole world. This is manifest fromwhatfollows. ForinthecaseofPeterChristaddednothing,but, as if his faith were perfect, said, that hewould build the Church upon his confessionwhereas Nathanael, as if his confession were very deficient, is led up to higher things: Jesus answeredandsaidtohim,BecauseIsaidtoyou,I sawyouunderthefigtree,believeyou?Youshall seegreaterthingsthanthese.AsifHesaid,What I have just said has appeared a great matterto you, and you have confessed Me to beKingof Israel what will you say when you seegreater things than these? What that greater thingisHe proceeds to show: And He said to him, Verily, verily,Isaytoyou,Hereafteryoushallseeheaven open, and the angels of God ascendingand descending upon the Son of man. SeehowHe raiseshimfromearthforawhile,andforceshim
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descendentes super filium hominis. Vide qualiterpaulatimeumaterraabducit,etfacit quod non ultra aestimet Christum esse hominem solum: cui enim Angeliministrant, qualiterhichomopurusesset?Perhocigitur suadet Angelorum se esse dominatorem: sicut enim in proprium regis filium descenderunt et ascenderunt in eum ministri regales hoc quidem in tempore crucis,hoc verointemporeresurrectionisetascensionis sed et ante hoc, quando accesserunt et ministrabant ei, et quando evangelizabant eius nativitatem. Futurum vero a praeterito probavit qui enim in praeteritis virtutemeius agnoverat, et de futuris audiens facilius suscepit. Augustinus de Verb. Dom: Recolamus autem veterem historiam, quando Iacob in somniis vidit scalam a terra pertingentem usque in caelum, et dominus incumbebat super eam, et Angeli ascendebant et descendebant per eam. Denique ipse Iacob quia intellexit quid viderit, posuit lapidem et fuditoleum:dumunxitlapidemIacob,numquid idolum fecit? Significavit, non adoravit. Agnoscitis chrisma, agnoscite et Christum. Ipse est lapis quem reprobaverunt aedificantes. Si ergo Iacob vidit scalam, qui est Israel appellatus, et Nathanael iste vere
raiseshimfromearthforawhile,andforceshim to think that Christ is not a mere man: forhow could He be a mere man, whom angels ministeredto?Itwas,as,asitwere,saying,that He was Lord of the Angels for He must bethe KingsownSon,onwhomtheservantsoftheKing descended and ascended descended at His crucifixion, ascended at His resurrection and ascension. Angels too before this came and ministered to Him, and angels brought theglad tidingsofHisbirth.OurLordmadethepresenta proof of the future. After the powers Hehad already shown, Nathanael would readily believe thatmuchmorewouldfollow.
AUG.LetusrecollecttheOldTestamentaccount. Jacob saw in a dream a ladder reaching from earthtoheaventheLordrestinguponit,andthe angelsascendinganddescendinguponit.Lastly, Jacob himself understanding what the vision meant, set up a stone, and poured oil upon it. Whenheanointedthestone,didhemakeanidol? No: he only set up a symbol, not an objectof worship You see here the anointing see the Anointedalso.Heisthestonewhichthebuilders refused.IfJacob,whowasnamedIsrael,sawthe ladder, and Nathanael was an Israeliteindeed, therewasafitnessinourLordtellinghimJacobs
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Israelita erat convenienter somnium Iacob dominusdixiteiquasidicat:cuiusnominete appellavi, ipsius somnium in te apparuit: videbisenimcaelumapertum,etAngelosDei ascendentes et descendentes super filium hominis.Siautemadillumdescendunt,etad illum ascendunt, et sursum est, et hic est: sursuminse,deorsuminsuis. Augustinus in Ioannem:SuntautemAngeli Dei boni praedicatores praedicantes Christum hoc est super filium hominis ascendunt et descendunt, sicut Paulus, qui ascenderat usque ad tertium caelum, descendit usque ad lac potum parvulis dandum. Dixit autem maius his videbisquia plusestquodnosdominusvocatosiustificavit, quam quod vidit iacentes sub umbra mortis. Quidenimnobisproderat,siibimansissemus ubi nos vidit? Quaeritur autem quare Nathanael, cui tantum testimonium perhibuit filius Dei, inter duodecim apostolos non invenitur? Intelligere autem debemus,ipsum eruditum fuisse et peritum legis: propterea noluit illum dominus inter discipulos ponere, quiaidiotaselegit,undeconfunderetmundum. Volens enim superborum frangere cervices, non quaesivit per oratorem piscatoremsed de piscatore lucratus est imperatorem.
dreamasifhesaid,Whosenameyouarecalled by,hisdreamhasappearedtoyou:foryoushall see the heaven open, and the angels ofGod ascendinganddescendingupontheSonofman. If they descend upon Him, and ascend toHim, then He is both up above and herebelowatthe same time above in Himself, below in His members. AUG. Good preachers, however, who preach Christ,areasangelsofGodi.e.theyascendand descend upon the Son of man as Paul,who ascendedtothethirdheaven,anddescendedso far even as to give milk to babes. He said,We shallseegreaterthingsthanthese:becauseitisa greaterthingthatourLordhasjustifiedus,whom Hehascalled,thanthatHesawuslyingunderthe shadowofdeath.ForhadweremainedwhereHe sawus,whatprofitwouldithavebeen?Itisasked why Nathanael, to whom our Lord bearssuch testimony, is not found among the twelve Apostles. We may believe, however, thatitwas because he was so learned, and versed inthe law, that our Lord had not put him amongthe disciples. He chose the foolish, toconfoundthe world.Intendingtobreaktheneckoftheproud,He sought not to gain the fisherman through the orator, but by the fisherman the emperor.The great Cyprian was an orator but Peter wasa
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Magnus Cyprianus orator sed prius Petrus piscator per quem postea crederet non tantumorator,sedetiamimperator.
fishermanbeforehimandthroughhimnotonlythe orator,buttheemperor,believed.
CHAPTER II Lectio 1 1 , :2 . 3 , . 4 [] ,, . 1. And the third day there was a marriageinCanaofGalileeandthe mother of Jesus was there: 2.And both Jesus was called, and his disciples, to the marriage. 3. And whentheywantedwine,themotherof Jesus said to him, They have no wine. 4. Jesus said to her, Woman, whathaveItodowithyou?minehour isnotyetcome.
Chrysostomus in Ioannem: Quoniam in Galilaea notus erat dominus, vocant eum ad nuptias unde sequitur et die tertianuptiae factaesuntinCanaGalilaeae.
CHRYS. Our Lord being known inGalilee,they inviteHimtoamarriage:Andthethirddaythere wasamarriageinCanaofGalilee.
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Alcuinus: Galilaea est provincia, in quaest Canaviculus. Chrysostomus: Vocant autem ad nuptias dominum, non tamquam magnificum aliquem, sed simpliciter tamquam notum, et unum multorum: unde hoc Evangelista declaransait et erat mater Iesu ibi: sicut enim matrem vocaverant,itaetfiliumundesequiturvocatus estautemIesusetdiscipulieiusadnuptias:et acceditnequeenimaddignitatemrespiciebat suam, sed ad beneficium nostrum. Quienim non dedignatus est formam servi accipere, neque dedignatus est ad nuptias venire servorum. Augustinus de Verb. Dom: Erubescat igitur homo esse superbus, quoniam factus est humilis Deus. Ecce inter cetera filiusvirginis venit ad nuptias, qui cum apudpatremesset, instituitnuptias. Beda:Quodetiamadnuptiasveniredignatus est, iuxta litteram, fidem recte credentium confirmat. Porro Tatiani et Marcionis, ceterorumque qui nuptiis detrahunt, perfidia quam sit damnabilis insinuat. Si enimtoro immaculato et nuptiis debita castitate
ALCUIN.GalileeisaprovinceCanaavillagein it. CHRYS.TheyinviteourLordtothemarriage,not asagreatperson,butmerelyasonetheyknew, oneofthemanyforwhichreasontheEvangelist says,AndthemotherofJesuswasthere.Asthey invited the mother, so they invited theSon:and therefore,Jesuswascalled,andHisdisciplesto themarriage:andHecame,ascaringmorefor our good, shall His own dignity. He who disdained not to take upon Him the form ofa servant,disdainednottocometothemarriageof servants.
AUG.Lettheproudmanblushtoseethehumility of God. Lo, among other things, the Sonofthe Virgin comes to a marriage He who, whenHe waswiththeFather,institutedmarriage.
BEDE. His condescension in coming to the marriage,andthemiracleHewroughtthere,are, evenconsideringthemintheletteronly,astrong confirmation of the a faith. Therein too are condemned the errors of Tatian, Marcion,and others who detract from the honor of marriage.
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celebratis culpa inesset, nequaquamdominus adhasvenirevoluisset.Nuncautemquiabona est castitas coniugalis, melior continentia vidualis, optima perfectio virginalis, ad probandam omnium electionem graduum, discernendum tamen meritum singulorum,ex intemeratoMariaevirginisuteronascidignatus estepropheticoviduaeAnnaeoremoxnatus benedicitur a nuptiarum celebratoribus iam iuvenis invitatus, has praesentia suae virtutis honorat.
For if the undefiled bed, and the marriage celebratedwithduechastity,partookatallofsin, our Lord would never have come to one. Whereasnow,conjugalchastitybeinggood,the continenceofwidowsbetter,theperfectionofthe virgin state best, to sanction all thesedegrees, butdistinguishthemeritofeach,Hedeignedto be born of the pure womb of the Virginwas blessed after birth by the prophetic voiceofthe widow Anna and now invited in manhoodto attendthecelebrationofamarriage,honorsthat alsobythepresenceofHisgoodness. AUG.Whatmarvel,ifHewenttothathousetoa marriage, Who came into this world to a marriage.ForhereHehasHisspousewhomHe redeemedwithHisownblood,towhomHegave thepledgeoftheSpirit,andwhomHeunitedto HimselfinthewomboftheVirgin.FortheWord is the Bridegroom, and human flesh thebride, andbothtogetherareoneSonofGodandSon of man. That womb of the Virgin Mary isHis chamber, from which he went forth as a bridegroom. BEDE. Nor is it without some mysterious allusion, that the marriage is related as taking placeonthethirdday.Thefirstageoftheworld, beforethegivingoftheLaw,wasenlightenedby
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Augustinus in Ioannem:Quidautemmirum, siinillamdomumadnuptiasvenitquiinhunc mundum ad nuptias venit? Habet enimhic sponsam, quam redemit sanguine suo, etcui pignus dedit spiritum sanctum, quam sibi coniunxeratinuterovirginis.Verbumenimest sponsus,etsponsacarohumanaetutrumque unusfiliusDei,etidemfiliushominis.Illeuterus virginis Mariae thalamus eius est, unde processittamquamsponsusdethalamosuo.
Beda: Nec vacat a mysterio quod die tertia nuptiae factae referuntur. Primum quidem saeculi tempus ante legem, patriarcharum exemplo secundum sub lege, prophetarum
scriptis tertium sub gratia, praeconiis Evangelistarum,quasitertiaedieiluce,mundo refulsit,inquodominusincarnenatusapparuit. Sed et hoc quod in Cana Galilaeae, idest in zelo transmigrationis, eaedem nuptiaefactae perhibentur, typice denuntiat, eos maxime gratia Christi dignos existere qui zelofervere piae devotionis, ac de vitiis ad virtutes,de terrenis ad aeterna norunt transmigrare. Discumbenteautemadnuptiasdomino,vinum defecit, ut vino meliore per ipsum facto manifestaretur gloria latentis in homineDei unde sequitur et deficiente vino, dicit mater Iesuadeum:vinumnonhabent.
theexampleofthePatriarchsthesecond,under theLaw,bythewritingsoftheProphetsthethird, undergrace,bythepreachingoftheEvangelists, asifbythelightofthethirddayforourLordhad nowappearedintheflesh.Thenameoftheplace too where the marriage was held, Cana of Galilee,whichmeans,desireofmigrating,hasa typical signification, viz. that those are most worthy of Christ, who burn with devotional desires,andhaveknownthepassagefromvice tovirtue,fromearthlytoeternalthings.Thewine wasmadetofail,togiveourLordtheopportunity ofmakingbetterthatsothegloryofGodinman might be brought out of its hiding place:And whentheywantedwine,themotherofJesussaid toHim,Theyhavenowine. CHRYS.Buthowcameitintothemothersmind toexpectsogreatathingfromherSon?forhe had done no miracle as yet: as we read afterwardsThisbeginningofmiraclesdidJesus. His real nature, however, was beginningnowto berevealedbyJohn,andHisownconversations with His disciples besides that Hisconception, andthecircumstancesofHisbirth,hadfromthe first given rise to high expectationsinhermind: as Luke tells us, His mother kept all these sayingsinherheart.Whythendidsheneverask Himtoworkamiraclebefore?Becausethetime
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Chrysostomus:Dignumautemestquaerere, unde venit in mentem matri magnum quid imaginaridefilio:nequeenimantemiraculum fecerat sequitur enim hoc fecit initium signorum Iesus. Sed revelari incipiebat eta Ioanne, et ab his quae addiscipulosdixerat sed ante haec omnia ipsa conceptio, etea quae post nativitatem facta sunt maximam ei de puero imposuerunt aestimationem unde Lucas dicit: Maria conservabat omnia verba haec, conferens in corde suo. Cuius igitur gratia non ante ad miraculum eumincitavit?
Namanteautunusmultorumitaconversabatur unde non praesumebat ei mater tale quid dicere quia vero audivit quod Ioannes ei testificatusest,etquoddiscipulosiamhaberet, dereliquoconfidenterrogat.
had now come that He should bemadeknown. Before He had lived so much like an ordinary person, that she had not had the confidenceto ask Him. But now that she heard thatJohnhad bornewitnesstoHim,andthatHehaddisciples, sheasksHimconfidently. ALCUIN. She represents here theSynagogue, which challenges Christ to perform a miracle.It wascustomarywiththeJewstoaskformiracles. Jesussaidtoher,Woman,whathaveItodowith you? AUG.SomewhoderogatefromtheGospel,and saythatJesuswasnotbornoftheVirginMary,try to draw an argument for their error fromthis placefor,how,saythey,couldshebeHismother to whom He said, What have I to do withyou? Now who is it who gives this account, andon whoseauthoritydowebelieveit?TheEvangelist John. But he himself says, ThemotherofJesus was there. Why should He say it, unlessboth were true. But did He therefore come tothe marriagetoteachmentodespisetheirmother? CHRYS. That He greatly veneratedHismother, weknowfromSt.Luke,whotellsusthatHewas subject unto His parents. For where parents
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Alcuinus: Significat etiam in hoc loco synagogam quae Christum provocat ad faciendum miraculum: familiare enim est Iudaeis miracula inquirere. Sequitur etdicitei Iesus:quidmihiettibi,mulier? Augustinus in Ioannem:Quidamderogantes Evangelio, et dicentes quod Iesus non fuit natus de Maria virgine, hinc argumentum sumere conantur erroris sui, ut dicant: quomodoeratmatereiuscuidixitquidmihiet tibi,mulier?Sedquishocnarravit,utcredamus quia hoc dominus dixit? Nempe Ioannes Evangelista.AtipsedixiteteratibimaterIesu. Quarehoc,nisiquiautrumqueverumest?Sed numquid ideo venit ad nuptias, ut doceret matrescontemni? Chrysostomus: Sed quod valdevenerabatur matrem, audi Lucam enarrantem, qualiter subditus parentibus erat. Nam ubi quidem
parentes nihil impediunt eorum quae sunt secundum Deum, debitum est subici eis quando autem non tempore debito aliquid quaerunt,etabscinduntnosaspiritualibus,non exhocfallaris.
throw no obstacle in the way of Gods commands, it is our duty to be subjecttothem but when they demand any thing at an unseasonable time, or cut us off from spiritual things, we should not be deceived into compliance. AUG. To mark a distinction between His Godhead and manhood, that according toHis manhood He was inferior and subject, but according to His Godhead supreme, Hesaid, Woman,whathaveItodowithyou? CHRYS.Andforanotherreason,viz.toprevent anysuspicionattachingtoHismiracles:forthese itwaspropershouldbeaskedforbythosewho wanted them, not by His mother. Hewishedto show them that He would perform all intheir propertime,notallatonce,topreventconfusion forHesaid,Minehourisnotyetcomei.e.Iam not yet known to the persons presentnay,they knownotthatthewinehasfailedletthemfindout that first he who perceives not his want beforehand, will not perceive when his wantis supplied. AUG. Or it was because our Lord as Godhad not a mother, though as man He had, andthe
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Augustinus de symbolo:Utergodistingueret inter Deum et hominem, quia secundum hominem minor et subditus erat, secundum autemDeumsupraomneserat,dixitquidmihi ettibiest,mulier? Chrysostomus in Ioannem: Sed etpropter aliam causam, ut non suspecta essent miracula quae fiebant (ab his enim qui indigebant, rogari oportuerat, non a matre), voluit ostendere quoniam omnia decenti tempore operatur, non simul omnia faciens: quiaconfusioquaedamessetetideosequitur nondum venit hora mea idest, nondum cognitussumhisquiadsunt.Sednequesciunt quoniam defecit vinum: sine eos primum hoc sentire:quienimnecessitatemnonpraesentit, nequebeneficiigrandemsuscipietsensum. Augustinus: Vel ideo quia dominus noster, secundum quod Deus erat, matrem non
habebat secundum quod homoerat,habebat matrem. Miraculum autem quod facturuserat, secundum divinitatem facturus erat, non secundum infirmitatem humanam. Miraculum tamen exigebat mater at ille tamquamnon agnoscens viscera humana, operaturus facta divina, dixit quid mihi et tibi est, mulier? Tamquam dicat: quod in me facitmiraculum, nontugenuisti,deitatemmeam.Diciturautem mulier secundum femineum sexum, non secundum corruptionem integritatis. Sed quia genuistiinfirmitatemmeam,tunctecognoscam cum ipsa infirmitas pendebit in cruce unde subditnondumvenithorameaquasidicat:ibi te agnoscam cum pendere in cruceinfirmitas coeperit, cuius et mater es. Commendavit enimmatremdiscipulo,priusmatremoriturus, et ante mortem matris resurrecturus.Videte autemnefortequomodoinveneruntManichaei occasionemperfidiaesuae,quiadixitdominus quid mihi et tibi est, mulier? Sicinveniant mathematici occasionem fallaciae, quia dixit nondum venit hora mea. Dicunt enim: vides quia sub fato erat Christus, quiadixitnondum venit hora mea. Credant autem Deo dicenti: potestatemhabeoponendianimammeam,et iterum sumendi eam et quaerant quare sit dictum nondum venit hora mea: necideoiam subfatoponantconditoremcaeli:quiasiesset fatum de sideribus, non poterat esse sub
miracleHewasabouttoworkwastheactofHis Divinity, not of human infirmity. Whentherefore Hismotherdemandedamiracle,He,asthough notacknowledgingahumanbirth,whenaboutto performadivinework,said,Woman,whathaveI todowithyou?AsifHesaid,Youdidnotbeget thatinMe,whichworksthemiracle,MyDivinity. (She is called woman, with reference tothe femalesex,nottoanyinjuryofhervirginity.)But because you brought forth My infirmity, Iwill acknowledge you then, when that very infirmity shallhangonthecross.AndthereforeHeadds, Mine hour is not yet come: as if to say,Iwill acknowledgeyouwhentheinfirmity,ofwhichyou are the mother, shall hang from the cross. He commended His mother to the disciple, when abouttodie,andtoriseagain,beforeherdeath. But note just as the Manicheanshavefoundan occasion of error and pretext for their faithlessnessinourLordsword,WhathaveIto do with you? in the same way the astrologers support theirs from the words, Mine hour isnot yet come. For, say they, if Christ had notbeen under the power of fate, He would neverhave saidthis.ButletthembelievewhathatGodsays below,Ihavepowertolayit(mylife)down,andI have power to take it again: and thenletthem ask,whyHesays,Minehourisnotyetcome:nor letthemonsuchagroundsubjecttheCreatorof heaven to fate seeing that, even were therea
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fatum de sideribus, non poterat esse sub necessitate siderum conditor siderum. Adde quod non solum Christus non habuit quod appellas fatum sed nec tu, aut ille, aut quisquam hominum. Quare ergo dixitnondum venit hora mea? Quia in potestatehabebat quando moreretur sed nondum videbatesse opportunum ut illa potestate uteretur.Vocandi erant discipuli, annuntiandum erat regnum caelorum, faciendae erant virtutes, commendanda erat divinitas domini in miraculis, commendanda erat humanitas dominiinipsacompassionemortalitatis.Atubi tantum fecit quantum sufficere iudicavit, venit hora, non necessitatis, sed voluntatis non conditionis,sedpotestatis.
heaven to fate seeing that, even were therea fatalityinthestars,theMakerofthestarscould not be under the dominion of thestars.Andnot onlyhadChristnothingtodowithfate,asyoucall it but neither have you, or any other man. Wherefore said He then, Mine hour is notyet come?BecauseHehadthepowertodiewhen Hepleased,butdidnotthinkitexpedientyetto exert the power He was to call thedisciplesto proclaim the Kingdom of heaven, to do marvelous works, to approve His divinity by miracles, His humility by partaking of the sufferingsofourmortalstate.AndwhenHehad doneall,thenthehourwascome,notofdestiny, butofwill,notofobligation,butofpower.
Lectio 2 5 , .6 , . 7 , . .8
5. His mother said to the servants, Whatsoeverhesaystoyou,doit.6.And there were set there six waterpots of stone,afterthemannerofthepurifyingof the Jews, containing two or threefirkins apiece. 7. Jesus said to them, Fillthe waterpotswithwater.Andtheyfilledthem up to the brim. 8. And he said tothem, Draw out now, and bear unto the
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, : . 9 , , , 10 , , : .11 , .
governorofthefeast.Andtheyboreit.9. Whentherulerofthefeasthadtastedthe waterthatwasmadewine,andknewnot whence it was: (but the servants which drewthewaterknew)thegovernorofthe feastcalledthebridegroom,10.Andsaid tohim,Everymanatthebeginningdoes setforthgoodwineandwhenmenhave well drunk, then that which isworse:but you have kept the good wineuntilnow. 11.ThisbeginningofmiraclesdidJesus inCanaofGalilee,andmanifestedforth his glory and his disciples believedon him.
Chrysostomus in Ioannem: Quamvis dixeritnondumvenithoramea,postmodum fecit quod mater dixerat ut etiam exhoc sufficiens esset demonstratio quod non subiectus est horae. Si enim horae subiciebatur, qualiter debita horanondum factahocfecit?Deindeetpropterhonorem
CHRYS.AlthoughHehadsaid,Minehourisnotyet come,HeafterwardsdidwhatHismothertoldHim, in order to show plainly, that He was not under subjectiontothehour.ForifHewas,howcouldHe havedonethismiraclebeforethehourappointedfor it?Inthenextplace,HewishedtoshowhonortoHis mother, and make it appear that He did notgo
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matris, ut non finaliter ei contradicere videretur: neque eam tot praesentibus erubescere faceret: adduxerat enim ad eum ministros, ut a pluribus fieretpetitio unde sequitur dicit mater eius ministris: quodcumquedixeritvobis,facite. Beda:Quasidicat:licetabnegarevideatur, tamenfaciet:noveratenimeummaterpium et misericordem. Sequitur erant autemibi lapideae hydriae sex positae secundum purificationem Iudaeorum, capientes singulaemetretasbinasvelternas.Hydriae vocantur vasa aquarum receptui parata Graeceenimaquahydordicitur. Alcuinus: Vasa autem aquarum receptui parata erant secundum purificationem Iudaeorum, quia inter alias Pharisaeorum traditiones etiam hoc observabant ut crebroselavarent. Chrysostomus: Quia vero inaquosa est Palaestina,etnoneratmultisinlocisfontes etputeosinvenire,replebanthydriasaqua, ut non currerent ad flumina, si quando immundi fierent sed de prope haberent purgationis modum. Ne autem quidam
counter to her eventually. He would not put her to shameinthepresenceofsomanyespeciallyasshe hadsenttheservantstoHim,thatthepetitionmight comefromanumber,andnotfromherselfonlyHis mothersaidtotheservants,WhatsoeverHesaysto you,doit. BEDEAsifshesaid,ThoughHeappeartorefuse, He will do it nevertheless. She knew His pityand mercifulness.Andthereweresettheresixwaterpots ofstone,afterthemannerofthepurifyingoftheJews, containing two or three firkins apiece. Hydriaeare vessels to hold water: hydor being the Greek for water.
ALCUIN.Vesselstoholdwaterwerethere,afterthe manner of the purifying of Jews. Among other traditions of the Pharisees, they observedfrequent washings
CHRYS Palestine being a dry country, with few fountains or wells, they used to fill waterpotswith water,topreventthenecessityofgoingtotheriver,if theywereunclean,andtohavematerialsforwashing at hand. To prevent any unbelieverfromsuspecting thataverythinwinewasmadebythedregshaving
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infidelium suspicarentur quoniam, faece intus remanente, deinde aqua immissa, vinum subtilissimum factum esset, propterea ait secundum purificationem Iudaeorum, ostendens quod illa vasa numquamvinireceptaculafactaerant. Augustinus in Ioannem: Metretas enim dicit mensuras quasdam, tamquam si diceret urnas, amphoras, vel aliud huiusmodi. Metron enim mensuram dicunt Graeci: inde appellatae metretae. Quod autem ait binas vel ternas, non ita accipiendum est quod aliae binas, aliae ternassedeaedemipsaecaperentbinas quaeetiamternas.SequiturdixiteisIesus: implete hydrias aqua. Et impleverunt eas usqueadsummum. Chrysostomus: Sed quare antequam implevissent hydrias aqua, non fecit signum?Quodmultomirabiliusesset:quia scilicet aliud est substantiam in aliam qualitatem transmutare, et ipsam substantiam ex nihilo facere. Hoc quidem mirabiliusest,sednonitavideturcredibile multis. Propterea enim multoties a miraculorum magnitudine abstinet, volens magiscredibileessequodfiebat.Cumhoc
been left in the vessels, and water poured inupon them,Hesaysexpressly,Accordingtothemannerof the purifying of the Jews: which shows thatthose vesselswereneverusedtoholdwine.
AUG.Afirkinisacertainmeasureasurn,amphora, and the like. Metron is the Greek formeasure: whencemetreta.Twoorthree,isnottobetakento meansomeholdingtwo,othersthree,butthesame vesselsholdingtwoorthree.Jesussaidtothem,Fill the waterpots with water. And they filledthemupto thebrim.
CHRYS.ButwhydidHenotworldthemiraclebefore theyhadfilledthewaterpots,whichwouldhavebeen muchmorewonderfulinasmuchasitisonethingto change the quality of some existing substance, anothertomakeitthatsubstanceoutofnothing?The latter miracle would be the more wonderful, butthe former would be the more easy of belief.Andthis principle often acts as a check, to moderate the greatnessofourLordsmiracles:Hewishestomake them more credible, therefore He makesthemless
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et perversa dogmata evertit. Quia enim sunt quidam qui mundi conditoremalium essedicunt,pluramiraculorumexsubiectis substantiisfacitsienimcontrariuseiesset qui conditor est mundi, non utiquealienis uteretur ad propriae virtutis demonstrationem. Non autem ipseaquam hausit,ettuncvinumostendit,sedhociubet ministris, ut eos testes haberet eiusquod fiebat unde sequitur et dicit eis Iesus: hauritenunc,etfertearchitriclino. Alcuinus: Triclinium ordo triumlectorum clini enim lectum significat. Architriclinus princeps triclinii, idest primus inter convivas, qui more antiquo in lectis discumbebant unde quidamarchitriclinum intelligunt aliquem ex sacerdotibus Iudaeorum, qui nuptiis interesse poterant, ut illos instruerent qualiter nuptiis uti deberent. Chrysostomus in Ioannem: Vel aliter. Quia aliqui possent dicere quodconvivae ebriierant,etsensusiudicantiumcorruptus, utnescirentutrumaquavelvinumessethi autem quibus ministratio conviviorum creditaest,maximevigilessunt,unumopus habentes ut ornate et ordinate omnia
marvelousarefutationthisoftheperversedoctrine of some, that He was a different Being fromthe Makeroftheworld.ForweseeHeperformsmostof His miracles upon subject-matter already existing, whereas were He contrary to the Creator ofthe world, He would not use a material thus alien,to demonstrateHisownpower.Hedidnotdrawoutthe waterHimselfwhichHemadewine,butorderedthe servants to do so. This was for the sake ofhaving witnessesofthemiracleAndHesaidtothem,Draw outnow,andbearuntothegovernorofthefeast. ALCUIN.TheTricliniumisacircleofthreecouches, cline signifying couch: the ancients used torecline uponcouches.AndtheArchitriclinusistheoneatthe head of the Triclinium, i.e. the chief of theguests. Some say that among the Jews, He wasapriest, andattendedthemarriageinordertoinstructinthe dutiesofthemarriedstate.
CHRYSOrthusItmightbesaidthattheguestswere drunken, and could not, in the confusion oftheir senses, tell whether it were water or wine. Butthis objection could not be brought against the attendants, who must have been sober, being occupied wholly in performing the duties of their service gracefully and in order. Our Lordtherefore
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disponantur ideo in testimonium eorum quae fiebant dixit dominus ferte architriclino, propter evigilantem eius sensum: et non dixit: propinate discumbentibus. Hilarius de Trin: Aqua igitur hydriis infunditur, vinum calicibus hauritur: infundentis scientiae sensus non convenit haurientis. Qui infuderunt, hauriri aquam existimant: qui hauriunt vinum, infusum arbitranturundesequiturutautemgustavit architriclinus aquam vinum factam, etnon sciebat unde esset (ministri autem sciebant, qui hauserant aquam), vocat sponsum architriclinus. Non autem aquae simplicitasdefecit,etvinisapornatusest non per transfusionem potioris obtinetur quodinfirmiusestsedaboleturquoderat, etquodnoneratcoepit. Chrysostomus in Ioannem: Paulatim autem dominus volebat cognoscisuorum signorum virtutem et ideo neque ipse revelabatquodfactumest,nequeministros architriclinus vocavit non enim esset eis creditum de puro homine existimato tale testimonium reddentibus: sed vocat sponsum, qui maxime poteratconspicere
bidtheattendantsbeartothegovernorofthefeast whoagainwouldofcoursebeperfectlysober.Hedid notsay,Givetothegueststodrink.
HILARYWaterispouredintothewaterpotswineis drawnoutintothechalicesthesensesofthedrawer out agree not with the knowledge of thepourerin. The pourer in thinks that water is drawn out the draweroutthinksthatwinewaspouredin.Whenthe rulerofthefeasthadtastedthewaterthatwasmade wine,andknewnotwhenceitwas,(buttheservants whodrewthewaterknew,)thegovernorofthefeast called the bridegroom. It was not a mixture, buta creation: the simple nature of water vanished,and the flavor of wine was produced not that a weak dilution was obtained, by means of somestrong infusion,butthatwhichwas,wasannihilatedandthat whichwasnot,cametobe. CHRYS.OurLordwishedthepowerofHismiracles tobeseengraduallyandthereforeHedidnotreveal what He had done Himself, nor did the ruler ofthe feast call upon the servants to do so (fornocredit wouldhavebeengiventosuchtestimonyconcerning amereman,asourLordwassupposedtobe,)but Hecalledthebridegroom,whowasbestabletosee what was done. Christ moreover did notonlymake
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quodfiebat.NonsimpliciterautemChristus vinum, sed vinum optimum fecit unde sequitur et dicit ei: omnis homo primum bonumvinumponit,etcuminebriatifuerint, tunc id quod deterius est. Talia enimsunt Christi miracula, ut multo his quae per naturam fiunt, speciosiora et utiliorafiant. Igitur aqua vinum facta ministros testes habuitboniverovinifactioarchitriclinumet sponsum.Probabileautemestetsponsum aliquid respondisse sed Evangelista hoc praetermittit, tangens solum id quod necessarium est scire, scilicet quoniam vinumaquamfecitundestatimsubdithoc fecit initium signorum Iesus in Cana Galilaeae. Tunc enim signa maxime necessarium erat facere, quandodiscipuli iamcongregatierantdevotietattendentes his quae fiebant, manifeste aderant. Si vero dixerit quis non esse argumentum sufficiens ut hoc sit principiumsignorum, quia additur in Cana Galilaeae, quasi contingat alibi prius esse facta,dicemus, quod et antea diximus, quiaIoannesdicit: ut manifestetur Israeli, propterea veni baptizans. Si vero secundum primam aetatem miracula fecit, nequaquam indigebant Israelitae alio manifestante eum. Qui enim in brevi tempore ita per miraculorum multitudinem claruit, ut eius
wine, but the best wine. And (the ruler ofthefeast) said to him, Every man at the beginningdoesset forthgoodwine,andwhenmenhavewelldrunk,then thatwhichisworsebutyouhavekeptthegoodwine until now. The effects of the miracles ofChristare more beautiful and better than the productions of nature. So then that the water was made wine,the servants could testify that it was made goodwine, the ruler of the feast and the bridegroom. It is probable that the bridegroom made someanswer but the Evangelist omits it, only mentioningwhatit was necessary for us to know, viz. thewaterbeing madewine.Headds,Thisbeginningofofmiracles didJesusinCanaofGalilee.Itwasverynecessary to work miracles just then, when His devoted discipleswereallcollected,andpresentattheplace, attendingtowhatwasgoingon.ID.Shouldanysay that there is not sufficient proof of this beingthe beginningofmiracles,becauseitisadded,inCana ofGalilee,asifsomehadbeenpreferredelsewhere: weanswer,aswedidbefore,thatJohnsaysbelow, ThatHemightbemademanifesttoIsrael,therefore have I come baptizing. Now if He hadperformed miraclesintheearlierpartofHislife,theJewswould nothavewantedanotherpersontopointHimout.If ourLordinashorttimebecamesodistinguishedfor the number of His miracles, that His Namewas known to every one, would He nothavebeenmuch moreso,hadHeworkedmiraclesfromHisearliest years? for the things themselves would havebeen
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miraculorum multitudinem claruit, ut eius nomen manifestum fieret omnibus multo magis si puer existens a prima aetate miracula fecisset: nam et ea quaefierent, inopinabiliora existimarentur ab infante facta, et tempus amplius esset.Decenter autem non incepit signa facere ex prima aetate: existimassent enim phantasiam esse incarnationem, et ante opportunum tempus cruci eum tradidissent livore liquefacti. Augustinus in Ioannem: Hoc autem miraculumdominiquodeaquavinumfecit, non est mirum eis qui noveruntquiaDeus fecit.Ipseenimfecitvinumillodieinhydriis quiomniannohocfacitinvitibussedhoc assiduitate amisit admirationem: itaque servavitsibiDeusinusitataquaedamquae faceret, ut tamquam dormienteshomines ad se colendum mirabiliter excitaret propter quod sequitur et manifestavit gloriamsuam. Alcuinus: Quia ipse est rex gloriae,qui sicutdominuselementamutabat. Chrysostomus: Et hoc quantumexparte sua: etsi vero tunc multi non cognoverunt,
years? for the things themselves would havebeen themoreextraordinary,beingperformedbyaChild, andinsolongatimemusthavebecomenotorious.It wasfitandproperhoweverthatHeshouldnotbegin to work miracles at so early an age:formenwould have thought the Incarnation a fantasy, and inthe extremity of envy would have delivered Him to be crucifiedbeforetheappointedtime.
AUG. This miracle of our Lords, turningthewater intowine,isnomiracletothosewhoknowthatGod workedit.FortheSamethatdaymadewineinthe waterpots, Who every year makes wine inthevine: only the latter is no longer wonderful, becauseit happensuniformly.AndthereforeitisthatGodkeeps some extraordinary acts in store for certain occasions, to rouse men out of their lethargy,and make them worship Him. Thus it follows, He manifestedforthHisglory.
ALCUIN.HewastheKingofglory,andchangedthe elementsbecauseHewastheirLord. CHRYS.HemanifestsHisglory,asfarasrelatedto Hisownactandifatthetimemanyknewitnot,yet

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sedtamenomnesposteaerantmiraculum audituri. Sequitur et crediderunt in eum discipulieius:hienimdebebantcredereet facilius, et cum diligentia attendere his quaefiebant. Augustinus de Cons. Evang:Sedsitunc in eum crediderunt, nondum eratdiscipuli cum ad nuptias vocati sunt sed illomore locutionishocdictumestquoloquimurcum dicimus apostolum Paulum in Tharso Ciliciae natum: neque enim tunc iam erat apostolus.ItadiscipulosChristiinvitatosad nuptias cum audimus, non iamdiscipulos, sed qui futuri erant discipuli intelligere debemus. Augustinus: Illa autem mysteria quae in isto miraculo domini latent, videte. Oportebat impleri in Christo quae de illo scriptaerant.Illaerataquafecitautemde aqua vinum, cum aperuit eis sensum,et exposuit Scripturas: sic enim sapit quod non sapiebat, et inebriat quod non inebriabat. Beda: Apparente enim domino incarne, vinosa legalis sensus suavitas paulatim
wasitafterwardstobeheardandknownofall.And His disciples believed in Him. It was probablethat these would believe more readily, and givemore attentiontowhatwenton.
AUG. If now for the first time theybelievedonHim, they were not His disciples when they came tothe marriage.Thishoweverisaformofspeech,suchas saying that the Apostle Paul was born inTarsusof Cilicia not meaning by this that hewasanApostle then. In the same way when we hear of Christs disciples being invited to the marriage, weshould understandnotdisciplesalready,butwhoweretobe disciples.
AUG. But see the mysteries which lie hid inthat miracle of our Lord. It was necessarythatallthings shouldbefulfilledinChristwhichwerewrittenofHim: thoseScriptureswerethewater.Hemadethewater winewhenHeopenedtothemthemeaningofthese things, and expounded the Scriptures forthusthat came to have a taste which before had none, and thatinebriated,whichdidnotinebriatebefore. BEDE At the time of our Lords appearinginthe flesh, the sweet vinous taste of the law had been
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coeperat ob carnalem Pharisaeorum interpretationem a prisca sua virtute deficere. Augustinus: Si autem iussisset aquam effundi, et ipse mitteret vinum exoccultis creaturae finibus, videretur Scripturas veteres improbasse. Cum autem ipsam aquam convertit in vinum, ostendit nobis quod et Scriptura vetus ab ipso est: nam iussu ipsius impletae sunt hydriae. Sed nihilsapitillaScriptura,sinonibiChristus intelligatur. Novimus autem legem ex quibustemporibusnarret,idestabexordio mundi inde usque ad hoc tempus quod nunc agimus, sexta aetas est: namprima aetascomputaturabAdamusqueadNoe, secunda a Noe usque ad Abraham,tertia ab Abraham usque ad David, quarta a David usque ad transmigrationem Babylonis, quinta usque ad Ioannem Baptistam, sexta inde usque ad finem saeculi.Sexergoillaehydriaesexaetates significant, quibus non defuit prophetia. Impletae sunt prophetiae, plenae sunt hydriae. Quid est autem quod capiebant metretasbinasveltrinas?Sitrinastantum diceret,noncurreretanimusnosternisiad mysterium Trinitatis. Sed forte nec sic
weakened by the carnal interpretations of the Pharisees.
AUG.NowifHeorderedthewatertobepouredout, and then introduced the wine from the hidden recesses of creation, He would seem to have rejected the Old Testament. But converting, asHe did,thewaterintowine,HeshowedusthattheOld Testament was from Himself for it was as byHis order that the waterpots were filled. But those Scriptures have no meaning, if Christ be not understoodthere.Nowweknowfromwhattimethe lawdates,viz.fromthefoundationoftheworld.From thattimetothisaresixagesthefirstreckoningfrom AdamtoNoahthesecond,fromNoahtoAbraham the third, from Abraham to David the fourth, from David to the carrying away into Babylon thefifth, from that time to John the Baptist the sixth, from John the Baptist to the end of the world.Thesix waterpots then denote these six ages ofprophecy. The prophecies are fulfilled the waterpots arefull. Butwhatisthemeaningoftheirholdingtwoorthree firkins apiece? Had He said three only,ourminds would have run immediately to the mystery ofthe Trinity.Norperhapscanwerejectit,eventhoughitis said,twoorthree:fortheFatherandtheSonbeing named, the Holy Ghost may be understood by consequenceinasmuchasitisthelovebetweenthe
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debemus inde sensum avertere,quiadixit binasveltrinas:quianominatopatreetfilio, consequenter et spiritus sanctus intelligendus est. Oportet enim intelligi caritatem invicem patris et filii, quodest spiritussanctus.Sedestetaliusintellectus nonpraetermittendus:binaeenimmetretae intelligunturinduobusgeneribushominum, idestIudaeisetGraecistresautempropter Noetresfiliossignificandos. Alcuinus: Ministri autem sunt doctores novitestamenti,quiScripturasaliissacras spiritualiter interpretantur architriclinus autem est aliquis legisperitus, ut Nicodemus, Gamaliel, Saulus. Dum ergo talibusEvangeliiverbumcommittitur,quod inlitteralegisoccultabatur,quasivinumde aqua factum architriclino propinatur. Et bene in domo nuptiarum tres ordines discumbentiumdescribuntur:quiaEcclesia tribus ordinibus fidelium constat: coniugatorum, continentium et doctorum. Optimum autem vinum Christus usque adhucservavit,idestEvangeliumusquead sextamaetatemdistulit.
Father and the Son, which is the Holy Ghost.Nor should we pass over another interpretation,which makes the two firkins alluded to the two races of men,theJewsandtheGreeksandthethreetothe threesonsofNoah.
ALCUIN. The servants are the doctors of theNew Testament,whointerprettheholyScripturetoothers spiritually the ruler of the feast is some lawyer,as Nicodemus, Gamaliel, or Saul. When to theformer theniscommittedthewordoftheGospel,hidunder theletterofthelaw,itisthewatermadewine,being setbeforetherulerofthefeast.Andthethreerowsof guests at table in the house of the marriageare properly mentioned the Church consisting ofthree orders of believers, the married, the continent,and thedoctors.Christhaskeptthegoodwineuntilnow, i.e.HehasdeferredtheGospeltillthis,thesixthage.
Lectio 3
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12. After this he went down to Capernaum,he,andhismother,and his brethren, and his disciples: and they continued there not manydays. 13. And the Jews passover wasat hand, and Jesus went up to Jerusalem.
Chrysostomus in Ioannem:Quoniamautem paulopostdominusHierosolymamascensurus erat,Capharnaumadiit,utnonubiquefratreset matrem secum trahat unde dicitur posthaec descendit Capharnaum ipse et mater eius et fratres eius et discipuli eius et ibimanserunt nonmultisdiebus. Augustinus in Ioannem: Hic est autem dominusDeusnosterexcelsus,utnosfaceret humilis, ut nos reficeret ambulans inter homines,patienshumana,abscondensdivina. Ecce habet matrem, habet fratres, habet et discipulos. Inde fratres unde matrem.Fratres enimScripturanostraappellareconsuevitnon eossolosquinascunturexeodemuteroautex
CHRYS.OurLordbeingaboutshortlytogoupto Jerusalem, proceeded to Capernaum, that He might not take His mother and brethrenevery whereaboutwithHim:Afterthishewentdownto Capernaum, He, and His mother, and His brethren, and His disciples, and they continued therenotmanydays. AUG. The Lord our God is He, high, thatHe might create us low, that He might createus anew walking among men, suffering whatwas human, hiding what was divine. So He hasa mother, has brethren, has disciple: whenceHe hasamother,thencehasHebrethren.Scripture frequently gives the name of brethren, not to those only who are born of the samewomb,or
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eodem patre sed ex eodem gradu, velut compatrueles aut consobrinos. Unde ergo fratres domino? Num enim Maria iterum peperit? Absit: inde coepit dignitasvirginum. Abraham patruus erat Lot, et Iacob Laban Syrumhabebatavunculumetutriquedictisunt fratres.
the same father, but to those of the same generation, cousins by the fathers ormothers side.Thosewhoareunacquaintedwiththiswere of speaking, ask, Whence has our Lord brothers?DidMarybringforthagain?Thatcould not be: with her commenced the dignity ofthe virgin state. Abraham was uncle of Lot,and Jacob was nephew to Laban the Syrian.Yet Abraham and Lot are called brethren and likewiseJacobandLaban. ALCUIN.OurLordsbrethrenaretherelationsof Mary and Joseph, not the sons of Maryand Joseph. For not only the blessed Virgin, but Joseph also, the witness of her chastity, abstainedfromallconjugalintercourse. AUG. And His disciples it is uncertainwhether Peter and Andrew and the sons of Zebedee, were of their number or not at this time. For Matthew first relates that out Lord cameand dwelt at Capernaum, and afterwards that He called those disciples from their boats, as they werefishing.IsMatthewperhapssupplyingwhat he had omitted? For without any mentionthatit was at a subsequent time, he says, Jesus walkingbyseaofGalileesawtwobrethren.Oris it better to suppose that these were other disciples?ForthewritingsoftheEvangelistsand
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Alcuinus:Fratresergodominidicunturcognati Mariae vel Ioseph, non filii MariaevelIoseph: quianonsolumbeatavirgo,sedetiamIoseph testiscastitatiseiusabomniactioneconiugali immunispermansit. Augustinus de Cons. Evang: Quod vero dicitetdiscipulieius,incertumestutrumiamilli adhaeserant etiam Petrus, et Andreas, et filii Zebedaei. Matthaeus enim primo narratquod veneritethabitaveritinCapharnaum,etpostea quod eos de navibus piscantes vocaverit.An forte Matthaeus quod praetermiserat recapitulavit? Quia sine ulla consequentis temporisdifferentiadixit:ambulansiuxtamare Galilaeae, vidit duos fratres, an potius alii discipulifuerunt?Scripturaenimevangelicaet apostolica non solum illos duodenosappellat
discipulos eius, sed omnes qui in Deum credentes ad regnum caelorum magisterio eiuserudiebantur.Illudetiamrequirendumest, quomodohicdicit,antequamIoannesBaptista missus esset in carcerem, Iesum venissein Galilaeam: cum Matthaeus dicat: cum autem audissetquodIoannestraditusesset,secessit inGalilaeam:similiteretiametMarcus.Lucas etiamnihilquidemdicitdetraditoIoanne:sed post Baptismum et tentationem Christi dicit eum iisse in Galilaeam, sicut illi duo. Unde intelligitur tres Evangelistas non Ioanni Evangelistae contraria narrasse, sed praetermisisse primum domini adventum in Galilaeamposteaquambaptizatusest,quando illicaquamconvertitinvinum. Eusebius Eccles. Hist: Cum enim trium EvangeliorumadIoannemEvangelistamnotitia pervenisset,probassequidemdiciturfidemet veritatemdictorumdeessetamenviditaliqua, eteamaximequaeprimopraedicationissuae tempore dominus gesserat: certum estenim quod in superioribus tribus Evangeliis haec videntur sola contineri quae in eo gestasunt anno quo Ioannes Baptista vel inclusus estin carcere, vel punitus. Et ideo rogatusdicitur Ioannes apostolus ut ea quae praeterierant priores ante traditionem Ioannis, salvatoris
Apostles, call not the twelve only, but all who believinginGodwerepreparedforthekingdom ofheavenbyourLordsteaching,disciples.How is it too that our Lords journey to Galileeis placed here before John the Baptists imprisonment, when Matthew says, Now when Jesus had heard that John was as castinto prison, he departed into Galilee: and Markthe same? Luke too, though he says nothing of Johns imprisonment, yet places Christsvisitto GalileeafterHistemptationandbaptism,asthe two former do. We should understand thenthat the three Evangelists are not opposed toJohn, butpassoverourLordsfirstcomingintoGalilee after his baptism at which time it wasthatHe convertedthewaterintowine. EUSEBIUS. When copies of thethreeGospels hadcometotheEvangelistJohn,heisreported, whileheconfirmedtheirfidelityandcorrectness, to have at the same time noticed some omissions, especially at the opening of our Lords ministry. Certain it is that the firstthree Gospels seem only to contain the eventsofthe year in which John the Baptistwasimprisoned, and put to death. And therefore John,itissaid, was asked to write down those acts ofour SaviorsbeforetheapprehensionoftheBaptist, which the former Evangelists had passed over.
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gesta conscriberet. Unde si quis diligenter consideret, inveniet Evangelia non dissonare sed alterius temporis gesta essequaescribit Ioannes,alteriusveroquaeceteri. Chrysostomus in Ioannem: Neque enimin Capharnaum miraculum ullum tunc operatus est: qui enim civitatem habitabant illam,non sane se habebant ad Christum, sed erant valdecorrupti:ideotamenacceditetparumibi trahittempusproptereumquiadmatremerat honorem. Beda: Ideo etiam non multis diebus ibi manserunt,propterfestumPaschae,quodiam appropinquabat unde sequitur et propeerat PaschaIudaeorum. Origenes in Ioannem: Sed quid intendit ibi appositio Iudaeorum? Non enim nationis alterius Paschae solemnitas fuerat. Forsan vero quia quoddam est Pascha humanum eorum qui procul a proposito Scripturae celebrant illud, quoddam vero divinum et verum,quodinspirituetveritateperficitur.Ad distinctionem ergo divini dicitur Iudaeorum. SequituretascenditHierosolymam.
Any one then, by attending, will find that the Gospelsdonotdisagree,butthatJohnisrelating theeventsofadifferentdate,fromthatwhichthe othersreferto. CHRYS. He did not perform any miracle at Capernaum,theinhabitantsofwhichcitywerein a very corrupt state, and not well disposedto Him He went there however, and stayedsome timeoutofrespecttoHismother.
BEDE He did not stay many days there, on account of the Passover, which was approaching: And the Jews passover was at hand. ORIGENButwhatneedofsaying,oftheJews, when no other nation had the rite of the Passover?Perhapsbecausetherearetwosorts ofPassover,onehuman,whichiscelebratedina way very different from the design of Scripture anotherthetrueandDivine,whichiskeptinspirit andintruth.TodistinguishitthenfromtheDivine, itissaid,oftheJews.
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Alcuinus: Bis in Evangeliis legitur Iesum ascendisse Hierosolymam: semel in primo anno praedicationis, dum adhuc Ioannesnon eratmissusincarceremdehocascensununc agitur et iterum illo anno quo eratpassurus. Deditautemnobisexemplumdominusquanta curadivinissubdidebeamusimperiis.Sienim ipsaDeifiliusdecretalegisasedataimplebat, celebranssolemnitatescumceterishominibus, quanto studio bonorum operum servidebent solemnitatesetpraevenireetcelebrare? Origenes: Mystice autem, cum facta est nuptiarum praeparatio in Cana Galilaeae, descenditunacummatre,fratribusetdiscipulis in Capharnaum, quae interpretatur ager consolationis. Oportebat enim post vini alacritatem, ad agrum consolationis, unacum matre et discipulis ascendere salvatorem, consolaturum in futuris fructibus et inagrorum multitudine suscipientes disciplinam eius, et animam quae illum spiritu sancto concepit,et iuvandos ibi. Sunt enim quidamfructificantes, adquosdominusipsedescenditunacumverbi ministris atque discipulis, adiuvanshuiusmodi praesente matre sua. Videntur autem qui Capharnaumductisunt,noncaperediuturnam apud se Iesu praesentiam: quoniam illuminationem quae de pluribus dogmatibus
ALCUIN. And He went up to Jerusalem. The Gospels mention two journeys of our Lordto Jerusalem,oneinthefirstyearofHispreaching, before John was sent to prison, which is the journey now spoken of the other in the yearof His Passion. Our Lord has set us here an example of careful obedience to the Divine commands. For if the Son of God fulfilledthe injunctions of His own law, by keeping the festivals,liketherest,withwhatholyzealshould weservantsprepareforandcelebratethem? ORIGEN In a mystical sense, it was meetthat after the marriage in Cana of Galilee, andthe banquet and wine, our Lord should take His mother, brethren, and disciples to the land of consolation (as Capernaum signifies ) to console,bythefruitsthatweretospringupand by abundance of fields, those whoreceivedHis discipline, and the mind which had conceived HimbytheHolyGhostandwhoweretheretobe holpen.Forsometherearebearingfruit,towhom ourLordHimselfcomesdownwiththeministers of His word and disciples, helping such, His mother being present. Those however whoare called to Capernaum, do not seem capableof His presence long: that is, a land whichadmits lower consolation, is not able to take in the enlightenment from many doctrines being
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est, inferioris consolationis agellus noncapit, cumpaucorumcapaxexistat. Alcuinus: Vel Capharnaum villa pulcherrima est, et significat mundum, in quem verbum patrisdescendit.
capabletoreceivefewonly.
ALCUIN. Or Capernaum, we may interpreta most beautiful village, and so it signifiesthe world, to which the Word of the Fathercame down. BEDEButHecontinuedthereonlyafewdays, because he lived with men in this worldonlya shorttime. ORIGENJerusalem,asourSaviorHimselfsaid, is the city of the great King, into whichnoneof thosewhoremainonearthascend,orenter.Only thesoulwhichhasacertainnaturalloftiness,and clearinsightintothingsinvisible,istheinhabitant ofthatcity.Jesusalonegoesupthither.ButHis disciplesseemtohavebeenpresentafterwards. ThezealofYourhousehaseatenmeup.Butitis asthoughineveryoneofthediscipleswhowent up,itwasJesuswhowentup.
Beda: Non multis autem diebus ibimansit, quia parvo in hoc mundo tempore cum hominibusconversatusest. Origenes:EstautemHierosolymacivitasregis magni, velut ipse salvator ait, ad quamnullus eorum qui manent in terris conscendit nec ingreditur:sedquaelibetanimaquaenaturalem obtinet celsitudinem et acumen intelligibilium perspicuum,eiuscivitatisestincola,adquam solusIesusascendissedicitur.Videnturtamen post discipuli fore praesentes dum recolunt zelus domus tuae comedit me sed quasi in quolibetdiscipulorumIesusascendit.
Lectio 4 14
14. And found in the temple those that soldoxenandsheepanddoves,andthe

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,15 , , , 16 , , . 17 , .
changersofmoneysitting:15.Andwhen hehadmadeascourgeofsmallcords, hedrovethemalloutofthetemple,and thesheep,andtheoxenandpouredout thechangersmoney,andoverthrewthe tables 16. And said to them thatsold doves, Take these things hence make not my Fathers house a house of merchandise. 17. And his disciples rememberedthatitwaswritten,Thezeal ofyourhousehaseatenmeup.
Beda super Matth: Dominus Ierusalem adveniens,continuotemplumoraturusaddit, nobis dans exemplum ut quocumque properamus, domum Dei primo ingrediamur, dominum deprecaturi unde dicituretinvenitintemplovendentesboves etovesetcolumbas. Augustinus in Ioannem: Sacrificia enim illi populo pro eius carnalitate talia data
BEDE Our Lord on coming to Jerusalem, immediatelyenteredthetempletopraygivingusan example that, wheresoever we go, our first visit shouldbetothehouseofGodtopray.AndHefound in the temple those that sold oxenandsheep,and doves,andthechangersofmoneysitting.
AUG. Such sacrifices were prescribed to the people, in condescension to their carnal mindsto
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sunt,quibustenereturneadidoladeflueret etimmolabantbovesetovesetcolumbas. Beda: Sed quia de longinquoproperantes quae iussa sunt immolari domino,secum ferrenonpoterant,eorumpretiadeferebant: unde nacta occasione, haec animalia in templo Scribae et Pharisaei vendi instituerunt, ut venientes emerent et offerrent, eademque oblata ipsi aliis venderent et sic sua lucra accumularent. Unde et nummularii ad hoc sedebant ad mensam, ut inter emptores venditoresque hostiarum prompta esset pecunia: unde subdituretnummulariossedentes.Dominus autemnolensaliquidindomosuaterrenae esse negotiationis, neque eius quae honesta putaretur, negotiatores omnes expulitforas. Augustinus:Etquiflagellanduseratabeis, prior illos flagellavit unde sequitur etcum fecissetquasiflagellumdefuniculis,omnes eiecitdetemplo. Theophylactus: Neque solum eos eiecit qui vendebant et emebant, sed etiamres eorumundesubditurovesquoqueetboves
prevent them from turning aside to idols. They sacrificedsheep,andoxen,anddoves. BEDEThosehowever,whocamefromadistance, beingunabletobringwiththemtheanimalsrequired for sacrifice, brought the money instead. Fortheir convenience the Scribes and Phariseesordered animalstobesoldinthetemple,inorderthat,when thepeoplehadboughtandofferedthemafterwards, they might sell them again, and thus makegreat profits.Andchangersofmoneysittingchangersof money sat at the table to supply changetobuyers andsellers.ButourLorddisapprovingofanyworldly business in His house, especially one of so questionableakind,droveoutallengagedinit.
AUG.Hewhowastobescourgedbythem,wasfirst of all the scourger and when He had made a scourgeofsmallcords,Hedrovethemalloutofthe temple. THEOPHYL. Nor did He cast out onlythosewho bought and sold, but their goods also: Thesheep, andtheoxenandpouredoutthechangersmoney,
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et nummulariorum effudit aes, et mensas evertit, scilicet nummularias, quae erant quasivasadenariorum. Origenes: Consideremus autem, ne forte enorme videatur quod Dei filius captis funiculis parat sibi flagellum adeiciendum detemplo.Unumtamenrefugiumadhorum responsionem relinquitur divina potestas Iesu, ut cum volebat posset iracundiam hostium suffocare, quamvis essent innumeri, et sedare mentium turbines: dominus enim dissipat cogitationes gentium. Praesens autem historia innullo minorempotestatempraetendithisquaeab eo miraculosius edita sunt: quinimmo constat hanc maiorem demonstrare potentiam miraculo quo aquaconversaest in vinum: eo quod illic inanimata subsistit materia, hic vero tot millium hominum domanturingenia. Augustinus de Cons. Evang:Manifestum estautemnonsemel,sediteratohocfactum esse a domino. Sed illud primum commemoraturhicaIoanne,istudultimuma ceteristribus.
and overthrew the tables, i.e. of the money changers,whichwerecoffersofpence.
ORIGEN Should it appear something out ofthe orderofthings,thattheSonofGodshouldmakea scourge of small cords, to drive them out ofthe temple? We have one answer in whichsometake refuge, viz. the divine power of Jesus, Who,when He pleased, could extinguish the wrath of His enemieshoweverinnumerable,andquietthetumult of their minds: The Lord brings the counsel ofthe heathentonought.Thisactindeedexhibitsnoless power,thanHismorepositivemiraclesnayrather, morethanthemiraclebywhichwaterwasconverted into wine: in that there the subject-matter was inanimate,here,themindsofsomanythousandsof menareovercome.
AUG.Itisevidentthatthiswasdoneontwoseveral occasions the first mentioned by John, thelastby theotherthree.
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Origenes:EtIoannesquidemhicdicitquod expulit vendentes de templo Matthaeus autem ait quoniam expulit vendentes et ementes. Multo autem maior numeruserat ementium quam vendentium quorum expulsio transcendebat dignitatem eiusqui reputabatur filius carpentarii nisi quod divina potestate sibi omnes subiecit, ut dictumest. Beda:Commendaturauteminhaclectione utraque Christi natura: humana quidem,in hoc quod matrem comitem habuisse perhibetur divina vero, in hoc quodverus Deifiliusdemonstratursequiturenimethis qui vendebant columbas dixit: auferte ista hinc, et nolite facere domum patrismei domumnegotiationis. Chrysostomus in Ioannem:Eccepatrem vocat, et non irascuntur: aestimant enim simpliciter eum dicere sed quia postea apertius loquebatur, ut solam repraesentaret parilitatis intelligentiam, proptereasaeviebant.EtMatthaeusquidem dicitquodeicienseosdicebat:nolitefacere domum meam speluncam latronum: illud enim fecit ad passionem veniens, ideo durioribus sermonibus utebatur hocautem
ORIGEN John says here that He drove out the sellers from the temple Matthew, the sellersand buyers. The number of buyers was muchgreater than of the sellers: and therefore to drivethemout wasbeyondthepowerofthecarpentersSon,asHe was supposed to be, had He not by His divine powerputallthingsunderHim,asitissaid.
BEDETheEvangelistsetsbeforeusbothnatures ofChrist:thehumaninthatHismotheraccompanied HimtoCapernaumthedivine,inthatHesaid,Make notMyFathershouseanhouseofmerchandise
CHRYS.Lo,HespeaksofGodasHisFather,and they are not angry, for they think He means itina common sense. But afterwards when He spoke more openly, and showed that Hemeantequality, they were enraged. In Matthews account too,on driving them out, He says, You have made it(My Fathers house) a den of thieves. This was just: beforeHisPassion,andthereforeHeusesseverer language. But the former being atthebeginningof His miracles, His answer is milder and more
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in principio signorum fecit unde non ita aspera, sed remissa quodammodo increpationeutitur. Augustinus: Ecce templum illud figura adhuc erat, et eiecit inde dominusomnes qui ad nundinas venerant. Et quae ibi vendebant? Quae opus habebanthomines in sacrificio illius temporis. Quid si ibi ebriosos inveniret? Si negotiationis non debet fieri domus Dei, potationis fieri debet? Chrysostomus: Sed cuius gratia tali vehementiaChristusususest?Quiaenimin sabbato curaturus erat, et multa facturus quae videbantur eis esse legis transgressio,utnonvideaturDeocontrarius, hoccumpericulofecit,dansintelligerequod qui periculis se exponit pro bono ornatu domus, dominum domus non contemnit:et ideo, ut ostenderet sui consonantiam ad Deum, non dixit: domum sanctam, sed domum patris mei. Et propter hoc etiam subditur recordati vero sunt discipuli eius quia scriptum est: zelus domus tuae comeditme.
indulgent.
AUG.Sothattemplewasstillafigureonly,andour Lord cast out of it all who came to itasamarket. Andwhatdidtheysell?Thingsthatwerenecessary for the sacrifice of that time. What ifHehadfound mendrunken?IfthehouseofGodoughtnottobea house of merchandise, ought it to be a houseof drunkenness?
CHRYS.ButwhydidChristusesuchviolence?He was about to heal on the Sabbath day, and todo manythingswhichappearedtothemtransgressions oftheLaw.ThatHemightnotappearthereforetobe actingcontrarytoGod,HedidthisatHisownperil and thus gave them to understand, that He who exposedHimselftosuchperiltodefendthedecency ofthehouse,didnotdespisetheLordofthathouse. For the same reason, to show Hisagreementwith God,Hesaidnot,theHolyhouse,but,MyFathers house. It follows, And His disciples remembered whatwaswrittenThezealofyourhousehaseaten meup.
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Beda: Discipuli enim videntes in eohunc ferventissimum zelum, recordati sunt quia zelodomuspatrissalvatoreiecitimpiosde templo. Alcuinus:Zelus,cuminbonoaccipitur,est quidam fervor animi, quo mens relicto humano timore pro defensione veritatis accenditur. Augustinus: Comeditur ergo zelusdomus Dei,quiomniaquaevidetibiperversacupit emendare: et si emendare non potest, toleratetgemit.Siergoindomotuanequid perversum fiat satagis, in domo Dei, ubi saluspropositaest,debespati,quantumin teest,siquidperversivideris?Amicusest? Admoneatur leniter uxor est?Severissime frenetur ancilla est? Etiam verberibus compescatur. Fac quicquid potes pro personaquamportas. Alcuinus: Mystice autem quotidie Deus spiritualiter suam Ecclesiam intrat, et qualiter ibi unusquisque conversetur attendit.CaveamusergoneinEcclesiaDei fabulis, vel risibus, vel odiis, vel cupiditatibus vacemus, ne improvisus
BEDEHisdisciplesseeingthismostferventzealin Him, remembered that it was from zeal for His Fathers house that our Savior drove the ungodly fromthetemple. ALCUIN.Zeal,takeninagoodsense,isacertain fervor of the Spirit, by which the mind, all human fears forgotten, is stirred up to the defense of the truth. AUG.HetheniseatenupwithzealforGodshouse, whodesirestocorrectallthatheseeswrongthere and, if he cannot correct, endures and mourns.In your house you busy yourself to preventmatters goingwronginthehouseofGod,wheresalvationis offered, ought you to be indifferent? Have youa friend? admonish him gently a wife? coerceher severely a maid-servant? even compel her with stripes. Do what you are able, according to your station.
ALCUIN. To take the passage mystically, God enters His Church spiritually every day, andmarks each ones behavior there. Let us be carefulthen, whenweareinGodsChurch,thatweindulgenotin stories, or jokes, or hatreds, or lusts, lest ona suddenHecomeandscourgeus,anddriveusout
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veniens nos flagellet, et de Ecclesia sua eiciat. Origenes in Ioannem: Possibile enimest Hierosolymitanum quoque delicto subiacere, et capacissimos deviare:quod nisi post delictum citissime convertantur, capacitatemamittunt.Invenitigiturintemplo, idest in sacris, vel in enuntiatione ecclesiastici sermonis, quosdam quipatris domum, domum negotiationis constituebant,quiscilicetvenalesexponunt boves,quosoportetservareadaratrum,ne retrocedentes non disponantur ad regnum Dei qui etiam praeferunt mammonam iniquitatisovibus,exquibushabentornatus materiam qui etiam solertiamcolumbarum privata qualibet amaritudine vilipendunt. Cum ergo hos invenerit salvator indomo sacrata,factodefuniculisflagellofugatillos unacumvenalibusovibusetbobussuis,et spargitaerisponderavelutindignaindomo Deiretineri,subvertitqueconstitutastabulas inanimabusavarorum,etmandatneulterius in domo Dei columbae vendantur.Arbitror autem et exemplum ipsum statuisse per praedictasecretius,utintelligamusperhoc, si quid agi debeat erga sacram illam oblationemasacerdotibus,nondebereritu
ofHisChurch.
ORIGEN It is possible even for the dwellerin Jerusalem to incur guilt, and even the mostrichly endowed may stray. And unless these repent speedily,theylosethecapacitywherewiththeywere endued.Hefindstheminthetemple,i.e.insacred places, or in the office of enunciatingtheChurchs truths,somewhomakeHisFathershouseanhouse of merchandise i.e. who expose to saletheoxen whom they ought to reserve for the plough,lestby turning back they should become unfit for the kingdom of God: also who prefer theunrighteous mammon to the sheep, from which they havethe material of ornament also who for miserablegain abandon the watchful care of them who arecalled metaphorically doves, without all gall orbitterness. OurSaviorfindingtheseintheholyhouse,makesa scourge of small cords, and drives them out, togetherwiththesheepandoxenexposedforsale, scatterstheheapsofmoney,asunbeseeminginthe house of God, and overthrows the tables setupin the minds of the covetous, forbidding themtosell dovesinthehouseofGodanylonger.Ithinktoothat He meant the above, as a mystical intimationthat whatsoeverwastobeperformedwithregardtothat sacred oblation by the priests, was not tobe performed after the manner of material oblations,
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sensibilium oblationum agi, nec legem observari debere, ut carnales Iudaei volebant: nam Iesu propellente boves et oves, iubente auferri columbas, quae ut plurimum offerebantur iuxta consuetudinem Iudaeorum, et subvertente mensas materialium nummorum non expresse,sed figuraliter continentium divinas impressiones, ea scilicet quae secundum legis Scripturam videbantur honesta, et utenteeoinplebemflagellis,dissolvendaet dispergendahaecerant,translatoregnoad eosquiexgentibuscrediderunt. Augustinus: Vel vendentes in Ecclesia sunt qui quae sua sunt quaerunt,nonquae Iesu Christi. Venale habent totum, quia volunt redimi. Simon ideo volebatemere spiritumsanctum,quiavenderevolebat:erat enim de illis qui columbasvendunt:etenim in columba apparuit spiritus sanctus: columbaautemnonestvenalisgratisdatur, quiagratisvocatur. Beda: Vendunt igitur columbas qui acceptamspiritussanctigratiamnongratis, utpraeceptumest,sedadpraemiumdant qui manuum impositionem, qua spiritus sanctus accipitur, etsi non in quaestum
and that the law was not to be observedasthe carnal Jews wished. For our Lord,bydrivingaway thesheepandoxen,andorderingawaythedoves, which were the most common offeringsamongthe Jews, and by overthrowing the tables ofmaterial coins, which in a figure only, not in truth, bore the Divinestamp,(i.e.whataccordingtotheletterofthe lawseemedgood,)andwhenwithHisownhandHe scourgedthepeople,Heasmuchasdeclaredthat the dispensation was to be broken up and destroyed, and the kingdom translated to the believingfromamongtheGentiles.
AUG. Or, those who sell in the Church,arethose whoseektheirown,notthethingsofJesusChrist. They who will not be bought, think they maysell earthlythings.ThusSimonwishedtobuytheSpirit, thathemightsellHim:forhewasoneofthosewho selldoves.(TheHolySpiritappearedintheformof adove.)Thedovehoweverisnotsold,butisgiven offreegraceforitiscalledgrace.
BEDETheythenarethesellersofdoves,who,after receiving the free grace of the Holy Spirit,donot dispenseitfreely,astheyarecommanded,butata price: who confer the laying on of hands,bywhich theHolySpiritisreceived,ifnotformoney,atleast
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pecuniae, ad vulgi tamen favoremtribuunt qui sacros ordines non ad vitae meritum, sedadgratiamlargiuntur. Augustinus: Boves autem intelliguntur apostoli et prophetae, quinobisScripturas sacras dispensaverunt. Qui ergo ipsis Scripturisfalluntpopulosaquibusquaerunt honores, vendunt boves, vendunt etoves, idest ipsas plebes, et cui vendunt, nisi Diabolo?QuidquidenimdeunicaEcclesia praeciditur,quistollitnisileorugiens?
for the sake of getting favor with thepeople,who bestow Holy Orders not according to merit, but favor. AUG.BytheoxenmaybeunderstoodtheApostles and Prophets, who have dispensed to us the holy Scriptures. Those who by these veryScriptures deceivethepeople,fromwhomtheyseekhonor,sell theoxenandtheysellthesheeptoo,i.e.thepeople themselves and to whom do they sell them,butto the devil? For that which is cut off from theone Church, who takes away, except the roaringlion, who goes about every where, andseekswhomhe maydevour? BEDEOr,thesheepareworksofpurityandpiety, and they sell the sheep, who do works of pietyto gainthepraiseofmen.Theyexchangemoneyinthe temple, who, in the Church, openly devote themselvestosecularbusiness.Andbesidesthose whoseekformoney,orpraise,orhonorfromHoly Orders,thosetoomaketheLordshouseahouseof merchandise, who do not employ the rank, or spiritual grace, which they have received in the ChurchattheLordshands,withsinglenessofmind, butwithaneyetohumanrecompense.
Beda: Vel oves sunt opera munditiae et pietatis. Vendunt ergo oves quihumanae gratia laudis pietatis exercent. Nummos mutuo dant in templo qui aperteterrenis rebusinEcclesiadeserviunt.Domumetiam domini faciunt domum negotiationis, non solumhiquiproptersacrosordinespretium pecuniae vel laudis vel honorisquaerunt verum etiam hi qui gradum vel gratiam spiritualem, quam in Ecclesia domino largiente perceperunt, non simplici intentione, sed cura humanae retributionis exercent.
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Augustinus: Signum autem quoddam nobisostenditdominus,quodfecitflagellum de resticulis, et inde negotiationem in templo facientes flagellavit. Etenim unusquisque in peccatis suis restem sibi texit, dum peccata addit peccatis.Quando ergo aliquid patiuntur homines propter iniquitates suas, agnoscant quia dominus facit flagellum de resticulis, et adhuc admonet eos ut mutent se: nam si senon mutaverint, audient in fine: ligate illimanus etpedes. Beda:Factoigiturdefuniculisflagello,illos eiecit de templo: quia de parte sortis sanctorumeiciunturquiintersanctospositi, velfictebona,velapertefaciuntoperamala. Oves quoque et boves eiecit: quia talium vitam pariter et doctrinam ostendit esse reprobam. Nummulariorum quoque effudit aes, et mensas subvertit quiadamnatisin finereprobis,etiamipsarumquasdilexerunt rerum tollet figuram. Venditionem columbarum de templo auferri praecepit: quia gratia spiritus, quae gratis accipitur, gratisdaridebet.
AUG. Our Lord intended a meaning to beseenin His making a scourge of small cords, andthen scourging those who were carrying on the merchandise in the temple. Every one byhissins twistsforhimselfacord,inthathegoesonadding sin to sin. So then when men suffer fortheir iniquities,letthembesurethatitistheLordmaking ascourgeofsmallcords,andadmonishingthemto change their lives: which if they fail to do,theywill hearatthelast,Bindhimhandandfoot.
BEDE With a scourge then made of smallcords, Hecastthemoutofthetempleforfromthepartand lot of the saints are cast out all, who,thrown externally among the Saints, do good works hypocritically, or bad openly. The sheep and the oxen too He cast out, to show that thelifeandthe doctrine of such were alike reprobate. AndHe overthrewthechangeheapsofthemoney-changers and their tables, as a sign that, at the final condemnationofthewicked,Hewilltakeawaythe formevenofthosethingswhichtheyloved.Thesale of doves He ordered to be removed out ofthe temple,becausethegraceoftheSpirit,beingfreely received,shouldbefreelygiven. ORIGENBythetemplewemayunderstandtoothe
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Origenes: Potest etiam per templum

intelligi anima studiosi, propter inhabitans verbum Dei, in qua ante doctrinam Iesu constiterant terrestres et bestiales motus. Signumautemterrestriummotuumbosest, quoniam est agri cultor insensatorum autem motuum ovis, quod est pluribus animalibus irrationalius levium vero atque inconstantiummentiumsignumestcolumba eorum vero qui boni videntur, signasunt aera,quaeChristusverbodoctrinaeexpellit, utnonultradomuspatriseiussitforum.
soul wherein the Word of God dwells inwhich, before the teaching of Christ, earthly andbestial affections had prevailed. The ox being the tiller of the soil, is the symbol of earthly affections: the sheep,beingthemostirrationalofallanimals,ofdull ones the dove is the type of light and volatile thoughts and money, of earthly goodthingswhich moneyChristcastoutbytheWordofHisdoctrine, thatHisFathershousemightbenolongeramarket.
Lectio 5 18 , ,19 , . 20 , , 21 . 22 , ,
18.ThenansweredtheJewsandsaid to him, What sign show you to us, seeing that you do these things?19. Jesus answered and said to them, Destroythistemple,andinthreedaysI willraiseitup.20.ThensaidtheJews, Fortyandsixyearswasthistemplein building,andwillyourearitupinthree days?21.Buthespokeofthetemple ofhisbody.22.Whenthereforehewas risen from the dead, his disciples remembered that he had said thisto them:andtheybelievedtheScripture, andthewordwhichJesushadsaid.
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Theophylactus:QuiaIudaeividebantIesum taliafacerecumpotestatemulta,etdicentem nolite facere domum patris mei, domum negotiationis: signum ab eo petunt unde dicitur responderunt ergo Iudaei, etdixerunt ei: quod signum ostendis nobis, quia haec facis? Chrysostomus in Ioannem: Sed numquid signa opus erant ut ea quae male fiebant cessare faceret? Nonne zelum talem accipere pro domo Dei maximum signum virtutis erat? Non autem illius prophetiae meminerant sed signum petebant, simul quidemdesuoturpilucroimpeditodolentes, simul autem et per hoc prohibere eum volentes: opinantur enim eum aut provocare admiracula,autcessareabhisquaefiebant. Propterea non dat eis signum, sicut et petentibus signum respondit dicens: generatiomalaetadulterasignumquaerit,et signum non dabitur ei, nisi signum Ionae prophetae. Sed tunc quidem manifestius,
THEOPHYL. The Jews seeing Jesusthusacting withpower,andhavingheardHimsay,Makenot MyFathershouseahouseofmerchandise,askof HimasignThenansweredtheJewsandsaidto Him,WhatsignshowYoutous,seeingthatYoudo thesethings?
CHRYS.ButweresignsnecessaryforHisputting astoptoevilpractices?Wasnotthehavingsuch zealforthehouseofGod,thegreatestsignofHis virtue? They did not however remember the prophecy,butaskedforasignatonceirritatedat thelossoftheirbasegains,andwishingtoprevent Him from going further. For this dilemma,they thought,wouldobligeHimeithertoworkmiracles, or give up His present course. ButHerefusesto givethemthesign,asHedidonalikeoccasion, when He answers, An evil and adulterous generation seeks after a sign, and thereshallno signbegivenit,butthesignofJonastheprophet onlytheanswerismoreopentherethanhere.He howeverwhoevenanticipatedmenswishes,and
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nunc autem obscurius respondet idem.Non autem is utique qui non petentes praeoccupat, et signa dat, hic petentes avertisset, nisi mentem eorum cognovisset dolosam sequitur enim et dixit eis: solvite templum hoc, et in tribus diebus excitabo illud. Beda: Quia enim signum quaerebant a domino, quare solita commercia proicere debuerit ex templo respondit: quia ipsum templumsignificabattemplumcorporissui,in quo nulla prorsus esset alicuius macula peccati quasi dicat: sicut inanimatum templumavestriscommerciissceleribusque meaexpiopotestate,itaethoccorporismei templum, cuius istud gestat figuram, vestris manibusdissolutum,tertiadieresuscitabo. Theophylactus:Nequaquamtamenillosad homicidiumprovocatdicenssolvitesedhoc eisaffectantibus,nonsibiesseabsconditum demonstrat. Audiant autem Ariani,quomodo dominus mortis destructor dixit excitabo, virtutevidelicetpropria. Augustinus in Ioannem: Resuscitavit eum quidem et pater, cui dicit: excita me, et
gave signs when He was not asked, wouldnot haverejectedhereapositiverequest,hadHenot seen a crafty design in it. As it was, Jesus answered and said to them, Destroythistemple, andinthreedaysIwillraiseitup.
BEDE For inasmuch as they soughtasignfrom our Lord of His right to eject the customary merchandisefromthetemple,Hereplied,thatthat templesignifiedthetempleofHisBody,inwhich wasnospotofsinasifHesaid,AsbyMypowerI purify your inanimate temple from your merchandiseandwickednesssothetempleofMy Body,ofwhichthatisthefigure,destroyedbyyour hands,onthethirddayIwillraiseagain.
THEOPHYL.Hedoesnothoweverprovokethem to commit murder, by saying, Destroy but only shows that their intentions were not hiddenfrom Him.LettheAriansobservehowourLord,asthe destroyerofdeath,says,Iwillraiseitupthatisto say,byMyownpower. AUG. The Father also raised Him up againto Whom He says, Raise You me up, and Ishall
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reddamillis.Sedquidfecitpatersineverbo? Quomodo ergo eum pater resuscitat, sicet filiusresuscitavit:quiafiliusdixit:egoetpater unumsumus. Chrysostomus:Propterquidautemsignum resurrectionis dat eis? Quoniam scilicethoc maximeeratquodostendebateumnonesse hominem purum, posse adversus mortem statuere triumphum, et tyrannidem eius longamvelociterdissolvere. Origenes: Utraque autem, scilicet etcorpus Iesu et templum, exemplar mihiforevidentur Ecclesiae, eo quod ex vivis lapidibus construitur in domum spiritualem, in sacerdotium sanctum, et propter illud: vos estis corpus Christi et membra demembro. Quamvis autem dissolvi lapidum videatur structura ac dissipari omnia ossa Christi adversitatibus tribulationum instaurabitur tamen templum, ac resuscitabitur dietertia, quae in novo caelo et nova terrapraesens erit. Sicut enim illud Christi corpussensibile crucifixum est ac sepultum, et postea resurrexit sic et totale sanctorum Christi corpus concrucifixum est Christo: quilibet enimeoruminnulloaliogloriaturnisiincruce Christi, per quam ipse crucifixusestmundo.
reward them. But what did the Father dowithout the Word? As then the Father raised Himup,so didtheSonalso:evenasHesaidbelow,IandMy Fatherareone. CHRYS. But why does He give them thesignof His resurrection? Because this was thegreatest proofthatHewasnotameremanshowing,asit did, that He could triumph over death, and ina momentoverthrowitslongtyranny.
ORIGEN.Boththose,i.e.boththeBodyofJesus and the temple, seem to me to be a type ofthe Church, which with lively stones is built up intoa spiritualhouse,intoanholypriesthoodaccording to St. Paul, You are the body of Christ,and membersinparticular.Andthoughthestructureof stonesseemtobebrokenup,andallthebonesof Christscatteredbyadversitiesandtribulations,yet shallthetempleberestored,andraisedupagain inthreedays,andestablishedinthenewheaven and the new earth. For as that sensiblebodyof Christ was crucified and buried, andafterward rose again so the whole body of Christs saints was crucified with Christ, (each glorying inthat cross,bywhichHeHimselftoowascrucifiedtothe world,)and,afterbeingburiedwithChrist,hasalso risenwithHim,walkinginnewnessoflife.Yethave
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Sed et consepultus est Christo etresurrexit cum eo, quia in quadam novitate vitae ambulat. Sed secundum beatam resurrectionem nondum surrexit unde non scriptumest:tertiadierestauraboillud,sedin tribus diebus: perficitur enim eius erectioin omnibustribusdiebus. Theophylactus: Iudaei enim de inanimato templo putantes eum hocdicere,deridebant eum unde sequitur dixerunt ergo Iudaei: quadraginta et sex annis aedificatum est templum hoc, et tu in tribusdiebusexcitabis illud? Alcuinus: Et notandum, quod non deprima aedificatione, quae a Salomone septem annis perfecta est, sed de reaedificatione, quae facta est sub Zorobabel per quadraginta et sex annos impedientibus inimicisrespondebant. Origenes: Vel dicit aliquis, quadraginta et sex annorum exsurgere computum, ex quo David allocutus est Nathan prophetam consulens de constructione templi, extunc satagensadcongregandammateriamtempli. Animadverte vero si possibile est
we not risen yet in the power of the blessed resurrection,whichisstillgoingon,andisyettobe completed.Whenceitisnotsaid,OnthethirddayI willbuilditup,but,inthreedaysfortheerectionis beinginprocessthroughoutthewholeofthethree days.
THEOPHYL.TheJews,supposingthatHespoke of the material temple, scoffed: Then said the Jews, Forty and six years was this temple in building,andwillYourearitupinthreedays?
ALCUIN.Note,thattheyalludeherenottothefirst temple under Solomon, which was finished in seven years, but to the one rebuilt under Zorobabel. This was forty-six years building,in consequence of the hindrance raised by the enemiesofthework. ORIGEN. Or some will reckon perhaps theforty and six years from the time thatDavidconsulted NathantheProphetonthebuildingofthetemple. David from that time was busy in collecting materials. But perhaps the number fortymaywith referencetothefourcornersofthetemplealludeto
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quadragenarium numerum statui erga templumpropterquatuorelementamundi,ac senarium propter hoc quod homo sextodie creatusest. Augustinus de Trin: Vel hic numerus perfectioni dominici corporis apte congruit quadragies enim sexies seni fiunt ducenta septuagintasexquinumerusdierumcomplet novem menses et sex dies. Ipsa autem perfectio corporis domini tot diebus ad partum producta comperitur, sicut a maioribus traditum suscipiens Ecclesiae custodit auctoritas. Octavo enim Kalendas Aprilis conceptus creditur, quo et passus natusautemtradituroctavoKalendasIanuarii. Ab illo ergo die usque ad istumcomputati ducenti septuaginta sex reperiunturdies,qui senarium numerum quadragies sexies habent. Augustinus Lib. 83 quaest: Dicitur etiam conceptio humana sic procedere, et perfici primis sex diebus, quasi lactis habeat similitudinem, sequentibus novem diebus convertatur in sanguinem, deindeduodecim diebus solidetur, reliquis decem et octo diebus formetur usque ad perfecta lineamentaomniummembrorumetinreliquo
thefourelementsoftheworld,andthenumbersix, tothecreationofmanonthesixthday.
AUG.Oritmaybethatthisnumberfitsinwiththe perfectionoftheLordsBody.Forsixtimesfortysix are two hundred and seventy-six days, which make up nine months and six days,thetimethat ourLordsBodywasforminginthewombaswe knowbyauthoritativetraditionshandeddownfrom ourfathers,andpreservedbytheChurch.Hewas, according to general belief, conceived on the eighth of the Kalends of April, the one whichHe suffered,andbornontheeighthoftheKalendsof January. The intervening time contains two hundredandseventy-sixdays,i.e.sixmultipliedby forty.
AUG.Theprocessofhumanconceptionissaidto bethis.Thefirstsixdaysproduceasubstancelike milk, which in the following nine isconvertedinto bloodintwelvemoreisconsolidated,ineighteen more is formed into a perfect set of limbs,the growthandenlargementofwhichfillsuptherestof thetimetillthebirth.Forsix,andnine,andtwelve, and eighteen, added together are forty-five,and
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tempore usque ad tempus partus magnitudine augeatur. Sex autem etnovem etduodecimetdecemetoctoinunumcoacti, fiunt quadraginta quinque: addito ergo uno fiuntquadragintasexquisifuerintmultiplicati per ipsum senarium numerum, qui huius ordinationis caput tenet, fiunt ducenti septuagintasex,idestnovemmenses,etsex dies. Non ergo absurde quadraginta sex annis dicitur fabricatum essetemplum,quod corpuseiussignificabatutquotannifuerintin fabricationetempli,totdiesfuerintincorporis dominiciperfectione. Augustinus in Ioannem: Vel aliter. Quia dominusnosterdeAdamcorpusaccepit,non de Adam peccatum traxit templum corporeum inde sumpsit, non iniquitatem, quaedetemplopellendaest.Siautemfacias quatuor nomina Graeca, anatoli, quod est oriens, dysis, quod est occidens, Arctos, quod est Septemtrio, mesembria, quod est meridies, capita verborum Adam habent.A quatuor enim ventis dominus collecturum se dicit electos suos cum venerit ad iudicium. Habent autem litterae nominis Adam numerumsecundumGraecosetibiinvenitur quadragintasex annis aedificatum templum. Habet enim Adam alpha, quod estunumet
with the addition of one (which stands for the summing up, all these numbers beingcollected into one) forty-six. This multiplied by thenumber six, which stands at the head ofthiscalculation, makes two hundred and seventy-six, i.e. nine months a and six days. It is no unmeaning informationthenthatthetemplewasfortyandsix yearsbuildingforthetempleprefiguredHisBody, andasmanyyearsasthetemplewasinbuilding, somanydayswastheLordsBodyinforming.
AUG. Or thus, if you take the four Greek words, anatole,theeastdysis,thewestarctos,thenorth andmesembria,thesouththefirstlettersofthese wordsmakeAdam.AndourLordsaysthatHewill gather together His saints from the four winds, whenHecomestojudgment.Nowtheselettersof the word Adam, make up, according to Greek figuring,thenumberoftheyearsduringwhichthe templewasbuilding.ForinAdamwehavealpha, one delta, four alpha again, one and forty making up together forty-six. The temple then signifiesthebodyderivedfromAdamwhichbody ourLorddidnottakeinitssinfulstate,butrenewed it,inthataftertheJewshaddestroyedit,Heraised it again the third day. The Jews however,being
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delta,quodquatuoretalpha,quodestunum et mi, quod est quadraginta: et sichabet quadragintasex.SedIudaei,quiacaroerant, carnalia sapiebant ille spiritualiter loquebatur, et de quo templo diceret, per Evangelistamnobisaperuitsequiturenimille autemdicebatdetemplocorporissui. Theophylactus: Ex hoc autemApollinarius contradictionem sumit, volens ostendere, quod caro Christi esset inanimata, eoquod templumsitinanimatum:ergocarnemChristi et lapidem et lignum facies, quia ex his templum consistit. Si autem quod dicitur: animameaturbataestet:potestatemhabeo ponendi animam meam nequaquam de animarationalidicidixerisubiponesillud:in manus tuas, domine, commendo spiritum meum? Non enim hoc de animairrationali intelligere poteris: neque quod dicitur: non derelinquesanimammeaminInferno. Origenes: Ideo autem corpus domini templum intelligitur, quia sicut templum gloriam Dei continebat habitantem in ipso, sic corpus Christi repraesentansEcclesiam, unigenitum continet, qui est imago Dei et gloria.
carnal, understood carnally He spokespiritually. He tells us, by the Evangelist, what temple He meansButHespokeofthetempleofHisBody.
THEOPHYL. From this Apollinarius draws an heretical inference: and attempts to show that Christsfleshwasinanimate,becausethetemple wasinanimate.Inthiswayyouwillprovetheflesh of Christ to be wood and stone, because the templeiscomposedofthesematerials.Nowifyou refuse to allow what is said, Now is My soul troubledand,Ihavepowertolayit(Mylife)down, to be said of the rational soul, still how willyou interpret,IntoYourhands,OLord,IcommendMy spirit? you cannot understand this ofanirrational soul:oragain,thepassage,YoushallnotleaveMy soulinhell. ORIGEN. Our Lords Body is called thetemple, becauseasthetemplecontainedthegloryofGod dwelling therein, so the Body of Christ,which representstheChurch,containstheOnly-Begotten, WhoistheimageandgloryofGod.
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Chrysostomus in Ioannem: Duo autem erant quae obstabant discipulis ne interim intelligerent: unum ipsa resurrectio alterum vero, quod maius erat, scilicet quod Deus erat qui in illo corpore habitabat quod dominus occulte ostenderat, dicens solvite templum hoc, et in tribus diebus excitabo illud.Etideosubditurcumergoresurrexisset a mortuis, recordati sunt discipuli eiusquia hoc dicebat de corpore suo, etcrediderunt Scripturae,etsermoniquemdixitIesus. Alcuinus: Ante resurrectionem enim non intelligebant Scripturas, quia nondum acceperant spiritum sanctum sed in die resurrectionis apparens dominus aperuit discipulis sensum ut intelligerent quae de ipsoscriptaerantinlegeetprophetisettunc crediderunt Scripturae prophetarum, qui praedixerunt Christum tertia die resurrecturum, et sermoni quem dixit Iesus solvitetemplumhoc.
CHRYS.Twothingstherewereinthemeantime very far removed from the comprehension of the disciples:one,theresurrectionofourLordsBody: theother,andthegreatermystery,thatitwasGod who dwelt in that Body: as our Lord declaresby saying,Destroythistemple,andinthreedaysIwill raiseitup.Andthusitfollows,WhenthereforeHe had risen from the dead, His disciples remembered that He had said this tothem:and they believed the Scripture, and the wordwhich Jesushadsaid. ALCUIN.Forbeforetheresurrectiontheydidnot understand the Scriptures, because they hadnot yet received the Holy Ghost, Who was not yet given,becauseJesuswasnotyetglorified.Buton thedayoftheresurrectionourLordappearedand opened their meaning to His disciples thatthey mightunderstandwhatwassaidofHimintheLaw and the Prophets. And then they believed the prediction of the Prophets that Christ wouldrise the third day, and the word which Jesushad spokentothem:Destroythistemple,&c. ORIGEN. But (in the mystical interpretation)we shallattaintothefullmeasureoffaith,atthegreat resurrection of the whole body of Jesus,i.e.His Churchinasmuchasthefaithwhichisfromsight, isverydifferentfromthatwhichseesasthrougha
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Origenes in Ioannem: Secundum anagogem vero, complementum fidei attingemus in magna resurrectione totius corporisIesu,idestEcclesiaeeiuscumfides quae est ex specie, multum differat abea
quaeestperspeculuminaenigmate.
glassdarkly.
Lectio 6 23 , , : 24 ,25 : . 23.NowwhenhewasinJerusalemat the passover, in the feast day,many believed in his name, when theysaw the miracles which he did. 24. But Jesusdidnotcommithimselftothem, because he knew all men. 25. And needed not that any should testifyof man:forheknewwhatwasinman.
Beda: Superius Evangelista narravit quid dominusIerusalemadveniensgesseritnunc veroeodemHierosolymiscommorante,quid ab aliis erga eum actum fuerit refert unde dicitur cum autem esset Hierosolymis in Pascha in die festo, multi crediderunt in nomineeius,videntessignaquaefaciebat. Origenes: Respiciendum autem quomodo
BEDE.TheEvangelisthasrelatedabovewhatour LorddidonhiswaytoJerusalemnowHerelates how others were affected towards Him at JerusalemNowwhenHewasinJerusalematthe Passover, in the feast day, many believed inHis Name,whentheysawthemiracleswhichHedid.
ORIGEN.ButhowwasitthatmanybelievedinHim
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exsigniseiuspleriquevidentescredebantin eum. Non enim dicitur prodigia fecisse Hierosolymis, nisi forte, cum facta sint, in Scripturis non habeantur. Animadverte vero si possibile est in miraculis deputariquod fecerit flagellum ex funiculis, et cunctos ex templopropulerit. Chrysostomus in Ioannem: Prudentiores autem fuerant discipuli, qui ad Christum accesserant, non propter signa sed propter doctrinamnamgrossioresquidempersigna trahuntur,rationabilioresveroperprophetias seu doctrinam unde subditur ipse autem Iesusnoncredebatsemetipsumeis. Augustinus in Ioannem:Quidsibivulthoc illi credebant in nomine eius, et ipseIesus noncredebatsemetipsumeis?Anfortenon credebant ei, et fingebant se credidisse? SednondiceretEvangelistamulticrediderunt in nomine eius. Magna ergo res et mira. CredunthominesinChristum,etChristusnon se credit hominibus, praesertim quiafilius Dei est, et utique volens passus est, et si nollet, nunquam pateretur. Sed tales sunt omnes catechumeni. Si dixerimus catechumeno: credis Christo? Respondet: credo, et signat se. Si interrogemus eum:
from seeing His miracles? for he seems tohave performed not supernatural works at Jerusalem, exceptwesupposeScripturetohavepassedthem over. May not however the act of His making a scourge of small cords, and driving all out ofthe temple,bereckonedamiracle?
CHRYSThosehadbeenwiserdisciples,however, whowerebroughttoChristnotbyHismiracles,but by His doctrine. For it is the duller sortwhoare attracted by miracles the more rational are convincedbyprophecy,ordoctrine.Andtherefore it follows, But Jesus did not commit Himselfto them. AUG. What means this, Many believed in His NamebutJesusdidnotcommitHimselftothem? Was it that they did not believe in Him,butonly pretendedthattheydid?InthatcasetheEvangelist wouldnothavesaid,ManybelievedinHisName. Wonderfulthis,andstrange,thatmenshouldtrust Christ, and Christ trusts not Himself to men especiallyconsideringthatHewastheSonofGod, and suffered voluntarily, or else need nothave sufferedatall.Yetsuchareallcatechumens.Ifwe say to a catechumen, Believe you in Christ?he answers, I do believe, and crosses himself. Ifwe askhim,DoyoueatthefleshoftheSonofman?
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manducas carnem filii hominis? Nescitquid dicimus,quiaIesusnonsecrediditei. Origenes in Ioannem:Veldicendum,quod Iesus non se credidit credentibus innomine eius,etnoninillum.Inillumenimcreduntqui angustam viam vadunt ducentem ad vitam: quiautemcreduntsignis,nonineum,sedin nomineeiuscredunt. Chrysostomus: Vel hoc dicit, quia non confidebat in eis ut in discipulis perfectis, neque committebat eis omnia dogmata,ut iam firmiter fidelibus fratribus: non enim intendebat exterioribus verbis, ad mentem eorum intrans, et tempus opportunum manifestesciensundesequitureoquodipse nossetomnes,etquiaopusnoneratutquis testimoniumperhiberetdehomine:ipseenim sciebatquidessetinhomine.Scireenimea quae sunt in corde hominum, est Dei,qui solus corda plasmavit. Non indiget ergo testibus, ut propriorum plasmatum mentem addiscat. Augustinus:Plusetiamnoveratartifexquid esset in opere suo, quam ipsum opusquid esset in semetipso. Nam et Petrus non
he knows not what we say for Jesus has not committedHimselftohim. ORIGEN. Or, it was those who believed inHis Name, not in Him, to whom Jesus would not commit Himself. They believe in Him,whofollow thenarrowwaywhichleadstolifetheybelievein HisName,whoonlybelievethemiracles.
CHRYS. Or it means that He did not place confidence in them, as perfect disciples, anddid not, as if they were brethren of confirmedfaith, commit to them all His doctrines, for Hedidnot attendtotheiroutwardwords,butenteredintotheir hearts, and well knew how short-lived wastheir zeal. Because He knew all men, andneedednot that any should testify of man, for Heknewwhat wasinman.Toknowwhatisinmansheart,isin thepowerofGodalone,whofashionedtheheart. Hedoesnotwantwitnesses,toinformHimofthat mind,whichwasofHisownfashioning.
AUG.TheMakerknewbetterwhatwasinHisown work,thantheworkknewwhatwasinitself.Peter knewnotwhatwasinhimselfwhenhesaid,Iwillgo

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noverat quid in ipso esset quando dixit: tecum ero usque ad mortem seddominus noverat quid esset in homine, dicens: priusquamgalluscantet,termenegabis. Beda: Quapropter monemur ut nunquamde conscientianostrasecurisimus,sedsemper solliciti formidemus: quia quod nos latet, aeternumarbitrumlaterenonvalet.
with You to death but our Lordsanswershowed that He knew what was in man Before the cock crow,youshallthricedenyMe.
BEDE.Anadmonitiontousnottobeconfidentof ourselves, but ever anxious and mistrustful knowing that what escapes our own knowledge, cannotescapetheeternalJudge.
CHAPTER III Lectio 1 1 , , : 2 ,, : , ' . 3 , , , .

1. There was a man of thePharisees namedNicodemus,aruleroftheJews: 2. The same came to Jesus bynight, and said to him, Rabbi, we knowthat youareateachercomefromGod:for nomancandothesemiraclesthatyou do, except God be with him.3.Jesus answered and said to him, Verily, verily, I say to you, Except a manbe bornagain,hecannotseethekingdom ofGod.
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Augustinus in Ioannem: Superius dixerat quod, cum esset Hierosolymis (...) multi credideruntinnomineeius,videntessignaet prodigia quae faciebat ex his autem erat Nicodemus,dequodicitureratautemhomo exPharisaeisNicodemusnomine. Beda: Cuius etiam dignitatis officium ostendit, cum subditur princepsIudaeorum deindequidegerit,cumsubiecithicvenitad Iesum nocte, cupiens scilicet secreta eius allocutione plenius discere mysteria fidei, cuius, aperta ostensione signorum, iam rudimentaperceperat. Chrysostomus in Ioannem:Adhuctamena Iudaica detinebatur infirmitate: propterea et noctevenit,trepidansindiehocfacereunde et Evangelista alibi dicit: quoniam ex principibus multi crediderunt in eum sed propter Iudaeos non confitebantur, ut non extrasynagogamfierentexpulsi. Augustinus: Nicodemus etiam ex illo numero erat qui crediderunt, sed nondum
AUG. He had said above that, when He wasat JerusalemmanybelievedinHisName,whenthey sawthemiracleswhichHedid.Ofthisnumberwas Nicodemus, of whom we are told There wasa man of the Pharisees, Nicodemus, a ruler of the Jews. BEDE.Hisrankisgiven,AruleroftheJewsand thenwhathedid,ThismancametoJesusbynight: hoping,thatis,bysosecretaninterview,tolearn more of the mysteries of the faith the latepublic miracles having given him an elementary knowledgeofthem.
CHRYS. As yet however he was withheld by Jewishinfirmity:andthereforehecameinthenight, being afraid to come in the day. Of such the Evangelist speaks elsewhere, Nevertheless, amongthechiefrulersalsomanybelievedonHim butbecauseofthePhariseestheydidnotconfess Him,lesttheyshouldbeputoutofthesynagogue. AUG. Nicodemus was one of the numberwho believed, but were not as yet born again.
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renatisunt:undehocadrempertinetquodin nocte venit. Renati autem ex aquaetspiritu sancto,audiuntabapostolo:fuistisaliquando tenebrae,nuncautemluxindomino.
Wherefore he came to Jesus by night.Whereas those who are born of water and theHolyGhost, are addressed by the Apostle, You were sometimes darkness, but now are youlightinthe Lord. HAYMO. Or, well may it be said that hecamein thenight,enveloped,ashewas,inthedarknessof ignorance, and not yet come to the light,i.e.the belief that our Lord was very God. Night inthe language of Holy Writ is put for ignorance. And saidtohim,Rabbi,weknowthatYouareateacher come from God. The Hebrew Rabbi, has the meaningofMagisterinLatin.Hecallshim,wesee, aMaster,butnotGod:hedoesnothintatthathe believes Him to be sent from God, but does not seethatHeisGod. AUG. What the ground of his belief was,isplain fromwhatimmediatelyfollows:Fornoonecando these miracles that You do, except God bewith him. Nicodemus then was one of the manywho believedinHisName,whentheysawthesignsthat Hedid. CHRYS. He did not however conceive anygreat idea of them from His miracles andattributedto Him as yet only a human character,speakingof
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Haymo:Velpulchreinnoctevenissedicitur, quia tenebris ignorantiae obnubilatus, ad tantamlucemnondumperveneratutperfecte Deum verum crederet: nox enim in sacro eloquioproignorantiaponiturundesubditur etdixitei:Rabbi,scimusquiaaDeovenisti magister. Quod autem Hebraice Rabbi, Latine dicitur magister. Magistrum ergo appellat,etDeumtacet:quiacredebateuma Deo missum, sed tamen, ut dictum est, Deumnonagnoscebat. Augustinus: Unde autem iste crediderat, patet per id quod subdit nemo enim potest haec signa facere quae tu facis, nisi fuerit Deus cum eo. Sic ergo Nicodemus deillis multis erat qui crediderant in nomineeius, videntessignaquaefaciebat. Chrysostomus in Ioannem: Sed tamen neque a signis aliquid magnumexistimabat de eo sed adhuc humanam habensdeeo
mentem, ut de propheta loquitur, ad operationem eum missum dicens, etalieno auxilioindigentemhaecagerequaeagebat cumtamenpaterperfectumeumgenuerit,et sufficientem sibi ipsi, et nihil habentem imperfectum. Quia vero Christi studiumerat interim non ita dignitatem suam revelare, sicut persuadere quod nihil ex adverso agebat patri: propterea in verbis multoties humiliterloquensvidetur,inrebusautemcum potestate omnia operatur. Ideoque et Nicodemo nunc manifeste quidem nihil excelsum loquitur de se ipsoocculteautem abhumilieumopinionereducit,docensquod sufficiens sibi ipse est in miraculorum operationeundesubditurresponditIesus,et dixit ei: amen, amen dico tibi: nisiquis renatus fuerit denuo, non potest videre regnumDei. Augustinus: Isti sunt ergo quibus secredit Iesusquinatifuerintdenuo,quinoninnocte veniunt ad Iesum, sicut Nicodemus tales enim iam etiam profitentur. Dicit ergo nisi quis renatus fuerit denuo, non potestvidere regnum Dei quasi dicat: quia nondum es natus denuo, idest ex Deo, spirituali generatione, notitia quam habes de me, spiritualis non est, sed animalis ethumana.
HimasaProphet,senttoexecuteacommission, andstandinginneedofassistancetodoHiswork whereastheFatherhadbegottenHimperfect,selfsufficient,andfreefromalldefect.ItbeingChrists design however for the present not so muchto revealHisdignity,astoprovethatHedidnothing contrarytotheFatherinwordsHeisoftenhumble, whileHisactsevertestifyHispower.Andtherefore to Nicodemus on this occasion He saysnothing expresslytomagnifyHimselfbutHeimperceptibly correctshislowviewsofHim,andteacheshimthat He was Himself all-sufficient, and independent in His miraculous works. Hence Heanswers,Verily, verily,Isaytoyou,Exceptamanbebornagain,the cannotseethekingdomofGod.
AUG.ThosethenarethepersonstowhomJesus commitsHimself,thosebornagain,whocomenot in the night to Jesus, as Nicodemus did. Such personsimmediatelymakeprofession.
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Egoautemdicotibi,quodsivetu,sivealius quicumque, nisi ex Deo denuo natusfuerit, nonpoteritapprehenderegloriamquaecirca meestsedextraregnumeritnamgeneratio quae per Baptismum fit, illuminationem animaetribuit. Chrysostomus: Vel littera talis est: amen, amen dico tibi: nisi quis renatus fuerit,etc. hoc est, si tu non natus fueris desuper,et dogmatum susceperis certitudinem alicubi, extra erras, et longe es a regnocaelorum seipsumhicostendens,etindicansquoniam non est hoc tantum quod videtur: sedaliis oculisopusestadvidendumeum.Hocautem quod dicit desuper, hi quidem, idest de caelo, exponunt alii vero, a principio.Igitur Iudaei quidem si hoc audissent,deridentes utique discessissent hic vero et in hoc amorem discipuli ostendit quod a Christo ulteriusinterrogat. CHRYS.Hesaystherefore,Exceptamanbeborn again,becannotseethekingdomofGod:asifHe said,Youarenotyetbornagain,i.e.ofGod,bya spiritual begetting and therefore yourknowledge ofMeisnotspiritual,butcarnalandhuman.ButI saytoyou,thatneitheryou,noranyone,excepthe bebornagainofGod,shallbeabletoseetheglory which is around me, but shall be out ofthe kingdom:foritisthebegettingbybaptism,which enlightensthemind.Orthemeaningis,Exceptyou are born from above, and have received the certainty of my doctrines, you wander out ofthe way, and are far from the kingdomofheaven.By which words our Lord discloses His nature, showingthatHeismorethanwhatHeappearsto the outward eye. The expression, Fromabove, means, according to some, from heaven, according to others, from the beginning. Hadthe Jews heard it, they would have left Him inscorn but Nicodemus shows the love of a disciple,by stayingtoaskmorequestions.
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Lectio 2 4[], 5 , , , . 6 , . 7 , . 8 ,, ' : . 4.Nicodemussaidtohim,Howcana man be born when he isold?canhe enter the second time into his mothers womb, and be born? 5. Jesusanswered,Verily,verily,Isayto you, Except a man be bornofwater andoftheSpirit,hecannotenterinto the kingdom of God. 6. Thatwhichis born of the flesh is flesh and that which is born of the Spiritisspirit.7. MarvelnotthatIsaidtoyou,Youmust be born again. 8. The wind blows whereitlists,andyouhearthesound thereof, but can not tell whence it comes, and whither it goes so is everyonethatisbornoftheSpirit.
Chrysostomus in Ioannem: Veniens NicodemusadIesumutadhominem,audiens

CHRYS. Nicodemus coming to Jesus, as toa man, is startled on learning greater things than
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maiora quam ab homine, erigitur ad altitudinemeorumquaedicuntur,nonquidem excidens a fide sed infert hanc impossibilitatem, ut in apertiorem provocet doctrinam. Duo autem erant quae admirabatur:scilicetnativitastalisetregnum: neque enim audita erant apud Iudaeos.Sed interimcircapriusinstat,etquodmaximeeius mentemconcutiebatundediciturdicitadeum Nicodemus: quomodo potest homo nasci, cum sit senex? Numquid potest in ventrem matrissuaeiteratointroire,etrenasci? Beda: Sic verba ista sonare videntur,quasi puerqueatiteratoinventremmatrisintroireet renasci.Sedsciendum,quodipsesenexerat ideoque de se protulit exemplum ac si diceret: ego sum senex et meam quaero salutem:quomodopossuminventremmatris introireetrenasci? Chrysostomus:Rabbieumvocas,etaDeo venisse dicis et non suscipis quaedicuntur, sed loqueris ad magistrum dictionem quae multam perturbationem inducit hoc enim, scilicetquomodoquaerere,eorumestquinon validecredunt,etmultisicquaerentes,afide deciderunt hi quidem dicentes: quomodo Deus est incarnatus? Alii: quomodo mansit
mancouldutter,thingstooloftyforhim.Hismind isdarkened,andhedoesnotstandfirm,butreels likeoneonthepointoffallingawayfromthefaith. Therefore he objects to the doctrine asbeing impossible, in order to call forth a fuller explanation. Two things there arewhichastonish him,suchabirth,andsuchakingdomneitheryet heard of among the Jews. First he urgesthe former difficulty, as being the greatest marvel. Nicodemus,saidtohim,Howcanamanbeborn whenbeisold?canheenterasecondtimeinto hismotherswomb,andbeborn? BEDE.Thequestionputthussoundsasifaboy mightenterasecondtimeintohismotherswomb andbeborn.ButNicodemus,wemustremember, was an old man, and took his instance from himselfasifhesaid,Iamanoldman,andseek my salvation how can I enter again into my motherswomb,andbeborn? CHRYS. You call Him Rabbi, and say thatHe comesfromGod,andyetreceivenotHissayings, but use to your master a word which brings in endlessconfusionforthathow,istheinquiryofa manwhohasnostrongbeliefandmanywhohave so inquired, have fallen from the faith some asking,howGodbecameincarnate?others,how Hewasborn?Nicodemushereasksfromanxiety.
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impassibilis? Propterea et hic propter anxietatem modum exquirit. Sed cumaliquis cogitationibus propriis spiritualia evertit, derisibilialoquitur. Augustinus in Ioannem: Spiritus enim loquitur,etillecarnemsapit:nonnoveratiste nisiunamnativitatem,scilicetexAdametEva et ex Deo et Ecclesia nondum noverat.Sic tamentuintelligenativitatemspiritusquomodo intellexit Nicodemus nativitatem carnis: quomodo enim uterus non potest repeti,sic necBaptismus. Chrysostomus in Ioannem: Nicodemo autem decidenti ad eam quae hic est nativitatem, Christus manifestius revelat spiritualis nativitatis modum unde sequitur respondit Iesus: amen, amen dico tibi: nisi quis renatus fuerit ex aqua et spiritu sancto, nonpotestintroireinregnumDei. Augustinus in Ioannem: Ac si dicat: tu carnalemgenerationemintelligissedexaqua etspirituoportetquodnascaturhomopropter regnum Dei. Si propter haereditatempatris hominis temporalem nascitur aliquis ex visceribus matris carnalis et propter
Butobservewhenamantrustsspiritualthingsto reasoningsofhisown,howridiculouslyhetalks.
AUG. It is the Spirit that speaks, whereashe understands carnally he knew of no birthsave one,thatfromAdamandEvefromGodandthe Church he knows of none. But do you so understand the birth of the Spirit, asNicodemus did the birth of the flesh for astheentranceinto the womb cannot be repeated, so neither can baptism. CHRYS. While Nicodemus stumbles, dwelling uponourbirthhere,Christrevealsmoreclearlythe manner of our spiritual birth Jesus answered, Verily,verily,Isaytoyou,Exceptamanbebornof water and of the Spirit, he cannot enter intothe kingdomofGod.
AUG.AsifHesaid,Youunderstandmetospeak ofacarnalbirthbutamanmustbebornofwater andoftheSpirit,ifheistoenterintothekingdom ofGod.Iftoobtainthetemporalinheritanceofhis humanfather,amanmustbebornofthewombof hismothertoobtaintheeternalinheritanceofhis

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haereditatem patris Dei sempiternam nascaturexvisceribusEcclesiae.Cumautem ex duobus homo consistat, ex corpore videlicet et anima, duplicem habet et huiusmodi modum generationis aqua enim quaevisibilisest,ademundationemcorporis intelligitur:spiritusveroinvisibiliterconcurrens, ademundationeminvisibilisanimaeinnuitur. Chrysostomus: Si vero quis interrogat: qualiter ab aqua homo nascitur? Interrogoet ego: qualiter natus est Adam a terra?Sicut enim in principio subiciebatur elementum terra, totum vero opus plasmantis eratitaet nuncsubiciturelementumaqua,totumveroest spiritus gratiae. Tunc Paradisum dedit in conversationem nunc autem caelum nobis aperuit. Sed quae est necessitas aquaehis quispiritumsanctumsuscipiunt?Divinaenim in ea perficiuntur symbola, sepultura et mortificatio, resurrectio et vita. Sicut enim in quodam sepulchro, in aqua nobis submergentibuscapita,vetushomosepelitur, et submersus deorsum occultatur, deinde novusrursusascendit.Hocetiamfit,utdiscas quoniam virtus patris et filii et spiritussancti omniacomplet,etquodChristustresdiesad resurgendum expectavit. Quod igitur est matrixfetui,hocestfideliaqua:inaquaenim
heavenlyFather,hemustbebornofthewombof theChurch.Andsincemanconsistsoftwoparts, bodyandsoul,themodeevenofthislatterbirthis twofoldwaterthevisiblepartcleansingthebody the Spirit by His invisible cooperation, changing theinvisiblesoul.
CHRYS. If any one asks how a man isbornof water, I ask in return, how Adam was bornfrom the ground. For as in the beginning though the elementofearthwasthesubject-matter,theman wastheworkofthefashionersonowtoo,though the element of water is the subject-matter, the wholeworkisdonebytheSpiritofgrace.Hethen gaveParadiseforaplacetodwellinnowHehas opened heaven to us. But what need isthereof water, to those who receive the Holy Ghost?It carries out the divine symbols of burial, mortification, resurrection, and life. For by the immersionofourheadsinthewater,theoldman disappears and is buried as it were in a sepulcher,whenceheascendsanewman.Thus shouldyoulearn,thatthevirtueoftheFather,and of the Son, and of the Holy Ghost,fillsallthings. ForwhichreasonalsoChristlaythreedaysinthe gravebeforeHisresurrection.Thatthenwhichthe wombistotheoffspring,wateristothebeliever
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plasmatur, et figuratur sed quod inmatrice plasmatur, tempore indiget: quod vero in aqua, non ita, sed in uno momento omnia fiunt. Talis enim est natura corporum ut tempore assumant perfectionem in spiritualibus vero non est ita quoniam perfecta a principio constituuntur quae fiunt. ExquoigiturascenditaIordanedominus,non adhuc reptilia animarum viventium, sed animasspiritualesetrationabilesaquareddit. Augustinus de Bapt. Parv:Sedquianonait nisiquisrenatusfueritexaquaetspiritu,non habebitsalutem,velvitamaeternamsednon intrabit in regnum Dei ad hoc, inquiunt quidam, parvuli baptizandi sunt, ut sintcum ChristoinregnoDei,ubinonerunt,sibaptizati non fuerint quamvis et sine Baptismo si parvulimoriantur,salutemvitamqueaeternam habituri sint, quoniam nullo peccati vinculo astricti sunt. Sed cur nascatur denuo,nisi renovandusavetustate?AutundeimagoDei non intrat in regnum Dei, nisi impedimento prohibentepeccati? Haymo: Talia autem ac tanta secreta mysteria Nicodemo capere non valenti dominus ex carnali nativitate similitudinem dedit, dicens quod natum est ex carne,caro
heisfashionedandformedinthewater.Butthat which is fashioned in the womb needs time whereasthewaterallisdoneinaninstant.Forthe natureofthebodyissuchastorequiretimeforits completionbutspiritualcreationsareperfectfrom the beginning. From the time that our Lord ascended out of the Jordan, water produces no longer reptiles, i.e. living souls butsoulsrational andenduedwiththeSpirit.
AUG. Because He does not say, Except aman bebornagainofwaterandoftheSpirit,heshall nothavesalvation,oreternallifebut,heshallnot enter into the kingdom of God from this,some inferthatchildrenaretobebaptizedinordertobe with Christ in the kingdom of God, wherethey wouldnotbe,weretheynotbaptizedbutthatthey willobtainsalvationandeternallifeeveniftheydie withoutbaptism,notbeingboundwithanychainof sin. But why is a man born again, except to be changed from his old into a new state?Orwhy doestheimageofGodnotenterintothekingdom ofGod,ifitbenotbyreasonofsin? HAYMO.ButNicodemusbeingunabletotakein sogreatanddeepmysteries,ourLordhelpshim by the analogy of our carnal birth, saying, That whichisbornofthefleshisflesh,andthatwhichis
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estetquodnatumestexspiritu,spiritusest: sicut enim caro carnem procreat, itaquoque spiritusspiritumparit. Chrysostomus in Ioannem: Nihil igitur sensibilium inquiras, neque aestimes quod carnem generet spiritus: domini enim caro genita est non quidem a spiritu solumsed etiam a carne. Quod autem natum est ex spiritu,spiritualeest.Nativitatemenimhicnon eam quae secundum substantiam, dicit, sed eamquaesecundumhonoremetgratiam.Si igitur et filius Dei ita natus est, quid plus habebit omnibus qui ita nati sunt?Invenietur autem et spiritu minor, cum eius nativitas gratiaspiritussit.EtquomodohaecaIudaicis distant dogmatibus? Vide autem et spiritus sancti dignitatem: Dei enim opus videtur facere.Supraenimdixit,quoniamexDeonati sunthicautemquoniamspirituseosgenerat. DicensautemChristus,quoniamquinatusest ex spiritu, spiritus est, quia turbatumrursus vidit,adsensibileexemplumducitsermonem, dicens non mireris quia dixi tibi: oportetvos nasci denuo. Dicendo enim ne mireris, ostendit animi eius turbationem. Ponitautem exemplum quod neque communionem aliquamadcorporumgrossitiemhabet,neque ad incorporeorum perveniens naturam,quod
bornoftheSpiritisspirit.Forasfleshgenerates flesh,soalsodoesspirit,spirit.
CHRYS Do not look then for any material production,orthinkthattheSpiritgeneratesflesh for even the Lords flesh is generatednotbythe Spiritonly,butalsobytheflesh.Thatwhichisborn oftheSpiritisspiritual.Thebirthherespokenof takes place not according to our substance,but accordingtohonorandgrace.Butthebirthofthe SonofGodisotherwiseforelsewhatwouldHe havebeenmorethanallwhoarebornagain?And He would be proved too inferior to theSpirit, inasmuchasHisbirthwouldbebythegraceofthe Spirit. How does this differ from the Jewish doctrine? - But mark next the part of theHoly Spirit, in the divine work. For whereas above somearesaidtobebornofGod,here,wefind, the Spirit generates them. - The wonder of Nicodemusbeingrousedagainbythewords,He whoisbornoftheSpiritisspirit,Christmeetshim againwithaninstancefromnatureMarvelnotthat I said to you, You must be born again.The expression, Marvel not, shows thatNicodemus was surprised at His doctrine. He takes for this instancesomething,notofthegrossnessofother bodily things, but still removed from the incorporeal nature, the wind The wind blows
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estventidelatio,dicensspiritusubivultspirat, et vocem eius audis: sed nescisundeveniat autquovadat.Sicestomnisquinatusestex spiritu. Quod dicit, tale est. Siventumnullus detinet, sed quo vult fertur: multo magis spiritusactionem,naturaelegesdetinerenon poterunt, non terminus corporalis nativitatis, neque aliud quid talium. Quoniam autemde ventohicdictumest,manifestatilludquoddicit vocemeiusaudis,idestsonitumpercussionis nonenimloquensinfidelietnescientispiritus actionem hoc diceret. Dicit autem ubi vult spirat,nonquasielectionemquamdamvento habente, sed eam quae a natura est motionem, quae non prohibetur, et cum potestate fit. Et nescis unde veniat, autquo vadat idest, si huius spiritus, cuius sensum suscipis auditu et tactu, interpretari nescis viam, qualiter divini spiritus operationem scrutaris?Undesubditsicestomnisquinatus estexspiritu. Augustinus in Ioannem: Sed quis nostrum non videat verbi gratia Austrum euntema meridie ad Aquilonem, aut alium ventum venientemaborienteetoccidente?Quomodo ergonescimusundeveniatautquoeat? Beda: Spiritus igitur sanctus est quiubivult
whereitlists,andyouhearthesoundthereof,but cannottellwhenceitcomes,andwhitheritgoes: soiseveryonethatisbornoftheSpirit.Thatisto say, if no one can restrain the windfromgoing where it will much less can the laws ofnature, whether the condition of our natural birth, orany other, restrain the action of the Spirit. ThatHe speaksofthewindhereisplain,fromHissaving, Youhearthesoundthereof,i.e.itsnoisewhenit strikes objects. He would not in talking to an unbeliever and ignorant person, so describethe actionoftheSpirit.Hesays,Blowswhereitlists notmeaninganypowerofchoiceinthewind,but only its natural movements, in their uncontrolled power.Butcannottellwhenceitcomesorwhither itgoesi.e.Ifyoucannotexplaintheactionofthis wind which comes under the cognizancebothof your feeling and hearing, why examine intothe operation of the Divine Spirit? He adds, So is everyonethatisbornoftheSpirit.
AUG. But who of us does not see,forexample, that the south wind blows from south to north, another wind from the east, another fromthe west?Andhowthendowenotknowwhencethe windcomes,andwhitheritgoes? BEDE. It is the Holy Spirit therefore,Whoblows
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spirat,quiaipseinpotestatehabetcuiuscor gratiasuaevisitationisillustret.Etvocemeius audis,cumtepraesenteloquiturisquispiritu sanctorepletusest.
whereHelists.ItisinHisownpowertochoose, whosehearttovisitwithinHisenlighteninggrace. And you hear the sound thereof.Whenonefilled withtheHolySpiritispresentwithyouandspeaks toyou. AUG.ThePsalmsounds,theGospelsounds,the DivineWordsoundsitisthesoundoftheSpirit. ThismeansthattheHolySpiritisinvisiblypresent in the Word and Sacrament, to accomplishour birth. ALCUIN. Therefore, You know not whence it comes,orwhitheritgoesfor,althoughtheSpirit should possess a person in your presence at a particular time, it could not be seen howHe entered into him, or how He went awayagain, becauseHeisinvisible. HAYMO.Or,Youcannottellwhenceitcomesi.e. youknownothowHebringsbelieverstothefaith orwhitheritgoes,i.e.howHedirectsthefaithfulto theirhope.Andsoiseveryonethatisbornofthe SpiritasifHesaid,TheHolySpiritisaninvisible Spiritandinlikemanner,everyonewhoisborn oftheSpiritisborninvisibly. AUG.Orthus:IfyouarebornoftheSpirit,youwill
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Augustinus: Sonat Psalmus, sonat Evangelium,sonatsermodivinus,voxspiritus est.Hocigiturdicit,quiaverboetsacramento invisibiliter adest spiritus sanctus, ut nascamur. Alcuinus: Ergo nescis unde veniat aut quo vadat quia etsi te praesente spiritus ad horamquempiamrepleverit,nonpotestvideri quomodo in eum intraverit, vel quomodo redierit,quianaturaestinvisibilis.
Haymo: Sive nescis unde veniat, quia quomodo credentes ad fidem introducat ignorasvelquovadat,quiaquomodofideles adspemperducatnescisetsicestomnisqui natus est ex spiritu ac si dicat: spiritus sanctus spiritus invisibilis est ita etquisquis exspiritunascitur,invisibiliternascitur. Augustinus: Vel aliter. Et si tunascarisde
spiritu,hoceris,utillequinonestnatusadhuc de spiritu, nesciat unde venias aut quo eas hoc enim secutus ait sic estomnisquinatus estexspiritu. Theophylactus: Confundatur ergo Macedonius impugnator spiritus, qui servum spiritum sanctum asseruit: spiritus enim sanctus propria potestate et ubi vult, et qualitervultoperatur.
besuch,thathe,whoisnotyetbornoftheSpirit, willnotknowwhenceyoucome,orwhitheryougo. Foritfollows,Soiseveryonethatisbornofthe Spirit. THEOPHYL.ThiscompletelyrefutesMacedonius the impugner of the Spirit, whoassertedthatthe Holy Ghost was a servant. The Holy Ghost,we find,worksbyHisownpower,wherehereHewill, andwhatHewill.
Lectio 3 9 , 10 , 11 , .12 , 9. Nicodemus answered and said to him, How can these things be? 10. Jesus answered and said to him,Are you a master of Israel, and knownot thesethings?11.Verily,verily,Isayto you, We speak that we do know,and testify that we have seen and you receivenotourwitness.12.IfIhavetold youearthlythings,andyoubelievenot, how shall you believe, if I tell youof heavenlythings.
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Haymo: Mysteria divinae maiestatis Nicodemuscaperenonvaletquaeadomino audiebat:etideorationemquaerens,factum nonabnegans,nonvotoreprehendentis,sed affectu discentis dominum interrogat unde dicitur respondit Nicodemus, et dixit ei: quomodopossunthaecfieri? Chrysostomus in Ioannem: Quia igitur adhucinIudaicavilitatemanet,etexemploita manifesto dicto ei, adhuc interrogat, de reliquo asperius ad eum Christusloquitur unde sequitur respondit et dixit ei: tues magisterinIsrael,ethaecignoras? Augustinus in Ioannem: Quid putamus? Dominum huic magistro Iudaeorum quasi insultare voluisse? Volebat quidem illum nasci de spiritu: nemo autem ex spiritu nasciturnisihumilisfuerit,quiaipsahumilitas facit nos nasci de spiritu. Ille autem magisterio inflatus erat, et alicuiusmomenti sibi esse videbatur, quia doctor erat Iudaeorum. Deponit ergo dominus superbiameius,utpossitnascidespiritu. Chrysostomus:
HAYMO.Nicodemuscannottakeinthemysteries oftheDivineMajesty,whichourLordreveals,and therefore asks how it is, not denying thefact,not meaninganycensure,butwishingtobeinformed: Nicodemus answered and said to Him, Howcan thesethingsbe?
CHRYS. Forasmuch then as he still remains a Jew, and, after such clear evidence, persistsina low and carnal system, Christ addresses him henceforth with greater severity: Jesusanswered and said to him, Are you a master in Israel,and knownotthesethings? AUG.Whatthinkwe?thatourLordwishedtoinsult thismasterinIsrael?Hewishedhimtobebornof theSpirit:andnooneisbornoftheSpiritexcepthe is made humble for this very humility it is,which makesustobebornoftheSpirit.Hehoweverwas inflatedwithhiseminenceasamaster,andthought himselfofimportancebecausehewasadoctorof the Jews. Our Lord then casts down hispride,in orderthathemaybebornoftheSpirit.
Nequaquam
tamen
CHRYS. Nevertheless He does not chargethe

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nequitiam accusat viri, sed insipientiam et ruditatem solum. Sed dicet aliquis: quid commune habet haec nativitas, de qua scilicet Christus locutus est, ad Iudaica dogmata?Habetquidemcommune:namqui primus homo factus est, et quae de costa factaestmulier,etquaesterilesgenuerunt,et quaeperaquammiraculaperfectasunt:dico autem,quodElisaeusdeaquaferrumeduxit, et quod Iudaei mare rubrum transierunt,et quodNaamanSyrusinIordanepurgatusest: haec omnia nativitatem spiritualem et purgamentum in ea futurum figuraliter personabant et ea quae a prophetis sunt dicta, occulte ostendunt hunc nativitatis modum ut puta illud: renovabitur utaquilae iuventustuaet:beatiquorumremissaesunt iniquitates. Sed et Isaac figura huius nativitatiserat.Haecigiturrememoransdixit tu es magister in Israel, et haec ignoras? Rursus autem aliunde suum sermonem ei credibilem facit, ad imbecillitatem eius condescendens, cum subdit amen, amen dicotibi,quiaquodscimusloquimur,etquod vidimus testamur, et testimonium nostrum non accipitis. Apud nos visusaliissensibus certior est et si volumus aliquem facere credere, ita dicimus, quoniam oculisnostris vidimus.ProptereaChristushumanoloquens ad eum sermone, non visum sensibilem
man with wickedness, but only with want of wisdom,andenlightenment.Butsomeonewillsay, What connection has this birth, of whichChrist speaks, with Jewish doctrines? Thus much.The firstmanthatwasmade,thewomanthatwasmade out of his rib, the barren that bare, themiracles which were worked by means of water, I mean, Elijahs bringing up the iron from the river,the passageoftheRedSea,andNaamantheSyrians purificationintheJordan,werealltypesandfigures of the spiritual birth, and of the purificationwhich was to take place thereby. Manypassagesinthe Prophetstoohaveahiddenreferencetothisbirth: asthatinthePsalms,Makingyouyoungandlusty as an eagle: and, Blessed is he whose unrighteousnessisforgiven.Andagain,Isaacwas a type of this birth. Referring to thesepassages, ourLordsays,AreyouamasterinIsrael,andknow not these things? A second time however He condescends to his infirmity, and makesuseofa common argument to render what He has said credible:Verily,verily,Isaytoyou,Wespeakthat wedoknow,andtestifythatwehaveseen,andyou receive not our testimony. Sight we considerthe mostcertainofallthesensessothatwhenwesay, we saw such a thing with our eyes, weseemto compel men to believe us. In like manner Christ, speakingafterthemannerofmen,doesnotindeed say that he has seen actually, i.e. with thebodily eye,themysteriesHerevealsbutitisclearthatHe
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ad eum sermone, non visum sensibilem inducit sed manifestum est quod de certissima cognitione et non aliter se habente loquitur. Igitur hoc quidem, idest quodscimus,aitdeseipsosolo. Haymo: Quaeritur autem quare pluraliter dicat quod scimus loquimur. Ad quod dicendum,quodunigenitusDeifiliuseratqui hocloquebaturostendensqualiterpaterest infilio,etfiliusinpatre,etspiritussanctusab utroqueindivisibilisprocedat. Alcuinus:Veldicitpluraliter,acsidicat:ego etilliquimodospiritusuntrenati,intelligimus illud quod loquimur et quod vidimusapud patrem in abscondito, hoc testamur forisin mundoetvos,quicarnalesestisetsuperbi, nonaccipitistestimoniumnostrum. Theophylactus: Quod nequaquam de Nicodemo dicit, sed de genereIudaeorum, quiusqueadfineminperfidiapermanserunt. Chrysostomus in Ioannem: Quodquidem non turbati verbum est, sedmansuetudinem ostendentis. Hinc enim erudit nos, cum ad aliquoslocutifuerimusetnonpersuaserimus, non tristari neque irasci, sed nostrum
eye,themysteriesHerevealsbutitisclearthatHe means it of the most certainabsoluteknowledge. This then, viz. That we do know, he asserts of Himselfalone.
HAYMO. Why, it is He asked, does Hespeakin the plural number, We speak that we do know? BecausethespeakerbeingtheOnly-BegottenSon ofGod,HewouldshowthattheFatherwasinthe Son,andtheSonintheFather,andtheHolyGhost fromboth,proceedingindivisibly. ALCUIN. Or, the plural number may have this meaning I, and they who are born again of the Spirit, alone understand what we speak and having seen the Father in secret, this we testify openly to the world and you, who arecarnaland proud,receivenotourtestimony. THEOPHYL.ThisisnotsaidofNicodemus,butof tile Jewish race, who to the very lastpersistedin unbelief. CHRYS. They are words of gentleness, not of angeralessontous,whenweargueandcannot converse,notbysoreandangrywords,butbythe absence of anger and clamor, (for clamor isthe material of anger,) to prove the soundnessofour
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sermonemcredibilemfacere,nonsolumnon irascendo,sedetiamnonclamandomateria enim irae clamor est. Iesusautemdogmata excelsatangeredebens,propteraudientium infirmitatem se detinet multoties et non continuedignissuamagnitudinedogmatibus immoratur, sed magis his quae condescensionem habent unde hicsubditur si terrena dixi vobis, et non creditis, quomodosidixerovobiscaelestia,credetis? Augustinus: Hoc est, si non creditisquia templumpossumsuscitaredeiectumavobis, quomodocredetisquiaperspiritumsanctum possunthominesregenerari? Chrysostomus in Ioannem: Vel aliter. Si Baptismumterrenumdicat,nonmireris,quia in terra perficitur, et comparatione illius nativitatis stupendae quae estexsubstantia patris, terrena est gratiae nativitas. Etbene non dixit: non intelligitis sed noncreditis: nam cum quis aliqua per intellectum susciperenonvalet,amentiaevelignorantiae imputatur cum autem hoc non suscipiat aliquis quod solum fide oportet suscipere, nonamentiaesedinfidelitatisestaccusatio. Dicebantur autem haec, etsi non credebantur, quia posteri erant ea
views.Jesusinenteringuponhighdoctrines,ever checksHimselfincompassiontotheweaknessof Hishearer:anddoesnotdwellcontinuouslyonthe most important truths, but turns to othersmore humble.Whenceitfollows:IfIhavetoldyouearthly things,andyoubelievenot,howshallyoubelieveif Itellyouofheavenlythings.
AUG.Thatis:IfyoudonotbelievethatIcanraise upatemple,whichyouhavethrowndown,howcan you believe that men can be regeneratedbythe HolyGhost? CHRYS, Or thus: Be not surprised at His calling Baptismearthly.Itisperformeduponearth,andis compared with that stupendous birth, which isof thesubstanceoftheFather,anearthlybirthbeing oneofmeregrace.AndwellhasHesaid,not,You understand not, but, You believe not:forwhenthe understanding cannot take in certain truths, we attribute it to natural deficiency or ignorance:but wherethatisnotreceivedwhichitbelongstofaith only to receive, the fault is not deficiency, but unbelief.Thesetruths,however,wererevealedthat posteritymightbelieveandbenefitbythem,though thepeopleofthatagedidnot.
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suscepturi.
Lectio 4 13 , . 13. And no man has ascended up to heaven, but he that came down from heaven,eventheSonofmanwhichisin heaven.
Augustinus de Peccat. Mer. et Remiss: Notata paululum eius imperitia qui se ceteris de magisterio praeferebat, et omnium talium incredulitate reprehensa, respondet quod alii credant, si illi non credunt ad illud quod interrogatus est quomodo possunt ista fieri? Dicens et nemo ascendit in caelum, nisi qui descendit de caelo, filius hominis quiest in caelo quasi dicat: sic fiet generatio spiritualis, ut sint caelestes hominesex terrenis quod adipisci non poterunt nisi membrameaefficiantur,utipseascendat qui descendit, non aliud deputanscorpus suum, idest Ecclesiam suam, quam
AUG.Aftertakingnoticeofthislackofknowledgeina person,who,onthestrengthofhismagisterialstation, sethimselfaboveothers,andblamingtheunbeliefof suchmen,ourLordsays,thatifsuchasthesedonot believe, others will: No one has ascended into heaven, but He that came down from heaven, even the Son of man who is in heaven. This maybe rendered:Thespiritualbirthshallbeofsuchsort,as that men from being earthly shall becomeheavenly: which will not be possible, except they are made members of Me so that he whoascends,becomes onewithHimwhodescended.OurLordaccountsHis body,i.e.HisChurch,asHimself.
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seipsum. Gregorius Moralium: Quia enim nos unumcumilloiamfactisumus,undesolus venitinse,solusreditetiaminnobisetis qui in caelo semper est, ad caelum quotidieascendit. Augustinus: Quamvis autem in terra factussitfiliushominis,divinitatemtamen suam,quaincaelomanens,descenditad terram, non indignam censuit nominefilii hominis, sicut carnem suam dignatusest nomine filii Dei. Per unitatem enim personae,quautraquesubstantiaunusest ChristusetfiliusDeiambulabatinterra,et idemipsefiliushominismanebatincaelo. Fit ergo credibiliorum fides ex incredibilioribus creditis. Si enim divina substantia longe distantior potuitpropter nos ita suscipere humanam substantiam, ut una persona fieret quanto credibilius alii sancti fiunt cum homine Christounus Christus, ut omnibus per gratiam ascendentibus, ipse unus ascendat in caelumquidecaelodescendit? Chrysostomus in Ioannem: Vel aliter.
GREG.ForasmuchaswearemadeonewithHim,to the place from which He came alone inHimself, thitherHereturnsaloneinusandHewhoiseverin heaven,dailyascendstoheaven.
AUG. Although He was made the Son ofmanupon earth,yetHisDivinitywithwhich,remaininginheaven, He descended to earth, He has declared not to disagree with the title of Son of man, as Hehas thoughtHisfleshworthythenameofSonofGod.For throughtheUnityofperson,bywhichbothsubstances areoneChrist,Hewalkeduponearth,beingSonof Godandremainedinheaven,beingSonofman.And thebeliefofthegreater,involvesbeliefintheless.If then the Divine substance, which is so far more removedfromus,andcouldforoursaketakeupthe substanceofmansoastounitetheminoneperson howmuchmoreeasilymaywebelieve,thattheSaints united with the man Christ, become with Himone Christ,sothatwhileitistrueofall,thattheyascendby grace, it is at the same time true, that He alone ascendstoheaven,Whocamedownfromheaven.
CHRYS.Orthus:Nicodemushavingsaid,Weknow
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Quia dixerat Nicodemus scimusquoniam a Deo venisti magister, ne aestimeturita esse magister ut multi prophetarum de terra existentes, subiungit et nemo ascendit in caelum nisi qui descendit de caelo,filiushominisquiestincaelo. Theophylactus:Cumverofiliumhominis descendisse de caelo audis, non putes quoddecaelocarodescenderit:hocenim haereticorum dogma est, qui docebant, quodChristusdecaelocorpussumpserat, etpervirginemtransierat. Chrysostomus:Filiumenimhominisnon carnem hic vocavit, sed a minori substantiasetotumnominavit:estenimei consuetudo multoties a divinitate, multotiesabhumanitatetotumvocare. Beda: Si enim aliquis homo nudus de monte ad convallia descendat, et assumptis vestimentis et armis ad eumdem montem ascendat, recte ipse idem qui prius descendit ascendisse perhibetur. Hilarius de Trin: Vel quia de caelo
thatYouareateachersentfromGodourLordsays, Andnomanhasascended,&c.inthatHemightnot appeartobeateacheronlylikeoneoftheProphets.
THEOPHYL.ButwhenyouhearthattheSonofman camedownfromheaven,thinknotthatHisfleshcame down from heaven for this is the doctrineofthose heretics, who held that Christ took His Bodyfrom heaven,andonlypassedthroughtheVirgin.
CHRYS. By the title Son of man here, Hedoesnot meanHisflesh,butHimselfaltogetherthelesserpart ofHisnaturebeingputtoexpressthewhole.Itisnot uncommonwithHimtonameHimselfwhollyfromHis humanity,orwhollyfromHisdivinity. BEDEIfamanofsetpurposedescendnakedtothe valley, and there providing himself with clothesand armor,ascendthemountainagain,hewhoascended maybesaidtobethesamewithhimwhodescended.
HILARY Or, His descending from heaven is the

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descendit, conceptae de spiritu originis causa est: non enim corpori Maria originem dedit, licet ad incrementa partumquecorporisomnequodsexussui estnaturalecontulerit.Quodverohominis filius est, susceptae in virgine carnisest partus.Quodautemincaelisest,naturae semper permanentis potestas est, quae non ex infinitatis suae virtute inregionem definiti corporis coarctavit verbi Dei potestatem, et in forma servi manensab omniintraextraquecaelimundiquecirculo, caeli ac mundi dominus non abfuit.Per hocergoetdecaelodescendit,quiafilius hominis est et in caelis est,quiaverbum caro factum, non amiserat manere quod verbumest. Augustinus in Ioannem: Miraris autem quia hic erat, et in caelo. Tales fecit discipulos suos. Paulum audi dicentem: nostra conversatio in caelis est. Sihomo Paulus ambulabat in terra et conversabatur in caelis, Deus caeli et terrae non poterat esse in caelo et in terra? Chrysostomus: Vide autem, quia quod valde videtur excelsum, indignum estsua
sourceofHisoriginasconceivedbytheSpirit:Mary gave not His body its origin, though the natural qualitiesofhersexcontributeditsbirthandincrease. ThatHeistheSonofmanisfromthebirthoftheflesh which was conceived in the Virgin. That He is in heaven is form the power of His everlastingnature, whichdidnotcontractthepoweroftheWordofGod, whichisinfinite,withinthesphereofafinitebody.Our Lordremainingintheformofaservant,farfromthe wholecircle,innerandouter,ofheavenandtheworld, yetasLordofheavenandtheworld,wasnotabsent therefrom. So then He came down from heaven because He was the Son of man and He was in heaven, because the Word, which wasmadeflesh, hadnotceasedtobetheWord.
AUG.ButyouwonderthatHewasatoncehere,and in heaven. Yet such power has He given to His disciples.HearPaul,Ourconversationisinheaven.If the man Paul walked upon earth, and had his conversation in heaven shall not the Godofheaven andearthbeabletobeinheavenandearth?
CHRYS. That too which seems very lofty isstill unworthy of His vastness. For He is not inheaven
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magnitudine:nonenimsolumincaeloest, sedubique,etomniareplet.Sedadhucad imbecillitatem auditoris loquitur, paulatim eumreducerevolens.
only, but every where, and fills all things. Butforthe presentHeaccommodatesHimselftotheweakness ofHishearer,thatbydegreesHemayconverthim.
Lectio 5 14 , ,15 . 14. And as Moses lifted up the serpent in the wilderness, even so musttheSonofmanbeliftedup:15. That whosoever believes in him shouldnotperish,buthaveeternallife.
Chrysostomus in Ioannem: Quia dixerat beneficium Baptismi, inducit huius causam, scilicet crucem, dicens et sicut Moyses exaltavit serpentem in deserto, ita exaltari oportetfiliumhominis. Beda: Magistrum legis Mosaicae ad spiritualem sensum eiusdem legis inducit, recordansveterishistoriae,ethancinfiguram suae passionis atque humanae salvationis factamedisserens.
CHRYS. Having made mention of the giftof baptism,Heproceedstothesourceofit,i.e.the cross:AndasMoseslifteduptheserpentinthe wilderness,evensomusttheSonofmanbelifted up. BEDE He introduces the teacher oftheMosaic law, to the spiritual sense of that law by a passage from the Old Testament history,which wasintendedtobeafigureofHisPassion,andof manssalvation.
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Augustinus de Peccat. Mer. et Remiss: Serpentum enim incursibus in deserto multi moriebantur ac sic Moyses ex praecepto domini exaltavit in deserto aeneum serpentem: hunc videntes sanabantur continuo. Exaltatus serpens est morsChristi, eo significandi modo quo per efficientemid quod efficitur significatur. A serpentequippe mors venit, qui peccatum, quo mori meretur, homini persuasit dominus autem in carnem suam non peccatum transtulit tamquam venenum serpentis, sed mortem, ut essetin similitudine carnis peccati poena sine culpa unde in carne peccati et poena solvereturet culpa. Theophylactus: Videas ergo figuram ad veritatem: ibi enim serpentis similitudo speciem quidem bestiae habet, venenum autemnonhabetsicethicChristusapeccato liber, in similitudinem carnis peccati venit. Exaltari autem audiens, suspensionem intelligas in altum, ut sanctificaret aeremqui sanctificaverat terram ambulando in ea: intelligasetiamperexaltationemgloriam:nam illa crucis altitudo gloria Christi facta est: in quo enim iudicari voluit, in hoc huius mundi principemiudicavit.Adamenimiustemortuus
AUG. Many dying in the wilderness fromthe attackoftheserpents,Moses,bycommandment oftheLord,liftedupabrazenserpentandthose wholookeduponitwereimmediatelyhealed.The liftingupoftheserpentisthedeathofChristthe cause, by a certain mode of construction,being put for the effect. The serpent was the causeof death, inasmuch as he persuaded man intothat sin, by which he merited death. Our Lord, however,didnottransfersin,i.e.thepoisonofthe serpent,tohisflesh,butdeathinorderthatinthe likenessofsinfulflesh,theremightbepunishment withoutsin,byvirtueofwhichsinfulfleshmightbe deliveredbothfrompunishmentandfromsin.
THEOPHYL.Seethentheaptnessofthefigure. The figure of the serpent has theappearanceof the beast, but not its poison: in the same way Christ came in the likeness of sinfulflesh,being free from sin. By Christs being lifted up, understand His being suspended on high, by which suspension He sanctified the air, evenas He had sanctified the earth by walking uponit. Herein too is typified the glory of Christ: for the heightofthecrosswasmadeHisgloryforinthat Hesubmittedtobejudged,Hejudgedtheprince of this world for Adam died justly, becausehe
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est,quiapeccavitdominusveroiniuste,quia peccatum non fecit. Postquam ergoiniuste mortem sustinuit, superavit illum qui eum tradidit morti, et sic liberavit Adam amorte. Sed in hoc devictum se invenit: non enim potuit in cruce dominum contristare ut crucifigentes odiret sed magis diligebat,et pro eis orabat. Sic igitur crux Christi eius exaltatioetgloriafactaest. Chrysostomus: Ideo etiam non dixit: pendere oportet filium hominis, sed exaltari, quiahonestiushocvidebatur:undeetpropter audientem et propter figuram hoc posuitut discas quoniam cognata sunt vetera novis deinde ut cognoscas quoniam noninvitusad passionemvenitetadhucutdiscasquoniam multishincnascitursalus. Augustinus:Sicutergotuncquiconspiciebat exaltatum serpentem, a venenosanabatur,et a morte liberabatur sic nuncquiconformatur similitudini mortis Christi per fidem Baptismumque eius, et a peccato per iustificationem,etamorteperresurrectionem liberatur hoc est enim quod ait:utomnisqui credit in eum, non pereat, sedhabeatvitam aeternam.QuidergoopusestutmortiChristi perBaptismumconformeturparvulus,simorsu
sinnedoutLordunjustly,becauseHedidnosin. SoHeovercamehim,whodeliveredHimoverto death,andthusdeliveredAdamfromdeath.And inthisthedevilfoundhimselfvanquished,thathe could not upon the cross torment our Lordinto hatingHismurderers:butonlymadeHimloveand pray for them the more. In this way the crossof ChristwasmadeHisliftingup,andglory.
CHRYS.WhereforeHedoesnotsay,TheSonof man must be suspended, but lifted up, amore honorable term, but coming near the figure.He usesthefiguretoshowthattheolddispensation is akin to the new, and to show onHishearers account that He suffered voluntarily andthatHis deathissuedinlife.
AUG. As then formerly he who looked tothe serpent that was lifted up, was healed ofits poison,andsavedfromdeathsonowhewhois conformed to the likeness of Christs deathby faith and the grace of baptism,isdeliveredboth from sin by justification, and from death by the resurrection:asHeHimselfsaidThatwhosoever believes in Him should not perish, but have everlasting life. What need then is therethatthe child should be conformed by baptism to the
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serpentisnonestomninovenenatus?
deathofChrist,ifhebenotaltogethertaintedby thepoisonousbiteoftheserpent? CHRYS. Observe He alludes to the Passion obscurely,inconsiderationtoHishearerbutthe fruitofthePassionHeunfoldsplainlyviz.thatthey who believe in the Crucified One should not perish. And if they who believe in theCrucified live,muchmoreshalltheCrucifiedOneHimself. AUG. But there is this difference between the figureandthereality,thattheonerecoveredfrom temporaldeath,theotherfrometernal.
Chrysostomus: Attende autem, quod passionem obumbrate posuit, ne ex eius verbis fieret tristis auditor fructum vero passionis posuit manifeste. Si enim qui credunt in crucifixum, non pereunt multo magisquicrucifixusest,nonperit. Augustinus in Ioannem:Hocauteminterest interfiguratamimaginemetremipsam,quod illi sanabantur a morte adtemporalemvitam hiautem,uthabeantvitamaeternam.
Lectio 6 16 , , '.17 ,' '.18 : ,

16.ForGodsolovedtheworld,thathe gave his only begotten Son, that whosoever believes in him shouldnot perish, but have everlasting life. 17. ForGodsentnothisSonintotheworld to condemn the world but that the worldthroughhimmightbesaved.18. He that believes in him is not condemned:buthethatbelievesnotis condemned already, because hehas
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not believed in the name of the only begottenSonofGod.
Chrysostomus in Ioannem: Quia dixerat oportet exaltari filium hominis, quo mortem occulte significavit, ne auditor tristis abhis fieretverbis,humanumquiddeeosuspicans, et mortem eius aestimans non esse salutaremhocadrectitudinemreducit,filium Dei dicens eum qui datur ad mortem, et mortem eius causam esse vitae aeternae unde dicit sic enim Deus dilexit mundum,ut filium suum unigenitum daret ut omnis qui credit in eum, non pereat, sedhabeatvitam aeternam quasi dicat: ne mireris quoniam ego debeo exaltari, ut vossalvemini:etenim etpatrihocvideturquiitanosdilexit,utpro servisindevotisfiliumdederit.Dicendoautem sic Deus dilexit mundum, multam indicat amorisintensionem.Multaenimestetinfinita distantia: qui enim immortalis, qui sine principio,quimagnitudoinfinita,eosquisunt ex terra et cinere, infinitis plenos peccatis dilexit. Sed et ea quae post hoc ponit, ostensiva sunt magni amoris: non enim servum, non Angelum, non Archangelum
CHRYS. Having said, Even so must the Sonof man be lifted up, alluding to His death lestHis hearershouldbecastdownbyHiswords,forming some human notion of Him, and thinking ofHis death as an evil, He corrects this bysaying,that He who was given up to death was the Sonof God,andthatHisdeathwouldbethesourceoflife eternalSoGodlovedtheworld,thatHegaveHis onlybegottenSon,thatwhosoeverbelievesinHim shouldnotperish,buthaveeverlastinglifeasifHe said, Marvel not that I must be lifted up,thatyou maybesaved:forsoitseemsgoodtotheFather, whohassolovedyou,thatHehasgivenHisSon tosufferforungratefulandcarelessservants.The text, God so loved the world, shows intensityof love.Forgreatindeedandinfiniteisthedistance between the two. He who is without end,or beginning of existence, Infinite Greatness,loved those who were of earth and ashes,creatures laden with sins innumerable. And the actwhich springs from the love is equally indicative of its vastness.ForGodgavenotaservant,oranAngel, oranArchangel,butHisSon.Again,hadHehad
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dedit,sedfiliumsuum.Rursus,sifiliosplures habuissetetdedissetunum,hocetiamesset maximumnuncverofiliumunicumdeditunde subditunigenitum. Hilarius de Trin:Sedsidilectionishincfides est creaturam creaturae praestitisse, non facit magni meriti fidem vilis et spernenda iactura. Pretiosa autem sunt quae commendantcaritatem,etingentiaingentibus aestimantur. Deus diligens mundum, filium nonadoptivum,sedsuumetunigenitumdedit. Hic proprietas est, nativitas est, veritasest noncreatioest,nonadoptioest,nonfalsitas est:hicdilectionisetcaritatisfidesest,utad mundi salutem et filium suum etunigenitum praestitisset. Theophylactus: Videtur autem mihi quod, sicut dixit superius, quod filius hominis descendit de caelo, cum caro de caelonon descenderit sed propter unam personamin Christo,quaeDeisuntattribuithomini:sedet nunc e converso, quae sunt hominis, verbo Dei appropriat: etenim Deus Dei filius impassibilis mansit sed quia unus erat secundumhypostasimDeifiliusethomoqui passionem sustinuit filius dari dicitur in mortem, qui passibiliter patiebatur, non
manysons,andgivenone,thiswouldhavebeena very great gift but now He has given HisOnly BegottenSon.
HILARYIfitwereonlyacreaturegivenupforthe sake of a creature, such a poorandinsignificant losswerenogreatevidenceoflove.Theymustbe preciousthingswhichproveourlove,greatthings must evidence its greatness. God, in love to the world,gaveHisSon,notanadoptedSon,butHis own, even His Only Begotten. Here isproper Sonship, birth, truth: no creation, noadoption,no lie: here is the test of love and charity, thatGod sent His own and only begotten Son to savethe world.
THEOPHYL As He said above, that theSonof man came down from heaven, not meaningthat Hisfleshdidcomedownfromheaven,onaccount of the unity of person in Christ,attributingtoman what belonged to God: so now conversely what belongstoman,heassignstoGodtheWord.The Son of God was impassible but being one in respectofpersonwithmanwhowaspassable,the Sonissaidtobegivenuptodeath,inasmuchas Hetrulysuffered,notinHisownnature,butinHis own flesh. From this death follows an exceeding
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naturapropria,sedcarnepropria.Estautem maxima utilitas consecuta ex huiusmodi datione, mentem excedens humanam sequiturenimutomnisquicreditineum,non pereat, sed habeat vitam aeternam. Vetus namquetestamentumhisquiservabantillud, dierumlongitudinempromittebatEvangelium veroaeternametinsolubilemvitam. Augustinus: Notandum vero, quod eadem de filio Dei unigenito replicat quae defilio hominisincruceexaltatopraemiserat,dicens ut omnis qui credit in eum quia idem redemptor et conditor noster filius Deiante saecula existens, filius hominis factus estin fine saeculorum ut qui per divinitatissuae potentiam nos creaverat ad perfruendam beatitudinem perennis vitae, ipse per fragilitatem humanitatis nostrae nos restauraret ad percipiendam quam perdidimusvitam. Alcuinus:VereautemperfiliumDeihabebit mundusvitamquianonaliadecausavenitin mundumnisiutsalvetmundumundesequitur non enim misit Deus filium suum ut iudicet mundum,sedutsalveturmundusperipsum.
great and incomprehensible benefit: viz. that whosoeverbelievesinHimshouldnotperish,but haveeverlastinglife.TheOldTestamentpromised to those who obey obeyed it, length of days:the Gospelpromiseslifeeternal,andimperishable.
BEDENotehere,thatthesamewhichhebefore saidoftheSonofman,lifteduponthecross,he repeatsoftheonlybegottenSonofGod:viz.That whosoeverbelievesinHim,&c.Forthesameour Maker and Redeemer, who was Son of God beforetheworldwas,wasmadeattheendofthe worldtheSonofmansothatHewhobythepower of His Godhead had created us to enjoythe happinessofanendlesslife,thesamerestoredus tothelifewehavelostbytakingourhumanfrailty uponHim.
ALCUIN. Truly through the Son of Godshallthe world have life for no other cause cameHeinto theworld,excepttosavetheworld.Godsentnot His Son into the world to condemntheworld,but thattheworldthroughHimmightbesaved.
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Augustinus in Ioannem: Quare enim salvator mundi dictus est, nisi ut salvet mundum? Ergo quantum in medico est, sanare venit aegrotum. Ipse se interimitqui praecepta medici servare non vult, aut contemnit. Chrysostomus in Ioannem: Sed quia hoc dicit, multi pigrorum in peccatorum magnitudine, et negligentiae superabundantia, Dei abutentes misericordia, dicunt: non est Gehenna,non est supplicium omnia nobis Deuspeccata dimittit. Sed considerandum, quod duosunt Christi adventus: qui iam factus est, etqui futurus. Et prior quidem factus est, nonut iudicet quae facta sunt a nobis, sed ut dimittat.Secundusautem,nonutdimittat,sed ut iudicet. De priori igitur ait: non veniut iudicemmundumquiaenimclemensest,non facit iudicium, sed interim remissionem omnium peccatorum per Baptismum primo, etposteaperpoenitentiamquiasihocmodo non fecisset, universi simul perditi essent: omnesenimpeccaveruntetegentgratiaDei. Neigituraliquiscrederetseimpunepeccare, subdit de poena non credentis quicreditin eum,noniudicatur.Quicredit,inquit,nonqui investigat. Quid igitur si immundamhabeat
AUG.ForwhyisHecalledtheSavioroftheworld, but because He saves the world?Thephysician, sofarashiswillisconcerned,healsthesick.Ifthe sickdespisesorwillnotobservethedirectionsof thephysician,hedestroyshimself.
CHRYS. Because however He says this,slothful men in the multitude of their sins, and excessof carelessness,abuseGodsmercy,andsay,There is no hell, no punishment God remits us allour sins. But let us remember, that there are two adventsofChristonepast,theothertocome.The formerwas,nottojudgebuttopardonus:thelatter will be, not to pardon but to judge us. It isofthe formerthatHesays,Ihavenotcometojudgethe world. Because He is merciful, instead of judgment, He grants an internal remission of all sinsbybaptismandevenafterbaptismopensto usthedoorofrepentance,whichhadHenotdone all had been lost for all have sinned,andcome short of the glory of God. Afterwards,however, there follows something about the punishmentof unbelievers,towarnusagainstflatteringourselves thatwecansinwithimpunity.OftheunbelieverHe says,heisjudgedalready.-ButfirstHesays,He that believes in Him is not judged. He who believes,Hesays,notwhoinquires.Butwhatifhis life be impure? Paul very strongly declaresthat
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vitam? Maxime quidem Paulus tales non fidelesessedicit:confitentursenosseDeum, factis autem negant. Sed hocilludsignificat: quia secundum hoc qui credit,noniudicatur sed operum quidem graviorem sustinebit poenam infidelitatis autem causa non torquebitur. Alcuinus: Vel qui credit in eumetadhaeret eiutmembrumcapiti,noniudicabitur.
sucharenotbelievers:Theyconfess,hesays,that theyknowGod,butinworksdenyHim.Thatisto say,Suchwillnotbejudgedfortheirbelief,butwill receiveaheavypunishmentfortheirworks,though unbeliefwillnotbechargedagainstthem.
ALCUIN.HewhobelievesinHim,andcleavesto Him as a member to the head, will not be condemned. AUG.WhatdidyouexpectHimtosayofhimwho believed not, except that he is condemned.Yet mark His words: He that believes not is condemned already. The Judgment has not appeared, but it is already given. For theLord knows who are His who are awaitingthecrown, andwhothefire. CHRYS.Orthemeaningis,thatdisbeliefitselfis thepunishmentoftheimpenitent:inasmuchasthat is to be without light, and to be withoutlightisof itselfthegreatestpunishment.OrHeisannouncing what is to be. Though a murderer be not yet sentencedbytheJudge,stillhiscrimehasalready condemned him. In like manner he whobelieves not,isdead,evenasAdam,onthedaythatheate
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Augustinus:Quidautemdicturumsperabas deeoquinoncredit,nisiquodiudicatur?Sed vide quid dicit: qui autem non credit,iam iudicatusest.Nondumapparuitiudicium,sed iamfactumestiudicium.Novitenimdominus qui sunt eius novit qui permaneant ad coronametquipermaneantadflammam. Chrysostomus: Aut hoc dicit, quia ipsum discredere impoenitentis supplicium est: esse enim extra lumen, etiamsecundumse, maximum supplicium est. Vel quodfuturum est praenuntiat. Sicut enim qui occidit hominem, etsi nondum sententia iudicantis condemnatus sit, rei tamen natura condemnatus est ita et qui incredulusest
sicut et Adam qua die comedit de ligno, mortuusest. Gregorius Moralium: Vel aliter. Inextremo iudicio aliqui non iudicantur et pereunt, de quibushicdiciturquinoncredit,iamiudicatus est.Nonenimeorumtunccausadiscutiturqui a conspectu districti iudicis iam cum damnatione suae infidelitatis abscedunt. Professionem vero fidei retinentes, sed professionis opera non habentes, redarguuntur ut pereant. Qui vero necfidei sacramenta tenuerunt, increpationemiudicis in extrema examinatione non audiunt: quia praeiudicatiininfidelitatissuaetenebris,eius quem despexerant invectione argui non merentur. Princeps namque terrenam rempublicam regens aliter punit civem interius delinquentem, atque aliter hostem exteriusrebellantem.Inistoiurasuaconsulit contra hostem vero bella movet, dignaque eiusmalitiaetormentaretribuitdemalovero eiusquidlexhabeatnonrequiritnequeenim lege necesse est perimi eum qui lege numquampotuitteneri. Alcuinus:Quareautemiudicatusestquinon credit, causam assignat dicens quia non creditinnomineunigenitifiliiDei.Inhocenim
ofthetree,died.
GREG.Orthus:Inthelastjudgmentsomeperish withoutbeingjudged,ofwhomitisheresaid,He that believes not is condemned already. Forthe dayofjudgmentdoesnottrythosewhoforunbelief arealreadybanishedfromthesightofadiscerning judge,areundersentenceofdamnationbutthose, who retaining the profession of faith, haveno works to show suitable to that profession.For those who have not kept even thesacramentsof faith, do not even hear the curse of theJudgeat thelasttrial.Theyhavealready,inthedarknessof theirunbelief,receivedtheirsentence,andarenot thoughtworthyofbeingconvictedbytherebukeof Him whom they had despised Again For an earthly sovereign, in the government of hisstate, has a different rule of punishment, in thecaseof thedisaffectedsubject,andtheforeignrebel.Inthe former case he consults the civil lawbutagainst theenemyheproceedsatoncetowar,andrepays hismalicewiththepunishmentitdeserves,without regard to law, inasmuch as he who never submittedtolaw,hasnoclaimtosufferbythelaw. ALCUIN. He then gives the reason whyhewho believes not is condemned, viz. because he believesnotinthenameoftheonlybegottenSon
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solo nomine est salus. Non habet Deus multos filios qui possint salvare hunc habet unigenitum,perquemsalvat. Augustinus de Peccat. Mer. et Remiss: Ubi ergo parvulos ponimus baptizatos,nisi inter eos qui crediderunt? Hoc enim eis acquiritur per virtutem sacramenti et offerentium responsionem ac per hoc eos qui baptizati non sunt, inter eos qui non crediderunt,statuimus.
ofGod.Forinthisnamealoneistheresalvation. God has not many sons who can save Heby whomHesavesistheOnlyBegotten. AUG.Wherethendoweplacebaptizedchildren? Amongstthosewhobelieve?Thisisacquiredfor them by the virtue of the Sacrament, and the pledgesofthesponsors.Andbythissamerulewe reckonthosewhoarenotbaptized,amongthose whobelievenot.
Lectio 7 19, , . 20 , : 21 , . 19. And this is thecondemnation, thatlightiscomeintotheworld,and men loved darkness rather than light,becausetheirdeedswereevil. 20. For every one that does evil hatesthelight,neithercomestothe light, lest his deeds should be reproved.21.Buthethatdoestruth comes to the light, that his deeds maybemademanifest,thattheyare wroughtinGod.
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Alcuinus: Reddit causam quare non crediderunt, et quare iuste damnantur, dicens hoc est autem iudicium, quia lux venit in mundum. Chrysostomus in Ioannem: Quasi dicat: numquid ipsi eam quaesierunt vellaboraverunt ut invenirent? Ipsa lux venit ad eos, necei occurreruntundesequituretdilexerunthomines magis tenebras quam lucem. Hic de reliquo omnieosprivatexcusatione:venitenimeripere atenebris,etadlucemducere.Quisergoeius quinonvultadlucemaccedere,miserebitur? Beda: Lucem seipsum appellat, de qua Evangelista dixit: erat lux vera. Tenebrasvero appellatpeccata. Deinde, quia videbatur multis esse incredibile quod dictum est (nullus enim tenebras praehonorat luci), subdit causam quare haec passi sunt, dicens erant enim eorum opera mala.Etsiquideminiudiciumvenisset,haberet hoc aliquam rationem qui enim malorumsibi consciusest,fugereiudicemconsuevitparcenti vero, qui dereliquerunt occurrunt. Decensigitur erat eos qui multorum sibi ipsis erant conscii
ALCUIN.Hereisthereasonwhymenbelieved not,andwhytheyarejustlycondemnedThisis the condemnation, that light is come intothe world. CHRYS.AsifHesaid,Sofarfromtheirhaving soughtforit,orlaboredtofindit,lightitselfhas cometothem,andtheyhaverefusedtoadmitit Men loved darkness rather than light,ThusHe leaves them no excuse. He came to rescue them from darkness, and bring them tolight who can pity him who does not choose to approachthelightwhenitcomesuntohim? BEDE He calls Himself the light, whereofthe Evangelist speaks, That was the true light whereassinHecallsdarkness. CHRYS. Then because it seemedincredible that man should prefer light to darkness, he givesthereasonoftheinfatuation,viz.thattheir deeds were evil. And indeed had Hecometo Judgment,therehadbeensomereasonfornot receiving Him for he who is consciousofhis crimes,naturallyavoidsthejudge.Butcriminals aregladtomeetonewhobringsthempardon. Andthereforeitmighthavebeenexpectedthat
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peccatorum, maxime Christo ad ignoscendum venientioccurrerequodetinmultisfactumest etenim publicani et peccatores venientes recumbebant cum Iesu. Quia vero quidamsunt itamollesadeosquiprovirtutesuntlabores,ut usque ad ultimum velint adhaerere malitiaein horuminiuriamsubditomnisenimquimaleagit, odit lucem: quod quidem dictum est dehisqui eliguntinmalitiamanere. Alcuinus:Quiaomnisquimaleagit,oditlucem idest, qui est in intentione peccandi,cuiplacet peccatum,oditlucem,quaedetegitpeccatum. Augustinus Confess:Quiaenimfallinoluntet fallerevolunt,amanteamcumseipsamindicat, et oderunt eam cum eos ipsa lux indicat. Inde retribuetureis,uteosnolentesmanifestet,eteis ipsa non sit manifesta. Amant ergoveritatem lucentem, oderunt eam redarguentem unde sequituretnonvenitadlucem,utnonarguantur operaeius.
menconsciousoftheirsinswouldhavegoneto meet Christ, as many indeed did for the publicansandsinnerscameandsatdownwith Jesus.Butthegreaterpartbeingtoocowardly toundergothetoilsofvirtueforrighteousness sake,persistedintheirwickednesstothelast of whom our Lord says, Every one thatdoes evil, hates the light. He speaks of thosewho choosetoremainintheirwickedness. ALCUIN. Every one that does evil, hatesthe lighti.e.hewhoisresolvedtosin,whodelights insin,hatesthelight,whichdetectshissin. AUG. Because they dislike being deceived, and like to deceive, they love light for discoveringherself,andhateherfordiscovering them. Wherefore it shall be theirpunishment, that she shall manifest them againsttheirwill, andherselfnotbemanifestuntothem.Theylove the brightness of truth, they hate her discrimination and therefore it follows,Neither comes to the light, that his deeds shouldbe reproved. CHRYS. No one reproves a Pagan,because his own practice agrees with the characterof his gods his life is in accordance with his
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Chrysostomus: Eum enim qui inPaganismo vivit, nullus redarguit, quia deos tales habet,et digna dogmatibus opera demonstrat qui vero
Christi sunt male viventes ab omnibusrectis accusantur. Si autem gentiles sunt recte viventes,hocmanifestenonnovi.Nonenimmihi dicaseosquianaturasuntmitesethonestinon enim est hoc virtus sed eum dic qui a passionibus sustinet violentiam, et sapienter vivit sed non utique habes. Si enim regni enuntiatio, et Gehennae minae, et alia tanta documenta vix detinent homines invirtute,nullo horum persuasi pertransibunt virtutem. Sivero hypocrisim fingunt, gloriae gratia hoc faciunt: undecumpotuerintlatere,nonomittentutimalis desideriis. Quae etiam utilitas est cumaliquis sobrius sit et non rapit, fit vero vanaegloriae servus? Hoc enim non est recte vivere.Inanis enim gloriae servus fornicario non minor est: multoenimpluraetgravioraoperatur.Siautem quidamrectesuntviventesingentilibus,nonhoc adversatur huic sermoni: quia non frequenter contingit,sedraro.
doctrines. But a Christian who lives in wickedness all must condemn. If thereareany Gentiles whose life is good, I knowthemnot. ButaretherenotGentiles?itmaybeasked.For do not tell me of the naturally amiable and honestthisisnotvirtue.Butshowmeonewho has strong passions, and lives with wisdom. You cannot. For if the announcement ofa kingdom, and the threats of hell, andother inducements, hardly keep men virtuous which theyareso,suchcallswillhardlyrousethemto the attainment of virtue in the first instance. Pagans, if they do produce any thingwhich looks well, do it for vain-glorys sake, and will thereforeatthesametime,iftheycanescape notice, gratify their evil desires as well. And whatprofitisamanssobrietyanddecencyof conduct, if he is the slave of vain-glory? The slave of vain-glory is no less a sinner thana fornicator nay, sins even oftener, and more grievously.However,evensupposingthereare somefewGentilesofgoodlives,theexceptions soraredonotaffectmyargument. BEDE Morally too they love darknessrather than light, who when their preachers tellthem theirduty,assailthemwithcalumny.Buthethat does truth comets to the light, that hisdeeds maybemademanifest,thattheyarewroughtin
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Beda:Moraliteretiamillimagistenebrasquam lucem diligunt, qui suos praedicatores bene docentes odiis et detractionibus insequuntur. Sequitur qui autem facit veritatem, venit ad lucem,utmanifestenturoperaeius,quiainDeo
suntfacta. Chrysostomus:Nonautemdehisquiabinitio factisuntChristianihocdicitsedtantumdehis qui ex gentibus vel Iudaeis ad rectam transponendi erant fidem. Ostendit enim quoniamnullusutiqueeligetinerrorevivensad fidem venire, nisi prius inscribat sibi ipsi viam rectam. Augustinus de Peccat. Mer. et Remiss: In Deo autem facta dicit opera eius quivenitad lucem:quiaintelligitiustificationemsuamnonad suamerita,sedadDeigratiampertinere. Augustinus in Ioannem: Sed si omniaopera Deus mala invenit, quomodo quidamfecerunt veritatem, et venerunt ad lucem, idest ad Christum?Seddilexerunttenebrasmagisquam lucem: ibi posuit vim. Multi dilexerunt peccata sua, multi ea confessi sunt. Accusat Deus peccata tua: si et tu accuses, adiungerisDeo. Oportetutoderisinteopustuum,etamesinte opusDei.Initiumoperumbonorumconfessioest operum malorum: et tunc facis veritatem,quia nontepalpas,nontibiblandiris.Venisautemad lucem, quia hoc ipsum quod tibi displicuit peccatumtuum,nontibidispliceretnisiDeustibi
God. CHRYS.Hedoesnotsaythisofthosewhoare broughtupundertheGospel,butofthosewho areconvertedtothetruefaithfromPaganismor Judaism. He shows that no one will leavea falsereligionforthetruefaith,tillhefirstresolve tofollowarightcourseoflife.
AUG.Hecallstheworksofhimwhocomesto the light, wrought in God meaning thathis justificationisattributablenottohisownmerits) buttoGodsgrace. AUG. But if God has discovered allmens workstobeevil,howisitthatanyhavedonethe truth,andcometothelight,i.e.toChrist?Now whatHesaidis,thattheyloveddarknessrather than light He lays the stress upon that.Many have loved their sins, many haveconfessed them. God accuses your sins if you accuse themtoo,youarejoinedtoGod.Youmusthate yourownwork,andlovetheworkofGodinyou. Thebeginningofgoodworks,istheconfession of evil works, and then you does the truth:not soothing, not flattering yourself. And youare cometothelight,becausethisverysininyou,
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luceret, et eius veritas tibi ostenderet. Facit autemaliquisveritatemconfessionis,etvenitad luceminoperibusbonis,etiampropterillaquae videntur minuta esse peccata linguae aut cogitationum, aut immorationis in rebus concessis quoniam minuta plura peccata, si negligantur, occidunt. Minutae suntguttaequae flumenimplentminutasuntgranaarenaesedsi multa arena imponatur, arena premit atque opprimit. Hoc facit sentina neglecta, quodfacit fluctusirruenspaulatim.Persentinamintratsed diu intrando et non exhauriendo mergitnavem. Quid est autem exhaurire, nisi bonisoperibus agereneobruantpeccata,gemendo,ieiunando, tribuendo,ignoscendo?
whichdispleasesyou,wouldnotdispleaseyou, didnotGodshineuponyou,andHistruthshow it to you. And let those even whohavesinned only by word or thought, or who haveonly exceeded in things allowable, do the truth,by making confession, and come to the lightby performing good works. For little sins, if suffered to accumulate, become mortal.Little drops swell the river: little grains of sand become an heap, which presses and weighs down. The sea coming in by little andlittle, unlessitbepumpedout,sinksthevessel.And what is to pump out, but by good works, mourning, fasting, giving and forgiving, to provideagainstoursinsoverwhelmingus?
Lectio 8 22 , ' . 23 ,, : 24 .25

22. After these things came Jesus and his disciples into the land of Judea and there he tarried with them, and baptized. 23. And John also was baptizing in non nearto Salim, because there was much waterthere:andtheycame,andwere baptized. 24. For John was notyet castintoprison.25.Thentherearose a question between some ofJohns
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.26 , , , , .
disciples and the Jews about purifying.26.AndtheycametoJohn, and said to him, Rabbi, hethatwas withyoubeyondJordan,towhomyou bare witness, behold, the same baptizes,andallmencometohim.
Chrysostomus in Ioannem: Nihil veritate apertius neque fortius quae nequelaterevult, nequepericulumformidat,nequeinsidiistremit, nequegloriamquaeamultisestdesiderat,nulli humanorum obnoxia unde et dominus in solemnitatibus Ierusalem ascendebat non se ostentans, neque honorem diligens, sed ut pluribus sua dogmata proponeret, et miraculorum utilitatem. Postquam autem solemnitates solvebantur, ad Iordanem frequenter veniebat, quia et illic etiamturbae concurrebantundediciturposthaecvenitIesus et discipuli eius in Iudaeam terram, etillic demorabaturcumeis. Beda: Dicit autem post haec, noncontinuo postdisputationemcumNicodemo,quaefacta est in Hierosolymis, sed peracto spatio temporisdeGalilaeainIudaeamrediit.
CHRYS.Nothingismoreopenthantruth,nothing bolder it neither seeks concealment, oravoids danger, or fears the snare, or cares for popularity. It is subject to no human weakness. OurLordwentuptoJerusalematthefeasts,not fromostentationorloveofhonor,buttoteachthe people His doctrines, and show miracles of mercy. After the festival He visited thecrowds who were collected at the Jordan. Afterthese things came Jesus and His disciples intothe land of Judea and there he tarried withthem, andbaptized.
BEDE After these things, is notimmediately after His dispute with Nicodemus, which took place at Jerusalem but on His return to Jerusalemaftersome.timespentinGalilee.
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Alcuinus: Per Iudaeam quidem significantur confitentes,quosvisitatChristus:ubienimest peccatorum confessio vel divinarum laudum, illuc venit Christus et discipuli eius, idest doctrina et illuminatio eius, et ibi moratur purgando a vitiis unde sequitur et illic demorabaturcumeis,etbaptizabat. Chrysostomus: Cum autem Evangelista postmodum dicat quod Iesus nonbaptizabat, seddiscipulieius,manifestumestquoniamet hichocdicit,quodsolidiscipulibaptizabant. Augustinus in Ioannem: Baptizatus autem dominus baptizabat non eo Baptismate quo baptizatus est: baptizatus est enim a servo, ostendens humilitatis viam, et perducens ad Baptismum domini, hoc est suum.Baptizabat enim Iesus quomodo dominus, quomodoDei filius. Beda: Christo autem iam baptizante, adhuc baptizatIoannesquiaadhucpermanetumbra, nec debet praecursor cessare donecveritas manifesteturundesequitureratautemIoannes baptizans in Aennon iuxta Salim. Aennon Hebraice aqua: unde quasi nominis
ALCUIN. By Judea are meant those who confess,whomChristvisitsforwhereverthereis confession of sins, or the praise ofGod,thither comesChristandHisdisciples,i.e.Hisdoctrine andenlightenmentandthereHeisknownbyHis cleansingmenfromsin:AndthereHetarriedwith them,andbaptized. CHRYS.AstheEvangelistsaysafterwards,that JesusbaptizednotbutHisdisciples,itisevident that he means the same here, i.e. that the disciplesonlybaptized. AUG.OurLorddidnotbaptizewiththebaptism wherewith He had been baptized for Hewas baptizedbyaservant,asalessonofhumilityto us,andinordertobringustotheLordsbaptism, i.e.HisownforJesusbaptized,astheLord,the SonofGod.
BEDE John still continues baptizing, though Christ has begun for the shadowremainsstill, nor must the forerunner cease, till the truthis manifested. And John also was baptizing in non,neartoSalim.nonisHebrewforwater so that the Evangelist gives, as it were, the
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interpretationem aperiens subdit quia aquae multae erant illic. Salim oppidum est iuxta Iordanem situm, ubi olim Melchisedech regnavit. Hieronymus ad Evagrium: Nec refert utrum Salem aut Salim nominetur, cum vocalibus in medio litteris perraro utantur Hebraei, et pro voluntate lectorum ac regionum varietate, eadem verba diversis sonis atqueaccentibus proferantur. Sequitur et veniebant, et baptizabantur. Beda: Quantum catechumenis nondum baptizatisprodestdoctrinafidei,tantumprofuit BaptismaIoannisanteBaptismumChristi:quia sicut ille praedicabat poenitentiam et BaptismumChristinuntiabat,etincognitionem veritatis quae mundo apparuit attrahebat: sic ministriEcclesiaeprimoerudiuntvenientesad fidem,postpeccataeorumredarguunt,deinde inBaptismoChristiremissionempromittunt,et sic in cognitionem et dilectionem veritatis attrahunt. Chrysostomus: Discipulis autem Iesu baptizantibus, non cessavit Ioannesbaptizans usque ad incarcerationem quod significat
derivationofthename,whenheadds,Forthere was much water there. Salim is a townonthe Jordan,whereMelchisedeconcereigned.
JEROME It matters not whether it iscalled Salem,orSalimsincetheJewsveryrarelyuse vowels in the middle of words and thesame wordsarepronouncedwithdifferentvowelsand accents, by different readers, and indifferent places.Andtheycame,andwerebaptized.
BEDE The same kind of benefit which catechumensreceivefrominstructionbeforethey are baptized, the same did Johns baptism convey before Christs. As John preached repentance, announced Christs baptism, and drew all men to the knowledge of thetruthnow made manifest to the world: so theministersof the Church first instruct those who come tothe faith,thenreprovetheirsinsandlastly,drawing themtotheknowledgeandloveofthetruth,offer themremissionbyChristsbaptism. CHRYS.NotwithstandingthedisciplesofJesus baptized, John did not leave off till his imprisonment as the Evangelists language
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Evangelista cum subdit nondum enimmissus fueratIoannesincarcerem. Beda: Ecce aperte notat facta Christi ante Ioannem incarceratum quae aliipraeterierunt, incipientesabhisquaepostmissumIoannem incarceremfactasunt. Augustinus: Quare autem baptizabat Ioannes? Quia oportebat ut dominus baptizaretur. Non solum autem baptizatusest ab eo, ne Baptismus Ioannis melior Baptismatedominivideretur. Chrysostomus in Ioannem:Sedcuiusgratia usque tunc baptizabat? Si enim cessasset, aestimareturzelovelirafaceresedpersistens, non sibi ipsi gloriam acquirebat, sedChristo auditores mittebat. Et multo efficacius hoc faciebat quam discipuli Christi, quia insuspicabile eius erat testimonium, et maiorem gloriam apud omnes habebatideo etiamadhucbaptizabat,nediscipulossuosin amplioremzelumimmitteret.Aestimoautemet propter hoc permissam esse mortemIoannis, et eo sublato de medio, Iesum maxime praedicare coepisse, ut omnis multitudinis affectio ad Christum transiret, et non ultrahis
intimates,ForJohnwasnotyetcastintoprison.
BEDEHeevidentlyhereisrelatingwhatChrist didbeforeJohnsimprisonmentapartwhichhas been passed over by the rest, who commence afterJohnsimprisonment. AUG.ButwhydidJohnbaptize?Becauseitwas necessarythatourLordshouldbebaptized.And why was it necessary that our Lord should be baptized?Thatnoonemighteverthinkhimselfat libertytodespisebaptism. CHRYS, But why did he go on baptizingnow? Because, had he left off, it might havebeen attributed to envy or anger:whereas,continuing to baptize, he got no glory for himself, butsent hearerstoChrist.Andhewasbetterabletodo thisservice,thanwereChristsowndiscipleshis testimonybeingsofreefromsuspicion,andhis reputation with the people so much higherthan theirs.Hethereforecontinuedtobaptize,thathe might not increase the envy feltbyhisdisciples againstourLordsbaptism.Indeed,thereason,I think,whyJohnsdeathwaspermitted,and,inhis room,Christmadethegreatpreacher,was,that thepeoplemighttransfertheiraffectionswhollyto
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quae de utroque erant sententiis scinderetur. ZelotypeenimsehabentesdiscipuliIoannisad Christi discipulos et ad ipsum Christum, quia viderunt discipulos Christi baptizantes, coeperunt dicere ad eos qui baptizabantur, quasi aliquid maius haberetBaptismaIoannis BaptismatediscipulorumChristiundesubditur facta est ergo quaestio ex discipulisIoannis cum Iudaeis de purificatione. Quoniam enim ipsi quaestionem moverunt, sed non Iudaei, Evangelistaoccultemonstrat,nondicensquod Iudaeusquaesivit,sedquodquaestiofactaest exdiscipulisIoannis. Augustinus: Intelligas ergo dixisse Iudaeos maiorem esse Christum, et adeiusBaptisma debereconcurriilliautemnondumintelligentes defendebant Baptismum Ioannis. Ventumest ergo ad ipsum Ioannem, ut solveret quaestionem unde sequitur et venerunt ad Ioannem, et dixerunt ei: Rabbi, quierattecum transIordanem(...)eccebaptizat. Chrysostomus: Hoc est: quem tubaptizasti. Non autem dixerunt: quem tu baptizasti:quia coacti essent et vocis eius meminissequae super eum est delata sed dicunt qui erat tecum, quasi qui discipuli ordinemhabebat, nihilplushabensnobis,nuncseateseparans
Christ, and no longer be divided betweenthe two. For the disciples of John did becomeso enviousofChristsdisciples,andevenofChrist Himself, that when they saw thelatterbaptizing, theythrewcontemptupontheirbaptism,asbeing inferior to that of Johns And there arose a questionfromsomeofJohnsdiscipleswiththe Jewsaboutpurifying.Thatitwastheywhobegan the dispute, and not the Jews, the Evangelist implies by saying, that there arose a question from Johns disciples, whereas he mighthave said,TheJewsputforthaquestion.
AUG. The Jews then asserted Christ to bethe greaterperson,andHisbaptismnecessarytobe received.ButJohnsdisciplesdidnotunderstand so much, and defended Johns baptism.Atlast they come to John, to solve the question:And theycameuntoJohn,andsaidtohim,Rabbi,He that was with you beyond Jordan, behold,the Samebaptizes. CHRYS. Meaning, He, Whom you baptized, baptizes.Theydidnotsayexpressly,Whomyou baptized,fortheydidnotwishtoberemindedof the voice from heaven, but, He Who was with you, i.e. Who was in the situation ofadisciple, who was nothing more than any of us, Henow
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baptizat. Addunt autem cui etiamtestimonium perhibuisti quasi dicant: quem tu clarum ostendisti,etcircumspectumfecisti,eademtibi audet:ethocestquoddicunteccehicbaptizat. Non autem in hoc solum aestimabant se excitareeum,sedetineoquoddereliquoea quae ipsorum erant reprobabantur unde subduntetomnesveniuntadeum. Alcuinus: Quasi dicant: te dimisso omnes curruntadBaptismumilliusquemtubaptizasti.
separatesHimselffromyou,andbaptizes.They add, To Whom you bare witness as iftosay, Whom you showed to the world, Whomyou maderenowned,Henowdarestodoasyoudo. Behold, the Same baptizes. And inadditionto this, they urge the probability that Johns doctrineswouldfallintodiscredit.Allmencome toHim. ALCUIN.Meaning,Passingbyyou,allmenrun tothebaptismofHimWhomyoubaptized.
Lectio 9 27, . 28 [] , ' . 29 : , , . . 30

27. John answered and said,Aman can receive nothing, except it be given him from heaven. 28. You yourselves bear me witness, that I said,IamnottheChrist,butthatIam sent before him. 29. He that hasthe brideisthebridegroombutthefriend of the bridegroom, which standsand hearshim,rejoicesgreatlybecauseof the bridegrooms voice: this my joy therefore is fulfilled. 30. He must increase,butImustdecrease.
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Chrysostomus in Ioannem: Interrogatus Ioannes, non vehementer discipulos increpat, timens ne ab eo separati, aliquid aliud operentur sed remisse quodammodo eis loquiturundediciturresponditIoannes,etdixit eis:nonpotesthomoacciperequidquam,nisi fuerit ei datum de caelo: quasi dicat:etsi praeclara sunt quae Christi sunt, etsiomnes adeumcurrunt,mirarinonoportet:Deusenim est qui hoc facit. Humana enim facile deprehensibiliasunt,etimbecillia,etvelociter defluunt haec autem non talia sunt:nonergo sunt humanitus adinventa, sed divinitus ordinata.SiautemhumiliusloquiturdeChristo, non mireris: non enim erat conveniensquod praeassumptos a tali passione, scilicet invidiae, ab initio doceret omnia sedinterim vult eos terrere, ostendens quod ad impossibilia conantur, et quod Deorebelles inveniuntur. Augustinus in Ioannem: Vel aliter. Hoc Ioannesdeseipsodicit:quasihomodecaelo accepi: ergo quia accepi ut aliquid essem,
CHRYS. John, on this question being raised, doesnotrebukehisdisciples,forfeartheymight separate, and turn to some other school, but replies gently, John answered and said, A man canreceivenothing,exceptitbegivenhimfrom heavenasifhesaid,NowonderthatChristdoes such excellent works, and that all mencometo Him when He Who does it all is God.Human efforts are easily seen through, are feeble,and short-lived. These are not such: they arenot therefore of human, but of divineoriginating.He seems however to speak somewhat humblyof Christ, which will not surprise us, when we consider that it was not fitting to tell thewhole truth,tomindsprepossessedwithsuchapassion as envy. He only tries for the present toalarm them, by showing that they are attempting impossiblethings,andfightingagainstGod.
AUG. Or perhaps John is speaking here of himself:Iamamereman,andhavereceivedall from heaven, and therefore think not that,
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inanem me vultis esse, ut loquar contra veritatem? Chrysostomus: Et vide quia hoc quod aestimabant proponi in Christi subversione, quando dixerunt cui testimonium perhibuisti, hoc in eos convertit, dicens ipsi vos mihi testimoniumperhibetis,quoddixerim:nonsum ego Christus quasi dicat: si verummeum testimonium aestimatis, dicite quoniamillum mihi praehonorare oportet unde subdit sed quoniam missus sum ante illum quasidicat: minister sum, et ea quae sunt eius quime misit dico, non humana gratia blandiensei, sedpatrieiusquimemisit,ministrans. Alcuinus:Sedsialiquisdicat:quandoquidem tunonesChristus,quisergoestu?Vel:quis est ille cui perhibes testimonium? Ad hoc respondet: ille est sponsus ego sumamicus sponsi,missusutpermesponsapraeparetur suosponsoundesubditurquihabetsponsam, sponsus est. Sponsam dicit Ecclesiam ex omnibus gentibus congregatam, quae virgo est integritate mentis, perfectione caritatis, unitate Catholicae fidei, concordia pacis, integritate animae et corporis quae habet sponsum,dequoquotidiegenerat.
becauseithasbeengivenmetobesomewhat,I amsofoolishastospear:againstthetruth. CHRYS. And see the very argument bywhich theythoughttohaveoverthrownChrist,Towhom you bare witness, he turns against themYou yourselvesbearmewitness,thatIsaid,Iamnot the Christ as if he said, If you thinkmywitness true,youmustacknowledgeHimmoreworthyof honor shall myself. He adds, But that Iwassent before Him that is to say, I am aservant,and performthecommissionoftheFatherwhichsent memywitnessisnotfromfavororpartialityIsay thatwhichwasgivenmetosay.
BEDEWhoareyouthen,sinceyouarenotthe Christ,andwhoisHetoWhomyoubearwitness? John replies, He is the Bridegroom I am the friend of the Bridegroom, sent to preparethe BrideforHisapproach:HethathastheBride,is the Bridegroom. By the Bride he meansthe Church, gathered from amongst all nations a Virgininpurityofheart,inperfectionoflove,inthe bond of peace, in chastity of mind andbodyin the unity of the Catholic faith [the Churchhas Christasitsspouse,fromwhomitbearschildren everyday.]
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Beda:Ceterumfrustraestvirgocorporequae virgo non manet in mente. Hanc autem sponsam Christus in thalamo uteri virginalis sibi sociavit, et eamdem pretio suisanguinis redemit. Theophylactus: Omnis etiam animae sponsus Christus est sponsalium verolocus, ubi coniunctio efficitur, locus estBaptismatis, sive Ecclesia. Dat vero arrham sponsae, peccatorum remissionem, spiritus sancti communionem perfectiora vero in futuro saeculoretribuetdignis.Nullusautemaliusest sponsus nisi solus Christus: omnes namque doctores paranymphi existunt, sicut et praecursor. Nullus enim bonorum largitorest nisidominus:omnesaliiministrisuntbonorum, quaedanturadomino. Beda: Sponsam igitur suam dominusamico suo,idestordinipraedicatorum,commendavit qui eam non sibi, sed Christo zelaredebet undesubdituramicusautemsponsi,quistatet audit eum, gaudio gaudet propter vocem sponsi. Augustinus: Quasi dicat: non est mea sponsa.Sednumquidnongaudesinnuptiis?
forinvainissheavirgininbody,whocontinues notavirgininmind.ThisBridehasChristjoined to Himself in marriage, and redeemed withthe priceofHisownBlood.
THEOPHYL. Christ is the spouse ofeverysoul thewedlock,whereintheyarejoined,isbaptism the place of that wedlock is the Churchthe pledgeofit,remissionofsins,andthefellowship oftheHolyGhosttheconsummation,eternallife which those who are worthy shallreceive.Christ alone is the Bridegroom: all other teachersare but the friends of the Bridegroom, as wasthe forerunner.TheLordisthegiverofgoodtherest arethedespisersofHisgifts.
BEDEHisBridethereforeourLordcommittedto Hisfriend,i.e.theorderofpreachers,whoshould be jealous of her, not for themselves, butfor ChristThefriendoftheBridegroomwhichstands and hears Him, rejoices greatly becauseofthe Bridegroomsvoice. AUG.AsifHesaid,SheisnotMyspouse.Butdo you therefore not rejoice in the marriage?Yes,I
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Immogaudeo,ait,quiasumamicussponsi.
rejoice, he said, because I am the friend ofthe Bridegroom. CHRYS. But how does he who said above, WhoseshoeslatchetIamnotworthytounloose, call himself a friend? As an expression notof equality,butofexcessofjoy:(forthefriendofthe Bridegroom is always more rejoiced than the servant,) and also, as a condescension tothe weakness of his disciples, who thought thathe was pained at Christs ascendancy. For he hereby assures them, that so far frombeing pained, he was right glad that the Bride recognizedherSpouse. AUG.Butwhereforedoeshestand?Becausehe failsnot,byreasonofhishumility.Asureground thistostandupon,WhoseshoeslatchetIamnot worthy to unloose. Again He stands, andhears Him. So then if he fails, he hears Him not. Therefore the friend of the Bridegroom oughtto standandhear,i.e.toabideinthegracewhichhe has received, and to hear the voice inwhichhe rejoices.Irejoicenot,hesaid,becauseofmyown voice, but because of the Bridegrooms voice.I rejoiceIinhearing,HeinspeakingIamtheear, HetheWord.Forhewhoguardsthebrideorwife ofhisfriend,takescarethatshelovenoneelseif he wish to be loved himself in the steadofhis
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Chrysostomus: Sed qualiter qui dixit: non sum dignus solvere corrigiam calceamenti, amicum nunc seipsum dicit? Non quidem propter honoris aequalitatem, sed multitudinemgaudiirepraesentarevolens.Non enim in talibus ita ministri sponsi laetantur sicut amici. Simul autem et condescendens eorumimbecillitatiamicumsedicit:quiaenim aestimabanteummorderiabhisquaefiebant, ostenditquodnonsolumnonmordetur,sedet valdegaudet,sisponsumsponsacognoscit. Augustinus:Sedquarestat?Quianoncadit, quia humilis est. Vide stantem insolido.Non sumdignuscorrigiamcalceamentieisolvere. Stat autem, et audit eum. Si ergo cadit, non auditeum:ergostaredebetamicussponsiet audire, idest permanere in gratia quam accepit, et audire vocem ad quamgaudeat. Non,inquit,gaudeoproptervocemmeam,sed propter vocem sponsi gaudeo: ego in audiendo, ille in dicendo ego auris, ille verbum. Qui enim custodit sponsam vel uxoremamicisuidatquidemoperamutnullus alius ametur sed si amari se pro amico voluerit,etutivolueritcommendatasibi,quam
detestandusuniversogenerihumanoapparet? Multos autem adulteros video, qui sponsam tanto pretio emptam possidere volunt, et id aguntverbissuisutprosponsoamentur.
friend,andtoenjoyherwhowasentrustedtohim, how detestable does he appear to thewhole world? Yet many are the adulterers I see, who would fain possess themselves of thespouse whowasboughtatsogreataprice,andwhoaim bytheirwordsatbeinglovedthemselvesinstead oftheBridegroom. CHRYS. Or thus The expression,whichstands, isnotwithoutmeaning,butindicatesthathispart isnowover,andthatforthefuturehemuststand andlisten.Thisisatransitionfromtheparableto therealsubject.Forhavingintroducedthefigure of a bride and bridegroom, he shows how the marriage is consummated viz. by word and doctrine.Faithcomethbyhearing,andhearingby the word of God. And since the things hehad hoped for had come to pass, he adds,Thismy Joythereforeisfulfilledi.e.TheworkwhichIhad to do is finished, and nothing more is left,thatI cando.
Chrysostomus:Velaliter.Quoddicitquistat, non sine causa posuit sed indicansquod quae sua sunt, iam cessaverunt, etquoniam eum de reliquo stare oportet et audire:quod quidem dicit, a parabola sermonem transferens ad propositum: quia enim sponsi et sponsae mentionem fecerat, ostendit qualiter haec sponsalia fiant, quiapervocem etdoctrinam:fidesenimestexaudituauditus autem per verbum Dei. Et quoniam eaquae speraverat evenerunt, idcirco subdit in hoc autem gaudium meum impletum est idest, perfectumestameopusquodfierioportebat, etplusnihiloperaripossumdereliquo. Theophylactus: Unde nunc gaudeo, quod scilicet omnes illum attendunt. Si enimnon accessisset ad sponsum sponsa, idest populus,tuncdoleremegoparanymphus.
THEOPHYL.ForwhichcauseIrejoicenow,that all men follow Him. For had the bride,i.e.the people, not come forth to meettheBridegroom, then I, as the friend of the Bridegroom, should havegrieved.
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Augustinus in Ioannem: Vel aliter. In hoc gaudium meum impletum est, ut scilicet gaudeam ad vocem sponsi. Habeogratiam meamplusnonmihiassumo,nequodaccepi amittam. Qui enim vult gaudere de se,tristis est qui autem vult de Deo gaudere,semper gaudebit,quiaDeussempiternusest. Beda: Gaudio autem gaudet homo propter vocem sponsi, cum intelligit non se debere gaudere de sapientia sua, sed desapientia quam accepit a domino. Quisquis enim in benefactis non gloriam suam vel laudem requirit, neque terrena lucra sed caelestia cupit,hicamicusestsponsi. Chrysostomus in Ioannem: Deinde non solumcircapraesentia,sedetiamcircafutura passioneminvidiaeaseremovit,dicensillum oportetcrescere,meautemminuiquasidicat: quaenostrasunt,steterunt,etcessaveruntde reliquocrescuntautemquaesuntillius. Augustinus: Sed quid est hoc illumoportet crescere?Deusneccrescit,necminuitur.Sed Ioannes et Iesus, quod ad carnem attinet, coaevi erant: sex menses, qui intererant, nullam distinguunt aetatem. Magnum esthoc
AUG.OrthusThismyjoyisfulfilled,i.e.myjoyat hearing the Bridegrooms voice. I havemygiftI claim no more, lest I lose that which Ihave received. He who would rejoice in himself,has sorrowbuthewhowouldrejoiceintheLord,shall everrejoice,becauseGodiseverlasting.
BEDEHerejoicesathearingtheBridegrooms voice,whoknowsthatheshouldnotrejoiceinhis ownwisdom,butinthewisdomwhichGodgives him. Whoever in his good works seeks nothis own glory, or praise, or earthly gain,buthashis affectionssetonheavenlythingsthismanisthe friendoftheBridegroom. CHRYS.Henextdismissesthemotionsofenvy, not only as regards the present, but alsothe future, saying, He must increase, but I must decrease: as if he said, My officehasceased, andisendedbutHisadvances.
AUG.Whatmeansthis,Hemustincrease?God neitherincreases,nordecreases.AndJohnand Jesus, according to the flesh, were ofthesame age:forthesixmonthsdifferencebetweenthem is of no consequence. This is a greatmystery.
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sacramentum. Antequam veniret dominus, hominesgloriabanturdese:venitillehomo,ut minueretur hominis gloria et augereturgloria Dei.Sicenimvenitilleutdimitteretpeccata,et homo confiteretur: etenim confessiohominis, humilitashominis,miseratioDei,altitudoDei. Hanc autem veritatem etiam passionibus significaverunt Christus et Ioannes: nam Ioannescapiteminutusest,Christusautemin cruce exaltatus. Deinde natus est Christus, cum iam inciperent crescere dies natusest Ioannesquandocoeperantminuidies.Crescat ergo in nobis gloria Dei, et minuatur gloria nostra, ut in Deo crescat et nostra.Quanto autem magis intelligis Deum, videtur in te crescere Deus non autem in se crescit,sed semper perfectus est: sicut si curarentur alicuiusoculiexpristinacaecitate,etinciperet videre paululum lucis, et alia dieplusvideret, videretur ei lux crescere lux tamen perfecta est, sive ipse videat, sive non: sic enimet interiorhomoproficitquideminDeo,etDeus inillovideturcrescereipseautemminuitur,ut agloriasuadecidat,etingloriaDeisurgat. Theophylactus: Vel aliter. Sicut aliorum luminarium, adveniente sole, lumen extingui videtur, licet non sit secundum veritatem extinctum, sed a maiori occultatum sic et
Before our Lord came, men gloried in themselvesHecameinnomansnature,thatthe gloryofmanmightbediminished,andthegloryof God exalted. For He came to remit sinsupon mans confession: a mans confession, amans humility,isGodspity,Godsexaltation.Thistruth Christ and John proved, even by theirmodesof suffering: John was beheaded, Christ waslifted uponthecross.ThenChristwasborn,whenthe daysbegintolengthenJohn,whentheybeginto shorten.LetGodsglorythenincreaseinus,and ourowndecrease,thatoursalsomayincreasein God.ButitisbecauseyouunderstandGodmore andmore,thatHeseemstoincreaseinyou:forin His own nature He increases not, but is ever perfect:evenastoamancuredofblindness,who begins to see a little, and daily sees more, the light seems to increase, whereas it isinreality alwaysatthefall,whetherheseesitornot.Inlike manner the inner man makes advancement in God,anditseemsasifGodwereincreasingin Him but it is He Himself that decreases,falling fromtheheightofHisownglory,andrisinginthe gloryofGod. THEOPHYL. Or thus As, on the sun rising,the light of the other heavenly bodies seems tobe extinguished,thoughinrealityitisonlyobscured bythegreaterlight:thustheforerunnerissaidto
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praecursor tamquam stella a sole celatus, minui dicitur. Crescit autem Christus prout paulatimmanifestatsepermiracula:nonquod in virtutibus cresceret aut proficeret (haec nempe Nestorii est opinio), sed secundum ostensionemdivinitatiseius.
decreaseasifhewereastarhiddenbythesun. Christ increases in proportion as he gradually disclosesHimselfbymiraclesnotinthesenseof increase,oradvancementinvirtue,(theopinionof Nestorius,)butonlyasregardsthemanifestation ofHisdivinity.
Lectio 10 31 : . [ :]32 , 31. He that comes fromaboveis aboveall:hethatisoftheearthis earthly, and speaks of theearth: he that comes from heaven is above all. 32. And what hehas seenandheard,thathetestifies
Chrysostomus in Ioannem: Sicut vermisligna corrodit et aerugo ferrum, ita vana gloria nutrientem se perdit animam ideo multo studio opus est ut hanc destruamus passionem:unde Ioannes multis rationibus discipulos suos habentes passionem hanc, vix mitigat postilla enimquaeanteadixerat,rursuseosaliisdisponit sermonibus, dicens qui desursum venit, super
CHRYS.Asthewormgnawswood,andrusts iron, so vainglory destroys the soul that cherishes it. But it is a most obstinate fault. Johnwithallhisargumentscanhardlysubdue it in his disciples: for after what hehassaid above,hesaidyetagain,Hethatcomesfrom above is above all: meaning, You extolmy testimony, and say that the witness ismore
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omnes est quasi dicat: quia vos meumextollitis testimonium,etexhocdicitismeessedigniorem fide, eo scilicet cui testimonium perhibui hoc necesse est vos scire, quod non esteumquide caelis venit, fieri fide dignum ab eo quiterram habitat et hoc est quod dicit super omnesest, quia ipse sibi sufficiens, et quod omnibus incomparabilitermaiorest. Theophylactus: Ipse enim Christus desursum venit a patre descendens, et super omnesest, distinctusabomnibus. Alcuinus:Veldesursumvenit,idestdealtitudine humanae naturae, quam habuit ante peccatum primi hominis: de illa enim altitudineassumpsit verbum Dei humanam naturam: non assumpsit culpamcuiusassumpsitpoenam.Sequiturquiest deterra,deterraest,idestterrenusest,etdeterra loquitur,idestterrenaloquitur.
worthy to be believed, than He to whomhe bearswitness.Knowthis,thatHewhocomes from heaven, cannot be accredited byan earthlywitness.Heisaboveallbeingperfect inHimself,andabovecomparison.
THEOPHYL. Christ comes from above,as descendingfromtheFatherandisaboveall, asbeingelectedinpreferencetoall. ALCUIN.Or,comesfromabovei.e.fromthe heightofthathumannaturewhichwasbefore thesinofthefirstman.Foritwasthathuman nature which the Word of Godassumed:He did not take upon Him mans sin, asHedid hispunishment.Hethatisoftheearthisofthe earthi.e.isearthly,andspeaksoftheearth, speaksearthlythings. CHRYS.Andyethewasnotaltogetherofthe earth for he had a soul, and partook ofa spirit,whichwasnotoftheearth.Whatmeans hethenbysayingthatheisoftheearth?Only to express his own worthlessness, thatheis onebornontheearth,creepingontheground,
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Chrysostomus:Etnimirumnonexterraerantei omnia: etenim animam habebat, et spiritum participabat non ex terra. Qualiter igitur ipsede terra se esse dicit? Nihil aliud per hocostendit occulte quam quod parvus est, utpote humi reptans, et in terra natus, et nullacomparatione
dignusadChristum,quinobisdesupervenit.Non autem dicit de terra loquitur, quoniamexpropria mente loquebatur sed de terra se loqui dicitin comparatione ad Christi doctrinam quasi dicat: parva et humilia sunt quae measunt,comparata hisquaeChristisunt,qualiadecensestsuscipere terrestrem naturam in comparatione ad illumin quo sunt omnes thesauri sapientiae et scientiae Deiabsconditi.
and not to be compared with Christ,Who comesfromabove.Speaksoftheearth,does not mean that he spoke from his own understanding but that, in comparison with Christsdoctrine,hespokeoftheearth:asif he said, My doctrine is mean andhumble, compared with Christs as becomes an earthlyteacher,comparedwithHim,inWhom are hid all the treasures of wisdom and knowledge. AUG. Or, speaks of all the earth, hesaidof the man, i.e. of himself, so farashespeaks merelyhumanly.Ifhesaysoughtdivine,heis enlightened by God to say it: as saidthe ApostleYetnotI,butthegraceofGodwhich waswithme.Johnthen,sofaraspertainsto John,isoftheearth,andspeaksoftheearth: ifyouhearoughtdivinefromhim,attributeitto theEnlightener,nottohimwhohasreceived thelight. CHRYS.Havingcorrectedthebadfeelingof his disciples, he comes to discoursemore deeplyuponChrist.Beforethisitwouldhave beenuselesstorevealthetruthswhichcould not yet gain a place in their minds.Itfollows therefore,Hethatcomesfromheaven.
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Augustinus in Ioannem:Velquoddicitdeterra loquitur, de homine dicebat quantum ad ipsum hominem pertinet. Si enim aliqua loquiturdivina, illuminatus est a Deo sicut apostolus dicit:non autemego,sedgratiaDeimecum.ErgoIoannes, et quod ad Ioannem pertinet, de terra est, etde terraloquitur:siquiddivinumaudivistisaIoanne, illuminantisest,nonrecipientis.
Chrysostomus: Extincta igitur discipulorum passione, de reliquo cum amplioripropalatione loquiturdeChristo:namantehocsuperfluumerat ista praemittere, in mente audientium locum habere nondum valentia unde sequitur qui de caelovenit.
Augustinus:Idest,depatrevenit,duobusmodis super omnes est: primo super omnem humanitatem, qui de ipsa, priusquam peccaret, venit: secundo iuxta altitudinem patris, cuiest aequalis. Chrysostomus: Magnum autem quid et excelsum dicens de Christo, rursus ad humilius ducit sermonem, dicens et quod vidit etaudivit, hoc testatur. Quia scilicet per sensus hosomnia certissime discimus, et digni fide aestimamur esse magistri de his quae visu suscepimus,vel auditu apprehendimus hoc de Christo astruere volens Ioannes dixit quod vidit et audivit,hoc testatur: ostendens, quod nihil eorum quae ab ipsodicebantur,falsumest,sedomniaverasunt quasi dicat: ego indigeo audire ea quaeabillo dicuntur qui desuper venit, annuntians ea quae vidit et audivit idest, quae solusipsemanifeste novit. Theophylactus: Cum ergo audis quodChristus eaquaeaudivitetviditapatre,loquitur,nonputes quodapatreindigeataddisceresedquiaomnia quaecumque naturaliter novit, a patre habet, propter hoc a patre audire dicitur, quaecumque novit. Sed quid est quod filius audivit apatre? Forte filius, patris verbum audivit? Immo filius patrisverbumest.
GLOSS.Thatis,fromtheFather.Heisabove all in two ways first, in respect of His humanity, which was that of man before he sinned:secondly,inrespectoftheloftinessof theFather,towhomHeisequal. CHRYS. But after this, high and solemn mention of Christ, his tone lowers:Andwhat he has seen and heard, that hetestifies.As our senses are our surest channels of knowledge,andteachersaremostdepended onwhohaveapprehendedbysightorhearing what they teach, John adds this argumentin favor of Christ, that, what he has seenand heard, that he testifies: meaning thatevery thingwhichHesaidistrue.Iwant,saidJohn, to hear what things He, Who comesfrom above,hasseenandheard,i.e.whatHe,and Healone,knowswithcertainty.
THEOPHYL.Whenyouhearthen,thatChrist speaks what He saw and heard from the Father, do not suppose that He needstobe taught by the Father but only that that knowledge,whichHehasnaturally,isfromthe Father. For this reason He is said to have heard,whateverHeknows,fromtheFather.
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Augustinus: Quando concipis verbum quod proferas, rem vis dicere, et ipsa reiconceptioin corde tuo iam verbum est. Quomodo ergotu verbumquodloqueris,incordehabes,etapudte est,sicDeusediditverbumhocest,genuitfilium. CumergoverbumDeifiliussit,filiusautemlocutus estnobis,nonverbumsuum,sedverbumpatrisse nobis loqui voluit, qui verbum patrisloquebatur. Hoc ergo quomodo decuit et oportuit, dixit Ioannes.
AUG. But what is it, w which the Sonhas heard from the Father? Has He heard the wordoftheFather?Yes,butHeistheWordof the Father. When you conceives a word, wherewith to name a thing, the very, conceptionofthatthinginthemindisaword. Just then as you have in your mindandwith you your spoken word even so Goduttered the Word, i.e. begat the Son. Sincethenthe Son is the Word of God, and the Son has spoken the Word of God to us, He has spoken to us the Fathers word. WhatJohn saidisthereforetrue.
Lectio 11 32b . 33 .34 , . 35 , . 36

32. - and no man receives his testimony.33.Hethathasreceivedhis testimonyhassettohissealthatGod istrue.34.ForhewhomGodhassent speaks the words of God: for God givesnottheSpiritbymeasuretohim. 35.TheFatherlovestheSon,andhas given all things into his hand. 36. He that believes on the Son has everlasting life: and he thatbelieves
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: ,' '.
not the Son shall not see life butthe wrathofGodabidesonhim.
Chrysostomus in Ioannem: Dixerat quod vidit,etaudivit,hoctestaturquasiexcusans, ne quia pauci interim credituri erant, falsa aestimarentur esse quae dicuntur etpropter hocsubditettestimoniumeiusnemoaccipit, idest pauci: habebat enim discipulos, qui accipiebant testimonium eius in his quae dicebantur. In hoc autem suos discipulos tangitnondumcredentesineum:simuletiam Iudaicamostenditinsensibilitatem,sicutetin principioEvangeliidictumestinpropriavenit, etsuieumnonreceperunt. Augustinus in Ioannem: Vel aliter. Est quidam populus praeparatus ad iram Dei damnandus cum Diabolo. Horum nemo accipit testimonium Christi. Attendit ergoin spiritu divisionem, in genere autemhumano commixtionem et quod nondum locis separatum est, separavit cordis aspectu et vidit duos populos, infidelium et fidelium. Attendit infideles, et ait et testimoniumeius
CHRYS.Havingsaid,Andwhathehasseenand beard, that he testifies, to prevent any from supposing,thatwhathesaidwasfalse,because onlyafewforthepresentbelieved,headds,And nomanreceiveshistestimonyi.e.Onlyafewfor hehaddiscipleswhoreceivedhistestimony.John isalludingtotheunbeliefofhisowndisciples,and totheinsensibilityoftheJews,ofwhomwereadin thebeginningoftheGospel,HecametoHisown, andHisownreceivedHimnot.
AUG.OrthusThereisapeoplereservedforthe wrathofGod,andtobecondemnedwiththedevil of whom none receives the testimony of Christ. Andothersthereareordainedtoeternallife.Mark how mankind are divided spiritually, thoughas human beings they are mixed up together:and Johnseparatedthembythethoughtsoftheirheart, thoughasyettheywerenotdividedinrespectof place, and looked on them as two classes,the
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nemo accipit: deinde tulit se a sinistra,et aspexitaddexteram,etsecutusaitquiautem acceperiteiustestimonium,signavit.
unbelievers, and the believers. Looking to the unbelievers, he said, No man receives his testimony.Thenturningtothoseontherighthand he said, He that has received histestimony,has settohisseal. CHRYS.i.e.hasshownthatGodistrue.Thisisto alarmthem:foritisasmuchassaying,noonecan disbelieve Christ without convicting God, Who sent Him, of falsehood: inasmuch as Hespeaks nothingbutwhatisoftheFather.ForHe,itfollows, WhomGodhassent,speaksthewordsofGod.
Chrysostomus: Idest, monstravit etadhuc augens timorem, addit quoniam Deusverax est ostendens quoniam non aliter quis discredet huic, nisi falsi arguerit Deum, qui misitillum:quianihilextraeaquaesuntpatris loquitur et hoc est quod subdit quemenim misitDeus,verbaDeiloquitur. Alcuinus: Vel aliter. Signavit, idestsignum posuit in corde suo, quasi singulare et specialealiquid,huncesseverumDeum,qui passusestadsalutemhumanigeneris. Augustinus: Quid est quia Deus verax est, nisi quia homo mendax est, et Deusverax est?Quianemohominumpotestdicerequid veritas est, nisi illuminetur ab eo qui mentiri nonpotest.Deusergoverax,Christusautem Deus.Visprobare?Accipetestimoniumeius, et invenies. Sed si nondum intelligisDeum, nondumaccepistitestimoniumeius.Ipseergo Christus est Deus verax, et misitillumDeus.
ALCUIN. Or, Has put to his seal, i.e. has put a sealonhisheart,forasingularandspecialtoken, that this is the true God, Who suffered forthe salvationofmankind. AUG.Whatisit,thatGodistrue,exceptthatGod istrue,andeverymanaliar?Fornomancansay what truth is, till he is enlightened by Himwho cannot lie. God then is true, and Christ isGod. Would you have proof? Hear His testimony,and youwillfinditso.Butifyoudonotyetunderstand God, you have not yet received His testimony. ChristthenHimselfisGodthetrue,andGodhas sent Him God has sent God, join bothtogether
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Deus misit Deum. Iunge ambos, unusDeus: hoc enim quem misit Deus, de Christo dicebat, ut se ab ipso distingueret. Quid autem? Ipsum Ioannem nonne Deus misit? Sed vide quid adiungat non enim ad mensuram dat Deus spiritum. Hominibusad mensuram dat, unico filio non dat ad mensuram. Alii quidem datur per spiritum sermo sapientiae, alii sermo scientiaealiud habetille,etaliudistehabet.Mensuradivisio quaedam donorum est, sed Christus quae dat,nonadmensuramaccepit. Chrysostomus: Spiritum autem hic actionem spiritus sancti dicit: vult enim ostendere quoniam omnes quidem nos in mensura spiritus actiones suscipimus Christus autem omnem spiritus suscipit actionem.Qualiterigitureritdignussuspectus haberi? Nihil enim dicit quod non Dei est, neque quod non spiritus est et interim de Deoverbonihilloquitur,sedapatreetspiritu dignam fide facit doctrinam. Nam quoniam Deus est, sciverant et quoniam spiritusest, noverant,etsinondecentemdeeoopinionem habebant: quoniam autem filius est nesciverant. Augustinus:Quiaergodefiliodixeratnonad
theyareOneGod.ForJohnsaid,WhomGodhas sent,todistinguishChristfromhimself.Whatthen, wasnotJohnhimselfsentbyGod?Yesbutmark what follows, For God gives not the Spirit by measuretoHim.TomenHegivesbymeasure,to His only Son He gives not by measure.Toone manisgivenbytheSpiritthewordofwisdom,to anotherthewordofknowledge:onehasonething, another another for measure implies a kindof division of gifts. But Christ did not receiveby measure,thoughHegavebymeasure.
CHRYS.BySpirithereismeanttheoperationof the Holy Spirit. He wishes to show that all ofus have received the operation of the Spirit by measure, but that Christ contains withinHimself the whole operation of the Spirit. How thenshall He be suspected, Who said nothing, butwhatis from God, and the Spirit? For He makesno mention yet of God the Word, but rests His doctrine on the authority of the Father andthe Spirit. For men knew that there was God,and knewthattherewastheSpirit,(althoughtheyhad not right belief about His nature) but that there wastheSontheydidnotknow.
AUG. Having said of the Son, Godgivesnotthe

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mensuramdatDeusspiritum,subiungitpater diligitfiliumetadiecitetomniadeditinmanu eius: ut nosses et hic distincte, quoniam dictumestpaterdiligitfilium.Paterenimdiligit Ioannem aut Paulum, et tamen non omnia dedit in manu eorum. Pater diligitfiliumsed quomodo filium, non quomodo dominus servum quomodo unicum, non quomodo adoptatum.Itaqueomniadeditinmanueius, uttantussitfiliusquantusestpater.Ergocum ad nos dignatus est mittere filium, non putemus nobis aliquid minus missum quam estpater. Theophylactus: Sic ergo secundum divinitatemomniadeditpaterfilionatura,non gratia. Vel dedit omnia in manu eius, secundum humanitatem dominatur enim omnium eorum et quae in caelo et quaein terrasunt. Alcuinus: Et quia omnia sunt in manueius, ergoetvitaaeternaundesubditquicreditin filium,habetvitamaeternam. Beda:Nondebethicintelligifidesquaeverbo tenustenetur,sedquaeoperibusadimpletur.
Spirit by measure to Him he adds, TheFather lovestheSon,andfartheradds,andhasgivenall things into His hand in order to show thatthe FatherlovestheSon,inapeculiarsense.Forthe FatherlovesJohn,andPaul,andyethasnotgiven allthingsintotheirhands.ButtheFatherlovesthe Son,astheSon,notasamasterhisservant:as an only, not as an adopted, Son.WhereforeHe hasgivenallthingsintoHishandsothat,asgreat as the Father is, so great is the Son let us not thinkthenthat,becauseHehasdeignedtosend the Son, any one inferior to the Fatherhasbeen sent. THEOPHYL.TheFatherthenhasgivenallthings totheSoninrespectofHisdivinityofright,notof grace.OrHehasgivenallthingsintoHishand,in respectofHishumanity:inasmuchasHeismade Lordofallthingsthatareinheaven,andthatarein earth. ALCUIN.AndbecauseallthingsareinHishand, thelifeeverlastingistoo:andthereforeitfollows, HethatbelievesontheSonhaseverlastinglife. BEDE. We must understand here not a faithin words only, but a faith which is developed in works.
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Chrysostomus: Non enim hic dicit quod credereinfiliumsufficiatadvitamhabendam perpetuam, cum ipse alibi dicat: nonomnis qui dicit mihi: domine, domine, intrabit in regnumcaelorum.Sedetquaeinspiritumest blasphemia, sufficit sola mittere in Gehennam. Sed etsi in patrem et filiumet spiritum sanctum quis recte crediderit, ne aestimemus sufficere ad salutem: opusest enim nobis vita et conversatione recta. Deinde sciens non ita promissionebonorum multos adduci ut terribilium minis, in hoc sermonem concludit, dicens qui autem incredulusestfilio,nonvidebitvitam,sedira Dei manet super eum. Vide qualiter hicad patrem reducit eum qui est supplicii sermonem: non enim dixit: ita filii,quamvis ipse sit iudex, sed patrem iudicem instituit, magis terrere volens. Et non dicitmanebitin eo, sed super eum, ostendens quoniam nunquamabeodesistet:utenimnonaestimet quis mortem esse temporaneam, dixit non videbitvitam. Augustinus: Et non dixit ira Dei venitad eum, sed manet super eum quiaomnesqui nascuntur mortales, habent secum iramDei, quam accepit primus Adam. VenitfiliusDei, non habens peccatum, et indutus est
CHRYS.Hemeansnothere,thattobelieveonthe Son is sufficient to gain everlasting life, for elsewhereHesays,NoreveryonethatsaidtoMe, Lord,Lord,shallenterintothekingdomofheaven. And the blasphemy against the Holy Ghost isof itself sufficient to send into hell. But wemustnot think that even a right belief in Father, Son,and HolyGhost,issufficientforsalvationforwehave need of a good life and conversation. Knowing thenthatthegreaterpartarenotmovedsomuch by the promise of good, as by the threatof punishment, he concludes, But He that believes nottheSon,shallnotseelifebutthewrathofGod abides on him. See how He refers totheFather again, when He speaks of punishment. Hesaid not,thewrathoftheSon,thoughtheSonisjudge butmakestheFatherthejudge,inordertoalarm men more. And He does not say, inHim,buton Him, meaning that it Will never departfromHim and for the same reason He says, shall notsee life, i.e. to show that He did not mean only a temporarydeath!
AUG.NordoesHesay,ThewrathofGodcomes to him, but, abides on him. For allwhoareborn, areunderthewrathofGod,whichthefirstAdam incurred. The Son of God came without sin,and wasclothedwithmortality:Hediedthatyoumight
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mortalitate:mortuusestutvivas.Quiergonon vult credere in filium, ira Dei manetsuper eum, de qua dicit apostolus: eramusnatura filiiirae.
live. Whosoever then will not believe ontheSon, on him abides the wrath of God, of which the Apostlespeaks,Wewerebynaturethechildrenof wrath.
CHAPTER IV Lectio 1 1 2 ' 3 .4 . 5 [] :6 . :. 1. When therefore the Lord knew how the Pharisees had heardthat Jesus made and baptized more disciples than John, 2. (Though Jesus himself baptized not, buthis disciples,) 3. He left Judea, and departedagainintoGalilee.4.And hemustneedsgothroughSamaria. 5. Then comes he to a city of Samaria, which is called Sychar, near to the parcel of groundthat Jacob gave to his son Joseph.6. NowJacobswellwasthere.Jesus therefore, being wearied with his journey, sat thus on the well:andit wasaboutthesixthhour.
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Glossa:PostquamostenditEvangelistaqualiter Ioannesrepressitdiscipulorumsuoruminvidiam, quamdeprofectudoctrinaeChristiconceperant hic ostendit quomodo Christus declinavit Pharisaeorum malitiam, qui contra ipsum ex eadem causa zelo invidiae movebantur unde dicitur ut ergo cognovit Iesus quiaaudierunt Pharisaei. Augustinus in Ioannem: Utique dominus, si sciret Pharisaeos ita de se cognovissequod plures discipulos faceret, et quod plures baptizaret, ut eis hoc ad salutem valeret sequendieum,nonrelinqueretIudaeamterram, sedpropterillosmaneretibiquiaverocognovit eorumscientiam,simuletinvidentiam,quianon hoc propterea didicerunt ut sequerentur,sedut persequerentur, abiit inde. Poterat quidemet praesensabhisnonteneri,sinolletsedinomni re quam gessit ut homo, hominibus in se credituris praebebat exemplum, quia unusquisque servus Dei non peccat si secesserit in alium locum videns furorem se persequentium. Fecit ergo hoc ille magister bonus,utdoceret,nonuttimeret. Chrysostomus in Ioannem: Hoc etiam fecit mitiganseoruminvidiam.Conveniensestetiam
GLOSS.TheEvangelist,afterrelatinghowJohn checked the envy of his disciples, on the successofChriststeaching,comesnexttothe envyofthePharisees,andChristsretreatfront thethem.WhenthereforetheLordknewthatthe Phariseeshadheard,&c.
AUG.TrulyhadthePhariseesknowledgethat our Lord was making more disciples, and baptizingmorethanJohn,beensuchastolead themheartilytofollowHim,Hewouldnothave left Judea, but would have remained fortheir sake:butseeing,asHedid,thatthisknowledge ofHimwascoupledwithenvy,andmadethem not followers, but persecutors, He departed thence. He could too, had He pleased,have stayed amongst them, and escaped their handsbutHewishedtoshowHisownexample tobelieversintimetocome,thatitwasnosin for a servant of God to fly from the furyof persecutors.Hediditlikeagoodteacher,not outoffearforHimself,butforourinstruction.
CHRYS.Hedidittootopacifytheenvyofmen, andperhapstoavoidbringingthedispensation
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eum hoc fecisse, ut non discredereturcarnis dispensatio: si enim retentus effugisset, in suspicionemdevenissetveritascarnis. Augustinus:Fortassisautemhocmoveatquod dictum est baptizabat plures quam Ioanneset postea subiectum est quamquam Iesus non baptizaret. Quid ergo? Falsum dictum erat, et correctumest? Chrysostomus: Non autem ipse Christus baptizabat sed relatores volentes erigereeos qui audiebant, in invidiam, ita annuntiabant, scilicet quod Christus plures baptizaret quam Ioannes. Sed cuius gratia ipse nonbaptizaret, Ioannes praedixit dicens: ipse vosbaptizabitin spiritu sancto et igne. Nondum autemspiritum sanctum dabat: decenter igitur necbaptizabat. Discipuli vero id agebant, volentes multos adducere ad salutarem doctrinam: ut enimnon semper circumeuntes congregarent eos qui credituri erant, ut in Simone etfratrefecit,ideo baptizare instituerunt. Nihil enim amplius habebat discipulorum Baptisma, Ioannis Baptismate:utrumqueenimexperserateaquae ex spiritu est gratia et utrique una causaerat, scilicet adducere ad Christum eos qui baptizabantur.
of the incarnation into suspicion. For hadhe beentakenandescaped,therealityofHisflesh wouldhavebeendoubted. AUG. It may perplex you, perhaps, tobetold that Jesus baptized more than John, andthen immediately after, Though Jesus Himself baptized not. What? Is there amistakemade, andthencorrected? CHRYS. Christ Himself did not baptize,but thosewhoreportedthefact,inordertoraisethe envy of their hearers, so represented it asto appear that Christ Himself baptized. The reasonwhyHebaptizednotHimself,hadbeen alreadydeclaredbyJohn,Heshallbaptizeyou withtheHolyGhostandwithfire.NowHehad not yet given the Holy Spirit: it wastherefore fitting that He should not baptize. But His disciples baptized, as an efficacious modeof instruction better than gathering upbelievers hereandthere,ashadbeendoneinthecaseof Simonandhisbrother.Theirbaptism,however, had no more virtue than the baptismofJohn both being without the grace of theSpirit,and bothhavingoneobject,viz.thatofbringingmen toChrist.
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Augustinus: Vel aliter. Utrumque verum est: quia Iesus et baptizabat et non baptizabat: baptizabat enim, quia ipse mundabat non baptizabat, quia non ipsetingebat.Praebebant discipuli ministerium corporis praebebat ille adiutoriummaiestatis,dequodictumest:hicest quibaptizat. Alcuinus: Solet autem quaeri si inBaptismo discipulorum Christi spiritus sanctus daretur, cumdicatur:spiritussanctusnondumeratdatus, quia Iesus nondum erat glorificatus. Sed sciendum, quia dabatur spiritus, licet nonea manifestationequapostascensioneminlinguis igneis datus est quia sicut ipse Christus in hominequemferebat,semperhabebatspiritum, sed tamen postea super ipsum baptizatum visibiliterdescenditspiritusinspeciecolumbae sic ante manifestum et visibilem adventum spiritus sancti quicumque sancti eumlatenter haberepotuerunt. Augustinus ad SeleucianumIntelligimus autem discipulos Christi iam fuissebaptizatos siveBaptismoIoannis,sicutnonnulliarbitrantur, sive,quodmagiscredibileest,BaptismoChristi: neque enim ministerio baptizandi defuit, ut haberet baptizatos servos per quos ceteros baptizaret, qui non defuit illius humilitatis
AUG.Or,botharetrueforJesusbothbaptized, and baptized not. He baptized, in that He cleansed: He baptized not, in that Hedipped not. The disciples supplied the ministry of the body,HetheaidofthatMajestyofwhichitwas said,TheSameis,Hewhichbaptize.
ALCUIN.Thequestionisoftenasked,whether theHolyGhostwasgivenbythebaptismofthe discipleswhenbelowitissaid,TheHolyGhost was not yet given, because Jesuswasnotyet glorified. We reply, that the Spirit was given, thoughnotinsomanifestawayashewasafter the Ascension, in the shape of fierytongues. For,asChristHimselfinHishumannatureever possessedtheSpirit,andyetafterwardsatHis baptismtheSpiritdescendedvisiblyuponHim in the form of a dove so before the manifest andvisiblecomingoftheHolySpirit,allsaints mightpossesstheSpiritsecretly. AUG.Butwemustbelievethatthedisciplesof Christwerealreadybaptizedthemselves,either with Johns baptism, or, as is moreprobable, with Christs. For He who had stooped to the humble service of washing His disciplesfeet, had not failed to administer baptism toHis servants, who would thus be enabled in their
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ministerio,quandoeislavitpedes. Chrysostomus: Secedens autem Christusde Iudaea,rursuseisdemadhaeretquibusetprius undesubdituretabiititeruminGalilaeam.Sicut autem apostoli expulsi a Iudaeis ad gentes venerunt,itaetChristusadSamaritanosaccedit sed tamen omnem auferens a Iudaeis excusationem, non principaliter ad eos vadit, sed quasi transiens quod Evangelista occulte ostendit, dicens oportebat autem eumtransire per mediam Samariam. Accepit autem hanc nominationem, quia mons Samariae Somer dicebatur, ab eo qui possedit sed qui ibi habitabant, olim non Samaritani, sed Israelitae vocabantur. Tempore autem procedente offenderuntDeum,etrexAssyriorumultraeosibi manere non permisit sed in Babylonem et MedosduxitinSamariaverogentesexdiversis locis ductas habitare fecit. Volens autemDeus ostendere quod non propter imbecillitatem Iudaeostradidit,sedpropterpeccataeorumqui traditi sunt immisit barbaris leones, qui eos laedebant. Annuntiata sunt haec regi, etmittit sacerdotemquemdam,traditurumeisDeileges. Sed tamen neque ita ex toto abimpietate destiterunt,sedexmediaparte.Etenimtempore procedente rursus ad idola quidam resilierunt venerabantur tamen Deum qui a monte
turntobaptizeothers. CHRYS. Christ on withdrawing from Judea, joinedthosewhomHewaswithbefore,aswe reactnext,AnddepartedagainintoGalilee.As the Apostles, when they were expelledbythe Jews, went to the Gentiles, so Christ goes to theSamaritans.But,todeprivetheJewsofall excuse,Hedoesnotgotostaythere,butonly takesitonHisroad,astheEvangelistimplies by saying, And he must needs go through Samaria. Samaria receives its name from Somer, a mountain there, so called fromthe name of a former possessor of it. The inhabitants of the country were formerlynot Samaritans, but Israelites. But in process of timetheyfellunderGodswrath,andthekingof Assyria transplanted them to Babylon and Media placing Gentiles from various partsin Samaria in their room. God however, toshow thatitwasnotforwantofpoweronHispartthat hedelivereduptheJews,butforthesinsofthe people themselves, sent lions to afflict the barbarians.Thiswastoldtheking,andhesent a priest to instruct them in Gods law. Butnot even then did they wholly cease fromtheir iniquity,butonlyhalfchanged.Forinprocessof timetheyturnedtoidolsagain,thoughtheystill worshipped God, calling themselves after the
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Samaritanosseipsosvocabant. Beda:Ideoautemoportebatipsumtransireper Samariam, quia sita est inter Iudaeam et Galilaeam. Est autem Samaria insignis provinciae Palaestinae civitas, adeo ut tota regioeisociataSamariadicatur.Adquemigitur ipsius regionis locum dominus verterit, Evangelista ostendit unde dicitur venit ergoin civitatemSamariae,quaediciturSichar. Theophylactus: Postquam autem filii Iacob illam civitatem desertam fecerunt, occidentes Sichimitas, hanc civitatem desertam tempore procedente dedit Iacob in sortem Iosephunde dicitur: do tibi partem unam extra fratrestuos, quamtulidemanuAmorrhaei,ingladioetarcu meo et hoc est quod subditur iuxtapraedium quod dedit Iacob Ioseph filio suo.Sequiturerat autemibifonsIacob.
mountain,Samaritans. BEDE.HemustneedspassthroughSamaria because that country lay between Judea and Galilee. Samaria was the principal city of a provinceofPalestine,andgaveitsnametothe whole district connected with it. The particular placetowhichourLordwentisnextgiven:Then comesHetoacityofSamariawhichiscalled Sychar. THEOPHYL. But after the sons of Jacobhad desolated the city, by the slaughter ofthe Sychemites,Jacobannexedittotheportionof hissonJosephaswereadinGenesis,Ihave given to you one portion above yourbrethren, whichItookoutofthehandoftheAmoritewith mysword,andwithmybow.Thisisreferredto in what follows, Near to the place ofground which Jacob gave to his son Joseph. Now Jacobswellwasthere. AUG.Itwasawell.Every,wellisaspring,but everyspringisnotawell.Anywaterthatrises fromtheground,andcanbedrawnforuse,isa spring:butwhereitisreadyathand,andonthe surface, it is called a spring only where itis creep and low down, it is called a well, nota
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Augustinus in Ioannem: Puteus erat: sed omnis puteus fons, non omnis fons puteus:ubi enim aqua de terra manat, et usumpraebet haurientibus, fons dicitur sed si in promptuet superficiesit,fonstantumdicitursiauteminalto et in profundo sit, ita puteus vocaturutnomen
fontisnonamittat. Chrysostomus: Locus ille erat ubi proDina, levietSimeongravemoccisionemfecerunt. Theophylactus: Quare autem Evangelista de praedioetfontefacitmentionem?Primoquidem ut,cumaudierismulieremdicentemquodpater noster Iacob dedit nobis hunc fontem, non admireris secundo ex commemoratione fontis etpraediiedocemurquodeaquaepatriarchae propter fidem quam in Deo habebant, adepti sunt, Iudaei propter eorum impietatem perdiderunt,eteorumlocagentibustraditasunt: quare nihil novi nunc accidit quodgentilespro Iudaeisregnumcaelorumconsecutisunt. Chrysostomus in Ioannem: Christus igitur in Samariam accedens, facilem et deliciosam vitam abiciens, laboriosam vero sequens, non subiugalibusutitur,seditadifficulterinceditutex itinere fatigetur erudiens nos ita asuperfluis alienos esse ut multa necessariaabscindamus a nobis et hoc Evangelista ostendit, dicens Iesusergofatigatusexitinere. Augustinus: Invenimus Iesum fortem et infirmum: fortem, quia in principio eratverbum
spring. CHRYS. It was the place where Simeonand LevimadeagreatslaughterforDinah. THEOPHYL. But why does the Evangelist makementionoftheparcelofground,andthe well?First,toexplainwhatthewomansays,Our father Jacob gave us this well secondly,to remindyouthatwhatthePatriarchsobtainedby their faith in God, the Jews had lost by their impiety. They had been supplanted to make room for Gentiles. And therefore there is nothingnewinwhathasnowtakenplace,i.e.in the Gentiles succeeding to the kingdom of heavenintheplaceoftheJews. CHRYS. Christ prefers labor and exerciseto ease and luxury, and therefore travels to Samaria, not in a carriage but on footuntilat last the exertion of the journey fatiguesHima lesson to us, that so far from indulging in superfluities, we should often even deprive ourselves of necessaries: Jesus therefore beingweariedwithHisjourney,&c. AUG. Jesus, we see, is strong and weak: strong,becauseinthebeginningwastheWord
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infirmum,quiaverbumcarofactumest.Sicergo infirmus Iesus, ab itinere fatigatus, sedebat superfontem. Chrysostomus: Quasi dicat: non inthronoaut pulvinari, sed simpliciter ut contingebat super terram.Sessioautempropterlaboremfactaest, et ut expectaret discipulos, et propteraestum refrigeraret corpus apud fontem undesequitur horaautemeratquasisexta. Theophylactus:Etnequisincusaretdominum quare ipse Samariam venerit, cum hoc discipulis suis prohibuerit, propter hoc dicit, quod circa illum locum sedebat, scilicet ab itinerefessus. Alcuinus: Mystice autem dominus reliquit Iudaeam, idest infidelitatem eorum qui eum reprobaverunt, et per apostolos abiit in Galilaeam, idest in volubilitatem huiusmundi, docens suos transmigrare de vitiis advirtutes. Praedium autem non tam IosephquamChristo arbitror derelictum, cuius figuram Ioseph portaverit quem vere sol adorat et lunaet omnesstellae.Adhocpraediumvenitdominus, ut Samaritani, qui hereditatem sibi patriarchae Israel vindicare cupiebant, agnoscerent, et
weak, because the Word was made flesh. Jesus thus weak, being wearied with his journey,satonthewell. CHRYS.Asiftosay,notonaseat,oracouch, butonthefirstplaceHesaw-upontheground. HesatdownbecauseHewaswearied,andto waitforthedisciples.Thecoolnessofthewell wouldberefreshinginthemiddayheat:Andit wasaboutthesixthhour. THEOPHYL. He mentions our Lords sitting and resting from His journey, that nonemight blameHimforgoingtoSamariaHimself,after Hehadforbiddenthedisciplesgoing.
ALCUIN. Our Lord left Judea alsomystically, i.e.Helefttheunbeliefofthosewhocondemned Him,andbyHisApostles,wentintoGalilee,i.e. into the fickleness of the world thusteaching Hisdisciplestopassfromvicestovirtues.The parcelofgroundIconceivetohavebeenleftnot so much to Joseph, as to Christ, of whom Joseph was a type whom thesun,andmoon, and all the stars truly adore. To this parcel of ground our Lord came, that the Samaritans, who claimed to be inheritors of thePatriarch
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converterentur ad Christum, qui estpatriarchae legitimusheresfactus. Augustinus: Iter autem ipsius est caro pro nobisassumpta:quienimubiqueest,quoit,nisi quia non ad nos veniret nisi formam visibilis carnisassumeret?Ideofatigatusabitinere,quid est aliud quam fatigatus in carne? Quareergo horasexta?Quiaaetatesaeculisexta.Computa tamquamunamhoram,unamaetatemabAdam usque ad Noe secundam a Noe usquead AbrahamtertiamabAbrahamusqueadDavid quartam a David usque ad transmigrationem Babylonis quintam usque ad Baptismum Ioannisindesextaagitur.
Israel, might recognize Him, andbeconverted toChrist,thelegalheirofthePatriarch. AUG.Hisjourney,isHisassumptionoftheflesh for our sake. For whither does He go,Whois everywherepresent?Whatisthis,exceptthatit wasnecessaryforHim,inordertocometous, to take upon Him visibly a form of flesh?So thenHisbeingweariedwithHisJourney,what meansit,butthatHeisweariedwiththeflesh? Andwhereforeisitthesixthhour?Becauseitis thesixthageoftheworld.Reckonseverallyas hours, the first age from Adam to Noah,the second from Noah to Abraham, the thirdfrom AbrahamtoDavid,thefourthfromDavidtothe carryingawayintoBabylon,thefifthfromthence to the baptism of John on this calculationthe presentageisthesixthhour. AUG.AtthesixthhourthenourLordcomesto thewell.Theblackabyssofthewell,methinks, representsthelowestpartsofthisuniverse,i.e. theearth,towhichJesuscameatthesixthhour, thatis,inthesixthageofmankind,theoldage, asitwere,oftheoldman,whichwearebidden toputoffthatwemayputonthenew.Forsodo we reckon the different ages of manslife:the first age is infancy, the second childhood, the third boyhood, the fourth youth, the fifth
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Augustinus Lib. 83 quaest: Hora igitursexta venitadputeumdominusnoster.Videoinputeo tenebrosam profunditatem. Admoneor ergo intelligere mundi huius infimas partes, idest terrenas, quo venit dominus Iesus horasexta, idest sexta aetate generis humani, tamquam senectute veteris hominis, quo iubemurexui,ut induamur novo nam sexta aetas senectusest: quoniam prima est infantia, secunda pueritia, tertia adolescentia, quarta iuventus, quinta
grandaevitas. Hora etiam sexta venit dominus adputeum,idestmediodieundeiamincipitsol iste visibilis declinare in occasum: quoniam nobis vocatis a Christo, visibilium delectatio minuitur, ut invisibilium amore homo interior recreatus ad interiorem lucem, quaenumquam excidit, revertatur. Quod autem sedit, humilitatemsignificat:velquoniamsolentsedere doctores,magistridenuntiatpersonam.
manhood, the sixth old age. Again, thesixth hour, being the middle of the day, the timeat whichthesunbeginstodescend,signifiesthat we,whoarecalledbyChrist,aretocheckour pleasure in visible things, that by the loveof things invisible refreshing the inner man, we mayberestoredtotheinwardlightwhichnever fails. By His sitting is signified Hishumility,or perhaps His magisterial character teachers beingaccustomedtosit.
Lectio 2 7 . , : 8 ,. 9, ' .10 , , , .11

7.TherecomesawomanofSamaria to draw water: Jesus says to her, Givemetodrink.8.(Forhisdisciples were gone away unto the citytobuy meat.) 9. Then says the woman of Samaria to him, How is it thatyou, beingaJew,asksdrinkofme,which am a woman of Samaria? for the Jews have no dealings with the Samaritans.10.Jesusansweredand said to her, If you knew the giftof God, and who it is that says toyou, Give me to drink you would have asked of him, and he would have
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[ ], , : 12 ,
given you living water. 11. The woman says to him, Sir, you have nothing to draw with, and the wellis deep:fromwhencethenhaveyouthat livingwater?12.Areyougreaterthan our father Jacob, which gave usthe well, and drank thereof himself,and hischildren,andhiscattle?
Chrysostomus in Ioannem: Ne quis dicat quoniam adversatur suo praecepto, Samaritanis loquens, posuit Evangelista multas causas eius quae ad mulierem est locutionis:nonenimadhocvenitantecedenter, ut Samaritanis loqueretur: non tamen quia propter hoc non venit, advenientem ad se expellere oportebat dicitur enim venitmulier de Samaria haurire aquam. Vide quod et mulieremostenditpropteraestumexeuntemad aquam. Augustinus in Ioannem: Haec autemmulier formaestEcclesiae,noniustificatae,sediam iustificandae.Pertinetautemadimaginemrei, quod ab alienigenis venit: Samaritani enim alienigenae fuerunt, quamquam vicinas terras
CHRYS.Thatthisconversationmightnotappear aviolationofHisowninjunctionsagainsttalking totheSamaritans,theEvangelistexplainshowit aroseviz.forHedidnotcomewiththeintention beforehand of talking with the woman, butonly wouldnotsendthewomanaway,whenshehad come.TherecameawomanofSamariatodraw water.Observe,shecomesquitebychance.
AUG.ThewomanhereisthetypeoftheChurch, notyetjustified,butjustabouttobe.Anditisa partoftheresemblance,thatshecomesfroma foreignpeople.TheSamaritanswereforeigners, though they were neighbors and in likemanner
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incolerent: ventura enim erat Ecclesia de gentibus,etalienaagenereIudaeorum. Theophylactus:Congrueautemdisputatioad mulierem a siti sumpsit occasionemsequitur enim dicit ei Iesus: da mihi bibere: quia secundum humanitatem sitiebat et propter laboremetpropteraestum. Augustinus Lib. 83 quaest: Sitiebat etiam Iesus mulieris illius fidem: eorum enimfidem sititproquibussanguinemfudit. Chrysostomus: Discimus autem domini non solum circa itinera validum robur, sedetiam circa cibaria negligentiam: non enimdiscipuli eius deferebant victualia propter hoc enim subdit discipuli autem eius abierant in civitatem, ut cibos emerent. Hinc etiam Evangelista ostendit Christum humilem in eo quodsolusrelinquebatur.Etnimirumpoterat,si vellet,autnonomnesemittere,autabeuntibus illis alios ministros habere sed noluit:etenim ita discipulos assuefecit omnem superbiam conculcare. Sed fortasse dicet aliquis: quid magnum est si humiles erant discipuli, piscatores existentes et tabernaculorum factores? Sed repente facti sunt omnibus
theChurchwastocomefromtheGentiles,andto bealienfromtheJewishrace. THEOPHYL. The argument with the woman arisesnaturallyfromtheoccasion:Jesussaysto her,Givemetodrink.Asman.thelaborandheat HehadundergonehadmadeHimthirsty.
AUG. Jesus also thirsted after thatwomans faith? At He thirsts for their faith, forwhomHe shedHisblood. CHRYS. This shows us too not only ourLords strengthandenduranceasatraveler,butalsohis carelessnessaboutfoodforhisdisciplesdidnot carry about food with them, since itfollows,His disciples were gone away into the city tobuy food.HereinisshownthehumilityofChristHeis leftalone.ItwasinHispower,hadHepleased, nottosendawayall,or,ontheirgoingaway,to leaveothersintheirplacetowaitonHim.ButHe did not choose to have it so: for inthiswayHe accustomedHisdisciplestotrampleuponpride of every kind. However some one will say, Is humilityinfishermanandtent-makerssogreata matter?Buttheseverymenwereallonasudden raisedtothemostloftysituationuponearth,that
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regibus reverentiores, collocutores et secutores domini orbis terrarum. Maxime autemquiexhumilibussunt,quandodignitates quandoque assumpserint, facilius ad superbiam elevantur, velut inexperte se habentes ad tantum honorem. Detinensigitur discipulos dominus in eadem humilitate erudiebat eos ut per omnia se restringerent. Mulier ergo audiens da mihi bibere, valde sapienteradformandaminterrogationemeum quiaChristoaccepitsermonemundesequitur dicit ergo illi mulier: quomodo tucumIudaeus sis, a me bibere poscis, quae sum mulier Samaritana? Iudaeum quidem eum esse aestimavitafiguraetalocutione.Intuerevero qualiter mulier inquisitiva erat. Etsi enim oportebatcustodireIesum,utnoncoutereturilli nontamenoportebatillamcustodire.Nonenim dixitEvangelistaquodSamaritaniIudaeisnon couterentur, sed subdit non enim coutuntur Iudaei Samaritani. Iudaei igitur a captivitate revertentes zelotype se ad Samaritanos habebant, sicut ad alienigenas et impugnatores.NequeetiamScripturisomnibus utebantur: solum enim ea quae Moysi sunt suspicientes, prophetarum non multam curam habebant. Contendebant etiam se in nobilitatemIudaicamimmittere:undeetIudaei eoscumomnibusgentibusabominabantur.
offriendsandfollowersoftheLordofthewhole earth.Andmenofhumbleorigin,whentheyarrive atdignity,areonthisverycryaccountmoreliable than others to be lifted up with pridethehonor beingsonewtothem.OurLordthereforetokeep Hisdiscipleshumble,taughttheminallthingsto subdue themselves. The woman on beingtold, Give Me to drink, very naturally asks, How isit thatYou,beingaJew,asksdrinkofme,whoam a woman of Samaria? She knew Him tobea Jew from His figure and speech. Hereobserve her simpleness. For even had our Lord been boundtoabstainfromdealingwithher,thatwas His concern, not hers the Evangelistsayingnot thattheSamaritanswouldhavenodealingswith theJews,butthattheJewshavenodealingswith theSamaritans.Thewomanhowever,thoughnot infaultherself,wishedtocorrectwhatshethought afaultinanother.TheJewsaftertheirreturnfrom the captivity entertained a jealousy of the Samaritans,whomtheyregardedasaliens,and enemiesandtheSamaritansdidnotuseallthe Scriptures, but only the writings of Moses,and madelittleoftheProphets.Theyclaimedtobeof Jewish origin, but the Jews considered them Gentiles,andhatedthem,astheydidtherestof theGentileworld.
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Augustinus in Ioannem: Et omnino eorum vasculis non utebantur Iudaei. Et quiaferebat secum mulier vasculum, undeaquamhauriret, eo mirata est, quia Iudaeus petebat abea bibere,quodnonsolebantfacereIudaei. Chrysostomus: Sed qualiter Christus quaesivitabeabibere,legenonconcedente? Si autem quis dixerit, quia praesciebat eam non daturam immo propter hocnequepetere oportebat. Est igitur dicendum, quod ideo petiit, quia indifferens erat de reliquo tales observantiaspraeterire. Augustinus: Ille autem quibiberequaerebat, sitiebat fidem ipsius mulieris unde sequitur responditIesus,etdixitei:sisciresdonumDei, etquisestquidicit:damihibibere,tuforsitan petissesabeo,etdedissettibiaquamvivam.
AUG.TheJewswouldnotevenusetheirvessels. So it would astonish the woman to hear aJew asktodrinkoutofhervesselathingsocontrary toJewishrule.
CHRYS. But why did Christ ask what thelaw allowednot?ItisnoanswertosaythatHeknew shewouldnotgiveit,forinthatcase,Heclearly ought not to have asked for it. RatherHisvery reasonforasking,wastoshowHisindifference tosuchobservances,andtoabolishthemforthe future. AUG.Hewhoaskedtodrink,however,outofthe womans vessel, thirsted for the womansfaith: Jesus answered and said unto her, Ifyouknew thegiftofGod,orWhoitisthatsaystoyou,Give Me to drink, you would have askedofHim,and Hewouldhavegivenyoulivingwater. ORIGEN.Foritisasitwereadoctrine,thatno one receives a divine gift, who seeks notforit. Even the Savior Himself is commandedbythe Father to ask, that He may give it Him,aswe read, Require of Me, and I will give youthe heathen for you inheritance. And our Savior Himself says, Ask, and it shall be given you.
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Origenes in Ioannem: Nam quasi dogma quoddam est, neminem accipere divinum donumexnonquaerentibusillud:ipsumautem salvatorem iubet pater poscere, ut det illi, secundum illud: postula a me, et dabo tibi genteshereditatemtuam.Etipsesalvatordicit: petite et dabitur vobis. Et ideosignanterdicit
petissesetdedissettibi.
WhereforeHesayshereemphatically,youwould have asked of Him, and He would havegiven you. AUG.Heletsherknowthatitwasnotthewater, which she meant, that He asked for but that knowingherfaith,Hewishedtosatisfyherthirst, by giving her the Holy Spirit. For so mustwe interpretthelivingwater,whichisthegiftofGod asHesays,IfyouknewthegiftofGod.
Augustinus Lib. 83 quaest: Hic autem ei ostendit non se talem aquam petissequalem ipsa intellexerat sed quia ipse sciebatfidem eius, eidem sitienti spiritum sanctum dare cupiebat. Hanc enim recteintelligimusaquam vivam, quod est donum Dei, sicut ipseaitsi sciresdonum. Augustinus: Dicitur enim vulgo aquavivailla quaedefonteexit:illaenimquaecolligiturde pluvia in lacunas aut cisternas, aquavivanon dicitur: et si de fonte manaverit, et inloco aliquo collecta steterit, nec ad se illudunde manabat admiserit, sed in rupto meatu tamquam a fontis tramite separata fuerit,non dicituraquaviva. Chrysostomus in Ioannem: Spiritus enim sancti gratiam quandoque Scriptura ignem, quandoque aquam vocat ostendensquoniam non substantiae sunt haec nomina repraesentativa, sed actionis. Per ignis quidem appellationem erectivum et calidum gratiae, et consumptivum peccatorum
AUG. Living water is that which comesoutofa spring,indistinctiontowhatiscollectedinponds and cisterns from the rain. If spring watertoo becomes stagnant, i.e. collects into somespot, whereitisquiteseparatedfromitsfountainhead, itceasestobelivingwater.
CHRYS.InScripturethegraceoftheHolySpirit issometimescalledfire,sometimeswater,which showsthatthesewordsareexpressivenotofits substancebutofitsaction.Themetaphoroffire conveysthelivelyandsin-consumingpropertyof grace that of water the cleansing oftheSpirit, andtherefreshingofthesoulswhoreceiveHim.
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aenigmatice insinuat: per aquae vero nuncupationem purgamentum quod est ex spiritu,etmultumrefrigeriumrecipientibuseum mentibusostendit. Theophylactus: Gratiam ergo spiritus sancti dixit aquam vivam, idest vivificativam, refrigerativametmotivam.Namgratiaspiritus sancti semper movet illum qui bonaoperatur, ascensionesincordesuodisponens. Chrysostomus: Iterum autem dominuseam ab humili suspicione erexit, qua existimabat eum unum multorum esse: multum enim honorem tribuens, dominum vocat sequitur enim dicit ei mulier: domine, neque inquo haurias habes, et puteus altus est:undeergo habesaquamvivam? Augustinus in Ioannem: Videte quomodo intellexit aquam vivam, scilicet aquam quae erat in illo fonte quasi dicat: tu mihi visdare aquam vivam, et ego fero unde hauriamettu nonfers:dehacergoaquavivamihidarenon potes, quoniam hauritorium non habes.Forte aliumfontempromittis?Sednumquidtumaior espatrenostroIacob,quideditnobisputeum, etipseexeobibit,etfiliieius,etpecoraeius?
THEOPHYL. The grace of the Holy Spiritthen He calls living water i.e. life-giving, refreshing, stirring. For the grace of the Holy Spirit isever stirringhimwhodoesgoodworks,directingthe risingsofhisheart. CHRYS. These words raised the womans notionsofourLord,andmakeherthinkHimno common person. She addresses Him reverentiallybythetitleofLordThewomansays toHim,Lord,youhavenothingtodrawwith,and thewellisdeep:fromwhencethenhasyouthat livingwater? AUG.Sheunderstandsthelivingwatertobethe waterinthewellandthereforesays,Youwishto give me living water but You have nothingto drawwithasIhave:Youcannotthengivemethis living water Are You greater than ourfather Jacob, who gave us the well, anddrankthereof himself,andhischildren,andhiscattle?
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Chrysostomus:Quasidicat:nonpotesdicere quod Iacob dedit nobis hunc fontem, etalio ipse usus est: etenim ipse et sui ex eo bibebant: quod non esset, si melioremalium habuissent.Dehocigiturfontedarenonpotes: alium autem meliorem non est tehabere,nisi confitearis te ipsum maiorem esse Iacob. Unde igitur habes aquam quam promittiste daturumnobis? Theophylactus: Quod autem dicit et pecora eius, ostensivum est abundantiae aquarum quasi dicat: non solum suavis est aqua, ut Iacob ex ea biberet et filii eius sedetiam intantum est abundans, ut tantae multitudini pecorumpatriarchaesufficiat. Chrysostomus:Videautemqualiterseipsam impulit in nobilitatem Iudaicam. Samaritani enim Abraham progenitorem suumdicebant, quasi a Chaldaea existentem sed et Iacob patrem vocabant, quasi ipsius existentem nepotem. Beda:VelpatremsuumIacobvocat,quiaipsa sublegeMoysivixerat,etpraediumquodIacob filiosuoIosephdederatpossidebat.
CHRYS. As if she said, You can not say that Jacob gave us this spring, and used another himselfforheandtheythatwerewithhimdrank thereofwhichwouldnothavebeendone,hadhe hadanotherbetterone.Youcannotthengiveme of this spring and You have notanotherbetter spring,unlessYouconfessYourselfgreaterthan Jacob. Whence then have You thewater,which Youpromisetogiveus? THEOPHYL.Theaddition,andhiscattle,shows the abundance of the water as if shesaid,Not only is the water sweet, so that Jacobandhis sonsdrankofit,butsoabundant,thatitsatisfied thevastmultitudeofthePatriarchscattle.
CHRYS See how she thrusts herself uponthe Jewishstock.TheSamaritansclaimedAbraham as their ancestor, on the ground of his having come from Chaldea and called Jacob their father,asbeingAbrahamsgrandson.
BEDE.OrshecallsJacobtheirfather,because shelivedundertheMosaiclaw,andpossessed thefarmwhichJacobgavetohissonJoseph.

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Origenes in Ioannem: Mystice autem fons Iacob Scripturae sunt siquidem instructi in ScripturisbibuntutIacobetfiliieiussimplices autemetrudesbibuntmorepecorumIacob.
ORIGEN. In the mystical sense, Jacobswellis theScriptures.ThelearnedthendrinklikeJacob and his sons the simple and uneducated,like Jacobscattle.
Lectio 3 13 , : 14 ' , , . 15,, , . 16 , . 17 , . , :18, : . 13. Jesus answered and said to her, Whosoever drinks of this water shall thirst again: 14. But whosoeverdrinksofthewaterthat I shall give him shall neverthirst but the water that I shall givehim shall be in him a well of water springing up into everlasting life. 15. The woman says to him,Sir, givemethiswater,thatIthirstnot, neither come hither to draw.16. Jesus says to her, Go, callyour husbandandcomehither.17.The womanansweredandsaid,Ihave no husband. Jesus said to her, You have well said, I have no husband: 18. For you have had five husbands and he whomyou now have is not your husband:in thatsaidyoutruly.
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Chrysostomus in Ioannem: Cum mulier quaesivisset numquid maior es patre nostro Iacob?Nondixit:maiorsum,nevidereturgloriari sed per ea quae subdit, hoc ostenditsequitur enimresponditIesus,etdixitei:omnisquibiberit ex aqua hac, sitiet iterum qui autem biberitex aqua quam ego dabo ei, non sitietinaeternum quasi dicat: si mirabilis fuit Iacob, quia hanc aquam dedit si dabo tibi multo hac potiorem, quid dices? Non autem ab accusatione, sed ex supereminentia comparationem facit: non enim dicit quoniam haec aqua vilis est et contemptibilis sed id quod natura testatur, hoc ponit, scilicet omnis qui bibit ex aqua hac,sitiet iterum.
CHRYS. To the womans question, Areyou greater than our father Jacob? He doesnot reply, I am greater, lest He should seemto boast but His answer implies it Jesus answeredandsaidtoher,Whosoeverdrinkof this water shall thirst again: but whosoever drinks of the water that I shall give himshall never thirst as if He said, If Jacob istobe honoredbecausehegaveyouthiswater.what will you say, if I give you farbetterthanthis? He makes the comparison however not to depreciateJacob,buttoexaltHimself.ForHe does not say, that this water is vile and counterfeit,butassertsasimplefactofnature, viz. that whosoever drink of this watershall thirstagain. AUG. Which is true indeed both ofmaterial water, and of that of which it isthetype.For the water in the well is the pleasure ofthe world, that abode of darkness. Men draw it withthewaterpotoftheirlustspleasureisnot relished, except it be preceded bylust.And when a man has enjoyed this pleasure, i.e. drunk of the water, he thirsts again butifhe have received water from Me, heshallnever
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Augustinus in Ioannem: Quod quidem verum estetdeaquasensibili,etdeeaquamsignificat illa aqua: etenim aqua in puteo voluptas est saeculi in profunditate tenebrosa: hic eam hauriunthomineshydriacupiditatum:namquinon praemiseritcupiditatem,pervenirenonpotestad voluptatem. Cum pervenerit quisque ad voluptatem saeculi huius, numquid non iterum sitiet?Ergodehacaquaquibiberit,sitietiterum.
Si autem acceperit a me aquam, non sitietin aeternum:namquomodositientquiinebriabuntur abubertatedomusDei?Promittebatergovenam quamdaminsatietatemspiritussancti. Chrysostomus: Hanc autem excellentiamhuius aquae, ut scilicet qui ex ea biberit, nonsitiatin aeternum, per ea quae consequuntur ostendit sequiturenimsedaquaquamegodaboei,fietin eofonsaquaesalientisinvitamaeternamquasi dicat: sicut qui fontem habet intra se positum, nequaquam afficietur siti ita et qui hancaquam habet,scilicetquamegoeidabo. Theophylactus: Nam aqua quam ego tribuo, semper multiplicatur: semina enim etprincipium boni, sancti sumunt per gratiam ipsi vero negotianturetoperanturadeiusaugmentum.
thirst. For how shall they thirst, who are drunken with the abundance of thehouseof God?ButHepromisedthisfullnessoftheHoly Spirit. CHRYS.Theexcellenceofthiswaterviz.that hethatdrinksofitneverthirsts,Heexplainsin whatfollows,ButthewaterthatIshallgivehim shallbeinhimawellofwaterspringingupinto everlasting life. As a man who had a spring within him, would never feel thirst, sowillnot hewhohasthiswaterwhichIshallgivehim.
THEOPHYL.ForthewaterwhichIgivehimis ever multiplying. The saints receive through gracetheseedandprincipleofgoodbutthey themselves make it grow by their own cultivation. CHRYS. See how the woman is led by degrees to the highest doctrine. First, she thoughtHewassomelaxJew.Thenhearingof thelivingwater,shethoughtitmeantmaterial water. Afterwards she understands it as spokenspiritually,andbelievesthatitcantake awaythirst,butshedoesnotyetknowwhatit is, only understands that it was superiorto
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Chrysostomus: Vide autem qualiter mulier paulatim ad dogmatum altitudinem ducitur: nam primum quidem aestimavit eum iniquum quemdamesseIudaeum:deindeaudiensaquam vivam,suspicataestdesensibilihocdici:postea discens quoniam spiritualia erant quae dicebantur,crediditquidemquoniampotestaqua sitisnecessitatemtollerenondumautemsciebat
quae esset haec aqua, sed quaerebat eam, superioremsensibilibusaestimansundesubditur dicitadeummulier:domine,damihihancaquam, ut non sitiam neque veniam huc haurire. Etsic eum patriarchae Iacob praeponit, de quo tam magnamopinionemhabebat. Augustinus:Velaliter.Adhucillamuliercarnem sapit: delectata est non sitire, et putabat hoc secundum carnem sibi promissum esse a domino. Dederat autem Deus aliquandoservo suo Eliae ut per dies quadraginta nec esuriret, nec sitiret: qui hoc potuit dare per quadraginta dies,nonpoteratdaresemper?Delectataautem tali munere rogat ut ei aquam vivamdaretunde sequitur dicit ad eum mulier: domine, damihi hanc aquam, ut non sitiam, neque veniamhuc haurire. Ad laborem enim indigentia cogebat,et laborem infirmitas recusabat: utinam audiret: veniteadme,omnesquilaboratisetoneratiestis, et ego vos reficiam. Hoc enim dicebat Iesus,ut iam non laboraret sed illa nondumintelligebat. Denique voluit dominus ut intelligeret unde sequitur dicit ei Iesus: vade, voca virumtuum,et venihuc.Quidesthoc?Pervirumsuumeivolebat aquam illam dare. An quia non intelligebat,per virum suum eam volebat docere? Forte sicut apostolus dicit de mulieribus: si quae volunt discere, domi viros suos interrogent. Sed ibi
materialthings:ThewomansaystoHim,Sir, give me this water, that I thirst notneither come hither to draw. Observe, she prefers HimtothepatriarchJacob,forwhomsheha suchveneration.
AUG.OrthusThewomanasyetunderstands Him of the flesh only. She is delightedtobe relieved for ever from thirst, and takesthis promise of our Lords in a carnalsense.For God had once granted to His servantElijah, thatheshouldneitherhungernorthirstforforty daysandifHecouldgrantthisforfortydays, why not for ever? Eager to possess sucha gift, she asks Him for the living waterThe woman says to Him, Sir, give methiswater, that I thirst not, neither come hithertodraw. Herpovertyobligedhertolabormorethanher strength could well bear would in that she couldhear,CometoMe,allthatlaborandare heavyladen,andIwillrefreshyou.Jesushad saidthisverything,i.e.thatsheneednotlabor anylongerbutshedidnotunderstandHim.At last our Lord was resolved that sheshould understand: Jesus says to her, Go callyour husband,andcomehither.Whatmeansthis? DidHewishtogiveherthewaterthroughher husband? Or, because she did not
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dicitur, ubi non est Iesus qui doceat cum vero ipsedominusaderat,quidopuseratutpervirum ei loqueretur? Numquid per virum loquebatur Mariae,quaeseditadpedeseius?
understand, did He wish to teach her by means of her husband? The Apostle indeed saysofwomen,Iftheywilllearnanything,let them ask their husbands at home. Butthis applies only where Jesus is notpresent.Our Lord Himself was present here what need then that He should speak toherthroughher husband?WasitthroughherhusbandthatHe spoketoMary,whosatatHisfeet? CHRYS. The woman then being, urgentin askingforthepromisedwater,Jesussaysto her,Gocallyourhusbandtoshowthathetoo oughttohaveashareinthesethings.Butshe wasinahurrytoreceivethegift,andwished toconcealherguilt,(forshestillimaginedshe was speaking to a man) The woman answeredandsaid,Ihavenohusband.Christ answers her with a seasonable reproof exposingherastoformerhusbands,andasto her present one, whom she had concealed Jesus said to her, you have wellsaid,Ihave nohusband. AUG. Understand, that the woman hadnota lawful husband, but had formed an irregular connection with some one. He tells her,you havehadfivehusbands,inordertoshowher Hismiraculousknowledge.
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Chrysostomus in Ioannem:Quiaigiturinstabat mulier, accipere aquam promissam quaerens, dicit ei Iesus: voca virum tuum: quasiostendens quoniam et illum oportet hiscommunicare.Haec autem festinans accipere, et rei turpitudinem occultans, adhuc aestimabat se ad hominem loquiundesequiturresponditmulier,etdixit:non habeovirum.HocaudiensChristusopportunede reliquo redargutionem inducit nam et priores viros enumerat, et eum qui nunc occultabatur redarguitundesequiturdiciteiIesus:benedixisti, quianonhabeovirum.
Augustinus in Ioannem:Intelligas,reveraistam mulierem non habuisse tunc virum sed utebatur nescioquononlegitimoviroundeeiconvenienter mysterialoquitur,dicensquinqueviroshabuisti.
Origenes in Ioannem: Vide autem si possibile est fontem Iacob mystice totas esseScripturas, aquamveroIesueaproquibuseditaesuntquae nonestlicitumomnibusperscrutarieoquodquae scripta sunt dictaverunt homines quae vero oculus non vidit, nec auris audivit, nec in cor hominis ascenderunt, in scriptis non possunt redigi sed ex fonte aquae salientis in vitam aeternam, idest ex spiritu sancto, disciplinae patefiunt his qui nondum humanum corgestant, sedpossuntdicere:nossensumChristihabemus. Qui ergo non suscipit profunditatem verborum, etsi ad modicum quieverit, denuo insistens dubitavitquiautembibitdeaquaChristi,adhoc promovetur ut fons omnium quaesitorum prorumpatineo,sursumscaturizantibusaquis,et pervolante eius mente ad consequentiamhuius aquae,advitamaeternam.Volebatautemmulier sine aqua Iacob, angelicam et superhominem discere veritatem: neque enim Angeli indigent fonte Iacob ut bibant sed quilibet in se habet fontem aquae scaturientis in vitam aeternam ab ipso verbo et hoc est quod subditur dicitei mulier: domine, da mihi hanc aquam. Sed impossibile est hic absque ea quae hauriturex fonte Iacob aquam capere quae datur averbo: unde petenti Samaritanae aquam videturdicere Iesus, se illam praebere non alibi quam infonte
ORIGEN. May not Jacobs well signify mystically the letter of Scripture the waterof Jesus,thatwhichisabovetheletter,whichall arenotallowedtopenetrateinto?Thatwhich is written was dictated by men, whereasthe things which the eye has not seen, nor ear heard, neither have entered into the heartof man, cannot be reduced to writing, butare fromthefountainofwater,thatspringsupunto everlasting life, i.e. the Holy Ghost. These truths are unfolded to such as carryingno longerahumanheartwithinthem,areableto say with the Apostle, We have the mindof Christ. Human wisdom indeed discovers truths,whicharehandeddowntoposteritybut the teaching of the Spirit is a well ofwater which springs up into everlasting life. The woman wished to attain, like the angels,to angelicandsuper-humantruthwithouttheuse ofJacobswater.Fortheangelshaveawellof waterwithinthem,springingfromtheWordof GodHimself.Shesaystherefore,Sir,giveme thiswater.Butitisimpossibleheretohavethe waterwhichisgivenbytheWord,withoutthat which is drawn from Jacobs well and thereforeJesusseemstotellthewomanthat He cannot supply her with it from anyother sourcethanJacobswellIfwearethirsty,we
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Iacob unde sequitur dicit ei Iesus: vade, voca virum tuum, et veni huc. Si enim sitiamus, idoneumestprimopoculasumereexfonteIacob secundumautemapostolum,viranimaelexest. Augustinus Lib. 83 quaest: Quinque autem viros, quinque libros qui per Moysen ministrati sunt,nonnulliaccipiunt.Quodautemdictumestet hunc quem habes, non est tuus vir, deseipso dominum dixisse intelligunt, ut iste sit sensus: primo quinque libris Moysi quasi quinqueviris servisti: nunc autem quem habes, idest quem audis, non est tuus vir, quia nondum ineum credidisti. Sed quoniam non credens Christo, adhuc illorum quinque virorum, idest quinque librorum, copulatione tenebatur, potest movere quomodo dici potuerit quinque viros habuisti, quasi nunc eos iam non haberet. Deinde quomodo potest intelligi a quinque illis libris recedere hominem ut ad Christumtranseat,cum ille qui credit in Christum, non relinquendosillos quinquelibros,sedspiritualiterintelligendosmulto avidiusamplectatur?Estergoaliusintellectus.
mustfirstdrinkfromJacobswell.Jesussays toher,Go,callyourhusband,andcomehither. According to the Apostle, the Law is the husbandofthesoul. AUG.Thefivehusbandssomeinterprettobe the five books which were given byMoses. Andthewords,Hewhomthounowhaveisnot your husband, they understand asspokenby our Lord of Himself as if He said,Youhave served the five books of Moses, as five husbands but now he whom you have,i.e. whom you hear, is not your husbandforyou do not yet believe in him. But if she did not believeinChrist,shewasstillunitedtothose five husbands, i.e. five books, andtherefore whyisitsaid,youhavehadfivehusbands,as if she no longer had them? And how do we understand that a man must havethesefive books, in order to pass over toChrist,when he who believes in Christ, so far from forsakingthesebooks,embracestheminthis spiritual meaning the more strongly? Let us turntoanotherinterpretation. AUG. Jesus seeing that the woman didnot understand, and wishing to enlighten her, says, Call your husband i.e. apply your understanding. For when the life is well
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Augustinus in Ioannem:VidensenimIesusquia mulier non intelligebat, et volens eamintelligere, voca, inquit, virum tuum idest, praesenta intellectum tuum: cum enim ordinata fuerit vita,
intellectus animam regit, ad ipsam animam pertinens: non enim aliud aliquid quidest,quam anima, sed aliquid animae est intellectus. Hoc ipsum animae quod intellectus et mensdicitur, illuminatur luce superiore. Talis lux cum muliere loquebatur, et in illa intellectus nonaderat:ergo dominus, tamquam diceret: illustrare volo,etnon adest quem voca, inquit, virum tuum idest, adhibe intellectum, per quem docearis quo regaris:etadhucillanondumvocatoilloviro,non intelligit.Videturautemmihiquinquevirospriores animae nos posse accipere quinque sensus corporis: ante enim quam quisque possit uti ratione,nonregiturnisisensibuscarnissedcum coeperit anima capax esse rationis, aut a sapiente mente regitur, aut ab erroresederror non regit, sed perdit. Post illos ergo quinque sensusmulierillaadhucerrabat:errorillenonerat legitimusvir,sedadulter.Dicitergodominus:tolle istum adulterum, qui te corrumpit, etvocavirum tuum,utintelligasme.
ordered, the understanding governs thesoul itself, pertaining to the soul. For thoughitis indeed nothing else than the soul, itisatthe sametimeacertainpartofthesoul.Andthis very part of the soul which is calledthe understanding and the intellect, is itself illuminatedbyalightsuperiortoitself.Sucha Light was talking with the woman but inher there was not understanding to be enlightened.OurLordthen,asitwere,says,I wish to enlighten, and there is not onetobe enlightenedCallyourhusband,i.e.applyyour understanding, through which you must be taught, by which governed. The five former husbands may be explained as the five senses,thus:amanbeforehehastheuseof hisreason,isentirelyunderthegovernmentof his bodily senses. Then reason comesinto action and from that time forward he is capable of entertaining ideas, and iseither under the influence of truth or error. The womanhadbeenundertheinfluenceoferror, whicherrorwasnotherlawfulhusband,butan adulterer.WhereforeourLordsays,Putaway that adulterer which corrupts thee, andcall yourhusband,thatyoumayunderstandMe. ORIGEN. And what more proper placethan Jacobs well, for exposing the unlawful
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Origenes in Ioannem: Ubi autem decebat confutari a Iesu putatum Samaritanaevirum,non

essevirum,nisiapudfontemIacob?Potestetiam intelligi, si vir animae lex est, quodSamaritana secundum congruam acceptionem verborum legis, ritui infidelium tamquam viro illegitimo se subiciebat.Revocaturautemadverbumveritatis, quodresurrecturumeratamortuis,nondeinceps moriturum.
husband, i.e. the perverse law? For the Samaritan woman is meant to figure tousa soul,thathassubjecteditselftoakindoflaw of its own, not the divine lay. AndourSavior wishes to marry her to a lawful husband,i.e. Himself the Word of truth which was to rise fromthedead,andneveragaintodie.
Lectio 4 19,, . 20 : .21 , , , . 22 : , .23 ,, :

19. The woman said to him, Sir, I perceive that you are a prophet.20. Our fathers worshipped in this mountain and you say, that in Jerusalem is the place where men ought to worship. 21. Jesus saithto her, Woman, believe me, the hour comes,whenyoushallneitherinthis mountain, nor yet at Jerusalem, worship the Father. 22. Youworship youknownotwhat:weknowwhatwe worship:forsalvationisoftheJews. 23.Butthehourcomes,andnowis, when the true worshippers shall worship the Father in spirit andin truth: for the Father seeks suchto worshiphim.24.GodisaSpirit:and they that worship him must worship
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.24 , .
himinspiritandintruth.
Chrysostomus in Ioannem: Mulier autem a Christoreprehensa,noncontristataest,neque dimittens fugit sed admiratur magis, et immoraturundediciturdiciteimulier:domine, video quia propheta es tu quasidicat:inhoc quod mihi occulta dicis, ostenderis propheta esse. Augustinus in Ioannem:Etsicoepitadeam venire vir, nondum plene venit: prophetam dominum putabat. Erat quidem et propheta: nam de seipso ait: non est prophetasine honorenisiinpatriasua. Chrysostomus: Deinde quia hoc suspicata est, nihil mundanum eum interrogavit: nonde corporissanitate,nondevitiisnonmolestatur sitiendo,prodoctrinasollicita. Augustinus: Et incipit quaerere quod illam
CHRYS.ThewomanisnotoffendedatChrists rebuke. She does not leave Him, andgoaway. Farfromit:heradmirationforHimisraised:The womansaidtoHim,Sir,Iperceivethatyouarea Prophet:asifshesaid,Yourknowledgeofmeis unaccountable,youmustbeaprophet.
AUG. The husband was beginning to cometo her, though He had not yet fully come. She thought our Lord a prophet, and He was a prophet:forHesaysofHimself,Aprophetisnot withouthonor,saveinhisowncountry. CHRYS.Andhavingcometothisbeliefsheasks no questions relating to this life, the healthor sickness of the body: she is not troubledabout thirst,sheiseagerfordoctrine. AUG.Andshebeginsinquiriesonasubjectthat
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soletmovere,dicenspatresnostriinhocmonte adoraverunt et vos dicitis, quiaHierosolymis estlocusubiadorareoportet.Contentioquippe fuerat inter Samaritanos et Iudaeos: quia Iudaei in templo a Salomone fabricato adorabant Deum, et ideo meliores se esse iactabant quibus Samaritani dicebant: quomodo iactatis vos quia templum habetis quod nos non habemus? Numquid patres nostri, qui Deo placuerunt, in illo templo adoraverunt? Melius ergo nos in hoc monte Deum rogamus, ubi patres nostri Deum adoraverunt. Chrysostomus: Quod autem dicit patres nostri, eos qui circa Abraham sunt intelligit: etenimillicaiuntfiliumsuumobtulisse. Origenes in Ioannem: Vel Samaritani montem,quidiciturGarizim,iuxtaquemIacob habitavit, sanctum reputantes, in eo Deum adorantsedIudaeimontemSionsacrumquid arbitrantes,illumlocumputantesseelectuma Deo. Verum, quia Iudaei, a quibus salus processit, exemplum sunt opinantium sanos sermones, Samaritani vero diversimode opinantium congrue Garizim quidem Samaritanisignificant,quodvocaturdistinctio, seudivisioatIudaeiSion,quodestspecula.
perplexed her Our fathers worshipped inthis mountain and you say that in Jerusalem is the place where men ought to worship. This wasa great dispute between the Samaritans andthe Jews.TheJewsworshippedinthetemplebuiltby Solomon, and made this a ground ofboasting over the Samaritans. The Samaritansreplied, Why boast you, because you have a temple whichwehavenot?Didourfathers,whopleased God, worship in that temple? Is it notbetterto pray to God in this mountain, whereourfathers worshipped?
CHRYS. By, our fathers, she meansAbraham, whoissaidtohaveofferedupIsaachere.
ORIGEN. Or thus The Samaritans regarded Mount Gerizim, near which Jacob dwelt, as sacred,andworshippeduponitwhilethesacred place of the Jews was Mount Sion, Godsown choice. The Jews being the people fromwhom salvationcame,arethetypeoftruebelieversthe Samaritans of heretics. Gerizim, whichsignifies division, becomes the Samaritans Sion,which signifieswatch-tower,becomestheJews.
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Chrysostomus: Christus autem non solvit quaestionem confestim, sed ad altiora mulieremtrahitdequibusnonpriuseilocutus est,donecconfessaestquoniamprophetaest, utcummultacertitudineaudiatdeceteroquae dicuntur unde sequitur dicit ei Iesus:mulier, crede mihi, quia venit hora quando nequein monte hoc, neque in Hierosolymisadorabitis patrem. Dicit autem crede mihi, quia ubique nobis opus est fide matre bonorum, quae salutis est medicamentum, sine qua nihil magnorum est possidere. Sed qui tentant, assimilantur his qui sine navi pelagustentant transire: qui parum quidem natare sufficiunt, ultraveroprocedentescitomerguntur. Augustinus in Ioannem: Merito autem iam praesente viro audit mulier crede mihi.Iam enim est in te qui credat: coepisti adesse intellectu,sednisicredideritisnonintelligetis.
CHRYS. Christ however does not solve this question immediately, but leads the womanto higherthings,ofwhichHehadnotspokentillshe acknowledged Him to be a prophet, and therefore listened with a more fullbelief:Jesus saidtoher,Woman,believeMe,thehourcomes, whenyoushallneitherinthismountain,noryetat Jerusalem,worshiptheFather.Hesays,Believe me,becausewehaveneedoffaith,themotherof all good, the medicine of salvation, in orderto obtainanyrealgood.Theywhoendeavorwithout it,arelikemenwhoventureontheseawithouta boat, and, being able to swim only a littleway, aredrowned.
AUG.BelieveMe,ourLordsayswithfitness,as thehusbandisnowpresent.Fornowthereisone in thee that believes, you have begun to be present in the understanding, but if youwillnot believe,surelyyoushallnotbeestablished. ALCUIN.Insaying,thehourcomes,Herefersto the Gospel dispensation, which was now approaching under which the shadowsoftypes weretowithdraw,andthepurelightoftruthwas toenlightenthemindsofbelievers.
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Alcuinus:Quodautemdicitvenithora,tempus evangelicaedoctrinaequodiaminstabatdicit, quando ablata omni umbra figurarum,veritas puralucementescredentiumillustraturaerat.
Chrysostomus in Ioannem: Supervacuum autemeratChristodocerepropterquidpatres in monte et Iudaei inHierosolymisadorabant: ideo hoc tacuit verumtamen reverentiores Iudaeosindicavit,nonaloco,sedacognitione unde subdit vos adoratis quod nescitis,nos adoramusquodscimus,quiasalusexIudaeis est.
CHRYS. There was no necessity for Christ to showwhythefathersworshippedinthemountain, and the Jews in Jerusalem. He thereforewas silentonthatquestionbutneverthelessasserted the religious superiority of the Jews onanother ground, the ground not of place, but of knowledge You worship you know notwhat,we know what we worship for salvation is ofthe Jews. ORIGEN. You, literally refers totheSamaritans, but mystically, to all who understand the Scriptures in an heretical sense. We again literally means the Jews, but mystically, I the Word, and all who conformed to My Image, obtainsalvationfromtheJewishScriptures.
Origenes in Ioannem: Quod dico vos quantum ad vocem, Samaritani, quantumad anagogem, qui erga Scripturas alienae sunt opinionis. Nos quoque quo adverbumIudaei, quoadallegoriamveroegoverbum,etquivere secundummeformatisunt,obtinentessalutem exdictisIudaicis. Chrysostomus: Samaritani quidem quod nesciebant adorabant, quoniam localem et particularem Deum aestimabant, nihil de eo plus imaginantes quam de idolis et idcirco cultum Dei cum cultu Daemonummiscuerunt: Iudaei vero ab hac eruti erant suspicione: etenim orbis terrarum eum noverant esse Deum propterea dixit nos adoramus quod scimus. Iudaeis autem seipsum connumerat secundum opinionem mulieris, loquens quasi
CHRYS.TheSamaritansworshippedtheyknew notwhat,alocal,apartialGod,astheyimagined, ofwhomtheyhadthesamenotionthattheyhad of their idols. And therefore they mingledthe worshipofGodwiththeworshipofidols.Butthe Jews were free from this superstition:indeed theyknewGodtobetheGodofthewholeworld wherefore He says, We worship whatweknow. He reckons Himself among the Jews, in condescensiontothewomansideaofHimand
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propheta Iudaeus existens: ideo dixit adoramus cum tamen manifestum sit quod ipse est qui ab omnibus adoratur. Perhoc autemquoddicitquiasalusexIudaeisest,nihil aliud ostendit quam quod orbi terrarum inde salutariafactasunt.ScireenimDeumetidola detestari,illincprincipiumhabuitetomniaalia dogmata sed ipsum quod est apud nos, a Iudaeis orationis principium habuit. Praesentiametiamsuamsalutemvocat:quam dicitexIudaeisesse,secundumilludapostoli: exquibusestChristussecundumcarnem.Vide qualiter applaudit veteri testamento, quod radicem ostendit bonorum, per omnia semetipsum non esse contrarium legi demonstrans. Augustinus: Multum igitur dedit Iudaeis, ex quorum persona dixerat nos adoramus quod scimus sed non ex persona Iudaeorum reproborum, sed ex qualibus fuerantapostoli, quales fuerant prophetae, quales fuerant omnes illi sancti qui pretia rerum suarumad pedesapostolorumposuerunt. Chrysostomus: Sic igitur superabundantius vobis habent Iudaei, o mulier, in modo adorationis verumtamen et hic adorationis modus de reliquo finem habebit undesubdit
says as if He were a Jewish prophet,We worship,thoughitiscertainthatHeistheBeing who is worshipped by all. The words, For salvation is of the Jews, mean thateverything calculated to save and amend the world,the knowledgeofGod,theabhorrenceofidols,and all other doctrines of that nature, and eventhe very origin of our religion, comesoriginallyfrom the Jews. In salvation too He includes His own presence, which He says is of theJews,aswe aretoldbytheApostle,Ofwhomasconcerning thefleshChristcame.SeehowHeexaltstheOld Testament, which He shows to be the rootof every thing good thus proving ineverywaythat HeHimselfisnotopposedtotheLaw.
AUG.ItissayingmuchfortheJews,todeclarein their name, We worship what we know. ButHe does not spear for the reprobate Jews, butfor that party from whom the Apostles and the Prophetscame.Suchwereallthosesaintswho laid the prices of their possessions at the Apostlesfeet. CHRYS.TheJewishworshipthenwasfarhigher than the Samaritan but even it shall be abolishedThehourcomes,andnowis,whenthe trueworshipersshallworshiptheFatherinspirit
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sed venit hora, et nunc est, quando veri adoratores adorabunt patrem in spiritu et veritate. Quia enim prophetae ante longa temporamultapraedixerunt,ideodixitetnunc est:neaestimeshanctalemesseprophetiam quaepostmultumtemporisimpleatur:resiam instat et in ianuis est. Dixit autem veri adoratores, ad distinctionem falsorum: quoniam quidam sunt falsi adoratores, qui temporaliaetcaducaquaeruntinorationesive quicontrahocquodorant,agerenoncessant. Chrysostomus: Vel dicens veros, excludit cumSamaritanisIudaeos.EtsienimIudaeiillis meliores essent, tamen futuris multominores sunt, tamquam figura veritate. Sunt igiturveri adoratores qui neque loco circumcluduntDei culturam, et Deum in spiritu colunt unde et Paulusdicit:cuiservioinspiritumeo.
andintruth.Hesays,andnowis,toshowthatthis was not a prediction, like those of theancient Prophets,tobefulfilledthecourseofages.The event,Hesays,isnowathand,itisapproaching yourverydoors.Thewords,trueworshipers,are by way of distinction: for there are false worshipers, who pray for temporal and frail benefits,orwhoseactionsareevercontradicting theirprayers.
CHRYS. Or by saying, true, he excludes the JewstogetherwiththeSamaritans.FortheJews, though better than the Samaritans, were yetas much inferior to those who were to succeed them, as the type is to the reality. Thetrue worshipersdonotconfinetheworshipofGodto place, but worship in the spirit as Paulsaid, WhomIservewithmyspirit. ORIGEN.Twiceitissaid,Thehourcomes,and thefirsttimewithouttheaddition,andnowis.The first seems to allude to that purely spiritual worship which is suited only to a state of perfection the second to earthly worship, perfected as far as is consistent withhuman nature. When that hour comes, which ourLord speaksof,themountainoftheSamaritansmust
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Origenes: Bis autem scribitur venit horaet primo quidem non adest et nunc est in secundo vero dicitur et nunc est. Et puto primum quidem notare adorationem praeter corpus futuram in perfectione secundumvero eam quae fit in vita praesenti, perfecta quantum licet humanam procedere naturam. Cum ergo venerit hora quam dicit dominus,
evitandusestmonsSamaritanorum,etinSion, ubi est Hierosolyma, adorandus est Deus, quae civitas esse dicitur a Christo celsi principis: et haec est Ecclesia, ubi sacra oblatio, spirituales victimae divinisaspectibus offeruntur ab his qui legem spiritualem intellexerunt. Cum autem venerit temporis complementum, tunc nequaquam pensandum verum cultum Hierosolymis, idest inpraesenti Ecclesia, amplius pertractari: neque enim Angeli apud Hierosolymam colunt patremsic et qui similitudinem nacti sunt Iudaeorum, melius quam hi qui sunt Hierosolymis,colunt patrem. Cum autem haec hora evenerit,patri aliquis in filium deputatur. Ea propter non dictum est: adorabitis Deum, sedadorabitis patrem. Sed in praesenti colunt patrem in spirituetveritateveriadoratores. Chrysostomus in Ioannem: Dicit ergo hoc de Ecclesia, in qua est vera adoratio etDeo congruaundesubditnametpatertalesquaerit qui adorent eum. Et si olim volebat eos veteribusimmorari,concessiteisfiguram:hoc tamenfeciteiscondescendens,utperhocad veritateminducantur.
be avoided, and God must be worshipped in Sion, where is Jerusalem, which is calledby ChristthecityoftheGreatKing.Andthisisthe Church, where sacred oblations and spiritual victims are offered up by thosewhounderstand thespirituallaw.Sothatwhenthefullnessoftime shall have come, the true worship, we must suppose, will no longer be attached to Jerusalem, i.e. to the present Church: forthe Angels do not worship the FatheratJerusalem: andthusthosewhohaveobtainedthelikenessof theJews,worshiptheFatherbetterthantheywho are at Jerusalem. And when this hour iscome, we shall be accounted by the Father assons. Wherefore it is not said, Worship God, but, Worship the Father. But for the presentthetrue worshipers worship the Father in spirit andin truth. CHRYS.HespeakshereoftheChurchwherein thereistrueworship,andsuchasbecomesGod andthereforeadds,FortheFatherseekssuchto worship Him. For though formerly Hewilledthat mankind should linger under a dispensation of types and figures, this was only done in condescension to human frailty, and toprepare menforthereceptionofthetruth. ORIGEN. But if the Father seeks, He seeks
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Origenes in Ioannem:Siautempaterquaerit,
perIesumquaerit,quivenitquaerereetsalvare quod perierat: quos erudiens veroscultores efficit.QuodautemsubditurspiritusestDeus, indeabstractumessesuspicorquodadvitam veram nos perducit: nam et corporali vita vivificamuraspiritu. Chrysostomus: Vel indicat quod Deus incorporeus est. Oportet igituretincorpoream eius culturam esse, hoc est per animam:et intellectuspuritatemnoseiofferreundesubdit et eos qui adorant eum, in spiritu etveritate oportet adorare. Quia enim Iudaei animam quidem negligebant, multum autem circa corpus studium faciebant, id omnifariam purgantes ideo ait, quia non corporis mundatione,sedincorporeoquodestinnobis, hoc est intellectu, quem dicit spiritum,Deus incorporeuscolitur. Hilarius de Trin: Vel cum in spiritu Deum spiritum docuit adorandum, et libertatemac scientiam adorantium et adorandi infinitatem ostendit, secundum illud apostoli: ubispiritus domini,ibilibertas.
through Jesus, Who came to seek and tosave thatwhichwaslost,andtoteachmenwhattrue worshipwas.GodisaSpiriti.e.Heconstitutes ourreallife,justasourbreath(spirit)constitutes ourbodilylife.
CHRYS. Or it signifies that God isincorporeal andthatthereforeHeoughttobeworshippednot withthebody,butwiththesoul,bytheofferingup apuremind,i.e.thattheywhoworshipHim,must worship Him in spirit and in truth. The Jews neglectedthesoul,butpaidgreatattentiontothe body, and had various kinds ofpurification.Our Lordseemsheretorefertothis,andtosay,not by cleansing of the body, butbytheincorporeal naturewithinus,i.e.theunderstanding,whichHe calls the spirit, that we must worship the incorporealGod. HILARY. Or, by saying that God being aSpirit oughttobeworshippedinspirit,Heindicatesthe freedom and knowledge of the worshipers,and the uncircumscribed nature of the worship: accordingtothesayingoftheApostle,Wherethe SpiritoftheLordis,thereisliberty. CHRYS. And that we are to worship in truth,
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Chrysostomus: In veritate autem oportet

adorare: quia priora figura erant, scilicet circumcisio, holocausta et thymiamata nunc autemtotumestveritas.
meansthatwhereastheformerordinanceswere typical that is to say, circumcision, burnt offerings, and sacrifices now, on thecontrary, everythingisreal. THEOPHYL. Or, because many think thatthey worshipGodinthespirit,i.e.withthemind,who yet held heretical doctrines concerning Him,for this reason He adds, and in truth. Maynotthe words too refer to the two kinds ofphilosophy among us, i. e. active and contemplative the spirit standing for action, according to the Apostle,AsmanyasareledbytheSpiritofGod truth,ontheotherhand,forcontemplation.Or,(to take another view,) as the Samaritansthought that God w as confined to a certain place,and ought to be worshipped in that place in oppositiontothisnotion,ourLordmaymeanto teachthemhere,thatthetrueworshipersworship not locally, but spiritually. Or again, all beinga type and shadow in the Jewish system, the meaning may be that the true worshipers will worship not in type, but in truth. God beinga Spirit, seeks for spiritual worshipers beingthe truth,fortrueones. AUG.Oforamountaintoprayon,youcry,high and inaccessible, that I may be nearer toGod, and God may hear me better, for Hedwellson
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Theophylactus: Vel quia multi putant se Deum secundum spiritum, idest animam, adorare, non rectam opinionem de eo habentes, ut haeretici: propter hoc addiditet veritate. Forte etiam dicet aliquis, quia duas partesphilosophiae,quaesecundumnossunt, insinuat in praedictis, actionem scilicet et contemplationem: per spiritum namque activum insinuat, secundum apostolum: qui spiritu Dei aguntur, hi filii sunt Dei per veritatem vero contemplativum. Vel aliter. Samaritanorum erat opinio quod Deus loco concluderetur, et quia in hoc loco Deum adorari oporteat: contra quos dicit, quia veri adoratores non localiter, sed spiritualiter adorant. Iudaeis vero omnia sub figura et umbraerantetideodicit,quiaveriadoratores non in figura adorabunt, sed in veritate:quia enim Deus spiritus est, spiritualesadoratores quaerit:quiaveroveritas,veros. Augustinus: Quaerebas montem forte ad orandum, ut Deo esses propinquiorsedipse qui in altis habitat, humilibus appropinquat:
ergo descende, ut ascendas. Ascensionesin corde eius in convalle plorationis, quae humilitatem habet. In templo vis orare? In te orasedpriusestotemplumDei.
high. Yes, God dwells on high, but He has respect to the humble. Wherefore descendthat you may ascend. Ways on high are intheir heart,itissaid,passinginthevalleyoftears, and in tears is humility. Would you prayinthe temple?prayinyourselfbutfirstdoyoubecome thetempleofGod.
Lectio 5 25 , , : , .26 ,,. 25.Thewomansaidtohim,Iknow thatMessiascomes,whichiscalled Christwhenheiscome,hewilltell usallthings.26.Jesussaidtoher,I thatspeaktoyouamhe.
Chrysostomus in Ioannem: Mulier eorum quae dicta sunt, altitudine fatigata obstupuit undesequiturdiciteimulier:scioquiaMessias venit,quidiciturChristus. Augustinus in Ioannem: Unctus Latine, Graece Christus est, Hebraice Messias est. Sciebatergoquiseampossetdoceresediam
CHRYS. The woman was struck with astonishmentattheloftinessofHisteaching,as herwordsshow:ThewomansaidtoHim,Iknow thatMessiascomes,whichiscalledChrist. AUG. Unctus in Latin, Christ in Greek, inthe Hebrew Messias. She knew then whocould teachher,butdidnotknowWhowasteaching
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docentem nondum agnoscebat unde subdit cum ergo venerit ille, nobis annuntiabitomnia quasidicat:modoIudaeidetemplocontendunt, nosdemonte:cumergoillevenerit,etmontem spernet,ettemplumevertet,etdocebitnos,utin spirituetveritatenoverimusadorare. Chrysostomus: Sed unde erat Samaritanis expectare Christi adventum? Moysi quidem suscipientes legem, ab ipsis Moysi litterishoc noverant: Iacob enim de Christoprophetizans dixit:nondeficietprincepsdeIuda,necduxde femore eius, donec veniat qui mittendus est. SedetMoysesdicit:prophetamvobissuscitabit Deusdefratribusvestris.
her.WhenHeiscome,Hewilltellusallthings: as if she said, The Jews now contend for the temple, we for the mountain but He, whenHe comes, will level the mountain, overthrow the temple,andteachushowtoprayinspiritandin truth. CHRYS. But what reason had theSamaritans for expecting Christs coming? They acknowledged the books of Moses, which foretold it. Jacob prophesies of Christ, The scepter shall not depart from Judah, nor a lawgiver from beneath his feet, until Shiloh come. And Moses says, The Lord yourGod shallraiseupaProphetfromthemidstofyou,of yourbrethren. ORIGEN.Itshouldbeknown,thatasChristrose out of the Jews, not only declaringbutproving HimselftobeChristsoamongtheSamaritans there arose one Dositheus by name, who assertedthathewastheChristprophesiedof.
Origenes in Ioannem: Siquidem non est ignorandum,quodsicutexIudaeissurrexitIesus, Christum se esse non solum dicens, sed ostendens sic ex Samaritanis quidam Dositheus nomine, asserebat se foreChristum quipraedicabatur. Augustinus Lib. 83 quaest:Fortasseautemut intelligentibus indicaret quinque corporis sensus,quinquevirorumnominesignificari,post quinque carnales responsiones, quae supra in
AUG. It is a confirmation to discerningminds thatthefivesenseswerewhatweresignifiedby the five husbands, to find the woman making five carnal answers, and then mentioningthe
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littera patent, sexta responsione nominat Christum. Chrysostomus: Christus autem de reliquo mulieri revelat seipsum unde sequitur dicit ei Iesus:egosumquiloquortecum.Etquidemsi circaprincipiumhocmulieridixisset,videreturei ex vanitate loqui nunc autem paulatim in memoriam Christi eam reducens, opportune revelavit seipsum. Et quidem Iudaeis quaerentibus:situesChristus,dicnobispalam, non manifeste seipsum revelavit: quia non pro discendo quaerebant, sed proiniuriandohaec veroexsimplicimenteloquebatur.
nameofChrist.
CHRYS. Christ now reveals Himself to the woman: Jesus said to her, I that speaktoyou am He. Had He told the woman thistobegin with,itwouldhaveappearedvanity.Now,having graduallyawakenedhertothethoughtofChrist, HisdisclosureofHimselfisperfectlyopportune. He is not equally open to the Jews, whoask Him,IfYoubetheChrist,tellusplainlyforthis reason, that they did not ask in ordertolearn, buttodoHiminjurywhereasshespokeinthe simplicityofherheart.
Lectio 6 27 , : , ,'28 , 29 : 30
27. And upon this came his disciples, and marveled that he talked with the woman: yetnoman said, What seek you? or, Whytalk you with her? 28. The womanthen leftherwaterpot,andwentherway into the city, and said to themen, 29. Come, see a man, whichtold me all things that ever I did: isnot this the Christ? 30. Thentheywent
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outofthecity,andcametohim.
Chrysostomus in Ioannem: Expleta doctrina, etconvenienteradtempus,discipulioccurrerunt undedicituretcontinuoveneruntdiscipulieius,et mirabantur, quia cum muliere loquebatur. Admirabantur quidem superabundantemChristi mansuetudinem et humilitatem, quoniam ita perspicuus existens, sustinuit loqui cum tanta humilitatemulieriinopietSamaritanae. Augustinus in Ioannem: Quia scilicet quaerebat perditam qui venerat quaererequod perierat, hoc illi mirabantur: bonum enim mirabantur,etnonmalumsuspicabantur. Chrysostomus: Sed tamen admirantes non interrogaverunt causam unde subditur nemo tamen dixit ei: quid quaeris, aut: quidloqueris cum ea? Erant eruditi discipulorum ordinem observare at eum timebant etvenerabantur.Et nimirum alibi videntur confidenter interrogare, quia ad eos pertinentia necesse habebant scrutarihicautemnihiladeospertinebatquod fiebat.
CHRYS.Thedisciplesarriveopportunely,and when the teaching is finished: And upon this came His disciples, and marveled that He talked with the woman. They marveled atthe exceeding kindness and humility of Christ, in condescendingtoconversewithapoorwoman, andaSamaritan.
AUG. He who came to seek that which was lost, sought the lost one. This was whatthey marveled at: they marveled at Hisgoodness theydidnotsuspectevil. CHRYS.Butnotwithstandingtheirwonder,they asked Him no questions, No man said, What seekYou?or,Whytalkyouwithher?Socareful were they to observe the rank ofdisciples,so greatwastheiraweandvenerationforHim.On subjects indeed which concernedthemselves, theydidnothesitatetoaskHimquestions.But thiswasnotone.
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Origenes in Ioannem: Et fere quidem quasi quodam apostolo ad cives utitur hac muliere, adeo eam inflammans per verba ut,amphora dimissa, iret in civitatem relatura concivibus unde sequitur reliquit ergo mulier hydriam,non curans de corporeo ac viliori propterutilitatem plurium. Interest quoque nostra, omissis corporeis et neglectis, satagere ad impartiendumaliisdecommodisacquisitis. Augustinus: Graeco nomine appellatur, tamquam si aquarium diceretur, quoniam Graeceaquahydorvocatur. Chrysostomus in Ioannem: Et sicut apostoli vocatidimiseruntretia,itahaecdimittithydriam, etEvangelistarumopusfecitetnonunumtantum vocat, sed civitatem integram unde sequituret abiit in civitatem, et dicit illishominibus:venite, et videte hominem, qui dixit mihi omnia quaecumquefeci. Origenes: Convocat quidem illos advidendum hominem continentem verbum suprahominem. Quaecumque autem fecit mulier, erat contubernium quinque coniugum, et post illos conversatio cum sexto non proprio viro quem deserens et septimo adhaerens, lagenam
ORIGEN.Thewomanisalmostturnedintoan Apostle. So forcible are His words, thatshe leavesherwaterpottogotothecity,andtellher townsmen of them. The woman then lefther waterpot,i.e.gaveuplowbodilycares,forthe sakeofbenefitingothers.Letusdothesame. Let us leave off caring for things of thebody, andimparttoothersofourown.
AUG. Hydria answers to our word aquarium hydorbeingGreekforwater.
CHRYS.AstheApostles,onbeingcalled,left their nets, so does she leave herwaterpot,to dotheworkofanEvangelist,bycallingnotone person,butawholecity:Shewentherwayinto thecity,andsaidtothemen,Come,seeaman whichtoldmeallthingsthateverIdid:isnotthis theChrist? ORIGEN. She calls them together to see a man, whose words were deeper than mans. Shehadhadfivehusbands,andthenwasliving withthesixth,notalawfulhusband.Butnowshe giveshimupforaseventh,andsheleavingher waterpot,isconvertedtochastity.
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dereliquitiampudica. Chrysostomus: Non verecundata autem est hoc dicere. Anima enim cum ignita fueritigne divino, ad nihil eorum quae sunt in terra,de reliquo inspicit, neque ad gloriam, nec ad verecundiam,sedadunamsolam,quaedetinet eam, flammam. Volebat autem non expropria Annuntiatione eos inducere, sed ex auditu proprio eos facere communicatores doctrinae Christiundedixitveniteetvidetehominem.Non dixit:veniteetcredite,sedveniteetvidete,quod levius erat. Noverat enim manifeste quoniam solumgustantesdeillofonte,eadempaterentur quaeetipsa. Alcuinus: Paulatim autem venit ad praedicandumChristum.Primovocathominem, nesidiceretChristum,auditoresirascerenturet nollentexire. Chrysostomus: Unde etiam neque manifeste annuntiavitChristum,nequetamentotalitersiluit sed dixit numquid ipse est Christus? Et ideo sermonem eius acceperunt; unde sequitur exieruntdecivitate,etveniebantadeum. Augustinus Lib. 83 quaest: Quod autem
CHRYS. She was not prevented by shamefacedness from spreading about what had beensaidtoher.Forthesoul,whenitisonce kindled by the divine flame, regards neither glory, nor shame, nor any other earthly thing, only the flame which consumes it. Butshedid notwishthemtotrusttoherownreportonly,but to come and judge of Christ forthemselves. Come,seeaman,shesays.Shedoesnotsay, Comeandbelieve,but,Comeandseewhich is an easier matter. For well she knew that if theyonlytastedofthatwell,theywouldfeelas shedid. ALCUIN. It is only by degrees, however,that shecomestothepreachingofChrist.Firstshe callsHimaman,notChristforfearthosewho heardhermightbeangry,andrefusetocome. CHRYS. She then neither openly preaches Christ,norwhollyomitsHim,butsays,Isnotthis the Christ? This wakened theirattention,Then theywentoutofthecity,andcametoHim.
AUG.Thecircumstanceofthewomansleaving
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relicta hydria discessit mulier, nonnegligenter praetereundum est: hydria enim amoremhuius saeculisignificat,idestcupiditatemquahomines de tenebrosa profunditate, cuius imaginem puteus gerit, hoc est de terrenaconversatione, hauriuntvoluptatem.OportebatautemutChristo credens, saeculo renuntiaret, et relicta hydria, cupiditatem saecularem se reliquisse demonstraret. Augustinus: Proiecit ergo cupiditatem, et properavit annuntiare veritatem. Discant qui voluntevangelizare,utpriushydriamadputeum proiciant. Origenes: Facta etiam mulier receptaculum honestaedisciplinae,eaquaeprimitussapiebat, parvipendensdeponit.
her waterpot on going away, must notbe overlooked.Forthewaterpotsignifiesthelove of this world,) concupiscence, by which men from the dark depth, of which the well isthe image, i.e. from an earthly conversation,draw up pleasure. It was right then for onewho believed in Christ to renounce the world,and, by leaving her waterpot, to show thatshehad partedwithworldlydesires. AUG.Shecastawaythereforeconcupiscence, and hastened to proclaim the truth. Letthose whowishtopreachtheGospel,learn,thatthey shouldfirstleavetheirwaterpotsatthewell. ORIGEN.Thewomanhavingbecomeavessel of wholesome discipline, lays aside as contemptibleherformertastesanddesires.
Lectio 7 31 ,,.32 , . 33 , 34,

31.Inthemeanwhilehisdisciples prayed him, saying, Master, eat. 32. But he said to them, I have meattoeatthatyouknownotof. 33. Therefore said thedisciples one to another, Has any man
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brought him ought to eat? 34. Jesussaidtothem,Mymeatisto do the will of him that sentme, andtofinishhiswork.
Augustinus in Ioannem: Ierant discipuli eius emerecibos,etvenerantquosChristoofferebant unde dicitur interea rogabant eum discipuli eius dicentes:Rabbi,manduca. Chrysostomus in Ioannem:Videntesenimeum fatigatum ex itinere et aestu qui erat, rogabant eum vulgari eorum voce: neque enim erathoc temeritatis,sedamoriscuracircamagistrum. Origenes in Ioannem: Arbitrantur aptum fore tempus ad prandium, quod erat interrecessum mulierisadcivitatemetadventumSamaritanorum ad ipsum: non enim coram aliquo advenasibi propinabant escas. Ob hoc bene positum est interea. Theophylactus: Dominus vero sciens quod Samaritana totam civitatem ad eumtraheret,hoc discipulissignificavitundesequiturilleautemdixit
AUG.Hisdiscipleshadgonetobuyfood,and hadreturned.TheyofferedChristsome:Inthe meanwhileHisdisciplesprayedHim,saying, Master,eat. CHRYS. They all ask Him at once,Himso fatiguedwiththejourneyandheat.Thisisnot impatience in them, but simply love, and tendernesstotheirMaster. ORIGEN. They think the pre sent time convenient for dining it being after the departureofthewomantothecity,andbefore thecomingoftheSamaritanssothattheysit at meat by themselves. This explains, Inthe meanwhile. THEOPHYL. Our Lord, knowing that the woman of Samaria was bringing the whole town out to Him, tells His disciples, Ihave
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eis: ego cibum habeo manducare quem vos nescitis. Chrysostomus: Hominum salutem hic cibum vocavit, ostendens quantum desiderium habet nostraesalutis:sicutenimnobisconcupiscibileest comedere,itaeisalvarenos.Tuverointuere,quod non statim revelat, sed ubique in quaestionem immittit auditorem, ut incipiens quaerere quod dicitur et laborans, cum ampliori suscipiat desiderio.
meatthatyouknownotof:
CHRYS. The salvation of men HecallsHis food,showingHisgreatdesirethatweshould besaved.Asfoodisanobjectofdesiretous, sowasthesalvationofmentoHim.Observe, He does not express Himself directly, but figuratively which makes some trouble necessary for His hearers, in order to comprehend His meaning, and thus givesa greaterimportancetothatmeaningwhenitis understood. THEOPHYL.Thatyouknownotofi.e.know not that I call the salvation of menfoodor, know not that the Samaritans are aboutto believeandbesaved.Thediscipleshowever were in perplexity: Therefore said the disciples one to another, Has any man broughtHimoughttoeat? AUG. What wonder that the womandidnot understandaboutthewater?Lo,thedisciples donotunderstandaboutthemeat. CHRYS.Theyshow,asusual,thehonorand reverenceinwhichtheyholdtheirMaster,by
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Theophylactus: Dicit autem quem vosnescitis idestnescitisquodcibumvocosalutemhominum velnescitisquiaSamaritanicrediturisunt,etsalvi fient. Discipuli autem adhuc dubitabant unde sequitur dicebant ergo discipuli ad invicem: numquidaliquisattuliteimanducare?
Augustinus: Quid mirum si mulier illa non intelligebat aquam? Ecce discipuli non intelligunt escam. Chrysostomus: Et quidem assuetam reverentiamethonoremmagistropraebent,adse
invicem quidem loquentes, ipsum vero non praesumentesinterrogare. Theophylactus: In hoc autem quod dicunt discipuli numquid aliquis attulit ei manducare? Considerandum est, quod cibos ab aliisoblatos dominus suscipere solebat, non quod alieno ministerioindigeretquidatescamomnicarni,sed ut deferentes meritum consequerentur, simulque formam tradens non erubescere paupertatem, nequegraveputareabaliisnutriri:propriumenim et necessarium est doctoribus, alios habere procuratores ciborum, ut ipsi de nullo curantes, verbiministrationemprocurentsollicite.
talkingamongthemselves,andnotpresuming toquestionHim. THEOPHYL. From the question of the disciples,HasanymanbroughtHimoughtto eat, we may infer that our Lord was accustomed to receive food from others, when it was offered Him: not that Hewho gives food to all flesh, needed any assistancebutHereceivedit,thattheywho gave it might obtain their reward, andthat poverty thenceforth might not blush, nor the supportofothersbeesteemedadisgrace.It isproperandnecessarythatteachersshould dependonotherstoprovidethemwithfood, inorderthat,beingfreefromallothercares, theymayattendthemoretotheministryofthe word. AUG.OurLordheardHisdoubtingdisciples, and answered them as disciples, i.e.plainly and expressly, not circuitously, as He answeredthewomenJesussaidtothem,My meatistodothewillofHimthatsentMe. ORIGEN. Fit meat for the Son of God,who was so obedient to the Father, that inHim wasthetsamewillthatwasintheFather:not
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Augustinus:Audivitautemdominuscogitationes discipulorum, et instruit eos ut magister, nonper circuitum sicut mulierem, sed aperte unde sequitur dicit eis Iesus: meus cibusestutfaciam voluntatemeiusquimisitme. Origenes in Ioannem: Idoneus cibus filio Dei, cumactorpaternaevoluntatisefficitur,hocvellein semetipso protestans quod erat in patre.Solus
autemfiliusperfectioperispaternaevoluntatisest capax ceteri vero sancti nil praeter divinam peragunt voluntatem. Plenam autem et integram facit Dei voluntatem qui dixit meus cibus est ut faciamvoluntatemeiusquimisitmepropriusenim cibus eius ostenditur. Quid autem sitvellepatris, innuit sermo sequens ut perficiam opus eius. Siquidem simplicius quis asseret, quoniamopus estiussummandantisputasidicantaedificantes vel fodientes se perficere opus eius quiconduxit eos. Sed si per Christum perficitur opus Dei, restat ut priusquam perficeretur essetdiminutum. Qualiter autem diminutum erat opus, cumesset Dei? Perfectio quidem operis, rationalisnaturae estperfectioadhuiusenimoperisperfectionem, cum esset imperfectum, verbum caro factum accessit.Cumenimquodammodohomoperfectus fuerit,obtransgressionemfactusestimperfectus et ideo missus est salvator, primo quidem ut perficiat voluntatem eius qui misit eumsecundo veroutconsummetopusDei,utquilibetperfectus fiatadsolidicibiusum. Theophylactus:OpusetiamDeiperfecit,scilicet hominem, Dei filius, nostram naturam inseipso sinepeccatoostendensinomniopereperfectam et incorruptam. Opus etiam Dei, scilicetlegem, perfecit: quia finis legis Christus eam cessare faciens, omnibus quae in ea erant perfectis, a
two wills, but one will in both. The Sonis capable of first accomplishing the wholewill oftheFather.Othersaintsdonothingagainst theFatherswillHedoesthatwill.ThatisHis meatinanespecialsense.Andwhatmeans, TofinishHiswork?Itwouldseemeasytosay, thataworkwaswhatwasorderedbyhimwho set it as where men are set tobuildordig. Butsomewhogodeeperaskwhetherawork being finished does not imply that it was before incomplete and whether God could originally have made an incompletework? Thecompletingofthework,isthecompleting of a rational creature: for it wastocomplete thiswork,whichwasasyetimperfect,thatthe Wordmadefleshcome.
THEOPHYL. He finished the work of God, i.e. man, He, the Son of God, finished itby exhibiting our nature in Himself without sin, perfect and uncorrupt. He finished alsothe work of God, i.e. the Law, (for Christ is the endoftheLaw,)byabolishingit,whenevery
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corporalicultuinspiritualemreduxit.
thing in it had been fulfilled, andchanginga carnalintoaspiritualworship. ORIGEN. The matter of spiritual drinkand living water being explained, the subjectof meatfollows.Jesushadaskedthewomanof Samaria,andshecouldgiveHimnonegood enough. Then came the disciples, having procured some humble food among the people of the country, and offered itHim, beseeching Him to eat. They fearperhaps lest the Word of God, deprived of Hisown proper nourishment, fail within them and therefore with such as they have found, immediatelyproposetofeedHim,thatbeing confirmed and strengthened, He mayabide with His nourishers. Souls require food as well as bodies. And as bodies require differentkindsofit,andindifferentquantities, so is it in things which are above thebody. Soulsdifferincapacity,andoneneedsmore nourishment,anotherless.Sotooinpointof quality, the same nourishment of words and thoughts does not suit all. Infants justborn needthemilkofthewordthegrownup,solid meat.OurLordsays,Ihavemeattoeat.For onewhoisovertheweakwhocannotbehold thesamethingswiththestronger,mayalways speakthus.
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Origenes:Mysticeautempostpoculinegotium,ac disciplinam distinctionis aquarum, consequens erat et de cibo disceptare. Samaritanaquidem petita potum, non habebat praebereIesudignum poculum discipuli vero invenientes humilia pulmentaapudalienigenas,eiobtulerunt,rogantes eumutmanducaret.Etattendesiforsanverentur, neverbumDei,propriisnonvigoratumescis,ineis deficiat.Quaecumqueergoreperiuntdiscipuli,his iugiter proponunt verbum alere, utcorroboratum atqueroboratumperseveretpeneseosquinutriunt ipsum. Quemadmodum autem corpora egentia cibo, neque eisdem aluntur, neque eadem quantitas ciborum cunctis sufficiens est sic intelligendumestetinhisquaesuntsupracorpus: nam horum hoc quidem plurimi, hoc autem paucioris indiget nutrimenti, dissimilis capedinis entia. Sed neque qualitas alentium verborum atque intentionum contemplativarum seu operationumeademcongruitomnibus:namnuper genitiinfantes,rationaleappetuntlacperfectorum autemestsoliduscibus.VeridicusestergoIesus dicens ego cibum habeo manducare quemvos nescitis. Semper enim qui praeest infirmisac nequeuntibus eadem cum validis videre, hoc dicerepotest.
Lectio 8 35 , . 36 , .37 .38 : , . 35. Say not you, There areyet four months, and then comes harvest?behold,Isaytoyou,Lift up your eyes, and look onthe fields for they are whitealready toharvest.36.Andhethatreaps receiveswages,andgathersfruit to life eternal: that both hethat sows and he that reaps may rejoice together. 37. Andherein isthatsayingtrue,Onesows,and another reaps. 38. I sent youto reapthatwhereonyoubestowed nolabor:othermenlabored,and youareenteredintotheirlabors.
Chrysostomus in Ioannem: Quae sit voluntas patris, de cetero interpretatur, dicens nonnevos dicitisquodadhucquatuormensessuntetmessis venit?
CHRYS. What is the will of the FatherHe nowproceedstoexplain:Sayyounot,There are yet four months, and then comes harvest?
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Theophylactus: Scilicet materialis. Ego autem dico vobis, quod messis intelligibilis adest: hoc enim dicebat propter Samaritanos venientes ad ipsumundesubditlevateoculosvestros,etvidete regiones,quiaalbaesuntiamadmessem.
THEOPHYL. Now you are expecting a material harvest. But I say to you, thata spiritualharvestisathand:liftupyoureyes, and look on the fields for they are white already to harvest. He alludes to the Samaritanswhoareapproaching. CHRYS. He leads them, as his customis, from low things to high. Fields andharvest here express the great number of souls, which are ready to receive the word. The eyes are both spiritual, and bodilyones,for they saw a great multitude ofSamaritans now approaching. This expectant crowdhe calls very suitably white fields. For as the corn, when it grows white, is reader forthe harvest so were these ready forsalvation. But why does He not say this in direct language? Because by making use in this way of the objects around them, he gave greater vividness and power to Hiswords, andbroughtthetruthhometothemandalso that His discourse might be morepleasant, andmightsinkdeeperintotheirmemories. AUG. He was intent now on beginningthe work,andhastenedtosendlaborers:Andhe thatreapsreceiveswages,andgathersfruit tolifeeternal,thatbothhethatsowsandhe
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Chrysostomus: Rursus consuetis nominibusad maximorum eos contemplationem reducit. Regio enimetmessishicindicatmultitudinemanimarum, quae paratae sunt ad praedicationis susceptionem. Oculos autem hic dicit et eosqui mentis, et eos qui corporis: etenim videbantde reliquo multitudinem Samaritanorum venientem. Has autem praeparationes hominum decenter regiones albatas vocat sicut enim spicae cum dealbatae fuerint, ad messem sunt paratae,itaet hi ad salutem sunt parati. Sed propter quid non manifeste dicit, quod praeparati sunt hominesad susceptionemverbi?Duarumquidemoccasionum gratia: unius quidem ut manifestior fiatsermo,et magis ante oculos ponat quae dicuntur alterius autemutdulciorsitnarratioetpermanentioreorum quaedicunturmemoria. Augustinus in Ioannem: In opus autemfervebat etoperariosmitterefestinabatundesubdituretqui metit, mercedem accipit, et congregat fructumin vitamaeternamutetquiseminatsimulgaudeat,et
quimetit. Chrysostomus: Per ea quae hic dicit, dividit terrenaacaelestibus:sicutenimsupradixeratde aqua,quodquibibithancaquam,nonsitiet,itahic dicit qui metit, congregat fructum in vitam aeternam:etiterumquiseminat,simulgaudeat,et qui metit. Prophetae enim sunt quiseminantsed non illi messuerunt, sed apostoli: quia eniminfra dicet, quod alius seminat et alius metit, ne quis aestimet quod prophetae seminantes mercede priventur, extraneum quiddam inducit, et a sensibilibus alienum: nam in rebus quidem sensibilibus si contingat alium seminare etalium metere, non simul laetantur, sed dolent qui seminant, quasi aliis laborantes laetanturautem soli qui metunt: hic autem non ita sed etquinon metunt seminantes, simul cum metentibus laetantur,quoniaminmercedecommunicant. Augustinus: Disparis enim temporis labores habuerunt apostoli et prophetae sed gaudio pariterperfruentur,mercedemsimulaccepturisunt vitamaeternam.
thatreapsmayrejoicetogether. CHRYS.AgainHedistinguishesearthlyfrom heavenlythings,forasaboveHesaidofthe water, that he who drank of it should never thirst,sohereHesays,Hethatreapsgathers fruit to life eternal adding, that both hethat sowsandhethatreapsmayrejoicetogether. The Prophets sowed, the Apostlesreaped, yet are not the former deprived of their reward. For here a new thing ispromised viz. that both sowers and reapers shall rejoicetogether.Howdifferentthisfromwhat we see here. Now he that sows grieves becausehesowsforothers,andheonlythat reaps rejoices. But in the Dew state,the sowerandreapersharethesamewages.
AUG. The Apostles and Prophets had different labors, corresponding to the differenceoftimesbutbothwillattaintolike joy, and receive together their wages,even eternallife. CHRYS. He confirms what He says by a proverb, And herein is that sayingtrue,one
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Chrysostomus: Ad hoc autem quod dixerat sermonemproverbialeminducitundesubditinhoc

enimestverbumverum,quiaaliusestquiseminat, etaliusquimetit.Hocquidemvulgariterdicebatur, si quando alii labores sustinebant, et alii fructus metebant. Sed et hic sermo iste maximehabet veritatem: quia prophetae laboraverunt, sed vos fructusexillorumlaboribusmetitisundesubditego misivosmeterequodvosnonlaborastis. Augustinus: Quid ergo? Messores misit, non seminatores? Ibi ergo messores mittendi ubiiam prophetae praedicaverant. Legite laboresillorum, et in omnibus eorum laboribus est prophetia Christi: ergo iam in Iudaea messis parataerat quando tot millia hominum pretia rerum suarum offerebant, et ad pedes apostolorum ponentes, expeditis humeris a sarcinis saecularibus, Christum dominum sequebantur. De ipsa messe eiecta sunt pauca grana, et seminaveruntorbem terrarum:etsurgitaliamessis,quaeinfinesaeculi metenda est ad quam metendam non apostoli, sedAngelimittentur.MessoressuntAngeli.
sows and another reaps, i.e. one partyhas the labor, and another reaps the fruit.The saying is especially applicable here, forthe Prophets had labored, and the disciples reapedthefruitsoftheirlabors:Isentyouto reapthatwhereonyoubestowednolabor.
AUG. So then He sent reapers,nosowers. The reapers went where the Prophets had preached. Read the account oftheirlabors: they all contain prophecy of Christ. Andthe harvestwasgatheredonthatoccasionwhen so many thousands brought the prices of their possessions, and laid them at the Apostlesfeetrelievingtheirshouldersfrom earthlyburdens,thattheymightfollowChrist. Yesverily,andfromthatharvestwereafew grainsscattered,whichfilledthewholeworld. Andnowarisesanotherharvest,whichwillbe reaped at the end of the world, notby Apostles, but by Angels. The reapers, He says,aretheAngels. CHRYS.Isentyoutoreapthatwhereonyou bestowed no labor, i.e. I havereservedyou for a favorable time, in which the laboris less, the enjoyment greater. The more laborious part of the work was laid onthe
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Chrysostomus: Dicit ergo ego misi vosmetere quod vos non laborastis: quasi dicat: ubi minor labor est, maior autem delectatio, ad hocvos reservavi et quod laboriosius erat, hoc fuit prophetarum, scilicet mittere semina undesubdit
aliilaboraverunt,etvosinlaboreseorumintroistis. Perhaecomniavultostenderequodprophetarum voluntas erat ut homines ad eum accederent.Et hoclexordinabat:etproptereailliseminaverunt,ut hunc facerent fructum. Ostendit etiam quodipse illosmisit,etquodmultaestcognationoviadvetus testamentum.
Prophets,viz.thesowingoftheseed:Other men labored, and you are enteredintotheir labors. Christ here throws light on the meaning of the old prophecies. Heshows thatboththeLawandtheProphets,ifrightly interpreted, led men to Him and thatthe ProphetsweresentinfactbyHimself.Thus the intimate connection is established betweentheOldTestamentandtheNew. ORIGEN. How can we consistently give an allegoricalmeaningtothewords,Liftupyour eyes,&c.andonlyaliteralonetothewords, There are yet four months, and thencomes harvest?Thesameprincipleofinterpretation surelymustbeappliedtothelatter,thatisto the former. The four months represent the fourelements,i.e.ournaturallifetheharvest, the end of the world, when all conflictshall have ceased, and truth shall prevail. The disciples then regard the truth as incomprehensible in our natural state, and look forward to the end of the worldfor attaining the knowledge of it. But thisidea our Lord condemns: Say not you, thereare four months, and then comes harvest? Behold, I say to you, Lift up your eyes.In many places of Holy Scripture, we are commanded in the same way to raise the
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Origenes:Velalitertotum.Qualiterquidemnonest inconveniens hoc quod est levate oculosvestros etc. allegorizare quod autem dicitur nonne vos dicitis quoniam quatuor menses sunt et messis venit, non secundum allegoricam tractare? Putamus ergo talia quaedam esse in hocquod dicunt discipuli quatuor menses sunt, et messis venit. Plerique enim discipulorum verbi animadvertentes veritatem incomprehensibilem fore humanae naturae, quando conieceruntaliam esse vitam a praesente, quae corruptioniquatuor elementorum, quasi quatuor mensium subicitur, putant solum post hanc vitam cognitionemesse veritatis.Dicuntigiturdiscipulidemessibus,quae sunt terminus operum adveritatemconducentium, quia post instantem quaternitatem contingunt. Huiusmodi autem opinionem arguens velut non sanam, inquit verbum incarnatum his qui talia suspicantur nonne vos dicitis, quia adhucquatuor
mensessuntetmessisvenit?Egoautemhocdico: levate oculos vestros. In pluribus locisScripturae divinae hoc legitur iubente nobis verbo divino extollere ac sublimare considerationes et cogitationes deorsum consistentes nec valentes erigi,nisielevanteillasIesu:nemoenimconsistens inpassionibusetvivenscarnaliter,hocpropositum servat mandatum. Quapropter qui talis est,non videbit regiones, si albae sunt ad messem. Albescunt quidem regiones ad messem, cum adest verbum Dei illustrans singulas regiones Scripturae, fecundans in eius adventu: etetiam omniasensibiliasuntquasiregionesalbaeparatae ad messem, praesto existente levantibusoculos ratione,quaedequolibetest,utquisquisfulgorem prospiciat profusae ubilibet veritatis. Qui autem metitpraedictasmesses,duplexhabetinmetendo emolumentum: unum quidem dum accipit praemium unde dicitur et qui metit,mercedem accipit: quod arbitror dictum causa futurarum remunerationum: alterum quod sequitur et congregat fructum in vitam aeternam, bonum habitum quemdam denotat intellectus, qui est fructus ex ipsa speculatione proveniens.Arbitror autem quod in qualibet doctrina seminatquidem qui principia excogitat, quae suscipientes aliiac pertractantes, si quid novi potuerunt exprimere, coniungentes,fiuntsuaeinventionisgratiaposteris causautmetendoquasimaturosfructusaggregent. Quanto autem magis hoc in arte artiumexpedit
thoughts of our minds, which cling so obstinately to earth. A difficult task this for one who indulges his passions, andlives carnally.Suchanonewillnotseeifthefields be white to the harvest. For when arethe fieldswhitetotheharvest?WhentheWordof God comes to light up and makefruitfulthe fieldsofScripture.Indeed,allsensiblethings are as it were fields made white for the harvest,ifonlyreasonbeathandtointerpret them. We lift up our eyes, and behold the whole universe over-spread with the brightness of truth. And he thatreapsthose harvests,hasadoublerewardofhisreaping first, his wages And he thatreapsreceives wages meaning his reward in the life to come secondly, a certain good stateofthe understanding, which is the fruit of contemplation, And gathers fruit to life eternal. The man who thinks out the first principles of any science, is as itwerethe sowerinthatscienceotherstakingthemup, pursuingthemtotheirresults,andengrafting fresh matter upon them, strike out new discoveries, from which posterity reaps a plentiful harvest. And how much more may weperceivethisintheartofarts?Theseed there is the whole dispensation of the mystery,nowrevealed,butformerlyhiddenin darkness for while men were unfit forthe
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Quanto autem magis hoc in arte artiumexpedit contemplari?SiquidemseminantessuntMoyseset prophetae praevenientes adventum Christi metentes autem sunt apostoli, qui Christum susceperunt et gloriam eiusperspexerunt.Semen autem erat tota ratio secundum revelationem mysterii temporibus praeteritis obfuscati silentio: regiones autem, idest legales et propheticae Scripturae, nondum albuerant his qui adventus verbinequaquamextiteruntcapaces.Quodautem simul serens et metens gaudeat, eritcumprivatio moeroris et angustiae in futuro fiet saeculo.Dum etiam Iesus transfiguraretur in gloria, simul cum messoribus Petro, Iacobo et Ioanne, Moyses et Elias satores pariter gaudent in videndo filiiDei gloriam. Attende tamen si hoc quoddico,aliuset alius, intelligi potest propter aliam et aliamvitae conversationem, in qua homines iustificatisunt:ut liceat dicere alium quidem legis cultorem,alium veroEvangelii:ettamenexultantsimul,dumidem finisabunoDeoperunumChristuminunospiritu sanctoreponitur.Adlaboresautemprophetarumet Moysi advenerunt apostoli, instruente Iesu, metentes, ac in horrea colligentes animaesuae intellectum in Scripturis illorum reconditum: et semper qui debite capiunt disciplinam, priorum laboresadmaioremevidentiamtrahunt,nontantum laborantessunthiquiseminacondiderunt.
darkness for while men were unfit forthe advent of the Word, the fields were not yet white to their eyes, i.e. the legal and prophetical Scriptures were shut up.Moses andthePropets,whoprecededthecoming of Christ, were the sowers of thisseedthe ApostleswhocameafterChristandsawHis glory were the reapers. They reapedand gatheredintobarnsthedeepmeaningwhich layhidunderthepropheticwritingsanddid in short what those do who succeed toa scientific system which others have discovered,andwhowithlesstroubleattain to clearer results than they who originally sowed the seed. But they that sowedand they that reaped shall rejoice togetherin another world, in which all sorrow and mourningshallbedoneaway.Nay,andhave theynotrejoicedalreadyDidnotMosesand Elias, the sowers, rejoice with the reapers Peter,James,andJohn,whentheysawthe glory of the Son of God at the Transfiguration? Perhaps in, one sowsand another reaps, one and another mayrefer simplytothosewholiveundertheLaw,and those who live under the Gospel. Forthese may both rejoice together, inasmuch asthe same end is laid up for them byoneGod, throughoneChrist,inoneHolySpirit.
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Lectio 9 39 . 40 , ' : .41 ,42 : , . 39. And many of the Samaritansof that city believed on him for the sayingofthewoman,whichtestified, HetoldmeallthateverIdid.40.So when the Samaritans werecometo him,theybesoughthimthathewould tarrywiththem:andheabodethere two days. 41. And many more believed because of his ownword 42.Andsaidtothewoman,Nowwe believe,notbecauseofyoursaying: for we have heard him ourselves, and know that this is indeed the Christ,theSavioroftheworld.
Origenes in Ioannem: Postquam dicta sunt discipulis quae tractata sunt, resumitScriptura de his qui venerant de civitate ad Iesum,et crediderantpertestimoniummulieris. Chrysostomus in Ioannem: Sicut autem in messecumfacilitatefructuscongregantur,etin momento uno area manipulis repletur, itaet
ORIGEN After this conversation with the disciples, Scripture returns to those who had believed on the testimony of the woman,and werecometoseeJesus. CHRYS.Itisnow,asitwere,harvesttime,when the corn is gathered, and a whole floorsoon covered with sheaves And many of the
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nuncfitundediciturexcivitateautemillamulti crediderunt in eum Samaritanorum, propter verbum mulieris testimonium perhibentis,quia dixit mihi omnia quaecumque feci. Considerabant enim, quod nequaquammulier gratanter eum admirata esset qui eius delicta redarguerat, nisi magnus quis esset et excellens qui praedicabatur ab illa. Sic ergo solo mulieris testimonio credentes, etnullum signum videntes, exierunt deprecantes Christumutapudeosmaneretethocestquod sequitur cum ergo venissent ad illum Samaritani, rogaverunt eum ut ibi maneret. Iudaei vero miracula videntes, nondetinuerunt eum apud seipsos sed omnia egerunt uta regioneeorumeumabicerent:nihilenimlivore et invidia deterius, nihil inani gloriadifficilius, quae infinita corrumpere consuevit bona. Et quidem Samaritani volebant eum semper secum detinere ipse autem hoc nonsustinuit, sedsolummansitibiduobusdiebusposthaec quodsubdituretmansitibiduosdies. Origenes: Non incongrue autem aliquisillud obiciet, quomodo rogatus salvator cum Samaritanis manet, qui iussit civitatem Samaritanorum non ingredi. Palam enim quoniametdiscipulieiuscumeoingressisunt. Ad quod dicendum, quod in viam gentium
SamaritansofthatcitybelievedonHim,forthe sayingofthewomanwhichtestified,Hetoldme all that ever I did. They considered that the woman would never of her own accord have conceived such admiration for one Whohad reproved her offenses, unless He were really some great and wonderful person. And thus relying solely on the testimony of thewoman, without any other evidence, they went outto beseech Christ to stay with them: Sowhenthe Samaritans were come to Him, theybesought Him that He would tarry with them. The Jews whentheysawHismiracles,sofarfrombegging Himtostay,triedineverywaytogetridofHis presence. Such is the power of malice,and envy, and vainglory, that obstinate vice which poisons even goodness itself. Though the Samaritans however wished to keep Himwith them, He would not consent, but onlytarried theretwodays.
ORIGEN. It is natural to ask, why ourSavior stayswiththeSamaritans,whenHehadgivena command to His disciples not toenterintoany cityoftheSamaritans.Butwemustexplainthis mystically.TogothewayoftheGentiles,istobe imbuedwithGentiledoctrinetogointoacityof
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pergere est imbui gentili dogmate, et inillo ambulare. Civitatem vero Samaritanorum intrare est acceptare falsam doctrinam recipientiumlegales,propheticos,evangelicos, et apostolicos sermones. Cum autem deseruerint propriam doctrinam et venerint ad Iesum,licetcumeismanere. Chrysostomus in Ioannem:EtIudaeiquidem etiamsignisvisisincorrectimanserunthiautem et sine signis multam circa eum fidem demonstraverunt solum enim verbaaudierunt unde sequitur et multo plures crediderunt proptersermonemeius.Cuiusigiturgratiahaec verba non dicunt Evangelistae? Ut discas quoniammultamagnorumtranscurrerunt,afine vero totum ostenderunt: suasit enimtoticivitati per ea quae dicta sunt. Ubi autem auditores non persuadentur, tunc Evangelistaecoguntur dicere ea quae dicta sunt, ne quod est ex indevotione auditorum, imputet quis defectui praedicantis. Ipsi autem discipuli Christi iam facti, magistram repulerunt unde sequitur et mulieri dicebant: quia iam non proptertuam loquelam credimus: ipsi enim audivimus, et scimus quia hic est vere salvator mundi.Vide autem qualiter confestim intellexerunt quod orbem terrarum liberare venerat, et quod ad communem salutem veniens, non debebat in
the Samaritans, is to admit the doctrines of those who believe the Scriptures, butinterpret them heretically. But when men have givenup their own doctrines, and come to Jesus, itis lawfultostaywiththem.
CHRYS. The Jews disbelieved in spite of miracles, while these exhibited great faith, be foreevenamiraclewaswrought,andwhenthey had only heard our Lords words. Andmany more believed because of His own word.Why then do not the Evangelists give thesewords? To show that they omit manyimportantthings, and because the result shows what theywere the result being that the whole city was convinced.Ontheotherhand,whenthehearers are not convinced, the Evangelists areobliged togiveourLordswords,thatthefailuremaybe seen to be owing to the indifference of the hearers, not to any defect inthepreacher.And now, having become Christs disciples, they dismisstheirfirstinstructorAndtheysaidtothe woman, Now we believe not because of your saying: for we have heard Himourselves,and knowthatthisisindeedtheChrist,theSaviorof the world. How soon they understand thatHe wascomeforthedeliveranceofthewholeworld,
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Iudaeis suam concludere providentiam, sed ubique seminare sermonem. Dicentes etiam, quod est salvator mundi, ostenderunt quod mundusperdituserat,inmagnismalisexistens. Et quidem venerunt salvare prophetae et Angeli sed hic est vere salvator, quisalutem tribuit,nonsolumtemporaneam,sedaeternam. Vide etiam qualiter audientes mulierem dubitanter dicentem numquid hicestChristus? Non dixerunt hi: quoniam nossuspicamur,sed quoniam scimus et non simpliciter, sed quoniam hic vere salvator mundi, non quasi unum ex multis Christum confitentes. Solum verba audierunt, et hoc dixerunt quod dicere habebant,simiraculamultaetmagnavidissent. Origenes: Ceterum si meminimus praedictorum, non difficile est conicere quomodo cum repererint verbum sincerum, alias disciplinas relinquunt, quasi dogmatum civitatem, de qua egredientes salutifere credunt. Et puto studiose protulisseIoannem, cumnondixit:rogabanteumSamaritaniintrare tantum Samariam, vel ingredi civitatem, sed etiam ibi manere. Manet namque Iesuspenes deprecantes et praesertim quoties qui precantur exeunt civitatem, et versus eum veniunt.
andcouldnotthereforeconfineHispurposesto the Jews, but must sow theWordeverywhere. Theirsayingtoo,TheSavioroftheworld,implies thattheylookedonthisworldasmiserableand lostandthat,whereasProphetsandAngelshad cometosaveit,thiswastheonlyrealSavior,the Authornotonlyoftemporalbuteternalsalvation. And,observe,whereasthewomanhadspoken doubtfully,IsnotthistheChrist?theydonotsay, we suspect, but we know, know, that thisis indeedtheSavioroftheworld,notoneChristout ofmany.ThoughtheyhadonlyheardHiswords, theysaidasmuchastheycouldhavedone,had theyseeneversomanyandgreatmiracles.
ORIGEN. With the aid of our former observations on Jacobs well, and the water,it wills not be difficult to see, why,whentheyfind thetrueword,theyleaveotherdoctrines,i.e.the city,forasoundfaith.Observe,theydidnotask our Savior only to enter Samaria, St. John particularlyremarks,orenterthatcity,buttotarry there.JesustarrieswiththosewhoaskHim,and especially with those who go out of the city to Him.
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Augustinus in Ioannem: Manet apud eos biduohocest,datillisduopraeceptacaritatis.
[Augustine, on John: He remains with them two days, that is, he gives them the two commandmentsofcharity.] ORIGEN. They were not ready yet forthethird dayhavingnoanxietytoseeamiracle,asthose hadwhosuppedwithJesusinCanaofGalilee. (This supper was after He had been inCana threedays.)Thewomansreportwastheground of their belief. The enlightening power of the Worditselfwasnotyetvisibletothem.
Origenes: Neque enim capaces eranttertiae dieieiusnonenimerantavidimiraculorumquid cernere, quale qui fuerant in CanaGalilaeae post triduum cum Iesu convivantes. Initium autemcredendimultisfuitmulierisverbum:non enim sic per seipsum verbum conspicitur illuminans capientem, velut cum alteriusdicto sibitestimoniumperhibetur. Augustinus: Sic ergo Christum cognoverunt primo per famam, postea per praesentiam sicut agitur hodie cum eis qui foris sunt,et nondum sunt Christiani: Christus nuntiatur per Christianos amicos: tamquam illa muliere,hoc est Ecclesia, nuntiante ad Christum veniunt: credunt per istam feminam et multo plures et firmius in eum credunt, quoniam vere ipseest salvatormundi.
AUG.SothentheyknewChristfirstbyreportof another,afterwardsbyHisownpresencewhich isstillthecaseofthosethatarewithoutthefold, and not yet Christians. Christ is announcedto them by some charitable Christians, by the reportofthewoman,i.e.theChurchtheycome to Christ, they believe on Him, through the instrumentality of that woman He stayswith them two days, i.e. gives themtwopreceptsof charity. And thenceforth their belief isstronger. TheybelievethatHeisindeedtheSaviorofthe world. ORIGEN. For it is impossible that the same impressionshouldbeproducedbyhearingfrom
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Origenes: Impossibile est namque eamdem circa intellectum fieri passionem videnti, etei
qui per videntem instruitur magisque est per speciemambularequamperfidemundehinon solum testimonio hominis, sed ob ipsam quoqueveritatemcredunt.
one who has seen, and seeing onesself walkingbysightisdifferentfromwalkingbyfaith. The Samaritans now do not believe onlyfrom testimony,butfromreallyseeingthetruth.
Lectio 10 43 : 44 . 45 ,, , . 43. Now after two days he departed thence, and went into Galilee. 44. For Jesus himself testified, that a prophet has no honorinhisowncountry.45.Then whenhewascomeintoGalilee,the Galileans received him, having seen all the things that he did at Jerusalematthefeast:fortheyalso wenttothefeast.
Alcuinus: Post biduum quod fecit in Samaria, abiitinGalilaeam,ubinutritusfueratundedicitur post duos autem dies exiit inde, et abiit in Galilaeam. Augustinus in Ioannem: Movet autem noscur
AUG. After staying two days in Samaria, He departedintoGalilee,whereHeresided:Now after two days He departed thence,andwent intoGalilee. AUG. Why then does the Evangelist say
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EvangelistadixeritconsequenteripseenimIesus testimoniumperhibuit,quiaprophetainsuapatria honoremnonhabet.Magisenimvideturattestari potuisse, quod propheta in patria suahonorem nonhabet,sicontemneretpergereinGalilaeam, et in Samaria remansisset. Hoc ego sentio. In Samaria biduum fecit, et crediderunt in eum Samaritani: tot dies fecit in Galilaea, et non crediderunt in eum Galilaei et propterhocdixit, quodprophetainpatriasuahonoremnonhabet. Chrysostomus in Ioannem:Velaliter.Ideohoc adiectumest,quianoninCapharnaumabiit,sed in Galilaeam, et in Cana, ut infra dicetur.Ego enim patriam eum hic aestimo dicere Capharnaum.Quoniamautemnonpotitusestillic honore, audi eum dicentem: ettu,Capharnaum, quae usque ad caelum exaltata es, usque ad Infernum descendes. Dicit autem hic patriam propriam,inquavideturplusconversatus. Theophylactus:Velaliter.Quiadominusexiens de Samaria, venit in Galilaeam, ne aliquis dubitaretetquaereretquadecausanonsemper inGalilaeamaneret,dicit,quodpropterhocnon manebat in Galilaea, quia nullum ibidem recipiebat honorem quod ipse testatus est dicens quia propheta in sua patria non habet honorem.
immediately,ForJesusHimselftestified,thata prophet has no honor in his owncountry.For He would seem to have testified more tothe truth, had He remained in Samaria, and not goneintoGalilee.Notso:Hestayedtwodays in Samaria and the Samaritans believed on Him:HestayedthesametimeinGalilee,and the Galileans did not believe on Him, and thereforeHesaid,thataprophethasnohonor inhisowncountry. CHRYS. Or consider this the reason thatHe went, not to Capernaum, but to Galileeand Cana, as appears below, His countrybeing,I think,Capernaum.AsHedidnotobtainhonor there, hear what He says And you, Capernaum,whichareexaltedtoheaven,shall be brought down to hell. He calls itHisown country,becauseHehadmostresidedhere.
THEOPHYL. Or thus: Our Lord on leaving SamariaforGalilee,explainswhyHewasnot always in Galilee: viz. because of the little honor He received there. A prophet hasno honorinhisowncountry.
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Origenes in Ioannem: Perscrutanda estautem huius dicti sententia. Patria siquidem prophetarum in Iudaea erat, et est non ignotum quod honorem a Iudaeis nequaquam sunt consecuti,iuxtaillud:quemnamprophetarumnon persecuti sunt patres vestri? Miranda etiam occurrit huius decreti veracitas, cumpervenerit non tantum ad sanctos prophetas vilipensosa propriis, et ipsum dominum nostrum sed protensa sit etiam in quosdam prophetiae sequaces contemptos a suis civibus, et ad mortemdeductos. Chrysostomus: Quid igitur? Nonne videmuset apudsuosmultosinadmirationemdeductos?Ita quidem: sed ab his quae raro contingunt non oportet talia pronuntiari. Sed et si in propria patria aliqui honorantur, multo magis inaliena. Consuetudo enim facile hominescontemptibiles facere consuevit. Quando igitur venit in Galilaeam, susceperunt eum Galilaei unde sequitur cum ergo venisset in Galilaeam, exceperunteumGalilaei.Videsquoniamquimali dicebantur, hi maxime ad Christum accedere inveniuntur. Nam propter Galilaeos dicitur: interroga,etvide,quoniamprophetaexGalilaea non surrexit. Propter Samaritanos autem improperabant ei: Samaritanus es et
ORIGEN. The country of the prophets was Judea, and every one knows how little honor they received from the Jews, as we read, Whom of the prophets have not yourfathers persecuted? One cannot but wonder atthe truthofthissaying,exemplifiednotonlyinthe contemptcastupontheholyprophetsandour Lord Himself, but also in the case of other teachersofwisdomwhohavebeendespised bytheirfellow-citizensandputtodeath.
CHRYS. But do we not see many heldin admiration by their own people? We dobut wecannotarguefromafewinstances.Ifsome are honored in their own country, manymore are honored out of it, andfamiliaritygenerally subjects men to contempt. The Galileans howeverreceivedourLord:ThenwhenHewas comeintoGalilee,theGalileansreceivedHim. Observehowthosewhoarespokenillof,are always the first to come to Christ. Ofthe Galileans we find it said below,Searchand, look,foroutofGalileearisesnoprophet.And HeisreproachedwithbeingaSamaritan,You areaSamaritan,andhaveadevil.Andyetthe Samaritans and Galileans believe, to the
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Daemonium habes. Sed ecce Samaritani et Galilaei credunt in confusionem Iudaeorum. Inveniuntur autem et Galilaei Samaritanis meliores: nam illi quidem mulieris crediderunt verbishiverovidentessignaquaefaciebatunde sequitur cum omnia vidissent quae fecerat Hierosolymisindiefesto. Origenes: Quod enim dominus eicit detemplo vendentesovesetboves,tamgrandereperiturut his moti Galilaei reciperent dominum, considerantesmirantesquemaiestatemeius:non enimminorpotentiaeiusostenditurinhisquamut caeci videant, audiantque surdi. Aestimovero nec haec sola ipsum tunc fecisse, sed etalia signa. Beda: Sed unde data est eis videndioccasio, ostendit subdens et ipsi enim venerantaddiem festum.Mysticeautemintimaturquodgentibusin fide a duobus praeceptis caritatis consolidatis, Christuscircafinesmundireverteturadpatriam, idestadIudaeos. Origenes in Ioannem: Expedit autem Galilaeum, idest transmigrantem, restare Hierosolymis, ubi est templum Dei, etvidere singula quae peragit ibi Iesus. Hoc enim est
condemnation of the Jews. The Galileans howeveraresuperiortotheSamaritansforthe latter believed from hearing the womans words,theformerfromseeingthesignswhich Hedid:HavingseenallthethingsthatHedid atJerusalematthefeast.
ORIGEN.OurLordbyejectingthosewhosold sheep and oxen from the temple, had impressedtheGalileanswithastrongideaof HisMajesty,andtheyreceivedHim.Hispower wasshownnolessinthisact,thaninmaking the blind to see, and the deaf to hear.But probably He had performed some other miraclesaswell. BEDE.TheyhadseenHimatJerusalem,For they also went to the feast. Our Lordsreturn has a mystical meaning, viz. that, when the Gentiles have been confirmed in the faithby thetwopreceptsoflove,i.e.attheendofthe world,HewillreturntoHiscountry,i.e.Judea. ORIGEN.TheGalileanswereallowedtokeep the feast at Jerusalem, where they had seen Jesus. Thus they were prepared toreceive Him, when He came: otherwise they would
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principium,utGalilaeirecipiantDeifiliumeuntem ad ipsos alioquin vel non recepissent illum,vel etiam ipse nondum ipsis praeparatis ad eius receptionemadeopropevenissetadeos.
eitherhaverejectedHimorHe,knowingtheir unprepared state, would not have gonenear them.
Lectio 11 46 , . : 47 , . 48 , , . 49 , , . 50 , : . . 51 .52
46. So Jesus came againintoCana of Galilee, where he madethewater wine. And there was a certain nobleman, whose son was sick at Capernaum. 47. When heheardthat Jesus was come out of Judeainto Galilee,hewenttohim,andbesought him that he would come down, and healhisson:forhewasatthepointof death. 48. Then said Jesus tohim, Except you see signs andwonders, youwillnotbelieve.49.Thenobleman said to him, Sir, come down eremy child die. 50. Jesus said to him,Go yourwayyoursonlives.Andtheman believed the word that Jesus had spokentohim,andhewenthisway. 51.Andashewasnowgoingdown, his servants met him, and told him, saying, your son lives. 52. Then inquiredheofthemthehourwhenhe
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' : .53 [] , , . 54 [] .
began to amend. And they said to him,Yesterdayattheseventhhourthe feverlefthim.53.Sothefatherknew that it was at the same hour, inthe which Jesus said to him, yourson lives: and himself believed, andhis whole house. 54. This is again the second miracle that Jesusdid,when he was come out of Judea into Galilee.
Chrysostomus in Ioannem: Primo quidem dominus, ut supra dictum est, in Cana Galilaeae venerat vocatus ad nuptias nunc autem ad eos vadit, ut magis eos attrahat, sponteadeosveniens,propriapatriadimissa, et ut fidem a priori miraculo in eis initiatam fortioremfaceretproptersuampraesentiam. Augustinus in Ioannem: Ibi enim quando aquam in vinum convertit, crediderunt ineum discipulieius:etutiqueplenadomuseratturbis convivantium, et factum est tam magnum miraculum, et non crediderunt nisi discipuli eius: et ideo hanc civitatem modo repetivit, scilicetutquiperprioranoncrediderant,modo
CHRYS.OnaformeroccasionourLordattended a marriage in Cana of Galilee, now He goes there to convert the people, and confirm byHis presence the faith which His miracle had produced. He goes there in preference toHis owncountry.
AUG.There,wearetold,Hisdisciplesbelieved on Him. Though the house was crowded with guests, the only persons who believed in consequence of this great miracle, were His disciples. He therefore visits the city again,in ordertotryasecondtimetoconvertthem.
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credant. Theophylactus: Rememorat autem nobis Evangelista miraculum perpetratum in Cana Galilaeae de aqua conversa in vinum, ut augeret Christi praeconium: quiaGalilaeinon solum propter miracula Hierosolymis facta, sedetproptereaquaeapudipsosfactaerant, receperuntIesumsimulqueutostenderetquod regulus credidit propter miraculum in Cana perpetratum, quamvis eius non perfecte cognoverit dignitatem unde sequitur et erat quidam regulus, cuius filius infirmabatur Capharnaum. Origenes in Ioannem: Putabit autemaliquis regis Herodis hunc esse regulum: etaliquis asserit hunc esse de familia Caesaris, exercentem tunc temporis aliquid in Iudaea: nequeenimdiciturquodIudaeusfuerit. Chrysostomus: Regulus autem dicitur, aut quasi generis existens regalis,autdignitatem aliquam principatus habens aut quia sic vocabatur. Igitur quidam hunc eumdem esseexistimant centurionem, qui est apud Matthaeum. Ostenditur autem alius esse ab eo: namille
THEOPHYL. The Evangelist reminds us ofthe miracleinordertoexpressthepraiseduetothe Samaritans. For the Galileans in receivingHim were influenced as well by the miracle Hehad wroughtwiththem,asbythosetheyhadseenat Jerusalem. The nobleman certainly believed in consequenceofthemiracleperformedatCana, though he did not yet understand Christs full greatness And there was a certain nobleman whosesonwassickatCapernaum.
ORIGEN. Some think that this was anofficerof King Herods others, that he was one of Caesars household, then employed on some commissioninJudea.ItisnotsaidthatHewasa Jew. AUG.Heiscalledanobleman,eitherasbeingof the royal family, or as having some office of government. CHRYS. Some think that he is the same centurion,whoismentionedinMatthew.Butthat heisadifferentpersonisclearfromthisthatthe latter,whenChristwishedtocometohishouse,
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quidem Christum volentem ire ad suam domum,rogatremanerehicautemetnihiltale promittentem ad domum trahit: et illequidem ad Iesum de monte descendentem Capharnaum intravit hic autem ad Iesumin Canavenientemaccessit:etilliusquidempuer a paralysi detinebatur huius autem filius a febre. De hoc ergo regulo subditur hiccum audisset quod Iesus adveniret a Iudaeain Galilaeam, abiit ad eum, et rogabat eumut descenderet,etsanaretfiliumeius:incipiebat enimmori. Augustinus: Qui rogabat, nonne credebat? Quid a me expectas audire? Dominum interroga quid de illo senserit sequiturenim dixitergoIesusadeum:nisisignaetprodigia videritis, non creditis. Arguit hominem in fide tepidum aut frigidum, aut omninonulliusfidei sed tentare cupientem de sanitate filiisui, qualis esset Christus, quid esset, quantum posset. Prodigium quidem appellatum est, quasi porrodicium, quod porro dicat, porro significet,etfuturumaliquidportendat. Augustinus de Cons. Evang: Adeo autem dominus supra omnia mutabilia vultmentem credentisattollere,utnecipsamiracula,quae, quamvis divinitus, de mutabilitate corporum
entreated Him not whereas the formerbrought Christ to his house, though he had receivedno promise of a cure. And the latter met Jesuson His way from the mountain to Capernaum whereastheformercametoJesusinCana.And the latter servant was laid up with thepalsy,the formerssonwithafever.Ofthisnoblemanthen we read, When he heard that Jesus wascome out of Judea into Galilee, he went toHim,and besoughtHimthatHecouldhealhisson:forbe wasatthepointofdeath.
AUG.Didnothewhomadethisrequestbelieve? MarkwhatourLordsaysThensaidJesustohim, Exceptyouseesignsandwonders,youwillNot believe. This is to charge the man eitherwith lukewarmness, or coldness of faith, orwithwent offaithaltogether:asifhisonlyobjectwastoput Christspowertothetest,andseewhoandwhat kindofpersonChristwas,andwhatHecoulddo. The word prodigy (wonder) signifiessomething faroff,infuturity.
AUG. Our Lord would have the mind ofthe believer so raised above all mutablethings,as not to seek even for miracles. Formiracles, though sent from heaven, are, in their subject
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fiunt,afidelibusquaerivelit. Gregorius in Evang: Sed mementote etiam quae petiit et aperte agnoscetis quia infide dubitavit.Poposcitnamqueutdescenderet,et sanaretfiliumeiusundesequiturdicitadeum regulus: domine, descende priusquam moriatur filius meus. Minus itaque in illum crediditquemnonputavitpossesalutemdare, nisipraesensessetetcorpore. Chrysostomus: Audi etiam qualiter adhuc terreneChristumtrahit,quasinonposseteum postmortemsuscitare.Siautemnoncredens venit et rogavit, nil mirabile. Consueverunt enim patres ex multo amore non solum medicis loqui de quibus confidunt, sedde quibus non confidunt nihil volentes praetermittere eorum quae ad salutem pertinent filiorum. Si tamen valde crederet Christi virtutem, non neglexisset etiam in Iudaeamire. Gregorius:Seddominusquirogaturutvadat, quianondesitubiinvitatur,indicat:soloiussu salutem reddidit qui voluntate omniacreavit unde sequitur dicit ei Iesus: vade, filius tuus vivit. Hic superbia nostra retunditur, qui in
matter,mutable. GREG. Remember what He asked for,andyou willplainlyseethathedoubted.HeaskedHimto comedownandseehisson:Thenoblemansaid tohim,Sir,comedown,eremychilddie.Hisfaith was deficient in that he thought that ourLord could not save, except He were personally present.
CHRYS. And mark his earthly mind, shownin hurryingChristalongwithhimasifourLordcould not raise his son after death. Indeed it is very possiblethatbemayhaveaskedinunbelief.For fathers often are so carried away by their affection,astoconsultnotonlythosetheydepend upon,buteventhosetheydonotdependuponat all:notwishingtoleaveanymeansuntried,which might save their children. But had he hadany strongrelianceuponChrist,hewouldhavegone toHiminJudea. GREG.OurLordinHisanswerimpliesthatHeis in a certain sense where He is invited present, evenwhenHeisabsentfromaplace.Hesaves by His command simply, even as byHiswillHe created all things: Jesus said to him, Goyour
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hominibusnonnaturam,quaadimaginemDei facti sunt, sed honores et divitiasveneramur. Redemptorveronoster,utostenderetquoniam quaealtasunthominibus,sanctisdespicienda sunt, et quae despicienda sunt hominibus, despicienda non sunt sanctis, ad filiumreguli irenoluit,adservumcenturionisireparatusfuit.
way,yoursonlives.Hereisablowtothatpride which honors human wealth and greatness,and notthatnaturewhichismadeaftertheimageof God. Our Redeemer, to show that things made much of among men, were to be despised by Saints, and things despised made muchof,did notgotothenoblemansson,butwasreadytogo tothecenturionsservant. CHRYS. Or thus In the centurion there was confirmed faith and true devotion, andtherefore our Lord was ready to go. But thenoblemans faith was still imperfect, as he thought ourLord couldnothealintheabsenceofthesickperson. But Christs answer enlightened him. And the manbelievedthewordwhichJesushadspoken to him, and went his way. He didnotbelieve, however,whollyorcompletely. ORIGEN. His rank appears in the fact of his servantsmeetinghim:Andashewasnowgoing down,hisservantsmethim,andtoldhim,saying, yoursonlives.
Chrysostomus: Vel aliter. Illic quidemfides confirmata erat idcirco et promisit ire, ut discamus viri devotionem: hic autemadhuc imperfectuserat,etnondumnoveratmanifeste quodabsenscurarepoterat:undeexhocquod nonacceditIesus,hocaddiscitsequiturenim credidit homo sermoni quem dixit eiIesus,et ibatnontamenintegre,nequesane.
Origenes in Ioannem:Ostenditurautemeius dignitasetofficiumexhocquodservientesilli occurrunt unde sequitur iam autem eo descendente, servi occurrerunt ei, et nuntiaverunt ei, dicentes, quia filius eius viveret. Chrysostomus:Quiquidemobviaverunt,non ut annuntiarent solum, sed quasiaestimantes
CHRYS. They met him, to announce whathad happened, and prevent Christ from coming,as
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de reliquo superfluam esse Christi praesentiam, quem credebant accedere. Quodautemregulusnonintegrecrediditneque sane, ostenditur ex hoc quod sequitur interrogabatergohoramabeisinquamelius habuerat. Volebat enim scire utrum casu, vel ex praecepto Christi hoc factum esset. Sequituretdixeruntei,quiaherihoraseptima reliquit eum febris. Vide qualiter miraculum manifestumest:nonenimsimpliciter,nequeut contingit,apericuloliberatusestsedrepente et simul: ut appareat non esse ex naturae consequentia quod fiebat, sed ex actione Christiundesequiturcognovitergopaterquia illa hora erat in qua dixit ei Iesus: filiustuus vivit:etcrediditipse,etdomuseiustota. Augustinus in Ioannem: Si ergopropterea credidit quia nuntiatum est ei quod filiuseius essetsanus,etcomparavithoramnuntiantium horaepraenuntiantis,quandorogabat,nondum credebat. Beda: Unde datur intelligi, et in fide gradus esse, sicut et in aliis virtutibus, quibus est initium, incrementum atque perfectio. Huius ergofidesinitiumhabuitcumfiliisalutempetiit incrementum dum credidit sermoni domini dicentis filius tuus vivit deindeperfectionem
Hewasnolongerwanted.Thatthenoblemandid not fully believe, is shown by whatfollows:Then inquired he of them at what hour he began to amend. He wished to find out whether the recovery was accidental, or owing toourLords word. And they said to him, Yesterday at the seventhhourthefeverlefthim.Howobviousisthe miracle? His recovery did not take place inan ordinaryway,butallatonceinorderthatitmight beseentobeChristsdoing,andnottheresultof nature:Sothefatherknewthatitwasatthesame hour, in the which Jesus said to him, yourson livesandhimselfbelieved,andhiswholehouse.
AUG.Ifheonlybelievedwhenhewastoldthathis sonwaswellagain,andhadcomparedthehour accordingtohisservantsaccount,withthehour predicted by Christ, he did not believewhenhe firstmadethepetition. BEDE.So,wesee,faith,liketheothervirtues,is formed gradually, and has itsbeginning,growth, andmaturity.Hisfaithhaditsbeginning,whenhe askedforhissonsrecoveryitsgrowth,whenhe believed our Lords words, Your son lives its maturity,aftertheannouncementofthefactbyhis
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obtinuitnuntiantibusservis. Augustinus:Adsolumsermonemcrediderunt plures Samaritani ad illud miraculumsolailla domus credidit ubi est factum undesubdit Evangelistahociterumsecundumsignumfecit Iesus,cumvenissetaIudaeainGalilaeam.
servants. AUG. The Samaritans believed on thestrength of His words only: that wholehousebelievedon the strength of the miracle which had been broughtinit.TheEvangelistadds,Thisisagain the second miracle which Jesus did, when He wascomeoutofJudeaintoGalilee. CHRYS.Thesecondmiracle,hesaysmarkedly. TheJewshadnotcometothemoreperfectfaith oftheSamaritans,whosawnomiracle.
Chrysostomus in Ioannem:Nonsinecausa adiecit sed ostendens quoniam secundo signo facto, nondum ad perfectionem Samaritanorum nullum signum videntium Iudaeipervenerunt. Origenes in Ioannem:Amphibologiamautem continet praesens dictum uno enim modo denotat quod Iesus veniendo a Iudaea in Galilaeam, duo fecit miracula: quorum secundum est factum erga filium reguli:alio modo sic: duobus existentibus signis quae Iesus in Galilaea exercuit, secundum egit veniens a Iudaea in Galilaeam ethicsensus verusest.Mysticeautem,perhocquodIesus bis in Galilaeam accedit, binus salvatoris adventus in mundum ostenditur: primus quidem misericordiae, ut vino factoconvivas exhilaret secundus vero ut filium reguliad
ORIGEN. The sentence is ambiguous. Taken one way, it means that Jesus after comingto Galilee,performedtwomiracles,ofwhichthatof healing the noblemans son was thesecond: takenanother,itmeans,thatofthetwomiracles which Jesus performed in Galilee, the second was done after coming from JudeaintoGalilee. The latter is the true and receivedmeaning. Mystically,thetwojourneysofChristintoGalilee signify His two advents at the first of whichHe makesusHisguestatsupper,andgivesuswine to drink at the second, He raises up the noblemans son who was at the point of death,
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mortem pene deductum suscitet, idest populum Iudaeorum, qui post plenitudinem gentium accedet salvandus in fine. Magnus autemrexregumestquiconstitutusestaDeo in monte Sion sancto eius: huius quividerunt diem, et gavisi sunt, reguli dignoscuntur. Arbitramur igitur regulum esse Abraham, aegrotum vero filium eius, Israeliticumgenus debilitatum erga cultum divinum et ideo incaluit ignitis spiculis inimici, ut proinde febrire censeatur. Apparet autem quod praecedentibus sanctis, postquam carnis exuerunt amictum, populus fuit curae: unde legitur in Machab. post mortem Ieremiae:hic est Ieremias propheta Dei, qui plurimumorat propopulo.Abrahamigiturobsecratadiuvaria salvatore populum infirmum. Et quidem potestatis verbum de Cana prodit,ubidictum est filius tuus vivit sed verbi efficacia in Capharnaumagitur,namibifiliusregulicuratus est,quasiinagroconsolationismoransquod significatgenusquoddamdebilium,nontamen omnino fructibus privatorum. Illud autem nisi signaetprodigiavideritis,noncreditis,dictum illi,referturadmultitudinemfiliorumsuorum,et ad ipsum quodammodo: sicut enimIoannes expectabat datum sibi signum, scilicet:super quem videris spiritum descendentem, sic et praemortui sancti adventum Christiincarnem et signis et prodigiis manifestandum
i.e. the Jewish people, who, after thefullnessof the Gentiles, attain themselves tosalvation.For, asthegreatKingofKingsisHe,whomGodhas seated upon His holy hill of Sion, so thelesser king is he, who saw his day, and wasglad,i.e. Abraham. And therefore his sick son is the Jewish people fallen from the truereligion,and thrown into a fever in consequence bythefiery dartsoftheenemy.Andweknowthatthesaints ofold,evenwhentheyhadputoffthecoveringof the flesh, made the people the object oftheir care:forwereadinMaccabees,afterthedeath ofJeremiah,ThisisJeremiastheprophetofthe Lord, who prays much for the people.Abraham therefore prays to our Savior to succor his diseasedpeople.Again,thewordofpower,Your sonlives,comesforthfromCana,i.e.theworkof the Word, the healing of the noblemansson,is doneinCapernaum,i.e.thelandofconsolation. The noblemans son signifies the class of believers who though diseased are yet not altogether destitute of fruits. The words,Except youseesignsandwonders,youwillnotbelieve, are spoken of the Jewish people in general,or perhapsofthenobleman,i.e.Abrahamhimself,in acertainsense.ForasJohnwaitedforasignon WhomyoushallseetheSpiritdescendingsotoo theSaintswhodiedbeforethecomingofChrist intheflesh,expectedHimtomanifestHimselfby signs and wonders. And this nobleman toohad
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et signis et prodigiis manifestandum expectabant. Habebat autem hic regulusnon solum filium, sed etiam servos per quos significatur materies quaedam minus beneet infirme credentium. Nec a casuhoraseptima deseritfiliumfebris:namseptenariusnumerus estquietis. Alcuinus: Vel quia per septiformemspiritum est omnis remissio peccatorum:septenarius enim in tria et quatuor divisus significat sanctam Trinitatem, in quatuor anni temporibus, in quatuor mundi partibus, in quatuorelementis. Origenes: Possunt quoque significari duo adventus Christi verbi ad animam: primus quidem ex facto vino praebens animae gaudium spiritualis convivii secundus vero omneslanguorisacmortisreliquiasamputans. Theophylactus: Regulus autem est omnis homo: non solum quia regi universorum propinquus existit secundum animam, sed quiaetipsesuperomniaprincipatumsumpsit cuius filius, idest mens, febricitatvoluptatibus pravisetdesideriis.AcceditautemadIesum, et deprecatur ut descendat idest, ut condescensu misericordiae utatur, et parcat
signs and wonders. And this nobleman toohad servants as well as a son whichservantsstand forthelowerandweakerclassofbelievers.Nor is it chance that the fever leaves the sonatthe seventhhourforsevenisthenumberofrest.
ALCUIN.Oritwastheseventhhour,becauseall remissionofsinsisthroughthesevenfoldSpirit forthenumbersevendividedintothreeandfour, signifies the Holy Trinity, in the four seasons of theworld,inthefourelements.
ORIGEN. There may be an allusion in thetwo journeystothetwoadventsofChristinthesoul, thefirstsupplyingaspiritualbanquetofwine,the secondtakingawayallremainsofweaknessand death. THEOPHYL. The little king stands for man generallymannotonlyderivinghissoulfromthe Kingoftheuniverse,buthavingHimselfdominion overallthings.Hisson,i.e.hismind,laborsunder a fever of evil passion and desires. Hegoesto Jesus and entreats Him to come down i.e. to exercise the condescension of His pity, and pardon his sins, before it is too late. OurLord
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peccatis, priusquam a voluptatum infirmitate mortificetur. Sed dominus dicit vade, idest, profectumcontinuumcircabonumostendas,et tunc filius tuus vivet si autem ambulare cessaveris, mortificabitur tibi intellectus circa bonioperationem.
answers Go your way, i.e. advanceinholiness, andthenyoursonwilllivebutifyoustopshortin your course, you will destroy the power of understandinganddoingright.
CHAPTER V Lectio 1 1, .2 , . 3 , , , . 45 [] : 6 , , , 7 ,, :
1.Afterthistherewasafeastofthe Jews and Jesus went up to Jerusalem. 2. Now there is at Jerusalem by the sheep marketa pool, which is called in the Hebrew tongue Bethesda, having five porches. 3. In these day a great multitude of impotent folk, ofblind, halt,withered,waitingforthemoving of the water. 4. For an angel went down at a certain season into the pool, and troubled the water: whosoever then first after the troubling of the water stepped in, was made whole of whatsoever disease he had. 5. And acertain man was there, which had an
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. 8 , . 9 , . .10 ,, . 11 , , . 12 , , 13 , .
infirmity thirty and eight years. 6. When Jesus saw him lie, andknew thathehadbeennowalongtimein thatcase,hesaidtohim,Willyoube made whole? 7. The impotentman answered him, Sir, I have no man, whenthewateristroubled,toputme intothepool:butwhileIamcoming, another steps down before me. 8. Jesussaidtohim,Rise,takeupyour bed, and walk. 9. Andimmediately themanwasmadewhole,andtook up his bed, and walked: andonthe samedaywasthesabbath.10.The Jewsthereforesaidtohimthatwas cured,Itisthesabbathday:itisnot lawful for you to carry your bed.11. He answered them, He that made me whole, the same said to me, Take up your bed, and walk. 12. Then asked they him, What manis thatwhichsaidtoyou,Takeupyour bed,andwalk?13.Andhethatwas healedwistnotwhoitwas:forJesus had conveyed himself away, a multitudebeinginthatplace.
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Augustinus de Cons. Evang:Postmiraculum in Galilaea factum, inde Hierosolymam redit unde dicitur post haec erat dies festus Iudaeorum,etascenditIesusHierosolymam. Chrysostomus in Ioannem:Mihivideturquod erat dies festus Pentecostes. Ascenditautem IesusHierosolymamsemperindiebusfestis,ut cum eis dies festos faciens non videaturlegi contrarius, et ob hoc multitudinem simplicem persignaetdoctrinamattrahat:maximeenimin diebus festis qui iuxta positi erant, concurrebant.SequiturestautemHierosolymis probaticapiscina,quaecognominaturHebraice Bethsaida,quinqueporticushabens. Alcuinus: Probaton Graece, ovis dicitur probatica ergo piscina pecuaria dicitur, ubi sacerdotescadaverahostiarumabluebant. Chrysostomus: Decebat quidem Baptisma daripeccatapurgans,cuiusimagopraescripta fuit in piscina et in aliis pluribus. Etprimum quidem dedit Deus aquam expurgantem corporum sordes et inquinationes non existentes, sed opinatas, puta ea quae a funere,etquaealepra,etquaeabaliistalibus deinde infirmitates diversas per aquas facit
AUG.AfterthemiracleinGalilee,Hereturnsto Jerusalem: After this there was a feast ofthe Jews,andJesuswentuptoJerusalem.
CHRYS. The feast of Pentecost. Jesusalways went up to Jerusalem at the time ofthefeasts, thatitmightbeseenthatHewasnotanenemy to,butanobserverof,theLaw.AnditgaveHim the opportunity of impressing the simple multitude by miracles and teaching: asgreat numbers used then to collect from the neighboringtowns.NowthereisatJerusalemby the sheep-market a pool, which is calledinthe HebrewtongueBethesda,havingJiveporches. ALCUIN. The pool by the sheep-market,isthe placewherethepriestwashedtheanimalsthat weregoingtobesacrificed. CHRYS.Thispoolwasoneamongmanytypes of that baptism, which was to purgeawaysin. FirstGodenjoinedwaterforthecleansingfrom thefilthofthebody,andfromthosedefilements, which were not real, but legal, e.g.thosefrom death, or leprosy, and the like. Afterwards infirmitieswerehealedbywater,asweread:In these (the porches) lay a great multitudeof
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solvi unde sequitur in his iacebat multitudo magna languentium, caecorum, claudorum, aridorum expectantium aquae motum. Volens enim Deus propinquius adducereadBaptismi donum,nonadhucinquinamentasolummundat, sed etiam aegritudines sanat: sicut enim ministri qui prope regem sunt, his qui sunta longe clariores sunt ita et in figuris fit. Non autem simpliciter sanabat aquarum natura semper enim hoc fieret sed in Angeli descensione unde sequitur Angelus autem domini descendebat secundum tempus in piscinam, et movebatur aqua. Sic enim et in baptizatis non simpliciter aqua operatur sed cum spiritus sancti acceperit gratiam, tunc omnia solvit peccata. Angelus enim descendens turbabat aquam, et sanativam imponebat virtutem ut discant Iudaeiquoniam multo magis Angelorum dominus omnes aegritudines animae sanare potest. Sed tunc quidem infirmitas impedimentum volenti curari fiebat subditur enim et quipriordescendisset inpiscinampostmotionemaquae,sanusfiebat a quacumque detinebatur infirmitate. Nunc autemunusquisqueaccederepotest:nonenim Angelus est qui turbat aquam, sedAngelorum dominus, qui omnia operatur. Sed etsiorbis terrarum universus veniat, gratia non consumitur, sed similis manet: sicut enim solares radii per unamquamque illuminant
impotentfolk,ofblind,halt,withered,waitingfor the moving of the water. This was a nearer approximation to the gift of baptism, whennot only defilements are cleansed, but sicknesses healed.Typesareofvariousranks,justasina court, some officers are nearer to theprince, others farther off. The water, however didnot healbyvirtueofitsownnaturalproperties,(forif sotheeffectwouldhavefolloweduniformly,)but by the descent of an Angel: For allAngelwent down at a certain season into the pool, and troubledthewater.Inthesameway,inBaptism, waterdoesnotactsimplyaswater,butreceives first the grace of the Holy Spirit, by meansof which it cleanses us from all our sins. Andthe Angeltroubledthewater,andimpartedahealing virtuetoit,inordertoprefiguretotheJewsthat far greater power of the Lord of theAngels,of healing the diseases of the soul. Butthentheir infirmitiespreventedtheirapplyingthecureforit follows, Whosoever then first after thetroubling of the water stepped in, was made wholeof whatsoeverdiseasehehad.Butnoweveryone may attain this blessing, for it is notanAngel whichtroublesthewater,buttheLordofAngels, which works every where. Though the whole world come, grace fails not, but remainsasfull as ever like the suns rays which give light all day, and every day, and yet arenotspent.The suns light is not diminished by thisbountiful
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solares radii per unamquamque illuminant diem, et non consumuntur, neque a multa largitioneminorfitsolisluxitaetmultoamplius spiritus sancti actio in nullo minuitur a multitudine eorum qui potiuntur ea.Hocautem fiebat, scilicet ut unus tantum postmotionem aquae sanaretur ut qui didicerant quoniam in aqua aegritudines corporis sanabantur, inhoc per multum tempus exercitati, facilecrederent quod et aegritudines animae aqua sanare potest. Augustinus in Ioannem:Plusestautemquod Christus vitia sanavit animarum, quam quod sanavit languores corporum mortuorum. Sed quia ipsa anima non eum noverat, a quo sanandaerat,etoculoshabebatincarne,unde facta corporalia videret, et nondumhabebatin corde, unde Deum latenter cognosceret, fecit quodvideripoterat,utsanareturundeviderinon poterat. Ingressus est locum ubi iacebat multitudolanguentium,dequibuselegitunumut sanaret, de quo subditur erat autem quidam homo ibi triginta et octo annos habensin infirmitatesua. Chrysostomus in Ioannem: Non autem confestimeumaprincipiosanavitsedprimum eum familiarem sibi fecit, perinterrogationem futurae fidei faciens viam. Non autem expetit
suns light is not diminished by thisbountiful expenditure:nomoreistheinfluenceoftheHoly Spirit by the largeness of its outpourings. Not morethanonecouldbecuredatthepoolGods design being to put before mens minds, and obligethemtodwellupon,thehealingpowerof waterthatfromtheeffectofwateronthebody, theymightbelievemorereadilyitspoweronthe soul.
AUG. It was a greater act in Christ,tohealthe diseasesofthesoul,thanthesicknessesofthe perishable body. But as the soul itself didnot knowitsRestorer,asithadeyesinthefleshto discern visible things, but not in the heart wherewith to know God our Lord performed cures which could be seen, that He might afterwardsworkcureswhichcouldnotbeseen. He went to the place, where dayamultitudeof sick.outofwhomHechoseonetoheal:Anda certain man was there, which had an infirmity thirtyandeightyears.
CHRYS. He did not, however, proceed immediately to heal him, but first tried by conversation to bring him into abelievingstate of mind. Not that He required faith in thefirst
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fidem, ut in caecis fecit, dicens: creditisquia possum hoc facere? Quia hicnondumnoverat eummanifestequisesset.Namaliiquidemex aliis eius virtutem cognoscentes,convenienter haec audiebant alii vero nondum eum cognoscentes, sed per signa eum cognituri, postmiracularequirunturdefideundesequitur hunc cum vidisset Iesus iacentem, et cognovisset quia multum iam tempushaberet, dicit ei: vis sanus fieri? Non hoc quaeritut discat (hoc enim superfluum esset), sed ut ostenderet illius patientiam, qui trigintaetocto annoshabens,perunumquemqueannumeripi ab aegritudine expectans, assidebat, et non desistebat et ut cognoscamus propterquam causam dimittens alios, ad hunc venit. Etnon dicit: vis, te curabo? Nondum enim aliquid magnum imaginabatur ille de Christo. Non autem turbatus est ad interrogationem,neque dixit:iniuriarimihivenisti,quandointerrogassi volo sanus fieri sed mansuete respondet sequitur enim respondit ei languidus:domine, hominemnonhabeo,utcumturbatafueritaqua, mittat me in piscinam dum venio enimego, alius ante me descendit. Non noverat quis esset qui interrogabat, neque quodcuraturus esset eum opinabatur autem fortasse utilem sibiforeChristumadmittendumeuminaquam. SedChristusostenditquodverboomniapotest facereundesequiturdiciteiIesus:surge,tolle
instance,asHedidfromtheblindman,saying, Believe you that I am able to do this? forthe lame man could not well know who He was. Persons who in different ways had had the means of knowing Him, were asked this question,andproperlyso.Butthereweresome who did not and could not know Him yet, but would be made to know Him by Hismiracles afterwards. And in their case the demandfor faith is reserved till after those miracleshave takenplace:WhenJesussawhimlie,andknew that he had been a long time in that case,He saidtohim,Willyoubemadewhole?Hedoes not ask this question for His own information, (thiswereunnecessary,)buttobringtolightthe great patience of the man, who for thirtyand eightyearshadsatyearafteryearbytheplace, in the hope of being cured which sufficiently explains why Christ passed by the others, and wenttohim.AndHedoesnotsay,Doyouwish Metohealyou?forthemanhadnotasyetany ideathatHewassogreataPerson.Noronthe other hand did the lame man suspect any mockery in the question, to make him take offense,andsay,Haveyoucometovexme,by asking me if I would be made whole buthe answered mildly, Sir, I have no man, when the water is troubled, to put me into the poolbut while I am coming, another steps downbefore me.HehadnoideaasyetthatthePersonwho
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facereundesequiturdiciteiIesus:surge,tolle grabatumtuum,etambula.
me.HehadnoideaasyetthatthePersonwho put this question to him would heal him,but thought that Christ might probably be of usein putting him into the water. But Christs wordis sufficient,Jesussaidtohim,Rise,takeupyour bed,andwalk. AUG.Threedistinctbiddings.Rise,however,is not a command, but the conferring of thecure. Twocommandsweregivenuponhiscure,take upyourbed,andwalk. CHRYS. Behold the richness of the Divine Wisdom. He not only heals, but bids himcarry his bed also. This was to show the curewas really miraculous, and not a mere effect of the imagination for the mans limbs must have becomequitesoundandcompact,toallowhim totakeuphisbed.Theimpotentmanagaindid notderideandsay,TheAngelcomesdown,and troubles the water, and he onlycuresoneeach timedoYou,whoareamereman,thinkthatyou candomorethananAngel?Onthecontrary,he heard, believed Him who bade him, andwas made whole: And immediately the man was madewhole,andtookuphisbed,andwalked.
Augustinus: Tria dixit: sed surge, nonoperis imperium fuit, sed operatio sanitatis sano autem duo imperavit: tolle grabatum tuum, et ambula. Chrysostomus: Intuere divinae sapientiae superabundantiam. Non solum sanat, sedet lectum portare iubet: ut et credibile faceret miraculum,etnullusexistimetphantasiamesse quod factum est. Non enim, nisi certissimeet vehementer compacta essent membra, lectulum ferre possent. Audiens autem languidus quoniam cum potestate et velut iubens dixit surge, tolle grabatum tuum,non derisit dicens: Angelus descendit, et turbat aquam, et solum unum curat, tu autemhomo existens ex solo praecepto speras te magis Angelis posse? Sed audivit et nondiscredidit eiquiiussit,etsanusfactusestundesequitur et statim sanus factus est homo, et sustulit grabatumsuum,etambulabat.
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Beda:Multumquippeintersanationemdomini, et quae a medicis infertur, distareprobatur: haec videlicet voce iubentis, et moximpletur illaveropermultatemporisintervallaaliquoties perficitur. Chrysostomus:Igiturmirabilequidemesthoc quaeautemsequenturmultomaioraerunt:nam ininitioquidemnullomolestantesuaderinonita mirabile est, sicut quod post insanientibus Iudaeis et accusantibus, Christo obedivit, ut ostenditEvangelistaconsequenter,dicenserat autemsabbatuminillodie.DicuntergoIudaei illi qui sanatus fuerat: sabbatum estnonlicet tibitolleregrabatumtuum. Augustinus in Ioannem:Noncalumniabantur domino quia sanum fecerat sabbato, quiaeis respondere posset, quia si cuiusquam iumentum in puteum cecidisset utique die sabbati erueret illud et salvaret sed ei qui portabat grabatum suum quasi dicant: si sanitas non erat differenda, numquid et opus fueratimperandum?Sedilleauctoremsanitatis suae obiciebat calumniatoribus unde sequitur responditeis:quimesanumfecit,illemihidixit: tolle grabatum tuum, et ambula quasi dicat: quare non acciperem iussionem a quo acceperamsanitatem?
BEDEThereisawidedifferencebetweenour Lords mode of healing, and a physicians.He acts by His word, and acts immediately:the othersrequiresalongtimeforitscompletion.
CHRYS. This was wonderful, but what follows moreso.Asyethehadnooppositiontoface.It is made more wonderful when we see him obeying Christ afterwards in spite of therage and railing of the Jews: And on the same day wasthesabbath.TheJewsthereforesaidtohim that was cured, It is the sabbath day, itisnot lawfulforyoutocarryyourbed.
AUG.TheydidnotchargeourLordwithhealing onthesabbath,forHewouldhaverepliedthatif an ox or an ass of theirs had fallenintoapit, wouldnottheyhavetakenitoutonthesabbath day: but they addressed the man as hewas carryinghisbed,asiftosay,Evenifthehealing could not be delayed, why enjoin thework?He shieldshimselfundertheauthorityofhisHealer: Hethatmademewhole,theSamesaidtome, Take up your bed, and walk: meaning, Why shouldnotIreceiveacommand,ifIreceiveda curefromHim?
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Chrysostomus: Nimirum si malignari vellet, poteratdicere:sicrimenest,accusateeumqui iussit,etdeponamlectulumsedetcurationem utique occultasset etenim sciebat non itaeos id reprehendere ex sabbati solutione, sicutex infirmitatissanatione.Sednequehococcultavit, nequeveniampetiitsedclaravocebeneficium confessusest.Illiveromaligneinterrogaverunt unde subditur interrogaverunt ergo eum:quis estillehomoquidixittibi:tollegrabatumtuum, et ambula? Non dicunt: quis est qui fecit te sanum? Sed in medium inducunt id quod transgressio aestimabatur. Sequitur is autem quisanusfuerateffectus,nesciebatquisesset. Iesusautemdeclinavitaturbaconstitutainloco. Et primum quidem ut eo absentetestimonium insuspicabile fieret qui enim adeptus fuerat sanitatem,idoneuseratbeneficiitestis:demum ut non plus faceret furorem illorum accendi. Solusenimvisuseiuscuiinvidetur,nonparvam invidentibus immittit scintillam. Propterea discedens permisit ab ipsis suum factum examinari.Quidamaestimanthuncparalyticum esseeumquiinMatthaeopositusestsednon est: ille enim multos habebat sui curam habentes, et eum ferentes hic autem nullum. Sedetlocusutrorumquediversusest.
CHRYS. Had he been inclined to deal treacherously,hemighthavesaid,Ifitisacrime, accuse Him Who commanded it, and Iwilllay downmybed.Andhewouldhaveconcealedhis cure,knowing,ashedid,thattheirrealcauseof offensewasnotthebreakingoftheSabbath,but the miracle. But he neither concealed it,nor askedforpardon,butboldlyconfessedthecure. They then ask spitefully What man is thatwho saidtoyou,Takeupyourbed,andwalk.Theydo notsay,Whoisit,whomadeyouwhole?butonly mentiontheoffense.Itfollows,Andhethatwas healed wist not who it was, for Jesus had conveyedHimselfaway,amultitudebeinginthat place.ThisHehaddonefirst,becausetheman who had been made whole, was the best witnessofthecure,andcouldgivehistestimony with less suspicion in our Lords absenceand secondly, that the fury of men might not be excitedmorethanwasnecessary.Forthemere sightoftheobjectofenvy,isnosmallincentive toenvy.ForthesereasonsHedeparted,andleft themtoexaminethefactforthemselves.Some areofopinion,thatthisisthesamewiththeone whohadthepalsy,whomMatthewmentions.But heisnot.Forthelatterhadmanytowaitupon, andcarryhim,whereasthismanhadnone.And the place where the miracle was performed,is
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different. Augustinus: Si quidem mediocri corde et humano ingenio consideremus hocmiraculum facientem, quod ad potestatem pertinet, non magnumaliquidfecitetquodadbenignitatem, parum fecit. Tot iacebant, et unus curatusest, cum posset uno verbo omnes erigere.Quid ergointelligendumest,nisiquiapotestasillaet bonitas magis agebat quid animae infactis eius pro salute sempiterna intelligerent,quam quid pro temporali salute corporamererentur? Inillisenimfactisquicquidtemporalitersanatum est,inmembrismortalibusinfinedefecitanima quae credidit, ad vitam aeternam transitum fecit. Piscina ista et aqua illa populummihi videtursignificasseIudaeorum:significarienim populusnomineaquarum,apertenobisindicat ApocalypsisIoannis. Beda: Bene autem piscina probatica fuisse describitur. Ille enim populus ovis nomine significatur,secundumillud:nospopulustuus,et ovesgregistui. Augustinus:Aquaergoilla,idestpopulusille, quinque libris Moysi tamquam quinque porticibus claudebatur sed illi libri prodebant
AUG.Judgingonlowandhumannotionsofthis miracle,itisnotatallastrikingdisplayofpower, and only a moderate one of goodness. Ofso many,wholaysick,onlyonewashealedthough, hadHechosen,Hecouldhaverestoredthemall byasingleword.Howmustweaccountforthis? By supposing that His power and goodness were asserted more for impartingaknowledge of eternal salvation to the soul, than working a temporalcureonthebody.Thatwhichreceived the temporal cure was certain to decayatlast, when death arrived: whereas the soulwhich believed passed into life eternal. The pooland the water seem to me to signify theJewish people: for John in the Apocalypse obviously useswatertoexpresspeople.
BEDE.Itisfitlydescribedasasheeppool.By sheep are meant people, according to the passage,Weareyourpeople,andthesheepof yourpasture. AUG. The water then, i.e. the people, was enclosedwithinfiveporches,i.e.thefivebooks of Moses. But those books only betrayedthe
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languidos, non sanabant: lex enimpeccatores convincebat,nonabsolvebat.
impotent, and did not recover them that isto say, the Law convicted the sinner, but didnot absolvehim. BEDE. Lastly, many kinds of impotent folklay near the pool: the blind, i.e. those whoare without the light of knowledge the lame,i.e. thosewhohavenotstrengthtodowhattheyare commanded the withered, i.e. those whohave notthemarrowofheavenlylove. AUG.SothenChristcametotheJewishpeople, and by means of mighty works, andprofitable lessons,troubledthesinners,i.e.thewater,and thestirringcontinuedtillHebroughtonHisown passion.ButHetroubledthewater,unknownto the world. For had they known Him,theywould not hare crucified the Lord of glory. But the troublingofthewatercameonallatonce,andit wasnotseenwhotroubledit.Again,togodown into the troubled water, is to believehumblyon our Lords passion. Only one was healed, to signify the unity of the Church: whoever came afterwards was not healed, to signify that whoeverisoutofthisunitycannotbehealed.Wo tothemwhohateunity,andraisesects.Again, he who was healed had had hisinfirmitythirty and eight years: this being a number which belongs to sickness, rather than to health. The
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Beda: Denique multa genera languentium in eadem iacuerunt: caeci scilicet qui scientiae lumine carent claudi, qui ad eaquaeiubentur implenda,viresnonhabentaridi,quisupernae dilectionispinguedinecarent.
Augustinus:VenitautemChristusadpopulum Iudaeorum,etfaciendomagna,docendoutilia, turbavit peccatores, idest aquam, praesentia sua, et excitavit ad passionem suam. Sed latensturbavit:sienimcognovissent,nunquam gloriae dominum crucifixissent. Subito enim videbaturaquaturbata,etaquoturbabaturnon videbatur. Descendere ergo in aquam turbatam, hoc est humiliter credere in domini passionem. Ibi sanatur unus, significans Ecclesiaeunitatemposteaquisquisveniretnon sanabaturquiaquisquispraeterunitatemfuerit, sanari non poterit. Vae illis qui oderunt unitatem, et partem sibi faciunt in hominibus. Habebat autem triginta et octo annos in infirmitatequisanatusest:hicenimnumerusad languorem pertinet magis quam adsanitatem. Quadragenarius enim numerus sacratusnobis
in quadam perfectione commendatur: quialex in decem praeceptis data est,etpraedicanda erat per totum mundum, qui quatuorpartibus commendatur: denarius autem per quatuor multiplicatus ad quadragenarium pervenit.Vel quia per Evangelium, quod quatuor libros habet, impletur lex. Si ergo quadragenarius numerus habet perfectionem legis, et lexnon impleturnisiingeminopraeceptocaritatis,quid miraris,quialanguebatquiquadraginta,minus duos, habebat? Necessarius erat illi homoad sanitatem, sed homo ille qui et Deus est: et quia illum iacentem duobus minusinvenit,duo quaedamiubendo,quodminuseratimplevit.In duobus enim domini iussis duo praecepta significata sunt caritatis. Dei dilectio priorest ordine praecipiendi, proximi autem dilectio prior est ordine faciendi. Dicit ergo tolle grabatum tuum quasi diceret: cum esses languidus, portabat te proximus tuus: sanus factus es, porta proximum tuum. Dicitetiam ambula. Sed quo iter agis nisi ad dominum Deumtuum? Beda: Quid enim est dicere surge etambula, nisi a torpore et ignavia, in quibus prius iacebas,erigere,etinbonisoperibusproficere stude? Tolle grabatum tuum, idest proximum tuum,aquoportaris,etipsepatientertolera.
numberfortyhasasacredcharacterwithus,and is significative of perfection. For the Lawwas given in Ten Commandments, and was to be preached throughout the whole world, which consistsoffourpartsandfourmultipliedintoten, make up the number forty. And the Law toois fulfilled by the Gospel, which is written in four books.Sothenifthenumberfortypossessesthe perfectness of the Law, and nothing fulfillsthe Law, except the twofold precept of love, why wonder at the impotence of him, who wastwo less than forty? Some man was necessaryfor hisrecoverybutitwasamanwhowasGod.He found the man falling short by the numbertwo, andthereforegavetwocommandments,tofillup thedeficiency.ForthetwopreceptsofourLord signifylovetheloveofGodbeingfirstinorderof command, the love of our neighbor, inorderof performance. Take up your bed, ourLordsaid, meaning, When you were impotent, your neighborcarriedyounowyouaremadewhole, carry your neighbor. And walk but whither, excepttotheLordyourGod. BEDE.Whatmeanthewords,Arise,andwalk except that you should raise yourself fromyour torpor and indolence, and study to advancein good works. Take up your bed, i.e. your neighborbywhichyouarecarried,andbearhim
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patientlythyself. Augustinus: Porta ergo eum cum quo ambulas,utadeumperveniascumquomanere desideras. Ille autem nondum Iesum noverat, quia et nos credimus in eum quem non videmus et ut non videatur declinat aturba. Quadam solitudine intentionis videtur Deus turba strepitum habet visio ista secretum desiderat. AUG. Carry him then with whom youwalk,that youmaycometoHimwithWhomyoudesireto abide. As yet however he wist not whoJesus was just as we too believe in Himthoughwe see Him not. Jesus again does not wishtobe seen,butconveysHimselfoutofthecrowd.Itis in a kind of solitude of the mind, that God is seen: the crowd is noisy this vision requires stillness.
Lectio 2 14 , : , .15 . 16 , . 17 [] , , .18

14. Afterward Jesus finds him in the temple, and said to him, Behold,you are made whole: sin no more, lesta worsethingcometoyou.15.Theman departed,andtoldtheJewsthatitwas Jesus,whichhadmadehimwhole.16. And therefore did theJewspersecute Jesus, and sought to slay him, becausehehaddonethesethingson the sabbath day. 17. But Jesus answered them, My Father works hitherto, and I work. 18.Thereforethe Jews sought the more to kill him,
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because he not only had brokenthe sabbath, but said also that Godwas his Father, making himself equal with God.
Chrysostomus in Ioannem: Curatushomo nonsecessitadnundinas,nequevoluptatiaut vanae gloriae dedit seipsum sed in templo conversabatur, quod maximae religionisest signumundediciturposteainveniteumIesus intemplo. Augustinus in Ioannem: Dominus quidem Iesusetinturbaeumvidebat,etintemplo.Ille autemlanguidusIesuminturbanonagnoscit, intemploagnoscit,inlocosacrato. Alcuinus: Quia si gratiam conditoris cognoscere volumus, et ad eius visionem venire, fugienda est turba cogitationum et affectuum pravorum declinanda sunt pravorum conventicula, fugiendum est ad templum, ut nosipsos templum Dei studeamus facere, quos Deus invisere etin
CHRYS.Theman,whenhealed,didnotproceed tothemarketplace,orgivehimselfuptopleasure or vain glory, but, which was a great markof religion,wenttothetemple:AfterwardJesusfinds himinthetemple.
AUG.TheLordJesussawhimbothinthecrowd, and in the temple. The impotent man doesnot recognize Jesus in the crowd but in the temple, beingasacredplace,hedoes. ALCUIN. For if we would know our Makers grace, and attain to the sight of Him, wemust avoid the crowd of evil thoughts andaffections, convey ourselves out of the congregation of the wicked, and flee to the temple in orderthatwe may make ourselves the temple of God,souls whomGodwillvisit,andinwhomHewilldeignto
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quibus manere dignetur. Sequitur et dixitilli: ecce sanus factus es iam noli amplius peccare,nedeteriustibialiquidcontingat. Chrysostomus:Ubipriusdiscimusquodex peccatis ei nata est haec aegritudo: quia enim saepius animam in nobisaegrotantem insensibiliter habemus, corpus autem, etsi parvamsusceperitlaesionem,omnefacimus studium,utabinfirmitateliberemur,propterea Deus punit corpus pro his quae anima deliquit secundo vero quod verus est Gehennae sermo tertio quod longum estet infinitum supplicium. Dicunt enim quidam: numquid quia in brevi temporis momento adulteratus sum, immortaliter crucior? Vide quod hic tanto tempore pro peccatis cruciabatur: non enim temporis mensura peccata iudicantur, sed ipsa delictorum natura.Cumhisautemetilluddiscimus,quod sigravemsustineamuspoenamproprioribus peccatis, deinde in eadem inciderimus, graviorapatiemurethocdecenter:quienim neque supplicio factus est melior, ut insensibilis de reliquo et contemptor, ad maius ducetur tormentum. Si autem hic non omnes pro peccatis torquentur, non confidamus: nihil enim nos hic pati pro peccatis, signum est maioris illic futuri
dwell.And(He)saidtohim,Behold,youaremade wholesinnomore,lestaworsethingcomeupon you. CHRYS. Here we learn in the firstplace,thathis diseasewastheconsequenceofhissins.Weare apttobearwithgreatindifferencethediseasesof oursoulsbut,shouldthebodysuffereversolittle hurt, we have recourse to the most energetic remedies. Wherefore God punishes the bodyfor the offenses of the soul. Secondly, welearn,that there is really a Hell. Thirdly, that it is aplaceof lastingandinfinitepunishment.Somesayindeed, Becausewehavecorruptedourselvesforashort time,shallwebetormentedeternally?Butseehow longthismanwastormentedforhissins.Sinisnot tobemeasuredbylengthoftime,butbythenature ofthesinitself.Andbesidesthiswelearn,thatif, afterundergoingaheavypunishmentforoursins, wefallintothemagain,weshallincuranotherand aheavierpunishmentstill:andjustlyforone,who has undergone punishment, and has not been madebetterbyit,proveshimselftobeahardened person,andadespiserand,assuch,deservingof still greater torments. Nor let it emboldenus,that wedonotseeallpunishedfortheiroffenseshere: forifmendonotsufferfortheiroffenseshere,itis onlyasignthattheirpunishmentwillbethegreater hereafter. Our diseases however do notalways
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supplicii.Nonautemomnesaegritudinessunt expeccatis,sedplures.Quaedamenimeta pigritia fiunt, quaedam propterprobationem, sicutinIob.Sedpropterquidparalyticohuic Christus de peccatis mentionem facit? Quidam huic paralytico detrahentes, dicunt eum Christi fuisse accusatorem, etpropter hoc haec audisse: quid igitur dicent de paralytico qui est apud Matthaeum?Etenim et illi dictum est: dimittuntur tibipeccatatua. Neque etiam Christus hunc incusat de praeteritis,sedadfuturumeummunitsolum. Aliosigiturcurans,peccatorumnonmeminit: quia his paralyticis ex peccatisaegritudines suntfactae,aliisautemexinfirmitatenaturali. Vel per hos reliquos omnes admonet.Cum hisautemetilludestdicere,quoniammultam vidit inesse animae huius patientiam, etut valentem suscipere admonitionem eum admonet. Tribuit autem signum eipropriae deitatis: dicendo enim non ampliuspecces, ostendit se scire omnia quae ab eo facta erantdelicta. Augustinus: Nunc autem ille, postea quam viditIesum,etcognoviteumauctoremsalutis suae, non fuit piger in evangelizandoquem viderat unde sequitur abiit ille homo, et nuntiavitIudaeisquiaIesuseratquifeciteum
arise from sins but only most commonly so.For somespringfromotherlaxhabits:somearesent forthesakeoftrial,asJobswere.Butwhydoes Christ make mention of this palsied manssins? Some say, because he had been an accuser of Christ. And shall we say the same of theman afflictedwiththepalsy?Forhetoowastold,Your sinsareforgivenyou?Thetruthis,Christdoesnot find fault with the man here for his pastsins,but only warns him against future. In heeling others, however, He makes no mention of sins atall:so thatitwouldseemtobethecasethatthediseases ofthesemenhadarisenfromtheirsinswhereas thoseoftheothershadcomefromnaturalcauses only.Orperhapsthroughthese,Headmonishesall the rest. Or he may have admonishedthismen, knowinghisgreatpatienceofmind,andthathew wouldbearanadmonition.Itisadisclosuretooof Hisdivinity,forHeimpliesinsaying,Sinnomore, thatHeknewwhatsinsHehadcommitted.
AUG.NowthatthemanhadseenJesus,andknew Him to be the author of his recovers,howasnot slow in preaching Him to others: The man departed, and told the, Jews that it wasJesus whichhadmadehimwhole.
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sanum. Chrysostomus: Non ita insensibilis eratut post tantum beneficium et admonitionem maligna mente hoc dicat. Sienimdetrahere vellet, sanitatem tacens, transgressionem dixisset sed hoc non fecit: non enimdixit, quoniam Iesus est qui dixit tollegrabatum tuum, quod videbatur Iudaeis crimen esse sed dixit: quoniam Iesus est qui mesanum fecit. Augustinus in Ioannem: Sic igitur ille annuntiabat, et illi insaniebantundesequitur proptereapersequebanturIudaeiIesum,quia hoc faciebat in sabbato. Manifestum enim opus corporale factum erat ante oculos Iudaeorum, non sanitas corporis, sed deportatio grabati, quae non videbatur ita necessaria quemadmodum sanitas. Aperte ergodicitdominus,sacramentumsabbati,et signum observandi unius diei ad tempus datumesseIudaeisimpletionemveroipsam sacramentiinillovenisse,cumsequiturIesus autemresponditeis:patermeususquemodo operatur, et ego operor quasi dicat:nolite putarequiasabbatoitarequievitpatermeus ut ex illo non operetur sed sicut ipsenunc operatursinelabore,operoretego.Sedideo
CHRYS.Hewasnotsoinsensibletothebenefit, and the advice he had received, as to haveany malignantaiminspeakingthisnews.Haditbeen done to disparage Christ, he could have concealed the cure, and put forward theoffense. But he does not mention Jesus saying,Takeup yourbed,whichwasanoffenseintheeyesofthe Jews but told the Jews that it wasJesuswhich hadmadehimwhole. AUG. This announcement enraged them, And thereforedidtheJewspersecuteJesus,because He had done these things on thesabbathday.A plainbodilyworkhadbeendonebeforetheireyes, distinct from the healing of the mansbody,and which could not have been necessary, even if healing was viz. the carrying of the bed. Wherefore our Lord openly says, that the sacrament of the Sabbath, the sign ofobserving one day out of seven, was only a temporary institution,whichhadattaineditsfulfillmentinHim: But Jesus answered them, my Father works hitherto,andIwork:asifHesaid,Donotsuppose that My Father rested on the Sabbath insucha sense,asthatfromthattimeforth,Hehasceased fromworkingforHeworksuptothistime,though withoutlabor,andsoworkI.Godsrestingmeans
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dictum est, Deum requievisse, quia iam creaturam nullam condebat postquam perfectasuntomnia.Quietemveropropterea appellavit Scriptura, ut nos admoneret post bona opera quieturos. Et sicut Deus postquam fecit hominem ad imaginem et similitudinem suam, et perfecit omniaopera suabonavalde,requievitseptimodiesicet tibirequiemnonsperes,nisicumredierisad similitudineminquafactuses,quampeccato perdidistietnisicumbonafuerisoperatus. Augustinus super Genesim: Dici ergo probabiliter potest, ad servandumsabbatum Iudaeis fuisse praeceptum in umbra futuri, quae spiritualem requiem significaret quam Deus exemplo quietis suae fidelibusbona opera facientibus arcana significatione pollicebatur. Augustinus super Ioannem: Erit enim sabbatum huius saeculi cum transierint sex aetates, quasi sex dies saeculi: tunc enim venturaestrequies,quaepromittitursanctis. Augustinus super Genesim: Cuius etiam quietis ipse dominus Iesus mysterium sua sepulturaconfirmavit:ipsoquippediesabbati
only that He made no other creature, after the creation.TheScripturecallsitrest,toremindusof the rest we shall enjoy after a life ofgoodworks here.AndasGodonlywhenHehadmademanin Hisownimageandsimilitude,andfinishedallHis works,andseenthattheywereverygood,rested on the seventh day: so do you expect norest, exceptyoureturntothelikenessinwhichyouwere made, but which you have lost by sini.e.unless youdogoodworks.
AUG.Itmaybesaidthen,thattheobservanceof the sabbath was imposed on the Jews, asthe shadow of something to come viz. thatspiritual rest, which God, by the figure of His own rest promisedtoallwhoshouldperformgoodworks.
AUG. There will be a sabbath oftheworld,when the six ages, i.e. the six days, as it were, ofthe world,havepassed:thenwillcomethatrestwhich ispromisedtothesaints. AUG. The mystery of which rest the LordJesus HimselfsealedbyHisburial:foreHerestedinHis sepulcheronthesabbath,havingonthesixthday
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requievit in sepulchro, postquam sexto die consummavit opera sua, quando ait: consummatumest.QuidergomirumsiDeus istum diem, quo erat Christus in sepultura quieturus, volens etiam hoc modo praenuntiare, ab operibus suis in uno die requievit, deinceps operaturus ordinem saeculorum? Potest etiam intelligi, Deum requievisse a condendis generibus creaturae, quia ultra iam noncondiditaliqua generenova.Deincepsautemusquenuncet ultra operatur eorumdem generum administrationem, quae tunc instituta sunt, nonutipsosaltemdieseptimopotentiaeius a caeli et terrae omniumque rerum quas condiderat gubernatione cessaret alioquin continuo dilaberentur: creatoris namque potentiacausaestabstinendiomnicreaturae, quae ab eis quae creata sunt regendis si aliquandocessaret,simuleteorumcessaret species,omnisquenaturaconcideret.Neque enim sicut structuram aedium cum fabricaveritquisabscedit,atqueillocessante statopuseiusitamundusvixictuoculistare potest,sieiDeusregimensuumsubtraxerit. Proindequoddominusaitpatermeususque modo operatur, continuationem quamdam operis eius, quae universam creaturam continet atque administrat, ostendit. Aliter enim posset intelligi, si diceret: et nunc
finished all His work, inasmuch as He said,Itis finished.WhatwonderthenthatGod,toprefigure the day on which Christ was to restinthegrave, restedonedayfromHisworks,afterwardstocarry on the work of governing the world. Wemay consider too that God, when He rested,rested from the work of creation simply, i.e. madeno more new kinds of creatures: but that from that time till now, He has been carrying on the governmentofthosecreatures.ForHispower,as respectsthegovernmentofheavenandearth,and allthethingsthatHehadmade,didnotceaseon the seventh day: they would have perished immediately,withoutHisgovernment:becausethe poweroftheCreatoristhatonwhichtheexistence ofeverycreaturedepends.Ifitceasedtogovern, every species of creation would cease to exist: andallnaturewouldgotonothing.Fortheworldis notlikeabuilding,whichstandsafterthearchitect hasleftititcouldnotstandthetwinklingofaneye, if God withdrew His governing hand. Therefore whenourLordsays,MyFatherworkshitherto,he means the continuation of the work the holding together, and governing of the creation. It might have been different, had He said, Works even now. This would not have conveyed thesenseof confirming. As it is we find it, Untilnowi.e.from thetimeofthecreationdownwards.
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enim posset intelligi, si diceret: et nunc operatur ubi non esset necesse ut operis continuationem acciperemus. Aliter autem cogit intelligi, cum ait usque nunc, ex illo scilicet quo cuncta cum conderet operatus est. Augustinus in Ioannem: Ergo tamquam diceretIudaeis:quidexpectatisutnonoperer sabbato? Sabbati dies vobis ad significationemmeampraeceptusest.Opera Dei attenditis, per me facta sunt omnia. Operatus est pater lucem sed dixitutfieret. Si dixit: verbo operatus est, etverbumeius ego sum. Pater meus et tunc operatus est cum fecit mundum, et usque nuncoperatur cumregitmundum:ergoetpermefecitcum fecit,etpermeregitcumregit. Chrysostomus: Et quidem Christus, cum discipulos excusare oportebat, David conservumeoruminmediumferebatquando vero de seipso erat accusatio, adpatrem refugit.Considerandumetiam,quodnequeut homo solum excusat, sed neque ut Deus solum: sed quandoque hoc, quandoque illo modo. Volebat enim utrumque credi, et condescensionis dispensationem et deitatis dignitatem. Unde hic aequalitatem sui ad patrem ostendit, et in dicendo eum patrem
AUG.Hesaysthen,asitwere,totheJews,Why think you that I should not work on the sabbath? The sabbath day was instituted as a typeofMe. You observe the works of God: by Meallthings weremade.TheFathermadelight,butHespoke, thatitmightbemade.IfHespoke,thenHemadeit by the Word and I am His Word. My Father worked when He made the world, and Heworks untilnow,governingtheworld:andasHemadethe worldbyMe,whenHemadeit,soHegovernsitby Me,nowHegovernsit. CHRYS.ChristdefendedHisdisciples,byputting forwardtheexampleoftheirfellow-servantDavid: but He defends Himself by a reference tothe Father. We may observe too that He doesnot defendHimselfasman,noryetpurelyasGod,but sometimes as one, sometimes as the other wishingbothtobebelieved,boththedispensation ofHishumiliation,andthedignityofHisGodhead wherefore He shows His equality to theFather, both by calling Him His Father emphatically.(My Father), and by declaring that Hedoesthesame
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singulariter (dicit enim pater meus) et in agendoeademilli(dicitenimetegooperor) unde sequitur propterea ergo magis quaerebant eum Iudaei interficere, quianon solum solvebat sabbatum, sed et patrem suumdicebatDeum. Augustinus: Non quomodocumque, sed quia aequalem se fecit Deo: nam omnes dicimus Deo: pater noster, qui es in caelis. LegimusetIudaeosdixisse:cumtusispater noster.Ergononhicirascebanturquiapatrem suum dicebat Deum, sed quod longealio modoquamhomines. Augustinus de Cons. Evang: Dicendo enim pater meus usque modo operatur,et ego operor quod ei esset aequalis voluit intelligi consequens esse ostendens ut quoniam pater operatur, et filius operetur: quiapatersinefiliononoperatur. Chrysostomus: Si vero non naturalisesset filius, nec eiusdem substantiae, haec excusatiomaioraccusationeesset.Nonenim praefectus regalem legem transgrediens poterit effugere, si accusatus se excuset dicens,quoniametrexsolvitlegem.Sedquia
things, that the Father does, (And I work). Therefore,itfollows,theJewssoughtthemoreto kill Him, because he not only had broken the sabbath,butsaidalsothatGodwasHisFather.
AUG.i.e.notinthesecondarysenseinwhichitis trueofallofus,butasimplyingequality.Forweall ofussaytoGod,OurFather,Whichartinheaven. AndtheJewssay,YouareourFather.Theywere notangrythenbecauseHecalledGodHisFather, butbecauseHecalledHimsoinasensedifferent frommen. AUG.Thewords,MyFatherworkshitherto,andI work,supposeHimtobeequaltotheFather.This being understood, it followed from the Fathers working, that the Son worked: inasmuch asthe FatherdoesnothingwithouttheSon.
CHRYS. Were He not the Son by nature,andof thesamesubstance,thisdefensewouldbeworse than the former accusation made. For noprefect could clear Himself from a transgression ofthe kings law, by urging that the king brokeitalso. But,onthesuppositionoftheSonsequalitytothe
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par est dignitas filii ad patrem, propterea perfecta excusatio est. Sicut igitur pater operanssabbato,absolutusestacrimine,ita etfilius. Augustinus in Ioannem: Ecce intelligunt Iudaei quod non intelligunt Ariani: Ariani quippeinaequalemdicuntfiliumpatri,etinde haeresispulsatEcclesiam. Chrysostomus in Ioannem:Quiveronolunt cumbonamentehocsuscipere,dicuntquod Christus non fecit se aequalem Deo, sed Iudaeihocsuspicabantursedadhocperea quae supra dicta sunt superveniamus. Manifestum enim est quod Iudaei persequebantur Christum, et quod solvebat sabbatum, et quod dicebat patrem suum Deum: unde et quod consequenter additur aequalem se faciens Deo, adhaeret praemissisinveritate. Hilarius de Trin: Expositio enim est Evangelistae causam demonstrantis cur dominumIudaeiinterficerevellent. Chrysostomus:Etiterum,siipsehocipsum volebat astruere, sed Iudaei hoc inaniter
Father,thedefenseisvalid.Itthenfollows,thatas the Father worked on the Sabbath withoutdoing wrong:theSoncoulddosolikewise.
AUG.So,theJewsunderstoodwhattheAriansdo not.FortheArianssaythattheSonisnotequalto theFather,andhencesprangupthatheresywhich afflictstheChurch. CHRYS. Those however who are not welldisposedtothisdoctrine,donotadmitthatChrist madeHimselfequaltotheFather,butonlythatthe JewsthoughtHedid.Butletusconsiderwhathas gonebefore.ThattheJewspersecutedChrist,and thatHebrokethesabbath,andsaidthatGodwas His Father, is unquestionably true. That which immediatelyfollowsthenfromthesepremises,viz. HismakingHimselfequalwithGod,istruealso.
HILARY. The Evangelist here explains why the JewswishedtokillHim.
CHRYS. And again, had it been that ourLord Himself did not mean this, but that the Jews
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suspicabantur non dimisisset dominus eorum mentem in errore, sed correxisset: neque enim Evangelista hoc tacuissetsicut supradeeoquoddictumest:solvitetemplum hoc. Augustinus: Non tamen Iudaeiintellexerunt ChristumessefiliumDeisedintellexeruntin verbisChristi,quiataliscommendareturfilius Dei quod aequalis esset Deo. Quia ergo nesciebant, talem tamen praedicari agnoscebantideodicitaequalemsefaciens Deo.Nonautemipsesefaciebataequalem, sedilleillumgenuerataequalem.
misunderstood Him, He would not have overlookedtheirmistake.NorwouldtheEvangelist haveomittedtoremarkuponit,ashedoesupon ourLordsspeech,Destroythistemple.
AUG.TheJewshoweverdidnotunderstandfrom ourLordthathewastheSonofGod,butonlythat HewasequalwithGodthoughChristgavethisas theresultofHisbeingtheSonofGod.Itisfromnot seeing this, while they saw at thesametimethat equalitywasasserted,thattheychargedHimwith making Himself equal with God: the truthbeing, thatHedidnotmakeHimselfequal,buttheFather hadbegottenHimequal.
Lectio 3 19 , ,' : , . 20 ,
19. Then answered Jesus and said to them,Verily,verily,Isaytoyou,TheSon can do nothing of himself, but whathe sees the Father do: for what things soeverhedoes,thesealsodoestheSon likewise. 20. For the Father loves the Son, and shows him all things that himself does: and he will show him greater works than these, that you may
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marvel.
Hilarius de Trin: Ad violati sabbati obiectum sibi reatum dixerat: pater meus usque modo operatur, et ego operor,ut usurpasse hoc ex auctoritate intelligeretur exempli significans tamen hoc quodipse ageret,patrisopusesseintelligendum,quia ipse in se operaretur operante: etrursum adversum eam invidiam, quod se Deo aequasset paterni nominis usurpatione, volensetnativitatemconfirmare,etnaturae virtutem profiteri, respondit unde dicitur respondit itaque Iesus, et dixit eis:amen, amen dico vobis: non potest filius a se facere quidquam, nisi quod viderit patrem facientem. Augustinus in Ioannem: Quidam qui Christianos se haberi volunt, Ariani haeretici dicentes ipsum filium Dei qui suscepit carnem, minorem esse quam pater est, capiunt ex his verbis causam calumniae, et respondent nobis: videtis quiadominusIesuscumadverteretIudaeos
HILARY. He refers to the charge of violatingthe sabbath, brought against Him. My Fatherworks hitherto, and I work meaning that He had a precedentforclaimingtherightHedidandthatwhat HedidwasinrealityHisFathersdoing,whoacted intheSon.Andtoquietthejealousywhichhadbeen raised,becausebytheuseofHisFathersnameHe hadmadeHimselfequalwithGod,andtoassertthe excellency of His birth and nature, He says,Verily, verily, I say to you, The Son can do nothingof Himself,butwhatHeseestheFatherdo.
AUG. Some who would be thoughtChristians,the Arianheretics,whosaythattheverySonofGodwho tookourfleshuponHim,wasinferiortotheFather, take advantage of these words to throw discredit upon our doctrine, and say, You see thatwhenour Lord perceived the Jews to be indignant,because He seemed to make Himself equal with God,He
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exhocmoveri,quiapatriDeoaequalemse faceret, talia verba subiunxit, ut se aequalem non esse monstraret: quienim nonpotest,inquiunt,asefacerequidquam nisi quod viderit patrem facientem,utique minor est, non aequalis. Sed siDeuserat verbum, et est Deus maior etDeusminor, duosdeoscolimus,nonunumDeum. Hilarius: Ne igitur exaequatio illa per nomen naturamque filii fidem nativitatis auferret,aitfiliumasenihilfacereposse.
gave such an answer as showed that Hewasnot equal.Fortheysay,hewhocandonothingbutwhat heseestheFatherdoisnotequalbutinferiortothe Father.ButifthereisagreaterGod,andalessGod, (the Word being God,) we worship two Gods,and notone.
HILARY. Lest then that assertion of Hisequality, whichmustbelongtoHim,asbyNameandNature the Son, might throw doubt upon His Nativity,He saysthattheSoncandonothingofHimself. AUG. As if He said: Why are you offended thatI calledGodMyFather,andthatImakeMyselfequal withGod?Iamequal,butequalinsuchasenseas is consistent with His having begotten MewithMy being from Him, not Him from Me. With theSon, being and power are one and thesamething.The SubstanceoftheSonthenbeingoftheFather,the power of the Son is of tile Father also:andasthe SonisnotofHimself,soHecannotofHimself.The SoncandonothingofHimself,butwhatHeseesthe Father do. His seeing and His being born of the Fatherarethesame.Hisvisionisnotdistinctfrom His Substance, but the whole together is ofthe Father.
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Augustinus in Ioannem: Tamquam diceret:quidscandalizatiestis,quiapatrem meumdixiDeum,etquiaaequalemmefeci Deo?Itasumaequalis,utillemegenuerit, non ut ille a me, sed ego abillosim.Filio hoc est esse quod posse. Quia ergo substantia filii de patre est, ideopotentia filii de patre est quia ergo filiusnonesta se, ideo non potest a se. Sic ergo non potest filius a se facere quidquam,nisi quod viderit patrem facientem:quiavidere filii hoc est natum esse de patre nonalia visioesteiusetaliasubstantiaeius:totum quodest,depatreest.
Hilarius: Ut autem maneret salutaris in patre et filio confessionis nostrae ordo, naturam nativitatis ostendit, quae potestatem efficiendi non per incrementa indultarum ad unumquodque opus virium sumeret, sed de cognitione praesumeret praesumeret autem non de aliquooperis corporalis exemplo ut quod prius pater faceret,idposteafiliusfacturusessetsed cum ex patre filius esset natus pervirtutis ac naturae in se paternaeconscientiam, nihil nisi quod patrem facientemvidisset, filium facere posse testatus est.Nonenim corporalibusmodisDeusvidetsedvisusei omnisinvirtutenaturaeest. Augustinus de Trin: Hoc autem si propterea dictum acceperimus quia in forma accepta ex creatura minorestfilius consequenseritutpriorpatersuperaquas ambulaverit, et cetera quae filius incarne apparensinterhominesfecit,utpossitfilius ea facere. Quis autem vel delirus ista sentiat? Augustinus super Ioan:Ambulatiotamen illa carnis supra mare a patre fiebatper filium. Quando enim caro ambulabat, et divinitas filii gubernabat, paterabsensnon
HILARY. That the wholesome order of our confession,i.e.thatwebelieveintheFatherandthe Son,mightremain,HeshowsthenatureofHisbirth viz.thatHederivedthepowerofactingnotfromau accessibleofstrengthsuppliedforeachwork,butby His own knowledge in the first instance. And this knowledgeHederivednotfromanyparticularvisible precedents,asifwhattheFatherhaddone,theSon coulddoafterwardsbutthattheSonbeingbornof the Father, and consequently conscious of the Fathers virtue and nature within Him, could do nothingbutwhatHesawtheFatherdo:ashehere testifiesGoddoesnotseebybodilyorgans,butby thevirtueofHisnature.
AUG.IfweunderstandthissubordinationoftheSon toarisefromthehumannature,itwillfollowthatthe Father walked first upon the water, and did allthe otherthingswhichtheSondidintheflesh,inorder thattheSonmightdothem.Whocanbesoinsane astothinkthis?
AUG.Yetthatwalkingofthefleshupontheseawas done by the Father through the Son. For whenthe fleshwalked,andtheDivinityoftheSonguided,the Father was not absent, as the Son Himselfsaid
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erat, cum filius dicat: pater in memanens ipse facit opera. Cum ergo dixissetnon potestfiliusasefacerequidquam,neforte carnalis subreperet intellectus, ut faceret sibi homo quasi duos fabros, unum magistrum,alterumdiscipulum,utquomodo illefecitarcam,istefaciatalteram,secutus ait quaecumque enim ille fecerit, haec et filius similiter facit. Non ait: quaecumque pater facit, et filius alia similia facit sed: haeceadem.Mundumpater,mundumfilius, mundum spiritus sanctus. Si unus Deus pater, et filius, et spiritus sanctus, unus mundus factus a patre per filium in spiritu sancto. Haec ergo eadem facit. Addit autem similiter, ne alius error in animo nasceretur. Videtur enim corpus hocidem facere quod animus, sed non similiter: animus enim imperat corpori: corpus visibile est, animus invisibilis. Ut faceret aliquid servus, iubente domino fecit:idem ab utroque factum est sed numquid similiter? Non ergo sic pater, etfiliussed haec eadem facit, et similiter facit ut intelligamus simili potentia facere filium eademipsaquaefacitpater.Aequalisigitur estpatrifilius. Hilarius de Trin: Vel aliter. Omnia et
below, The Father that dwells in Me, Hedoesthe works. He guards however against the carnal. interpretationofthewords,TheSoncandonothing of Himself. As if the case were like that oftwo artificers,masteranddisciple,oneofwhommadea chest,andtheothermadeanotherlikeit,byadding, For whatsoever things he does, these dotheSon likewise. He does not say, Whatsoever the Father does, the Son does other things like them,butthe very same things. The Father made the world, the Sonmadetheworld,theHolyGhostmadetheworld. IftheFather,Son,andHolyGhostareone,itfollows that one and the same world was made bythe Father,throughtheSon,intheHolyGhost.Thusitis the very same thing that the Son does.Headds likewise, to prevent another error arising. Forthe bodyseemstodothesamethingswiththemind,but itdoesnotdotheminalikeway,inasmuchasthe bodyissubject,thesoulgoverning,thebodyvisible, thesoulinvisible.Whenaslavedoesathingatthe commandofhismaster,thesamethingisdoneby bothbutisitinalikeway?NowintheFatherand Son there is not this difference they do the same things,andinalikeway.FatherandSonactwiththe samepowersothattheSonisequaltotheFather.
HILARY.OrthusAllthingsandthesame,Hesays,
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eadem ad ostendendam naturae virtutem locutus est. Est igitur natura eadem, cum eadem omnia posse naturae sit. Ubivero similiter per filium omnia eadem fiunt, similitudo operum solitudinem operantis exclusit. Haec igitur est veraenativitatiset fideinostraeintelligentia,quiasubunahac significatione testantur et similiter facta nativitatem,eteademfactanaturam. Chrysostomus in Ioannem: Vel aliter. Totumquoddiciturasemetipsononpotest filius facere quidquam, intelligendum est quia nihil contrarium patri, nihilalienumab eo facere potest. Ideo autem non dicit quoniamnihilcontrariumfacit,sedquoniam non potest facere, ut hinc ostendat indissimilitudinemetcertitudinemparilitatis. Non enim imbecillitatem filii, sed multam eius virtutem ostendit hoc verbum. Sicut enim cum dicimus: impossibile estDeum peccare, non imbecillitatem eius accusamus, sed ineffabilem quamdam virtutem eius testamur ita cum dicitfilius: non possum a meipso facere quidquam, hoc dicit, quoniam impossibile est eum facerealiquidcontrariumpatri. Augustinus contra Serm. Arian: Hoc
toshowthevirtueofHisnature,itsbeingthesame withGods.Thatisthesamenature,whichcandoall thesamethings.AndastheSondoesallthesame things in a like way, the likeness of theworks excludes the notion of the worker existing aloneg. ThuswecometoatrueideaoftheNativity,asour faith receives it: the likeness of the works bearing witnesstotheNativity,theirsamenesstotheNature.
CHRYS. Or thus That the Son can do nothingof Himself, must be understood to mean, thatHecan donothingcontraryto,ordispleasingto,theFather. AndthereforeHedoesnotsaythatHedoesnothing contrary,butthatHecandonothinginordertoshow His perfect likeness, and absolute equality tothe Father.NoristhisasignofweaknessintheSon,but rather of goodness. For as when we say that it is impossible for God to sin, we do notchargeHim with weakness, but bear witness to a certain ineffablegoodnesssowhentheSonsays,Icando nothing of myself, it only means, that He cando nothingcontrarytotheFather.
AUG.ThisisnotasignoffailinginHim,butofHis
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autem non deficientis est, sed in eoquod de patre natus est, permanentis tamque laudabile est omnipotentem non posse mutari, quam laudabile est quod omnipotens non potest mori. Posset enim filius facere quod non vidisset patrem facientem, si posset facere quodperillum nonfacitpaterhocest,sipossetpeccare: nequenaturaeimmutabiliterbonaequaea patreestgenitaconveniret.Hocautemquia nonpotest,nondeficienternonpotest,sed potenter. Chrysostomus:Hisautemquaedictasunt attestaturquodsequiturquaecumqueenim ille fecerit, haec similiter et filius facit. Si enimperseipsumpateromniafacit,etfilius perseipsumfacit,uthocquoddicitsimiliter, maneat vides qualiter intelligentia est excelsa, humilitatis autem verba. Sienim humilius producit verba quaedam, non mireris: quia enim persequebantur eum excelsaaudientes,etcontrariumDeoesse aestimabant,parumperverbaremisit. Augustinus in Ioannem: Cum ergo dixisset et se eadem facere, etsimiliter quae facit pater, subdit pater enimdiligit filium,etomniademonstrateiquaecumque
abidinginHisbirthfromtheFather.Anditisashigh anattributeoftheAlmightythatHedoesnotchange, asitisthatHodoesnotdie.TheSoncoulddowhat He had not seen the Father doing, if He coulddo whattheFatherdoesnotdothroughHimi.e.ifHe could sin: a supposition inconsistent with the immutablygoodnaturewhichwasbegottenfromthe Father. That He cannot do this then is to be understood of Him, not in the sense of deficiency, butofpower.
CHRYS.Andthisisconfirmedbywhatfollows:For whatsoeverbedoesthesealsodotheSonlikewise. ForittheFatherdoesallthingsbyHimself,sodoes the Son also, if this likewise is tostandgood.You seehowhighameaningthesehumblewordsbear. He gives His thoughts a humble dress purposely. ForwheneverHeexpressedHimselfloftily,Hewas persecuted,asanenemyofGod.
AUG.HavingsaidthatHedidthesameAthingsthat theFatherdid,andinalikeway,Headds,Forthe FatherlovestheSon,andshowsHimallthingsthat Himselfdoes.AndshowsHimallthingsthatHimself

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ipsefacit.Adhocquodsupradixitnisiquod viderit patrem facere, videtur pertinereet quodomniademonstrateiquaeipsefacit. Sed rursus mortalis cogitatio perturbatur: dicet enim aliquis: seorsum facit pater,ut possitfiliusviderequodfacitvelutsifaber doceatfiliumartemsuam,etdemonstretei quicquidfacit,utpossitetipsefacerequod viderit patrem facientem. Cum ergopater facit, filius non facit, ut possit viderefilius quod pater facit. Porro si fixum atque inconcussum tenemus, quia per filium omnia pater facit, antequam faciat demonstrat filio. Ubi etiamdemonstratfilio paterquodfacit,nisiinipsofilio,perquem facit?Sienimpaterexemplofaciat,etfilius attendat manus patris quemadmodum faciat,ubiestillainseparabilitasTrinitatis? Non ergo faciendo demonstrat pater filio, sed demonstrando facit per filium. Videt enim patrem filius demonstrantem antequamaliquidfiat,etexdemonstratione patris,etvisionefiliifitquodfitapatreper filium. Sed dices: ostendo filio meoquod volo facere, et facit ipse, atque ego per ipsum.Sedverbadicturusesfiliotuo.Sed ipsefiliusestverbumpatris.Numquidergo perverbumloquereturadverbum?Anquia filius magnum est verbum, minora verba transitura erant inter patrem et filium, et
does:thishasareferencetothewordsaboveBut whatHeseestheFatherdo.Butagain,ourhuman ideasareperplexed,andonemaysay,Sothenthe Father first does something, that the Sonmaysee whatHedoesjustasanartificerteacheshissonhis art,andshowshimwhathemakes,thathemaybe able to make the same after him. On this supposition,whentheFatherdoesathing,theSon doesnotdoitinthattheSonisbeholdingwhatHis Father does. But we hold it as a fixed and incontrovertibletruth,thattheFathermakesallthings throughtheSon,andthereforeHemustshowthem totheSon,beforeHemakesthem.Andwheredoes theFathershowtheSonwhatHemakes,exceptin theSonIHimself,bywhomHemakesthem?Forif theFathermakesathingforapattern,andtheSon attendstotheworkmanshipasitgoeson,whereis the indivisibility of the Trinity? TheFathertherefore doesnotshowtheSonwhatHedoesbydoingit,but byshowingdoesit,throughtheSon.TheSonsees, andtheFathershows,beforeathingismade,and fromtheshowingoftheFather,andtheseeingofthe Son, that is made which is made made by the Father,throughtheSon.Butyouwillsay,Ishowmy SonwhatIwishhimtomake,andhemakesit,andI make it through him. True but before you doany thing,youshowittoyourson,thathemaydoitfor yourexample,andyoubyhimbutyouspeaktoyour sonwordswhicharenotyourselfwhereastheSon Himself is the Word of the Father andcouldHe
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transitura erant inter patrem et filium, et sonus aliquis, et quasi creaturaquaedam temporalis exitura erat ex ore patris,et percussura aurem filii? Remove omnia corporalia: simplicitatem vide, si simplex es si non potes comprehendere quidsit Deus, vel hoc comprehendere quid non Deus sit. Multum proficies, si non aliud quam est senseris de Deo. In mente tua vide quod volo dicere: in qua video memoriam et cogitationem. Demonstrat memoriatuacogitationituaeCarthaginem, et quod in illa erat antequamintenderes, conversaeadsecogitationiostendit.Ecce factaestamemoriademonstratio,factaest incogitationevisio,etnullaverbainmedio cucurrerunt, nullum ex corpore signum datum est sed tamen omnia quae in memoriatenes,forinsecusaccepisti.Pater quae demonstrat filio, non accepit extrinsecus: intus totum agitur quia nihil creaturarum esset extrinsecus, nisi pater hoc fecisset per filium et eam pater demonstrando fecit, quia per filium videntemfecit.Sicergodemonstranspater filii visionem gignit, quemadmodum pater filium gignit. Demonstratio quippegenerat visionem,nonvisiodemonstrationem.Quod si purius et perfectius intueri valeremus, fortassis inveniremus nec aliud esse
Himself is the Word of the Father andcouldHe speak by the Word to the Word? Or, becausethe SonwasthegreatWord,werelesserwordstopass betweentheFatherandtheSon,oracertainsound andtemporarycreation,asitwere,togooutofthe mouthoftheFather,andstriketheearoftheSon? Putawaythesebodilynotions,andifyouaresimple, seethetruthinsimplicity.Ifyoucannotcomprehend what God is, comprehend at least what He isnot. You will have advanced no little way, if youthink nothingthatisuntrueofGod.SeewhatIamsaying exemplified in your own mind. You have memory, and thought, your memory shows to your thought Carthage: before you perceive what is inher,she shows it to thought, which is turnedtowardher:the memorythenhasshown,thethoughthasperceived, and no words have passed between them,no outward sign been used. But whatever is inyour memory, you receive from without: that whichthe FathershowstotheSon,Hedoesnotreceivefrom without the whole goes on within there being no creature existing without, but what the Father has made by the Son. And the Father makes by showing, in that He makes by, the Son whosees. The Fathers showing begets the Sonsseeing,as theFatherbegetstheSon?Showingbegetsseeing, not seeing showing. But it would be more correct, andmorespiritual,nottoviewtheFatherasdistinct fromHisshowing,ortheSonfromHisseeing.
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patrem, aliud eius demonstrationem, nec aliudfilium,aliudeiusvisionem. Hilarius de Trin: Non igitur per ignorationem credendus est unigenitus Deus doctrina demonstrationis eguisse. Demonstratio enim operum nihil aliudhic nobispraeterquamnativitatisfidemingerit, ut subsistentem filium ex subsistenteDeo patrecredamus. Augustinus: Videre enim patrem hocest illi esse filium. Sic ergo demonstratpater omnia quae facit filio, ut a patre videat omniafilius.Videndoenimnatusest,etab eoestillividereaquoestilliesse,etnatum esse,etpermanere. Hilarius:Nequeautemincircumspectumse caelestis sermo egit, ne forte diversae naturae significatio sub occasione dicti ambigui subreperet. Demonstrata enim potiusoperapatrisesseaitdomino,quam ad operationem eorum naturam virtutis adiectam, ut demonstratio ipsa nativitas esse doceretur, cui per dilectionempatris operum paternorum, quae per eum effici vellet,essetcognatacognitio.
HILARY. It must not be supposed that theOnly Begotten God needed such showing onaccountof ignorance.Fortheshowinghereisonlythedoctrine of the nativity the self-existing Son, from theselfexistingFather.
AUG.FortoseetheFatheristoseeHisSon.The Father so shows all His works to the Son,thatthe SonseesthemfromtheFather.Forthebirthofthe SonisinHisseeing:Heseesfromthesamesource, fromwhichHeis,andisborn,andremains.
HILARY. Nor did the heavenly discourse lackthe caution, to guard against our inferring fromthese wordsanydifferenceinthenatureoftheSonandthe Father. For He says that the works of the Father were shown to Him, not that strengthwassupplied Himforthedoingofthem,inordertoteachthatthis showing is substantially nothing else thanHisbirth forthatsimultaneouslywiththeSonHimselfisborn theSonsknowledgeoftheworkstheFatherwilldo throughHim.
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Augustinus:Sedeccequemdiximuspatri coaeternum, videntem patrem, et videndo existentem, rursus nobis temporanominat namsequituretmaiorahisdemonstrabitei opera. Si autem demonstrabit, hoc est demonstraturus est, nondumdemonstravit et tunc filio demonstraturus est quandoet istissequiturenimutvosmiremini.Ethoc difficile est videre, quomodo tamquam temporaliter filio coaeterno aliquando monstretaeternuspateromniascientiquae sunt apud patrem. Quae sint autem illa maiora, facile est intelligere ex hoc quod subditur sicut enim pater suscitatmortuos et vivificat, sic et filius quos vultvivificat. Maioraenimoperasuntmortuossuscitare, quamlanguidossanare.Sedquipauloante loquebatur ut Deus, coepit loqui uthomo. Demonstrabit enim quasi temporaliter hominifactointemporeoperamaiora,idest resurrectionem corporum. Corpora enim resurgent per dispensationem humanam sedanimaeresurgentpersubstantiamDei: participationeenimDeifitanimabeata,non participatione beatae animae. Quomodo enimanima,quaeinferiorDeoest,idquod ipsa inferius est, hoc est corpus, vivere facit, sic eamdem animam nonfacitbeate vivere, nisi quod ipsa anima superiusest,
AUG.ButnowfromHimwhomwecalledco-eternal withtheFather,whosawtheFatherandexistedin thatHesaw,wereturntothethingsoftime,AndHe willshowhimgreaterworksthanthese.ButifHewill showhim,i.e.isabouttoshowhim,Hehasnotyet shown him: and when He does show him, others alsowillseeforitfollows,Thatyoumaybelieve.Itis difficult to see what the eternal Father canshowin timetotheco-eternalSon,Whoknowsallthatexists withintheFathersmind.ForastheFatherraisesup the dead and quickens them even so the Son quickens whom He will. To raise the dead wasa greater work than to heal the sick. But this is explainedbyconsideringthatHeWhoalittlebefore spoke as God, now begins to speak as man.As man, and therefore living in time, Hewillbestrewn greaterworksintime.Bodieswillriseagainbythe human dispensation by which the Son of God assumedmanhoodintimebutsoulsbyvirtueofthe eternityoftheDivineSubstance.Forwhichreasonit wassaidbeforethattheFatherlovedtheSon,and showed Him what things soever He did. Forthe Father shows the Son that souls are raisedupfor theyareraisedupbytheFatherandtheSon,even astheycannotlive,exceptGodgivethemlife.Orthe Father is about to show this to us, not toHim according to what follows, That you maybelieve. This being the reason why the Fatherwouldshow Him greater things than these. But why did Henot
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scilicet Deus. Unde et prius dictum est quod pater diligit filium, et demonstratei quaeipsefacit.Demonstratenimpaterfilio ut animae suscitentur, quia per patremet filium suscitantur, nec possunt vivere nisi earum vita sit Deus. Vel nobis pater demonstraturus est, non illi propterea subiungit ut vos miremini: in quoexposuit quid voluit dicere: et maiora his demonstrabiteiopera.Sedquarenondixit: demonstrabit vobis, sed filio? Quia etnos membra sumus filii, et ipse discit quodammodoinmembrissuis,quomodoet patiturinnobis:sicutenimdixit:quoduniex minimis meis dedistis, mihi dedistis,itasi interrogetur a nobis: quando erisdiscens, cum tu doceas omnia? Respondet: cum unusexminimismeisdiscit,egodisco.
say, shall show you, instead of the Son?Because we are members of the Son, and He, asitwere, learnsinHismembers,evenasHesuffersinus.For asHesays,Inasmuchasyouhavedoneittooneof the least of these My brethren, you havedoneitto Me: so if we ask Him, how He, the Teacher ofall things,learns,Hereplies,Whenoneoftheleastof Mybrethrenlearns,Ilearn.
Lectio 4 21 , .22 , , 23 .
21. For as the Father raises up the dead,andquickensthemevensothe Sonquickenswhomhewill.22.Forthe Father judges no man, but has committedalljudgmenttotheSon:23. That all men should honor the Son, evenastheyhonortheFather.Hethat
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honors not the Son honors not the Fatherwhichhassenthim.
Augustinus in Ioannem:Quiadixeratquod maiora his opera pater demonstraturusest filio, quae sint maiora prosequitur, et dicit sicutenimpatersuscitatmortuosetvivificat, sic et filius quos vult vivificat. Planemaiora sunt ista: valde enim plus est utresurgat mortuus quam ut convalescataegrotus.Non autem sic hoc intelligamus ut alios apatre suscitari, alios a filio aestimemus sed eosdemquospatersuscitatetvivificat,ipsos etfiliussuscitatetvivificat.Etnequisdiceret: suscitat pater mortuos per filium, ille tamquam potens, iste tamquam ex aliena potestate, tamquam minister facit aliquid potestatemfiliisignavitdicensfiliusquosvult vivificat. Tenete hic non solum potestatem filii,verumetiametvoluntatem.Eademenim patris et filii potestas est, et voluntas:non enimvultpateraliudquamfiliussedsicutillis unasubstantia,sicunavoluntasest. Hilarius de Trin: Velle quidem naturae libertas est, quae ad perfectae virtutis
AUG,HavingsaidthattheFatherwouldshowthe Son greater works than these, He proceeds to describe these greater works: For as theFather raises up the dead, and quickens them, evenso theSonquickenswhomHewill.Theseareplainly greater works, for it is more of a miracle thata deadmanshouldriseagain,thanthatasickmall should recover. We must not understandfromthe words,thatsomeareraisedbytheFather,others bytheSonbutthattheSonraisestolifethesame whomtheFatherraises.Andtoguardagainstany onesaying,TheFatherraisesthedeadbytheSon, the former by His own power, the latter, like an instrument,byanotherpower,Heassertsdistinctly thepoweroftheSon:TheSonquickenswhomhe will. Observe here not only the power oftheSon, but also His will. Father and Son have thesame power and will. The Father wills nothingdistinct fromtheSonbutbothhavethesamewill,evenas theyhavethesamesubstance. HILARY.Fortowillisthefreepowerofanature, whichbytheactofchoice,restsintheblessedness
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beatitudinemcumarbitriivoluntateinlibertate subsistat. Augustinus: Sed qui sunt isti mortui,quos vivificat pater et filius? Vult nobisinsinuare resurrectionem mortuorum quam omnes expectamus, non illam quam quidam habuerunt,utcetericrederentresurrexitenim Lazarus moriturus. Cum ergo dixisset sicut enim pater suscitat mortuos et vivificat, ne intelligeremus illam mortuorum resurrectionemquamfecitadmiraculum,non ad vitam aeternam, secutus ait nequeenim pater iudicat quemquam, etc.: ut ostendat quia de illa resurrectione mortuorumdixerat quae futura est in iudicio. Vel aliter de resurrectione animarum dictum est sicut pater suscitat mortuos, et cetera. Resurrectione autem corporum sic dicit: neque enim pater iudicat quemquam, et cetera. Resurrectio enim animarum fitper substantiam patris et filii, et ideo idsimul operantur pater et filius: resurrectio vero corporumfitperdispensationemhumanitatis non patri coaeternam. Sed vide quomodo verbum Christi mentem nostram hucatque illuc ducit, et uno carnis loco remanerenon sinit ut versando exerceat, exercendo mundet, mundando capaces reddat,
ofperfectexcellence.
AUG. But who are these dead, whom theFather and Son raise to life? He alludes tothegeneral resurrectionwhichistobenottotheresurrection ofthosefew,whowereraisedtolife,thattherest mightbelieveasLazarus,whoroseagain,todie afterwards. Having said then, For as theFather raisesupthedead,andquickensthem,toprevent ourtakingthewordstorefertothedeadwhomHe raisedupforthesakeofthemiracle,andnottothe resurrectiontolifeeternal,Headds,FortheFather judgesnomanthusshowingthatHespokeofthat resurrectionofthedeadwhichwouldtakeplaceat the judgment. Or the words, As theFatherraises up the dead, &c. refer to the resurrection ofthe soul For the Father judges no man, but has committed all judgment to the Son, to the resurrectionofthebody.Fortheresurrectionofthe soul takes place by the substance of theFather and the Son, and therefore it is the work ofthe FatherandtheSontogether:buttheresurrectionof the body takes place by a dispensation ofthe Sonshumanity,whichisatemporaldispensation, andnotco-eternalwiththeFather.Butseehowthe Word of Christ leads the mind in different directions,notallowingitanycarnalrestingplace but by variety of motion exercising it,byexercise
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capaces factos impleat. Paulo enim ante dicebat,quiademonstratpaterfilioquidquid facit. Videbam quasi patrem facientem, et filiumexpectantem:modorursusvideofilium facientem,patremvacantem.
purifyingit,bypurifyingenlargingitscapacity,and afterenlargingfillingit.Hesaidjustbeforethatthe Father showed what things soever He didtothe Son.SoIsaw,asitwere,theFatherworking,and theSonwaiting:nowagainIseetheSonworking, theFatherresting. AUG. For this, viz. that the Father has given all judgmenttotheSon,doesnotmeanthatHebegat the Son with this attribute, as is meant inthe: words,SohasHegiventotheSontohavelifein Himself.Forifso,itwouldnotbesaid,TheFather judgesnoman,because,inthattheFatherbegat the Son equal, He judges with the Son. Whatis meantis,thatinthejudgment,nottheformofGod but the form of the Son of man will appearnot because He will not judge Who has givenall judgment to the Son since the Son saysofHim below,Thereisonethatseeksandjudges,butthe Fatherjudgesnomani.e.noonewillseeHimin thejudgment,butallwillseetheSon,becauseHe istheSonofman,eventheungodlywhowilllook onHimWhomtheypierced.
Augustinus de Trin:Nonenimquoddicitur omne iudicium dedit filio, secundum illam locutionem dictum est qua dicitur sic dedit filiovitamhabereinsemetipsoutsignificaret quia sic filium genuit. Si enim sicdiceretur, non utique diceretur pater non iudicat quemquamsecundumhocenimquodpater aequalem genuit filium, iudicat cum illo. Secundum hoc ergo dictum est, quod in iudiciononformaDei,sedformafiliihominis apparebit non quia non iudicabit quidedit omne iudicium filio, cum de illo dicatfilius: estquiquaeratetiudicetseditadictumest paternoniudicatquemquam,acsidiceretur: patrem nemo videbit in iudicio, sedomnes filium,quiafiliushominisest,utpossitetab impiis videri, cum et illi videbunt in quem pupugerunt. Hilarius de Trin: Vel aliter. Quia dixeratet filius quos vult vivificat, ne non nativitatis videretur in se habere naturam, sed non
HILARY.HavingsaidthattheSonquickenswhom Hewill,inorderthatwemightnotlosesightofthe nativity,andthinkthatHestooduponthegroundof

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natae potius potestatis iure subsistere, continuo subiecit neque enim pateriudicat quemquam,sedomneiudiciumdeditfilio.Et ineoquodomneiudiciumdatumest,naturae nativitasdemonstratur:quiaetomniahabere solanaturapossitindifferens,nequenativitas aliquidpossithaberenisidatumsit. Chrysostomus in Ioannem: Sicut enim dedit vitam, idest genuit eum viventem, ita dedit iudicium, idest genuit eum iudicem. Dedit enim hic positum est, ne hunc ingenitum suspiceris, neque duos patres aestimes. Dicit autem omne iudicium,quia dominus est et puniendi et honorandi, ut voluerit. Hilarius:Datumestenimeiomneiudicium, quia vivificat quos vult. Neque ademptum patri iudicium potest videri, cum ipse non iudicet, quia filii iudicium ex iudicio est paterno. Ab eo enim datum omneiudicium est: sed dati iudicii causa non tacitaest sequitur enim ut omnes honorificent filium, sicuthonorificantpatrem. Chrysostomus: Ne enim audiensquoniam patrem habet auctorem, dissimilitudinem
Hisownunbornpower,Heimmediatelyadds,For the Father judges no man, but has given all judgmenttotheSon.Inthatalljudgmentisgivento Him, both His nature, and His nativity areshown becauseonlyaself-existentnaturecanpossessall things, and nativity cannot have any thing,except whatisgivenit. CHRYS.AsHegaveHimlife,i.e.begotHimliving soHegaveHimjudgment,i.e.begotHimajudge. Gave, it is said, that you may not think Him unbegotten,andimaginetwoFathers:Alljudgment, becauseHehastheawardingbothofpunishment andreward.
HILARY.AlljudgmentisgiventoHim,becauseHe quickens whom He will. Nor can thejudgmentbe looked on as taken away from the Father, inasmuch as the cause of His not judgingis,that thejudgmentoftheSonisHis.Foralljudgmentis givenfromtheFather.AndthereasonforwhichHe gives it, appears immediately after: That allmen mayhonortheSonevenasyouhonortheFather. CHRYS.For,lestyoushouldinferfromhearingthat the Author of His power was the Father, any
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substantiae aestimes, et honoris minorationem, complicat honorem filiipatris honori, eumdem ostendens esse honorem patris et filii. Sed numquid patrem eum dicemus? Absit: qui enim patremeumdicit, nonadhucfiliumutpatremhonorat,sedtotum confundit. Augustinus:Etpriusquidemfiliusvidebatur ut servus, pater honorabatur ut Deus. Apparebit filius aequalis patri ut omnes honorificent filium, sicut honorificantpatrem. Sed quid, si inveniuntur qui patrem honorificant, et non honorificant filium?Non potestfieriundesequiturquinonhonorificat filium, non honorificat patrem quimisitillum. AliudestenimcumtibicommendaturDeus, quiaDeusest,etaliudcumtibicommendatur Deus,quiapaterest.Cumtibicommendatur Deuscreator,tibicommendaturomnipotens, spiritusquidamsummus,aeternus,invisibilis, incommutabiliscumverotibi,quiapaterest, commendatur, nihil tibi aliud quam filius commendatur quia pater dici nonpotest,si filiumnonhabet.Sedsifortepatremquidem honorificas tamquam maiorem, filium tamquamminorem,ibitollishonorempatris, ubi minorem das filio. Quid enim tibi aliud videturitasentienti,nisiquiapateraequalem
differenceofsubstance,orinequalityofhonor,He connectsthehonoroftheSonwiththehonorofthe Father,showingthatbothhavethesame.Butshall menthencallHimtheFather?Godforbidhewho calls Him the Father, does not honor the Son equallywiththeFather,butconfoundsboth.
AUG.Firstindeed,theSonappearedasaservant, andtheFatherwashonoredasGod.ButtheSon willbeseentobeequaltotheFather,thatallmen mayhonortheSon,evenastheyhonortheFather. But what if persons are found, who honor the Father,anddonothonortheSon?Itcannotbe:He that honors not the Son, honors not the Father whichhassentHim.Itisonethingtoacknowledge God,asGodandanothertoacknowledgeHimas the Father. When you acknowledge God the Creator, you acknowledge an almighty,supreme, eternal, invisible, immutable Spirit. When you acknowledge the Father, you do in reality acknowledge the Son for He could not be the Father, had He not the Son. But if you honorthe Father as greater, the Son as less, sofarasyou giveslesshonortotheSon,youtakeawayfromthe honoroftheFather.Foryouinrealitythinkthatthe FathercouldnotorwouldnotbegettheSonequal to Himself which if He would not do, Hewas envious,ifHecouldnot,Hewasweak.Or,Thatall
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sibifiliumgenerareautnoluit,autnonpotuit? Si noluit, invidit si non potuit, defecit.Vel aliter. Quod dicitur ut omnes honorificent filiumsicuthonorificantpatrem,redditumest resurrectioni animarum, quam sic operatur filiussicutpatersedpropterresurrectionem corporum subditur qui non honorificatfilium, non honorificat patrem qui misit illum.Non dixitsic:honoraturenimhomoChristus,sed non sicut pater Deus. Sed dicit aliquis: missus est filius, et maior est pater, quia misit.Recedeacarne:missionemaudi,non separationem.Reshumanaefallunthomines, resdivinaepurgantquamquametipsaeres humanaedicantcontrasetestimoniumvelut si quis uxorem velit petere, et per senon possit,amicummaioremmittitquieampetat. Et tamen attende quam sit aliud in rebus humanis:numquidenimhomopergitcumeo quemmittit?Paterautemquimisitfilium,non recessit a filio, cum dicat: non sumsolus, quiapatermecumest. Augustinus de Trin: Non autem eo ipso quoddepatrenatusest,missusdiciturfilius sed vel eo quod apparuit huic mundo, verbumcarofactumundedicit:apatreexivi, et veni in hunc mundum: vel eo quodex tempore cuiusdam mente percipitur, sicut
menshouldhonortheSonevenastheyhonorthe Fatherhasareferencetotheresurrectionofsouls, which is the work of the Son, as well as of the Father.Buttheresurrectionofthebodyismeantin what comes after: He that honors not theSon honorsnottheFatherthatsentHim.Hereisnoas the man Christ is honored, but not as theFather WhosentHim,sincewithrespecttoHismanhood He Himself says, My Father is greater thanI.But someonewillsay,iftheSonissentbytheFather, He is inferior to the Father. Leave yourfleshly actions, and understand a mission, not a separation. Human things deceive, divine things make clear although even human things give testimonyagainstyou,e.g.ifamanoffersmarriage toawoman,andcannotobtainherbyhimself,he sendsafriend,greaterthanhimselftourgehissuit forhim.Butseethedifferenceinhumanthings.A mandoesnotgowithhimwhomhesendsbutthe FatherWhosenttheSon,neverceasedtobewith theSonasweread,Iamnotalone,buttheFather itswithMe. AUG. It is not, however, as being born ofthe Father,thattheSonissaidtobesent,butfromHis appearing in this world, as the Wordmadeflesh as He says, I went forth from the Father,andam come into the world: or from His beingreceived intoourmindsindividually,asweread,Sendher,
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dictum est. Mitte illam, ut mecum sit, et mecumlaboret. Hilarius: Conclusa igitur sunt omnia adversumhaereticifurorisingenia.Filiusest, quia a se nil facit: Deus est, quia quaecumquepaterfacit,etipseeademfacit unum sunt, quia exaequantur in honore:non estpateripse,quiamissusest.
thatshemaybewithme,andmaylaborwithme.
HILARY.Theconclusionthenstandsgoodagainst all the fury of heretical minds. He is theSon because He does nothing of Himself: HeisGod, because, whatsoever things the Father does,He does the same They are one, becauseTheyare equalinhonor:HeisnottheFather,becauseHeis sent.
Lectio 5 24 , . 24.Verily,verily,Isaytoyou,Hethat hears my word, and believes in him thatsentme,haseverlastinglife,and shallnotcomeintocondemnationbut ispassedfromdeathtolife.
Glossa: Quia dixerat quod filius quos vult vivificat, consequenter ostendit qualiter per filiumperveniaturadvitam,dicensamendico vobis, quia qui verbum meum audit,etcredit
GLOSS.HavingsaidthattheSonquickenswhom Hewill,Henextshowsthatweattaintolifethrough theSon:Verily,verily,Isaytoyou,Hethathears My word, and believes in Him that sentMe,has

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eiquimisitme,habetvitamaeternam. Augustinus in Ioannem: Quandoquidem in audiendoetcredendovitaaeternaest,multo magisinintelligendo.Sedgraduspietatisest fides,fideifructusintellectus.Etnondixit:mihi sedcrediteiquimisitme.Quareverbumaudit tuum, et credit alteri? Quid voluit dicerenisi quiaverbumeiusestinme?Etquidestaudit verbummeum,nisiauditme?Creditautemei qui misit me: quia cum illi credit, verboeius credit, mihi credit, quia verbum patris ego sum. Chrysostomus in Ioannem: Vel non dixit: qui audit sermones meos, et credit mihi: aestimassent enim hoc esse tumorem et gloriationem verborum superfluam. Dicens autem credit ei qui misit me, susceptibilem faciebat suum sermonem. Ex duobus enim suumsermonemsusceptibilemfacit:etinhoc quodpatricrediturabeoquiipsumaudit,etin hocquodmultisbonispotieturundesequitur etiniudiciumnonvenit. Augustinus in Ioannem: Sed quis esthic? Erit quisquam Paulo apostolo melior,quiait: oportet nos exhiberi omnes ante tribunal
everlastinglife. AUG. If, in hearing and believing is eternallife, howmuchmoreinunderstanding?Butthestepto ourpietyisfaith,thefruitoffaith,understanding.It is not, Believes in Me, but in Him that sentMe. Why is one to hear His word, and believe another?IsitnotthatHemeanstosay,Hisword isinMe?Andwhatis,HearsMyword,buthears Me?Anditis,BelieveinHimthatsentMeasto say, He that believes in Him, believes in His Word, i.e. in Me, because I am the Wordofthe Father. CHRYS. Or, He did not say, He that hearsMy words, and believes in Me as they wouldhave thought this empty boasting and arrogance.To say, Believes in Him that sent Me, was abetter wayofmakingHisdiscourseacceptable.Tothis end He says two things: one, that hewhohears Him,believesontheFathertheother,thathewho hears and believes shall not come into condemnation.
AUG.ButwhoisthisfavoredPerson?Willthere be any one better than the Apostle Paul, who says, We must all appear before thejudgmentpdfcrowd.com
Christi? Aliquando ergo iudicium poena dicitur, aliquando iudicium discretio dicitur. Ergo secundum iudicium discretionisoportet nos omnes exhiberi ante tribunal Christi secundum iudicium damnationis hicdiciturin iudicium non venit idest, non venit in damnationem.Sequitursedtransitamortein vitam. Non nunc transit, sed iam transiita morte infidelitatis ad vitam fidei, a morte iniquitatis ad vitam iustitiae. Vel aliter. Ne putarescredendotenonmoriturumsecundum carnem, scias te mortem, quam debes supplicio Adam, persoluturum. Accepit enim ille,inquotuncomnesfuimus:mortemorieris nec potes evadere divinam sententiam. Sed cum persolveris mortem veteris hominis, suscipies vitam novi hominis, et transitum faciesdemorteadvitam.Adquamvitam?Ad aeternam: resurrecturi enim in fine saeculi, mortuiinvitamaeternamtransibunt:vitaenim istanecvitanominandaest,quianonestvera vitanisiquaeestaeterna. Augustinus de Verb. Dom:Videmusautem homines amatores praesentis vitae temporalisacfiniendae,sicproillalaborareut quandoveniatmortismetus,quidquidpossunt faciant, non ut auferant, sed ut differant mortem.Siergotantolabore,tantacuraagitur
seatofChrist?Nowjudgmentsometimesmeans punishment,sometimestrial.Inthesenseoftrial, we must all appear before thejudgment-seatof Christ: in the sense of condemnation weread, some shall not come into judgment i.e.shallnot be condemned. It follows, but is passed from death into life: not, is now passing, but has passedfromthedeathofunbelief,intothelifeof faith, from the death of sin, to the life of righteousness. Or, it is so said perhaps, to prevent our supposing that faith would saveus frombodilydeath,thatpenaltywhichwemustpay forAdamstransgression.He,inwhomweallthen were,heardthedivinesentence,Youshallsurely die nor can we evade it. But when wehave sufferedthedeathoftheoldman,weshallreceive thelifeofthenew,andbydeathmakeapassage to life. But to what life? To lifeeverlasting:the deadshallriseagainattheendoftheworld,and enter into everlasting life. For this life doesnot deservethenameoflifeonlythatlifeistruewhich iseternal. AUG.Weseetheloversofthispresenttransitory lifesointentonitswelfare,thatwhenindangerof death, they will take any means to delay its approach,thoughtheycannothopetodriveitoff altogether.Ifsomuchcareandlaborthenisspent on gaining a little additional length of life,how
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ut aliquantulum plus vivatur, quomodo agendum est ut semper vivatur? Et si prudentes dicuntur qui omnibus modis agunt ut differant mortem et vivant paucosdies, quam stulti sunt qui sic vivunt ut perdant aeternumdiem?
oughtwetostriveafterlifeeternal?Andiftheyare thoughtwise,whoendeavorineverywaytoputoff death,thoughtheycanlivebutafewdayslonger how foolish are they who so live, as to losethe eternalday?
Lectio 6 25 . 26 , : 25. Verily, verily, I say to you,The houriscoming,andnowis,whenthe deadshallhearthevoiceoftheSon ofGod:andtheythathearshalllive. 26. For as the Father has life in himselfsohashegiventotheSonto havelifeinhimself.
Augustinus in Ioannem: Posset aliquis dicere: ex patre aliquis vivificatur cuicredit. Quidtu?Nonvivificas?Videquiaetfiliusquos vultvivificatundedicitamen,amendicovobis, quia venit hora, et nunc est, quandomortui audientvocemfiliiDei,etquiaudierintvivent.
AUG. Some one might ask you, The Father quickens him who believes in Him but whatof you?doyounotquicken?Observeyouthatthe SonalsoquickenswhomHewillVerily,verily,I saytoyou,Thehouriscoming,andnowis,when thedeadshallhearthevoiceoftheSonofGod andtheythathearshalllive.
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Chrysostomus in Ioannem:Cumautemdicat venit hora, ne forte longumsuspiceristempus, addiditetnuncest.Sicuteniminresurrectione futura vocem audientes praecipientem suscitabimur,itaetnuncfit. Theophylactus:Hocenimdixitprohisquosa mortuis suscitaturus fuit, scilicet filia archisynagogi,filioviduaeetLazaro.
CHRYS. After, The hour comes, He adds,and now is to let us know that it will notbelong beforeitcomes.Forasinthefutureresurrection we shall be roused by hearing His voice speakingtous,soisitnow. THEOPHYL. Here He speaks withareference to those whom He was about to raisefromthe dead: viz. the daughter of the ruler of the synagogue,thesonofthewidow,andLazarus. AUG. Or, He means to guard against our thinking,thatthebeingpassedfromdeathtolife, refers to the future resurrection its meaning being, that he who believes is passed:and thereforeHesays,Verily,verily,Isaytoyou,The hourcomes,(whathour?)andnowis,whenthe deadshallhearthevoiceoftheSonofGod,and they that hear shall live. He said not,because they live, they hear but in consequence of hearing, they come to life again. But what is hearing,butobeying?Fortheywhobelieveand do according to the true faith, live, andarenot dead whereas those who believe not, or, believing,liveabadlife,andhavenotlove,are rathertobeaccounteddead.Andyetthathouris still going on, and will go on, thesamehour,to theendoftheworld:asJohnsays,Itisthelast
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Augustinus in Ioannem: Vel aliter. Neforte quiadixittransitdemorteadvitam,intelligamus hoc in futura resurrectione, ostendere volens quomodo transit qui credit, subiungit amen, amen dico vobis, quia venit hora.Quaehora? Et nunc est, quando mortui audientvocemfilii Dei, et qui audierint vivent. Non inquit: quia vivunt, audiunt sed audiendo reviviscunt.Quid est enim audient, nisi obedient? Qui enim credunt, et secundum veram fidem agunt, vivunt, et mortui non sunt qui autem velnon credunt,velcreduntmaleviventesetcaritatem nonhabentes,mortuipotiusdeputandisunt.Et tamenadhucagiturhoraista,etusqueadfinem saeculi ipsa hora una agitur, ut Ioannesdicit: novissimahoraest.
hour. Augustinus de Verb. Dom: Quando mortui, idest infideles, audient vocem filii Dei, idest Evangelium, et qui audierint, idest qui obedierint, vivent, idest iustificabuntur, et infidelesiamnonerunt. Augustinus in Ioannem:Sedquaeretaliquis: habet filius vitam unde vivantcredentes?Audi ipsumdicentemsicutenimhabetpatervitamin semetipso, sic dedit et filio habere vitam in semetipso.Viverequippesuuminilloest,non aliunde, non alienum est non quasi particeps sit vitae, quae non est quod ipse sedhabet vitam in semetipso, ut ipsa vita sibi sitipse. Quidtu?Animamortuaeras.Audipatremper filium:surge,utineorecipiasvitam,quamnon habesinte,quihabetvitaminsemetipsoetsic agitur prima resurrectio. Haec enimvita,quod pater et filius est, ad animam pertinet.Non enim vitam illam sapientiae sentitcorpus,sed mensrationalis. Hilarius de synodis: Conclusi quidem haereticiScripturarumauctoritatibus,hocsolum tribueresolentfilio,utpatritantumvirtutesimilis sit tollunt autem ei similitudinem naturaenon
AUG.Whenthedead,i.e.unbelievers,shallhear thevoiceoftheSonofGod,i.e.theGospel:and they that hear, i.e. who obey, shall live,i.e.be justified,andnolongerremaininunbelief.
AUG. But some one will ask, Has theSonlife, whence those who believe will fire? HearHis ownwords:AstheFatherhaslifeinHimself,so hasHegiventotheSontohavelifeinHimself. LifeisoriginalandabsoluteinHim,comesfrom noothersource,dependsonnootherpower.He isnotasifHewerepartakerofalife,whichisnot Himself but has life in Himself: so as thatHe Himself is His own life. Hear, O deadsoul,the Father,speakingbytheSon:arise,thatyoumay receive that life which you have not inyourself, andenterintothefirstresurrection.Forthislife, whichtheFatherandtheSonare,pertainstothe soul, and is not perceived by the body.The rationalmindonlydiscoversthelifeofwisdom. HILARY.Theheretics,drivenhardbyScripture proofs,areobligedtoattributetotheSonatany ratealikeness,inrespectofvirtue,totheFather. But they do not admit a likeness of nature,not
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intelligentes, non nisi ex naturae similitudine similitudinem esse virtutis: neque enim aliquando inferior natura superioris a se potiorisque naturae virtutem consequitur. Non autempotestnegariquinfiliusDeiidempossit, cumdixeritquaecumquepaterfacit,eademet filius facit similiter. Sed similitudini virtutis, naturae similitudo succedit, cum dixit sicut habetpatervitaminsemetipso,itaetfiliodedit habere vitam in semetipso. In vita, naturae et essentiae significatio est quae sicuthabetur, ita data esse docetur ad habendum.Quod enim in utroque vita est, id in utroque significatur essentia et vita quae gigniturex vita, idest essentia quae deessentianascitur, dumnondissimilisnascitur,scilicetquiavitaex vita est, tenet in se originissuaeindissimilem naturam. Augustinus de Trin: Intelligitur autem pater non sine vita existenti iam filio vitamdedisse sed ita eum sine tempore genuisse ut vita quam pater filio gignendo dedit, coaeternasit vitaeeiusquidedit. Hilarius de Trin: Quod enim ex vivo vivum natum est, habet nativitatis perfectionemsine novitatenaturae:nonenimnovumestquodex vivo generatur in vivum, quia nec ex nihiload
beingabletoseethatalikenessofvirtue,could not arise but from a likeness of nature asan inferiornaturecanneverattaintothevirtueofa higher and better one. And itcannotbedenied thattheSonofGodhasthesamevirtuewiththe Father, when He says, What thingssoever(the Father) does, the same does theSonlikewise. Butanexpressmentionofthelikenessofnature follows:AstheFatherhaslifeinHimself,sohas HegiventotheSontohavelifeinHimself.Inlife arecomprehendednatureandessence.Andthe Son,asHehasit,sohasHeitgiventoHim.For thesamewhichislifeinboth,isessenceinboth andthelife,i.e.essence,whichisbegottenfrom life,isbornthoughnotbornunliketheother.For, beinglifefromlife,itremainslikeinnaturetoits origin.
AUG.TheFathermustheunderstandnottohave given life to the Son, who was existing without life,butsotohavebegottenHim,independently of time, that the life which He gave Him in begetting,wasco-eternalwithHisown. HILARY. Living born from living, has the perfection of nativity, without the newness of nature. For there is nothing new implied in generation from living to living, the life not
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nativitatem vita quaesita est et vita quae nativitatem sumit ex vita, necesse est per naturae unitatem, et perfectae nativitatis sacramentum,utinviventevivat,etinsehabeat vitam viventem. Et quidem naturae humanae infirmitas ex disparibus comparatur, et ex inanimatiscontineturadvitam,necstatiminea quodgigniturvivit,nequetotumvivitexvita,cum ineamultasintquaesinenaturaesensu,cum excreverint, desiccentur. In Deo vero totum quodestvivit:Deusenimvitaest,etexvitanon potestquidquamessenisivivum.
coming at its birth from nothing. And the life whichderivesitsbirthfromlife,mustbytheunity of nature, and the sacrament of aperfectbirth, both be in the living being, and havethebeing wholivesit,initself.Weakhumannatureindeed ismadeupofunequalelements,andbroughtto lifeoutofinanimatematternordoesthehuman offspring live for some time after itisbegotten. Neither does it wholly live from life,sincemuch growsupinitinsensibly,anddecaysinsensibly. ButinthecaseofGod,thewholeofwhatHeis, lives:forGodislife,andfromlife,cannothingbe butwhatisliving. AUG. Given to the Son, then, hasthemeaning of,begattheSonforHegaveHimtineslife,by begetting. As He gave Him being, soHegave Him to have life in Himself so thattheSondid not stand in need of life to come toHimfrom without but was in Himself the fullness oflife, whenceothers,i.e.believers,receivedtheirlife. WhatthenisthedifferencebetweenThem?This thatonegave,theotherreceived. CHRYS The likeness is perfect in all butone respect,viz.that,inpointofessence,oneisthe Father,theothertheSon.
Augustinus in Ioannem: Ergo quod dicitur deditfilio,taleestacsidiceretur:genuitfilium: generando enim dedit. Quomodo dedit ut esset, sic dedit ut vita esset in semetipso, ut non aliunde vita indigeret sed ipse esset plenitudo vitae unde credentes alii viverent, dumviverent.Quidinterest?Quiaillededit,iste accepit.
Chrysostomus in Ioannem: Vides indissimilitudinem, in uno solo differentiam ostendenteminessendohuncquidempatrem, illumverofilium.

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Hilarius de synodis:Discerniturenimpersona accipientis et dantis: non enim potestintelligi ipse atque unus a se accepisse qui dederit: quia alius est sibi vivens, alius profitensse vivereperauctorem.
HILARY. For the person of the receiver, is distinct from that of the giver: it being inconceivable that one and the same person, shouldgivetoandreceivefromHimself.Hewho lives of Himself is one person: He who acknowledgesanAuthorofHislifeisanother.
Lectio 7 27 , . 28 , 29, , . 27. And has given him authority to execute judgment also, because heis theSonofman.28.Marvelnotatthis: forthehouriscoming,inthewhichall that are in the graves shall hear his voice, 29. And shall come forth they that have done good, to the resurrection of life and they thathave done evil, to the resurrection of damnation.
Theophylactus: Non solum paterdeditfilio quod vivificet, sed etiam quod iudicium faciat unde dicit et potestatem dedit ei iudiciumfacere.
THEOPHYL. The Father granted the Sonpower notonlytogivelife,butalsotoexecutejudgment. AndhasgivenHimauthoritytoexecutejudgment.

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Chrysostomus in Ioannem: Cuius autem gratia circa hoc continue vertitur iudicium, dico et resurrectionem et vitam? Quoniam haec maxime omnium sunt quae possunt difficilem etiam auditorem ad credendum adducere. Qui enim persuasus estquoniam resurget, et filio dabit noxas eorum quae deliquit, etsi nihil aliud viderit, signum hoc suscipiens curret, benignum sibi iudicem faciens.Sequiturquiafiliushominisest,nolite mirarihoc.PaulusquidemSamosatenusnon ita ait sed sic dedit eipotestatemiudicium facere, quia filius hominis est. Sed nullam convenientiam habet hoc dictum ita: non enimproptereasuscepitiudiciumquiahomo est:quiaquisprohibetomneshominesesse iudices? Sed quia ineffabilis Dei filius est, propterea et iudex est. Ita igitur legendum: quiafiliushominisest,nolitemirarihoc:quia enimvidebaturaudientibusobstarehisquae dicebantur: quoniam nihil plus aestimabant esse Christum quam purum hominemquae vero dicebantur erant maiora quam secundum hominem, et etiam quam secundumAngelum,eterantsoliusDei:ideo hanc opinionem solvens, dixit: nemiremini quia filius hominis est: et subdit causam quare non sit mirandum, dicens quiavenit hora in qua omnes qui in monumentissunt,
CHRYS. But why does He dwellsoconstantlyon these subjects judgment, resurrection, and life? Because these are the most powerful arguments for bringing men over to the faith, and themost likely ones to prevail with obstinate hearers.For onewhoispersuadedthatheshallriseagain,and becalledbytheSontoaccountforhismisdeeds, will, though he know nothing more than this,be anxioustopropitiatehisJudge.Itfollows,Because He is the Son of man, marvel not at this.Paulof Samosata reads it, Has given Him powerto executejudgmentalso,becauseHeistheSonof man. But this connection has no meaningforHe doesnotreceivethepowertojudgebecauseHeis man, (as, on this supposition, whatwouldprevent allmenfrombeingjudges:)butbecauseHeisthe ineffable Son of God therefore is HeJudge.We mustreaditthen,BecauseHeistheSonofman, marvelnotatthis.AsChristshearersthoughthim amereman,andaswhatHeassertedofHimself wastoohightobetrueofmen,orevenangels,or anybeingshortofGodHimself,therewasastrong obstacle in the way of their believing, whichour Lordnoticesinordertoremoveit:Marvelnot,He says,thatHeistheSonofman:andthenaddsthe reasonwhytheyshouldnotmarvel:Forthehouris coming,inthewhichallthatareinthegravesshall hearthevoiceoftheSonofGod.AndwhydidHe not say, Marvel not that He is the Sonofman:
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audient vocem filii Dei. Et cuius gratianon dixit: ne miremini, quia filius hominis est: etenim et ipse filius Dei est? Si resurrectionem posuit, quasi scilicet opus dicens quod Dei proprium erat, dat audientibus ex eo syllogizare de reliquo, quoniamDeuserat,etDeifilius.Etenimqui argumentacomplicant,cumpartesponentes nobiliter demonstraverint quod quaeritur, multoties non inducunt ipsi conclusionem, sedclarioremfacientesvictoriam,dimittuntilli qui contradicit, ut pro eis sententiamferat. Igitur eius quidem quae secundumLazarum resurrectionis supra reminiscens, de iudicio tacuit: non enim propter iudicium surrexit Lazarus: universalem vero resurrectionem inducens, iudicium posuit unde sequituret procedent qui bona fecerunt, in resurrectionem vitae qui veromalaegerunt, in resurrectionem iudicii. Quia enimsupra dixerat: qui audit sermonem meumetcredit eiquimisitme,iniudiciumnonvenit,utnon aestimet quis quod credere sufficit ad salutem,adiecithaecetdevita,dumdicitet quibonaegerunt(...)etquimalaegerunt. Augustinus: Vel aliter. Inquantum erat verbum in principio apud Deum, deditei vitamhabereinsemetipsosedquiaverbum
becauseintruthHeistheSonofGod?Because, having given out that it was He whoshouldraise menfromthedead,theresurrectionbeingastrictly divinework,HeleavesHishearerstoinferthatHe is God, and the Son of God. Persons inarguing oftendothis.Whentheyhavebroughtoutgrounds amplysufficienttoprovetheconclusiontheywant, theydonotdrawthatconclusionthemselvesbut,to make the victory greater leave the opponentto draw it. In referring above to the resurrection of Lazarus and the rest, he said nothing about judgment, for Lazarus did not rise again for judgmentwhereasnow,thatHeisspeakingofthe general resurrection, He brings in the mention of thejudgment:And(they)shallcomeforth,Hesays, theythathavedonegoodtotheresurrectionoflife, andtheythathavedoneeviltotheresurrectionof damnation. Having said above, He thathearsMy words, and believe in Him that sent Me, has everlasting life that men might not supposefrom this, that belief was sufficient for salvation, He proceeds to speak of works: And theythathave donegood,-andtheythathavedoneevil.
AUG. Or thus: Inasmuch as the Word was inthe beginningwithGod,theFathergaveHimtohave life in Himself but inasmuch as the Word w as
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carofactumestexvirgineMaria,homofactus filius hominis est et quia filiushominisest, accepit potestatem iudicium facere, quod scilicet erit in fine saeculi, et ibi erit resurrectio corporum mortuorum. Animas ergo suscitat Deus per Christum filiumDei, corporasuscitatpereumdemfiliumhominis unde additur quia filius hominis est:nam secundumquodDeifiliusest,semperhabuit. Augustinus de Verb. Dom: Ad iudicium enim forma hominis ventura est formailla iudicabitquaeiudicataest:sedebitiudexqui stabat sub iudice, damnabit vero reos qui factus est falso reus. Rectum enim eratut iudicandi viderent iudicem: iudicandiautem erantbonietmali:restabatutiniudicioforma servi et bonis et malis ostenderetur, forma Deisolisbonisservaretur.Beatienimmundo corde,quoniamipsiDeumvidebunt. Augustinus in Ioannem:Omnesautemqui instituerunt alicuius etiam falsae religionis sectam,negareresurrectionemmentiumnon potuerunt sed multi carnis resurrectionem negaverunt et nisi tu, domine Iesu,dixeris eam, quid opponemus contradictoribus?Ad ipsamigiturostendendamsubditnolitemirari hoc, scilicet quod dedit potestatem filio
made flesh of the Virgin Mary, being mademan, He became the Son of man: and as theSonof man, He received power to execute judgmentat theendoftheworldatwhichtimethebodiesofthe deadshallriseagain.Thesoulsthenofthedead GodraisesbyChristtheSonofGod,theirbodies bythesameChrist,theSonofman.WhereforeHe adds,BecauseHeistheSonofman:for,astothe SonofGod,Healwayshadthepower. AUG.Atthejudgmentwillappeartheformofman, thatformwilljudge,whichwasjudgedHewillsita Judge Who stood before the judge He will condemn the guilty, Who was condemned innocent. For it is proper that the judgedshould see their Judge. Now the judged consistofboth goodandbadsothattheformoftheservantwill bestrewntogoodandbadaliketheformofGod tothegoodonly.Blessedarethepureinheart,for theyshallseeGod. AUG.Noneifthe,foundersoffalsereligioussects havebeenabletodenytheresurrectionofthesoul, butmanyhavedeniedtheresurrectionofthebody and,unlessYou,LordJesus,haddeclaredit,what answercouldwegivethegainsayer?Tosetforth thistruth,Hesays,Marvelnotatthis(i.e.thatHe has given power to the Son of man toexecute judgment,)forthehouriscoming,&c.
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hominisiudiciumfaciendi,quiavenithora. Augustinus de Verb. Dom:Hicnonadditet nunc est, quia ista hora in finesaeculierit. Nolite, inquam, mirari, quia dixit: oportet homines ab homine iudicari sed quos homines? Non solum quos inveniet vivos unde sequitur quia venit hora in quaomnes quiinmonumentissunt. Augustinus in Ioannem: Quid evidentius? Corpora sunt in monumentis, nonanimae. Superius etiam cum diceret venit hora,et adderet et nunc est, subiecit quandomortui audient vocem filii Dei. Non dixit:omnes mortui: mortuos enim iniquos voluit intelligi sednonomnesiniquiobediuntEvangelioat vero in fine omnes qui sunt inmonumentis audient vocem eius, et procedent. Noluit dicere: et vivent, quod supra dixit,ubivitam aeternamintelligivoluitetbeatam,quamnon omnes habebunt qui de monumentis procedent. Accepisti certe potestatem iudicandi, quia filius hominis es. Resurgent corpora de ipso iudicio dic aliquid, ethoc audite qui bona fecerunt, in resurrectionem vitae, vivere scilicet cum Angelis Deiqui male egerunt, in resurrectionem iudicii. Hic iudiciumpropoenaposuit.
AUG.Hedoesnotadd,Andnowis,herebecause thishourwouldbeattheendoftheworld.Marvel not,i.e.marvelnot,menwillallbejudgedbyaman. But what men? Not those only, whom Hewillfind alive, For the hour comes, in which allthatarein theirgravesshallhearHisvoice.
AUG. What can be plainer? Mens bodiesarein theirgraves,nottheirsouls.AbovewhenHesaid, The hour comes, and added, and now is He proceeds, When the dead shall hear thevoiceof theSonofGod.Hedoesnotsay,Allthedeadfor bythedeadaremeantthewicked,andthewicked havenotallbeenbroughttoobeytheGospelButin theendoftheworldallthatareintheirgravesshall hearHisvoice,andcomeforth.Hedoesnotsay, Shalllive,asHesaidabove,whenHespokeofthe eternalandblessedlifewhichallwillnothave,who shall come forth from their graves. Thisjudgment wascommittedtoHimbecauseHewastheSonof man.Butwhattakesplaceinthisjudgment?They thathavedonegoodshallgototheresurrectionof life, i.e. to live with the Angels of Godtheythat have done evil to the resurrection ofjudgment. Judgmentheremeaningdamnation.
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Lectio 8 30 ' :, , . 30. I can of mine own selfdo nothing: as I hear, I judge:and my judgment is just becauseI seeknotmineownwild,butthe willoftheFatherwhichhassent me.
Augustinus in Ioannem: Dicturi eramus Christo: tu iudicabis, et pater non iudicabit nonne ergo secundum patrem iudicabis? Et ideo adiecit non possumegoamefacerequidquam.
AUG.WewereabouttoaskChrist,youwill judge,andtheFathernotjudge:willnotyou then judge according to the Father? He anticipatesusbysaying,IcanofMineown Selfdonothing. CHRYS.Thatis,nothingthatisadeparture from, or that is unlike to, what theFather wishes, shall you see done by Me,butasI hear,Ijudge.Heisonlyshowingthatitwas impossible He should ever wish any thing bat what the Father wished. I judge,His meaning is, as if it were My Fatherthat judged.
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Chrysostomus in Ioannem: Hoc est, non extraneumnequedissimilehisquaevultpater,ame fieri videbitis sed sicut audio, iudico: inquonihil aliud ostendit quam quoniam impossibile esteum aliquidaliudvellequamquodpatervult:hocest,ita iudicoacsiipsepateressetquiiudicaret.
Augustinus in Ioannem: Cum ageretur de resurrectione animarum, non dicebat audio, sed video. Audio enim nunc dicit, tamquam praecipientispatrisimperium.Iamergosicuthomo loquitur,quomaiorestpater. Augustinus contra Arianos:Velaliter.Dicitfilius sicutaudioiudico,siveexhumanasubiectione,quia filius hominis est, sive secundum illam incommutabilem simplicemque naturam quae sic estfilii,uttameneidepatresit:inquanaturanon est aliud audire, aliud videre, aliud esse.Undeab illoesteiaudire,etvidereaquoilliestipsumesse. Et ideo sicut audit iudicat: quia sicutgenitumest verbum, ut idem verbum sit veritas, itasecundum veritatemiudicat.Sequituretiudiciummeumiustum est: quia non quaero voluntatem meam, sed voluntatem eius qui misit me patris. Hoc enim dicens,adillumhominemvoluitreferreintentionem nostramquivoluntatemsuamquaerendo,noneius a quo factus est, non habuit iustum iudiciumde seipso: sed iustum iudicium habitum estdeipso. Ipse quippe faciens voluntatem suam, nonDei, moriturum se esse non credidit sed hociudicium eius iustum non fuit. Denique fecit, etmortuusest: quia iudicium Dei iustum est, quod iudiciumfacit Deifilius,nonquaerendovoluntatemsuam,cumsit etiam hominis filius: non quia ipsius iniudicando
AUG.WhenHespokeoftheresurrectionof the soul, He did not say, Hear, but,See. Hear implies a command issuing fromthe Father.Hespeaksasman,whoisinferiorto theFather. AUG. As I hear, I judge, is said with referenceeithertoHishumansubordination, astheSonofman,ortothatimmutableand simple nature of the Sonship derivedfrom the Father in which nature hearing and seeingisidenticalwithbeing.Whereforeas Hehears,Hejudges.TheWordisbegotten one with the Father, and thereforejudges according to truth. It follows, And My judgment is just, because I seek notMine ownwill,butthewilloftheFatherwhichhas sentMe.Thisisintendedtotakeusbackto that man who, by seeking his own will,not thewillofHimwhomadehim,didnotjudge himself justly, but had a just judgment pronounced upon him. He did not believe that, by doing his own will, not Gods,he shoulddie.Sohedidhisownwill,anddied becausethejudgmentofGodisjust,which judgment the Son of God executes, bynot seeking His own will, i.e. His will asbeing the Son of man. Not that He has nowillin
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nullavoluntasest,sedquianonitaestvoluntaseius propriautsitavoluntatepatrisaliena. Augustinus in Ioannem: Non ego quaero voluntatemmeampropriam,idestfiliihominis,quae resistat Deo: faciunt enim homines voluntatem suam, non Dei, quando faciunt quod volunt, non quod iubet Deus. Quando autem ita faciuntquod volunt, ut tamen sequantur voluntatem Dei, non faciunt voluntatem suam. Vel ideo dicit filiusnon quaerovoluntatemmeam:quiaChristusnonestde se,seddepatresuoest. Chrysostomus: Ostendit enim non aliam esse patris voluntatem praeter suam, sed unam utriusque.Siverohumaniushocloquitur,nemireris: hominemenimpurumadhuceumaestimabant.Inde igitursuumiudiciumiustumessedixit,undequilibet aliusexcusansdixissetquienimsuavultstatuere, insuspicionemdevenietdecorruptioneiustitiaequi verononsuisinnititur,quamoccasionemhabebitut iniustaiudicet?
judging, but His will is not His owninsuch sense,astobedifferentfromtheFathers. AUG.IseeknotthenMineownwill,i.e.the willoftheSonofman,inoppositiontoGod: formendotheirownwill,notGods,when,to do what they wish, they violate Gods commands But when they so do whatthey wish,asatthesametimetofollowthewillof God,theydonottheirownwill.Or,Iseeknot Mine own will: i.e. because I am not of myself,butoftheFather. CHRYS. He shows that the Fatherswillis not a different one from His own, butone andthesame,asagroundofdefense.Nor marvelifbeinghithertothoughtnomorethan a mere man, He defends Himself ina somewhat human way, and shows his judgment to be just on the sameground which any other person would havetaken viz.thatonewhohashisownendsinview, mayincursuspicionofinjustice,butthatone whohasnotcannot. AUG. The only Son says, I seeknotMine own will: and yet men wish to dotheirown will. Let us do the will oftheFather,Christ,
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Augustinus in Ioannem: Filius unicus dicit non quaerovoluntatemmeam:ethominesvoluntfacere voluntatemsuam.Faciamusergovoluntatempatris,

Christi, et spiritus sancti: quia horumunavoluntas, unapotestas,unamaiestasest.
and Holy Ghost: for these have onewill, power,andmajesty.
Lectio 9 31, :32 , . 33 , : 34 , . 35 , .36 : ,, : 37 . , 38 ,

31. If I bear witness of myself, my witness is not true. 32. There is another that bears witness ofme and I know that the witnesswhich hewitnessesofmeistrue.33.You sent to John, and he borewitness to the truth. 34. But I receivenot testimony from man: but these things I say, that you might be saved.35.Hewasaburninganda shining light: and you were willing for a season to rejoice inhislight. 36.ButIhavegreaterwitnessthan thatofJohn:fortheworkswhichthe Father has given me to finish,the sameworksthatIdo,bearwitness ofme,thattheFatherhassentme. 37. And the Father himself,which hassentme,hasbornewitnessof me. You have neither heard his voice at any time, nor seen his shape. 38. And you have nothis word abiding in you: for whomhe
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.39 , : :40 .
has sent, him you believe not. 39. Search the Scriptures for inthem youthinkyouhaveeternallife:and they are they which testify ofme. 40. And you will not come tome, thatyoumighthavelife.
Chrysostomus in Ioannem: Quia Christus magnadeseenuntiaverat,quorumdemonstratio non erat dicta, ad confirmationem eorumquae dictasunt,oppositionemeoruminducit,dicenssi ego testimonium perhibeo de me,testimonium meum non est verum. Quis autem non statim turbabitur, Christum audiens hoc dicentem? Etenim in multis locis apparet sibiipsitestatus. Si igitur omnia haec falsa sunt, quaenobiserit spes salutis? Unde veritatem inveniemus, cum ipsa veritas dicat testimonium meum nonest verum?Hocigiturquoddicitnonestverum,non quantum ad dignitatem suam, sed quantumad illorumsuspicionemloquebatur.Poterantenimei Iudaei subinferre: quoniam tibi non credimus: nullusenimunquamsibitestansdignusestfide. Deinde post oppositionem alias dat responsiones manifestas et irrefragabiles,tres inducens testes eorum quae dicta sunt: opera
CHRYS. He now brings proof of thosehigh declarations respecting Himself. He answers an objection: If I bear witness of Myself,My witness is not true. These are Christsown words.ButdoesnotChristinmanyplacesbear witness of Himself? And if all this isfalse, where is our hope of salvation?Whenceshall we obtain truth, when the Truth Itselfsays,My witness is not true. We must believethenthat true, here, is said, not with reference tothe intrinsic value of His testimony, but to their suspicionsfortheJewsmightsay,Wedonot believe You, because no one who bears witness to himself is to he depended on.In answer then, he puts forth three clearand irrefragableproofs,threewitnessesasitwere, to the truth of what He had said theworks whichHehaddone,thetestimonyoftheFather, andthepreachingofJohn:puttingtheleastof
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quae ab ipso sunt facta, patris testimonium, et Ioannis praedicationem: et ponit priorem minorem, eam scilicet quae Ioannis undedicit aliusestquitestimoniumperhibetdemeetscio quoniam verum est testimonium eius quod perhibetdeme. Augustinus de Verb. Dom:Noveratenimipse verum esse de se testimonium suum sed propterinfirmosetpropterincredulosquaerebat sol lucernas: fulgorem quippe solis lippitudo eorum ferre non poterat ideo quaesitus est Ioannes qui testimonium perhiberet veritati. Martyres nonne testes sunt Christi, ut testimonium perhibeant veritati? Sed si diligentius inspicimus, quando martyres perhibent illi testimonium, ipse sibi perhibet testimonium ipse enim habitat in martyribus,ut perhibeanttestimoniumveritati. Alcuinus:Velaliter.QuiaChristusDeuseratet homo, utriusque naturae proprietatem ostendit: aliquando loquens secundum hoc quod ex hominibus assumpsit, aliquando secundum maiestatem divinitatis. Quod ergo ait siego testimonium perhibeo de me ipso,testimonium meum non est verum, ex parte humanitatisest accipiendumetestsensus:siegohomodeme perhibeo testimonium, scilicet absque Deo,
these foremost, i.e. the preaching of John: ThereisanotherthatbearswitnessofMe:andI knowthatthewitnesswhichhewitnessesofMe istrue.
AUG. He knew Himself that His witnessof Himself was true, but in compassion tothe weak and unbelieving, the Sun sought for candles, that their weak sight might notbe dazzled by His full blaze. And thereforeJohn wasbroughtforwardtogivehistestimonytothe truth.Notthatthereissuchtestimonyreally,for whatever witnesses bear witness to Him, itis reallyHewhobearswitnesstoHimselfasitis His dwelling in the witnesses, whichmoves themsotogivetheirwitnesstothetruth.
ALCUIN.OrthusChrist,beingbothGodand man,Heshowstheproperexistenceofboth,by sometimes speaking according to the nature hetookfromman,sometimesaccordingtothe majesty of the Godhead. If I bear witness of Myself My witness is not true: this is tobe understoodofHishumanitythesensebeing,If I, a man, bear witness of Myself, i.e.without God, My witness is not true: andthenfollows,
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testimoniummeumnonestverumundesequitur aliusestquitestimoniumperhibetdeme.Pater enim testimonium perhibet de Christo, quiain Baptismo vox patris audita est, et in monte transfiguratoChristo.Sequituretscioquiaverum est testimonium eius. Deus enim veritas est: ergotestimoniumveritatisquidaliudpotestesse quamverum? Chrysostomus: Sed secundum priorem intellectum possent illi dicere: si non estverum testimoniumtuum,quomododicis:quoniamnovi quod est verum testimonium Ioannis? Undead eorum suspicionem respondet dicens vos misistis ad Ioannem, et testimonium perhibuit veritatiquasidicat:nonmisissetisadIoannem, si eum dignum fide non opinaremini. Et,quod utique maius est, non miserunt ad eum interrogandum de Christo, sed de seipso. Qui enim missi sunt, non dixerunt: quid dicisde Christo? Sed: tu quis es? (...). Quid dicisde teipso? Ita magnam de homine admirationem habebant. Alcuinus: Ille autem testimonium perhibuit,non sibi, sed veritati sicut amicus veritatisveritati Christo testimonium perhibuit. Non autem dominus refellit testimonium Ioannis, quodvere necessarium fuit sed ostendit non ita debere
ThereisanotherthatbearswitnessofMe.The Father bore witness of Christ, by thevoice which was heard at the baptism, and atthe transfiguration on the mount. And I knowthat HiswitnessistruebecauseHeistheGodof truth. How then can His witness beotherwise thantrue?
CHRYS. But ac cording to the former interpretation, they might say to Him, Ifyour witnessisnottrue,howsayYou,Iknowthatthe witnessofJohnistrue?ButHisanswermeets the objection: You sent to John, andhebore witnessofthetruth:asiftosay:Youwouldnot have sent to John, if you had not thoughthim worthyofcredit.Andwhatismoreremarkable, they did send to him, not to ask Himabout Christ, but about himself: For they whowere sent out did not say, What say youofChrist? but,Whoareyou?whatsayyouofyourself?In sogreatadmirationdidtheyholdhim.
ALCUIN. But he bore witness nottohimself, buttothetruth:asthefriendofthetruth,hebore witnesstothetruth,i.e.Christ.OurLord,onHis part,doesnotrejectthewitnessofJohn,asnot being necessary, but shows only that men
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hominesinIoannemintendereutiamnonputent solum Christum sibi esse necessarium unde subdit ego autem non ab homine testimonium accepi. Beda: Quia non indigeo. Ioannes autem etsi testimonium perhibuit, non tamen ut Christus cresceret,seduthominesadipsiuscognitionem promoveret. Chrysostomus:TestimoniumetiamIoannisDei testimoniumerat:abilloenimdiscensdixitquod dixit.Sednedicant:undemanifestumestquoda Deo didicit quod didicit? Eorumsuspicionem correxit, dicens sed hoc dico ut vossalvisitis, quasi dicat: ego quidem Deus existens, non indigebam huiusmodi testimonio humano: quia veroeimagisattenditis,eteummagisomnibus fide dignum putatis, mihi autemnequemiracula facienti credidistis propter hoc vobis commemoro testimonium illius: ut enim non dicant: quid igitur si ille dixit, nos autem non suscepimus? Ostendit quoniam non acceptaverunt quae ab eo dicta sunt unde sequitur ille erat lucerna ardens et lucens:vos autem voluistis ad horam exultare in luceeius. Hoc autem quod dicit ad horam, facilitatem credendiostendit,etquamcitoabeoresilierunt: quod si non fecissent, cito eos ad Iesum
ought not to give such attention to Johnasto forget that Christs witness was all thatwas necessary to Himself. But I receive not,He says,testimonyfrommen. BEDE.BecauseIdonotwantit.John,though he bore witness, did it not that Christmight increase,butthatmenmightbebroughttothe knowledgeofHim. CHRYS. Even the witness of John was the witness of God: for what he said, Godtaught him. But to anticipate their asking how it appearedthatGodtaughtJohn,asiftheJews hadobjectedthatJohnswitnessmightnotbe true,ourLordanticipatesthembysaying,you soughthimyourselvestoinquireofhimthatis why I use his testimony, for I need it not.He adds,ButthesethingsIsaythatyoumightbe saved.AsifHesaid,IbeingGod,needednot this human kind of testimony. But, since you attendmoretohim,andthinkhimmoreworthy of credit than any one else, while youdonot believe me, though I work miracles for this cause I remind you of his testimony.Buthad they not received Johns testimony? Before they have time to ask this, He answersit:He wasaburningandashininglight,andyouwere willing for a season to rejoice in his light.He
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manuduxisset. Vocando autem eum lucernam, ostenditquoniamnonexsehabebatlumen,sed aspiritussanctigratia.
saysthistoshow,howlightlytheyhadheldby John, and how soon they had left him, thus preventinghimfromleadingthemtoChrist.He calls him a candle, because John hadnothis lightfromhimselfbutfromthegraceoftheHoly Spirit. ALCUIN.JohnwasacandlelightedbyChrist, theLight,burningwithfaithandlove,shiningin word and deed. He was sent before, to confound the enemies of Christ, according to the Psalm, I have ordained a lanternforMine Anointed as for His enemies, I shall clothe themwithshame. CHRYS. I therefore direct you to John,not becauseIwantthistestimony,butthatyoumay: forIhavegreaterwitnessthanthatofJohn,i.e. that of my works The works whichtheFather hashgivenMetofinish,thesameworksthatI dobearwitnessofMe,thattheFatherhassent Me.
Alcuinus:Ioannesenimeratlucernailluminatus a Christo luce, ardens fide etdilectione,lucens verboetactione:quipraemissusest,utinimicos Christi confunderet, secundum illud: paravi lucernam Christo meo: inimicos eius induam confusione.
Chrysostomus: Ad Ioannem igitur vosduco, non quasi illius indigens testimonio, sed utvos salvemini: nam habeo maius testimonium Ioanne et hoc est quod sequitur ego autem habeotestimoniummaiusIoanne.Hocautemest quodestaboperibusundesequituroperaenim quaededitmihipaterutperficiamea,ipsaopera quae ego facio, testimonium perhibent deme, quiamisitmepater. Alcuinus: Quod enim caecos illuminat, aures aperit, ora mutorum resolvit, Daemonia fugat, mortuos suscitat: opera haec testimonium
ALCUIN.ThatHeenlightenstheblind,thatHe opens the deaf ear, looses the mouth ofthe dumb,castsoutdevils,raisesthedeadthese
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perhibentdeChristo. Hilarius de Trin: Unigenitus enim Deus, non hominis testimonio tantum, sed etiam virtutis, docetessesefilium:operaenimeiusquaefacit, testantur eum a patre missum. Itaque filii obedientia et paterna auctoritas docentur in misso. Sed quia opera non sufficiunt in credibilibusadtestimonium,sequituretquimisit me pater, ipse testimonium perhibet deme. Revolvite evangelica volumina, et omne eorum opus recensete: nullum aliud patris de filio testimonium extat in libris, quam quod hic sit filius suus. Quid infertur hodie calumniae, ut adoptio nominis sit, ut mendax Deus sit, ut nominainaniasint?
workshearwitnessofChrist. HILARY. The Only-begotten God shows HimselftobetheSon,onthetestimonynotof man only, but of His own power. Theworks whichHedoes,bearwitnesstoHisbeingsent fromtheFather.Thereforetheobedienceofthe SonandtheauthorityoftheFatheraresetforth in Him who was sent. But the testimonyof works not being sufficient evidence,itfollows, AndtheFatherHimselfwhichhassentMe,has borne witness of Me. Open the Evangelic volumes, and examine their whole range:no testimony of the Father to the Son isgivenin anyofthebooks,otherthanthatHeistheSon. Sowhatacalumnyisitinmennowsayingthat this is only a name of adoption:thusmaking Godaliar,andnamesunmeaning. BEDE.ByHismissionwemustunderstandHis incarnation. Lastly, He shows that God is incorporeal,andcannotbeseenbythebodily eye: You have neither heard His voice atany time,norseenHisshape.
Beda in Ioannem:Missioautemincarnatioeius debet intelligi. Denique ostendit quod Deus incorporeus sit, et quod corporalibus et visibilibusoculisviderinonpossitundesequitur neque vocem eius unquam audistis, neque speciemeiusvidistis. Alcuinus:PossentenimIudaeidicere:nossoliti sumus vocem domini audire in Sina, eteum
ALCUIN. The Jews might say, We heardthe voiceoftheLordatSinai,andsawHimunder

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vidimus in specie ignis. Si ergo Deusperhibet testimonium de te, nos intelligeremus vocem domini.Contrahocdicit:egohabeotestimonium a patre, quamvis non intelligatis: quia vos nunquam audistis vocem eius, neque speciem eiusvidistis. Chrysostomus:QuomodoergoMoysesdicit:si facta est aliquando huiusmodi res, ut audiret populus vocem Dei loquentis de medio ignis, sicut tu audisti et vidisti? Vidisse etiameum dicunturIsaiasetaliiplures.Quidergoestquod nunc ait Christus? In philosophicum eosinducit dogma,paulatimostendensquoniamnequevox circa Deum est neque species sedsuperioret figuris est et loquelis talibus. Sicut enim dixit neque vocem eius audistis, propter hoc non indicat quod vocem emittat, sednonaudibilem itadicensnequespeciemeiusvidistis,nonhoc dicit quod speciem sensibilem habeat et visibilem, sed quoniam nihil horum est circa Deum.
the appearance of fire. If God then bears witnessofYou,weshouldknowHisvoice.To which He replies, I have the witness ofthe Father, though you understand itnotbecause youneverheardHisvoice,orsawHisshape.
CHRYS.HowthensaysMoses,Ask-whether there has been any such thing as thisgreat thingis:dideverpeoplehearthevoiceofGod, speaking out of the midst of the fire, asyou have heard and seen? Isaiah too, andmany others, are said to have seen Him. Sowhat doesChristmeanhere?Hemeanstoimpress uponthemthephilosophicaldoctrine,thatGod hasneithervoice,orappearance,orshapebut issuperiortosuchmodesofspeakingofHim. For as in saying, You have never heard His voice,HedoesnotmeantosaythatHehasa voice,onlynotanaudibleonetothemsowhen Hesays,NorhaveevenHisshape,notangible, sensible,orvisibleshapeisimpliedtobelong to God: but all such mode of speakingis pronouncedinapplicabletoGod. ALCUIN.Foritisnotbythecarnalear,butby thespiritualunderstanding,throughthegraceof theHolySpirit,thatGodisheard.Andtheydid not hear the spiritual voice, because theydid
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Alcuinus: Non enim carnalibus auribus, sed spirituali intelligentia per gratiam spiritus sancti audiri potest. Non ergo vocem spiritalem audierant, quoniam eum amare et praeceptis
eius obedire nolebant neque speciem eius viderunt, quia non exterioribus oculis videri potest,sedfideetdilectione. Chrysostomus: Sed neque possibile erateis dicere quod praecepta eius suscepissent et servarentideoquesubiungitetverbumeiusnon habetis in vobis manens, idest praeceptaDei, legemetprophetas:etsienimeaDeusconstituit, sed apud vos non sunt: et siScripturaeubique docent ut mihi credatis, vos autemnoncreditis, manifestumestquodsermoeiusdeficitavobis. Et propter hoc subdit quia quem misit ille,huic vosnoncreditis. Alcuinus: Vel aliter verbum quod in principio erat, non habent in se manens qui verbumDei quod audiunt, et memoria tenere et opere implere contemnunt. Dixerat igitur se habere testimoniumaIoanne,aboperibus,apatreaddit ettestimoniumalegequaedataestperMoysen, dicens scrutamini Scripturas, in quibusputatis vitam aeternam habere et illae sunt quae testimoniumperhibentdeme:quasidicat:vosin Scripturisputatisvitamaeternamhabere,etme quasi contrarium Moysi repudiatis: testimonio ipsiusMoysimeesseDeumintelligerepotestis, siipsasScripturasdiligenterinvestigatis.Omnis enimScripturatestimoniumperhibetdeChristo,
notloveorobeyHim,norsawtheyHisshape inasmuch as that is not to be seen bythe outwardeye,butbyfaithandlove. CHRYS. But it was impossible for themto declare that they had received, and obeyed Godscommands:andthereforeHeadds,You have not His word abiding in you i.e.the commandments, the law, and the prophets thoughGodinstitutedthem,youhavethemnot. For if the Scriptures every where tell youto believe in Me, and you believe not, it is manifest that His word is gone from you:For whomHehassent,Himyoubelievenot. ALCUIN.Orthustheycannothaveabidingin themtheWordwhichwasinthebeginning,who camenottokeepinmind,orfulfillinpractice, that word of God which they hear. Having mentioned the testimonies of John, andthe Father,andofHisworks,Headdsnowthatof the Mosaic Law: Search the Scriptures,forin them you think you have eternal life andthey aretheywhichtestifyofMe:asifHesaid,you thinkyouhaveeternallifeintheScriptures,and rejectMeasbeingopposedtoMoses:butyou willfindthatMoseshimselftestifiestoMybeing God, if you search the Scripture carefully.All Scripture indeed bears witness of Christ,
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sive per figuras, sive per prophetas, siveper Angelorumministeria.SedhisIudaeideChristo noncredideruntetideovitamaeternamhabere nonpossuntundesequituretnonvultisveniread me, ut vitam habeatis quasi dicat:Scripturae perhibent testimonium et tamen per tot testimonia non vultis venire ad me idest,non vultis mihi credere, et a me quaerere veram salutem. Chrysostomus in Ioannem: Vel aliter potest continuari. Possent illi dicere: qualiter sivocem eius non audivimus, Deus tibi testatus est?Et ideodicitscrutaminiScripturas,ostendensquod per has testatus est Deus de eo: etenim in Iordane testatus est, et in monte. Sedvocem quidem factam in monte non audierunt,factam auteminIordaneaudierunt,sednonattenderunt. Propterea mittit eos ad Scripturas, ostendens quoniam et patris testimonium illic est. Non autemadlectionemsimplicemScripturarum,sed ad scrutationem exquisitam eos mittebat: quia eaquaedeeodicebanturinScripturis,desuper obumbrabantur neque in superficie exprimebantur, sed velut quidam thesaurus recondebantur. Non dicit autem: in quibus habetisvitamaeternamsedinquibusaestimatis vos habere ostendens quoniam non capiebant magnum fructum et nobilem ex Scripturis,sola
whetherbyitstypes,orbyprophets,orbythe ministering of Angels. But the Jews did not believe these intimations of Christ, and therefore could not obtain eternal life:Youwill not come to Me, that you may have life meaning, The Scriptures bear witness of Me, butyouwillnotcometoMenotwithstanding,i.e. you will not believe in Me, and seek for salvationatmyhands. CHRYS.Ortheconnectionmaybegiventhus. TheymightsaytoHim,How,ifwehavenever heard Gods voice, has God bornewitnessto you? So He says, Search the Scriptures meaningthatGodhadbornewitnessofHimby theScriptures.Hehadbornewitnessindeedat theJordan,andonthemount.Buttheydidnot hearthevoiceonthemount,anddidnotattend toitattheJordan.WhereforeHesendsthemto the Scriptures, when they would also findthe Fathers testimony. He did not send them howevertotheScripturessimplytoreadthem, but to examine them attentively, because Scripture ever threw a shade over its own meaning,anddidnotdisplayitonthesurface. Thetreasurewas,asitwere,hiddenfromtheir eve. He does not say, For in themyouhave eternallife,but,Forinthemyouthinkyouhave eternal life meaning that they did not reap
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lectioneaestimantessesalvari,cumfideessent privatipropterquodsubditetnonvultisveniread me:quiaeicrederenolebant.
muchfruitfromtheScriptures,thinking,asthey did, that they should be saved by themere readingofthem,withoutfaith.Forwhichreason Headds,YouwillnotcometoMei.e.youwill notbelieveonMe. BEDE. That coming is put for believing we know, Come to Him, and be lightened. He adds,ThatyoumighthavelifeFor,ifthesoul which sin dies, they were dead in souland mind.AndthereforeHepromisesthelifeofthe soul,i.e.eternalhappiness.
Beda: Quod autem venire procredereponatur, Psalmista ostendit dicens: accedite ad eum,et illuminamini. Subdit autem ut vitam habeatis:si enim anima quae peccat moritur, ipsi animaet mente mortui erant. Promittebat ergo illisvitam animae,velfelicitatisaeternae.
Lectio 10 41 , 42 .43 : , . 44 , 45
41. I receive not honor frommen.42. But I know you, that you have notthe loveofGodinyou.43.Iamcomeinmy Fathersname,andyoureceivemenot: ifanothershallcomeinhisownname, him you will receive. 44. How canyou believe, which receive honor one of another, and seek not the honorthat comesfromGodonly?45.Donotthink thatIwillaccuseyoutotheFather:there isonethataccusesyou,evenMoses,in whom you trust. 46. For had you
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: , . 46 , , . 47 ,
believed Moses, you would have believed me: for he wrote of me.47. Butifyoubelievenothiswritings,how shallyoubelievemywords?
Chrysostomus in Ioannem:Quiadominus suprameminitetIoannis,ettestimoniiDei,et operum suorum, ut eos ad seipsum attraheret, probabile erat multos suspicari quodhaecdiceret,gloriamhominumamans etideocontrahocdicitclaritatemabhomine nonaccipiohocest,nonindigeo.Nonenim est mea natura talis ut indigeat quae ab hominibusestgloria.Sienimsolalucernae luminenonrecipitadiectionem,multomagis egohumanaglorianonindigeo. Alcuinus: Vel claritatem ab hominibus non accipioidest,laudemhumanamnonquaero: non enim veni ut honorem ab hominibus acciperem carnalem, sed honorem
CHRYS. Our Lord having made mentionofJohn, andthewitnessofGod,andHisownworks,many, who did not see H that His motive wastoinduce themtobelieve,mightsuspectHimofadesirefor human glory, and therefore He says, Ireceivenot honor from men: i.e. I do not wantit.Mynatureis not such as to want that glory, whichcomesfrom men.ForiftheSonreceivesnoadditionfromthe light of a candle, much more am not I in want of humanglory.
ALCUIN. Or, I receive not honor from men:i.e.I seek not human praise for I came nottoreceive carnalhonorfrommen,buttogivespiritualhonorto men. I do not bring forward this testimonythen,
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hominibusdaremspiritualem.Nonergoideo hoc loquor ut gloriam meam quaeram,sed condoleo vobis errantibus, et volo vos reducere ad viam veritatis unde dicitsed cognovi vos, quia dilectionem Dei non habetisinvobis. Chrysostomus: Quasi dicat: ideohocdixi, ut convincam vos quoniam propteramorem Dei me non persequimini: etenim ipse testatur mihi et per opera etperScripturas. Oportebat igitur ut sicut me abiciebatis, aestimantes esse Deo contrarium, itanunc admeveniretis,siDeumamaretissednon amatis.Nonautemabhissolum,sedetiama futuris hoc ostendit, dicens ego veni in nominepatrismei,etnonaccepistisme.Si alius venerit in nomine suo, illumaccipietis. Ideo dicit se in nomine patris venisse,ut omnemabscindatoccasionemindevotionis. Alcuinus:Acsidicat:ideoveniinmundum utpermeglorificeturnomenpatris,quiapatri omnia attribuo. Dilectionem ergo Dei non habebant, quia nolebant eum recipere qui patrisveneratfacerevoluntatem.Antichristus autemvenietinnominenonpatris,sedsuo, ut non gloriam patris, sed suam quaerat. Quia enim Iudaei noluerunt recipere
because I seek my own glory but because I compassionateyourwandering,andwishtobring you back to the way of truth. Hence whatfollows, ButIknowyouthatyouhavenottheloveofGodin you.
CHRYS.Asiftosay,Isaidthistoprovethatitis notfromyourloveofGod,thatyoupersecuteMe forHebearswitnesstoMe,byMyownworks,and bytheScriptures.Sothat,ifyoulovedGod,asyou rejectedMe,thinkingMeagainstGod,sonowyou would come to Me. But you do notloveHim.And Heprovesthis,notonlyfromwhattheydonow,but fromwhattheywilldointimetocome:Iamcomein My Fathers name, and you received Me notif another shall come in his own name, himyouwill receive.Hesaysplainly,IamcomeintheFathers name, that they might never be able toplead ignoranceasanexcuse ALCUIN.AsifHesaid,ForthiscausecameIinto theworld,thatthroughMethenameoftheFather mightbeglorifiedforIattributealltoHim.Asthen they would not receive Him, Who cametodoHis Fathers will they had not the love of God.But AntichristwillcomenotintheFathersname,butin hisown,toseek,nottheFathersglory,buthisown. And the Jews having rejected Christ, it wasafit
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Christum, poena peccati huius congruetut recipiant Antichristum ut qui nolunt credere veritati,credantmendacio. Augustinus de Verb. Dom:Sedaudiamus etIoannem:audistiquiaAntichristusvenit,et nunc Antichristi multi facti sunt. Quid autem expavescit in Antichristo, nisi quia nomen suum honoraturus est et nomen domini contempturus?Quidaliudfacitquidicit:ego iustifico, nisi boni fuerimus, peristis? Ergo vitameaextependebit,etsalusmeaexte religabitur. Ita ne oblitus simfundamentum meum?NonnepetraeratChristus? Chrysostomus: Sic igitur irrefragabilem indevotionis eorum ponit demonstrationem quasi dicat: si ut amantes Deum me persequeremini, multo magis inAntichristo hoc vos facere oporteret: ille enimnondicit se a patre missum, neque secundum voluntatem illius venire sed e contrario ea quae sibi non congruunt rapiens, super omniaDeumseessedicet.Manifestumest igitur quod livoris persecutio erat qua Christum persequebantur, et odii in Deum. Deinde causam eorum infidelitatis ponit, dicens quomodo vos potestis credere qui gloriamabinvicemaccipitis,etgloriamquae
punishment on them, that they should receive Antichrist, and believe a lie, as they wouldnot believetheTruth. AUG.HearJohn,AsyouhaveheardthatAntichrist shall come, even now are there manyAntichrists. ButwhatdoyoudreadinAntichrist,exceptthathe willexalthisownname,anddespisethenameof theLord?Andwhatelsedoeshedo,whosays,I justifyorthosewhosay,Unlesswearegood,you must perish? Wherefore my life shall depend on You, and my salvation shall be fastened to You. Shall I so forget my foundation? Is not myrock Christ? CHRYS. Here is the crowning proof of their impiety. He says, as it were, If it was the loveof God that made you persecute me, you would persecute Antichrist much more: for he doesnot profess to be sent by the Father, or to come accordingtoHiswillbut,onthecontrary,usurping whatdoesnotbelongtohim,willproclaimhimself to be God over all. It is manifest that your persecution of Me is from malice and hatredof God. Then He gives the reason oftheirunbelief: How can you believe, which receive honoroneof another, and seek not the honor that comesfrom Godonly?anotherproofthis,thattheirswasnota zeal for God, but a gratification of their own
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a solo Deo est non quaeritis? Hinc enim rursus ostendit quoniam non quae Deisunt intendebant, sed propriam volebant passionemdefendere. Alcuinus:Magnumigiturvitiumestiactantia, et humanae laudis ambitio, quae desevult aestimari quod de se non habet.Ideoenim non possunt credere, quia superba mens eorum laudari desiderat, et se super alios efferre.
passions.
ALCUIN. How faulty then is the boastingtemper, andthateagernessforhumanpraise,whichlikesto bethoughttohavewhatithasnot,andwouldfain be thought to have all that it has, by itsown strength.Menofsuchtempercannotbelieveforin theirhearts,theyarebentsolelyongainingpraise, andsettingthemselvesupaboveothers. BEDE.Thebestwayofguardingagainstthissin, is to bring to our consciences the remembrance, that we are dust, and should ascribe allthegood thatwehavenottoourselves,buttoGod.Andwe shouldendeavoralwaystobesuch,aswewishto appeartoothers.Then,astheymightask,Willyou accuse us then to the Father? Heanticipatesthis question:DonotthinkthatIwillaccuseyoutothe Father.
Beda: Hoc autem vitium melius caverinon potest, quam ut ad conscientias nostras redeamus, nosque pulverem esse consideremus et si quid nobis boniinesse deprehendimus, non nobis, sed Deo ascribamus. Instruimur etiam utsempernos tales exhibeamus quales ab aliis videri desideramus. Denique possent ipsi respondere: ergo accusabis nos apud patrem? Et ideo eorum quaestionem praeveniens subdit nolite putare quiaego accusaturussimvosapudpatrem. Chrysostomus: Quia scilicet non veni damnare, sed salvare. Est qui accusatvos,
CHRYS. For I am not come to condemn, butto save.Thereisonethataccusesyou,evenMoses,

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Moyses, in quo vos speratis. Sicutenimde Scripturis supra dixit in quibusputatisvitam aeternamhabere,itaetdeMoyseaitinquo vossperatis,expropriiseosubiquecapiens. Seddicent:qualiternosilleaccusabit?Quid tibi et Moysi commune, qui sabbatum solvisti? Et ideo subdit si enimcrederetis Moysi, crederetis forsitan et mihi de me enim ille scripsit. Haec ex superioribus constitutionem habent: cum enim in confessionemdeductumsitquodaDeoveni, ab operibus, a voce Ioannis, a patris testimonio, manifestum est quod Moyses eos accusabit etenim dixit: si quis venerit signa faciens et ad Deum ducens,etfutura praedicenscumveritate,oporteteiobedire. Christus autem haec omnia fecit nec ei crediderunt. Alcuinus:forsitanautemmorenostroposuit, nonquiadubitatiositinDeo.Scripsitautem deChristoMoysesdicens:prophetamvobis suscitabitDeusdefratribusvestris:tamquam meipsumaudietis. Augustinus contra Faustum:Sedetomne quod scripsit Moyses, de Christoest,idest, adChristumomninopertinet,sivequodeum figuris rerum vel gestarum vel dictarum
inwhomyoutrust.AsHehadsaidoftheScriptures above: In them you think you have eternallife.So nowofMosesHesays,Inwhomyoutrust,always answeringthemoutoftheirauthorities.Buttheywill say,Howwillheaccuseus?Whathaveyoutodo withMoses,youwhohavebrokenthesabbath?So Headds:ForhadyoubelievedMoses,youwould perhapsharebelievedMe,forhewroteofme.This isconnectedwithwhatwassaidbefore.Forwhere evidencethatHecamefromGodhadbeenforced uponthembyHiswords,bythevoiceofJohn,and the testimony of the Father, it was certainthat Moseswouldcondemnthemforhehadsaid,Ifany one shall come, doing miracles, leading mento God, and foretelling the future with certainty,you mustobeyhim.Christdidallthis,andtheydidnot obeyHim.
ALCUIN.Perhaps,Hesays,inaccommodationto our way of speaking, not because there isreally anydoubtinginGod.MosesprophesiedofChrist, A Prophet shall the Lord your God raise upfrom amongyourbrethrenliketome:Himshallyouhear. AUG.But,infact,thewholethatMoseswrote,was written of Christ, i.e. it has reference toHim principally whether it point to Him byfigurative actions, or expression or set forth Hisgraceand
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praenuntiet, sive quod eius gratiam, gloriamque commendet. Sequitur si autem illius litteris non creditis, quomodo verbis meiscredetis? Theophylactus: Quasi dicat: ipse etiam scripsit,etapudvoslibrosreliquit,utsiforte oblivisceremini, de facili recordari possitis et cum scriptis non credidistis, quomodo verbismeisnonscriptiscredetis? Alcuinus: Ex hoc etiam colligitur, quiaqui legis praecepta, quae rapinam et aliamala prohibent, implere negligunt, et dicta Evangelii,quaeperfectioraetsubtiliorasunt, implerenonvalent. Chrysostomus: Et quidem si attenderent his quae dicebantur, oportebat quaerere,et abeodiscerequaesuntillaquaeMoysesde eoscripsitsedsilent:talisenimestnequitia, ut quicquid dicat aliquis vel faciat, maneat propriumvenenumconservans.
glory.Butifyoubelievenothiswritings,howshall youbelieveMywords.
THEOPHYL.AsifIHesaid,Hehasevenwritten, and has left his books among you, asaconstant memento to you, lest you forget His words.And since you believe not his writings, how canyou believeMyunwrittenwords? ALCUIN.Fromthiswemayinfertoo,thathewho knows the commandments against stealing,and othercrimes,andneglectsthem,willneverfulfillthe moreperfectandrefinedpreceptsoftheGospel.
CHRYS. Indeed had they attended to Hiswords, theyoughtandwouldhavetriedtolearnfromHim, what the things were which Moses had writtenof Him. But they are silent. For it is the natureof wickednesstodefypersuasion.Dowhatyouwill,it retainsitsvenomtothelast.
CHAPTER VI Lectio 1
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1 . 2 , . 3 , . 4 , .5 , 6 , . 7 [] , [].8 , ,9 : 10, . .
1. After these things Jesus wentover theseaofGalilee,whichistheseaof Tiberias. 2. And a great multitude followed him, because they sawhis miracles which he did on themthat werediseased.3.AndJesuswentup intoamountain,andtherehesatwith his disciples. 4. And the Passover,a feast of the Jews, was nigh. 5.When Jesusthenlifteduphiseyes,andsaw agreatcompanycometohim,hesaid toPhilip,Whenceshallwebuybread, thatthesemayeat?6.Andthishesaid toprovehim:forhehimselfknewwhat he would do. 7. Philip answeredhim, Two hundred pennyworth of bread is notsufficientforthem,thateveryoneof them may take a little. 8. One ofhis disciples, Andrew, Simon Peters brother,saystohim,9.Thereisalad here,whichhasfivebarleyloaves,and two small fishes: but what are they amongsomany?10.AndJesussaid, Make the men sit down. Nowthere was much grass in the place. Sothe men sat down, in number aboutfive thousand. 11. And Jesus took the loavesandwhenhehadgiventhanks, hedistributedtothedisciples,andthe
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. 11 , . 12 , , . 13 , .14 .
disciples to them that weresetdown andlikewiseofthefishesasmuchas theywould.12.Whentheywerefilled, hesaidtohisdisciples,Gatherupthe fragmentsthatremain,thatnothingbe lost.13.Thereforetheygatheredthem together,andfilledtwelvebasketswith thefragmentsofthefivebarleyloaves, which remained over and above to them that had eaten. 14. Thenthose men, when they had seenthemiracle that Jesus did, said, This is ofatruth thatProphetthatshouldcomeintothe world.
Chrysostomus in Ioannem: Sicut iacula cumindurumaliquidinciderint,magnoimpetu huc illuc disperguntur mollius vero assecuta figuntur et desinunt: ita et si cumaudacibus hominibus impetuose incesserimus,saeviunt magis si autem cesserimus, facilemollimus eorum insaniam. Propterea Christusfurorem
CHRYS. As missiles rebound with greatforce from a hard body, and fly off in alldirections, whereasasoftermaterialretainsandstopsthem soviolentmenareonlyexcitedtogreaterrageby violence on the side of theiropponents,whereas gentleness softens them. Christ quieted the irritation of the Jews by retiring fromJerusalem.
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expraemississermonibusnatum,secedendo mitigavit,inGalilaeamvadensnontamenad eademlocaundeIerusalemascenderat:non enim in Cana Galilaeae, sed ultra mareivit undeaitposthaecabiittransmareGalilaeae, quodestTiberiadis. Alcuinus: Hoc mare prodiversitatelocorum diversis nominibus vocatur sed quantumad praesentem locum, mare Galilaeae propter provinciam, Tiberiadis autem a civitate dicitur.Mareautemdicitur,nonquiasitamara aqua sed iuxta Hebraicum modum,omnium congregationes aquarum maria vocantur: quod mare dominus etiamfrequentertransit, ut populis ibi manentibus verbum praedicationisimpendat. Theophylactus: Transit enim de loco ad locum probando populi voluntatem, et avidiores homines uniuscuiusque civitatiset sollicitiores reddens unde sequitur et sequebatur eum multitudo magna quia videbant signa quae faciebat super his qui infirmabantur. Alcuinus: Scilicet quod caecosilluminabat, et alia huiusmodi. Et sciendum est,quod
He went into Galilee, but not to Cana again,but beyond the sea: After these things Jesus went over the sea of Galilee, which is the seaof Tiberias.
ALCUIN. This sea has different names,fromthe differentplaceswithwhichitisconnectedthesea ofGalilee,fromtheprovincetheseaofTiberias, fromthecityofthatname.Itiscalledasea,though itisnotsaltwater,thatnamebeingappliedtoall large pieces of water, in Hebrew. This sea our Lordoftenpassesover,ingoingtopreachtothe peopleborderingonit.
THEOPHYL. He goes from place to placetotry thedispositionsofpeople,andexciteadesireto hear Him: And a great multitude followed Him, because they saw His miracles which Hedidon themthatwerediseased.
ALCUIN. viz. His giving sight to the blind,and other like miracles. And it shouldbeunderstood,
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quoscumqueincorporesanabat,eospariter reformabatinanima. Chrysostomus in Ioannem: Tanta autem doctrina potientes, a signis magis movebantur, quod grossioris mentis erant. Signa enim, ut ait Paulus, non sunt data fidelibus,sedinfidelibus.Sapientioresautem erant illi de quibus dicitur quod stupebantin doctrinaeius.Sedquarenondicitquaesigna videbant eum facientem? Quoniam hic Evangelista maiorem partem libri in sermonibus domini consumere studuit. Sequitur subiit in montem Iesus, et ibi sedebat cum discipulis suis. In montem quidem ascendit propter signum quod fieri debebat. Sed quod discipulos secum ascendere fecit, accusatio multitudinis erat non sequentis eum. Ascendit etiam in montem erudiens nos a tumultibus et abea quae in mundo est turbatione requiescere apta enim ad philosophiam solitudo est. Sequitur erat autem proximum Paschadies festus Iudaeorum. Vide qualiter in anno integro nihil plus Evangelista nos docuit de signisChristiquamquodparalyticumsanavit, et filium reguli: non enim studuit universa annuntiare, sed ex multis magna etpauca. Qualiterigiturnonascenditaddiemfestum?
that all, whom He healed in body, Herenewed likewiseinsoul. CHRYS.Thoughfavoredwithsuchteaching,they wereinfluencedlessbyit,thanbythemiraclesa sign of their low state of belief: for Paul says of tongues,thattheyareforasign,nottothemthat believe, I but to them that believenot.Theywere wiserofwhomitissaid,thattheywereastonished atHisdoctrine.TheEvangelistdoesnotsaywhat miraclesHewrought,thegreatobjectofhisbook beingtogiveourLordsdiscourses.Itfollows:And Jesuswentupintoamountain,andtheresatwith His disciples. He went up into the mountain,on account of the miracle which was going to be done.ThatthedisciplesaloneascendedwithHim, impliesthatthepeoplewhostayedbehindwerein faultfornotfollowing.Hewentuptothemountain too,asalessontoustoretirefromthetumultand confusion of the world, and leave wisdomin solitude. And the passover, a feast of the Jews, wasnigh.Observe,inawholeyear,theEvangelist has told us of no miracles of Christ,exceptHis healing the impotent man, and thenoblemans son. His object was to give not aregularhistory, butonlyafewoftheprincipalactsofourLord.But whydidnotourLordgouptothefeast?Hewas takingoccasion,fromthewickednessoftheJews, graduallytoabolishtheLaw.
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Paulatim enim solvebat legem, occasionem capiensaIudaicanequitia. Theophylactus: Quia enim Iudaei eum persequebantur, occasionem recessus accipiens, legem exclusit, innuens observantibus quod, veritate adveniente, omnis cessat figura et quod legibus non subicitur, ut legalia festa perficeret. Et vide hoc quod non erat festum Christi, sed Iudaeorum. Beda: Si quis verba Evangelistarum diligenter consideraverit, facile cognoscet quia unius anni spatium fuit inter decollationem Ioannis et passionemdomini. Cum enim Matthaeus dicat, quia dominus audita nece Ioannis secessit in desertum locum, et ibi turbas pavit et Ioannesdicit quod proximum erat Pascha Iudaeorum quando turbas pavit, aperte demonstratur quiaimminentepaschalifestivitatedecollatus estIoannes.Evolutoautemuniusannispatio, passus est Christus in eadem festivitate. SequiturcumsublevassetergooculosIesus, et vidisset quia multitudo maxima venit ad eum,dixitadPhilippum:undeememuspanes ut manducent hi? Dixit cum sublevasset oculos Iesus, ut disceremus quiaoculosnon
THEOPHYL. The persecutions of theJewsgave Himreasonforretiring,andthussettingasidethe Law.Thetruthbeingnowrevealed,typeswereat an end, and He was under noobligationtokeep theJewishfeasts.Observetheexpression,afeast oftheJews,notafeastofChrist.
BEDE.Ifwecomparetheaccountsofthedifferent Evangelists, we shall find very clearly, thatthere wasanintervalofayearbetweenthebeheading of John, and our Lords Passion. For, since Matthew says that our Lord, on hearing of the deathofJohn,withdrewintoadesertplace,where He fed the multitude and John says thatthe Passoverwasnigh,whenHefedthemultitudeitis evidentthatJohnwasbeheadedshortlybeforethe Passover. And at the same feast, the nextyear Christ suffered. It follows, When Jesus thenlifted up His eyes, and saw a great companycometo Him, He said to Philip, Whence shall we buy bread, that these may eat? WhenJesusliftedup His eyes, this is to show us, that Jesus wasnot generally with His eyes lifted up, lookingabout Him,butsittingcalmandattentive,surroundedby
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erigebathucatqueillucsedpudicesedebat attentuscumdiscipulissuis. Chrysostomus in Ioannem: Neque etiam simpliciter sedebat cum discipulis suis,sed diligenter loquens aliquid eis, et eos ad seipsum convertens. Deinde respiciensvidit turbam ad se venientem. Cuius igiturgratia Philippum interrogat? Sciebat enim quod discipulorum eius congregatio ampliori indigebatdoctrina.TalisautemeratPhilippus, qui postea dixit: ostende nobis patrem,et sufficit nobis. Propterea igitur prius eum erudiebat. Nam si simpliciter factumesset, miraculumnontantumappareretnuncautem priuscogitconfiteriinopiam,utcertiusdiscat miraculi magnitudinem unde sequitur hoc autemdicebattentanseum. Non quidem ignorans id quod debebat ab ipso dici sed humano more hocdictumest. Sicut enim quod dicitur: qui scrutaturcorda hominum, non ostendit ignorantiae scrutationem,sedcertissimaecognitionis:ita cum hic dicit quod tentavit eum, nihilaliud dicit quam quoniam sciebat certissime.Sed aliud est dicere, quoniam probatiorem eum faciebat,pertaleminterrogationeminducens incertissimamsignicognitionem.Propterhoc
Hisdisciples.
CHRYS.NordidHeonlysitwithHisdisciples,but conversed with them familiarly, and gained possession of their minds. Then He looked,and sawacrowdadvancing.ButwhydidHeaskPhilip that question? Because He knew that His disciples, and he especially, needed further teaching. For this Philip it was who said afterwards,ShowustheFather,anditsufficesus. And if the miracle had been performed at once, withoutanyintroduction,thegreatnessofitwould nothavebeenseen.Thedisciplesweremadeto confesstheirowninability,thattheymightseethe miracle more clearly And this He said toprove him. AUG. One kind of temptation leads to sin, with which God never tempts any one and thereis anotherkindbywhichfaithistried.Inthissenseit issaidthatChristprovedHisdisciple.Thisisnot meant to imply that He did not know whatPhilip wouldsaybutisanaccommodationtomensway ofspeaking.Forastheexpression,Whosearches theheartsofmen,doesnotmeanthesearchingof ignorance, but of absolute knowledge sohere, when it is said that our Lord proved Philip, we must understand that He knew him perfectly, but
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et Evangelista, ne infirmitate locutionis minorationem aliquam suspiceris, subiungit ipseenimsciebatquidessetfacturus.
thatHetriedhim,inordertoconfirmhisfaith.The Evangelist himself guards against the mistake which this imperfect mode of speaking might occasion, by adding, For He Himself knew what Hewoulddo. ALCUIN. He asks him this question, not for His own information, but in order to show His yet unformed disciple his dullness of mind, whichhe couldnotperceiveofhimself. THEOPHYL. Or to show others it. He wasnot ignorantofHisdisciplesheartHimself. AUG.ButifourLord,accordingtoJohnsaccount, on seeing the multitude, asked Philip,tempting him, whence they could buy food for them, itis difficultatfirsttoseehowitcanbetrue,according totheotheraccount,thatthedisciplesfirsttoldour Lord,tosendawaythemultitudeandthatourLord replied, They need not depart give youthemto eat.Wemustunderstandthenitwasaftersaying this, that our Lord saw the multitude, andsaidto Philip what John had related, which has been omittedbytherest.
Alcuinus: Interrogat igitur, non ut ignorata discat, sed ut discipulo adhuc rudipropriam tarditatem ostendat, quam ipse in se perpenderenonvalebat. Theophylactus: Vel etiam ut aliis ipsum ostenderet,nontamquamcoreiusignorans. Augustinus de Cons. Evang: Sed si dominus, secundum narrationem Ioannis, prospectisturbisquaesivitaPhilippo,tentans eum, unde illis escae dari possent potest movere quomodo sit verum, quod alii narraverunt, prius dixisse dominodiscipulos, ut dimitteret turbas. Quibus ille respondit, secundum Matthaeum: non habentnecesse ire:dateeisvosmanducare.Intelligiturigitur, post haec verba dominum inspexisse multitudinem, et dixisse Philippo quod Ioannes commemorat, alii autem praetermiserunt.
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Chrysostomus: Vel aliter. Aliaquidemsunt illa, alia autem sunt haec, non eisdemfacta temporibus. Theophylactus: Philippum igitur dominus tentans utrum fidem haberet, invenit eum adhuc humanis passionibus subiacentem quodpatetexhocquodsequiturresponditei Philippus:ducentorumdenariorumpanesnon sufficiunt eis, ut unusquisque modicumquid accipiat. Alcuinus: In quo tarditatem suamostendit: nam si perfecte de creatore intelligeret, de eiuspotentiaelargitatenondiffideret. Augustinus:QuodautemPhilippushicapud Ioannem respondet, hoc Marcus adiscipulis responsum esse commemorat, volens intelligi, hoc ex ore ceterorum Philippum respondisse quamquam et pluralem numerum pro singulari usitatissime ponere potuerit. Theophylactus: Sed et Andreamdominus similemPhilippoinvenit,quamvisaltiusdeillo contemplantemsequiturenimdiciteiunusex discipuliseius,AndreasfraterSimonisPetri:
CHRYS. Or they are two different occasions altogether.
THEOPHYL. Thus tried by our Lord, Philipwas found to be possessed which human notions,as appears from what follows, PhilipansweredHim, Twohundredpennyworthofbreadisnotsufficient forthem,thateveryoneofthemmaytakealittle.
ALCUIN.Whereinheshowshisdullness:for,had he perfect ideas of his Creator, he wouldnotbe thusdoubtingHispower. AUG. The reply, which is attributed to Philipby John, Mark puts in the mouth of allthedisciples, eithermeaningustounderstandthatPhilipspoke fortherest,orelseputtingthepluralnumberforthe singular,whichisoftendone.
THEOPHYL.Andrewisinthesameperplexitythat Philip is only he has rather highernotionsofour Lord: There its a lad here which hasfivebarley loavesandtwosmallfishes.
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est puer unus hic qui habet quinquepanes hordeaceosetduospisces. Chrysostomus: Aestimo quidem non sine causa id eum dicere sed quia audiverat signumquodEliseusdepanibushordeaceis fecerat:pavitenimdevigintipanibuscentum homines. Ascendit igitur mente in aliquod excelsum sed ad summum non potuit pervenire quod patet per hoc quod subdit sed haec quid sunt intertantos?Aestimabat enim quod de paucioribus pauciora, et de pluribus plura facturus esset qui miracula faciebat sed hoc non erat verum: similiter enim ei facile erat et de pluribus etde paucioribus pascere turbas: non enim materiasubiectaindigebatsedneviderentur creaturae alienae esse ab eius sapientia, ipsis creaturis utitur ad materiam miraculorum. Theophylactus: Confundantur Manichaei, qui dicunt, quod panes et omniahuiusmodi creata sunt a malo Deo: quia boniDeifilius Iesus Christus panes multiplicavit: nam si creaturae malae fuissent, nequaquambonus malamultiplicasset. CHRYS. Probably He had some reason inhis mind for this speech. He would knowofElijahs miracle, by which a hundred men were fedwith twentyloaves.Thiswasagreatstepbutherehe stopped. He did not rise any higher.Forhisnext words are, But what are these amongsomany? He thought that less could produce less ina miracle, and more more a great mistake inasmuchasitwasaseasyforChristtofeedthe multitudefromafewfishesasfrommany.Hedid notreallywantanymaterialtoworkfrom,butonly made use of created things for this purposein order to show that no part of the creationwas severedfromHiswisdom.
THEOPHYL. This passage confounds the Manicheans, who say that bread and all such things were created by an evil Deity. TheSonof thegoodGod,JesusChrist,multipliedtheloaves. Thereforetheycouldnothavebeennaturallyevila good God would never have multipliedwhatwas evil.
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Augustinus de Cons. Evang:Quodautem Andreas apud Ioannem de quinque panibus et duobus piscibus suggessit, hoc ceteri, pluralemnumerumprosingulariponentes,ex discipulorumpersonaretulerunt. Chrysostomus in Ioannem: Discamus autem hic qui voluptati attendimus quae comedebant mirabiles viri illi et magni, et quantitatem eorum quae inferebantur, et vilitatem mensae eorum. Nondum autem apparentibuspanibusiussiteosdiscumbere, ut discas quoniam non entia ut entia ei subsistunt,sicutPaulusait:quivocateaquae non sunt, tamquam ea quae sunt.Sequitur enim dicit eis Iesus: facite homines discumbere. Alcuinus: Ad litteram hominesdiscumbere dicimus iacendo comedere more antiquo unde sequitur erat autem fenum multum in loco. Theophylactus: Idest herba viridis: erat enim Pascha, quod in primo mense veris perficiebatur. Sequitur discubuerunt ergoviri numero quasi quinque millia. Soli viri numerantur ab Evangelista, quia legalem
AUG. Andrews suggestion about the fiveloaves and two fishes, is given as coming from the disciplesingeneral,intheotherEvangelists,and thepluralnumberisused.
CHRYS. And let those of us, who are given to pleasure,observetheplainandabstemiouseating of those great and wonderful men. He madethe men sit down before the loaves appeared, to teachusthatwithHim,thingsteatarenotareas things that are, as Paul says, Who calls those things that be not, as though they were. The passage proceeds then: And Jesus said,Make themensitdown.
ALCUIN. Sit down, i.e. lie down, astheancient custom w as, which they could do, as therewas muchgrassintheplace.
THEOPHYL. i.e. green grass. It was the timeof thePassover,whichwaskeptthefirstmonthofthe spring.Sothemensatdowninnumberaboutfive thousand. The Evangelist only counts the men followingthedirectioninthelaw.Mosesnumbered
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consuetudinemsequebatur.EtenimMoysesa vigintiannisetsupra,populumconnumeravit, nulla mentione de mulieribus facta:innuens quodomnequodvirileestetiuvenile,dignum et honorabile est apud Deum. Sequitur accepit ergo Iesus panem, et cumgratias egisset, distribuit discumbentibus similiteret expiscibusquantumvolebant. Chrysostomus: Sed quare paralyticum debens sanare non orat, neque suscitans mortuos,nequemarequietanshicautemorat gratias agens? Ut scilicet ostendat, eos qui comestionem incipiunt, gratias agere oportere Deo. Sed et aliter in minoribus maxime orat, ut discas quod non propter indigentiam orat. Si enim indigeret orare, multo magis in maioribus hoc fecisset quia vero illa ex auctoritate facit, manifestumest quod hic condescendendo nobis, orat: et adhuc quoniam turba multa eratpraesens, oportebat eis suaderi quod secundum voluntatem Dei advenerat: et ideo cum occulte aliquod miraculum faciebat, non orabatsedcorammultisorabat,necrederent quodessetDeocontrarius. Hilarius de Trin: Quinque igitur panes offeruntur turbae, et franguntur: subrepunt in
the people from twenty years old andupwards, making no mention of the women to signifythat the manly and juvenile character is especially honorable in Gods eyes. And Jesus took the loaves and when He had given thanks, He distributed to them that were sat down: and likewiseofthefishesasmuchastheywould.
CHRYS. But why when He is going to healthe impotent,toraisethedead,tocalmthesea,does Henotpray,butheredoesgivethanks?Toteach ustogivethankstoGod,wheneverwesitdownto eat.AndHepraysmoreinlessermatters,inorder toshowthatHedoesnotprayfromanymotiveof need. For had prayer been really necessaryto supplyHiswants,Hisprayingwouldhavebeenin proportion to the importance of each particular work.Butacting,asHedoes,onHisownauthority, itisevident,Heonlypraysoutofcondescensionto us.And,asagreatmultitudewascollected,itwas an opportunity of impressing on them, that His coming was in accordance with Gods will. Accordingly, when a miracle was private, Hedid notpraywhennumberswerepresent,Hedid.
HILARY. Five loaves are then set beforethe multitude, and broken. The broken portionspass
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frangentium manus quaedam fragmentorum procreationes, non imminuitur unde praefringitur et tamen praefringentismanum fragmenta occupant: non sensus, nonvisus profectum tam conspicabilis operationis assequitur est quod non erat, videtur quod nonintelligitur:solumsuperestutDeusomnia possecredatur. Augustinus in Ioannem: Unde enim multiplicat de paucis granis segetes,indein manibus suis multiplicavit quinque panes: potestasenimeratinmanibusChristi,panes autem illi quinque quasi semina erant,non quidemterraemandata,sedabeoquiterram fecit,multiplicata. Chrysostomus:Videautemquantaestservi etdominidifferentia:namprophetaequasiex mensura habentes gratiam, ita miracula faciebant Christus autem absoluta virtute faciens, cum multa superabundantia omnia operabatur. Sequitur ut autem impleti sunt, dixit discipulis suis: colligite quae superaverunt fragmenta, ne pereant. Collegerunt ergo et impleverunt duodecim cophinos fragmentorum. Non quidem haec ostentatio superflua fuit, sed nephantasiam aestimarent quod factum est propter quod
through into the hands of those who break,that from which they are broken all the time notatall diminishing.Andyettheretheyare,thebitstaken from it, in the hands of the personsbreaking. There is no catching by eye or touch the miraculousoperation:thatis,whichwasnot,thatis seen,whichisnotunderstood.Itonlyremainsfor ustobelievethatGodcandoallthings. AUG. He multiplied in His hands thefiveloaves, just as He produces harvest out of afewgrains. There was a power in the hands of Christand those five loaves were, as it were, seeds, not indeed committed to the earth, but multipliedby Himwhomadetheearth.
CHRYS. Observe the difference between the servantandthelord.TheProphetsreceivedgrace, as it were, by measure, and according to that measure performed their miracles: whereas Christ, working this by His own absolutepower, produces a kind of super abundant result.When they were filled, He said to Hisdisciples,Gather upthefragmentsthatremain,thatnothingbelost. Therefore they gathered them together,andfilled twelve baskets with the fragments. This wasnot doneforneedlessostentation,buttopreventmen fromthinkingthewholeadelusionwhichwasthe
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etiam ex subiecta materia miraculum fecit. Sed quare non turbis dedit fragmenta portanda, sed discipulis? Quoniam hos maxime erudire volebat, qui orbis terrarum debebant esse magistri. Ego autem non solum admiror multitudinem panum quae facta est, sed et certitudinem superfluorum: quianequeplusnequeminusfecitsuperfluum esse, sed tantum quantum volebat scilicet duodecim cophinos, secundum numerum duodecimapostolorum. Theophylactus: Addiscimus autem ex miraculo perpetrato, non fieri pusillanimesin coarctationibuspaupertatis. Beda: Turbae autem cum vidissent signum quodfecitdominus,mirabantur,quianondum eum Deum esse cognoverant ideoque Evangelista subdit illi ergo homines, quia carnaleserantetcarnaliterintelligebant,cum vidissentquodfeceratsignum,dicebantquia hic est vere propheta qui venturus estin mundum. Alcuinus: Nondum pleni fide dominum vocantprophetam,quinondumDeumdicere noverant sed iam multum profecerant ex
reasonwhyHemadeuseofanexistingmaterialto work from. But why did He give thefragmentsto His disciples to carry away, and not to the multitude? Because the disciples were to bethe teachers of the world, and therefore it wasmost importantthatthetruthshouldbeimpressedupon them.WhereforeIadmirenotonlythemultitudeof the loaves which were made, but thedefinite quantity of the fragments neither more nor less thantwelvebasketsfull,andcorrespondingtothe numberofthetwelveApostles. THEOPHYL.Welearntoofromthismiracle,notto bepusillanimousinthegreateststraitsofpoverty.
BEDE. When the multitude saw the miracleour Lord had done, they marveled as they didnot know yet that He was God. Then thosemen,the Evangelist adds, i.e. carnal men, whose understanding was carnal, when they had perceivedthemiraclethatJesusdid,said,Thisis of a truth that Prophet that should come intothe world. ALCUIN.Theirfaithbeingasyetweak,theyonly call our Lord a Prophet not knowingthatHewas God. But the miracle hadproducedconsiderable
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virtutemiraculi,quieumsecernentesabaliis, prophetamvocabant,sicutsciebantinpopulo illoprophetasaliquandomiraculafecisse:nec falluntur si dicunt eum prophetam, cumipse dominusvocaveritseprophetam,dicens:non capitprophetamperireextraIerusalem. Augustinus in Ioannem: Sic autem propheta est Christus et dominus prophetarum, sicut Angelus et dominus Angelorum: ex eo enim quod praesens annuntiavit, Angelus erat ex eo quodfutura praedixit, propheta erat ex eo quodverbum carofactumest,etAngelorumetprophetarum dominuserat:nullusenimprophetasineverbo Dei. Chrysostomus in Ioannem: Ex hocautem quod dicunt qui venturus est in mundum, manifestum est quod prophetam quemdam principalemexpectabantetideoquoddicitur hic est vere propheta, in Graeco cum adiectione articuli ponitur, ad ostendendum scilicet, eum esse discretum ab aliis prophetis. Augustinus: Considerandum autem quod dicitur: quia enim Deus non est talis
effect upon them, as it made them call ourLord thatProphet,singlingHimoutfromtherest.They callHimaProphet,becausesomeoftheProphets had worked miracles and properly, inasmuchas ourLordcallsHimselfaProphetItcannotbethat aprophetperishoutofJerusalem. AUG. Christ is a Prophet and the Lord of Prophets as He is an Angel, and the Lord of Angels. In that He came toannouncesomething, HewasanAngelinthatHeforetoldthefuture,He was a Prophet in that He was the Wordmade flesh,HewasLordbothofAngelsandProphets for none can be a Prophet without thewordof God.
CHRYS. Their expression, that shouldcomeinto the world, shows that they expectedthearrivalof somegreatProphet.Andthisiswhytheysay,This isofatruththatProphet:thearticlebeingputinthe Greek, to show that He was distinct from other Prophets.
AUG.Butletusreflectalittlehere.Forasmuchas theDivineSubstanceisnotvisibletotheeye,and
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substantia quae oculis videri possit, et miracula eius quibus totum mundum regit, universamque creaturam administrat, assiduitate viluerunt servavit sibi quaedam quae faceret opportuno tempore praeter usitatum cursum ordinemque naturae, utnon maiora, sed insolita videndo stuperent, quibus quotidiana viluerunt. Maius enim miraculum est gubernatio totius mundiquam saturatio quinque millium hominum de quinquepanibus:ettamenhocnemomiratur illud mirantur homines, non quia maius,sed quiararumest.Nectamensufficithocintueri inmiraculisChristi:quiaenimdominusestin monte, verbum Dei est in alto: proindenon quasi humiliter iacet, nec transeunter praetereundumest.
themiraclesofthedivinegovernmentoftheworld, andorderingofthewholecreation,areoverlooked in consequence of their constancy God has reserved to Himself acts, beside theestablished courseandorderofnature,todoatsuitabletimes in order that those who overlooked thedaily courseofnature,mightberousedtowonderbythe sight of what was different from, thoughnotatall greater, than what they were used to. The governmentoftheworldisagreatermiracle,than thesatisfyingthehungeroffivethousandwithfive loavesandyetnoonewondersatthis:theformer excitedwondernotfromanyrealsuperiorityinit, but because it was uncommon. But it wouldbe wrong to gather no more than this fromChrists miracles: for, the Lord who is on the mount,and theWordofGodwhichisonhigh,thesameisno humble person to be lightly passed over, butwe mustlookuptoHimreverently. ALCUIN. Mystically, the sea signifies this tumultuous world. In the fullness of time, when ChristhadenteredtheseaofourmortalitybyHis birth,troddenitbyHisdeath,passedoveritbyHis resurrection, then followed Him crowds of believers,bothfromtheJewsandGentiles.
Alcuinus: Mystice enim nomine maris turbidumsaeculumdesignatur.Moxautemut Christus mare mortalitatis nostrae adiit nascendo, calcavit moriendo, transiit resurgendo, secutae sunt eum credendoet imitandoturbaecredentiumexutroquepopulo collectorum. Beda: Tunc autem dominus subiit montem
BEDE. Our Lord went up to the mountain,when

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quandocaelumascendit,quoddesignaturper montem. Alcuinus: Quod enim turbis inferiusrelictis, ad altiora cum discipulis ascendit, ostendit quod simplicibus minora praecepta sunt committenda, perfectioribus altiora: quod imminentePaschaillosreficit,significatquia quisque pane divini verbi, et corpore et sanguine domini desiderat refici, debet spirituale Pascha facere, idest, de vitiis ad virtutestransire.Oculiverodominisuntdona spiritualia, quae cum dominus electis suis misericorditer concedit, tunc in eosoculos suos dirigit: idest respectum pietatis impendit. Augustinus Lib. 83 quaest:Quinqueautem panes hordeacei significant veteremlegem: sive quia nondum spiritualibus, sed adhuc carnalibusdataestlex,idestquinquecorporis sensibusdeditis:namipseetturbaequinque milliahominumfuerunt:sivequiaperMoysen lexipsadataest:Moysesenimquinquelibros scripsit.Etquodhordeaceierantpanes,bene significavit vel ipsam legem, quae itadata erat ut in ea vitale animae alimentum corporalibussacramentisobtegeretur:hordei enim medulla tenacissima palea tegitur: vel
Heascendedtoheaven,whichissignifiedbythe mountain. ALCUIN. His leaving the multitude below, and ascendingtheheightswithHisdisciples,signifies, thatlesserpreceptsaretobegiventobeginners, higher to the more matured. His refreshing the people shortly before the Passover signifiesour refreshment by the bread of thedivinewordand thebodyandblood,i.e.ourspiritualpassover,by which we pass over from vice to virtue. And the Lordseyesarespiritualgifts,whichhemercifully bestows on His Elect. He turns His eyesupon them,i.e.hascompassionaterespecttothem.
AUG. The five barley loaves signify the oldlaw either because the law was given to mennotas yetspiritual,butcarnal,i.e.underthedominionof the five senses, (the multitude itself consisted of five thousand:) or because the Law itself was given by Moses in five books. And the loaves being of barley is also an allusion to theLaw, which concealed the souls vital nourishment, under carnal ceremonies. For in barley thecorn itselfisburiedunderthemosttenacioushusk.Or, it alludes to the people who were not yetfreed from the husk of carnal appetite, which cling to
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ipsum populum nondum expoliatum carnali desiderio, quod tamquam palea cordi eius inhaerebat. Beda: Hordeum etiam pabulum est iumentorum, et cibus servorum: et lexvetus dataestservisetiumentis,idestcarnalibus. Augustinus: Duo autem pisces, qui saporem suavem pani dabant, duas illas personas videntur significare quibuspopulus ille regebatur, regiam scilicet, et sacerdotalem quae tamen duae personae dominum nostrum praefigurabant, ambas enimillesustinuit. Alcuinus: Vel duo pisces dicta velscripta prophetarum et Psalmistarum significantet cum quinarius ad quinque sensus corporis referatur, mille ad perfectionem refertur.Qui veroquinquesensuscorporisperfecteregere student, viri dicuntur a viribus quosfeminea mollities non corrumpit sed sobrie etcaste vivunt, et caelestis sapientiae dulcedine merenturrecreari. Augustinus in Ioannem: Puer autem qui ista habebat, forte populus Israel erat,qui
theirheart.
BEDE.Barleyisthefoodofcattleandslaves:and theoldlawwasgiventoslavesandcattle,i.e.to carnalmen. AUG.Thetwofishesagain,thatgavethepleasant taste to the bread, seem to signify the two authoritiesbywhichthepeopleweregoverned,the Royal,viz.andthePriestlybothofwhichprefigure ourLord,whosustainedbothcharacters.
BEDE.Or,bythetwofishesaremeantthesaying orwritingsoftheProphets,andthePsalmist.And whereasthenumberfivereferstothefivesenses, a thousand stands for perfection. Butthosewho strivetoobtaintheperfectgovernmentoftheirfive senses, are called men, in consequence oftheir superior powers: they have no womanly weaknessesbutbyasoberandchastelife,earn thesweetrefreshmentofheavenlywisdom. AUG. The boy who had these is perhapsthe Jewishpeople,who,asitwere,carriedtheloaves
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sensu puerili ea portabat, necmanducabat. Illa enim quae portabat, clausa onerabant, apertapascebant.
andfishesafteraservilefashion,anddidnoteat them.Thatwhichtheycarried,whileshutup,was onlyaburdentothemwhenopenedbecametheir food BEDE. And well is it said, But what arethese amongsomany?TheLawwasoflittleavail,tillHe took it into His hand, i.e. fulfilled it,andgaveita spiritualmeaning.TheLawmadenothingperfect.
Beda: Pulchre autem dicit haec quidsunt intertantos?Quialexvetusparumproficiebat, quousqueeamsuismanibussuscepit:idest, opere implevit, et eamdem spiritualiter intelligendam esse docuit, quialexneminem ducebatadperfectum. Augustinus: Frangendo autem panes multiplicati sunt. Quinque enim libri Moysi multos libros, cum exponuntur tamquam frangendo,idestdisserendo,fecerunt. Augustinus Lib. 83 quaest:Dominusetiam tamquam frangendo et aperiendo quod durumeratetclausuminlege,perdiscipulos implevit,cumeispostresurrectionemaperuit Scripturas. Augustinus in Ioannem: Quia autem ignorantia populi erat in lege, propterea tentatio domini ignorantiam discipuli demonstrabat. Super fenum autem discumbebant,quiacarnalitersapiebant,etin
AUG.BytheactofbreakingHemultipliedthefive loaves.ThefivebooksofMoses,whenexpounded by breaking, i.e. unfolding them, made many books. AUG.OurLordbybreaking,asitwere,whatwas hardintheLaw,andopeningwhatwasshut,that time when He opened the Scriptures to the disciples after the resurrection, brought theLaw outinitsfullmeaning. AUG.OurLordsquestionprovedtheignoranceof His disciples, i.e. the peoples ignorance ofthe Law. They lay on the grass, i.e. werecarnally minded, rested in carnal things, for all flesh is grass. Men are filled with the loaves, whenwhat
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carnalibus quiescebant omnis enim caro fenum.Illiautemdepanibusdominiimplentur quiquodauribusaudiunt,operibusimplent. Augustinus: Quae sunt autem fragmenta, nisi quae populus non poteratmanducare? Quid ergo restat, nisi ut secretiora intelligentiae, quae non potest capere multitudo, illis credantur qui idonei sunt et alios docere valent, sicut erant apostoli? Undeetduodecimcophiniimpletisunt. Alcuinus: Cophinis enim servilia implentur officia. Cophini igitur sunt apostoli et eorum imitatores, qui licet in praesenti sint despectibiles, spiritualium sacramentorum divitiis sunt interius referti. Dicuntur autem apostoli fuisse cophini, quia per apostolos fides sanctae Trinitatis erat praedicandain quattuor partibus mundi. Quod autemnovos panes noluit facere, sed allatos cumulavit, significat quia veterem Scripturam non reprobavit,sedaperiendopatefecit.
theyhearwiththeear,theyfulfillinpractice.
AUG. And what are the fragments, but theparts whichthepeoplecouldnoteat?Anintimation,that those deeper truths, which the multitudecannot take in, should be entrusted to those whoare capable of receiving them, and afterwards teachingthemtoothersasweretheApostles.For whichreasontwelvebasketswerefilledwiththem. ALCUIN. Baskets are used for servilework.The basketsherearetheApostlesandtheirfollowers, who, though despised in this present life, are withinfilledwiththerichesofspiritualsacraments. The Apostles too are represented asbaskets, because, that through them, the doctrine ofthe Trinitywastobepreachedinthefourpartsofthe world.Hisnotmakingnewloaves,butmultiplying whattherewere,meansthatHedidnotrejectthe OldTestament,butonlydevelopedandexplained it.
Lectio 2 15
15.WhenJesusthereforeperceived
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.16 ,17 . , 18 . 19 ,.20 , , . 21 , .
that they would come andtakehim by force, to make him a king,he departed again into a mountain himself alone. 16. And wheneven was now come, his discipleswent down to the sea, 17. And entered into a ship, and went over the sea towardCapernaum.Anditwasnow dark, and Jesus was not come to them. 18. And the sea arose by reasonofagreatwindthatblew.19. Sowhentheyhadrowedaboutfive andtwentyorthirtyfurlongs,theysee Jesus walking on the sea, and drawing nigh to the ship: andthey wereafraid.20.Buthesaidtothem, It is I be not afraid. 21.Thenthey willingly received him into the ship: andimmediatelytheshipwasatthe landwhithertheywent.
Beda:Turbae,visotantomiraculo,intellexerunt piumatquepotentemetidcircovolueruntipsum facere regem: homines namque volunthabere regem pium ad regendum et potentem ad tuendum.Dominusigiturhoccognoscensfugitin
BEDE.Themultitudeconcluding,fromsogreat a miracle, that He was merciful andpowerful, wishedtomakeHimaking.Formenlikehaving amercifulkingtoruleoverthem,andapowerful one to protect them. Our Lord knowingthis,
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montem idest, ascendit celeriter unde dicitur Iesusergocumcognovissetquiaventuriessent utraperenteumetfacerenteumregem,fugitin montem ipse solus. Datur ergo intelligi quod dominus cum sederet in monte cumdiscipulis suis et videret turbas ad se venientes, descenderat de monte, et circa inferiora loca turbas paverat. Nam quomodo fieri potest ut rursusillefugeretinmontem,nisiantedemonte descenderet? Augustinus de Cons. Evang: Non autem repugnat quod Matthaeus dixit: ascendit in montemsolusorarenequeenimcausaeorandi contraria est causa fugiendi: quandoquidemet hincdominusdoceathancessenobismagnam causamorandi,quandoestcausafugiendi. Augustinus in Ioannem: Erat autem rex qui timebatfierirexnectalisrexquiabhominibus fieret, sed talis qui hominibus regnumdaret: semperquidemillecumpatreregnatsecundum quod est filius Dei. Praedixerunt autem prophetae regnum eius et secundum idquod homo factus est Christus, et fecitfidelessuos Christianos, qui sunt regnum eius quodmodo colligitur, modo emitur sanguine Christi. Erit autem aliquando manifestum regnum eius, quandoeritapertaclaritassanctorumeius,post
retired to the mountain: When Jesus therefore perceived that they would come and takeHim byforcetomakeHimaking,Hedepartedagain into a mountain Himself alone. From thiswe gather, that our Lord went down from the mountainbefore,whereHewassittingwithHis disciples, when He saw the multitudecoming, and had fed them on the plainbelow.Forhow could He go up to the mountain again,unless Hehadcomedownfromit. AUG.Thisisnotatallinconsistentwithwhatwe read, that He went up into amountainapartto pray: the object of escape being quite compatiblewiththatofprayer.IndeedourLord teaches us here, that whenever escape is necessary,thereisgreatnecessityforprayer. AUG. Yet He who feared to be madeaking, wasakingnotmadekingbymen,(forHeever reignswiththeFather,inthatHeistheSonof God,)butmakingmenkings:whichkingdomof His the Prophets had foretold. Christ bybeing made man, made the believers in Him Christians, i.e. members of His kingdom, incorporatedandpurchasedbyHisWord.And this kingdom will be made manifest, afterthe judgment when the brightness of His saints shall be revealed. The disciples however, and
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iudiciumabeofactum.Discipuliautemetturbae credentesineum,putaveruntillumsicvenisseut iamregnaret.Hocestvellerapereetfacereeum regem. Chrysostomus in Ioannem: Vide autem quanta est gulae virtus. Non ultra eissabbati transgressionis cura, non ultra zelant pro Deo sed omnia remota sunt, ventre repleto et propheta iam erat apud eos, et regemeum inthronizare volebant. Christus autem fugit, erudiensnosmundanascontemneredignitates. SicigiturIesusdimittitdiscipulosetascenditin montem. Hi vero a magistro relicti, ut sero factum est, descenderunt ad mare. Et hoc est quod subditur ut autem sero factum est, descenderuntdiscipulieiusadmare.Etquidem usque ad vesperam expectaverunt eum, venturum esse putantes ad se facta vero vespera non ultra sustinent eum noninquirere (tantuseosdetinebatamor),sedabamoreigniti ascenderunt in navem unde sequitur etcum ascendissent navim, venerunt trans mare in Capharnaum. Veniebant quidem ad Capharnaum aestimantes se illic eum inventuros. Augustinus: Sic ergo dixit finem, et reditut exponat quomodo venerunt: quia perstagnum
the multitude who believed in Him thoughtthat Hehadcometoreignnowandsowouldhave takenHimbyforce,tomakeHimaking,wishing toanticipateHistime,whichHekeptsecret. CHRYS.Seewhatthebellycando.Theycare nomorefortheviolationoftheSabbathalltheir zeal for God is fled, now that their bellies are filled: Christ has become a Prophet,andthey wishtoenthroneHimasking.ButChristmakes Hisescapetoteachustodespisethedignities of the world. He dismisses Hisdisciples,and goesupintothemountain.-These,whentheir Masterhadleftthemwentdownintheevening totheseaaswereadAndwhenevenwasnow come,Hisdiscipleswentdowntothesea.They waited till evening, thinking He would cometo themandthen,asHedidnotcome,delayedno longer searching for Him, but in the ardorof love,enteredintoaship,andwentoverthesea toward Capernaum. They went toCapernaum thinkingtheyshouldfindHimthere.
AUG.TheEvangelistnowreturnstoexplainwhy they went, and relate what happened tothem

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navigantes transierunt: et dum navigarent recapitulando exponit quid acciderit, dicenset tenebrae iam factae erant, et non venerat ad eosIesus. Chrysostomus: Non sine causa Evangelista tempusdesignat,sedutperhocvalidumeorum amorem ostendat. Non enim dixerunt: vespera nunc est, nox advenit sed ab amore igniti ascenderunt in navim. Multa autem erant ex quibus impediebantur. A tempore, undedicitur et tenebrae iam factae erant a tempestate, undesequiturmareautem,ventomagnoflante, exurgebatalonge:nonenimeratpropeterram undediciturcumremigassentergoquasistadia vigintiquinqueauttriginta. Beda in Ioannem: Eo genere locutionis,quo cumdubitandoloquimur,solemusdicere,ferme vigintiquinqueautpropetriginta. Chrysostomus: Et ultimo ab inopinabiliunde sequitur vident Iesum ambulantem supramare, etproximumfieri.Apparetquidemeispostquam illosdimiseratillicquidemdocenseosquidest derelictio, et amorem excitans maiorem hic verosuamvirtutemostendens:propterhocigitur illi turbabantur unde sequitur et timuerunt.
while they were crossing the lake: Anditwas dark,hesays,andJesuswasnotcometothem.
CHRYS. The mention of the time is not accidental, but meant to show the strengthof theirlove.Theydidnotmakeexcuses,andsay, Itiseveningnow,andnightiscomingon,butin thewarmthoftheirlovewentintotheship.And now many things alarm them: the time,Andit was now dark and the weather, as weread next, And the sea arose by reason of agreat wind that blew their distance from land,So when they had rowed about five andtwentyor thirtyfurlongs. BEDE.Thewayofspeakingweuse,whenwe are in doubt about five and twenty,wesay,or thirty. CHRYS. And at last He appears quite unexpectedly:TheyseeJesuswalkinguponthe sea, drawing nigh. He reappears after His retirement, teaching them what it is to be forsaken,andstirringthemtogreaterloveHis reappearance manifesting His power. They weredisturbed,wereafraid,itissaid.OurLord
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Quibus turbatis dominus confortationem adhibet unde sequitur ille autem diciteis:ego sum:nolitetimere. Beda: Non autem dixit: ego sum Iesus,sed tantum ego sum: quia familiares eiuserant, ideoque audita voce, facile potuerunt cognosceremagistrum:sive,quodveriusest,ut ostenderet se illum esse qui Moysi dixit: ego sumquisum. Chrysostomus in Ioannem: Ideo autem eis apparuit, ut ostendat quoniam ipse est qui tempestatem solvet. Hoc enim ostendit Evangelista subdens voluerunt ergo accipere eum in navi, et statim fuit navis ad terramad quam ibant tranquillam enim praebuit eis navigationem. Non autem navim ascendit, volens maius miraculum operari, et deitatem eiusrevelareapertius. Theophylactus: Vide namque tria miracula. Primum est quod ambulabat supra mare secundum est quod fluctus mitigat tertiumest quodstatimfecitnavimadterramire,adquam ibant: nam multum distabant a terra cum eis dominusapparuit.
comfortsthem:ButHesaidtothem,ItisI,benot afraid.
BEDE.Hedoesnotsay,IamJesus,butonlyI am. He trusts to their easily recognizing ac voice, which was so familiar to them, or,asis moreprobable,HeshowsthatHewasthesame whosaidtoMoses,IamthatIam.
CHRYS. He appeared to them in this way,to showHispowerforHeimmediatelycalmedthe tempest: Then they wished to receiveHiminto tile ship and immediately the ship was at the land,whithertheywent.Sogreatwasthecalm, Hedidnotevenentertheship,inordertowork agreatermiracle,andtoshowhisDivinitymore clearly.
THEOPHYL.Observethethreemiracleshere thefirst,Hiswalkingontheseathesecond,His stilling the waves the third, His putting them immediately on shore, which they were some distanceoff,whenourLordappeared.
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Chrysostomus:Turbaeautemnonostenditse Iesussupramareambulantem,quiahocsignum imbecillitatem eorum excedebat sed neque discipulis diu visus est hoc faciens,sedstatim disparuitabeis. Augustinus de Cons. Evang:Nonestautem adversum quod Matthaeus prius eum dixit iussisse discipulos ascendere in naviculam,et praecedere eum trans fretum, donecdimitteret turbas:acdeindedimissisturbis,ascendissein montem solus orare Ioannes vero prius eum fugisse commemorat solum in montem, ac deinde inquit ut autem sero factum est, descenderunt discipuli eius ad mare, et cum ascendissent navim, et cetera. Quis enimnon hoc videat recapitulando Ioannem postea dixisse factum a discipulis, quod iam Iesus iusseratantequamfugissetinmontem? Chrysostomus: Vel aliter. Mihi videtur hoc signum aliud ab eo quod apud Matthaeum positum est: tunc enim non statim eum susceperunt, nunc autem persuasi sunt statim suscipere et tunc quidem adhuc tempestas permanebatconcutiensnavim,nuncautemcum vocetranquillitasadvenit.Multotiesenimeadem facitsigna,utfacilesusceptibiliafiant.
CHRYS Jesus does not show Himself to the crowdwalkingonthesea,suchamiraclebeing too much for them to hear. Nor even to the disciples did He show Himself long, but disappearedimmediately. AUG. Marks account does not contradictthis. HesaysindeedthatourLordtoldthedisciples first to enter the ship, and go beforeHimover the sea, while He dismissed the crowds,and thatwhenthecrowdwasdismissed,Hewentup alone into the mountain to pray: while John placesHisgoingupaloneinthemountainfirst, andthensays,Andwhenevenwasnowcome, His disciples went down to the sea. But itis easy to see that John relates that as done afterwardsbythedisciples,whichourLordhad orderedbeforeHisdeparturetothemountain.
CHRYS. Or take another explanation. This miracleseemstometobeadifferentone,from theonegiveninMatthew:fortheretheydonot receiveHimintotheshipimmediately,whereas heretheydo:andtherethestormlastsforsome time, whereas here as soon as Hespeaks, there is a calm. He often repeats the same miracleinordertoimpressitonmensminds.
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Augustinus in Ioannem: Mystice autempavit dominusturbasetascenditinmontem:sicenim de illo praedictum est: congregatiopopulorum circumdabit te et propter hanc in altum regredere idest, ut circumdet tecongregatio populorum, regredere in altum. Quare autem dictumestfugit?Nequeenimsinolletteneretur. Aliquid ergo significavit fugiendo: quiascilicet non potuit intelligi altitudo eius quidquidenim non intellexeris fugit me dicis. Ergo fugitin montemipsesolus,quiaascenditsuperomnes caelos. Illo autem sursum posito discipuli in navicula tempestatem patiebantur: naviculailla Ecclesiam praesignabat. Tenebrae iam factae erant, et merito, quia lux non erat non enim venerat ad illos Iesus. Quantum acceditfinis mundi, crescunt errores, crescit iniquitas. Lux denique caritas est, secundum illud: quiodit fratremsuum,intenebrisest.Ipsifluctusnavem turbantes, et tempestates, et venti, clamores sunt maledicorum: inde caritasrefrigescit,inde fluctus augentur, et turbatur navis. Nectamen ventiilli,ettempestas,etfluctus,ettenebraeid agebantutvelnavisnonpromoveretur,velsoluta mergeretur: qui enim perseveraverit usque in finem,hicsalvuserit.Quinariusautemnumerus adlegempertinetipsisuntquinquelibriMoysi: ergo legem signat numerus vigesimusquintus: quoniam quinquies quini fiunt vigintiquinque.
AUG.ThereisamysticalmeaninginourLords feeding the multitude, and ascending the mountain:forthuswasitprophesiedofHim,So shallthecongregationofthepeoplecomeabout You: for their sake therefore lift up Yourself again: i.e. that the congregation of thepeople maycomeaboutYou,liftupYourselfagain.But why is it fled for they could nothavedetained Him against His wild? This fleeing has a meaning viz. that His flight is above our comprehension just as, when you do not understandathing,yousee,Itescapesme.He fled alone to the mountain, because He is ascended from above all heavens. But onHis ascension aloft a storm came upon the disciples in the ship, i.e. the Church, andit becamedark,thelight,i.e.Jesus,havinggone. As the end of the world draws nigh, error increases,iniquityabounds.Lightagainislove, accordingtoJohn,Hethathateshisbrotherisin darkness. The waves and storms and winds thenthatagitatetheship,aretheclamorsofthe evil speaking, and love waxing cold. Nevertheless the wind, and storm, andwaves, and darkness were not able to stop, andsink thevesselForbethatendurestotheend,the same shall be saved. As the number five has referencetotheLaw,thebooksofMosesbeing five,thenumberfiveandtwenty,beingmadeup
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Sed huic legi, antequam Evangelium veniret, deerat perfectio, quae in senario numero comprehenditur. Ipsa ergo quinque per sex multiplicentur,utlexperEvangeliumimpleatur,ut fiantsexiesquinitriginta.Adeosergoquilegem implent,venitIesuscalcansfluctusidest,omnes tumores mundi sub pedibus habens, omnes altitudines saeculi premens et tamen tantae sunt tribulationes ut etiam ipsi qui credunt in Iesum,expavescantnedeficiant.
offivepieces,hasthesamemeaning.Andthis law was imperfect, before the Gospel came. Now the number of perfection is six, so thereforefiveismultipliedbysix,whichmakes thirty: i.e. the law is fulfilled by the Gospel.To those then who fulfill the law Jesus comes treadingonthewaves,i.e.tramplingunderfoot alltheswellingsoftheworld,alltheloftinessof men:andyetsuchtribulationsremain,thateven theywhobelieveonJesus,fearlesttheyshould belost. THEOPHYL. When either men or devils tryto terrifyus,letushearChristsaying,ItisI,benot afraid, i.e. I am ever near you, God unchangeable, immovable let not any false fearsdestroyyourfaithinMe.Observetooour Lord did not come when the danger was beginning,butwhenitwasending.Hesuffersus to remain in the midst of dangers and tribulations,thatwemaybeprovedthereby,and flee for succor to Him Who is able to giveus deliverance when we least expect it. When mans understanding can no longer help him, then the Divine deliverance comes. If we are willingalsotoreceiveChristintotheship,i.e.to live in our hearts, we shall find ourselves immediatelyintheplace,wherewewishtobe, i.e.heaven.
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Theophylactus: Cum autem homines vel Daemones nos per timorem nitunturmovere, audiamus Christum dicentem ego sum,nolite timereidest,egosemperassisto,etsicutDeus permaneo, et numquam pertranseo: non perdatisinmefidemprofalsisterroribus.Vide etiam quomodo non in principio periculi dominus astitit, sed in fine. Permittit namque nos esse in medio periculorum, utcertantesin tribulationibus probabiliores fiamus, et ut ad ipsum solum recurramus qui potens est ex insperatis nos liberare. Cum enim intellectus humanus sibi providere non poterit, tuncsalus divinaadvenit.SivoluerimusetiamChristumin naviculamnostramsuscipere,idestincordibus nostris habitare, statim inveniemur in terra ad quamirevolumus,idestincaelum.
Beda: Quia vero haec navicula nontorpentes vehit, sed fortiter remigantes, significatur quod inEcclesianondesidiosietmolles,sedforteset in bonis operibus perseverantes perveniuntad portumsalutisaeternae.
BEDE. This ship, however, does notcarryan idle crew they are all stout rowers i.e.inthe Church not the idle and effeminate, but the strenuousandperseveringingoodworks,attain totheharborofeverlastingsalvation.
Lectio 3 22 , : 23 [] . 24 , . Introduction to Eucharistic discourse 6:25-34 25 , ,

22.Thedayfollowing,whenthepeople which stood on the other side ofthe sea saw that there was none other boatthere,savethatonewhereintohis discipleswereentered,andthatJesus went not with his disciples intothe boat, but that his disciplesweregone awayalone23.(Althoughtherecame other boats from Tiberias nigh tothe place where they did eat bread,after that the Lord had given thanks:) 24. When the people therefore saw that Jesus was not there, neither his disciples,theyalsotookshipping,and came to Capernaum, seeking for Jesus. 25. And when they hadfound him on the other side ofthesea,they said to him, Rabbi, when came you hither? 26. Jesus answeredthemand
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26 , , ' . 27 , : .
said, Verily, verily, I say to you, you seek me, not because you sawthe miracles, but because you did eatof the loaves, and were filled. 27.Labor notforthemeatwhichperishes,butfor thatmeatwhichendurestoeverlasting life,whichtheSonofmanshallgiveto you: for him has God the Father sealed.
Chrysostomus in Ioannem: Dominus, etsi turbis non manifeste ostenderit quomodo supra mare ambulaverit, dedit tamen eis latenter suspicari quod factum erat ethoc Evangelista ostendit, dicens altera dieturba quae stabat trans mare, vidit quianavicula alianoneratibinisiuna,etquianonintroisset cum discipulis suis Iesus in navim,sedsoli discipuli eius abiissent. Quid enim hocerat aliud quam suspicari quod mare pede transiens,recesserat?Nequeenimestdicere quod in alia navicula pertransivit, quia una eratibitantum,inquamascenderuntdiscipuli eius,cumquibusipsenonintraverat.
CHRYS. Our Lord, though He did not actually showHimselftothemultitudewalkingonthesea, yetgavethemtheopportunityofinferringwhathad taken place The day following, the peoplewhich stoodontheothersideoftheseasawthatthere was none other boat there, save that one whereinto His disciples were entered, andthat JesuswentnotwithHisdisciplesintotheboat,but that His disciples were gone away alone. What wasthisbuttosuspectthatHehadwalkedacross the sea, on His going away? For He could not have gone over in a ship, as there wasonlyone there,thatinwhichHisdiscipleshadenteredand Hehadnotgoneinwiththem.
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Augustinus in Ioannem: Insinuatum autem est illis tam magnum miraculum. Venerunt ergo et aliae naves iuxta locum illum ubi manducaverantpanem,inquibusturbaeeum secutae sunt et hoc est quodsubdituraliae veronavessuperveneruntquaerenteseum.
AUG.Knowledgeofthemiraclewasconveyedto themindirectly.Othershipshadcometotheplace where they had eaten bread in these theywent after Him However there came other boatsfrom Tiberias, nigh to the place where they dideat bread,afterthattheLordhadgiventhanks.When thepeoplethereforesawthatJesuswasnotthere, neitherHisdisciples,theyalsotookshipping,and cametoCapernaum,seekingforJesus. CHRYS.Yetaftersogreatamiracle,theydidnot ask Him how He had passed over, or showany concern about it: as appears from whatfollows AndwhentheyhadfoundHimontheothersideof thesea,theysaidtoHim,Rabbi,whencameyou hither? Except we say that this whenmeanthow. Andobservetheirlightnessofmind.Aftersaying, This is that Prophet, and wishing to takeHimby force to make Him king, when they find Him, nothingofthekindisthoughtof.
Chrysostomus in Ioannem: Sed tamen post miraculum tam magnum venientes,non interrogaverunt eum qualiter pertransiit, neque curaverunt tantum miraculum addiscere sequitur enim et cuminvenissent eum trans mare, dixerunt ei: Rabbi, quando huc venisti? Nisi quis dicat hic quandopro qualiter dictum esse ab eis. Dignumautem est et hinc conspicere facilem eorum mentem:quienimdicebant:hicestpropheta qui studebant rapere et facere eumregem, invenienteseum,nihiltaleconsiliantur. Augustinus: Ecce enim ille qui inmontem fugerat, turbatus cum ipsis turbis loquitur. Modo teneant, modo regem faciant.Sedille post miraculi sacramentum et sermonem infert, et quorum satiavit panibus ventrem,
AUG.SoHeWhohadfledtothemountain,mixes and converses with the multitude. Only justnow theywouldhavekeptHim,andmadeHimking.But after the sacrament of the miracle, He beginsto discourse, and fills their souls with His word,
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satiatsermonibusmentem. Alcuinus: Qui enim dedit exemplum fugiendae laudis et terreni imperii, dat exemplum doctoribus qualiter debeant insisterepraedicationi. Chrysostomus in Ioannem: Mansuetudo autem et lenitas non ubique est utiliscum enim deses fuerit discipulus et grossus, stimulo uti ad eum oportet hoc et hicfilius Dei facit: venientibus enim turbis et blandientibus ei dicendo Rabbi, quandohuc venisti? Ut ostendat quod eum, qui ab hominibusest,honoremnonconcupiscit,sed solum inspicit eorum salutem, redarguendo eis respondet, non solum corrigere volens, sedetmentemeorumrevelareundesequitur responditeisIesus,etdixit:amen,amendico vobis: quaeritis me, non quia vidistissigna, sedquiamanducastisexpanibus,etsaturati estis. Augustinus:Quasidicat:proptercarnemme quaeritis,nonpropterspiritum. Chrysostomus: Post reprehensionem autem doctrinam eis adiungit, dicens
whosebodiesHohadsatisfiedwithbread. ALCUIN. He who set an example ofdeclining praise, and earthly power, sets teachers alsoan exampleofdeliveranceinpreaching.
CHRYS. Kindness and lenity are not always expedient. To the indolent or insensibledisciple thespurmustbeappliedandthistheSonofGod does. For when the multitude comes with soft speeches, Rabbi, when came you hither? He showsthemthatHedidnotdesirethehonorthat comes from man, by the severity ofHisanswer, which both exposes the motive on which they acted, and rebukes it. Jesus answeredthemand said,Verily,verily,Isaytoyou,youseekMe,not because you saw the miracles, but becauseyou dideatoftheloaves,andwerefilled.
AUG. As if He said, you seek Me tosatisfythe flesh,nottheSpirit. CHRYS.Aftertherebuke,however,Heproceeds to teach them: Labor not for the meat which
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operamini, non cibum qui perit, sed qui permanetinvitamaeternamquasidicat:vos escam exquiritis temporalem ego autem corporavestranutrivi,utperhocexquireretis illam escam quae non temporaneam, sed aeternamtribuitvitam. Alcuinus: Corporeus cibus carnem tantum reficit exterioris hominis et semelacceptus nonsufficit,nisiquotidieaccipiaturspiritualis autem cibus permanet in aeternum, et satietatem perpetuam immortalitatemque largitur. Augustinus: Seipsum autem insinuat istum cibum,utinsequentibusillucescitacsidicat: quaeritis me propter aliud: quaerite me propterme. Chrysostomus:Sedquiaquidam,eoquod volunt pigre nutriri, abutuntur hoc verbo, necessarium est inducere id quodestPauli: qui furabatur, iam non furetur magisautem laboret operando manibus suis, ut habeat unde tribuat necessitatem patienti. Sed et ipse Corinthum veniens morabatur apud aquilametPriscillam,etoperabatur.Dicendo autem ne operemini cibum qui perit, non
perishes, but for that meat which enduresto everlasting life meaning, you seek fortemporal food, whereas I only fed your bodies, thatyou mightseekthemorediligentlyforthatfood,which isnottemporary,butcontainseternallife.
ALCUIN.Bodilyfoodonlysupportsthefleshofthe outwardman,andmustbetakennotonceforall, butdailywhereasspiritualfoodremainsforever, impartingperpetualfullness,andimmortality.
AUG. Under the figure of food He alludesto Himself you seek Me, He said, for thesakeof somethingelseseekMeforMyownsake.
CHRYS. But, inasmuch much as somewhowish toliveinsloth,pervertthisprecept:Labornot,&c. itiswelltonoticewhatPaulsays,Lethimthatstole stealnomore,butratherlethimlabor,workingwith his hands the thing which is good, that he may havetogivetohimthatneeds.Andhehimselftoo, when he resided with Aquila and Priscillaat Corinth, worked with his hand. By saying,Labor notforthemeatwhichperishes,ourLorddoesnot
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insinuat quod oporteat pigritari, sed quod oporteat operari et dare: hic enim estcibus qui non perit operari autem cibumquiperit, estafficisaecularibusrebus.Hocigiturdixit, quia illi nullam fidei curam habuerunt,sed solum volebant ventrem implere, nihil laborantes: et hoc decenter cibum quiperit vocavit. Augustinus: Sicut autem Samaritanae dixerat: si scires qui petit a te bibere, postulassesabeo,etdarettibiaquamvivam, ita et hic subdit quem filius hominis vobis dabit. Alcuinus: Quando autem per manum sacerdotis corpus Christi accipis, non sacerdotemquemvides,sedillumquemnon vides attende. Sacerdos est dispensator huiuscibi,nonactor.Filiushominisseipsum dat nobis, ut nos in ipso et ipse in nobis maneat. Istum filium hominis nolite sic accipere quasi alios filios hominum: sequestratus est enim quadam gratia, et exceptus a numero omnium: iste enimfilius hominis et Dei filius est et hoc estquod subdit hunc enim pater signavit Deus. Signare est signum ponere quasi dicat: nolite me contemnere, quia filius hominis
mean to tell us to be idle but to work, andgive alms.Thisisthatmeatwhichperishesnottolabor for the meat which perishes, is to be devotedto the interests of this life. Our Lord saw thatthe multitude had no thought of believing, and only wishedtofilltheirbellies,withoutworkingandthis Hejustlycalledthemeatwhichperishes.
AUG.AsHetoldthewomanofSamariaabove,If you knew Who it is that said to you, Give meto drink,youwouldhaveaskedofHim,anHewould have given you living water. So He says here, WhichtheSonofmanshallgivetoyou. ALCUIN.When,throughthehandofthepriest,you receive the Body of Christ, think not ofthepriest which you see, but of the Priest you do notsee. The priest is the dispenser of this food, notthe author. The Son of man gives Himself tous,that we may abide in Him, and He in us. Donot conceivethatSonofmantobethesameasother sons of men: He stands alone in abundance of grace, separate and distinct from all the rest:for that Son of man is the Son of God,asitfollows, ForHimhasGodtheFathersealed.Tosealisto put a mark upon so the meaning is, Do not despiseMebecauseIamtheSonofman,forIam theSonofmaninsuchsort,asthattheFatherhas
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sum: sic enim sum filius hominis utDeus patermesignaret,idestpropriumaliquidmihi daret, quo non confunderer cum genere humano, sed per me liberaretur genus humanum. Hilarius de Trin:Signaculorumautemnatura est ut omnem impressae in se speciei explicent formam, et nihil minus ex eo inse habeant unde signantur et dum totum accipiunt quod imprimitur, totum ex se praeferunt quidquid impressum est. Verbum igitur hoc ad divinae nativitatis nonproficit exemplum: quia in signaculis et materiesfit, et diversitas, et impressio, per quam mollioribus naturis, validiorum generum speciesimprimuntur.UnigenitusveroDeuset per sacramentum salutis nostrae hominis filius,volensproprietatisnobispaternaeinse signare speciem, signatum se a Deo ait,ut per hoc potestas in eo dandae ad aeternitatem escae intelligi possit, quia omnem in se paternae formae plenitudinem signantisseDeicontineret. Chrysostomus in Ioannem: Vel signavit, idest in hoc misit hanc nobis afferentem escam vel signavit, idest revelavitpersuum testimonium.
sealed Me, i.e. given Me something peculiar,to the end that should not be confounded with the human race, but that the human race shouldbe deliveredbyMe.
HILARY.Asealthrowsoutaperfectimpressionof the stamp, at the same time that it takes in that impression.Thisisnotaperfectillustrationofthe Divine nativity: for sealing supposes matter, differentkindsofmatter,theimpressionofharder uponsofter.YetHewhowasGodOnly-Begotten, andtheSonofmanonlybytheSacramentofour salvation,makesuseofittoexpresstheFathers fullness as stamped upon Himself. He wishes to show the Jews He has the power of giving the eternalmeat,becauseHecontainedinHimselfthe fullnessofGod.
CHRYS.Orsealed,i.e.sentHimforthispurpose, viz.tobringusfoodor,sealed,wasrevealedthe GospelbymeansofHiswitness.

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Alcuinus: Mystice autem altera die, idest post ascensionem Christi, turba, stans in bonis operibus, non iacens in terrenis voluptatibus,expectatutveniatadeosIesus. Una autem navis est una Ecclesia: sedet aliae naves quae superveniunt, sunt conventiculahaereticorum,quiquaesuasunt quaerunt, non quae Iesu Christi unde convenienter eis dicitur quaeritis me, quia manducastisexpanibus. Augustinus:Quammultietiamnonquaerunt Iesum, nisi ut illis benefaciat secundum tempus. Alius negotium habet, quaerit intercessionem clericorum: alius premitur a potentiore, fugit ad Ecclesiam: vixquaeritur IesuspropterIesum.
ALCUIN. To take the passage mystically: onthe dayfollowing,i.e.aftertheascensionofChrist,the multitude standing in good works, not lyingin worldlypleasures,expectsJesustocometothem. The one ship is the one Church: the other ships which come besides, are the conventicles of heretics, who seek their own, not the things of Jesus Christ. Wherefore He well says, Youseek Me,becauseyoudideatoftheloaves.
AUG.HowmanytherearewhoseekJesus,onlyto gain some temporary benefit. One man hasa matter of business, in which he wants the assistanceoftheclergyanotherisoppressedby amorepowerfulneighbor,andfliestotheChurch forrefuge:JesusisscarcelyeversoughtforJesus sake. GREG.IntheirpersonstooourLordcondemnsall those within the holy Church, who, whenbrought near to God by sacred Orders, do notseekthe recompenseofrighteousness,buttheinterestsof thispresentlife.TofollowourLord,whenfilledwith bread, is to use Holy Church as a means of livelihood and to seek our Lord not for the miraclessake.butfortheloaves,istoaspiretoa religious office, not with a view to increaseof
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Gregorius Moralium: Per eorum etiam personam, dominus illos intra sanctam Ecclesiamdetestaturquipersacrosordines ad dominum propinquantes, non ineisdem ordinibus virtutum merita, sed subsidia praesentis vitae exquirunt. Satiatos quippe de panibus dominum sequi, est desancta Ecclesia temporalia alimenta sumpsisseet non pro signis dominum, sed pro panibus
quaerere, est ad religionis officium nonpro augendis virtutibus, sed pro requirendis subsidiisinhiare. Beda: Illi etiam qui in orationequaeruntnon aeterna,sedtemporalia,quaeruntIesumnon propter Iesum, sed propter aliquid aliud. Significatur autem mystice quoniam haereticorum conventicula carent hospitio Christiacdiscipulorumeiusetdicunturaliae supervenisse naves, quia haereses repentinae fuerunt. Per turbam autem,quae cognovit quod Iesus non erat ibi, neque discipuli eius, illi designantur qui cognoscentes errores haereticorum, relinquunteos,etadveramfidemveniunt.
grace,buttoaddtoourworldlymeans.
BEDE.TheytooseekJesus,notforJesussake, butforsomethingelse,whoaskintheirprayersnot for eternal, but temporal blessings. Themystical meaning is, that the conventicles of hereticsare without the company of Christ and Hisdisciples. And other ships coming is the sudden growthof heresies.Bythecrowd,whichsawthatJesuswas not there, or His disciples, are designatedthose whoseeingtheerrorsofheretics,leavethemand turntothetruefaith.
Lectio 4 28 , 29 [] , , . 30 , ,
28.Thensaidtheytohim,Whatshall wedo,thatwemightworktheworks of God? 29. Jesus answered and saidtothem,ThisistheworkofGod, thatyoubelieveinhimwhomhehas sent.30.Theysaidthereforetohim, What sign show you then, that we may see, and believe you? whatdo
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31 , , .32 , , ,' :33 . 34 , , .
you work? 31. Our fathers did eat manna in the desert as itiswritten, Hegavethembreadfromheavento eat. 32. Then said Jesus to them, Verily, verily, I say to you, Moses gaveyounotthatbreadfromheaven but my Father gives you the true bread from heaven. 33. For the bread of God is he which comes down from heaven, and gives lifeto theworld.34.Thensaidtheytohim, Lord,evermoregiveusthisbread.
Alcuinus: Intellexerant escam istam quae permanetinvitamaeternam,esseopusDeiet ideo interrogant quid facerent, utistumcibum, idestopusDei,operaripossintethocestquod diciturdixeruntergoadeum:quidfaciemusut operemuroperaDei? Beda: Idest, quae praecepta servando, poterimusimplereoperaDei?
ALCUIN. They understood that themeat,which remainstoeternallife,wastheworkofGod:and therefore they ask Him what to do toworkthe workofGod,i.e.obtainthemeat:Thensaidthey toHim,Whatshallwedothatwemightworkthe worksofGod? BEDE. i.e. By keeping what commandments shallwebeabletofulfillthelawofGod?
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Chrysostomus in Ioannem: Hoc autem dicebant,nonutdiscantetfaciantsedadcibi exhibitionemeuminducerevolentes. Theophylactus: Christus vero, quamvis cognosceret quod eis nihil proderat, tamen propter communem utilitatem respondit, et ostendit eis, immo omnibus hominibus, quod sitopusDeiundesequiturresponditIesus,et dixit eis: hoc est opus Dei, utcredatisineum quemmisitille. Augustinus in Ioannem: Non autem dicit:ut credatis ei, sed ut credatis in eum: nonenim continuo qui credit ei, credit in eum, nam et Daemones credebant ei, et non credebantin eum et nos credimus Paulo, sed non in Paulum. Credere ergo in eum, est credendo amare,credendodiligere,credendoineumire, et eius membris incorporari. Ipsa estfides quam de nobis exigit Deus, quae per dilectionem operatur. Discernitur tamen ab operibus fides, sicut dicit apostolus:iustificari hominemperfidemsineoperibuslegis.Etsunt opera quae videntur bona sine fideChristi,et non sunt bona, quia non referuntur ad eum finem ex quo sunt bona finis enim legis Christus ad iustitiam omni credenti etideo noluit discernere ab opere fidem sedipsam
CHRYS. But they said this, not that theymight learn, and do them, but to obtain fromHim anotherexhibitionofHisbounty. THEOPHYL.Christ,thoughHesawitwouldnot avail, yet for the good of others afterwards, answered their question and showed them,or rather the whole world, what was the workof God:Jesusansweredandsaidtothem,Thisis the work of God, that you believeinHimwhom Hehassent. AUG. He does not say, That youbelieveHim, but, that you believe in Him. For the devils believedHim,anddidnotbelieveinHimandwe believe Paul, but do not believe in Paul. To believe in Him is believing to love, believingto honorHim,believingtogotoHim,andbemade members incorporate of His Body. The faith, whichGodrequiresofus,isthatwhichworksby love.Faithindeedisdistinguishedfromworksby the Apostle, who says, That man is justifiedby faithwithoutthedeedsofthelaw.Buttheworks indeed which appear good, without faith in Christ,arenotreallyso,notbeingreferredtothat end, which makes them good. ForChrististhe endofthelawforrighteousnesstoeveryonethat believes. And therefore our Lord would not separatefaithfromworks,butsaidthatfaithitself
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fidemdixitesseopusDeiipsaestenimfides quae per dilectionem operatur. Nec dixit: hoc est opus vestrum sed hoc est opus Dei,ut credatis in eum, ut qui gloriatur, in domino glorietur. Credereergoineum,estmanducarecibumqui permanet in vitam aeternam. Ut quid paras dentem et ventrem? Crede, et manducasti. Quia ergo invitabat eos ad fidem, illi adhuc quaerebant signa quibus crederent Iudaei enimsignaquaeruntethocestquodsequitur dixeruntergoei:quodergotufacissignum,ut videamusetcredamustibi?Quidoperaris? Chrysostomus: Nihil irrationabilius quam ut, signo prae manibus existente, quasinulloiam signofacto,hocdicant.Nequeelectionemsigni fiendi domino permittunt sed innecessitatem eum aestimant ducere, ut nullum aliudfaciat signum quam tale quale factum est ineorum parentibus unde subditur patres nostri manducaveruntmannaindeserto. Alcuinus: Et ne videatur manna aliquomodo contemnendum, auctoritate Psalmi illud extollunt,dicentessicutscriptumest:panemde caelodediteismanducare.
wasthedoingtheworkofGodHesaidnot,This is your work, but, This is the work of God,that you believe in Him: in order thathethatglories mightgloryintheLord. AUG. To eat then that meat which enduresto everlastinglife,istobelieveinHim.Whydoyou make ready your tooth and your belly?Only believe, and you have eaten already. As He called on them to believe, they still askedfor miracleswherebytobelieveTheysaidtherefore to Him, What sign show you then, that wemay seeandbelieveYou?Whatdoyouwork?
CHRYS. Nothing can be more unreasonable thantheiraskingforanothermiracle,asifnone had been given already. And they do not even leave the choice of the miracle toourLordbut would oblige Him to give them just thatsign, whichwasgiventotheirfathers:Ourfathersdid eatmannainthedesert.
ALCUIN.Andtoexaltthemiracleofthemanna they quote the Psalm, As it is written,Hegave thembreadfromheaventoeat.
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Chrysostomus:Multisquidemfactissigniset inAegypto,etinmarirubro,etindeserto,huius maxime meminerunt, quod valde concupiscebant propter ventris tyrannidem. Neque autem dicunt quod Deus hocfecit,ne videantureumexaequareDeonequeMoysen inducunt,utnonvideanturChristumdeprimere sed medium ponunt dicentes patres nostri manducaveruntmanna.Velaliter.
CHRYS. Whereas many miracles were performedinEgypt,attheRedSea,andinthe desert, they remembered this one the bestof any. Such is the force of appetite. They donot mentionthismiracleastheworkeitherofGod,or of Moses, in order to avoid raising Him onthe one hand to an equality with God, orlowering Him on the other by a comparisonwithMoses but they take a middle ground,onlysaying,Our fathersdideatmannainthedesert. AUG. Or thus Our Lord sets Himself above Moses,whodidnotdaretosaythatHegavethe meatwhichperishesnot.Themultitudetherefore remembering what Moses had done, and wishingforsomegreatermiracle,say,asitwere, you promise the meat which perishesnot,and does not works equal to those Mosesdid.He gave us not barley loaves, but manna from heaven. CHRYS. Our Lord might have replied, thatHe had done miracles greater than Moses: butit was not the time for such a declaration.One thing He desired, viz. to bring themtotastethe spiritual meat: then Jesus said tothem,Verily, verily, I say to you, Moses gave you not that breadfromheavenbutMyFathergivesyouthe truebreadfromheaven.Didnotthemannacome
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Augustinus in Ioannem: Dominus Iesus talemsedicebatutseMoysipraeponeret:non enim est ausus Moyses de se dicere,quod daret cibum qui non perit. Attendebantitaque quanta fecisset Moyses adhuc aliqua maiora volebant fieri quasi dicant: tu promittiscibum qui non perit, et non talia operaris qualia Moyses.Paneshordeaceosillenondedit,sed mannadecaelo. Chrysostomus in Ioannem: Licebat autem domino dicere, quoniam Moyse maiora miracula fecit sed non erat tempus horum verborum nunc sed unum erat ad quod studebat, scilicet ducere eos ad escam spiritualemundesequiturdicitergoeisIesus: amen, amen, dico vobis: non Moysesdedit vobis panem de caelo, sed pater meusdat
vobispanemdecaeloverum.Annonexcaelo erat manna? Qualiter igitur ex caelodicitur? Sicutetvolucrescaelidicuntur,etsicutdicitur: intonuit de caelo dominus. Panem autemnon verum vocavit illum, non quia falsum erat miraculumdemannasedquiafiguraerat,non veritas.Nondixit:nonMoysesdedit,sedego sedproMoysequidemDeum,promannavero seipsumposuit. Augustinus: Quasi diceret: illud manna hoc significabat, scilicet cibum de quo pauloante locutussumetomniasignameaerant.Signa mea dilexistis quod significatur, contemnitis. Deusenimdatpanemquemsignificavitmanna ipsum,scilicetdominumIesumChristumunde sequitur panis enim verus est qui decaelo descendit,etdatvitammundo.
fromheaven?True,butinwhatsensedidit?The sameinwhichthebirdsarecalled,thebirdsof heavenandjustasitissaidinthePsalm,The Lordthunderedoutofheaven.Hecallsitthetrue bread, not because the miracle of themanna wasfalse,butbecauseitwasthefigure,notthe reality.Hedoesnotsaytoo,Mosesgaveityou not,butI:butHeputsGodforMoses,Himselffor themanna. AUG.AsifHesaid,Thatmannawasthetypeof thisfood,ofwhichIjustnowspokeandwhichall my.miraclesreferto.Youlikemymiracles,you despise what is signified by them. Thisbread which God gives, and which this manna represented, is the Lord Jesus Christ, as we read next, For the bread of God isHewhich comes down from hearer, and gives life to the world. BEDE.Nottothephysicalworld,buttomen,its inhabitants. THEOPHYL. He calls Himself the truebread, because the only-begotten Son of God, made man,wasprincipallysignifiedbythemanna.For manna means literally, what is this? The Israelites were astonished at first on findingit,
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Beda: Non quidem elementis, sed hominibus habitatoribusmundi. Theophylactus:Seipsumdicitpanemverum, quia principale significatum per manna est unigenitus Dei filius, homo factus. Manna namqueinterpretaturquidesthoc?NamIudaei videntes, stupefacti, unus ad alium dicebant:
quid est hoc? Filius autem Dei factushomo ipseestpotissimumadmirativummanna,itaut cuilibet contingat quaerere: quid est hoc? Quomodo filius Dei, filius hominis est? Quomodoexduabusnaturisunafitpersona?
andaskedoneanotherwhatitwas.AndtheSon ofGod,mademan,isinanespecialsensethis mysteriousmanna,whichweaskabout,saying, What is this? How can the Son of God bethe Sonofman?Howcanonepersonconsistoftwo natures? ALCUIN. Who by the humanity, which was assumed, came down from heaven, andbythe divinity,whichassumedit,giveslifetotheworld. THEOPHYL. But this bread, beingessentially life, (for He is the Son of the livingFather,)in quickeningallthings,doesbutwhatisnaturalto Him to do. For as natural bread supports our weak flesh, so Christ, by the operationsofthe Spirit,giveslifetothesoulandevenincorruption tothebody,(forattheresurrectionthebodywill bemadeincorruptible.)WhereforeHesays,that Hegiveslifetotheworld. CHRYS. Not only to the Jews, buttothewhole world.Themultitude,however,stillattachedalow meaning to His words: Then said theytoHim, Lord, evermore give us this bread. Theysay, Giveusthisbread,not,AskYourFathertogiveit us: whereas He had said that His Fathergave thisbread.
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Alcuinus: Qui per assumptam humanitatem descendit de caelo, et per assumentem divinitatemdatvitammundo. Theophylactus: Hic autem panis vita secundum naturam existens, tamquam vivi patris filius, proprium opus facit, quiavivificat cuncta. Sicut enim panis ex terra infirmam naturam carnis conservat, sic et Christusper spiritus operationes vivificat animam,etetiam corpus incorruptibile facit, nam per eius resurrectionemcorporalisconferturincorruptio etideodicitquoddatvitammundo. Chrysostomus: Non Iudaeis solum, sedorbi terrarum. Illi vero inferius adhucinspiciebant unde sequitur dixerunt ergo ad eum:domine, semper da nobis hunc panem.Dicenteautem eo,quoniampatermeusdatvobispanem,non dixerunt:rogautdet,seddanobis.
Augustinus: Sicut enim Samaritana, cui dictum est: qui biberit de hac aqua,nonsitiet unquam,secundumcorpusaccipiens,etcarere indigentia volens, da mihi, inquit, domine,de hacaqua,sicetistidicuntdanobispanemqui reficiatetnondeficiat.
AUG.AsthewomanofSamaria,whenourLord told her, Whosoever drinks of this watershall neverthirst,thoughtHemeantnaturalwater,and said,Sir,givemethiswater,thatshemightnever beinwantofitagain:inthesamewaythesesay, Give us this bread, which refreshes, supports, andfailsnot.
Lectio 5 35, : , .36' [] . 37 , ,38 : 39 , [] .40

35. And Jesus said to them, I amthe breadoflife:hethatcomestomeshall never hunger and he that believesin me shall never thirst. 36. But I saidto you, That you also have seen, and believenot.37.AllthattheFathergives me shall come to me and himthat comestomeIwillinnowisecastout. 38.ForIcamedownfromheaven,not todomineownwill,butthewillofhim that sent me. 39. And this is the Fatherswillwhichhassentme,thatof allwhichhehasgivenmeIshouldlose nothing,butshouldraiseitupagainat the last day. 40. And this is thewillof himthatsentme,thateveryonewhich seestheSon,andbelievesinhimmay
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, , [].
haveeverlastinglife:andIwillraisehim upatthelastday.
Chrysostomus in Ioannem: De reliquo dominus in mysteriorum traditionem eos inducturus est et primo de deitate sua loquitur unde dicitur dixit autem eisIesus: ego sum panis vitae. Non enim hoc de corpore eius dictum est de illoeniminfine dicit: panis quem ego dabo caro meaest. Sed interim de divinitate loquitur: etenim caropropterdominiverbumpanisest,quod spiritumipsumsuscipientipaniscaelestisfit. Theophylactus: Non autem dixit egosum panisnutrimenti,sedvitae:quiaenimcuncta mortifera erant, vivificavit nos Christus per seipsum. Est autem panis non consuetae vitae, sed illius quae morte nonresecatur undesubditurquivenitadme,nonesurietet quicreditinme,nonsitietinaeternum.
CHRYS. Our Lord now proceeds to set forth mysteries and first speaks of His Divinity: And Jesussaidtothem,Iamthebreadoflife.Hedoes notsaythisofHisbody,forHespeaksofthatatthe endThebreadthatIwillgiveyouisMyflesh.Here HeisspeakingofHisDivinity.Thefleshisbread, byvirtueoftheWordthisbreadisheavenlybread, onaccountoftheSpiritwhichdwellsinit.
THEOPHYL. He does not say, I am thebreadof nourishment, but of life, for, whereas all things broughtdeath,ChristhasquickenedusbyHimself. But the life here, is not our common life, butthat which is not cut short by death: Hethatcomesto Meshallneverhungerand,HethatbelievesinMe shallneverthirst.
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Augustinus in Ioannem: Qui venit adme, hoc est qui credit in me et quoddixitnon esuriet, hoc intelligendum est: et non sitiet unquam utroque enim significatur aeterna illasatietas,ubinullaestegestas. Theophylactus: Vel non sitiet neque esuriet idest, ad verbum Dei audiendum neque taediosus efficietur, neque sitietsiti intellectuali: quasi non habeat aquam Baptismi et sanctificationem per spiritum factam. Augustinus: Panem igitur de caelo desideratis: ante vos habetis, sed non manducatis unde sequitur sed dixi vobis quiavidistismeetnoncredidistis. Alcuinus: Quasi dicat: non ideo hocdixi quod vos sciam hoc pane satiandos, sed potius ad improperium vestraeincredulitatis dico,quiavidetisetnoncreditis. Chrysostomus:Velperhocquoddicitdixi vobis,insinuattestimoniumScripturarum,de quo dixerat: illae sunt quae testimonium perhibentdeme.Etiterumdixerat:quoniam veniinnominepatrismei,etnonsuscepistis
AUG.HethatcomestoMe,i.e.thatbelievesinMe, shallneverhunger,hasthesamemeaningasshall never thirst both signifying that eternal society, wherethereisnowant.
THEOPHYL. Or, shall never hunger or thirst,i.e. shallneverbeweariedofhearingthewordofGod, and shall never thirst as to the understanding:as though He had not the water of baptism, andthe sanctificationoftheSpirit.
AUG. You desire bread from heaven: but,though youhaveitbeforeyou,youeatitnot.ThisiswhatI toldyou:ButIsaidtoyou,thatyoualsohaveseen Me,andbelievenot. ALCUIN.AsifHesaid,IdidnotsaywhatIdidto youaboutthebread,becauseIthoughtyouwould eatit,butrathertoconvictyouofunbelief.Isay,that youseeMe,andbelievenot. CHRYS.Or,Isaidtoyou,referstothetestimonyof the Scriptures, of which He said above,Theyare they which testify of Me and again, Iamcomein My Fathers name, and you receive Me not.That you have seen Me, is a silent allusion toHis
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me. Hoc autem quod dicit quia vidistisme, signaocculteinsinuat. Augustinus: Sed non ideo ego populum Dei perdidi, quia vos vidistis et non credidistis unde sequitur omne quod dat mihipater,admeveniet,eteumquivenitad me,noneiiciamforas. Beda: Absolute dicit omne, ut ostenderet plenitudinem fidelium. Hi autem sunt quos pater dat filio, quando per occultam inspirationemfaciteoscredereinfilium. Alcuinus: Quemcumque ergo pater traxerit adhocutcredatinme,venietperfidemad me, ut mihi iungatur et eum quipassibus fideietbonaeoperationisvenietadme,non eiiciam foras idest, in secreto purae conscientiae mecum morabitur, et tandem recipiameuminaeternabeatitudine. Augustinus:Illudenimintus,undenonexitur foras, est magnum penetrale et dulce secretum, sine taedio, sine amaritudine malarum cogitationum, sine interpellatione tentationum et dolorum de quodicitur:intra ingaudiumdominitui.
miracles.
AUG. But, because you have seen Me, and believednot,Ihavenotthereforelostthepeopleof God: All that the Father gives Me, shallcometo MeandhimthatcomestoMe,Iwillinnowisecast out. BEDE.All,Hesaid,absolutely,toshowthefullness ofthenumberwhoshouldbelieve.Thesearethey whichtheFathergivestheSon,when,byHissecret inspiration,HemakesthembelieveintheSon. ALCUIN.WhomsoeverthereforetheFatherdraws tobeliefinMe,he,byfaith,shallcometoMe,that he may be joined to Me. And those, who inthe stepsoffaithandgoodworks,shallcometoMe,I willinnowisecastouti.e.inthesecrethabitation ofapureconscience,heshalldwellwithMe,andat thelastIwillreceivehimtoeverlastingfelicity. AUG.Thatinnerplace,whencethereisnocasting out,isagreatsanctuary,asecretchamber,where is neither weariness, or the bitterness of evil thoughts, or the cross of pain and temptation:of whichitissaid,EnteryouintothejoyofyourLord.
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Chrysostomus: Per hoc autem quoddicit quod dat mihi pater, ostendit quoniamnon contingens res est credere in Christum, nequecogitationibushumanisperficitursed ea quae desuper revelatione indiget, et anima devota suscipiente revelationem: unde non sunt ab accusatione erutiquibus nondatpaterindigemusenimeteaquaeex nobis est voluntate ad credendum. Perhoc autem tangit incredulitatem eorum, ostendens quoniam qui non credit ei, voluntatemtransgrediturpatris.Paulusautem ait quod ipse eos tradiderit patri: cum tradiderit regnum Deo et patri. Sicutigitur paterdansnonprivatseipsum,sicnecfilius tradens.Diciturautemfiliustradere,quoniam per eum ad patrem adducimur. Etdepatre dictum est: per quem vocati estis in societatemfiliieius.Sicigiturquivenitadme salvabitur, quia pro his veni et carnem assumpsi unde sequitur quia descendi de caelo, non ut faciam voluntatemmeam,sed voluntatem eius qui misit me. Quid dicis? Alia sunt tua, et quae illius? Ne igiturhoc aliquis suspicetur, subiunxit haec estautem voluntaseiusquimisitme,utomnisquividet filium et credit in eum, habeat vitam aeternam. Per hoc autem et filius vult,quia filius quos vult vivificat. Quid est igiturquod
CHRYS.Theexpression,thattheFathergivesMe, showsthatitisnoaccidentwhetheramanbelieves or not, and that belief is not the work of human cogitation, but requires a revelation from onhigh, and a mind devout enough to receive the revelation.Notthattheyarefreefromblame,whom theFatherdoesnotgive,fortheyaredeficienteven in that which lies in their own power, thewillto believe.Thisisavirtualrebuketotheirunbelief,as it shows that whoever does not believe inHim, transgressestheFatherswill.Paul,however,says, thatHegivesthemuptotheFather:WhenHeshall have given up the kingdom to God, even the Father.ButastheFather,ingiving,doesnottake from Himself, so neither does the Son whenHe givesup.TheSonissaidtogiveuptotheFather, becausewearebroughttotheFatherbyHim.And oftheFatheratthesametimeweread,ByWhom you were called to the fellowship of His Son. Whoever then, our Lord says, comes toMe,shall be saved, for to save such I took up flesh:ForI came down from heaven not to do Mineownwill, butthewillofHimthatsentMe.Butwhat?Haveyou one will, He another? No, certainly.MarkwhatHe saysafterwardsAndthisisthewillofHimthatsent Me, that every one which sees the Son, and believes in Him, should have everlasting life.And this is the Sons will too For the Sonquickens whomHewill.Hesaysthen,Icametodonothing
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dicit? Non aliud acturus veni quam quod pater vult, quasi non habens divisam voluntatem a patre: omnia enimquaepatris sunt,measunt.Sedhocnondixitsedinfine reservatexcelsaeniminterimoccultat. Augustinus in Ioannem: Vel aliter. Quare non eiciat foras, subiungit dicens quia descendidecaelo,nonutfaciamvoluntatem meam, sed voluntatem eius qui misit me. Propterea enim anima a Deo exiit, quia superba erat. Superbia enim eiectisumus, humilitateregredimur.Medicusenimquando aegritudinem discutit, si curet quod per aliquam causam factum est, et ipsam causamnoncuret,adtempusvideturmederi, sed causa manente, morbus repetitur. Ut ergo causa omnium morborum curaretur, idest superbia, descendit, et humilisfactus est filius Dei. Quid superbis, homo? Filius Deiproptertehumilisfactusest.Puderette fortasse imitari humilem hominem saltem imitare humilem Deum: haec est enim commendatio humilitatis. Non veni facere voluntatem meam, sed voluntatem eius qui misit me: superbia quippe facit voluntatem suam,humilitasvoluntatemDei. Hilarius de Trin: Non igitur hoc dicit quia
butwhattheFatherwills,forIhavenowilldistinct fromMyFathers:allthingsthattheFatherhasare Mine. But this not now: He reserves thesehigher truthsfortheendofHisministry.
AUG.ThisisthereasonwhyHedoesnotcastout those who come to Him. For I camedownfrom, heavennottodoMineownwill,butthewillofHim that sent Me. The soul departed from God, becauseitwasproud.Pridecastsusout,humility restoresus.Whenaphysicianinthetreatmentofa disease,curescertainoutwardsymptoms,butnot the cause which produces them, his cure isonly temporary. So long as the cause remains, the disease may return. That the cause then ofall diseases,i.e.pride,mightbeeradicated,theSon of God humbled Himself. Why are you proud,O man?TheSonofGodhumbledHimselfforyou.It might shame you, perhaps, to imitate ahumble manbutimitateatleastahumbleGod.Andthisis theproofofHishumility:IcamenottodoMineown will,butthewillofHimthatsentMe.Pridedoesits ownwillhumilitythewillofGod.
HILARY.NotthatHedoeswhatHedoesnotwish.
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faciatquodnonvelitsedobedientiamsuam sub effectu paternae voluntatis ostendit, volensipsevoluntatempatrisexplere. Augustinus: Ideo ergo qui ad mevenerit, non eiciam eum foras, quia nonvenifacere voluntatem meam. Humilis veni humilitatem docere:quiadmevenitincorporaturmihiet humilis fit, quia non facietvoluntatemsuam, sedDeietideononeiciturforas,quiacum superbus esset, proiectus est foras, adme enim venire non potest nisi humilis: non mittitur foras nisi superbia qui servat humilitatem, non labitur a veritate. Quare autemideononeiciatforasquivenitadillum, quia non venit facere voluntatem suam, ostendit cum subdit haec est enimvoluntas eiusquimisitmepatris,utomnequoddedit mihipaternonperdamexeo.Ipseillidatus est qui servat humilitatem. Non estvoluntas in conspectu patris, ut pereat unus de pusillis. De tumentibus potest perire, de pusillis nihil perit: quia nisi fueritis sicut pusillus iste, non intrabitis in regnum caelorum. Augustinus de correptione et gratia: Qui ergo in Dei providentissima dispositione praesciti, praedestinati, vocati, iustificati,
HefulfillsobedientlyHisFatherswill,wishingalso Himselftofulfillthatwill.
AUG.Forthisveryreasontherefore,Iwillnotcast outHimthatcomestoMebecauseIcamenotto doMineownwill.Icametoteachhumility,bybeing humble Myself. He that comes to Me, is made a member of Me, and necessarilyhumble,because HewillnotdoHisownwill,butthewillofGodand thereforeisnotcastout.Hewascastout,asproud he returns to Me humble, he is not sent away, exceptforprideagainhewhokeepshishumility, failsnotfromthetruth.Andfurther,thatHedoesnot castoutsuch,becauseHecamenottodoHiswill, He shows when He says, And thisistheFathers will which has sent Me, that of all which Hehas given Me, I should lose nothing. Every oneofan humblemindisgiventoHim:Itisnotthewillofyour Fatter, that one of these little ones shouldperish. The swelling ones may perish of the littleones none can for except you be as a littlechild,you shallnotenterintothekingdomofheaven.
AUG. They therefore who by God s unerring providenceareforeknown,andpredestined,called, justified, glorified, even before their new birth,or
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glorificati sunt, etiam nondum renati, sedet nondum nati, iam filii Dei sunt etomnino perire non possunt: hi enim vereveniuntad Christum. Ab illo ergo datur etiam perseverantiainbonousqueinfinem:neque enimdaturnisieisquinonperibunt:quoniam quinonperseverantperibunt. Chrysostomus in Ioannem:Perhocautem quoddicitnonperdamexeo,nonostenditse indigere eorum cura sed hoc dicitpropter eorum salutem. Postquam autem dixerat: non perdam ex eo et non eiiciam foras, subiungit sed resuscitem eum in novissimo die: quia in resurrectione communi mali eicientur, secundum illud: tollite eum, et eiiciteeumintenebrasexteriores.Ipsietiam perdentur, secundum illud: qui potest animam et corpus perdere in Gehennam. Ideoautemmultotiesresurrectioneminducit, ut non ex solis rebus praesentibusiudicent Deiprovidentiam,sedaliamexpectentvitam. Augustinus in Ioannem: Videte autem quemadmodum et hic geminam illam resurrectionem designet. Qui venit ad me, modo resurget humilis factus in membris meis. Sequitur autem sed resuscitaboillum in novissimo die. Ad exponendum autem
beforetheyarebornatall,arealreadythesonsof God, and cannot possibly perish these arethey whotrulycometoChrist.ByHimthereisgivenalso perseverance in good to the end whichisgiven onlytothosewhowillnotperish.Thosewhodonot perseverewillperish.
CHRYS.IshouldlosenothingHeletsthemknow, he does not desire his own honor, but their salvation.Afterthesedeclarations,Iwillinnowise cast out, and I should lose nothing, He adds,But should raise it up at the last day. In thegeneral resurrectionthewickedwillbecastout,according to Matthew, Take him, and cast him intoouter darkness.And,Whoisabletocastbothsouland body into hell. He often brings in mention ofthe resurrectionforthispurpose:viz.towarnmennotto judgeofGodsprovidencefrompresentevents,but tocarryontheirideastoanotherworld.
AUG. See how the twofold resurrection is expressed here. He who comes to Me, shall forthwith rise again by becoming humble, anda member of Me. But then He proceeds But Iwill raisehimupatthelastday.Toexplainthewords, AllthattheFatherhasgivenMe,and,Ishouldlose
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quoddixerat:omnequoddeditmihipater,et iterum quod dixerat: non perdam ex eo, subiungit haec est enim voluntas patrismei qui misit me, ut omnis qui videt filiumet credit in eum, habeat vitam aeternam. Superius dixit: qui audit verbum meum,et crediteiquimisitmemodoautem:quividet filiumetcreditineum.Nondixit:etcreditin patrem:hocestenimcredereinfilium,quod etinpatrem:quiasicutpaterhabetvitamin semetipso, sic dedit et filio vitamhaberein semetipso ut sic omnis qui videt filium et credit in eum, habeat vitam aeternam, credendo et transeundo advitam,tamquam primaillaresurrectioneetquiaipsanonest sola, subiungit de secunda et ego resuscitaboeuminnovissimodie.
nothing, He adds And this is the will of Himthat has sent Me, that every one whichseestheSon, andbelievesinHim,mayhaveeverlastinglife:and Iwillraisehimuponthelastday.AboveHesaid, Whoso hears My word, and believes inHimthat sentMe:nowitis,EveryonewhichseestheSon, and believes in Him. He does not say,believein theFather,becauseitisthesamethingtobelieve intheFather,andintheSonforustheFatherhas lifeinHimself,evensohasHegiventotheSonto have life in Himself, and again, That whososees the Son and believes on Him, should hare everlastinglifei.e.bybelieving,bypassingoverto life,asatthefirstresurrection.Butthisisonlythe firstresurrection,HealludestothesecondwhenHe says,AndIwillraisehimupatthelastday.
Lectio 6 41 , , 42 , , 43
41. The Jews then murmured at him, becausehesaid,Iamthebreadwhich came down from heaven. 42.Andthey said, Is not this Jesus, the son of Joseph, whose father and mother we know?howisitthenthathesaid,Icame downfromheaven?43.Jesustherefore answeredandsaidtothem,Murmurnot
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, ' . 44 , . 45 , : .46 , .
among yourselves. 44. No man can come to me, except the Father which has sent me draw him: and I willraise himupatthelastday.45.Itiswrittenin theprophets,Andtheyshallbealltaught of God. Every man therefore thathas heard, and has learned of the Father, comestome.46.Notthatanymanhas seen the Father, save he which isof God,hehasseentheFather.
Chrysostomus in Ioannem: Iudaei existimantes se comestione carnali potiri, non turbabantur, usquequo postea diffisi sunt unde dicitur murmurabant ergoIudaei de illo, quia dixisset: ego sum panisvivus, qui de caelo descendi. Videbanturquidem turbari in hoc quod dixerat eum decaelo descendisse sed non hoc erat quod turbationem faciebat, sed hoc quod non expectabant potiri mensa corporali. Adhuc tamen eum venerabantur, quia recenserat
CHRYS.TheJews,solongastheythoughttoget foodfortheircarnaleating,hadnomisgivingsbut whenthishopewastakenaway,then,weread,the JewsmurmuredatHimbecauseHesaid,Iamthe breadwhichcamedownfromheaven.Thiswasonly a pretense. The real cause of theircomplaintwas thattheyweredisappointedintheirexpectationofa bodily feast. As yet however theyreverencedHim, forHismiracleandonlyexpressedtheirdiscontent by murmurs. What these were we readnext:And they said, Is not this Jesus, the Son ofJoseph,
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signum et propterea non manifeste ei contradicebant, sed murmurando suam turbationem ostendebant. Quid autem murmurando dixerint subditur et dicebant: nonne hic est Iesus filius Ioseph, cuius novimuspatremetmatrem?Quomodoergo dicithic:quiadescendidecaelo? Augustinus in Ioannem:Longeautemisti erant a pane de caelo, nec eumesurire noverant: panis enim iste interiorishominis quaeritesuriem. Chrysostomus: Manifestum est enim quoniam mirabilem eius nondum sciverant generationem propterea eum adhuc filium Ioseph dicunt. Sed non increpantur: non enim respondit eis: non sum filius Ioseph, quia non poterant illum mirabilem partum audire.Siveroeumquisecundumcarnem, nonpoterantmanifesteaudire,multomagis necsuperioremineffabilem. Augustinus: Ab hominibus enim carnem assumpsit, sed non more hominum: nam patrem habens in caelo, matrem elegitin terra, et illic natus sine matre, et hic sine patre. Quid ergo talibus murmurantibus
whose father and mother we know? how isitthen thatHesaid,Icamedownfromheaven?
AUG. But they were far from being fit for that heavenlybread,anddidnothungerforit.Forthey hadnotthathungeroftheinnerman.
CHYRS. It is evident that they did notyetknowof His miraculous birth: for they call Him theSonof Joseph.Noraretheyblamedforthis.OurLorddoes notreply,IamnottheSonofJoseph:forthemiracle of His birth would have overpowered them. Andif the birth according to the flesh were above their belief, how much more that higher and ineffable birth.
AUG. He took mans flesh upon Him,butnotafter themannerofmenfor,HisFatherbeinginheaven, Hechoseamotheruponearth,andwasbornofher withoutafather.Theanswertothemurmurersnext follows:Jesusthereforeansweredandsaidtothem,
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respondit subditur respondit ergo Iesus,et dixit eis: nolite murmurare invicem quasi dicat: scio quare non esuritis sic, utistum panem non intelligatis neque quaeratis. Nemo potest venire ad me, nisi pater qui misit me traxerit illum. Magna gratiae commendatio:nemovenitnisitractus.Quem trahatetquemnontrahat,quareillumtrahat etillumnontrahat,nolivelleiudicare,sinon viserrare.Semelaccipe,etintelligesinon traheris,orauttraharis. Chrysostomus: Hic autem insiliunt Manichaei dicentes, quoniam nihil in nobis estpositum.Sedhocnonquodinnobisest destruit, sed ostendit nos divino auxilio indigentes: ostendit enim hic non eumqui invitus venit, sed eum qui multam patitur oppugnationem.
Murmurnotamongyourselvesasiftosay,Iknow whyyouhungernotafterthisbread,andsocannot understandit,anddonotseekit:Nomancancome toMeexcepttheFatherwhohassentMedrawhim. This is the doctrine of grace: nonecomes,except he be drawn. But whom the Father draws,and whomnot,andwhyHedrawsone,andnotanother, presume not to decide, if you would avoidfalling intoerror.Takethedoctrineasitisgivenyou:and, ifyouarenotdrawn,praythatyoumaybe.
CHRYS, But here the Manichees attack us, asserting that nothing is in our own power. Our Lords words however do not destroy ourfree agency, but only show that we need Divine assistance. For He is speaking not of one who comes without the concurrence of hisownwill,but one who has many hindrances in the way of his coming. AUG.NowifwearedrawntoChristwithoutourown will, we believe without our own will the willisnot exercised,butcompulsionisapplied.But,thougha man can enter the Church involuntarily, hecannot believeotherthanvoluntarilyforwiththeheartman believes to righteousness. Therefore if he whois drawn,comeswithouthiswill,hedoesnotbelieveif hedoesnotbelieve,hedoesnotcome.Forwedo
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Augustinus: Sed si inviti trahimur ad Christum, inviti credimus ergo violentia adhibetur,nonvoluntasexcitatur.Sedintrare quisquamEcclesiampotestnolenscredere non potest nisi volens corde enimcreditur adiustitiam.Siergoinvitusvenitquitrahitur, noncreditsinoncredit,nonvenit:nonenim ad Christum ambulando currimus, sed
credendonecmotucorporis,sedvoluntate cordis accedimus: ergo voluntate traheris. Quidestautemtrahivoluntate?Delectarein domino,etdabittibipetitionescordistui.Est quaedam voluptas cordis, cui dulcis est panis ille caelestis. Porro si poetaedicere licuit: trahit sua quemque voluptas, quanto fortius nos dicere debemus trahihominem ad Christum, qui delectatur veritate, beatitudine, iustitia, sempiterna vita, quod totumChristusest?Anverohabentcorporis sensusvoluptatessuas,etanimusdeseritur a voluptatibus suis? Da amantem, desiderantem, ferventem, fonti aeternae patriaesuspirantemetscitquiddicam.Sed quare voluit dicere quem traxerit pater? Si trahendi sumus, ab illo trahamur cuidicit quaedamquaediligit:trahemepostte.Sed quid intelligi voluit advertamus. Trahitpater adfiliumeosquiproptereacreduntinfilium, quia eum cogitant patrem habere Deum. Deusenimpateraequalemsibigenuitfilium: et qui cogitat, atque in fide sua sentit,ac ruminat aequalem esse patri eum inquem credit, ipsum trahit pater ad filium. Arius credidit creaturam: non eum traxit pater. Photinusdicit:homosolumestChristus.Qui sic credit, non eum pater trahit. Traxit Petrumquidixit:tuesChristusfiliusDeivivi undeeidictumest:nontibirevelavitcaroet
not come to Christ, by running, or walking, butby believing,notbythemotionofthebody,butthewill ofthemind.Youaredrawnbyyourwill.Butwhatisit tobedrawnbythewill?DelightyouintheLord,and He will give you your hearts desire. There isa certain craving of the heart, to whichthatheavenly breadispleasant.IfthePoetcouldsay,Trahitsua quemque voluptas, how much more stronglymay wespeakofamanbeingdrawntoChrist,i.e.being delighted with truth, happiness, justice eternal life, all which is Christ? Have the bodily senses their pleasures,andhasnotthesoulhers?Givemeone wholoves,wholongs,whoburns,whosighsforthe source of his being and his eternal homeandhe willknowwhatImean.ButwhydidHesay,Except myFatherdrawhim?Ifwearetobedrawn,letus bedrawnbyHimtowhomHislovesaid,Drawme, wewillrunafterYou.Butletusseewhatismeantby it.TheFatherdrawstotheSonthosewhobelieve on the Son, as thinking that He has God forHis Father. For the Father begat the Son equal to Himself and whoso thinks and believesreallyand seriouslythatHeonWhomHebelievesisequalto theFather,himtheFatherdrawstotheSon.Arius believedHimtobeacreaturetheFatherdrewnot him. Thomas says, Christ is only aman.Because hesobelieves,theFatherdrawshimnot.Hedrew Peterwhosaid,YouaretheChrist,theSonofthe living God to whom accordingly it was told,For fleshandblood,hasnotrevealedittoyou,butMy
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undeeidictumest:nontibirevelavitcaroet sanguis, sed pater meus qui incaelisest. Ista revelatio ipsa attractio est. Sienimqui interdeliciasterrenasrevelanturamantibus, trahunt, non trahet revelatus Christus a patre? Quid enim fortius desiderat anima quamveritatem?Sedhichominesesuriunt, ibi saturabuntur ideo subiecit et ego resuscitabo eum in novissimo die: quasi dicat: saturabitur eo quod et hic sitit, in resurrectione mortuorum, quoniam ego resuscitaboeum. Augustinus de quaest. Nov. et Vet. Testam: Vel attrahit pater ad filium per operaquaefaciebatperillum. Chrysostomus in Ioannem: Non parva dignitas filii, si pater adducit et ipse suscitat,nondividensadpatremopera,sed ostendens parilitatem virtutis. Deinde ostendit modum secundum quem pater trahit, dicens scriptum est in prophetis:et erunt omnes docibiles Dei. Vides fidei dignitatem quoniam non ab hominibus, neque per homines, sed ab ipsoDeoeam debeant addiscere. Magister enim praesidet omnibus paratus existens sua tribuere, ad omnes suam doctrinam effundens. Si autem erunt omnesdocibiles
fleshandblood,hasnotrevealedittoyou,butMy Father which is in heaven. That revelation isthe drawing.Forifearthlyobjects,whenputbeforeus, draw us how much more shall Christ, when revealed by the Father? For what does thesoul more long after than truth? But here menhunger, there they will be filled. Wherefore Headds,AndI will raise him up at the last day: asifHesaid,He shallbefilledwiththat,forwhichhenowthirsts,at theresurrectionofthedeadforIwillraisehimup.
AUG.OrtheFatherdrawstotheSon,bytheworks whichHedidbyHim.
CHRYS. Great indeed is the Sons dignitythe Father draws men, and the Son raises them up. This is no division of works, but an equalityof power.HethenshowsthewayinwhichtheFather draws.ItiswrittenintheProphets,Andtheyshallall be taught of God. You see the excellenceoffaith thatitcannotbelearntfrommen,orbytheteaching ofman,butonlyfromGodHimself.TheMastersits, dispensingHistruthtoall,pouringoutHisdoctrine toall.ButifallaretobetaughtofGod,howisitthat somebelievenot?Becauseallhereonlymeansthe generality,or,allthathavethewill.
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Dei,qualiterquidamnoncredunt?Quiahoc depluribusdictumest,sivequoniamomnes quivolunt. Augustinus de Praedest. Sanct: Vel aliter. Sicut integre loquimur cumdealiquo litterarum magistro qui in civitate solusest, dicimus: omnes iste hic litteras docet:non quiaomnesdiscunt,sedquianemonisiab illo discit quicumque ibi litteras discit ita rectedicimus:omnesDeusdocetveniread Christum,nonquiaomnesveniunt,sedquia nemoalitervenit. Augustinus in Ioannem:Velaliter.Omnes regniilliushominesdocibileseruntDei,non abhominibusaudient:etsihicabhominibus audiunt, tamen quod intelligunt, intusdatur. Strepitum verborum ingero auribus vestris, nisireveletillequiintusest.Quomodoergo, oIudaei,mepotestisagnoscere,quospater nondocuit? AUG.Orthus,Whenaschoolmasteristheonlyone inatown,wesayloosely,Thismanteachesallhere toreadnotthatalllearnofhim,butthatheteaches allwhodolearn.Andinthesamewaywesaythat GodteachesallmentocometoChrist:notthatall docome,butthatnoonecomesinanyotherway.
AUG.Allthemenofthatkingdomshallbetaughtof Godtheyshallhearnothingfrommen:for,thoughin this world what they hear with the outward earis from men, yet what they understand isgiventhem fromwithinfromwithinislightandrevelation.Iforce certain sounds into your ears, but unless Heis withintorevealtheirmeaning,how,OyouJews,can youacknowledgeMe,youwhomtheFatherhasnot taught? BEDE.Heusestheplural,IntheProphets,because alltheProphetsbeingfilledwithoneandthesame spirit, their prophecies, though different,alltended tothesameendandwithwhateveranyoneofthem
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Beda: Dicit autem pluraliter in prophetis, quia omnes prophetae uno eodemque spiritu repleti, licet diversa prophetarent, tamen ad idem tendebant: quaproptercum
quoviseorumomnesaliiconcordabant,sicut cum Ioele propheta, qui dicit: eruntomnes docibilesDei. Glossa: Hoc in Ioele non invenitur, sed aliquid simile: dicitur enim ibi: filii Sion, exultate et laetamini in dominoDeonostro: quia dedit nobis doctorem. Expressius tamen est in Isaia, ubi dicitur: ponam universosfiliostuosdoctosadomino. Chrysostomus:Quodquidempraecipuum est, quia ante per hominesdiscebantquae Deisunt,nuncautemperunicumfiliumDei etspiritumsanctum. Augustinus de Praedest. Sanct: Omnes autem docibiles Dei veniunt ad filium, quoniamaudieruntetdidiceruntapatreper filium unde subditur omnis qui audivita patre,etdidicit,venitadme.Siautemomnis qui audivit a patre et didicit,venit,profecto omnis qui non venit, non audit apatre,nec didicit. Valde remota est asensibuscarnis haecschola,inquapateraudituretdocet,ut veniatur ad filium nec agit hoc cumcarnis aure, sed cordis, ubi est etipsefiliusquia ipse est verbum eius per quod pater sic
says, all the rest agree as with the prophecy of Joel,AllshallbetaughtofGod.
GLOSS. These words are not found in Joel, but something like them Be glad then you childrenof Sion,andrejoiceintheLordyourGod,forHehas givenyouaTeacher.AndmoreexpresslyinIsaiah, AndallyourchildrenshallbetaughtoftheLord.
CHRYS. An important distinction. All menbefore learntthethingsofGodthroughmennowtheylearn them through the Only Son of God, and theHoly Spirit. AUG. All that are taught of God cometotheSon, becausetheyhaveheardandlearntfromtheFather oftheSon:whereforeHeproceeds,Everymanthat hasheard,andhaslearnedoftheFather,comesto Me.Butifeveryonethathasheardandlearntofthe Fathercomes,everyonethathasnotheardofthe Father has not learnt. For beyond thereachofthe bodilysensesisthisschool,inwhichtheFatheris heard,andmentaughttocometotheSon.Herewe havenottodowiththecarnalear,buttheearofthe heart for here is the Son Himself, the Wordby whichtheFatherteaches,andtogetherwithHimthe
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docet: simul est et spiritus sanctus: inseparabilia enim didicimus esse opera Trinitatis. Sed patri hoc potissimum est attributum, quia de ipso procedit etfiliuset spiritus sanctus. Itaque gratia quaeocculte ethumaniscordibusdivinalargitatetribuitur, a nullo corde duro respuitur: ideo quippe tribuitur, ut cordis duritia primitusauferatur. Cur ergo non omnes docet ut veniantad Christum, nisi quia eos quos docet, misericordia docet quos autem nondocet, iudicionondocet?Siautemdixerimus,quod volunt discere, quos non docet, respondebitur nobis: et ubi est quod ei dicitur: Deus, tu convertensvivificabisnos? Aut si non faciat volentes ex nolentibus Deus, ut quid orat Ecclesia secundum praeceptum domini pro persecutoribus suis? Non enim quisquam dicere potest: credidi,utsicvocarerpraevenitquippeeum misericordia Dei, quia sic est vocatusut crederet. Augustinus in Ioannem: Ecce ergo quomodo trahit pater docendo deveritate, nonnecessitatemimponendotrahereenim Deiest.Omnisquiaudivitapatre,etdidicit, venit ad me. Quid igitur? Christus nihil docuit? Quid quod? Patrem magistrum
Holy Spirit the operations of the three Persons being inseparable from each other. This is attributed however principally to the Father, becausefromHimproceedstheSon,andtheHoly Spirit.ThereforethegracewhichtheDivinebounty imparts in secret to mens hearts, is rejected by none from hardness of heart: seeing it is givenin the first instance, in order to take away hardheartedness. Why then does He not teach allto cometoChrist?BecausethosewhomHeteaches, HeteachesinmercyandthosewhomHeteaches not,Heteachesnotinjudgment.Butifwesay,that those,whomHeteachesnot,wishtolearn,weshall beanswered,Whythenisitsaid,Willyounotturn again, and quicken us? If God does not make willingmindsoutofunwilling,whypraystheChurch, according to our Lords command, for her persecutors? For no one can say, I believed,and thereforeHecalledme:ratherthepreventingmercy ofGodcalledhim,thathemightbelieve.
AUG. Behold then how the Father draws not by layinganecessityonman,butbyteachingthetruth. Todraw,belongstoGod:Everyonethathasheard, andhaslearnedoftheFather,comestoMe.What then? has Christ taught nothing? Not so. What if mensawnottheFatherteaching,butsawtheSon.
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hominesnonviderunt,filiumviderunt?Filius ergo dicebat, sed pater docebat. Si enim egohomocumsim,illumdoceoquiaudivit verbum meum, illum docet et pater qui audivitverbumeius.Exponitautemhocipse, et ostendit nobis quid dixerat, continuo subiungensnonquiapatremviditquisquam nisi qui a Deo est, hic vidit patremquasi dicat: ne forte cum dico vobis omnis qui audivit a patre, et didicit, dicatisapudvos: nunquam vidimus patrem: quomodo abeo discere poterimus? A meipso audite.Ego novi patrem, ab illo sum, quomodoverbum estabillocuiusestverbum:nonquodsonat et transit, sed quod manet cum dicente,et trahitaudientem. Chrysostomus: Omnes quidem a Deo sumus. Id vero quod est praecipuum filiiet proprium, hic non posuit propter auditorum imbecillitatem.
SothentheFathertaught,theSonspoke.AsIteach youbyMyword,sotheFatherteachesbyHisWord. But He Himself explains the matter, ifwereadon: Not that any man has seen the Father, save He whichisofGod,HehasseentheFatherasifHe said, Do not when I tell you, Every man thathas heard and learnt of the Father, say to yourselves, WehaveneverseentheFather,andhowthencan we have learnt from Him? Hear Him then inMe.I knowtheFather,andamfromHim,justasawordis from him who speaks it i.e. notthemerepassing sound,butthatwhichremainswiththespeaker,and drawsthehearer.
CHRYS.WeareallfromGod.Thatwhichbelongs peculiarly and principally to the Son, Heomitsthe mentionof,asbeingunsuitabletotheweaknessof Hishearers.
Lectio 7 47 , .48 .49

47.Verily,verily,Isaytoyou,Hethat believes in me has everlastinglife. 48. I am that bread of life. 49.Your

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: 50 .51 : : .
fathers did eat manna in the wilderness,andaredead.50.Thisis the bread which comes downfrom heaven,thatamanmayeatthereof, andnotdie.51.Iamthelivingbread whichcamedownfromheaven:ifany maneatofthisbread,heshalllivefor ever.-AndthebreadthatIwillgiveis myflesh,whichIwillgiveforthelifeof theworld.
Augustinus in Ioannem: Revelare voluit se dominus quid esset unde dicit amen, amen, dico vobis: qui credit in me, habet vitam aeternam quasi dicat: qui credit inme,habet me.Quidestautemhabereme?Haberevitam aeternam:vitaenimaeternaestverbum,quod in principio erat apud Deum, et vita eratlux hominum. Assumpsit vita mortem, ut vita occideretmortem. Chrysostomus in Ioannem:Quiaveroturbae instabant, cibum corporalem petentes, eteius cibi qui patribus eorum datus erat reminiscentes, ut ostendat quod omnia illa figura erant huius veritatis praesentis,
AUG. Our Lord wishes to reveal what He is Verily,verily,Isaytoyou,HethatbelievesinMe, has everlasting life. As if He said He that believesinMehasMe:butwhatisittohaveMe? Itistohaveeternallife:fortheWordwhichwasin thebeginningwithGodislifeeternal,andthelife wasthelightofmen.Lifeunderwentdeath,that lifemightkilldeath.
CHRYS. The multitude being urgent for bodily food,andremindingHimofthatwhichwasgiven totheirfathers,Hetellsthemthatthemannawas onlyatypeofthatspiritualfoodwhichwasnowto betastedinreality,Iamthatbreadoflife.
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mentionem de cibo spirituali facit,dicensego sumpanisvitae. Panemquidemvitaeseipsumvocat,quoniam vitamnostramcontinet,ethanc,etfuturam. Augustinus: Sed quia illi de manna superbiebant, subiungit patres vestri manducaverunt manna in deserto, et mortui sunt. Ideo patres vestri, quia similes estis illorum: murmuratores patres murmuratorum filiorum: nam de nulla re magis Deum offendisseillepopulusdictusest,quamcontra Deum murmurando. Ideo autem mortuisunt, quia quod videbant credebant quod non videbantnoncredebant,nequeintelligebant. Chrysostomus: Non autem sine causaaddit indesertosedocculteinsinuansquoniamnon longum tempus fuit, quo scilicetmannadatum est neque simul cum eis venit in terram promissionis.Sedquiavidebantpanemdatum a Christo minus quid esse illo quodpatribus datum erat, in eo quod illud desuper descendebat, miraculum vero panum inferius gerebatur propterea subiungitur hic estpanis decaelodescendens. Augustinus: Hunc panem significavit manna
CHRYS. He calls Himself the bread of life, because He constitutes one life, both present, andtocome.
AUG. And because they had tauntedHimwith themanna,Headds,Yourfathersdideatmanna in the wilderness, and are dead. Yourfathers theyare,foryouarelikethemmurmuringsonsof murmuringfathers.Forinnothingdidthatpeople offendGodmore,thanbytheirmurmursagainst Him.Andthereforearetheydead,becausewhat they saw they believed, what they did notsee theybelievednot,norunderstood.
CHRYS. The addition, In the wilderness, isnot putinwithoutmeaning,buttoremindthemhow short a time the manna lasted only till the entranceintothelandofpromise.Andbecause the bread which Christ gave seemedinferiorto themanna,inthatthelatterhadcomedownfrom heaven, while the former was of this world, He adds,Thisisthebreadwhichcomesdownfrom heaven.
AUG.Thiswasthebreadthemannatypified,this
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hunc panem significabat altare Dei. Sacramentahaecsunt,etillafuerunt:insignis diversasuntinrequaesignificatur,pariasunt. Apostolum audi: omnes eamdem escam spiritalemmanducaverunt. Chrysostomus: Deinde ostendit quod maximeeospoteratpersuadere,quoniamipsi patribus suis multo digniores effecti sunt,qui mannamanducantessuntmortuietideosubdit utsiquisexipsomanducaverit,nonmoriatur.A fineutriusquecibiostenditdifferentiam.Panem autem hic dogmata salutaria dicit, et fidem quaeinipsumest,autcorpussuum:haecenim conservantanimam. Augustinus: Sed numquid nos nonmorimur, qui manducamus panem descendentem de caelo? Sic illi sunt mortui quemadmodumet nossumusmorituri,quantumattinetadmortem huius corporis visibilem, atque carnalem quantumautempertinetadmortemspiritalem, qua patres istorum mortui sunt, manducavit mannaMoysesetmultiquidominoplacuerunt, et mortui non sunt quia visibilem cibum spiritualiter intellexerunt, spiritualiter gustaverunt, ut spiritualiter satiarentur. Namet noshodieaccipimusvisibilemcibumsedaliud est sacramentum, aliud virtus sacramenti:
wasthebreadthealtartypified.Boththeoneand the other were sacraments, differing insymbol, alike in the thing signified. Hear the Apostle, Theydidalleatthesamespiritualmeat.
CHRYS.Hethengivesthemastrongreasonfor believing that they were given for higher privileges than their fathers. Their fatherseat mannaandweredeadwhereasofthisbreadHe says, that a man may eat thereof, and notdie. The difference of the two is evident from the differenceoftheirends.Bybreadhereismeant wholesome doctrine, and faith in Him, or His body:forthesearethepreservativesofthesoul. AUG.Butarewe,whoeatthebreadthatcomes down from heaven, relieved from death?From visible and carnal death, the death ofthebody, wearenot:weshalldie,evenastheydied.But from spiritual death which theirfatherssuffered, wearedelivered.Mosesandmany,acceptable of God, eat the manna, and died not,because they understood that visible food in a spiritual sense, spiritually tasted it, and were spiritually filled with it. And we too at thisdayreceivethe visiblefoodbuttheSacramentisonething,the virtue of the Sacrament another. Many a one receives from the Altar, and perishes in
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quoniammultidealtariaccipiunt,etaccipiendo moriuntur: unde apostolus: iudicium sibi manducat et bibit. Panem ergo caelestem spiritualiter manducare, est innocentiam ad altareapportarepeccata,etsisintquotidiana, non sint mortifera antequam ad altare accedatis attendite quid dicatis: dimittenobis debita nostra, sicut et nos dimittimus debitoribus nostris. Si dimittis, dimittenturtibi securus accede: panis est, non venenum. Si quis ergo ex hoc pane manducaverit, non morietur sed quod pertinet ad virtutem sacramenti, non quod pertinet ad visibile sacramentum qui manducat scilicetintus,non foris. Alcuinus: Ideo, inquam, non moritur qui comedit hunc panem: quia ego sum panis vivus,quidecaelodescendi. Theophylactus: Per hoc scilicet quod incarnatusest.Nonergopriussolumfuithomo, et postmodum assumpsit divinitatem, ut Nestoriusfabulatur. Augustinus: De caelo descendit et manna sedmannaumbraerat,isteveritasest.
receiving eating and drinking his own damnation,assaidtheApostle.Toeatthenthe heavenlybreadspiritually,istobringtotheAltar aninnocentmind.Sins,thoughtheybedaily,are notdeadly.BeforeyougototheAltar,attendto theprayeryourepeat:Forgiveusourdebts,as we forgive our debtors. If you forgive, youare forgiven: approach confidently it is bread,not poison. None then that eat of this bread,shall die.ButwespeakofthevirtueoftheSacrament, notthevisibleSacramentitselfoftheinward,not oftheoutwardeater.
ALCUIN. Therefore I say, He that eats this bread,diesnot:Iamthelivingbreadwhichcame downfromheaven. THEOPHYL. By becoming incarnate, Hewas not then first man, and afterwards assumed Divinity,asNestoriusfables.
AUG.Themannatoocamedownfromheaven butthemannawasshadow,thisissubstance.
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Alcuinus:Estautemmeavitavivificansunde sequitur si quis manducaverit ex hoc pane, vivet, non tantum in praesenti per fidem et iustitiam,sedinaeternum. Augustinus: Determinat consequenter dominusquomodosepanemdicat,nontantum secundum divinitatem quae pascitomnia,sed etiam secundum humanam naturam quaeest assumpta a verbo Dei, cum subdit etpanis quemegodabo,caromeaestpromundivita. Beda: Hunc panem tunc dominus dedit, quando mysterium corporis et sanguinis sui discipulistradidit,etquandosemetipsumDeo patri obtulit in ara crucis. Quod vero dicitpro mundi vita, non debemus intelligere pro elementis, sed pro hominibus, qui mundi nominedesignantur. Theophylactus: In hoc quod dicit quemego dabo,potestatemsuamdemonstrat,quodnon sicut servus minor patre crucifixus est, sed voluntarie:nametsiapatredaridicatur,tamen seipsum tradidit ipse. Attende autem, quod panis qui in mysteriis a nobis assumitur,non solumfiguramgeritcarnisChristi,sedipseest vera caro Christi non enim dixit panisquem
ALCUIN.Butmenmustbequickenedbymylife: Ifanymaneatofthisbread,heshalllive,notonly nowbyfaithandrighteousness,butforever.
AUG.OurLordpronouncesHimselftobebread, notonlyinrespectofthatDivinity,whichfeedsall things,butalsoinrespectofthathumannature, which was assumed by the Word of God: And the bread, He says, that I will give is Myflesh, whichIwillgiveforthelifeoftheworld. BEDE.ThisbreadourLordthengave,whenHe deliveredtoHisdisciplethemysteryofHisBody and Blood, and offered Himself to God the Fatheronthealtarofthecross.Forthelifeofthe world,i.e.notfortheelements,butformankind, whoarecalledtheworld.
THEOPHYL. Which I shall give: thisshowsHis powerforitshowsthatHewasnotcrucifiedasa servant,insubjectiontotheFather,butofhisown accordforthoughHeissaidtohavebeengiven up by the Father, yet He delivered Himselfup also. And observe, the bread whichistakenby usinthemysteries,isnotonlythesignofChrists flesh,butisitselftheveryfleshofChristforHe
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egodabo,figuramcarnismeaegerit,sedcaro mea est. Transmutatur inenarrabilibus verbis iste panis per mysticam benedictionem et habitationem spiritus sancti in carnemChristi. Sedquarenonvidemuscarnem?Quiasicaro videretur, horror nos in eius assumptione invaderet unde ut nostrae infirmitati condescendatur, talis nobis videtur mysticus cibus secundum quod nostrae consuetudini competebat. Pro mundi autem vita carnem suam tradidit, quia moriendo, mortem solvit. Ego etiam intelligo pro mundi vita resurrectionem:namdominimorsuniversalem resurrectionem toti generi humanoministravit. Forteautemetvitamquaeinsanctificationeet beatificatione consistit, et spiritu, mundivitam dixit: quamvis enim non omnes susceperint vitam quae est in sanctificatione et spiritu tamendominusseipsumpromundotradiditet quantumineoest,totusmundussanctificatur. Augustinus in Ioannem: Quando autem caperetcaroquoddixitpanemcarnem?Norunt autem fideles corpus Christi, sicorpusChristi esse non negligant: fiant corpus Christi, si volunt vivere de spiritu Christi: despirituenim Christi non vivit nisi corpus Christi.Numquid enim corpus meum vivit de spiritu tuo?Hunc panemexponitapostolusdicens:unumcorpus
doesnotsay,ThebreadwhichIwillgive,isthe signofMyflesh,but,isMyflesh.Thebreadisby a mystical benediction conveyed inunutterable words, and by the indwelling of theHolyGhost, transmuted into the flesh of Christ.Butwhysee we not the flesh? Because, if the fleshwere seen,itwouldrevoltustosuchadegree,thatwe shouldbeunabletopartakeofit.Andtherefore in condescension to our infirmity, themystical foodisgiventousunderanappearancesuitable toourminds.HegaveHisfleshforthelifeofthe world,inthat,bydying,Hedestroyeddeath.By the life of the world too, I understand the resurrection our Lords death having brought abouttheresurrectionofthewholehumanrace.It maymeantoothesanctified,beatified,spiritual lifeforthoughallhavenotattainedtothislife,yet ourLordgaveHimselffortheworld,and,asfar asliesinHim,thewholeworldissanctified.
AUG. But when does flesh receive thebread which He calls His flesh? The faithfulknowand receivetheBodyofChrist,iftheylabortobethe body of Christ. And they become the body of Christ,iftheystudytolivebytheSpiritofChrist: forthatwhichlivesbytheSpiritofChrist,isthe bodyofChrist.ThisbreadtheApostlesetsforth, wherehesays,Webeingmanyareonebody.O
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multisumus.Osacramentumpietatis,osignum unitatis, o vinculum caritatis. Qui vultvivere, accedat,credat,incorporeturutvivificetur.
sacrament of mercy, O sign of unity,Obondof love! Whoso wishes to live, let him drawnigh, believe, be incorporated, that he may be quickened.
Lectio 8 52 , [] 53 ,, , . 54 , : 52. The Jews therefore strove amongthemselves,saying,Howcan thismangiveushisfleshtoeat?53. Then Jesus said to them, Verily, verily, I say to you, Except youeat the flesh of the Son of man,and drink his blood, you have nolifein you. 54. Whoso eats my flesh, and drinksmyblood,haseternallifeand Iwillraisehimupatthelastday.
Augustinus in Ioannem: Quia Iudaeipanem concordiae non intelligebant, ad invicem litigabantundediciturlitigabantergoIudaeiad invicem, dicentes: quomodo potest hic nobis dare carnem suam ad manducandum? Qui
AUG.TheJewsnotunderstandingwhatwasthe bread of A peace, strove among themselves, saying, How can this man give us His fleshto eat?Whereastheywhoeatthebreadstrivenot among themselves, for God makes themto
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autemmanducanttalempanem,nonlitigantad invicem,quoniamperhuncDeushabitarefacit unanimesindomo. Beda: Putabant ergo Iudaei quod dominus particulatim carnem suam divideret et eisad manducandum daret et ideo litigabant, quia nonintelligebant. Chrysostomus in Ioannem: Quia igitur dicebant hoc esse impossibile, ut scilicet carnemsuamadmanducandumdaret,ostendit quoniam non solum non est impossibile,sed valdenecessariumundesequiturdicitergoeis Iesus: amen, amen, dico vobis: nisi manducaveritiscarnemfiliihominis,etbiberitis eiussanguinem,nonhabebitisvitaminvobis. Augustinus: Quasi dicat: quomodo quidem edatur,etquisnamsitmodusmanducandiillum panem ignoratis verumtamen nisi manducaveritiscarnemfiliihominis,etbiberitis eiussanguinem,nonhabebitisvitaminvobis. Beda: Et ne crederetur illis solishaecdixisse, mox generalem sententiam intulit, dicensqui manducat meam carnem et bibit meum sanguinem.
dwelltogetherinunity.
BEDE. The Jews thought that our Lordwould divideHisfleshintopieces,andgiveitthemto eat:andsomistakingHim,strove.
CHRYS. AS they thought it impossiblethatHe shoulddoasHesaid,i.e.givethemHisfleshto eat,Heshowsthemthatitwasnotonlypossible, butnecessary:ThensaidJesustothem,Verily, verily,Isaytoyou,Exceptyoueatthefleshofthe Son of man, and drink His blood, youhaveno lifeinyou.
AUG. As if He said, The sense in whichthat bread is eaten, and the mode of eatingit,you know not but, Except you eat the fleshofthe Son of man, and drink His blood, youhaveno lifeinyou. BEDEAndthatthismightnotseemaddressed to them alone, He declares universally,Whoso eatsMyflash,anddrinksMyblood,haseternal life.
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Augustinus:Etneistamvitamintelligentes,de hac re litigarent, secutus adiunxit habet vitam aeternam. Hanc ergo non habet qui istam carnem non manducat, nec istum sanguinem bibit. Nam temporalem vitam sine illo habere homines possunt aeternam vero omninonon possunt. Non ita est haec esca, quam sustentandae huius temporalis vitae causa sumimus: nam qui eam non sumpserit,non vivetnectamenquieamsumpserit,vivet.Fieri enimpotestutmorbo,velsenio,velaliquocasu plurimi qui eam sumpserint, moriantur. In hoc vero cibo et potu, idest corporis etsanguinis domini,nonitaestnametquieumnonsumit, nonhabetvitametquieumsumit,habetvitam, ethancutiqueaeternam. Theophylactus: Non enim puri hominis caro est,sedDei,ethominemdivinumfacerevalens, tamquamdivinitateinebrians. Augustinus de Civ. Dei: Sunt autemquidam liberationem ab aeterno supplicio hominibus promittentes Christi Baptismate ablutis, qui participes sunt corporis eius, quomodolibet vixerint, propter illud quod dicitur hic. Sed contradiciteisapostolusdicens:manifestasunt opera carnis, quae sunt fornicatio,immunditia,
AUG.Andthattheymightnotunderstandhimto speakofthislife,andmakethatanoccasionof striving, He adds, has eternal life. Thisthenhe has not who eats not that flesh, nordrinksthat blood. The temporal life men mayhavewithout Him,theeternaltheycannot.Thisisnottrueof materialfood.Ifwedonottakethatindeed,we shallnotlive,neitherdowelive,ifwetakeit:for either disease, or old age, or some accident kills us after all. Whereas this meat anddrink, i.e.theBodyandBloodofChrist,issuchthathe thattakesitnothasnotlife,andhethattakesit haslife,evenlifeeternal.
THEOPHYL. For it is not the flesh of man simply,butofGod:anditmakesmandivine,by inebriatinghim,asitwere,withdivinity. AUG. There are some who promise men deliverancefrometernalpunishment,iftheyare washed in Baptism and partake of Christs Body, whatever lives they live. The Apostle however contradicts them, where he says,The worksoftheflesharemanifest,whicharethese adultery, fornication, uncleanness,
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impudicitia,luxuria,idolorumservitus,veneficia, inimicitiae, contentiones, aemulationes, irae, rixae,dissensiones,sectae,invidiae,homicidia, ebrietates,comessationes,ethissimiliaquae praedico, sicut praedixi, quoniam qui talia agunt, regnum Dei non possidebunt. Quamobrem quomodo sit accipiendum quod hicdicitur,meritoquaeritur.Quienimineiusest corporis unitate, idest in Christianorum compage membrorum, cuius corporis sacramentum fideles communicantes dealtari sumere consueverunt, ipse vere dicendus est manducarecorpusetbiberesanguinemChristi ac per hoc haeretici et schismatici abunitate corporis separati, possunt idem percipere sacramentum, sed non sibi utile, immovero etiam noxium, quo iudicentur graviusquamvel tardius liberentur. Nec illi etiam in perditiset damnabilibus moribus debent esse securi,qui per vitae iniquitatem, ipsam vitae iustitiam, quae est Christus, deserunt, sive fornicando, sive aliquid huiusmodi faciendo: non enimisti dicendi sunt manducare corpus Christi, quoniam nec in membris computandi sunt Christi.Utenimaliataceam,nonpossuntsimul essemembraChristietmembrameretricis. Augustinus in Ioannem:Huncitaquecibumet potum societatem vult intelligi corporis et
lasciviousness, idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, envyings, murders, drunkeness, revelings, and such like of the which I tellyou before,asIhavealsotoldyouintimepast,that they which do such things shall not inheritthe kingdomofGod.Letusexaminewhatismeant here.HewhoisintheunityofHisbody,(i.e.one of the Christian members,) the Sacrament of which body the faithful receive when they communicateattheAltarheistrulysaidtoeat the body, and drink the blood of Christ.And heretics and schismatics, who are cut offfrom the unity of the body, may receive thesame Sacrament but it does not profit them, may, rather is hurtful, as tending to make their judgmentheavier,ortheirforgivenesslater.Nor oughttheytofeelsecureintheirabandonedand damnable ways, who, by the iniquity oftheir lives,desertrighteousness,i.e.Christeitherby fornication, or other sins of the like kind.Such are not to be said to eat the body of Christ forasmuchastheyarenottobecountedamong themembersofChristFor,nottomentionother things, men cannot be members ofChrist,and atthesametimemembersofanharlot. AUG. By this meat and drink then, He would haveusunderstandthesocietyofHisbody,and
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membrorum suorum, quod est Ecclesia in praedestinatis et vocatis et iustificatis et glorificatis sanctis et fidelibus eius. Huiusrei sacramentum,idestunitascorporisetsanguinis Christi,alicubiquotidie,alicubicertisintervallis dierum in dominica mensa praeparatur, etde dominicamensasumitur:quibusdamadvitam, quibusdam ad exitium. Res vero ipsa,cuius sacramentum est, omni homini est ad vitam, nulliadexitium,quicumqueeiusparticepsfuerit. Ne autem putarent sic in isto cibo etpotu promitti vitam aeternam, ut qui eumsumerent, iam nec corpore morerentur, huic cogitationi occurrens subiungit dicens et egoresuscitabo euminnovissimodie:utscilicethabeantinterim vitam aeternam secundum spiritum inrequie, quae sanctorum spiritus suscipit quod autem adcorpusattinet,neccorpusetiamvitaaeterna fraudetur, sed in resurrectione mortuorum in novissimodieeamhabeat.
His members, which is the Church, in the predestined, and called, and justified, and glorified saints and believers. TheSacrament whereof,i.e.Oftheunityofthebodyandblood ofChrist,isadministered,insomeplacesdaily, inothersonsuchandsuchdaysfromtheLords Table: and from the Lords Tableitisreceived by some to their salvation, by others totheir condemnation.Butthethingitselfofwhichthisis theSacrament,isforoursalvationtoeveryone whopartakesofit,forcondemnationtonone.To preventussupposingthatthosewho,byvirtueof thatmeatanddrink,werepromisedeternallife, would not die in the body, Ho adds, And Iwill raise him up at the last day i.e.tothateternal life,aspiritualrest,whichthespiritsoftheSaints enter into. But neither shall the body be defrauded of eternal life, but shallbeendowed Withitattheresurrectionofthedeadinthelast day.
Lectio 9 55 , .56 . 57
55.Formyfleshismeatindeed, andmybloodisdrinkindeed.56. Hethateatsmyflesh,anddrinks my blood, dwells in me, andIin him.57.AsthelivingFatherhas

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, ' .58 , : .59 .
sentme,andIlivebytheFather: sohethateatsme,evenheshall livebyme.58.Thisisthatbread which came down fromheaven: not as your fathers did eat manna, and are dead: he that eats of this bread shall livefor ever.59.Thesethingssaidhein the synagogue, as he taught in Capernaum.
Beda: Dixerat superius: qui manducat meam carnem et bibit meum sanguinem, habetvitam aeternametutostenderetquantadistantiasitinter corporalemcibumetpotum,etspiritualemysterium corporis et sanguinis sui, adiecit caro enimmea vereestcibus,etsanguismeusvereestpotus.
BEDE.Hehadsaidabove,WhosoeatsMy flesh and drinks My blood, haseternallife: and now to show the great difference between bodily meat and drink, and the spiritual mystery of His body andblood,Ho adds,ForMyfleshitsmeatindeed,andMy blooditsdrinkindeed. CHRYS. i.e. this is no enigma, orparable, butyoumustreallyeatthebodyofChristor HemeanstosaythatthetruemeatwasHe whosavedthesoul.
Chrysostomus in Ioannem:Hocautemdicit,aut ut credant his quae dicta sunt, ut nonaestiment aenigma et parabolam esse, sed sciantquoniam omnino oportet manducare corpus Christiautvult dicere,quodveruscibusesthicquianimamsalvat.
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Augustinus in Ioannem: Vel aliter. Cum ciboet potu id appetant homines ut non esuriantneque sitianthocveraciternonpraestatnisiistecibuset potus, qui eos a quibus sumitur immortaleset incorruptibilesfacitidestsocietasipsasanctorum, ubi pax erit, et unitas plena atque perfecta. Propterea dominus noster corpus et sanguinem suum in eis rebus commendavit quae ad unum aliquid rediguntur ex multis: namque aliud,scilicet panis, ex multis granis in unum constat aliud, scilicetvinum,exmultisacinisconfluit.Deindeiam exponit quid sit manducare corpus eius et sanguinem bibere, dicens qui manducat meam carnemetbibitmeumsanguinem,inmemanetet egoinillo.Hocestergomanducareillamescamet illumbiberepotum,inChristomanere,etChristum insehabere.AtperhocquinonmanetinChristo, et in quo non manet Christus, proculdubio nec manducat eius carnem, nec bibiteiussanguinem sedmagistantaereisacramentumadiudiciumsibi manducatetbibit. Chrysostomus: Vel aliter continuatur. Quia promiserat se manducantibus vitam aeternam, ut hocconfirmet,induxitquimanducatmeamcarnem et bibit meum sanguinem, in me manet et egoin illo. Augustinus de Verb. Dom:Multiquidem,quivel
AUG. Or thus: Whereas men desiremeat and drink to satisfy hunger and thirst,this effect is only really produced by thatmeat and drink, which makes the receivers ofit immortalandincorruptiblei.e.thesocietyof Saints, where is peace and unity, fulland perfect. On which account our Lord has chosenforthetypesofHisbodyandblood, thingswhichbecomeoneoutofmany.Bread isaquantityofgrainsunitedintoonemass, wineaquantityofgrapessqueezedtogether. ThenHeexplainswhatitistoeatHisbody and drink His blood: He that eatsMyflesh, and drinks My blood, dwells in Me,andIin him.Sothentopartakeofthatmeatandthat drink,istodwellinChristandChristinyou. He that dwells not in Christ, and in whom Christdwellsnot,neithereatsHisflesh,nor drinksHisblood:butrathereatsanddrinks thesacramentofittohisowndamnation.
CHRYS. Or, having given a promise of eternallifetothosethateatHim,Hesaysthis to confirm it: He that eats My flesh,and drinksMyblood,dwellsinMe,andIinhim.
AUG. As for those, as indeed there are

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corde ficto carnem illam manducantetsanguinem bibunt, vel cum manducaverint apostatae fiunt, numquidmanentinChristo,etChristusineis?Sed est profecto quidam modus manducandi illam carnemetbibendiillumsanguinem,quomodoqui manducaverit et biberit, in Christo manet, et Christusineo.
many,whoeithereatthatfleshanddrinkthat blood hypocritically, or, who having eaten, become apostates, do they dwell inChrist, and Christ in them? Nay, but there is a certain mode of eating that flesh, and drinkingthatblood,inthewhichhethateats and drinks, dwells in Christ, and Christin him. AUG. That is to say, such an one eatsthe bodyanddrinksthebloodofChristnotinthe sacramentalsense,butinreality. CHRYS. And because I live, it ismanifest thathewilllivealso:AsthelivingFatherhas sentMe,andIlivebytheFather,evensohe thateatsMe,evenheshalllivebyMe.Asif He said, As the Father lives, so do Ilive adding, lest you should think Him unbegotten,BytheFather,meaningthatHe has His source in the Father. Hethateats Me, even he shall live by Me thelifehere meantisnotlifesimply,butthejustifiedlife: for even unbelievers live, who never eatof that flesh at all. Nor is it of the general resurrection He speaks, (for all will rise again,) but of the resurrection to glory,and reward.
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Augustinus de Civ. Dei: Hoc est, illi qui non sacramentotenustantum,sedreveracorpusChristi manducant,etsanguinembibunt. Chrysostomus:Etquiaegovivo,manifestumest quod ipse vivet: et ad hocostendendumsubiungit sicut misit me vivens pater, et ego vivopropter patrem, et qui manducat me, et ipsevivetpropter me ac si dicat: vivo ego sicut pater et ne ingenitumaestimes,adiecitpropterpatrem,patrem sibiesseprincipiumocculteinsinuans.Quodautem dicitquimanducatme,etipsevivetpropterme,non de vita simpliciter hoc dicit, sed deapprobata: etenim etiam infideles vivunt nonmanducantesde carne illa. Sed neque de resurrectionecommuni hoc dicit (etenim omnes suscitabuntur), sed de gloriosaetmercedemhabente.
Augustinus in Ioannem: Non autem ait: sicut manducopatrem,etegovivopropterpatrem,etqui manducat me, et ipse vivet propter me:nonenim filius participatione patris fit melior, sicut participatione filii per unitatem corporis eius et sanguinis, quod illa manducatio et potatio significat,nosefficimurmeliores.Siergoitadictum estvivopropterpatrem,quiaipsedeilloest,sine detrimento aequalitatis dictum est. Nec tamen eamdem nostram et suam aequalitatem significavit, sed gratiam mediatoris ostendit. Si autemsecundumidaccipimusvivopropterpatrem, quod alibi ait: pater maior me est haecverbaita dixit, sicut misit me pater, ac si diceret: utego vivam propter patrem, idest ad illum tamquamad maioremreferamvitammeam,exinanitiomeafecit, inquamemisitutautemquisquevivatpropterme, participatiofacitquamanducatme.
AUG. He said not, As I eattheFather,and livebytheFather,sohethateatsMe,even he shall live by Me. For the Son doesnot growbetterbypartakingoftheFather,aswe do by partaking of the Son, i.e. of Hisone body and blood, which this eating and drinkingsignifies.SothatHissaying,Iliveby the Father, because He is from Him,must not be understood as detracting from His equality.Nordothewords,Evenhethateats Me, the same shall live by Me, give usthe equality that He has. He doesnotequalize, butonlymediatesbetweenGodandman.If, however,weunderstandthewords,Iliveby theFather,inthesenseofthosebelow,My Father is greater than I, then it is asifHe said,ThatIlivebytheFather,i.e.refermylife toHim,asmysuperior,myhumiliationinmy incarnationisthecausebutHewholivesby Me,livesbyMebyvirtueofpartakingofMy flesh. HILARY. Of the truth then of thebodyand blood of Christ, no room for doubting remains: for, by the declaration of ourLord Himself,andbytheteachingofourownfaith, the flesh is really flesh, and thebloodreally blood.Thisthenisourprincipleoflife.While weareintheflesh,ChristdwellsinusbyHis
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Hilarius de Trin: De veritate igitur carnis et sanguinisChristinonrelictusestambigendilocus nunc enim ex ipsius domini professione, etfide nostra,verecaroestetveresanguisest.Hocergo vitae nostrae causa est, quod in nobiscarnalibus manentempercarnemChristumhabemus,victuris nobis per eum ea conditione qua vivit ille per
patrem. Si ergo nos naturaliter secundumcarnem pereumvivimus,idestnaturamcarnissuaeadepti quomodo non naturaliter secundum spiritum inse patrem habeat, cum vivat ipse per patrem?Per patrem autem vivit, dum nativitas non alienamei intulitdiversamquenaturam.
flesh.AndweshalllivebyHim,accordingas Helives.Ifthenwelivenaturallybypartaking of Him according to the flesh,Healsolives naturally by the indwelling of the Father accordingtotheSpirit.Hisbirthdidnotgive Him an alien or different nature fromthe Father. AUG.Thatwewhocannotobtaineternallife of ourselves, might live by the eatingthat bread, He descended from heaven: Thisis thebreadwhichcomesdownfromheaven. HILARY. He calls Himself the bread, because He is the origin of His ownbody. And lest it should be thought that thevirtue andnatureoftheWordhadgivenwaytothe flesh, He calls the bread His flesh,that, inasmuch as the bread came down from heaven,itmightbeseenthatHisbodywas not of human conception, but a heavenly body.TosaythatthebreadisHisown,isto declare that the Word assumed His body Himself. THEOPHYL.ForwedonoteatGodsimply, God being impalpable and incorporealnor again, the flesh of man simply,whichwould
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Augustinus in Ioannem: Ut autem illum panem manducandovivamus,quiaeternamvitamexnobis habere non possumus, de caelo descenditunde sequiturhicestpanisquidecaelodescendit. Hilarius de Trin: Se panem hic dicit ipseenim origo sui corporis est. Ac ne verbi virtus atque natura defecisse a se existimaretur in carne, panem carnem suam esse dixit ut per hoc quod descendens de caelis panis est, non exhumana conceptioneorigoessecorporiseiusexistimaretur, dumcaelesteessecorpusostenditur.Atverocum panis est, assumpti per verbum corporis est professio.
Theophylactus: Non enim purum Deum comedimus, nam et impalpabilis et incorporeus estnequeetiamhominispuricarnemcomedimus,
quae nil posset proficere. Sed quiaDeuscarnem sibiunivit,caroeiusvivificativaexistitnonquodin Dei naturam transierit sed secundum quamdam ignitiferriconsuetudinem,quodetferrummanet,et ignisactumostenditsicetcarodominivivificativa esttamquamcaroverbiDei.
notprofitus.ButGodhavingtakenfleshinto union with Himself that flesh isquickening. NotthatithaschangeditsownfortheDivine naturebut,justasheatedironremainsiron, withtheactionoftheheatinitsoourLords fleshisquickening,asbeingthefleshofthe WordofGod. BEDE. And to show the wide interval between the shadow and the light, thetype andthereality,Headds,Notasyourfathers dideatmanna,andaredead:hethateatsof thisbreadshallliveforever. AUG.Thedeathheremeantisdeatheternal. ForeventhosewhoeatChristaresubjectto naturaldeathbuttheyliveforever,because Christiseverlastinglife.
Beda:Etutostenderetdistantiamumbraeetlucis, typi et veritatis, subiunxit nonsicutmanducaverunt patres vestri manna, et mortui sunt.Quimanducat huncpanem,vivetinaeternum.
Augustinus: Quod autem illi mortui sunt, itavult intelligi,utnonvivantinaeternum.Namtemporaliter et hi profecto morientur qui Christummanducant sed vivunt in aeternum, quia Christus estvita aeterna. Chrysostomus:Sienimpossibilefuitsinemesse et frumento et aliis huiusmodi, quadragintaannis illorum vitam conservare multo magis nunccibo spiritualihocfacerepoterit,cuiusillaerantfigurae. Frequenterautemvitamrepromittit,quianihilestita delectabilehominibus:undeetinveteritestamento longitudo vitae promittebatur hic autemvitafinem non habens. Simul etiam per hoc ostenderevult
CHRYS. For if it was possible without harvestorfruitoftheearth,oranysuchthing, to preserve the lives of the Israelites ofold forfortyyears,muchmorewillHebeableto do this with that spiritual food, of whichthe mannaisthetype.Heknewhowpreciousa thing life was in mens eyes, and therefore repeatsHispromiseoflifeoftenjustasthe
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quoniam sententiam morti tradentem pro peccato nuncsolvit,vitamaeternamecontrariopromittens. Sequitur haec dixit in synagoga, docens in Capharnaum: ubi scilicet primae virtuteseiussunt factae. Docebat autem in synagoga et in templo, multitudinem attrahere volens, et ostendens quoniamnonestcontrariuspatri.
Old Testament had done only that itonly offeredlengthoflife,Helifewithoutend.This promisewasanabolitionofthatsentenceof death,whichsinhadbroughtuponus.These things said He in the synagogue, as He taught in Capernaum where manydisplays of His power took place. He taught in the synagogue and in the temple, withtheview ofattractingthemultitude,andasasignthat He was not acting in opposition to the Father. BEDE.Mystically,Capernaum,whichmeans beautiful town, stands for the world: the synagogue, for the Jewish people. The meaningis,thatourLordhas,bythemystery oftheincarnation,manifestedHimselftotile world,andalsotaughttheJewishpeopleHis doctrines.
Chrysostomus:Sienimpossibilefuitsinemesse et frumento et aliis huiusmodi, quadragintaannis illorum vitam conservare multo magis nunccibo spiritualihocfacerepoterit,cuiusillaerantfigurae. Frequenterautemvitamrepromittit,quianihilestita delectabilehominibus:undeetinveteritestamento longitudo vitae promittebatur hic autemvitafinem non habens. Simul etiam per hoc ostenderevult quoniam sententiam morti tradentem pro peccato nuncsolvit,vitamaeternamecontrariopromittens. Sequitur haec dixit in synagoga, docens in Capharnaum: ubi scilicet primae virtuteseiussunt factae. Docebat autem in synagoga et in templo, multitudinem attrahere volens, et ostendens quoniamnonestcontrariuspatri.
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Lectio 10 60 , : 61 , 62 63 , : .64' . .65 , .66 [] ' . 67 , 68 ,, , 69

60.Manythereforeofhisdisciples, whentheyhadheardthis,said,This is a hard saying who can hearit? 61.WhenJesusknewinhimselfthat hisdisciplesmurmuredatit,hesaid to them, Does this offend you.62. WhatandifyoushallseetheSonof man ascend up where he was before? 63. It is the spirit that quickens the flesh profitsnothing: the words that I speak to you,they arespirit,andtheyarelife.64.But there are some of you thatbelieve not. For Jesus knew from the beginning who they were For believednot,andwhoshouldbetray him. 65. And he said, Therefore saidItoyou,thatnomancancome tome,exceptitweregiventhathim of my Father. 66. From that time manyofhisdiscipleswentbackand walkednomorewithhim.67.Then said Jesus to the twelve, Will you also go away? 68. Then Simon Peteransweredhim.Lord,towhom shallwego?youhavethewordsof eternallife.69.Andwebelieveand
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. 70 , , 71 : , .
aresurethatyouarethatChrist,the Son of the living God. 70.Jesus answered red them, Have not I chosen you twelve, and one ofyou is a devil? 71. He spoke ofJudas Iscariot the son of Simon: for heit was that should betray him, being oneofthetwelve.
Augustinus in Ioannem: Talia loquente Iesu, non crediderunt aliquid magnum dicentem, et verbis illis aliquam gratiam cooperientemsed prout voluerunt intellexerunt, et morehominum, quia poterat aut disponebat Iesus carnem,qua indutum erat verbum, veluti conscissam distribuere credentibus in se unde diciturmulti ergo audientes, non ex inimicis, sed ex discipuliseiusdixerunt:durusesthicsermo.
AUG.SuchisourLordsdiscourse.Thepeople didnotperceivethatithadadeepmeaningor, that grace went along with it: butreceivingthe matterintheirownway,andtakingHiswordsin ahumansense,understoodHimasifHespoke of cutting of the flesh of the Wordintopieces, for distribution to those who believed onHim: Manytherefore,notofHisenemies,butevenof Hisdisciples,whentheyheardthis,said,Thisis ahardsaying,whocanbearit? CHRYS. i.e. difficult to receive, too muchfor theirweakness.TheythoughtHespokeabove Himself,andmoreloftilythanHehadarightto do and so said they, Who can bearit?which wasansweringinfactforthemselves,thatthey couldnot.
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Chrysostomus in Ioannem: Idest, difficile susceptibilis, superexcedens eorum imbecillitatem: putabant enim eum supra seipsum loqui maiora propria dignitate, et dixerunt quis potest eum audire? Quasi pro seipsisrespondentes,quianondebebant.
Augustinus: Si autem discipuli durum habuerunt istum sermonem, quid inimici? Et tamen sic oportebat ut diceretur quod nonab hominibus intelligeretur secretum Deiintentos debetfacere,nonadversos. Theophylactus: Cum autem audis quod discipuli eius murmurabant, non intelligas hos qui actu sunt discipuli, sed hos qui inhabituet figura videbantur ab eo instrui. Nam inter discipuloserantquidamexplebe,quidicebantur eius discipuli, quia multo cum discipulis manebanttempore.
AUG. And if His disciples thought that saying hardwhatwouldHisenemiesthink?Yetitwas necessary to declare a thing, whichwouldbe unintelligible to men. Gods mysteries should drawmensattention,notenmity. THEOPHYL. When you hear, however, ofHis disciples murmuring, understand not those reallysuch,butrathersomewho,asfarastheir airandbehaviorwent,seemedtobereceiving instruction from Him. For among Hisdisciples were some of the people, who were called such,becausetheystayedsometimewithHis disciples. AUG. They spoke, however, so as not tobe heard by Him. But He, who knew whatwasin them, heard within Himself: When Jesusknew withinHimselfthatHisdisciplesmurmuredatit, Hesaidtothem,Doesthisofoffendyou?
Augustinus:Sicautemapudseistadixeruntut ab illo non audirentur sed ille, qui noveratin seipsis, apud seipsum audiebat undesequitur sciens autem Iesus apud seipsum, quia murmurarentdehocdiscipulieius,dixiteis:hoc vosscandalizat? Alcuinus: Quod scilicet dixi vobis, manducare carnemmeam,etbiberesanguinemmeum. Chrysostomus in Ioannem: Erat autem hoc suae deitatis signum, occulta in mediumferre
ALCUIN. i.e. that I said, you should eat My flesh,anddrinkMyblood. CHRYS. The revelation however of these hiddenthingswasamarkofHisDivinity:hence
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unde sequitur si ergo videritis filium hominis ascendentem ubi erat prius: supple: quid dicetis? Hoc et in Nathanaele fecit dicens: quoniamdixitibi:viditesubficu,credismaiora his videbis. Non igitur quaestiones quaestionibus copulat sed magnitudine dogmatumetmultitudineeosinducerevult.Non igiturdiscipulosinscandalummitterevolenshoc dicit,sedeorumscandalumsolverevolens:nam dum aestimant eum de Ioseph natum, non suscipiunteaquaedicebantur.Quiverocredituri erant quoniam de caelo descendit et illuc ascendit,faciliusattendunthisquaedicebantur.
the meaning of what follows And if youshall seetheSonofmanascendupwhereHewas beforesupply,Whatwillyousay?Hesaidthe sametoNathanael,BecauseIsaidtoyou,Isaw you under the fig tree, believe you?Youshall seegreaterthingsthanthese.Hedoesnotadd difficultytodifficulty,buttoconvincethembythe number and greatness of His doctrines. Forif He had merely said that He came downfrom heaven, without adding any thing further, he wouldhaveoffendedHishearersmorebutby sayingthatHisfleshisthelifeoftheworld,and thatasHewassentbythelivingFather,soHe livesbytheFatherandatlastbyaddingthatHe camedownfromheaven,Heremovedalldoubt. NordoesHemeantoscandalizeHisdisciples, butrathertoremovetheirscandal.Forsolong as they thought Him the Son of Joseph,they couldnotreceiveHisdoctrinesbutiftheyonce believedthatHehadcomedownfromheaven and would ascend thither, they wouldbemuch morewillingandabletoadmitthem. AUG. Or, these words are an answer to their mistake. They supposed that He wasgoingto distribute His body in bits: whereas He tells them now, that He should ascend toheaven wholeandentire:Whatandifyoushallseethe SonofmanascendupwhereHewasbefore?
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Augustinus: Vel aliter. Hinc solvit quod illos commoverat: illum enim putabant erogaturum corpus suum ille autem dixit seascensurumin caelum,utiqueintegrum.Cumvideritis,inquiens, filiumhominisascendentemubieratprius.Certe veltuncvidebitisquianoneomodoquoputatis
erogat corpus suum, et quia gratia eiusnon consumitur morsibus. Filius autem hominis Christus ex virgine Maria hic esse coepit in terra,ubicarnemassumpsitexterra:quidergo vult quod ait cum videritis filium hominis ascendentem ubi erat prius, nisiutintelligamus unam personam esse Christum Deum et hominem, non duas? Ne fides nostra sit quaternitas, sed Trinitas. Sic ergo erat filius hominisincaelo,quemadmodumfiliusDeierat interra:filiusDeiinterrainsusceptacarnefilius hominisincaeloinunitatepersonae.
YouwillthenseethatHedoesnotdistributeHis bodyinthewayyouthink.AgainChristbecame the Son of man, of the Virgin Maryhereupon earth, and took flesh upon Him: Hesaysthen, What and, if you shall see the Son ofman ascendupwhereHewasbefore?toletusknow that Christ, God and man, is oneperson,not twoandtheobjectofonefaith,notaquaternity, butaTrinity.HewastheSonofmaninheaven, asHewasSonofGoduponearththeSonof Goduponearthbyassumptionoftheflesh,the Son of man in heaven, by the unity of the person. THEOPHYL.Donotsupposefromthisthatthe bodyofChristcamedownfromheaven,asthe hereticsMarcionandApollinariussaybutonly thattheSonofGodandtheSonofmanareone andthesame. CHRYS.Hetriestoremovetheirdifficultiesin another way, as follows, It is the spirit that quickens,thefleshprofitsnothing:thatistosay, YououghttounderstandMywordsinaspiritual sense: he who understands them carnallyis profitednothing.Tointerpretcarnallyistotake a proposition in its bare literal meaning, and allow no other. But we should not judge of mysteriesinthiswaybutexaminethemwiththe
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Theophylactus: Non ergo propter hoc putes quod de caelo corpus Christi descenderit:hoc enimMarcianihaereticietApollinarisestdictum, sedquiaunusetidemeratfiliusDeiethominis.
Chrysostomus: Propter hoc autem et aliam solutionem inducit, dicens spiritus est qui vivificat caro non prodest quidquam. Quod autemdicit,taleest.Spiritualiteroporteteaquae de me sunt audire qui autem carnaliteraudit, nihil proficit. Est autem carnaliter intelligere, simplicitereaquaepropositasuntvidere,etnihil plus imaginari. Oportet autem non itaiudicare sedomniamysteriainterioribusoculisinspicere,
quod semper est spiritualiter audire. Carnale vero erat dubitare qualiter potestnobiscarnem dare manducare. Quid igitur? Non est vera caro? Immo utique quod igitur ait caro non prodest quidquam, non de sua carnedicit,sed de eius carne qui carnaliter accipiebatquae dicebantur. Augustinus in Ioannem: Vel aliter. Caro non prodest quidquam. Sed quomodo illi intellexerunt? Carnem quippe sic intellexerunt quomodo in cadavere dilaniatur, autinmacello venditur, non quomodo spiritu vegetatur. Accedat spiritus ad carnem, et prodest plurimum: nam si caro nihil prodesset,verbum carononfieret,uthabitaretinnobissedspiritus per carnem aliquid operatus est in nobispro salutenostra. Augustinus de Civ. Dei: Non enim caro per seipsam mundat, sed per verbum a quo susceptaestquodcumsitprincipiumomnium, susceptaanimaetcarne,etanimamcredentium mundatetcarnem.Spiritusergoestquivivificat carononprodestquidquamsicutilliintellexerunt carnem. Non sic ego do ad manducandum carnem meam. Nec carnem debemussapere secundumcarnemproindedicitverbaquaeego locutussumvobis,spiritusetvitasunt.
inward eye i.e. understand them spiritually. It wascarnaltodoubthowourLordcouldgiveHis fleshtoeat.Whatthen?Isitnotrealflesh?Yes, verily. In saying then that the flesh profits nothing, He does not speak of His own flesh, butthatofthecarnalhearerofHisword
AUG.Orthus,thefleshprofitsnothing.Theyhad under stood by His flesh, as it were, ofa carcass,thatwastobecutup,andsoldinthe shambles,notofabodyanimatedbythespirit. Join the spirit to the flesh, and itprofitsmuch: forifthefleshprofitednot,theWordwouldnot have become flesh, and dwelt among us.The Spirit has done much for our salvation, by meansoftheflesh.
AUG. For the flesh does not cleanse ofitself, butbytheWordwhoassumedit:whichWord, being the principle of life in all things,having takenupsoulandbody,cleansesthesoulsand bodies of those that believe. It is the spirit,it, then,thatquickens:thefleshprofitsnothingi.e. the flesh as they understood it. I do not,He seemstosay,giveMybodytobeeateninthis sense.Heoughtnottothinkofthefleshcarnally: The words that I speak to you, they arespirit,
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andtheyarelife. Chrysostomus: Idest, spiritualia sunt, nihil habentia carnale, neque consequentiam naturalem sed eruta sunt ab omni tali necessitatequaeinterra,etalegibusquaehic positaesunt. Augustinus in Ioannem: Si ergo intellexisti spiritualiter,spiritusetvitatibisuntsiintellexisti carnaliter,etiamsicspiritusetvitasunt,sedtibi non sunt. Diximus enim hic dominum commendasse in manducatione carnis suaeet potatione sanguinis sui, ut in illomaneamus,et ipseinnobis.Hocautemquidfacitnisicaritas? CaritasautemDeidiffusaestincordibusnostris per spiritum sanctum qui datus estnobisergo spiritusestquivivificat. Chrysostomus: Et quia de carnali audientia supralocutusest,subiungitsedsuntquidamex vobis qui non credunt. Dicens quidam, discipulos excepit suam autem dignitatem ostendit,occultarevelans. Augustinus:Nondixit:suntquidaminvobisqui non intelligunt sed causam dixit quare non intelligant.Prophetaenimdixit:nisicredideritis,
CHRYS.i.e.arespiritual,havenothingcarnalin them,producenoeffectsofthenaturalsortnot being under the dominion of that law of necessity, and order of nature establishedon earth. AUG. If then you understand themspiritually, they are life and spirit to you: if carnally,even thentheyarelifeandspirit,butnottoyou.Our Lord declares that in eating His body, and drinkingHisblood,wedwellinHim,andHein us.Butwhathasthepowertoaffectthis,except love? The love of God is shed abroadinour heartsbytheHolySpirit,whichisgiventous.
CHRYS. Having spoken of His words being takencarnally,Headds,Buttherearesomeof you that believe not. Some, He says, not including His disciples in the number. This insightshowsHishighnature. AUG.Hesaysnot,Therearesomeamongyou who understand not but gives the reasonwhy they do not understand. The Prophet said,
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non intelligetis nam qui resistit, quomodo vivificatur? Adversarius enim radio lucis quo penetrandusest,nonavertitfaciem,sedclaudit mentem.Credantetaperiant,etilluminabuntur.
Except you believe, you shall notunderstand. For how can he who opposes bequickened? Anadversary,thoughheavertnothisface,yet closeshismindtotherayoflightwhichshould penetrate him. But let men believe,andopen theireyes,andtheywillbeenlightened. CHRYS. To let you know that it wasbefore these words, and not after, that the people murmured and were offended, theEvangelist adds,ForJesusknewfromthebeginning,who they were that believed not, and whoshould betrayHim. THEOPHYL. The Evangelist wishes toshow us,thatHeknewallthingsbeforethefoundation oftheworld:whichwasaproofofHisdivinity.
Chrysostomus: Et ut discas quoniam ante haecverba,etnonpostquammurmuraveruntet scandalizati sunt, haec Christus cognoverat, subiungit Evangelista dicens sciebat enim ab initioIesusquiessentcredituri,etquitraditurus eumesset. Theophylactus: Volens per hoc nobis Evangelistaostenderequodanteconstitutionem mundiomniacognoscebatquoddivinitatiserat indicium. Augustinus:Sedpostquamdistinxitcredentes dominus a non credentibus, expressit causam quare non credunt unde sequitur et dicebat: proptereadixivobis,quianemopotestveniread me,nisifueriteidatumapatremeo.
AUG. And after distinguishing those who believed from those who did not believe,our Lord gives the reason of the unbelief ofthe latter,AndHesaid,ThereforesaidItoyou,that nomancancometoMe,exceptitweregiven himofMyFather. CHRYS.AsifHesaid,Mensunbeliefdoesnot disturb or astonish Me: I know to whom the
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Chrysostomus: Quasi dicat: non turbant me neque stuporem inferunt qui non credunt.Novi
quibusdeditpater.Dixitautemhoc,utostendat quoniam non illorum gloriam concupiscenshoc dicebat et ut suadeat eis quod patremeius existimentDeum,etnonIoseph. Augustinus in Ioannem:Ergoetcrederedatur nobis: non enim nihil est credere. Si autem magnumquidest,gaudequiacredidisti,sednoli extolli: quid enim habes quod non accepisti? Hoc autem donum quibusdam dari et quibusdamnondari,omninonondubitatquinon vultmanifestissimissacrislitterisrepugnare.Cur autem non omnibus detur, fidelem moverenon debet, qui credit ex uno omnes esse in condemnationem iustissimam ita ut nulla Dei esset iusta reprehensio, etsi nullus inde liberareturundeconstatmagnamessegratiam quod plurimi liberantur. Cur autem istumpotius quamillumliberet,inscrutabiliasuntiudiciaeius, etinvestigabilesviaeeius.Sequiturexhocmulti discipulieiusabieruntretro,etiamcumillonon ambulabant.
FatherhasgiventocometoMe.Hementions theFather,toshowfirstthatHehadnoeyeto His own glory secondly, that God was His Father,andnotJoseph. AUG.Sothen(our)faithisgiventous:andno smallgiftitis.Whereforerejoiceifyoubelieve butbenotliftedup,forwhathaveyouwhichyou didnotreceive?Andthatthisgraceisgivento some, and not to others, no one candoubt, without going against theplainestdeclarations of Scripture. As for the question, why it isnot given to all, this cannot disquiet the believer, who knows that in consequence of the sinof one man, all are justly liable tocondemnation andthatnoblamecouldattachtoGod,evenif none were pardoned it being of Hisgreat mercy only that so many are. And why He pardonsoneratherthananother,restswithHim, whose judgments are unsearchable, and His wayspastfindingout.Andfromthattimemany ofthediscipleswentback,andwalkednomore withHim. CHRYS. He does not say, withdrew, butwent back, i.e. from being good hearers, from the beliefwhichtheyoncehad.
Chrysostomus: Non dixit: recesserunt, sed abierunt retro, ab ea quae secundum virtutem est auditione, et quam habebant olim fidem, perdiderunt.
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Augustinus: Ecce praecisi a corpore vitam perdiderunt: quia in corpore nec fuerunt:inter noncredentesetipsireputatisunt.Abieruntretro non pauci, sed multi post Satanam, nonpost Christum,quomododequibusdamfeminisdicit apostolus: quaedam conversae sunt retropost Satanam. Petrum autem non repulit dominus retroirepostSatanam,sedfecitpostseire.
AUG.Beingcutofffromthebody,theirlifewas gone. They were no longer in the body they were created among the unbelieving. There wentbacknotafew,butmanyafterSatan,not after Christ as the Apostle says ofsome women, For some had already turned aside after Satan. Our Lord says to Peter, Getyou behind Me. He does not tell Peter to goafter Satan. CHRYS.Butitmaybeasked,whatreasonwas thereforspeakingwordstothemwhichdidnot edify,butmightratherhaveinjuredthem?Itwas veryusefulandnecessaryforthisreason,they had been just now urgent in petitioningfor bodily food, and reminding Him of thatwhich hadbeengiventotheirfathers.SoHereminds them here of spiritual food to show thatall thosemiraclesweretypical.Theyoughtnotthen tohavebeenoffended,butshouldhaveinquired of Him further. The scandal wasowingtotheir fatuity,nottothedifficultyofthetruthsdeclared byourLord. AUG. And perhaps this took place for our consolationsinceitsometimeshappensthata mansayswhatistrue,andwhatHesaysisnot understood, and they which hear areoffended and go. Then the man is sorry hespokewhat
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Chrysostomus: Quaeret autem aliquis: quod tempus erat verba dispensandi his quae constructaerantnocentia?Multaquidemutilitas et necessitas. Quia enim instabant cibum corporalem petentes, et eius qui sub patribus datus est reminiscentes, ostendens quoniam omnia illa typus erant, meminit cibi spiritualis. Non igitur scandalizari oportebat, sed interrogare congruum erat: quare illorum amentiae scandalum fuit, non indissolubilitatis eorumquaedicebantur.
Augustinus: Et hoc etiam forte factum estad consolationem nostram: quoniam aliquando contingituthomodicatverum,etquoddicitnon capiatur, atque illi qui audiunt scandalizenturet discedant. Poenitet autem hominem dixisse
quod verum est: dicit enim apud sehomo:non debuisicdicereetsicdominocontingit.Dixit,et perdidit multos: sed non turbatur ipse, quiaab initionoveratquinonessentcredentes.Nos,si nobis contingat, conturbamur: solatium in domino inveniamus, et tamen caute verba dicamus.
was true for he says to himself Ioughtnotto have spoken it and yet our Lord was in the samecase.Hespokethetruth,anddestroyed many.ButHeisnotdisturbedatit,becauseHe knew from the beginning which wouldbelieve. We,ifthishappenstous,aredisturbed.Letus desire consolation then from our Lords exampleandwithalusecautioninourspeech. BEDE.OurLordknewwelltheintentionsofthe other disciples which stayed, as tostayingor going but yet He put the question to them,in order to prove their faith, and hold it upto imitation: Then said Jesus to the twelve, Will youalsogoaway? CHRYS.Thiswastherightwaytoretainthem. Had He praised them, they wouldnaturally,as mendo,havethoughtthattheywereconferring a favor upon Christ, by not leaving Him:by showing,asHedid,thatHedidnotneedtheir company,Hemadethemholdthemoreclosely byHim.Hedoesnotsay,however,Goaway,as thiswouldhavebeentocastthemoffbutasks whether they wished to go away thus preventing their staying with Him from any feeling of shame or necessity: for tostayfrom necessity would be the same asgoingaway. Peter, who loved his brethren, replies for the
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Beda:Sciebatautemdominusdealiisdiscipulis quiremanseruntanvellentabiresedtameneos interrogavit,utfideseorummonstraretur,etaliis imitanda proponeretur unde sequitur dixitergo Iesusadduodecim:numquidetvosvultisabire?
Chrysostomus in Ioannem: Per hunc autem modum oportebat eos trahi: nam si eos laudasset, passi essent aliquid humanum, existimantessegratiamChristofacere,eumnon relinquendo: ostendens vero se non indigere eorum sequela, magis eos detinuit.Nonautem eis dixit: abite hoc enim esset eosexpellere sed interrogavit eos an vellent abire,auferens eis vim et necessitatem, et nolens eos verecundia coarctari: ex necessitate enim detineri par esset ac si abirent. Petrusautem fratrum amator, amicitiae conservator, prototo respondetcollegioundesequiturresponditergo
eiSimonPetrus:domine,adquemibimus? Augustinus in Ioannem: Quasi dicat: repellis nosate:danobisalterumadquemibimus,site relinquimus. Chrysostomus:Hocautemverbummultaeest amicitiae ostensivum: quia scilicet Christuseis honorabilioreratquampatresetmatres.Deinde ut non videatur hoc propterea dicere, quianon essentquieosreciperent,subiungitverbavitae aeternae habes. Audiens enim magistrum dicentem quoniam resuscitabo eum et habebit vitam aeternam, ostendit se recordari eorum quae dicta sunt verborum. Et Iudaei quidem dicebant: hic est filius Ioseph hic verodicitet nos credimus, et cognovimus, quia tu es ChristusfiliusDei. Augustinus: Credidimus enim, ut cognosceremus: nam si prius cognoscere, deinde credere vellemus, neccognosceremus, nec credere valeremus. Hoc credimus et cognovimus,quiatuesChristusfiliusDeiidest quiaipsavitaaeternatues,etnondasincarne etsanguinetuonisiquodes. Chrysostomus:QuiaveroPetrusdixeratetnos
wholenumber,Lord,towhomshallwego? AUG.Asifhesaid,YoucastusfromYou:give us another to whom we shall go, if weleave You. CHRYS.Aspeechofthegreatestlove:proving that Christ was more precious to them than fatherormother.Andthatitmightnotseemto be said, from thinking that there was noone whose guidance they could look to, headds, You have the words of eternal life: which showed that he remembered his Masters words,IwillraiseHimup,and,haseternallife. The Jews said, Is not this theSonofJoseph? howdifferentlyPeter:Webelieveandaresure, thatyouartthatChrist,thesonofthelivingGod.
AUG. For we believed, in order toknow.Had wewishedfirsttoknow,andthentobelieve,we couldneverhavebeenabletobelieve.Thiswe believe, and know, that You are theChristthe Son of God i.e. that You are eternal life,and thatinYourfleshandbloodyougivewhatYou areYourself. CHRYS. Peter however having said, We
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credimus, dominus de collegio credentium excipitIudamundesequiturresponditeisIesus: nonneegovosduodecimelegi,etunusexvobis Diabolus est? Quod autem dicit, tale est.Ne aestimetis quod quia secuti estis me, non redarguam malos. Dignum autem est hic quaerere, quare nunc nihil dicunt discipulised postea formidantes dicunt: numquid egosum, domine? Sed nondum Petrus audierat: vade retro me, Satana, et propter hoc timoremnon habuit. Nunc etiam non dicit unus ex vobisme tradet,sedDiabolusest:ideonesciebantquod dicebatur sed malitiam aestimabant vituperari solum. Accusant autem hic Christum gentiles insipienter: non enim electio eius vim inferthis quae futura sunt sed in voluntate situm est salvarietperire.
believe, our Lord excepts Judas from the numberofthosewhobelieved:Jesusanswered them,HavenotIchosenyoutwelve,andoneof you is a devil? i.e. Do not suppose that, because you have followed Me, I shall not reprove the wicked among you. It is worth inquiring, why the disciples say nothing here, whereasafterwardstheyaskinfear,Lord,isit I? But Peter had not yet been told, Getyou behindMe,Satanandthereforehadasyetno fearofthissort.OurLordhoweverdoesnotsay here,OneofyoushallbetrayMe,but,isadevil: so that they did not know what thespeech meant, and thought that it was only a caseof wickedness in general, that Hewasreproving. The Gentiles on the subject of election blame Christ foolishly. His election does notimpose any necessity upon the person withrespectto thefuture,butleavesitinthepowerofHiswillto besavedorperish. BEDE. Or we must say, that He elected the elevenforonepurpose,thetwelfthforanother: the eleven to fill the place of Apostles,and persevere in it to the end the twelfth tothe serviceofbetrayingHim,whichwasthemeans ofsavingthehumanrace. AUG.Hewaselectedtobeaninvoluntaryand
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Beda: Vel dicendum, quod ad aliud elegit undecim,etadaliudunumundecimelegit,utin apostolicadignitateperseverarentunumelegit, ut per proditionis eius officium salutem operareturhumanigeneris.
Augustinus: Electus enim est iste, de quo

nolenteetnescientemagnumaliquidbonifieret. Sicut enim iniqui male utuntur bonisoperibus Dei, sic e contra Deus bene utitur malis operibushominum.QuidIudapeius?Sedmalo eiusbeneususestdominus:tradisepertulit,ut nosredimeret.Potestetiamsicintelligiquodait duodecim elegi: quia consecratus est duodenarius numerus eorum, qui perquatuor cardines mundi Trinitatem fuerantdenuntiaturi. Non autem quia periit inde unus, ideoillius numeri honor ademptus est: nam in locum pereuntisaliussubrogatusest.
unconscious instrument of producing the greatestgood.Forasthewickedturnthegood worksofGodtoaneviluse,soreverselyGod turnstheevilworksofmantogood.Whatcan be worse than what Judas did? Yet ourLord made a good use of hiswickednessallowing Himself to be betrayed, that Hemightredeem us. In, Have I not chosen you twelve, twelve seemstobeasacrednumberusedinthecase ofthose,whoweretospreadthedoctrineofthe Trinitythroughthefourquartersoftheworld.Nor wasthevirtueofthatnumberimpaired,byone perishinginasmuchasanotherwassubstituted inhisroom. GREG. [The body is named after the head, when, with reference to a perverse man, itis said, One of you is a devil thustheGospel goesontosaythathesaidthiswithreference toJudasSimonIscariot.Hewasgoingtobetray him,sincehewasoneofthetwelve.] CHRYS.MarkthewisdomofChrist:Heneither by exposing him, makes him shameless and contentious nor again emboldens him, by allowinghimtothinkhimselfconcealed.
Gregorius Moralium: Capitis autem nomine censeturcorpus,cumdeperversohominedicitur unus ex vobis Diabolus est unde Evangelista exponenssubditdicebatautemdeIudaSimonis Iscariotis: hic enim erat traditurus eum,cum essetunusdeduodecim. Chrysostomus: Considera Christisapientiam: neque enim Christus eum manifestum fecit,ne inverecundumfaciat,etsiclitigiosiorfiatneque eumlaterepermisit,neaestimansselatere,sine timoreoperaretur.
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CHAPTER VII Lectio 1 1 : , .2 . 3 , , : 4 . , .5 . 6 , , .7 , , .8 : ,

1. After these things Jesus walked in Galilee:forhewouldnotwalkinJewry, becausetheJewssoughttokillhim.2. Now the Jews feast of tabernacles wasathand.3.Hisbrethrentherefore saidtohim,Departhence,andgointo Judea, that your disciples also may seetheworksthatyoudo.4.Forthere isnomanthatdoesanythinginsecret, and he himself seek to be known openly. If you do these things, show yourselftotheworld.5.Forneitherdid his brethren believe in him. 6. Then Jesussaidtothem,Mytimeisnotyet come:butyourtimeisalwayready.7. The world cannot hate you: but meit hates, because I testify of it, thatthe worksthereofareevil.8.Goyouupto thisfeast:Igonotupyettothisfeast formytimeisnotyetfullycome.
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Augustinus in Ioannem: Futurum erat ut aliquis fidelis Christi absconderet se, nea persecutoribus inveniretur et ne illi pro crimine obiceretur latibulum, praecessit in capite quod in membro confirmareturunde dicitur post haec autem ambulabat Iesusin Galilaeam: non enim volebat in Iudaeam ambulare, quia quaerebant eum Iudaei interficere. Beda: Haec verborum connexio talis est, ut intelligamus quoniam in medio multa geriet fieri potuerunt. Iudaea autem et Galilaea regiones sunt Palaestinae provinciae, sed IudaeadictaestatribuIuda:nontamensolum illa regio quam tribus Iuda, sed et illaquam tribusBeniaminpossidebat,Iudaeadictaest, quia ex tribu Iuda regesoriebantur.Galilaea verodicitur,eoquodlacteumpopulum,idest candidum, gignat: Galilaea enim Graece, Latinelacdicitur. Augustinus: Sic autem hoc dominusdixit,
AUG.AsthebelieverinChristwouldhaveintime to,cometohidehimselffrompersecution,thatno guilt might attach to such concealment,theHead began with doing Himself, what Hesanctionedin the member After these things Jesus walkedin Galilee: for he would not walk in Jewry,because theJewssoughttokillHim.
BEDE.Theconnectionofthispassageadmitsof muchtakingplaceintheintervalpreviously.Judea and Galilee are divisions of the province of Palestine. Judea has its name from the tribeof Judah but it embraces not only the territories of Judah, but of Benjamin, all of whichwerecalled Judea,becauseJudahwastheroyaltribeGalilee hasitsname,fromthemilky,i.e.white,colorofits inhabitantsGalileebeingGreekformilk.
AUG.ItisnotmeantthatourLordcouldnotwalk
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quasi non posset ambulare interIudaeos,et non occidi a Iudaeis hanc enimpotentiam quando voluit demonstravit sed infirmitati nostrae praebebat exemplum: non ipse perdiderat potestatem, sed nostram consolabaturfragilitatem. Chrysostomus in Ioannem:Sedetilludest dicere, quoniam quae deitatis erant ostendebat, et quae humanitatis: etenim fugiebatpersecutoresuthomo,etapparebat eisutDeus,utrumquevereexistens. Theophylactus: Secessit etiam nunc in Galilaeam, quia nondum passionis aderat tempus: unde vanum reputabat in medio inimicorummanere,etmagisipsosadodium incitare unde et consequenter tempus describitur, cum subditur erat autem in proximodiesfestusIudaeorum,Scenopegia. Augustinus: Quid sit Scenopegia, qui Scripturas legerunt noverunt. Faciebant tabernacula in die festo ad similitudinem tabernaculorum, in quibus habitaverunt,cum ex Aegypto educti peregrinarentur ineremo. Celebrabant ex hoc diem festum, reminiscentes beneficiorum domini, qui
amongtheJews,andescapebeingkilledforHe hadthispower,wheneverHechosetoshowit:but He set the example of so doing, as an accommodationtoourweakness.Hehadnotlost Hispower,butHeindulgedourfrailty.
CHRYS.Thatistosay,Hedisplayedtheattribute both of divinity and humanity. He fled fromHis persecutorsasman,Heremainedandappeared amongstthemasGodbeingreallyboth.
THEOPHYL. He withdrew too now to Galilee, because the hour of His passion was not yet come and He thought it useless to stay inthe midst of His enemies, when theeffectwouldonly have been to irritate them the more. The timeat whichthishappenedisthengivenNowtheJews feastoftabernacleswasathand. AUG.Whatthefeastoftabernaclesis,wereadin the Scriptures. They used to make tents on the festival, like those in which they livedduringtheir journey in the desert, after their departurefrom Egypt. They celebrated this feast in commemoration of the good things the Lordhad done for them though they were the verypeople
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tamen occisuri erant dominum.Appellabatur autemapudIudaeosdiesfestus,cumtamen nonessetunus,sedplures. Chrysostomus: Ostendit igitur per hoc Evangelista, quoniam multum tempus praetermisit. Cum enim dominus sedit in monte, erat prope dies festus Paschae.Hic autem Scenopegiae meminit, et in quinque intermediis mensibus nihil aliud nobis enarravit, nisi miraculum panum et allocutionemfactamadeosquicomederunt. Quia enim indeficienter signa faciebat et disputabat,nonpoterantEvangelistaeomnia enumerare sed ista praecipue studuerunt dicereproquibusautquerelaautcontradictio quaedam a Iudaeis subsequebatur quod et hicapparet. Theophylactus: Quia enim fratres eius viderant ipsum non esse paratum ad descendendum, subditur dixerunt autem fratres eius ad eum: transi hinc et vadein Iudaeam. Beda:Acsidicant:tusignafacis,etpauciea videnttransiergoadregiamurbem,ubisunt principes, ut, visis signis, laudem
whowereabouttoslaytheLord.Itiscalledtheday ofthefeast,thoughitlastedmanydays.
CHRYS.Itappearshere,thataconsiderabletime had passed since the last events. Forwhenour Lordsatuponthemount,itwasnearthefeastof the Passover and now it is the feast of tabernacles:sothatinthefiveintermediatemonths theEvangelisthasrelatednothingbutthemiracle oftheloaves,andtheconversationwiththosewho ateofthem.AsourLordwasunceasinglyworking miracles, and holding disputes with people,the Evangelistscouldnotrelateallbutonlyaimedat givingthose,inwhichcomplaintoroppositionhad followed on the part of the Jews as wasasthe casehere.
THEOPHYL. His brethren saw that He was not preparingtogotothefeast:Hisbrethrentherefore saidtohim,Departhence,andgointoJudea.
BEDE.Meaningtosay,Youdomiracles,andonly a few see them: go to the royal city, wherethe rulersare,thattheymayseeYourmiracles,andso

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consequaris ab eis. Sed quia nonomnes discipuli semper dominum sequebantur,sed eorum multi in Iudaea erant, ideosubduntut etdiscipulituivideantoperatuaquaefacis. Theophylactus: Idest, turbae quae sequuntur te: non enim de duodecimdicunt discipulis, sed de aliis qui conversabantur cumillo. Augustinus in Ioannem:Cumautemauditis fratres domini, Mariae cogitate consanguinitatem non iterum parientisullam propaginem. Sicut enim in sepulchro, ubi positum est corpus domini, nec ante, nec posteamortuusiacuit,sicuterusMariaenec ante,necposteaquidquammortaleconcepit. Opera quidem domini discipulos non latebant,sedistoslatebantetideodicebant ut discipuli tui videant opera tua quaefacis. Loquebanturautemprudentiamcarnis,verbo quodcarofactumestundeetsubduntnemo quippeinoccultoaliquidfacit,etquaeritipse in palam esse. Si hoc facis, manifesta teipsummundoquasidicant:facismiracula: appare hominibus, ut laudari possis ab hominibus: nam qui eum videntur monere, gloriae ipsius consulunt: et quia humanam gloriam requirebant, in eum non credebant
youobtainpraise.AndasourLordhadnotbrought allHisdiscipleswithHim,butleftmanybehindin Judea,theyadd,ThatYourdisciplesalsomaysee thestorksthatyoudo. THEOPHYL. i.e. the multitudes that followYou. They do not mean the twelve, but the othersthat hadcommunicationwithHim.
AUG. When you hear of our Lordsbrethren,you must understand the kindred of Mary, nother offspringafterourLordsbirth.Forasthebodyof ourLordonceonlylayinthesepulcher,andneither before,norafterthatoncesocouldnotthewomb ofMaryhavepossiblyconceivedanyothermortal offspring. Our Lords works did not escapeHis disciples, but they escaped His brethren hence theirsuggestion,ThatYourdisciplesmayseethe works that you do. They speak accordingtothe wisdom of the flesh, to the Word that wasmade flesh,andadd,Forthereisnomanthatdoesany thinginsecret,andhehimselfseekstobeknown openly.Ifyoudothesethings,showYourselftothe worldasiftosay,Youdomiracles,dotheminthe eyes of the world, that the world may honorYou. TheiradmonitionsaimatprocuringgloryforHim and this very thing, viz. aiming at humanglory, provedthattheydidnotbelieveinHim,aswenext
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unde sequitur neque enim fratres eius credebant in eum Christum enim consanguineum potuerunt habere credere autemineumipsapropinquitatefastidierunt. Chrysostomus: Dignum est autem mirari Evangelistarum morem veritatis amicum, qualiter non verecundantur dicere ea quae magistro videntur inferre iniuriam, sedhoc maxime studuerunt enuntiare. Non enim parvamhabetdetractionemquodfratreseius discredebant. Et videtur initium verborum quasi amicorum esse multae autem amaritudinis erant quae dicebantur: quia de formidine et de amore gloriae eumnotant namdicuntnemoinoccultoaliquidfacit:quod erat formidinem incusantium, et simul suspicantium quae fiebant non vere facta esse. Per hoc autem quod dicunt etquaerit ipse in palam esse, amorem gloriae in eo notant. Christus autem mansuete eis respondit, docens nos non indigne ferre,si aliqui etiam viles nobis consilientursequitur enim dicit eis Iesus: tempus meum nondum advenit tempus autem vestrum semper est paratum. Beda: Ne autem videatur hoc contrarium ei quod apostolus dicit: at ubi venitplenitudo
read,ForneitherdidHisbrethrenbelieveinHim. They were Christs kindred, hut theywereonthat veryaccountabovebelievinginHim.
CHRYS.Itisstrikingtoobservethegreatsincerity of the Evangelists that they are not ashamed to mention things which appear to be to ourLords disadvantage,buttakeparticularcaretotellusof them. It is a considerable reflection on ourLord, that His brethren do not believe on Him. The beginning of their speech has a friendly appearanceaboutit:tentthereismuchbitterness init,thuschargingHimwiththemotivesoffearand vain glory No man, say they, does anything in secret:thiswasreproachingHimtacitlywithfear and was an insinuation too thatHismiracleshad notbeenrealandsolidones.Inwhatfollows,And he himself seeks to be known openly, they taunt Himwiththeloveofglory.Christhoweveranswers themmildly,teachingusnottotaketheadviceof people ever so inferior to ourselvesangrilyThen Jesussaidtothem,Mytimeisnotyetcome:but yourtimeisalwayready.
BEDE.ThisisnocontradictiontowhattheApostle says,Butwhenthefullnessoftimewascome,God
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temporis,misitDeusfiliumsuum,referendum estquodhicdicitur,nonadtempusnativitatis, sedadtempusglorificationis. Augustinus: Dabant enim illi consilium consequendae gloriae, veluti saeculariter,et terreno affectu monentes, ne esset ignobilis et latitaret. Sed dominus voluit ad ipsam celsitudinem per humilitatem viam sternere dicitergotempusmeum,idestgloriaemeae, qua veniam in altitudineiudicaturus,nondum venit tempus autem vestrum, idest, mundi gloria, semper est paratum. Etquoniamnos dominicorpussumus,quandonobisinsultant amatoreshuiussaeculi,dicamuseis:tempus vestrum adest paratum, tempus nostrum nondumadvenit:excelsaenimpatria,humilis via.Quirecusatviam,quidquaeritpatriam? Chrysostomus:Velaliter.Videturmihialiud occulteinsinuare:fortassisenimeumprodere volebant,ettradereIudaeisideodicittempus meumnondumadvenit,hocesttempuscrucis etmortistempusautemvestrumsemperest paratum: quia etsi vos semper sitis cum Iudaeis, non interficient vos, eademcumillis zelantesundesequiturnonpotestvosodisse mundus me autem odit, quia ego testimoniumperhibeodeillo,quiaoperaeius
sent forth His Son. Our Lord referringheretothe timenotofHisnativity,butofHisglorification.
AUG.TheygaveHimadvicetopursueglory,and not allow Himself to remain in concealmentand obscurity appealing altogether to worldly and secular motives. But our Lord was layingdown anotherroadtothatveryexaltation,viz.humility:My time,Hesays,i.e.thetimeofMyglory,whenIshall come to judge on high, is not yetcomebutyour time, i.e. the glory of the world, is always ready. Andletus,whoaretheLordsbody,wheninsulted bytheloversofthisworld,say,Yourtimeisready: oursisnotyetcome.Ourcountryisaloftyone,the waytoitislow.Whosorejectstheway,whyseek hethecountry?
CHRYS, Or there seems to be anothermeaning concealedinthewordsperhapstheyintendedto betrayHimtotheJewsandthereforeHesays,My timeisnotyetcome,i.e.thetimeofMycrossand death:butyourtimeisalwaysreadyforthoughyou are always with the Jews, they will not killyou, becauseyouareofthesamemindwiththem:The worldcannothateyoubutMeithates,becauseI testifyofit,thattheworksthereofareevil:asifHe said, How can the world hate themwhohavethe
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mala sunt quasi dicat: qualiter mundus eos odit qui eadem cum ipso volunt, et pro eisdem student? Me autem odit, quoniam redarguo eum. Intantum ergo gloriam hominumnonquaero,quodnonpraetermitto eos redarguere licet sciam ex hoc odium nasci et mortem intentari. Per hoc etiam ostendit quod odium Iudaeorum contraeum concitabat publica redargutio, non autem sabbatisolutio. Theophylactus:Veldominuscontraduode quibus illi eum arguebant, alia duoinducit. Contraformidinemquidemdicit,quodopera mundi redarguit, idest opera eorum qui mundana sapiunt: quod non faceret, si formidolosus esset sed contra inanem gloriam misit illos ad festum undesequitur vos ascendite ad diem festum hunc: namsi vanae gloriae passione detineretur, retinuisset eos secum: nam gloriae cupidi consueverunt multos habere qui sequantur eos. Chrysostomus: Hoc etiam dicitostendens quod eis blandiri non vult, sed concediteis Iudaicafacere.
same wishes and aims with itself? It hates Me, because I reprove it. I seek not then gloryfrom men inasmuch as I hesitate nottoreprovethem, thoughIknowthatIamhatedinconsequence,and that My life is aimed at. Here we see thatthe hatredoftheJewswasowingtoHisreproofs,not toHisbreakingthesabbath.
THEOPHYL. Our Lord brings two arguments in answertotheirtwocharges.Tothechargeoffear He answers, that He reproves the deeds ofthe world, i.e. of those who loveworldlythingswhich Hewouldnotdo,ifHewereundertheinfluenceof fearandHerepliestothechargeofvainglory,by sendingthemtothefeast,Goyouuptothisfeast. HadHebeenpossessedatallwiththedesirefor glory, He would have kept them with Him:forthe vaingloriousliketohavemanyfollowers.
CHRYS.Thisistoshowtoo,that,whileHedoes not wish to humor them, He still allows them to observetheJewishordinances.
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Augustinus: Vel aliter. Vos ascendite ad diem festum hunc, ubi gloriam humanam quaeritis,ubiextenderevultiscarnaliagaudia, non cogitare caelestia. Sequitur egoautem nonascendamaddiemfestumistum. Chrysostomus: Scilicet modo vobiscum quiameumtempusnondumimpletumest:in futuroenimPaschacrucifigenduserat. Augustinus in Ioannem:Velmeumtempus, idestgloriaemeae,nondumadvenit:ipseerit diesfestusmeus,nondiebusistispercurrens, et transiens sed permanens in aeternum. Ipsa erit festivitas et gaudium sine fine, aeternitassinelabore,serenitassinenube.
AUG.OrHeseemstosay,Goyouuptothisfeast, andseekforhumanglory,andenlargeyourcarnal pleasures,andforgetheavenlythings.Igonotup tothisfeast
CHRYS.i.e.notwithyou,forMytimeisnotyetfull come.ItwasatthenextpassoverthatHewasto becrucified. AUG.OrMytime,i.e.thetimeofMyglory,isnot yet come. That will be My feast day not a day whichpassesandisgone,likeholidayshere:but onewhichremainsforever.Thenwillbefestivity joy without end, eternity without stain,sunshine withoutacloud.
Lectio 2 9 . 10 , , [] . 11 ,12
9. When he had said these wordsto them,heabodestillinGalilee.10.But when his brethren were gone up,then wenthealsouptothefeast,notopenly, but as it were in secret. 11.Thenthe Jewssoughthimatthefeast,andsaid, Whereishe?12.Andtherewasmuch murmuring among the people
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: , [] , , .13 .
concerninghim:forsomesaid,Heisa good man: others said, Nay but he deceives the people. 13. Howbeitno manspokeopenlyofhimforfearofthe Jews.
Theophylactus: Quia dixerat dominus:non ascendam vobiscum, in principio denegavit ascensum, vitans iram frementium Iudaeorum unde dicitur haec cumdixisset, ipse mansit in Galilaea. Postea vero ascendit unde sequitur ut autem ascenderunt fratres eius, tunc et ipse ascendit. Augustinus in Ioannem: Ascendit autem nongloriaritemporaliter,sedaliquiddocere salubriter,etdefestoaeternoadmonere. Chrysostomus in Ioannem: Vel ascendit, nonutpatiatur,sedutalioserudiat.Latenter autem ascendit: poterat enim manifeste ascendere et detinere eorum inordinatum impetum,quodmultotiesfecitatnolebathoc
THEOPHYL.OurLordatfirstdeclaresthatHewill notgouptothefeast,(Igonotupwithyou,)inorder nottoexposeHimselftotherageoftheJewsand therefore we read, that, When He hadsaidthese words to them, He abode still in Galilee. Afterwards, however, He goes up But whenHis brethrenweregoneup,thenwentHealsouptothe feast. AUG. He went up, however, not to gettemporary glory, but, to teach wholesome doctrine, and remindmenoftheeternalfeast. CHRYS. He goes up, not to suffer, buttoteach. And He goes up secretly because, thoughHe couldhavegoneopenly,andkepttheviolenceand impetuosityoftheJewsincheck,asHehadoften donebeforeyettodothiseverytime,wouldhave
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continuo facere, ne magis suamdivinitatem denudaret,etutincarnatioeiuscertioresset, et ut nos erudiret ad virtutem. Ut igitur disceremus quid nos oporteat facere, qui non possumus persecutores detinere, voluit latenter ascendere. Non autem dixit: in occulto, sed quasi in occulto, ut ostendat dispensative hoc esse factum. Si enim omnia ut Deus ageret, quomodopossemus nosscire,incidenteshumanispericulis,quid oporteatfacere? Alcuinus: Vel occulte ascendit, quia favorem hominum non quaerit, nonpompis stipantiumseturbarumdelectatur. Beda: Mystice autem designatur quia singulis quibusque carnalibus humanam gloriam quaerentibus, dominus manet in Galilaea, quae interpretatur transmigratio sancta, idest in membris suis, qui transmigrant de vitiis ad virtutes, et ineis proficiunt. Postmodum vero dominus ascendit, quia membra Christi non huius vitae, sed aeternae gloriam quaerunt. Occulteautemdominusascendit,quiaomnis gloriaeiusestabintus,idestdecordepuro etconscientiabona,etfidenonficta.
disclosed His divinity and he wishedtoestablish thefactofHisincarnation,andtoteachustheway of life. And He went up privately too, toshowus what we ought to do, who cannot check our persecutors.Itisnotsaid,however,insecret,but, asitwereinsecrettoshowthatitwasdoneasa kind of economy. For had He done allthingsas God,howshouldweofthisworldknowwhattodo, whenwefellintodanger?
ALCUIN.Or,Hewentupinsecret,becauseHedid notseekthefavorofmen,andtooknopleasurein pomp,andbeingfollowedaboutwithcrowds. BEDE. The mystical meaning is, that to allthose carnal persons who seek human glory, theLord remainsinGalileethemeaningofwhichnameis, passingoverapplyingtothosehismemberswho passfromvicetovirtue,andmakeprogressinthe latter. And our Lord Himself delayed to goup, signifyingthatChristsmembersseeknottemporal buteternalglory.AndHewentupsecretly,because allgloryisfromwithin:thatis,fromapureheartand goodconscience,andfaithunfeigned.
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Augustinus: Vel quod quasi latenter ascendit, aliquid significare voluit: omnia enim quae dicta sunt antiquo populoIsrael, umbrae fuerunt futurorum, et Scenopegia umbra erat futurorum. Omnia ergo quae fiebant in figura, manifestantur in nobis. Ascendit ergo in occulto figura enim erat ipsum esse in occulto. In ipso die festo Christuslatebat,quiaipsediesfestusChristi membraperegrinaturasignificabat.Illeenim est in tabernaculis qui se in mundo esse intelligitperegrinum:Scenopegiaautemerat celebratio tabernaculorum. Sequitur Iudaei autem quaerebant eum in die festo, et dicebant:ubiestille? Chrysostomus in Ioannem:Exmultoodio et inimicitia neque enim eum nominatim vocarevolebant.Nonautemmultaerateisin festivitatereverentia,necmultareligioquiaa festivitate credebant Christum fraudulenter detinere.Sequituretmurmurmultumeratde eointurba. Augustinus: Murmur erat de contentione, quam convenienter exponit dicens quidam enim dicebant, quia bonus est alii autem dicebant: non, sed seducit turbas. Quicumque emicuerit in aliqua gratia, alii
AUG.Orthemeaningis,thatalltheceremonialof the ancient people was the figure of what wasto besuchasthefeastoftabernacles.Whichfigure isnowunveiledtous.OurLordwentupinsecret,to represent the figurative system. He concealed Himself at the feast itself, because thefeastitself signified, that the members of Christ were ina strange country. For he dwells in the tents,who regards himself as a stranger in the world.The word scenopegia here means the feast of tabernacles.
CHRYS. Then the Jews sought Him at thefeast, andsaid,WhereisHe?outofhatredandenmity fortheywouldnotcallHimbyHisname.Therewas not much reverence or religion inthisobservance of the feast, when they wanted to make it an opportunityofseizingChrist.
AUG.Andtherewasmuchmurmuringinthepeople concerning Him. A murmuring arising from disagreement.Forsomesaid,Heisagoodman: others said, Nay out He seduces thepeople. Whoever had any spark of grace, said, He isa
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dicunt bonus est alii: non, sed seducit turbas. Quod autem dictum est deeo,valet adconsolationemdequocumquehocdictum fuerit Christiano. Et quidem si seducere decipere est, nec Christus seductor, nec quisquam debet seductor esseChristianus. Siautemseducere,aliundealiquemadaliud persuadendo ducere est, quaerendum est unde, et quo. Si a bono ad malum,malus seductorestsiamaloadbonum,bonusest: etutinamsicomnesseductoresvocemuret simus. Chrysostomus:Igiturillamquidemaestimo opinionem multitudinis esse, qua scilicet dicebatur bonus esse: hanc vero principum etsacerdotumquodostenditurperhocquod dicuntseducitturbas:nondicunt:seducitnos. Sequitur nemo tamen palam loquebaturde illoproptermetumIudaeorum. Augustinus: Eorum scilicet qui dicebant bonus est, non qui dicebant seducitturbas: haec enim clarius sonabant, sed bonusest pressiussusurrabant.
good man the rest, Nay, but He seduces the people.ThatsuchwassaidofHim,WhowasGod, isaconsolationtoanyChristian,ofwhomthesame maybesaid.Iftoseducebetodecide,Christwas not a seducer, nor can any Christian be.Butifby seducing be meant bringing a person by persuasionoutofonewayofthinkingintoanother, thenwemustinquirefromwhat,andtowhat.Iffrom goodtoevil,theseducerisanevilmaniffromevil to good, a good one. And would thatwewereall called,andreallywere,suchseducers.
CHRYS.Theformer,Ithink,wastheopinionofthe multitude, the one, viz. who pronounced Him a goodmanthelattertheopinionofthepriestsand rulersasisstrewnbytheirsaying,Hedeceivesthe people,not,Hedeceivesus.
AUG. Howbeit no man spoke openly of Him,for fearoftheJewsnone,thatis,ofthosewhosaid, Heisagoodman.Theywhosaid,Hedeceivesthe people, proclaimed their opinion openlyenough whiletheformeronlydaredwhispertheirs. CHRYS. Observe, the corruption is in therulers:
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Chrysostomus: Vide autem eorum qui

principantur corruptionem hi autem qui principatibus subiciuntur, sani quidem erant iudicio,sednonhabebantlibertatemdicendi: quodmaximemultitudinisest.
the common people are sound intheirjudgment, buthavenotlibertyofspeech,asisgenerallytheir case.
Lectio 3 14 . 15 , 16 [] , : 17 , ' . 18 ' : , . 14.Nowaboutthemidstofthefeast Jesuswentupintothetemple,and taught.15.AndtheJewsmarveled, saying,Howknowsthismanletters, having never learned? 16. Jesus answered them, and said, My doctrine is not mine, but histhat sent me. 17. If any man willdohis will, he shall know of thedoctrine, whether it be of God, or whetherI speakofmyself.18.Hethatspeaks of himself seeks his own glory:but hethatseekshisglorythatsenthim, the same is true, and no unrighteousnessisinhim.
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Chrysostomus in Ioannem: Dominus tardatione sua auditores attentiores facere volens,noninprimisdiebusascendit,sedcirca solemnitatismediumundedicituriamautemdie festo mediante, ascendit Iesus in templum et docebat. Qui enim primis diebus eum quaesierunt,repenteeumpraesentemvidentes, magis intendebant docenti, et qui bonumeum dicebant et qui malum: illi quidem, ut aliquid lucrarentur et admirarentur hi vero ut comprehenderent. Theophylactus:Naminprincipiofestihisquae festi erant magis attendebant: unde postea Christumattentiusaudierunt.
CHRYS. Our Lord delays His visit, inorderto excitemensattention,andgoesupnotthefirst day, but about the middle of the feast:Now aboutthemidstofthefeastJesuswentupinto the temple, and taught. Those who hadbeen searching for Him, when they saw Him thus suddenlyappearwouldbemoreattentivetoHis teaching,bothfavorersandenemiestheoneto admire and profit by it the other to find an opportunityoflayinghandsonHim.
THEOPHYL. At the commencement of the feast, men would be attending more to the preachingsofthefestivalitselfandafterwards wouldbebetterdisposedtohearChrist. AUG.Thefeastseems,asfaraswecanjudge, tohavelastedseveraldays.Andthereforeitis said, about the middle of the feast day:i.e. when as many days of that feasthadpassed, asweretocome.SothatHisassertion,Igonot up yet to this feast day, (i.e. to the firstor secondday,asyouwouldwishme,)wasstrictly fulfilled. For He went up afterwards, aboutthe middleofthefeast. AUG.Ingoingtheretoo,Hewentup,nottothe
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Augustinus in Ioannem: Quantum enimdatur intelligi, ipsam festivitatem diebus pluribus celebrabant et ideo dicit iam die festo mediante idest, cum illius diei festi tot dies remansissent quot praeterissent ut etiamhoc impleretur quod ait: non ascendam ad diem festumhunc,idest,adquemvosvultis,primum velsecundumdiemascenditautemposteadie festomediante. Augustinus de quaest. Nov. et Vet. Testam:
Tuncetiamascendit,nonquasiaddiemfestum, sedquasiadlucem.Illiveroascenderuntquasi ad perfruendum deliciis diei festi. Christo vero ille fuit dies festus, quo passione suaredemit mundum. Augustinus in Ioannem: Ille autem qui prius latebat, docebat, et palam loquebatur, et non tenebatur. Illud enim quod latebat, eratcausa exempli,hocpotestatis. Chrysostomus:Quidautemdocebat,nondixit Evangelista sed quod mirabiliter docebat,hoc solumostendit:tantaenimeratvirtusdocentisut qui dixerant: seducit turbas, transmutati mirarentur unde sequitur et mirabantur Iudaei, dicentes: quomodo hic litteras scit, cum non didicerit? Vide admirationem nequitia plenam: non enim dicit quod in doctrina admirarentur sedinaliamadmirationeminciderunt.
feast day, but to the light. They had gone to enjoy the pleasures of the festival,butChrists feastdaywasthatonwhichbyHisPassionHe redeemedtheworld.
AUG. He who had before concealedHimself, taughtandspokeopenly,andwasnotlaidhold on.Theonewasintendedforanexampletous, theothertotestifyHispower. CHRYS. What His teaching is, theEvangelist does not say but that it was verywonderfulis shown by its effect even upon those who had accused Him of deceiving the people,who turnedroundandbegantoadmireHim:Andthe Jews marveled, saying, How knows this Man letters, having never learned? See how perversetheyareevenintheiradmiration.Itis notHisdoctrinetheyadmire,butanotherthing altogether. AUG.All,itwouldappear,admired,butallwere not converted. Whence then theadmiration? ManyknewwherehereHewasborn,andhow HehadbeeneducatedbuthadneverseenHim learning letters. Yet now they heard Him disputing on the law, and bringing forwardits
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Augustinus:Omnesquidem,quantumarbitror, admirabantur,sednonomnesconvertebantur.Et unde admiratio? Quia multi noverant ubinatus, quemadmodumfuerateducatus:numquameum viderantlitterasdiscentemaudiebanttamende legedisputantem,legistestimoniaproferentem
quaenemopossetproferre,nisilegissetnemo legeret, nisi litteras didicisset et ideo mirabantur. Chrysostomus: Ab hac autem admiratione cognoscere debebant quoniam haec scientia humanitusnoneratineo,seddivinitussedquia hoc ipsi nolebant confiteri, sed in sola admiratione stabant, dominus haec revelavit sequitur enim respondit eis Iesus, etdixit:mea doctrinanonestmea,sedeiusquimisitme.
testimonies.Noonecoulddothis,whohadnot read the law no one could read who hadnot learntlettersandthisraisedtheirwonder. CHRYS. Their wonder might have ledthemto infer, that our Lord became possessedofthis learning in some divine way, and not by any human process. But they would not acknowledge this, and contented themselves with wondering. So our Lord repeated it to them: Jesus answered them and said, My doctrineisnotMine,butHisthatsentMe. AUG. Mine is not mine, appears a contradictionwhydidHenotsay,Thisdoctrine isnotMine?BecausethedoctrineoftheFather being the Word of the Father, and Christ Himself being that Word, Christ Himselfisthe doctrine of the Father. And therefore He calls thedoctrinebothHisown,andtheFathers.A wordmustbeawordofsomeones.Whatisso much Yours as You, and what is so muchnot Yours as You, if what You are, You artof another. His saying then, My doctrine is not Mine own, seems briefly to express thetruth, that He is not from Himself it refuses the Sabellianheresy,whichdarestoassertthatthe SonisthesameastheFather,therebeingonly twonamesforonething.
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Augustinus: Videtur autem hoc esse contrariumquoddicitmea,etnonestmeanam sidixisset:istadoctrinanonestmea,nullaesset quaestio. Quae est ergo doctrina patris, nisi verbum patris? Ipse ergo Christus estdoctrina patris, si verbum patris est. Sed quia verbum nonpotestessenullius,sedestalicuiusetsuam doctrinam dixit seipsum, et non suam: quia patrisestverbum.Quidesttamtuumquamtuet quidtamnontuumquamtu,sialicuiusesquod es? Breviter ergo hoc mihi dixissevideturmea doctrinanonestmeaacsidiceret:egononsum ameipso.Sabellianamhaeresimsententiaista dissolvit,quidicereausisunt,ipsumessefilium qui est et pater: duo esse nomina, sedunam rem.
Chrysostomus in Ioannem: Vel suam dicit, quoniam eam docuerat: non suam autem, quoniampatriseratdoctrina.Sedsiomniaquae sunt patris, eius sunt ex hoc ipsoquodpatris est,deberetesseetsua.Sedhocquoddicitnon est mea, vehementer ostendit et sui etpatris unamessedoctrinamacsidiceret:nihilhabeo permutatum aut diversum sed ita ago, utnon aestimetur aliud quid praeter patremdicerevel agere. Augustinus de Trin:Velaliter.Secundumaliud suam dixit, secundum aliud non suam: secundumformamDeisuam,secundumformam servi,nonsuam. Augustinus in Ioannem: Si quis autem hoc parum intellexerit, audiat consilium quod dominus consequenter dat, dicens si quis voluerit voluntatem eius facere, cognoscet de doctrina utrum ex Deo sit, an ego ex meipso loquar.Quidestsiquisvolueritvoluntatemeius facere?Hocestcredereineum:ipseenimdixit: hocestopusDeiutcredatisineumquemipse misit.Quisautemhocnesciat,hocessefacere voluntatemDei,operariopuseius?Cognoscere autem, hoc est intelligere. Ergo noliquaerere intelligereutcredas,sedcredeutintelligas:quia
CHRYS. Or He calls it His own, inasmuchas He taught it not His own, inasmuch asthe doctrinewasoftheFather.Ifallthingshowever which the Father has are His, the doctrinefor this very reason is His i.e. because it isthe Fathers.RatherthatHesays,IsnotMineown, shows very strongly, that His doctrine and the Fathersareone:asifHesaid,Idiffernothing fromHimbutsoact,thatitmaybethoughtIsay anddonothingelsethandoestheFather. AUG. Or thus: In one sense He calls itHis,in anothersensenotHisaccordingtotheformof theGodheadHis,accordingtotheformofthe servantnotHis. AUG.Shouldanyonehowevernotunderstand this,lethimheartheadvicewhichimmediately followsfromourLord:IfanymanwilldoHiswill, he shall know of the doctrine, whether itbeof God,orwhetherIspeakofMyself.Whatmeans this,IfanymanwilldoHiswill?TodoHiswillis to believe in Him, as He Himselfsays,Thisis theworkofGod,thatyoubelieveinHimwhom He has sent. And who does not know, thatto worktheworkofGod,istodoHiswill?Toknow is to understand. Do not then seek to understand in order to believe, but believein
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nisicredideritis,nonintelligetis.
order to understand, for, Except youbelieve, youshallnotunderstand. CHRYS. This is as much as tosay,Putaway the anger, envy, and hatred which you have towardsMe,andtherewillbenothingtoprevent yourknowing,thatthewordswhichIspeakare from God. Then He brings in anirresistible argument taken from human experience: He thatspeaksofhimself,seekshisownglory:as if to say, He who aims at establishing some doctrineofhisown,doessofornopurpose,but togetglory.ButIseekthegloryofHimthatsent me,andwishtoteachyouforHis,i.e.anothers, sake:andthenitfollows,ButhethatseeksHis glorythatsentHim,thesameistrue,andthere isnounrighteousnessinHim.
Chrysostomus: Vel hoc ita dicit, ac sidicat: auferte iram et invidiam et odium quodsine causainmehabetisetnihileritquodprohibeat vos cognoscere quoniam Dei verba sunt quae loquor. Deinde aliud inducit argumentum insolubile, ab his quae sunt inconsuetudine hominum, nos erudiens unde sequitur qui a semetipso loquitur, gloriam propriam quaerit quasidicat:quialiquampropriamvultinstituere doctrinam, propter nihil aliud hoc vult quamut gloriam acquirat. Si vero ego gloriam eius qui misitmequaero,cuiusgratiaalienavellemvos docere? Et hoc est quod subdit qui autem quaeritgloriameiusquimisitillum,hicveraxest, etiniustitiainillononest. Theophylactus: Quasi dicat: verax sum,quia doctrinameacontinetveritatem:iniustitiainme nonest,quiaalteriusgloriamnonusurpo.
THEOPHYL. As if He said, I speak the truth, becauseMydoctrinecontainsthetruththereis nounrighteousnessinMe,becauseIusurpnot anothersglory. AUG.HewhoseekshisowngloryisAntichrist. But our Lord set us an example ofhumility,in thatbeingfoundinfashionasaman,Hesought HisFathersglory,notHisown.You,whenyou
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Augustinus: Qui quaerit gloriam propriam, Antichristusest.Dominusautemnostermagnum nobisexemplumpraebuithumilitatis,dumhabitu inventus ut homo, quaerit gloriam patris,non
suam.Sedtuquandoaliquidbonifacis,gloriam tuam quaeris: quando aliquid mali facis,Deo calumniammeditaris. Chrysostomus: Vide ergo quoniam causa quaedampropterquamhumiliadesedicit,haec est, ut credant quoniam non desideratgloriam neque principatum, et etiam propter imbecillitatemaudientium,etutdoceathomines moderatasapere,etnihildesediceremagnum, sedsemperhumile.
do good, take glory to yourself, when youdo evil,upbraidGod.
CHRYS.Observe,thereasonwhyHespokeso humbly of Himself, is to let menknow,thatHe does not aim at glory, or power andto accommodate Himself to their weakness,and to teach them moderation, and a humble, as distinguished from an assuming, way of speakingofthemselves.
Lectio 4 19 . 20 , : 21 , .22 ' . 23

19. Did not Moses give you the law, andyetnoneofyoukeepthelaw?Why goyouabouttokillme?20.Thepeople answered and said, You have devil: who goes about to kill you?21.Jesus answered and said to them, Ihave doneonework,andyouallmarvel.22. Moses therefore gave to you circumcision (not because it is of Moses, but of the fathers:) andyouon thesabbathdaycircumciseaman.23. If a man on the sabbath day receive circumcision that the law of Moses
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, 24', .
shouldnotbebrokenareyouangryat me,becauseIhavemadeamanevery whit whole on the sabbath day?24. Judge not according to the appearance, but Judge righteous judgment.
Chrysostomus in Ioannem: Duas criminationes Iudaei contra Christum inducebant: unam quod sabbatum solveret, aliam quod patrem suum dicebat Deum, aequalem seipsum faciens Deo. Hocigitur prius confirmavit dum ostendit quodnonest Deo contrarius, sed eadem ille docet. De reliquo ad sabbati solutionem instat,dicens nonneMoysesdeditvobislegem,etnemoex vobisfacitlegem?Acsidiceret:lexdicit:non occidesvosautemocciditisethocestquod subditurquidmequaeritisinterficere?Acsi diceret: et si ego dissolvi legemhominem sanans,transgressiofuit,sedinsalutemvos autem transgredimini in malum: unde non debeoavobisdesolutionelegisdiiudicari.In duobus ergo eos corripuit: et dicendoquid me quaeritis interficere? Et ostendendo quoniam occisionem meditantes non sunt
CHRYS. The Jews brought two chargesagainst Christ one, that He broke the sabbaththeother, thatHesaidGodwasHisFather,makingHimself equal with God. The latter He confirmed first by showing,thatHedidnothinginoppositiontoGod, but that both taught the same. Thenturningtothe chargeofbreakingthesabbath,Hesays,Didnot Moses give you a law, and none ofyoukeepthe law?asmuchastosay,Thelawsays,Youshallnot kill,whereasyoukill.Andthen,Whygoyouaboutto killMe?Asiftosay,IfIbrokealawtohealaman,it wasatransgression,butabeneficialonewhereas youtransgressforanevilendsoyouhavenoright tojudgeMeforbreakingthelaw.Herebukesthem thenfortwothingsfirst,becausetheywentabout to kill Him secondly, because they were going about to kill another, when they had notevenany righttojudgeHim.
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dignialiumdiiudicare. Augustinus in Ioannem:Velhocdicitquia si legem facerent, in ipsis litterisChristum agnoscerent,etpraesentemnonocciderent. Responditautemeiturba,nonpertinentiaad ordinem, sed ad perturbationem sequitur enim respondit turba, et dixit: Daemonium habes:quistequaeritinterficere?Eidictum est quod Daemonium haberet, qui Daemones expellebat. Dominus autemnon turbatus, sed in sua veritate tranquillus,non reddidit maledictum pro maledicto, sed respondittranquille. Beda: In quo nobis patientiae reliquit exemplum: ut quoties nobis ab aliquibus falsaobiciunturconvicia,patientertoleremus, etveraquaepossumusnonobiiciamus,sed salutariamonitapraedicemussequiturenim responditIesusetdixiteis:unumopusfeci,et omnesmiramini. Augustinus: Ac si diceret: quid si omnia opera mea videretis? Ipsius enim opera erant quae in mundo videbant, etipsumqui fecitomnianonvidebant.Fecitunamremet turbati sunt, quia salvum fecit hominem in
AUG.OrHemeanstosay,thatiftheykeptthelaw, they would see Him pointed to in every partofit, andwouldnotseektokillHim,whenHecame.The people return an answer quite away from the subject,andonlyshowingtheirangryfeelings:The peopleansweredandsaid,Youhaveadevil:who goesabouttokillYou?Hewhocastoutdevils,was told that He had a devil. Our Lordhowever,inno waydisturbed,butretainingalltheserenityoftruth, returnednotevilforevil,orrailingforrailing.
BEDE. Wherein He left us an example to takeit patiently, whenever wrong censures are passed upon us, and not answer them by assertingthe truth, though able to do so, but rather bysome wholesome advice to the persons as doesour Lord: Jesus answered and said to them, I have doneonework,andyouallmarvel. AUG.AsifHesaid,WhatifyousawallMyworks? Forallthattheysawgoingonintheworldwasof His working, but they saw not Him Whomadeall things.ButHedidonething,madeamanwholeon thesabbathday,andtheywereincommotion:asif,
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sabbatoquasisiquisquameorumaegrotus sabbato sinceraret, alius illum sanum fecissetquamistequieosscandalizavit,quia unumhominemsabbatosalvumfecit. Chrysostomus in Ioannem: Hoc enim quod dicit miramini, hoc est turbaminiet tumultuatis. Vide autem quomodoprudenter a lege eos syllogizat. Vult enimostendere quod facere hoc opus non erat legem solvere: sunt enim multa principalioraquam lex de observatione sabbati, per quorum observationemlexnonsolvitur,sedimpletur etideosubditproptereaMoysesdeditvobis circumcisionem,nonquiaexMoyseest,sed ex patribus et in sabbato circumciditis hominem. Augustinus:Quasidicat:benefactumestut acciperetis circumcisionem a Moyse, non quiaexMoyseest,sedexpatribus:Abraham enim primus accepit circumcisionem a domino.Etinsabbatocircumciditis.Convicit vos Moyses: accepistis in lege ut circumcidatis octavo die accepistis in lege utvacetisseptimodie.Sioctavusdiesillius qui natus est, occurrit ad diem septimum sabbati, circumciditis hominem quae circumcisio pertinet ad aliquod signaculum
whenanyoneofthemrecoveredfromadiseaseon the sabbath, he who made him whole were any otherthanHe,whohadoffendedthembymaking onemanwholeonthesabbath. CHRYS. You marvel, i.e. are disturbed, are in commotion.ObservehowwellHeargueswiththem fromthelaw.Hewishestoprovethatthisworkwas not a violation of the law and showsaccordingly thattherearemanythingsmoreimportantthanthe law for the observance of the sabbath, by the observance of which that law is not brokenbut fulfilled. Moses therefore, He says, gave to you circumcision,notbecauseitisofMoses,butofthe fathers,andyouonthesabbathdaycircumcisea man.
AUG.AsifHesaid,youhavedonewelltoreceive circumcision from Moses, not because it is of Moses, but of the fathers for Abraham first received circumcision from the Lord. And you circumcise on the sabbath. Moses hasconvicted you:youreceivedalawtocircumciseontheeighth dayandyoureceivedalawtorestontheseventh day.Iftheeighthdayafterachildisbornhappento bethesabbath,youcircumcisethechildbecause circumcision appertains to, is a kind of signof, salvationandmenoughtnottorestfromthework
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salutis, et non debent homines sabbato vacareasalute. Alcuinus:Proptertresenimcausasdatafuit circumcisio: primo ut signum essetmagnae fideiAbrahaesecundoutpereamaceteris nationibus discernerentur tertio ut illam in virilimembrosuscipientescastitatemmentis et corporis observare deberent. Et tantum conferebat tunc circumcisio quantum nunc Baptisma nisi quia ianua nondum aperta erat. Concludit ergo ex praemissis si circumcisionem accipit homo in sabbato,ut nonsolvaturlexMoysi,indignaminimihi,quia totumhominemsanumfeciinsabbato? Chrysostomus:Quasidicat:sabbatisolutio incircumcisione,legisestobservatio:sicet ego hominem curans sabbato, legem servavi.Vos,quinonestislegislatores,ultra modum legem defenditis sedMoysesiubet legemsolviproptermandatumquodnonerat exlege,sedexpatribus.Perhocautemquod dici totum hominem sanum feci insabbato, ostendit circumcisionem esse particularem sanitatem.
ofsalvationonthesabbath.
ALCUIN. Circumcision was given for three reasons first, as a sign of Abrahamsgreatfaith secondly, to distinguish the Jews from other nationsthirdly,thatthereceivingofitontheorgan of virility, might admonish us to observechastity both of body and mind. And circumcision then possessedthesamevirtuethatbaptismdoesnow only that the gate was not yet open. OurLord concludes: If a man. on the sabbathdayreceive circumcision,thatthelawofMosesshouldnotbe brokenareyouangryatMebecauseIhavemade amaneverywhitwholeonthesabbathday? CHRYS. Which is as much as to tell them,The breaking of the sabbath in circumcision is a keeping of the law and in the same way Iby healingonthesabbathhavekeptthelaw.You,who are not the legislators, enforce thelawbeyondits properboundswhereasMosesmadethelawgive waytotheobservanceofacommandment,which didnotcomefromthelaw,butfromthefathers.His saying,Ihavemadeamaneverywhitwholeonthe sabbath day, implies that circumcision was a partialrecovering.
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Augustinus: Forte autem illa circumcisio ipsum dominum significabat. Quid enimest circumcisio, nisi carnis expoliatio? Significavit ergo expoliationem a corde cupiditatumcarnalium.Nonergosinecausa data est in eo membro perquodprocreatur creaturamortalium:quiaperunumhominem peccatum intravit in mundum. Ideo autem quisquiscumpraeputionascitur,quiaomnis cumvitiopropaginisnascituretnonmundat Deus sive a vitio cum quo nascimur,sivea vitiis quae male vivendo addimus, nisi per Christum: cultellis enim petrinis circumcidebant, et petrae nomine Christum figurabant.Ideoautemoctavodie,quiapost septimum sabbati dominus die dominico resurrexit. Ipsa autem resurrectio nos circumciditidest,abstulitdesideriacarnalia. Intelligitehocsignificariopusbonumquoego fecitotumhominemsalvuminsabbato:quia et curatus est ut sanus esset in corpore,et crediditutsanusessetinanima.Estisautem prohibiti servilia opera facere sabbato: numquidservileopusesthominemsanarein sabbato? Manducatis siquidem et bibitis sabbato,quiapertinetadsalutemperquod ostenditis,operasalutisnullomodoessedie sabbatiomittenda.
AUG. Circumcision also was perhaps satypeof ourorLordHimself.Forwhatiscircumcisionbuta robbingoftheflesh,tosignifytherobbingtheheart ofitscarnallusts.Andthereforeitwasnotwithout reasonthatitwasappliedtothatmemberbywhich themortalcreatureispropagated:forbyoneman sinenteredintotheworld.Andthereforeeveryone isbornwiththeforeskin,becauseeveryoneisborn withthefaultofhispropagation.AndGoddoesnot changeuseitherfromthecorruptionofourbirth,or from that we have contracted ourselves byabad life, except by Christ: and therefore they circumcised with knives of stone, to prefigure Christ who is the stone and on theeighthday, becauseourLordsresurrectiontookplaceonthe day after the seventh day which resurrection circumcisesus,i.e.destroysourcarnalappetites. Regardthis,saidourLord,asatypeofMygood work in making a man every whit whole onthe sabbath day: for he was healed, thathemightbe whole in body, and he believed, that hemightbe whole in mind. You are forbidden indeed todo servileworkonthesabbathbutisitaservilework to heal on the sabbath? You eat anddrinkonthe sabbath, because it is necessary for your health: whichshowsthatworksofhealingarebynomeans tobeomittedonthesabbath.
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Chrysostomus:Nonautemdixit:egomaius circumcisione operatus sum sed solum factumnarrans,iudiciumeisconcessitunde subditur nolite iudicare secundum faciem, sed iustum iudicium iudicate quasi dicat: non quia Moyses apud vos habetmaiorem gloriam quam ego, expersonarumdignitate feratis sententiam, sed a rerum natura: hoc enim est iuste iudicare. Nullus autem incusavit Moysen de hoc quod iussit sabbatum solvi propter mandatum circumcisionis, quod erat aliunde quamex lege inductum. Ergo fide dignior vobisest Moyses,quiiubetsolvilegemamandatonon legali. Augustinus: Hoc autem quod dominus notavit hoc loco, evadere in hoc saeculo, magnilaborisest:nonpersonaliteriudicare. Admonuit quidem dominus Iudaeos, admonuit et nos: quod enim pretiosum sonabat de ore domini, et propter nos scriptum est, et nobis servatum, et propter nos recitatum. Sursum est dominus, sed etiam hic est veritas dominus.Corpusenim domini,inquosurrexit,unolocoessepotest veritaseiusubiquediffusaest.Quisergoest qui non iudicat personaliter? Quiaequaliter diligit.Nonenimcumhominesdiversomodo
CHRYS.Hedoesnotsay,however,Ihavedonea greaterworkthancircumcisionbutonlystatesthe matter of fact, and leaves the judgment tothem, saying, Judge not according to the appearance, outjudgerighteousjudgment:asiftosay,Donot, becauseMoseshasagreaternamewithyouthan I, decide by degree of personal eminencebut decidebythenatureofthethingitself,forthisisto judge righteously. No one however hasblamed Moses for making the sabbath give placetothe commandment of circumcision, which was not derived from the law, but from anothersource. Moses then commands the law to be broken to giveeffecttoacommandmentnotofthelaw:and heismoreworthyofcreditthanyou. AUG. What our Lord here tells us to avoid,in judgingbytheperson,isverydifficultinthisworld not to do. His admonition to the Jews is an admonitiontousaswellforeverysentencewhich our Lord uttered, was written for us, andis preservedtous,andisreadforourprofit.OurLord isabovebutourLord,asthetruth,ishereaswell. The body with which He rose can be only inone place, but His truth is diffused every where.Who thenishewhojudgesnotbytheperson?Hewho lovesallalike.Foritisnotthepayingmendifferent degrees of honor according to theirsituation,that will make us chargeable with acceptingpersons.
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prosuisgradibushonoramus,timendumest nepersonasaccipiamus:nonnunquamenim est iudicium inter patrem et filium non aequamus filium patri in honore, sed praeponimus,sibonamcausamhabet,filium patri in veritate et sic tribuimus honorem debitum,utnonperdataequitasmeritum.
Theremaybeacasetodecidebetweenfatherand son:weshouldnotputthesononanequalitywith thefatherinpointofhonorbut,inrespectoftruth,if he have the better cause, we shouldgivehimthe preference and so give to each their due,that justicedonotdestroydesert.
Lectio 5 25 , 26 . 27 : . 28 , : ',' , : 29 , ' . 30 ,

25. Then said some of them of Jerusalem, Is not this he, whomthey seek to kill? 26. But, lo, he speaks boldly, and they say nothing to him. Dotherulersknowindeedthatthisis theveryChrist?27.Howbeitweknow this man whence he is: but when Christcomes,nomanknowswhence he is. 28. Then cried Jesus inthe templeashetaught,saying,Youboth knowme,andyouknowwhenceIam: and I am not come of myself,buthe that sent me is true, whomyouknow not.29.ButIknowhim:forIamfrom him, and he has sent me. 30.Then they sought to take him: but noman laid hands on him, because hishour wasnotyetcome.
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Augustinus in Ioannem: Supra dictum est, quod dominus ideo velut occulte ascenditad diemfestum,nonquiatimebatneteneretur,cui potestas erat ut non teneretur, sed ut significaret, etiam in ipso die festo, qui celebrabatur a Iudaeis, se occultari, etsuum essemysterium:nuncautemapparetpotestas quae putabatur timiditas: loquebatur enim palam in die festo, ita ut mirarenturturbae unde dicitur dicebant ergo quidam ex Ierosolymis: nonne hic est quem Iudaei quaerebant interficere? Ecce palam loquitur, et nihil ei dicunt. Noverant enim quasaevitia quaerebatur mirabantur qua potentia non tenebatur. Chrysostomus in Ioannem: Addit autem Evangelista ex Ierosolymis, quoniam qui magis potiti erant signis, hi omnibus erant miserabiliores qui deitatis eius signum videntesmaximum,omniaiudiciocorruptorum principum permittebant. An non magnum, insanientes et quaerentes interficere,habere
AUG.ItwassaidabovethatourLordwentupto the feast secretly, not because Hefearedbeing taken, (for He had power to prevent it,)butto showfiguratively,thatevenintheveryfeastwhich theJewscelebrated,Hewashid,andthatitwas His mystery. Now however the power appears, which was thought timidity: He spokepubliclyat thefeast,insomuchthatthemultitudemarveled: TheysaidsomeofthematJerusalem,Isnotthis He, whom they seek to kill? but, lo, He speaks boldly, and they say nothing to Him. They knew thefiercenesswithwhichHehadbeensoughtfor theymarveledatthepowerbywhichhewasnot taken.
CHRYS. The Evangelist adds, fromJerusalem: for there had been the greatest display of miracles,andtherethepeoplewereintheworst state,seeingthestrongestproofsofHisdivinity, and yet willing to give up all to the judgment of theircorruptrulers.Wasitnotagreatmiracle,that those who raged for His life, now that they had
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euminmanibus,etrepentequiescere? Augustinus: Igitur non plene intelligentes Christi potentiam, putaverunt esse principum scientiam,quodeipeperceruntundesubdunt numquid vere cognoverunt principes quia hic estChristus? Chrysostomus: Sed ipsi neque principum sequuntur sententiam: sed aliam proferunt corruptam et propria amentia dignam unde subditur sed hunc scimus unde sit:Christus autemcumvenerit,nemoscitundesit. Augustinus: Haec opinio apud Iudaeos non inaniter nata est. Invenimus tamen quod Scripturae dixerunt de Christo, quoniam Nazaraeus vocabitur ergo praedixerunt unde sit. Iudaei etiam dixerunt Herodi quaerenti, quodChristusinBethlehemIudaenasceretur, et testimonium etiam propheticum attulerunt. UndeergonataesthaecopinioapudIudaeos, quod Christus cum venerit, nemo sciatunde sit, nisi quia utrumque pronuntiaverunt Scripturae?Secundumhominempraedixerunt unde esset secundum Deum latebat impios, etquaerebatpios.Hancigituropinionemineis generaverat quod per Isaiam dictum est:
Himintheirgrasp,becameonasuddenquiet? AUG.So,notfullyunderstandingChristspower, theysupposedthatitwasowingtotheknowledge of the rulers that He was spared: Dotherulers knowindeedthatthisistheveryChrist?
CHRYS.Buttheydonotfollowtheopinionofthe rulers, but put forth another most perverse and absurdoneHowbeitweknowthisMan,whence He is but when Christ comes, no manknows whenceHeis. AUG.Thisnotiondidnotarisewithoutfoundation. WefindindeedthattheScripturessaidofChrist, HeshallbecalledaNazarene,andthuspredicted whenceHewouldcome.AndtheJewsagaintold Herod, when he inquired, that Christ wouldbe born in Bethlehem of Judah, and adducedthe testimonyoftheProphet.Howthendidthisnotion oftheJewsarise,that,whenChristcame,noone would know whence He was? Fromthisreason, viz. that the Scriptures asserted both. As man, theyforetoldwhenceChristwouldbeasGod,He washidfromtheprofane,butrevealedHimselfto thegodly.ThisnotiontheyhadtakenfromIsaiah, Who shall declare His generation? Our Lord
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generationem eius quis enarrabit? Denique dominus ad utrumque respondit, et quia noverant eum unde esset, et quia non noverant unde sequitur clamabat ergoIesus docens in templo, et dicens: et mescitis,et unde sim scitis hoc est dicere: etundesim scitis, et unde sim nescitis unde simscitis, IesusaNazareth,cuiusetiamparentesnostis. Solus enim in hac causa latebat virginis partus, quo excepto, totum noverunt in Iesu quodadhominempertinet.Recteergodixitet me nostis, et unde sim scitis, secundum carnem et effigiem hominis quam gerebat secundum divinitatem autem a meipso non venisedestverusquimisitme. Chrysostomus: Per quod ea quaeinmente habebant revelat ac si diceret: non sumde numero eorum qui sine causa veneruntsed est verax qui misit me et si verax est,in veritatemisitetquimissusest,congruumest veracem esse. Rursus autem ex propriis sermonibuseoscapitquiaenimdicebantcum venerit Christus, nullus cognoscet unde sit: ostendit etiam inde se Christum esse quoniam a patre venit, quemipsinesciebant: etideosubditquemvosnescitis. Hilarius de Trin: Numquid autem nonomnis
replies, that they both knew Him, andknewHim not:ThencriedJesusinthetempleasHetaught, saying, You both know Me, and knowwhenceI am: that is to say, You both know whenceIam, anddonotknowwhenceIam:youknowwhenceI am, that I am Jesus ofNazareth,whoseparents youknow.ThebirthfromtheVirginwastheonly part of the matter unknown to them: withthis exception, they knew all that pertained toJesus asman.SoHewellsays,YoubothknowMe,and knowwhenceIam:i.e.accordingtotheflesh,and thelikenessofman.ButinrespectofHisdivinity, Hesays,IamnotcomeofMyself,butHethatsent Meistrue.
CHRYS.BywhichHediscloseswhatwasintheir minds.Iamnot,Heseemstosay,ofthenumber ofthosewhohavecomewithoutreason,butHeis truethatsentMeandifHeistrue,Hehassent Me in truth and therefore He who issentmust needsspeakthetruth.Hethenconvictsthemfrom theirownassertions.Forwhereastheyhadsaid, When Christ comes, no man knows whenceHe is,HeshowsthatChristdidcomefromonewhom they knew not, i.e. the Father. Wherefore He adds,Whomyouknownot. HILARY.Everyman,everbornintheflesh,isina
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homo,licetincarneexDeonatus,secundum sensum communis opinionis ex Deo est?Et quomodo negat ab his vel seipsum velunde ipsesitsciri,nisiidundeestadnaturaesuae referret auctorem? Nam id quod unde sit ignoratur, naturam ex qua est, dum undesit nescitur, ostendit. Ignorari enim unde sitnon potest quidquid subsistit ex nihilo quiahoc ipsum quod non ignoratur ex nihilo, ignorationemeiusundesit,nonhabet.Obhoc autemquidsitipse,nescitur,dumignoratura quo sit: non enim confitetur filium quinegat natumnecnatumintelligit,quiputateumesse exnihilo. Chrysostomus: Vel ignorantiam hic dicit quae est per opera, sicut Paulus ait: confitentur se nosse Deum, factis autem negant. Dupliciter autem eos redarguit. Et primum quidem quae occulte loquebantur, haec in medium inducit, clamans, ut eos verecundarifaciat. Augustinus:Deniqueutostendereteisunde possentscire,subiecitegoscioeum.Ergoa mequaerite,utsciatiseum.Patremenimnon cognoscit nisi filius, et cui voluerit filius revelare. Et si dixero quia nescio eum,ero similisvobismendax.
certainsensefromGod.HowthencouldHesay thattheywereignorantwhoHewas,andwhence He was.? Because our Lord is herereferringto HisownpeculiarbirthfromGod,whichtheywere ignorant of, because they did not knowthatHe wastheSonofGod.Hisverysayingthenthatthey did not know whence He was, was telling them whenceHewas.Ifthey,didnotknowwhenceHe was,Hecouldnotbefromnothingforthenthere would be no whence to be ignorant of.Hemust therefore be from God. And then not knowing whence He is, was the reason that they didnot knowwhoHeis.HedoesnotknowtheSonwho doesnotknowHisbirthfromtheFather. CHRYS.Ortheignorance,Heherespeaksof,is the ignorance of a bad life as Paulsaid,They profess that they know God, but in words they denyHim.OurLordsreproofistwofold:Hefirst published what they were speaking secretly, cryingout,inordertoputthemtoshame.
AUG. Lastly, to show whence they couldgetto knowHim(whohadsellsHim),Headds,Iknow Him:soifyouwouldknowHim,inquireofMe.No one knows the Father, save the Son, and heto whomtheSonwillrevealHim.AndifIshouldsay, IknowHimnot,Ishouldbealiarliketoyou.
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Chrysostomus: Quod est impossibile: quia enimveraxestquimisit,congruumesteteum quimissusest,veracemesse.Ubiqueautem cognitionem patris soli sibi attribuit, quiaa patreestundesequituretegoscioeum,quia abipsosum. Hilarius de Trin:Quaeroautemutrumidquod abeoest,opusineocreationis,autnaturam generationisostendat.Siopusineocreationis est, universa quoque quae creantur a Deo sunt. Et quomodo patrem non universa noverunt, cum filius eum, idcirco quia abeo est,nonnesciat?Siveroidcircoei,quiaabeo sit,eumnossesitpropriumquomodononhoc eiquiabeoest,eritproprium,scilicetutverus filius ex natura Dei sit? Habes igitur proprietatem cognitionis de proprietate generationis. Tamen, ne forte id quod abeo est, ad adventus sui tempus haeresis invaderet, continuo subiecit et ipse memisit. Tenuit ordinem evangelici sacramenti,natum seprofessusetmissum. Augustinus: Ab ipso, inquit, sum, quiafilius depatre:quodautemvidetismeincarne,ipse me misit. Ubi noli intelligere naturae dissimilitudinem,sedgenerantisauctoritatem.
CHRYS.WhichisimpossibleforHethatsentMe istrue,andthereforeHethatissentmustbetrue likewiseHeeverywhereattributestheknowledge oftheFathertoHimself,asbeingfromtheFather: thushere,ButIknowHint,forIamfromHim.
HILARY.IaskhoweverdoesthebeingfromHim express a work of creation, or a birth by generation?Ifaworkofcreation,theneverything whichiscreatedisfromHim.Andhowthendoes notallcreationknowtheFather,iftheSonknows Him, because He is from Him? But if the knowledge of the Father is peculiar to Him,as being from Him, then the being from Him is peculiartoHimalsoi.e.thebeingthetrueSonof God by nature. So you have then a peculiar knowledgespringingfromapeculiargeneration. Topreventhowevereveranyheresyapplyingthe being from Him, to the time of His adventHe adds, And He has sent Methuspreserving,the order of the Gospel sacrament firstannouncing Himselfborn,andthensent. AUG. I am from Him, He says, i.e. astheSon fromtheFather:butthatyouseeMeinthefleshis because He has sent Me. Wherein understand not a difference of nature, but the authority ofa
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father. Chrysostomus:IrritaveruntautemIudaeosea quae dicebantur, propter hoc quod dixerat quemvosnescitis,quiaprofitebantursescire unde sequitur quaerebant ergo eum apprehendere, et nemo misit in eummanus. Vide furorem eorum invisibiliter refrenatum. Evangelista vero humanius et humilius loqui volens,utexhocChristushomoputaretur,non dixitquodeosinvisibiliterdetinuitsedsubiecit quianondumvenerathoraeius. Augustinus:Hocest,quianolebat,nonenim dominus sub fato natus est. Hoc nec dete credendumest,quantominusdeilloperquem factuses?Situahoravoluntasestillius,illius hora quae est nisi voluntas sua? Non ergo horam dixit qua cogeretur mori, sed qua dignareturoccidi. CHRYS. His saying however, Whom youknow not, irritated the Jews, who professed tohave knowledge and they sought to take Him,butno manlaidhandsonHim.Marktheinvisiblecheck which is kept upon their fury: though the Evangelist does not mention it, but preserves purposelyahumbleandhumanwayofspeaking, inordertoimpressuswithChristshumanityand therefore only adds, Because His hourwasnot yetcome. AUG. That is, because He was notsopleased for our Lord was not born subject to fate. You mustnotbelievethisevenofyourself,muchless ofHimbyWhomyouweremade.Andifyourhour isinHiswill,isnotHishourinHisownwill?His homethenheredoesnotmeanthetimethatHe wasobligedtodie,butthetimethatHedeigned tobeputtodeath.
Lectio 6 31 , ,
31. And many of the people believedinhim,andsaid,When Christ comes, will he domore
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32 , .33, ' .34 [], .35 , 36 , [],
miracles than these which this man has done? 32. The Phariseesheardthatthepeople murmured such things concerning him and the Pharisees and the chief priests sent officers to take him. 33. Then said Jesus to them, Yeta littlewhileamIwithyou,andthen Igotohimthatsentme.34.You shallseekme,andshallnotfind me: and where I am,thitheryou cannotcome.30.Thensaidthe Jews among themselves, Whither will he go, thatweshall not find him? will he go to the dispersed among the Gentiles, and teach the Gentiles? 36. What manner of saying is this thathesaid,Youshallseekme, andshallnotfindme:andwhere Iam,thitheryoucannotcome?
Augustinus in Ioannem: Humiles et pauperes salvos faciebat dominus unde dicitur de turba autem multi crediderunt in eum. Turba enim,quae
AUG. And many of the people believed in Him.OurLordbroughtthepoorandhumble tobesaved.Thecommonpeople,whosoon

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suamaegritudinemcitovidit,etiamilliusmedicinam sinedilationecognovit. Chrysostomus in Ioannem: Verumtamen neque inhiseratsanafidessedmoremultitudinisvulgaria loquebantur sequitur enim et dicebant: Christus cumvenerit,numquidsignaplurafacietquamquae hic facit? Dicere enim Christus cum venerit, erat non firmiter credentium hunc esse Christum. Vel etiam hoc dicere, est ostendere eum nonesse Christumacsidicant:nonneillecumveneritmelior erit et plura signa faciet? Grossiores enim nona doctrina,sedasignisinducuntur.
saw their own infirmities, received His medicinewithouthesitation. CHRYS. Neither had these however a sound faith but took up a low way of speaking,afterthemannerofthemultitude: When Christ comes, will He do more miracles than this Man has done? Their saying,WhenChristcomes,showsthatthey werenotsteadyinbelievingthatHewasthe Christ:orrather,thattheydidnotbelieveHe wastheChristatallforitisthesameasif theysaid,thatChrist,whenHecame,would be a superior person, and do more miracles. Minds of the grosser sort are influencednotbydoctrine,butbymiracles. AUG. Or they mean, If there are not tobe two Christs, this is He. Therulershowever, possessed with madness, not onlyrefused to acknowledge the physician, but even wishedtokillHim:ThePhariseesheardthat the people murmured such things concerning Him, and the Pharisees and chiefpriestssentofficerstotakeHim. CHRYS. He had discoursed often before, but they had never so treated Him. The
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Augustinus:Velintelligunt:siduononerunt,hicest Christus. Principes autem insaniebant: et ideo medicum non solum non agnoscebant, sedetiam occidere cupiebant unde sequitur audierunt Pharisaei turbam murmurantem de illo haec, et miserunt principes et Pharisaei ministros ut apprehenderenteum.
Chrysostomus: Multa quidem locutus est supra, sed nihil tale fecerunt quod maxime enimeos
mordebat, hoc erat, quod turbae scilicet Christum glorificabant. Sabbati autem solutio, apparens causa erat, quam scilicet praetendebant. Et ipsi quidem non audebant Christum capere,periculum timentesministrosautemmittunttamquampericulis expositos. Augustinus:Quiaergononpoterantapprehendere nolentem,missisuntutaudirentdocentemsequitur enim dixit ergo Iesus: adhuc modicum tempus vobiscumsum. Chrysostomus:Verbaloquiturhumilitatisplenaac si diceret: quid festinatis me interficere?Parvum expectatetempus. Augustinus:Quodmodoergovultisfacere,facturi estis,sednonmodo,quiamodonolo:implereenim debeo dispensationem meam, et sicperveniread passionem.
praises of the multitude however now irritated them though the transgressionof thesabbathstillcontinuedtobethereason put forward. Nevertheless, they wereafraid of taking this step themselves, and sent officersinstead. AUG. Not being able to take Himagainst His will, they sent men to hearHimteach. Teachwhat?ThensaidJesustothem,Yeta littlewhileIamwithyou. CHRYS. He speaks with the greatest humility:asiftosay,Whydoyoumakesuch hastetokillMe?Onlywaitalittletime. AUG. That which you wish to do now, you shalldosometime,butnotnow:becauseit isnotMywill.ForIwishtofulfillMymission in due course, and so to come toMy passion. CHRYS. In this way He astonished the bolder part of the multitude, and madethe earnest among them more eager tohear Him so little time being now left,during which they could have the benefit ofHis teaching. He does not say, I am here,
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Chrysostomus:Perhocigituraudacioremturbam terruit,studiosioremveromagisavidamfaciebatad audiendum, quasi parvo tempore derelicto, inquo possent hac doctrina potiri. Non autem dixit simpliciter:hicsum,sedvobiscumsum,quasidicat: et si persequamini me, non tamencessabo,quae
sunt pro vobis dispensans, et ea quae suntad salutemdocensetmonensvos.Quodautemsubdit et vado ad eum qui me misit, sufficienserateos terrere.
simplybut,Iamwithyoumeaning,Though you persecute Me, I will not cease fulfilling myparttowardsyou,teachingyouthewayto salvation, anti admonishing you. What follows, And I go to Him that sentMe,was enoughtoexcitesomefear. THEOPHYL. As if He were going to complain of them to the Father: for ifthey reviledHimwhowassent,nodoubttheydid aninjurytoHimthatsent. BEDE.IgotoHimthatsentMe:i.e.Ireturn toMyFather,atwhosecommandIbecame incarnate.Heisspeakingofthatdeparture, fromwhichHehasneverreturned. CHRYS. That they wanted His presence, appearsfromHissaying,YouseekMe,and shall not find Me. But when did theJews seek Him? Luke relates that the women lamented over Him: and it is probablethat many others did the same. Andespecially, when the city was taken, would theycall Christ and His miracles to remembrance, anddesireHispresence. AUG.HereHeforetellsHisresurrection:for
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Theophylactus: Tamquam patri sit de ipsis conquesturus:quiasimissumopprobriisaffecerunt, nonestdubiumquodetmittentifeceruntiniuriam.
Beda:Dicitautemvadoadeumquimisitme,acsi diceret: revertens ascendo ad patrem, qui me incarnaripraecepit.Illucsedixitireaquonunquam recessit. Chrysostomus: Quod vero eo indigebant, manifestatperhocquoddicitquaeretisme,etnon invenietis. Sed ubi quaesierunt eum Iudaei?Dicit Lucas quoniam plangebant mulieres super eum. Probabile autem est et multos alios hocpassos esse et praecipue dum civitas caperetur, eos meminisse Christi et miraculorum eius, et praesentiameiusquaesivisse.
Augustinus
in
Ioannem:
Vel
hic
iam
resurrectionemsuampraedixit:quiaquaesituriillum erant post resurrectionem compuncti. Noluerunt enim eum agnoscere praesentem, et postea quaesierunt cum viderent in eum multitudinem credentem: unde multi compuncti dixerunt: quid faciemus? Viderunt enim Christum suo scelere morientem, et crediderunt in Christum suis sceleribus ignoscentem, et quousque biberent sanguinem quem fuderunt, de sua salute desperaverunt.
the search for Him was to takeplaceafter His resurrection, when men were conscience stricken. They would not acknowledge Him, when presentafterward they sought Him, when they saw the multitude believing on Him and many pricked in their hearts said, What shallwe do?TheyperceivedthatChristsdeathwas owing to their sin, and believed inChrists pardon to sinners and so despaired of salvation,untiltheydrankofthatbloodwhich theyshed. CHRYS.ThenlestanyshouldthinkthatHis deathwouldtakeplaceinthecommonway, Headds,AndwhereIam,thitheryoucannot come. If He continued in death, theywould be able to go to Him: for we all aregoing thitherwards. AUG.Hedoesnotsay,WhereIshallbe,but WhereIam.ForChristwasalwaystherein that place, whither He was about toreturn: Hereturnedinsuchaway,asthatHedidnot forsake us. Visibly and according to the flesh, He was upon earth accordingtoHis invisible majesty, He was in heaven and earth. Nor again is it, you will not beable, but,youarenotabletocome:fortheywere
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Chrysostomus in Ioannem:Deindenequiseum per mortem communi modo abire aestimet, subiungitetubiegosum,vosnonpotestisvenire.Si vero in morte maneret, possent ad eum ire: illuc enimomnesabimus.
Augustinus:Nonautemdixit:ubiero,sedubisum: semperenimibieratChristusquofueratrediturus sic rediit, ut nos non derelinqueret. Erat enim Christus secundum visibilem carnem in terra, secundum invisibilem maiestatem in caelo et in terra. Non autem dixit: non poteritis, sed non potestis venire: tales enim tunc erant qui non possent.Namutsciatisnonhocaddesperationem dictum, et discipulis suis dixit tale aliquidquoego
vado, vos non potestis venire. Denique hocPetro exposuit, dicens: quo ego vado, non potes me sequimodo,sequerisautempostea.
notsuchatthetime,astobeable.Thatthis is not meant to drive men to despair, is shownbyHissayingtheverysamethingto His disciples Whither I go, you cannot come and by His explanation last of allto Peter, Whither I go, you cannot follow Me now,butyoushallfollowMeafterwards. CHRYS. He wants them to thinkseriously how little time longer He should be with them,andwhatregrettheywillfeelwhenHe isgone,andtheyarenotabletofindHim.I go to Him that sent Me this showsthatno injurywasdoneHimbytheirplots,andthat His passion was voluntary. The words had someeffectupontheJews,whoaskedeach other,wheretheyweretogo,whichwaslike persons desiring to be quit of Him:Then said the Jews among themselves,Whither will He go, that we shall not findHim?Will HegotothedispersedamongtheGentiles, and teach the Gentiles? In the fullnessof their self-satisfaction, they call them Gentiles,asatermofreproachtheGentiles being dispersed every where a reproach which they themselves underwent afterwards. Of old all the nationwasunited together:butnowthattheJewsweremixed with the Gentiles in every part oftheworld,
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Chrysostomus:Haecautemomniainduxitvolens eos attrahere etenim modicum tempus quod relinquebatur, et post recessum ipsum desiderabilem esse, et eum non posse decetero inveniri,sufficientiaerantadsuadendumutadeum accederent.Perhocautemquoddicitvadoadeum quimisitme,ostenditnullamsibifierilaesionemab insidiiseorum,etpassionemsuamvoluntariamsibi esse. Passi sunt autem aliquid ipsi Iudaei adea quaedictasunt,etquaeruntadseipsosquodebeat ire quod non erat eorum qui desiderarent abeo liberari. Sequitur enim dixerunt ergo Iudaei ad semetipsos:quohiciturusest,quianoninveniemus eum?Numquidindispersionemgentiumiturusest, et docturus gentes? Sic enim gentes vocabant quasi exprobrantes et magna in semetipsis gloriantes:quiagentesubiquedisseminataeerant, et imperfecte ad invicem permixtae. Sed hoc opprobrium postea ipsi sustinuerunt, quiaubique dispersi sunt. Antiquitus autem tota gensinunum collecta erat sed cum Iudaei ubique terrarumiam
gentibus permixti essent, non diceret: quo ego vado, vos non potestis venire: si per hoc gentes intellexisset. Augustinus: Dixerat autem dominus quo ego vado, de sinu patris. Hoc ergo illi nullo modo intellexerunt et tamen ex hac occasionesalutem nostrampraedixerunt,quoddominusiturusessetad gentes, non praesentia corporis, sed tamen pedibus suis misit enim ad nos membra sua,et fecitnosmembrasua.
ourLordwouldnothavesaid,WhitherIgo, you cannot come, in the sense of goingto theGentiles. AUG.WhitherIgo,i.e.tothebosomofthe Father. This they did not at allunderstand: and yet even their mistake is anunwitting prophecyofoursalvationi.e.thatourLord would go to the Gentiles, not in Hisown person, but by His feet, i.e.Hismembers. HesenttousthosewhomHehadmadeHis members,andsomadeusHismembers. CHRYS. They did not mean, that ourLord wasgoingtotheGentilesfortheirhurt,butto teachthem.Theirangerhadsubsided,and they believed what He had said. Elsethey wouldnothavethoughtofaskingeachother, WhatmannerofsayingisthisthatHesaid, youshallseekMe,andshallnotfindMe:and whitherIam,youcannotcome.
Chrysostomus: Non autem dixerunt quod iturus essetadgenteslaedereeas,seddocere.Iamenim iram submiserant, et his quae dicta erant, crediderant. Nequaquam autem nisi credidissent, quaesiissentadseipsos:quisesthicsermoquem dixit: quaeretis me, et non invenietis, et: ubi ego sum,vosnonpotestisvenire?
Lectio 7 37 ,
37. In the last day, that great dayof the feast, Jesus stood and cried, saying,Ifanymanthirst,lethimcome
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.38 , , . 39 : , .
tome,anddrink.38.Hethatbelieves inme,astheScripturehassaid,out of his belly shall flow rivers ofliving water. 39. (But this spoke he ofthe Spirit, which they that believe inhim should receive: for the Holy Ghost wasnotyetgivenbecausethatJesus wasnotyetglorified.)
Chrysostomus in Ioannem: Cum recessuri essent domum, celebrata festivitate,dominus dat eis viatica ad salutem unde diciturin novissimoautemdiemagnofestivitatisstabat Iesus, et clamabat dicens: si quis sitit,veniat admeetbibat. Augustinus in Ioannem:Tuncenimagebatur festivitas quae appellatur Scenopegia, idest tabernaculorumconstructio. Chrysostomus: Quae per septem dies agebatur: prima autem dies et ultima erat celeberrima secundum legem et hoc significavitEvangelista,cumdixitinnovissimo
CHRYS. The feast being over, and thepeople about to return home, our Lord gives them provisionsfortheway:Onthelastday,thatgreat dayofthefeast,Jesusstoodandcried,saying,If anymanthirst,lethimcometoMe,anddrink.
AUG. The feast was then going on, whichis calledscenopegia,i.e.buildingoftents.
CHRYS.Whichlastedsevendays.Thefirstand lastdayswerethemostimportantInthelastday, that great day of the feast, says theEvangelist. Those between were given chiefly to
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die magno festivitatis. Medios autem dies magisadvoluptatemconsumebant.Ideoergo prima die hoc eis non dixit, sed neque secunda aut tertia, ne ea quaedicebantur deperirent,eisvoluptativacantibus.Clamabat autempropterturbaemultitudinem. Theophylactus: Simul quidem, ut audibilis fieret,atqueutconfidentiamlargiretur,etquia neminemformidabat. Chrysostomus:Dicitautemsiquissititacsi diceret: neminem necessitate et violentia attrahosedsiquishabetdesideriummultum, huncegovoco. Augustinus: Est enim sitis interior, quiaest homo interior. Constat autem plus amare homineminteriorem,quamexteriorem.Siergo sitimus, veniamus, non pedibus, sed affectibus,necmigrando,sedamando. Chrysostomus: Quia enim de intellectuali loquitur potu, ostendit per hoc quod post inducit qui credit in me, sicut dicitScriptura, fluminadeventreeiusfluentaquaevivae.Sed ubihocdicitScriptura?Nusquam.Quidigitur? Qui credit in me, sicut dicit Scriptura hic
amusements.Hedidnotthenmaketheofferon the first day, or the second, or the third,lest amidst the excitements that were going on, peopleshouldletitslipfromtheirminds,Hecried out, on account of the great multitudeofpeople present. THEOPHYL. To make Himself audible,inspire confidenceinothers,andshowanabsenceofall fearinHimself. CHRYS. If any thirsts: as if to say, I useno compulsion or violence: I but if any have the desirestrongenough,lethimcome.
AUG.Forthereisaninnerthirst,becausethereis an inner man: and the inner man ofacertainty lovesmorethantheouter.Sothenifwethirst,let usgonotonourfeet,butonouraffections,notby changeofplace,butbylove. CHRYS.Heisspeakingofspiritualdrink,asHis nextwordsshow:HethatbelievesinMe,asthe Scripture truth said, out of his belly shall flow rivers of living water. But where here doesthe Scripture say this? No where. What then?We shouldread,HethatbelievesinMe,assaidthe
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subdistinguereoportet,utposteasubsequatur flumina de ventre eius fluent aquae vivae: ostendens quoniam rectam oportet habere cognitionem, et non ita a signis sicut a Scriptura credere in ipsum etenimsuperius dixit:scrutaminiScripturas. Hieronymus in prologo Genes: Vel hoc testimonium de proverbiis sumptum est, ubi scilicet dicitur: deriventur fontes tui foris,etin plateisaquastuasdivide. Augustinus: Venter autem interioris hominis est conscientia cordis eius. Bibitoautemisto liquore, vivescit purgata conscientia, et hauriensfontemhabebit,etipsafonserit.Quis est fons, vel quis est fluvius qui manatde ventre interioris hominis? Benevolentia, qua vultconsulereproximo.Bibuntergoquicredunt in domino. Si autem putat qui bibit quodsoli ipsi debet sufficere, non fluit aqua viva de ventre eius si autem proximo festinat consulere,ideononsiccatur,quiamanat. Gregorius super Ezechielem: Cum enim a mente fidelium sanctae praedicationisverba defluunt, quasi de mente credentiumaquae vivaefluminadecurrunt.Ventrisautemviscera
Scripture, putting the stop here andthen,outof his belly shall flow rivers of living water:the meaningbeing,thatthatwasarightkindofbelief, which was formed on the evidenceofScripture, not of miracles. Search the Scriptures, he had saidbefore. JEROME. Or this testimony is taken fromthe Proverbs,whereitissaid,Letyourfountainsbe dispersed abroad, and rivers of waters in the streets. AUG. The belly of the inner man, is the hearts conscience.Lethimdrinkfromthatwater,andhis conscience is quickened and purifiedhedrinks in the whole fountain, nay, becomes the very fountainitself.Butwhatisthatfountain,andwhat isthatriver,whichflowsfromthebellyoftheinner man? The love of his neighbor. If any one,who drinks of the water, thinks that it is meantto satisfy himself alone, out of his bellytheredoes not flow living water. But if he does goodtohis neighbor,thestreamisnotdriedup,butflows. GREG. When sacred preaching flows fromthe soulofthefaithful,riversoflivingwater,asitwere, run down from the bellies of believers.Forwhat aretheentrailsofthebellybuttheinnerpartofthe
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quidsuntaliudnisimentisinterna,idestrecta intentio, sanctum desiderium, humilis ad Deum,piaadproximumvoluntas? Chrysostomus: Dicit autem flumina, et non flumen, copiositatem et ubertatem gratiae occulte insinuans. Viventem autem aquam dicit, agentem semper. Spiritus enim gratia cuminmentemintraverit,etfirmatafuerit,omni fonte magis manat, et neque deficit, neque evacuatur, neque stat: videbit quisutiquehoc adsapientiamStephani,adPetrilinguam,ad Pauli fluxum inspiciens. Nihil enim eos detinebat, sed sicut flumina, multo impetu delati,omniasecumtrahentesabibant. Augustinus in Ioannem: Ad qualem autem potum dominus invitasset, exposuit Evangelista,etdixithocautemdixitdespiritu quemaccepturierantcredentesineum.Quem dicit spiritum, nisi spiritum sanctum? Nam unusquisque homo habet in se proprium spiritum. Alcuinus: Spiritum autem sanctum ante ascensionem apostolis promisit post ascensionem linguis igneis dedit indedicit quemaccepturierantcredentesineum.
mindi.e.arightintention,aholydesire,humility towardsGod,mercytowardman.
CHRYS. He says, rivers, not river, toshowthe copious and overflowing power of grace:and living water, i.e. always moving for when the graceoftheSpirithasenteredintoandsettledin the mind, it flows freer than any fountain, and neither fails, nor empties, nor stagnates. The wisdom of Stephen, the tongue of Peter, the strength of Paul, are evidences ofthis.Nothing hindered them but, like impetuoustorrents,they wenton,carryingeverythingalongwiththem.
AUG.Whatkindofdrinkitwas,towhichourLord invitedthem,theEvangelistnextexplainsButthis HespokeoftheSpirit,whichtheythatbelieveon Himshouldreceive.WhomdoestheSpiritmean, buttheHolySpiritForeverymanhaswithinhim hisownspirit.
ALCUIN. He promised the Holy Spirit to the Apostles before the Ascension He gave it to them in fiery tongues, after the Ascension.The Evangelists words, Which they that believe in
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Himshouldreceive,refertothis. Augustinus: Erat ergo spiritus Dei sed nondumineiseratquicrediderantinIesum.Ita enimdisposuitnoneisdarespiritumistum,nisi post resurrectionem suam unde sequitur nondumenimeratspiritusdatusquianondum Iesuseratglorificatus. Chrysostomus in Ioannem:Apostoliquidem priusspiritueiciebantDaemonia,sedeaquae aChristoestpotestatequandoenimmittebat eos, non dicitur: dedit eis spiritumsanctum, sed:dediteispotestatem.Deprophetisautem ab omnibus confessum est quod spiritus sanctus eis dabatur: sed haec gratia aterra defecerat. Augustinus de Trin: Sed quomodo et de Ioanne Baptista dictum est: spiritu sancto replebitur ab utero matris suae et spiritu sancto repletus Zacharias invenitur, ut deillo taliadiceretetspiritusanctoMaria,uttaliade domino praedicaret spiritu sancto Simeonet Anna, ut magnitudinem Christi parvuli agnoscerent? Quomodo ergo intelligitur, nisi quia certa illa spiritus sancti datio post clarificationem Christi futura erat qualis
AUG.TheSpiritofGodwas,i.e.waswithGod, before now but was not yet given tothosewho believed on Jesus for our Lordhaddetermined nottogivethemtheSpirit,tillHewasrisenagain: The Holy Ghost was not yetgiven,becausethat Jesuswasnotyetglorified. CHRYS.TheApostlesindeedcastoutdevilsby theSpiritbefore,butonlybythepowerwhichthey hadfromChrist.ForwhenHesentthem,itisnot said,HegavethemtheHolySpirit,but,Hegave to them power. With respect to the Prophets however,allagreethattheHolySpiritwasgiven tothembutthisgracehadbeenwithdrawnfrom theworld. AUG. Yet we read of John the Baptist,Heshall be filled with the Holy Ghost even from his motherswomb.AndZachariaswasfilledwiththe HolyGhost,andprophesied.Marywasfilledwith theHolyGhost,andprophesiedofourLord.And so were Simeon and Anna, that they might acknowledge the greatness of the infantChrist. Wearetounderstandthenthatthegivingofthe Holy Spirit was to be certain, after Christs exaltation,inawayinwhichitneverwasbefore.It
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nunquam antea fuerat? Habitura enim erat quamdamproprietateminipsoadventu,qualis antea nunquam fuit. Nusquam enim legimus, linguis quas non noverant, homines locutos venienteinsespiritusancto,sicuttuncfactum est, cum oportet eius adventum signis sensibilibusdemonstrari. Augustinus in Ioannem:Cumergoetmodo accipiatur spiritus sanctus, quare nemo loquitur linguis omnium gentium? Quia iam ipsa Ecclesia linguis gentium loquitur: inhac qui non est, nec modo accipit spiritum sanctum. Si amas unitatem, etiam tibihabet quisquisinillaaliquidhabet.Tolleinvidiam,et tuum est quod habeo. Livor separat, caritas iungit: ipsam habeto, et cuncta habebis:quia sine ipsa nihil proderit quidquid habere potueris. Caritas autem Dei diffusa est in cordibus nostris per spiritum sanctum, qui datus est nobis. Quare ergo dominus post resurrectionem suam spiritum sanctum dare voluit? Ut scilicet in resurrectionem nostram caritas flagraret, ab amore saeculi separaretur,ettotacurreretinDeum.Quienim dixitquicreditinme,veniatetbibat,etflumina de ventre eius fluent aquae vivae, vitam aeternampromisit,ubinihiltimeamus,ubinon moriamur. Quia ergo tale est quodpromisit
wastohaveapeculiarityatHiscoming,whichit had not before. For we no where read ofmen under the influence of the Holy Spirit,speaking withtongueswhichtheyhadneverknown,asthen took place, when it was necessarytoevidence Hiscomingbysensiblemiracles.
AUG.IftheHolySpiritthenisreceivednow,why is there no one who speaks the tongues ofall nations?BecausenowtheChurchherselfspeaks the tongues of all nations. Whoso is not in her, neitherdoeshenowreceivetheHolySpirit.Butif onlyyouloveunity,whoeverhasanythinginher, has it for you. Put away envy, and that whichI haveisyours.Envyseparates,loveunites:have it, and you have all things: whereas without it nothingthatyoucanhave,willprofityou.Thelove ofGodisshedabroadinourheartsbytheHoly Spiritwhichitsgiventous.ButwhydidourLord give the Holy Spirit after His resurrection? That theflameoflovemightmountupwardstoourown resurrection: separating us from the world,and devotinguswhollytoGod.Hewhosaid,Hethat believesinMe,outofhisbellyshallflowriversof living water, has promised life eternal,freefrom allfear,andchange,anddeath.Suchthenbeing thegiftswhichHepromisedtothoseinwhomthe HolySpiritkindledtheflameoflove,Hewouldnot
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spiritussancticaritateferventibusideoipsum spiritumnoluitdarenisicumessetglorificatus, ut in suo corpore ostenderet vitam, quam modo non habemus, sed in resurrectione speramus. Augustinus contra Faustum:Siitaquehaec causaeratutnondumdareturspiritussanctus, quia nondum erat Iesus glorificatus proculdubioclarificatioIesuiamcausaeratut statim daretur. Cataphryges autem se promissumParaclitumsuscepissedixerunt,et hinc a fide Catholica deviarunt. Manichaei etiam quae de promissione spiritus sancti dicuntur, de Manichaeo asserunt esse praedicta, tamquam scilicet antea nonfuerit spiritusdatus. Chrysostomus: Vel aliter. Gloriam Christi crucem vocat: quia enim inimici eramus, donum autem non inimicis, sed amicisdatur oportebat prius offerri hostiam, et inimicitiam in carne dissolvi, et tunc factos Deiamicos susciperedonum.
givethatSpirittillHewasglorified:inorderthatin HisownpersonHemightshowusthatlife,which wehopetoattaintointheresurrection.
AUG.IfthisthenisthecausewhytheHolySpirit wasnotyetgivenviz.becauseJesuswasnotyet glorified doubtless, the glorification of Jesus whenittookplace,wasthecauseimmediatelyof itsbeinggiven.TheCataphryges,however,said that they first received the promisedParaclete, and thus strayed from the Catholic faith. The Manichaeans too apply all the promises made respecting the Holy Spirit to Manichaeus, asif therewerenoHolySpiritgivenbefore.
CHRYS. Or thus By the glory of Christ,He means the cross. For, whereas we were enemies,andgiftsarenotmadetoenemies,but tofriends,itwasnecessarythatthevictimshould be first offered up, and the enmity of theflesh removed that, being made friends of God,we mightbecapableofreceivingthegift.
Lectio 8
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40 , : 41 , : , 42 , , 43 '.44 ,'' .45 , , 46 , . 47 , 48 49 . 50 , [],,51 ' 52

40. Many of the people therefore, when they heard this saying, said, Of a truth this is the Prophet.41. Otherssaid,ThisistheChrist.But somesaid,ShallChristcomeoutof Galilee? 42. Has not theScripture said,ThatChristcomesoftheseed of David, and out of the town of Bethlehem, where David was?43. Sotherewasadivisionamongthe people because of him. 44.And some of them would have taken himbutnomanlaidhandsonhim. 45. Then came the officers tothe chief priests and Pharisees and theysaidtothem,Whyhaveyounot brought him? 46. The officers answered, Never man spoke like thisman.47.Thenansweredthem the Pharisees, Are you also deceived? 48. Have any of the rulersorofthePhariseesbelieved on him? 49. But this peoplewho knows not the law are cursed.50. Nicodemus said to them, (he that cametoJesusbynight,beingone of them,) 51. Does our law judge any man, before it hear him,and know what he does? 52. They
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, . 53 .
answeredandsaidtohim,Areyou also of Galilee? Search, andlook: foroutofGalileearisesnoprophet. 53.Andeverymanwenttohisown house.
Augustinus in Ioannem: Cum dominus invitassetcredentesinseadpotandumspiritum sanctum,nataestdeillointurbadissensiounde dicitur ex illa ergo turba, cum audissent hos sermoneseius,dicebant:hicestverepropheta. Theophylactus: Qui scilicet expectabatur. Alii, scilicetpopulus,dicebant:hicestChristus.
AUG. Our Lord having invited those, who believed in Him, to drink of the Holy Spirit,a dissensionaroseamongthemultitude:Manyof the people therefore, when they heart these saying,said,OfatruththisistheProphet. THEOPHYL. The one, that is, who was expected. Others, i.e. the people said,Thisis theChrist. ALCUIN.Thesehadnowbeguntodrinkinthat spiritual thirst, and had laid aside the unbelieving thirst. But others still remained driedupintheirunbelief:Butsomesaid,Shall Christ come out of Galilee? Has not the Scripturesaid,ThatChristcomesoftheseed of David, and out of the town of Bethlehem, where David was? They knew whatwerethe predictions of the Prophets respectingChrist,
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Alcuinus:Iamistisitimillamspiritualiterhaurire coeperant,iamsitiminfidelitatisdeposuerantalii in suae infidelitatis ariditate permanebant de quibus subditur quidam autem dicebant: numquid a Galilaea venit Christus? Nonne Scriptura dicit quia ex semine David, et de Bethlehem castello, ubi erat David, venit Christus? Noverant enim quid de Christo praedixissent prophetae sed ignorabantomnia
inipsoimpletafuisseetquinoverantinNazareth nutritum, nativitatis locum non attendebant,nec prophetiam, quam legerant, in eo completam credebant.
but knew not that they all werefulfilledinHim. They knew that He had been brought upat Nazareth,buttheplaceofHisbirththeydidnot know and did not believe that it answeredto theprophecies. CHRYS.Butbeitso,theyknewnotHisbirthplace: were they ignorant also of His extraction?thatHewasofthehouseandfamily of David? Why did they ask, Has not the Scripturesaid,thatChristcomesoftheseedof David?TheywishedtoconcealHisextraction, andthereforeputforwardwhereHehadbeen educated. For this reason, they do not goto Christ and ask, How say the Scripturesthat Christ must come from Bethlehem, whereas youcomefromGalileepurposelyandofmalice prepense they do not do this. Andbecause theywerethusinattentive,andindifferentabout knowing the truth, Christ did notanswerthem: though He had lauded Nathanael, when he said, Can any good thing come out of Nazareth? and called Him anIsraeliteindeed, asbeingaloveroftruth,anwelllearnedinthe ancientScriptures.Sotherewasasadivision amongthepeopleconcerningHim. THEOPHYL. Not among the rulers for they wereresolvedoneway,viz.nottoacknowledge
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Chrysostomus in Ioannem: Sed esto, locum nativitatis ignorabant num etiam genus ignorabant?QuoniamexdomoetfamiliaDavid natus erat. Quare igitur dicebant nonne ex semine David venit Christus? Sed et hoc obumbrare volebant per educationem in Nazareth, omnia malitiose loquentes: undenon accedunt ad Christum quaerentes quomodo Scripturae dicunt, quod a Bethlehem oportet venire Christum tu autem ex Galilaea venisti sed omnia malitiose loquuntur. Et quia non diligenter attendebant his quae dicebantur, neque discendi gratia propter hoc nihil eis Christus respondit. Nathanaelem autem dicentem: a Nazareth potest aliquidboniesse? Laudavit ut vere Israelitam, quia veritatiserat inquisitor, et omnia vetera diligenter edoctus. Sequiturdissensioitaquefactaestproptereum inturba.
Theophylactus: Non in principibus: nam principes unius voluntatis erant, ut videlicetnon

eum reciperent sicut Christum. Qui ergomagis moderati erant in malitia, verbis tantumgloriae Christi adversabantur qui vero peiores erant, manus etiam appetebant imponere de quibus subditur quidam autem ex eis volebant apprehendereeum. Chrysostomus:HocauteminduxitEvangelista, ostendens quoniam loquebantur neque quaerentes veritatem, neque discere volentes. Sequitursednemomisitsuperillummanus. Alcuinus: Quia scilicet ipse non permisit,qui conatusilloruminsuapotestatehabebat. Chrysostomus: Hoc autem sufficiens erateos in compunctionem deducere sed non sunt compuncti: talis enim nequitia nulli vultcredere ad unum aspicit solum, ut eum cui insidiatur interficiat. Augustinus: Qui vero missi fuerant ut eum tenerent, redierunt immunes a crimine, etpleni admiratione de quibus subditur veneruntergo ministri ad pontifices et Pharisaeos etdixerunt eisilli:quarenonadduxistiseum? Alcuinus:Quieumlapidarevolentes,tenerenon
HimasChrist.Themoremoderateofthemonly used malicious words, in order to oppose Christs path to glory but the moremalignant wishedtolayhandsonHim:Andsomeofthem wouldhazetakenHim.
CHRYS.TheEvangelistsaysthistoshow,that theyhadnoconcernfor,andnoanxietytolearn, thetruth.ButnomanlaidhandsonHim.
ALCUIN. That is, because He Who had the powertocontroltheirdesigns,didnotpermitit. CHRYS. This were sufficient to haveraised some compunction in them but no, such malignitybelievesnothingitlooksonlytoone thing,blood.
AUG. They however who were sent totake Him,returnedguiltlessoftheoffense,andfullof admiration:Thencametheofficerstothechief priests and Pharisees and they saidtothem, WhyhaveyounotbroughtHim? ALCUIN. They who wished to takeandstone
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potuerunt, arguunt ministros quia eum non adduxerant. Chrysostomus: Ecce Pharisaei et Scribae miracula videntes et Scripturas legentes, nihil profeceruntministriautemnihilhorumhabentes, abunasolaallocutionesuntcapti,etabeuntes,ut eum ligarent, redierunt ligati miraculo. Etnon dixerunt: non potuimus propter turbam sed praecones efficiuntur Christi sapientiae nam sequitur responderunt ministri: numquam sic locutusesthomo,sicuthichomoloquitur.
Him,reprovetheofficersfornotbringingHim.
CHRYS. The Pharisees and Scribes profited nothingbyseeingthemiracles,andreadingthe Scriptures but their officers, who haddone neither,werecaptivatedwithoncehearingHim and they who went to take hold of Him,were themselves taken hold of by the miracle.Nor did they say, We could not because of the multitude:butmadethemselvesproclaimersof Christs v wisdom: The of officers answered, NevermanspokelikethisMan. AUG. He spoke thus, because He wasboth Godandman. CHRYS. Not only is their wisdom to be admired, for not wanting miracles, butbeing convincedbyHisteachingonly,(fortheydonot say,NevermandidsuchmiraclesasthisMan, but, Never man spoke like this Man,)butalso theirboldness,insayingthistothePharisees, whoweresuchenemiesofChrist.Theyhadnot heard a long discourse, but minds unprepossessed against Him did not require one.
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Augustinus: Ille autem sic locutus est, quia Deuseratethomo. Chrysostomus: Non est autem solum eorum prudentia admiranda, quia signis noneguerunt, sedasoladoctrinasuntcaptinonenimdixerunt: nunquamtaliamiraculafecithomosednunquam sic locutus est homo sed etiamadmirandaest eorum securitas: quoniam ad Pharisaeos, qui contra Christum adversabantur, venerunt, eteis talia locuti sunt. Nec tamen longumsermonem audiebant, sed brevem cum enim mens fuerit incorrupta,nonlongissermonibusopusest.
Augustinus: Pharisaei tamen eorum testimonium repulerunt nam sequitur responderuntergoeisPharisaei:numquidetvos seducti estis? Quasi dicant: videmus vos delectatosesseinsermonibussuis. Alcuinus: Et revera laudabiliter seducti erant, quia dimisso malo infidelitatis, transierunt ad fidem. Chrysostomus in Ioannem: Ab argumento autem insipienti contra eos syllogizant nam sequitur numquid ex principibus aliquis credidit ineum,autexPharisaeis?Sedturbahaecquae nonnovitlegem,maledictisunt.Haecautemest ipsorum accusatio, quoniam turba quidem credidit,ipsiautemnoncrediderunt. Augustinus in Ioannem:Quienimnonnoverant legem,ipsicredebantineumquimiseratlegem, eteumquimiseratlegem,condemnabantilliqui docebant legem ut impleretur quod dominus dixerat: ego veni, ut non videntes videant,et videntescaecifiant. Chrysostomus:Qualiterigiturmaledictisuntilli quialegesuadentur?Vospotiusmaledictiestis, quinonobservastislegem.
AUG. The Pharisees however rejectedtheir testimony:ThenansweredthemthePharisees, Are you also led away? As if to say,Wesee thatyouarecharmedbyHisdiscourse.
ALCUIN. And so they were led away and laudablytoo,fortheyhadlefttheevilofunbelief, andweregoneovertothefaith. CHRYS. They make use of the most foolish argumentagainstthem:Haveanyoftherulers or of the Pharisees believed onHim?butthis peoplewhoknowsnotthelawarecursed?This then was their ground of accusation, thatthe peoplebelieved,buttheythemselvesdidnot.
AUG.Theywhoknewnotthelaw,believedon Him who had given the law, and they who taught the law condemned Him thus fulfilling our Lords words, I am come, that theywhich see not might see, and that they whichsee mightbemadeblind. CHRYS. How then are they cursed, whoare convinced by the law? Rather areyoucursed, whohavenotobservedthelaw.
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Theophylactus: Ideo autem suaviter etblande Pharisaeiministrisrespondent,quiadubitaverunt ne forte ab eis prorsus segregentur, et Christo adiciantur. Chrysostomus:Quiaverodixerantquodnullus principum credidit in eum, adhocexcludendum subiungiturdicitNicodemusadeos(illequivenit adIesumnocte),quiunuseratexillis. Augustinus: Ipse non quidem incredulus, sed timidus:namideonocteveneratadlucem,quia illuminari volebat, et sciri timebat. Hic ergo respondit Iudaeis numquid lex nostra iudicat hominem, nisi prius audierit ab ipso, et cognoverit quid faciat? Credebat enim quia si eum tantummodo patienter vellent audire, forte similes fierent illis qui missi sunt tenere et maluerunt credere. Volebant autem illiperversi anteessedamnatoresquamcognitores. Augustinus de Civ. Dei:Dicitautemlexnostra, de lege quae Dei est, eo quod estabillodata hominibus. Chrysostomus: Ostendit autem Nicodemus eos neque cognoscentes legem, neque
THEOPHYL. The Pharisees answer the officers courteously and gently, because they are afraid of their forthwith separating from them,andjoiningChrist. CHRYS. As they said that none oftherulers believed on Him, the Evangelist contradicts them:Nicodemussaidtothem,(hethatcame toJesusbynight,beingoneofthem.) AUG. He was not unbelieving, butfearfuland thereforecamebynighttothelight,wishingto beenlightened,butafraidofbeingknowntogo. Hereplies,Doesourlawjudgeanymanbefore it hear him, and know what he does?He thought that, if they would only hear Him patiently, they would be overcome, as the officers had been. But they preferred obstinately condemning Him, to knowing the truth. AUG.HecallsthelawofGod,ourlawbecause itwasgiventomen.
CHRYS.Nicodemusshowsthattheyknewthe law,anddidnotactaccordingtothelaw.They,
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facientesquaesuntlegis.Cumautemcongruum esset ostendere quod non indiscrete miserunt vocaturi eum, rudius et iracundius utuntur contradictione nam sequitur responderunt et dixeruntei:numquidettuGalilaeuses? Augustinus in Ioannem:IdestquasiaGalilaeo seductus. Dominus enim Galilaeus dicebatur, quoniam de Nazareth civitate erant parentes eius secundum Mariam dixi parentes, non secundumvirilesemen. Chrysostomus: Deinde iniuriose, quasi eo nesciente, Scripturas induxerunt scrutare Scripturas,etvidequiaprophetaaGalilaeanon surgitacsidicerent:vade,etdisce.
instead of disproving this, take to rude and angrycontradiction:Theyansweredandsaidto him,AreyoualsoofGalilee?
AUG.i.e.ledawaybyaGalilean.OurLordwas calledaGalilean,becauseHisparentswereof thetownofNazarethImeanbyparents,Mary.
CHRYS.Then,bywayofinsult,theydirectHim to the Scriptures, as if He were ignorantof themSearchandlook,foroutofGalileearises no prophet: as if to say, Go, learn whatthe Scripturessay. ALCUIN. They knew the place whereHehad resided, but never thought of inquiringwhere He was born and therefore they not only deniedthatHewastheMessiah,buteventhat Hewasaprophet. AUG.NoprophetindeedarisesoutofGalilee, but the Lord of prophets arose thence.And everymanwenttohisownhouse.
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Alcuinus:Nonenimlocumubinatusest,sedubi conversabatur attendebant et ideo non solum Messiam,sednecprophetameumcredebant.
Augustinus: Propheta quidem a Galilaeanon surgit, sed dominus prophetarum inde surrexit. Sequitur et reversi sunt unusquisque indomum suam.
Alcuinus: Nullo perfecto negotio, vacui fide,et ideo fraudati utilitate, sunt reversi in domum infidelitatisetimpietatissuae.
ALCUIN. Having effected nothing, devoid of faith, and therefore incapable of being benefited, they returned to their home of unbeliefandungodliness.
CHAPTER VIII Lectio 1 1 . 2 , , . 3 , 4 , , ' : 5 : 6 , .

1.JesuswenttothemountofOlives.2. And early in the morning he came again into the temple, and all the peoplecametohimandhesatdown, and taught them. 3. And theScribes andPhariseesbroughttohimawoman taken in adultery and when they had setherinthemidst,4.Theysaytohim, Master, this woman was taken in adultery,intheveryact.5.NowMoses in the law commanded us, thatsuch shouldbestoned:butwhatsayyou?6. This they said, tempting him,thatthey might have to accuse him. ButJesus stooped down, and with his finger wrote on the ground, as though he heard them not. 7. So when they continued asking him, he lifted up
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.7 , , ' : 8 .9 ' , ,. 10 , , 11,, . , :,[] .
himself, and said to them, He thatis withoutsinamongyou,lethimfirstcast a stone at her. 8. And again He stooped down, and wrote on the ground. 9. And they which heard it, being convicted by their own conscience, went out one by one, beginningattheeldest,eventothelast: and Jesus was left alone, and the womanstandinginthemidst.10.When Jesus had lifted up himself, and saw none but the woman, he said to her, Woman, where are those your accusers? has no man condemned you?11.Shesaid,Noman,Lord.And Jesus said to her, Neither do I condemnyou:go,andsinnomore.
Alcuinus: Dominus maxime circa suam passionem, hanc sibi effecerat consuetudinem, ut in die quidem intemplo, quod erat Hierosolymis, verbum Dei praedicaret, signa et miracula ostenderet sero autem revertebatur in Bethaniam, ubi apud sorores Lazari hospitabatur et mane iterum ad simile opus revertebatur. Igitur
ALCUIN.OurLordatthetimeofHispassionused to spend the day in Jerusalem, preaching inthe temple,andperformingmiracles,andreturninthe evening to Bethany, where He lodged withthe sistersofLazarus.Thusonthelastdayofthefeast, having,accordingtoHiswont,preachedthewhole day in the temple, in the evening He went tothe mountofOlives.
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secundum hunc morem, cum in ultimo die Scenopegiae tota die in templo praedicasset, vespere perrexit in montem oliveti et hoc est quod dicitur Iesusautem perrexitinmontemoliveti. Augustinus in Ioannem:Ubienimdecebat docere Christum nisi in monte oliveti, in monteunguenti,inmontechrismatis?Christi enimnomenachrismatedictumest.Chrisma autemGraece,Latineunctionominatur.Ideo autem nos unxit, quia luctatores contra Diabolumfecit. Alcuinus: Unctio enim olei fessis et dolentibus membris solet afferre levamen. Monsetiamolivarumsublimitatemdominicae pietatis designat: quia oleosGraece,Latine misericordia. Natura quoque olei mysterio aptissimecongruit:superferturenimomnibus liquoribus et sicut ait Psalmista: miserationes eius super omnia operaeius. Sequituretdiluculoiterumvenitintemplum,ut scilicet misericordiam cum incipiente novi testamenti lumine fidelibus, in templo videlicet suo, pandendam praebendamque signaret.Quodenimdiluculoredibat,exortum novaegratiaedesignat.
AUG.AndwhereoughtChristtoteach,excepton the mount of Olives on the mountofointment,on the mount of chrism. For the name Christisfrom chrism, chrism being the Greek word forunction. Hehasanointedus,forwrestlingwiththedevil.
ALCUIN. The anointing with oil is a relieftothe limbs, when wearied and in pain. The mountof Olives also denotes the height of our Lordspity, oliveintheGreeksignifyingpity.Thequalitiesofoil aresuchastofitintothismysticalmeaning.Forit floats above all other liquids: and thePsalmist says,YourmercyisoverallYourworks.Andearly inthemorning,Hecameagainintothetemple:i.e. todenotethegivingandunfoldingofHismercy,i.e. thenowdawninglightoftheNewTestamentinthe faithful,thatis,inHistemple.Hisreturningearlyin themorning,signifiesthenewriseofgrace.
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Beda:Significaturautemquodpostquamper gratiamcoepitinhabitareintemplosuo,idest inEcclesia,exomnibusgentibuscrediderunt in eum unde sequitur et omnis populus veniebatadeum:etsedensdocebateos. Alcuinus: Sessio humilitatem incarnationis insinuat.Sedenteergodomino,adeumvenit populus: quia postquam per susceptam humanitatem visibilis apparuit, coeperunt eum multi audire, et in eum credere,quem perhumanitatemsibiproximummeminerant. Mansuetis autem et simplicibus sermonem domini admirantibus, Scribae et Pharisaei interrogant, non ut discant, sed ut veritati laqueos nectant unde sequitur adducunt autem Scribae et Pharisaei mulierem in adulteriodeprehensametstatuerunteamin medio, et dixerunt ei: magister, haecmulier deprehensaestmodoinadulterio. Augustinus: Animadverterant enim eum nimiumessemitem:deilloquippefueratante praedictum: procede et regna, propter veritatem et mansuetudinem et iustitiam. Ergo attulit veritatem ut doctor, mansuetudinem ut liberator, iustitiam ut cognitor. Cum loqueretur, veritas agnoscebatur cum adversus inimicos non
BEDE.Andnextitissignified,thatafterHebegan todwellbygraceinHistemple,i.e.intheChurch, menfromallnationswouldbelieveinHim:Andall the people came to Him, and He sat downand taughtthem. ALCUIN.Thesittingdown,representsthehumility of His incarnation. And the people came toHim, when He sat down, i.e. after taking uphuman nature,andtherebybecomingvisible,manybegan tohearandbelieveonHim,onlyknowingHimas theirfriendandneighbor.Butwhilethesekindand simplepersonsarefullofadmirationatourLords discourse, the Scribes and Pharisees put questionstoHim,notforthesakeofinstruction,but only to entangle the truth in their nets: Andthe Scribes and Pharisees brought to Him awoman takeninadulteryandwhentheyhadsetherinthe midst, they say to Him, Master, thiswomanwas takeninadultery,iftheveryact. AUG. They had remarked upon, Him already,as being over lenient. Of Him indeed it had Ibeen prophesied,Rideonbecauseofthewordoftruth, of meekness, and of righteousness. So as a teacher He exhibited truth, as a deliverer meekness, as a judge righteousness. WhenHe spoke,Histruthwasacknowledgedwhenagainst HisenemiesHeusednoviolence,Hismeekness
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moveretur, mansuetudo laudabatur in tertio ergo, iustitia scilicet, scandalumposuerunt: dixerunt enim apud seipsos: si eamdimitti censuerit,iustitiamnontenebit:lexenimquod iniustum erat, iubere non poterat et ideo legem inducunt, dicentes in lege autem Moyses mandavit nobis huiusmodilapidare. Utautemmansuetudinemnonperdat,inqua iam populis amabilis factus est, eamdimitti debere dicturus est. Unde eiussententiam requirunt dicentes tu ergo quid dicis? Hinc nos inveniemus ad accusandum occasionem, et reum faciemus tamquam legis praevaricatorem unde Evangelista subdithaecautemdicebanttentanteseum,ut possent accusare. Sed dominus in respondendoetiustitiamservaturusest,eta mansuetudinenonrecessurussequiturenim Iesus autem inclinans se deorsum, digito scribebatinterra. Augustinus de Cons. Evang: Tamquam illostalesinterrascribendossignificaret,non incaelo,ubimonuitdiscipulosutsescriptos esse gauderent aut quod se humiliando, quodcapitisinclinationemonstrabat,signain terrafaceretautquodiamtempusessetutin terraquaefructumdaret,noninlapidesterili, sicutantea,lexeiusconscriberetur.
was praised. So they raised the scandal onthe scoreofjusticeFortheysaidamongthemselves,If He decide to let her go He will notdojusticefor the law cannot command what is unjust: Now Mosesinthelawcommandedas,thatsuchshould be stoned: but to maintain His meekness,which has made Him already so acceptable to the people, He must decide to let hergo.Wherefore they demand His opinion: And what say You? hoping to find an occasion to accuse Him,asa transgressorofthelaw:Andthistheysaidtempting Him, that they might have to accuseHim.Butour Lord in His answer both maintained His justice, anddepartednotfrommeekness.Jesusstooped down,andwithHisfingerwroteontheground.
AUG.Asiftosignifythatsuchpersonsweretobe written in earth, not in heaven, where HetoldHis disciplestheyshouldrejoicetheywerevwritten.Or HisbowingHishead(towriteontheground),isan expression of humility the writing on the ground signifying that His law was written on theearth whichborefruit,notonthebarrenstone,asbefore.
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Alcuinus: Per terram enim cor humanum ostenditur, quod bonarum vel malarum actionum solet reddere fructus per digitum autem,quiarticulorumcompositioneflexibilis est, sublimitas discretionis exprimitur. Nos ergo instruit, ut cum qualibet mala proximorum conspicimus, non statim ea temere damnemus sed prius ad conscientiam cordis humiliter reversi,digito discretioniseasollicitedisquiramus. Beda:Quantumetiamadhistoriampertinet, perhocquoddigitoscripsitinterra,illumse foremonstravitquiquondamlegeminlapide scripsit. Sequitur cum autemperseverarent interroganteseum,erexitse. Augustinus in Ioannem: Non dixit: non lapidetur, ne contra legem dicerevideretur. Absit autem ut diceret: lapidetur venitenim non perdere quod invenerat, sedquaerere quodperierat.Quidergorespondit?Quisine peccatoestvestrum,primusinillamlapidem mittat. Haec vox iustitiae est. Puniatur peccatrix,sednonapeccatoribusimpleatur lex,sednonapraevaricatoribuslegis. Gregorius
ALCUIN. The ground denotes the humanheart, which yields the fruit either of good or ofbad actions: the finger jointed and flexible,discretion. Heinstructsusthen,whenweseeanyfaultsinour neighbors,notimmediatelyandrashlytocondemn them,butaftersearchingourownheartstobegin with,toexaminethemattentivelywiththefingerof discretion.
BEDE. His writing with His finger ontheground perhaps showed, that it was He who had written the law on stone. So when theycontinuedasking Him,HeliftedHimselfup.
AUG.Hedidnotsay,Stonehernot,lestHeshould seemtospeakcontrarytothelaw.ButGodforbid thatHeshouldsay,StoneherforHecamenotto destroythatwhichHefound,buttoseekthatwhich was lost. What then did He answer? He that is withoutsinamongyou,lethimfirstcastastoneat her. This is the voice of justice. Letthesinnerbe punished, but not by sinners the law carriedinto effect,butnotbytransgressorsofthelaw. GREG.Forhewhojudgesnothimselffirst,cannot
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Moralium: Qui enim prius

semetipsum non iudicat, quid in aliorectum iudicetignorat.Etsinovitetiamperauditum rectetamenalienameritaiudicarenonvalet, cui conscientia innocentiae propriae nullam iudiciiregulampraebet. Augustinus: Cum ergo eos telo iustitiae percussisset, nec dignatus est cadentes attendere sed avertit ab eis obtutumunde sequitur et iterum se inclinans scribebat in terra. Alcuinus: Potest etiam intelligi fecisse hoc dominus iuxta consuetudinem, ut quasi aliquid agens, vultu intendens in aliud, liberam eis exeundi facultatem daret. Inhoc etiam figurate admonet, ut et priusquam peccantem fratrem corripiamus, et post adhibitam correctionem, diligenter perpendamus utrum ipsis peccatis, de quibus alium castigamus, aut aliis obnoxii simus. Augustinus: Sic igitur illi voce iustitiae tamquamtelopercussiseseinspicientes,et reos invenientes, unus post unum omnes recesserunt et hoc est quod subditur audientes autem haec, unus post alium
knowhowtojudgecorrectlyinthecaseofanother. For though He know what the offense is,from being told, yet He cannot judge of anothers deserts, who supposing himself innocent, will not applytheruleofjusticetohimself. AUG. Having with the weapon of justicesmitten them,Hedeignednoteventolookonthefallen,but averted His eyes: And again He stoopeddown, andwroteontheground.
ALCUIN.ThisislikeourLordwhileHiseyesare fixed,andHeseemsattendingtosomethingelse, Hegivesthebystandersanopportunityofretiring: a tacit admonition to us to consideralwaysboth before we condemn a brother for asin,andafter we have punished him, whether we are notguilty ourselvesofthesamefault,orothersasbad.
AUG.Thussmittenthenwiththevoiceofjustice,as with a weapon, they examine themselves, find themselvesguilty,andonebyoneretire:Andthey whichheardit,wentoutonebyone,beginningat theeldest.
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exibant,incipientesasenioribus. Glossa:Quifortemagisreierant,velmagis culpassuascognoscebant. Augustinus:Relictisuntautemduo:miseria, et misericordia nam sequitur et remansit solusIesus,etmulierinmediostans.Credo, territa illa mulier, ab illo se puniendam sperabat in quo peccatum inveniri non poterat. Ille autem, qui adversarios eius repulerat lingua iustitiae, levans in illam oculosmansuetudinis,interrogaviteamunde sequitur erigens se autem Iesus, dixitei: mulier,ubisuntquiteaccusabant?Nemote condemnavit? Quae dixit: nemo, domine. Audivimus supra vocem iustitiae:audiamus nunc mansuetudinis nam sequitur dixit ei Iesus: nec ego te condemno, a quoteforte condemnari timuisti, quia in mepeccatum noninvenisti.Quidest,domine?Favesergo peccatis?Nonplaneattendequodsequitur: vade, et amplius noli peccare. Ergo et dominus damnavit, sed peccatum, non hominem: nam si peccatorum auctoresset, diceret: vade, et vive ut vis de mea liberatione esto secura: ego te quantumcumque peccaveris, etiam a Gehenna et Inferni tortoribus liberabo.Non
GLOSS. The more guilty of them, perhaps, or thosewhoweremoreconsciousoftheirfaults. AUG. There were left however two, the pitiable, and the pitiful, And Jesus was left alone,andthe womanstandinginthemidst:thewoman,youmay suppose, in great alarm, expecting punishment from one in whom no sin could be found.ButHe whohadrepelledheradversarieswiththereword of justice, lifted on her the eyes of mercy, and askedWhenJesushadliftedHimselfup,andsaw none but the woman, He said to her,Woman, where are these your accusers? Has noman condemned you? She said, No man, Lord.We heard above the voice of justice let ushearnow that of mercy: Jesus said to her, Neither doI condemn you I, who you feared wouldcondemn you,becauseYoufoundnofaultinme.Whatthen Lord?DoYoufavorsin?No,surely.Listentowhat follows, Go, and sin no more. So then ourLord condemnedsin,butnotthesinner.FordidHefavor sin,Hewouldhavesaid,Go,andliveasyouwill: depend on my deliverance: howsoevergreatyour sins be, it matters not: I will deliver youfromhell, and its tormentors. But He did not say this. Let thoseattend,wholovetheLordsmercy,andfear Histruth.Truly,GraciousandrighteousistheLord.
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hocdixit.Intendantergoquiamantindomino mansuetudinem,ettimeantveritatem:etenim dulcisetrectusdominus.
Lectio 2 12 , : ,' . 12.ThenspokeJesusagaintothem, saying, I am the light of theworld:he that follows me shall not walk in darkness, but shall have the lightof life.
Alcuinus: Quia mulierem absolvit acrimine, ne aliqui dubitarent an ille quem videbant verum hominem, posset peccata dimittere, dignatur ipse apertius suae divinitatis potentiam demonstrare unde dicitur iterum ergo locutus est eis dicens: ego sum lux mundi. Beda:Ubiadvertendumest,quianonaitego sum lux Angelorum vel caeli, sed luxmundi, idest hominum in tenebris commorantium:
ALCUIN. Having absolved the woman fromher Sill, lest some should doubt, seeingthatHewas reallyman,Hispowertoforgivesins,Hedeignsto give further disclosure of His divinenatureThen spokeJesusagaintothem,saying,Iam.theLight oftheworld.
BEDE Where it is to be observed, Hedoesnot say,IamthelightofAngels,orofheaven,butthe Light of the world, i.e. of mankind who live in
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secundumillud:illuminarehisquiintenebriset inumbramortissedent. Chrysostomus in Ioannem:Velaliter.Quia superiusGalilaeameiafferebant,etquaside quodamprophetarum,deeodubitabant,voluit ostendere quoniam non unus prophetarum est,seddominatororbisterrarumundedicitur iterumlocutusesteisIesus,dicens:egosum luxmundi,nonGalilaeae,nequePalaestinae, nequeIudaeae. Augustinus in Ioannem: Manichaei solem istum oculis carnis visibilem Christum dominum esse putaverunt sed Ecclesia Catholica improbat tale commentum:nonest enim dominus Christus sol factus, sedper quem sol factus est: omnia enim peripsum factasunt,etpropternossubsolefactumest lumen quod fecit solem: carnis nubetegitur, nonutobscuretur,seduttemperetur.Loquens ergo per nubem carnis lumen indeficiens, lumen sapientiae ait hominibus ego sumlux mundi. Theophylactus: Uteris autem adversus Nestorium hoc praesenti sermone: nonenim aitquoniaminmeestluxmundi,sedegosum
darkness,asweread,Togivelighttothemthatsit indarkness,andintheshadowofdeath. CHRYS. As they had brought Galilee as an objectionagainstHim,anddoubtedHisbeingone of the Prophets, as if that was allHeclaimedto be,MewishedtoshowthatHewasnotoneofthe Prophets, but the Lord of the wholeearth:Then spokeJesusagaintothem,saying,IamtheLight oftheworld:notofGalilee,orofPalestine,orof Judea. AUG. The Manichaeans suppose the sun ofthe natural world to be our Lord Christ butthe CatholicChurchreprobatessuchanotionforour LordChristwasnotmadethesun,butthesunwas madebyHim:inasmuchasallthingsweremade byHim.AndforoursakedidHecometobeunder thesunbeingthelightwhichmadethesun:Hehid Himself under the cloud of the flesh, not to obscure, but to temper His light. Speakingthen through the cloud of the flesh, theLightunfailing, theLightofwisdomsaystomen,IamtheLightof theworld. THEOPHYL.Youmaybringthesewordsagainst Nestorius:forourLorddoesnotsay,InMeisthe lightoftheworld,but,IamtheLightoftheworld:
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lux mundi ipse namque qui homovidebatur, idemetfiliusDeietluxmundieratnon,sicut nugabatur Nestorius, in simplici homine Dei filiushabitabat. Augustinus: Abstulit autem te ab oculis carnis, et revocavit ad oculos cordis in hoc quod subdit qui sequitur me, non ambulatin tenebris, sed habebit lumen vitae. Nonenim sufficit dicere habebit lumen, sed addidit vitae. Haec verba domini cum verbisPsalmi concordant: in lumine tuo videbimus lumen, quoniamapudteestfonsvitae.Inistisusibus corporalibus aliud est lumen, et aliudfons: fontem fauces quaerunt, lumen oculi. Apud Deum,quodlumenest,hocestfons.Quitibi lucetutvideas,ipsetibimanatutbibas.Quod promisit, futuri temporis verbo posuit ineo quod facere debemus, praesens tempus posuit.Quisequitur,inquit,habebitmodoper fidem, post habebit per speciem. Sequere istum solem visibilem si ipse tendis ad occidentem,quoetilletenditetsinolueristu illum deserere, ipse te deseret in occasu. Deus tuus ubique est totus: si non abillo facies casum, numquam a te ille faciet occasum. Tenebrae satis metuendae sunt morum, non oculorum: et si oculorum, non exteriorum, sed interiorum, unde discernitur
Hewhoappearedman,wasboththeSonofGod, andtheLightoftheworldnot,asNestoriusfondly holds,theSonofGoddwellinginamereman.
AUG.Hewithdrawsyouhoweverfromtheeyesof theflesh,tothoseoftheheart,inthatHeadds,He thatfollowsMeshallnotwalkindarkness,butshall havethelightoflife.Hethinksitnotenoughtosay shallhavelight,butadds,oflife.Thesewordsof our Lord agree with those of the Psalm, InYour light shall we see light for with youisthewellof life.Forbodilyuses,lightisonething,andawell anotherandawellministerstothemouth,lightto theeyes.WithGodthelightandthewellarethe same.Hewhoshinesuponyou,thatyoumaysee Him, the Same flows to you, that you maydrink Him.WhatHepromisesisputinthefuturetense whatweoughttodointhepresent.Hethatfollows Me,Hesays,shallhavei.e.byfaithnow,insight hereafter.Thevisiblesunaccompaniesyou,onlyif you go westward, whither it go also andevenif youfollowit,itwillforsakeyou,atitssetting.Your God is every where wholly He will not fallfrom you, if you fall not from Him. Darkness istobe feared, not that of the eyes, but thatofthemind andifoftheeyes,oftheinnernottheoutereyes notthosebywhichwhiteandblack,butthoseby whichjustandunjust,arediscerned.
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nonalbumetnigrum,sediustumetiniustum. Chrysostomus:Intellectualiterenimdixitnon ambulatintenebrisidest,nonmanetinerrore. Hinc et Nicodemum laudat et ministroset ipsosocculteinsinuatdoloscomplicantes,qui in tenebris et errore sunt, sed lucemnon superabunt. CHRYS. Walk not in darkness, i.e. spiritually abide not in error. Here He tacitly praises Nicodemus and the officers, andcensuresthose who had plotted against Him as being in darkness and error, and unable to come tothe light.
Lectio 3 13, : .14 , , , : . 15 , .16, , , ' . 17

13. The Pharisees therefore said to him,Youbearrecordofyourselfyour recordisnottrue.14.Jesusanswered and said to them, Though I bear recordofmyself,yetmyrecordistrue: forIknowwhenceIcame,andwhither I go but you cannot tell whenceI come,andwhitherIgo.15.Youjudge afterthefleshIjudgenoman.16.And yetifIjudge,myjudgmentistrue:forI amnotalone,butIandtheFatherthat sent me. 17. It is also writteninyour law, that the testimony of twomenis true.18.Iamonethatbearwitnessof myself, and the Father that sent me bearswitnessofme.
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.18 .
Chrysostomus in Ioannem: Quia dominus dixerat:egosumluxmundi,etquisequiturme, non ambulat in tenebris, Iudaei hocevertere voluerunt unde dicitur dixerunt ergo ei Pharisaei:tudeteipsotestimoniumperhibes, ettestimoniumtuumnonestverum. Alcuinus: Sic responderunt tamquam ipse dominus solus sibi testimonium perhiberet, cum constet quod antequam in carne appareret, multos testes praemisit, qui eius sacramentapraedixerunt. Chrysostomus:Dominusautemevertitquod dixerantundesequiturresponditIesus,etdixit eis: et si ego testimonium perhibeo de meipso, verum est testimonium meum. Hoc iuxtaeorumsuspicionemlocutusest,hominem eum nudum aestimantium et causam subiungit: quia scio unde venio et quovado idest:exDeosum,etDeus,etDeifilius.Non
CHRYS.OurLordhavingsaid,IamtheLightof the world and, he that follows Me, walksnotin darkness, the Jews wish to overthrow what He has said: The Pharisees therefore saidtoHim, you bear record of Yourself, Your record isnot true. ALCUIN. As if our Lord Himself were the only (one that bore) witness to Himself whereas the truthwasthatHehad,beforeHisincarnation,sent manywitnessestoprophesyofHisSacraments.
CHRYS. Our Lord however overthrew their argument: Jesus answered and said, ThoughI bearrecordofMyself,yetMyrecordistrue.This is an accommodation to those whothoughtHim nomorethanamereman.Headdsthereason, ForIknowwhenceIcomeandwhitherIgoi.e.I amGod,fromGod,andtheSonofGod:though thisHedoesnotsayexpressly,fromHishabitof
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autem hoc dicit manifeste, quia semper humiliamiscetaltis.Deusautemipsesibifide dignusest. Augustinus in Ioannem: Verum est enim testimonium luminis, sive se ostendat, sive alia. Locutus est propheta verum sedunde haberet, nisi de fonte veritatis hauriret?Ergo idoneus est Iesus qui sibi testimonium perhibeat.Dicensautemquiascioundevenio etquovado,patremvolebatintelligi:patrienim gloriam dabat filius, a quo est missus. Quantum ergo debet homo glorificare euma quo est creatus? Non autem veniendoinde discessit, aut redeundo nos dereliquit. Non potesthocfieriabistosole,quiquandopergit adoccidentem,deseritorientem.Sicutautem sol iste et videntis faciem illustrat, et caeci sed videt ille, ille non videt: sic etsapientia Dei, verbum Dei, ubique praesens estetiam infidelibussedquibuseamvideantoculosnon habent cordis. Ut ergo dominus interfideles suos,etinimicossuosIudaeos,tamquaminter tenebras et lucem distingueret, subiungit vos autem nescitis unde venio aut quovado.Isti ergoIudaeividebanthominem,neccredebant Deumetideodominussubditvossecundum carnem iudicatis, dum scilicet dicitis tu de teipso testimonium perhibes, et testimonium
minglingloftyandlowlywordstogether.NowGod issurelyacompetentwitnesstoHimself.
AUG.Thewitnessoflightistrue,whetherthelight showitself,orotherthings.TheProphetspokethe truth, but whence had he it, but bydrawingfrom the fount of truth? Jesus then is acompetent witness to Himself: For I know whence Icome, andwhitherIgo:thishasreferencetotheFather fortheSongaveglorytotheFatherwhosentHim. HowgreatlythenshouldmanglorifytheCreator,w ho made Him. He did not separate fromHis Father, however, when He came, or desertus whenHereturned:unlikethatsunwhichingoing to the west, leaves the east. And as that sun throwsitslightonthefacesbothofhimwhosees, andhimwhoseesnotonlytheoneseeswiththe light,theotherseesnot:sotheWisdomofGod, the Word, is every where present, even tothe mindsofunbelieversbuttheyhavenottheeyes of the understanding, whereas with to see.To distinguish then between believers andenemies amongtheJews,asbetweenlightanddarkness, Headds,ButyoucannottellwhenceIcome,and whither I go. These Jews saw the man,anddid not believe in the God, and therefore our Lord says,Youjudgeaftertheflesh,i.e.insaying,You bearrecordofYourself,Yourrecordisnottrue.
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tuumnonestverum. Theophylactus: Ac si dicat: vosquoniamin carne sum, carnem me solumesseputantes, nonautemDeum,secundumcarnemfallibiliter iudicatis. Augustinus in Ioannem: Quia enim Deum nonintelligitis,ethominemvidetisideovobis arrogansvideor,quiaegodemetestimonium perhibeo. Omnis enim homo quando dese perhiberevultlaudabiletestimonium,superbus et arrogans videtur: homines enim infirmi sumus,verumdicereetmentiripossumuslux mentirinonpotest. Chrysostomus: Vel aliter. Sicut secundum carnemvivere,malevivereest,itasecundum carnemiudicare,iudicareiniustumest.Etquia possent dicere: si iniuste iudicamus,propter quid non convincis, propter quid non condemnas? Subiungit ego non iudico quemquam. Augustinus: Quod duobus modis intelligi potest: ut aut hoc intelligamus non iudico quemquam, idest modo, sicut dicit alio loco: ego non veni ut iudicem mundum, sed ut
THEOPHYL. As if to say: You judgeuntruly, according to the flesh, thinking, because Iamin theflesh,thatIamfleshonly,andnotGod.
AUG.UnderstandingMenotasGod,andseeing Me as man, you think Me arrogant inbearing witness of Myself. For any man who bearshigh testimony to himself, is thought proud and arrogant.Butmenarefrail,andmayeitherspeak thetruth,orlie:theLightcannotlie.
CHRYS.Astoliveaccordingtothefleshistolive amiss, so to judge according to the flesh,isto judge unjustly. They might say, however, Ifwe judgewrongly,whydoyounotconvictus,whydo you not condemn us? So He adds, I judge no man.
AUG. Which may be understood in two ways judgenoman,i.e.notnow:asHesayselsewhere, GodsentnotHisSonintotheworldtocondemn theworld,butthattheworldthroughHimmightbe

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salvum faciam mundum, non iudicium suum negando, sed differendo aut certe quia dixerat vos secundum carnem iudicatis, ita coniunxit ego non iudico quemquam, ut subaudias: secundum carnem Christum non iudicare, sicut ab hominibus iudicatus est nam ut agnoscas iam iudicem Christum, subditur et si iudico ego, iudicium meum verumest. Chrysostomus:Quasidicat:propterhocdixi non iudico, quasi non praesumensiudicare: quia si iudicarem iuste, vos condemnarem sednunctempusiudiciinonestseddefuturo iudicio insinuat, cum subdit quia solusnon sum, sed ego, et qui misit me pater: ostendens quia non ipse solus eos condemnabit, sed et pater. Hoc autem ad suspicionem illorum loquitur: non enim aestimabant dignum fide esse filium, nisi patristestimoniumassumpsisset. Augustinus: Si autem tecum est pater, quomodotemisit?Ergo,domine,missiotua, incarnatio tua est. Hic ergo Christus erat secundumcarnem,etapatrenonrecesserat: quia pater et filius ubique erant. Erubesce, Sabelliane: non enim dixit: ego sumpater,et egoipsesumfiliussedsolusnonsum,inquit,
saved:notthatHeabandons,butonlydefers,His justice. Or having said, You Judge accordingto theflesh,Hesaysimmediately,Ijudgenoman,to letyouknowthatChristdoesnotjudgeaccording totheflesh,asmenjudgedHim.ForthatChristis ajudgeappearsfromthenextwords,AndyetifI Judge,Myjudgmentistrue.
CHRYS.Asiftosay:Insaying,Ijudgenoman,I meantthatIdidnotanticipatejudgment.IfIjudged justly, I should condemn you, but now is not the timeforjudging.Healludeshowevertothefuture judgment,inwhatfollowsForIamnotalone,butI andtheFatherthatsentMewhichmeansthatHe will not condemn them alone, but He andthe Father together. This is intended too to quiet suspicion,asmendidnotthinktheSonworthyto be believed, unless He had the testimonyofthe Fatheralso. AUG. But if the Father is with You, how didHe send You? O Lord, Your mission is Your incarnation.Christwashereaccordingtotheflesh withoutwithdrawingfromtheFather,becausethe Father and the Son are every where.Blush,you SabellianourLorddoesnotsay,IamtheFather, andItheself-samepersonamtheSonbut,Iam
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quia mecum est pater. Distingue ergo personas, distingue intelligentiam agnosce quiapaterpaterest,etfiliusfiliusestsednoli dicere: pater maior est, filius minor. Una substantia est, una coaeternitas, perfecta aequalitas. Ergo verum est, inquit, iudicium meum,quiafiliusDeisum.Uttamenintelligas quia mecum est pater, non sic sum filiusut ipsum deseruerim: formam servi accepised formamDeinonamisi.Deiudiciodixeratde testimoniovultdicerenamsequituretinlege vestra scriptum est, quia duorum hominum testimoniumverumest.
notalone,becausetheFatheriswithMe.Makea distinction then of persons, and distinction of intelligences: acknowledge that the Fatheristhe Father, the Son the Son: but bewareofsaying, thattheFatherisgreater,theSonless.Theirsis one substance, one co-eternity, perfect equality. Therefore,Hesays,Myjudgmentistrue,because IamtheSonofGod.Butthatyoumayunderstand howthattheFatheriswithMe,itisnotfortheSon evertoleavetheFather.Ihavetakenuptheform ofaservantbutIhavenotlosttheformofGod. He had spoken of judgment: now hespeaksof witness: It is also written in your law, that the testimonyoftwomenistrue. AUG. Is this made a bad use of bythe Manichaeans, that our Lord does not say,inthe law of God, but, in your law? Who does not recognizehereamannerofspeakingcustomary inScripture?Inyourlaw,i.e.thelawgiventoyou. The Apostle speaks of his Gospel inthesame way,thoughhetestifiestohavingreceiveditnot frommen,butbytherevelationofJesusChrist. AUG.Thereismuchdifficulty,andagreatmystery seems to be contained, in Gods words, Inthe mouthoftwoorthreewitnesses,leteverywordbe established. It is possible that two mayspeak false.ThechasteSusannahwasarraignedbytwo
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Augustinus contra Faustum: An forte Manichaei calumniantur, quia non ait: inlege Dei, sed in lege vestra scriptum est? Ubi usitatam locutionem Scripturarum quis non cognoscat?Legeenimvestradixitvobisdata, sicut apostolus dicit Evangelium suum,quod setamenaccepissetestatur,nonabhomine, sedperrevelationemIesuChristi. Augustinus in Ioannem: Magnam autem habet quaestionem, et valde videtur in mysterioresesseconstituta,ubiDeusdixit:in ore duorum vel trium testium stat omne verbum: fieri enim potest ut duomentiantur.
Susanna casta duobus falsis testibus urgebatur universus populus mentitus est contra Christum: quomodo ergoaccipiendum est in ore duorum vel trium stabit omne verbum, nisi quia hoc modo per mysterium Trinitascommendataest,inquaestperpetua stabilitas veritatis? Accipite ergo nostrum testimonium, ne sentiatis iudicium: differo iudicium, non differo testimonium unde sequituregosumquitestimoniumperhibeode meipso, et testimonium perhibet de mequi misitme,pater. Beda: In multis enim locis pater filio suo perhibet testimonium, ut est illud: egohodie genuiteitem:hicestfiliusmeusdilectus. Chrysostomus: Vel aliter. Si quod dictum est,simpliciteraccipiatur,quaestionemhabet nam in hominibus quidem propter hoc determinatumestquodinoreduorumveltrium testiumstatomneverbum,quiaunussolusnon est fide dignus in Deo autem qualiterutique hochabebitrationem?Sedetaliternonstaret quod dictum est nam in hominibus cumduo de aliena re testantur, tunc testimoniumest verumhocenimestduotestari:siverounus eorum sibi ipsi testetur, non adhuc suntduo testes. Ad nihil ergo aliud hoc dixit quamut
falsewitnesses:thewholepeoplespokeagainst Christ falsely. How then must weunderstandthe word,Bythemouthoftwoorthreewitnessesshall every word be established: except as an intimationofthemysteryoftheTrinity,inwhichis perpetual stability of truth? Receive then our testimony, lest you feel our judgment. IdelayMy judgment:IdelaynotMytestimony:Iamonethat bearswitnessofMyself,andtheFatherthatsent MebearwitnessofMe.
BEDE.InmanyplacestheFatherbearswitness oftheSonas,ThisdayhaveIbegottenYoualso, ThisisMybelovedSon. CHRYS.Itiswritteninyourlaw,thatthetestimony oftwomenistrue.Ifthisistobetakenliterally,in whatrespectdoesourLorddifferfrommen?The rule has been laid down for men, ontheground thatonemanaloneisnottobereliedon:buthow canthisbeapplicabletoGod?Thesewordsare quotedthenwithanothermeaning.Whentwomen bear witness, both to an indifferent matter, their witness is true: this constitutes the testimonyof two men. But if one of them bear witnessto himself, then they are no longer twowitnesses. Thus our Lord means to show that He is
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ostendat se nihil minus patre habentem alioquin non dixisset ego, et qui misitme, pater. Considera etiam potestatem nihil habentemdiminutumapatre:homoenimcum a seipso dignus fuerit fide, testimonio non indiget sed hoc in aliena re: in propriavero cum testimonio alieno indigeat, non adhuc dignus est fide. Hic vero totumcontrarium: etenim in propria re testans, et ab alio testimonium habens, dixit se fide dignum esse.
consubstantialwiththeFather,anddoesnotneed another witness, i.e. besides the Fathers. Iand the Father that sent Me. Again, on human principles,whenamanbearswitness,hishonesty is supposed, he is not home witness toanda manisadmittedasafairandcompetentwitness inanindifferentmatter,butnotinonerelatingto himself, unless he is supported by other testimony.Buthereitisquiteotherwise.OurLord, though giving testimony in His own case, and though saying that He is borne witness toby another,pronouncesHimselfworthyofbeliefthus showingHisall-sufficiency.HesaysHedeserves tobebelieved. ALCUIN.OritisasifHesaid,Ifyourlawadmits thetestimonyoftwomenwhomaybedeceived, andtestifytomorethanistrueonwhatgrounds can you reject Mine and My Fathers testimony, thehighestandmostsureofall?
Alcuinus:Velpotestsicintelligiquoddicitur, quasidicat:sivestralexapprobattestimonium duorum hominum qui possent decipi etplura testari qua ratione meum et patris mei testimonium, quod summa stabilitatefirmum est,verumessenondicitis?
Lectio 4 19 , , :
19. Then said they to him, Whereis your Father? Jesus answered, You neitherknowme,normyFather:ifyou
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, . 20 : , .
hadknownme,youshouldhaveknown my Father also. 20. These words spoke Jesus in the treasury, as he taught in the temple: and nomanlaid handsonhimforhishourwasnotyet come.
Augustinus in Ioannem: Illi qui audieranta domino: vos secundum carnem iudicatis, manifestaveruntquodaudierunt:patremenim Christi carnaliter acceperunt unde dicitur dicebant ergo ei: ubi est pater tuus?Quasi dicant: audivimus te dicere: solus nonsum sedego,etquimisitme,pater:nossolumte videmus: ostende ergo nobis tecum esse patremtuum. Theophylactus: Quidam vero notant hoc prolatum esse a Iudaeis quasi ad contumeliam et contemptum. Improperabant enim ei tamquam ex fornicatione genito et proprium genitorem ignoranti, vel tamquam vili existente eo qui pater eius putabatur, scilicet Ioseph quasi dicant: ignotus et ignobilis est pater tuus: quid frequenter patremnobisinducis?Quiaergononutscire
AUG. Those who had heard out Lord say, You judgeaftertheflesh,showedthattheydidsofor they understood what He said of His Fatherina carnal sense: Then said they to Him Where is YourFather?meaning,Wehaveheardyousay,I am not alone, but I and the Father thatsentMe. We see you alone prove to us then thatYour FatheriswithYou.
THEOPHYL. Some remark that this is said in contumely and contempt to insinuate eitherthat Heisbornoffornication,andknowsnotwhoHis Father is or as a slur on thelowsituationofHis father, i.e. Joseph as if to say, Yourfatherisan obscure, ignoble person why do you sooften mention him? So because they asked the question, to tempt Him, not to get at thetruth, Jesus answered, You neither know Me, norMy
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volentes, sed ut tentantes quaerebant, ad praemissam quaestionem non respondet unde sequitur respondet Iesus: neque me scitis,nequepatremmeum. Augustinus: Quasi dicat: quaeritis: ubi est patertuus?Quasimeiamsciatis,quasitotum hocsitquodvidetis:ergoquiamenonnostis, ideo patrem meum vobis non ostendo.Me quippe hominem putatis ideo patremmeum hominemquaeritis.Quiaverosecundumquod videtis, aliud sum, et aliud secundumquod non videtis patrem autem meum loquor occultusoccultum:priusestutmenoveritis,et tuncpatremscietisethocestquodsubditsi mesciretis,forsitanetpatremmeumsciretis.
Father.
AUG. As if He said, You ask where isYour Father? As if you knew Me already, andIwere nothing else but what you see. ButyouknowMe not, and therefore I tell you nothingofMyFather. You think Me indeed a mere man,andtherefore amongmenlookforMyFather.But,forasmuchas I am different altogether, according to Myseen andunseennatures,andspeakofMyFatherinthe hiddensenseaccordingtoMyhiddennatureitis plainthatyoumustfirstknowMe,andthenyouwill knowMyFatherIfyouhadknownMe,youwould haveknownMyFatheralso. CHRYS.Hetellsthem,itisofnoavailforthemto saytheyknowtheFather,iftheydonotknowthe Son. ORIGEN. You neither know Me, nor MyFather: thisseemsinconsistentwithwhatwassaidabove, YoubothknowMe,andknowwhenceIam.Butthe latterisspokeninreplytosomefromJerusalem, whoasked,Dotherulersknowindeedthatthisis the very Christ? You neither know Me, is
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Chrysostomus in Ioannem: Dicit autem hoc,utostendatquodnihileisprodestdicere quodsciantpatrem,filiumnescientes. Origenes in Ioannem: Contrariari autem videturadinvicemquodhicdicitur:nequeme scitis, neque patrem meum, et quodsupra dictum est: et me scitis, et unde simscitis. Sed tamen quod dicitur: et me scitis,ad quosdam dicit Hierosolymitarum dicentium
numquid vere intellexerunt principes quiahic estChristus?Hocveroquoddicit:nequeme scitis, ad Pharisaeos dicitur. Hierosolymitis tameninprioribusait:veraxestquimemisit, quem vos nescitis. Quaeret itaque aliquis: quomodo verum est quod dicitur si me sciretis, et patrem meum sciretis: cum Hierosolymitae, quibus dicitur: et mescitis, patremnesciverunt?Dicendumautemestad hoc, quod salvator quandoque quidem de seipso ut de homine loquitur, quandoque autem secundum divinam naturam: hocergo quoddicit:etmescitis,deipsohominedicit hocveronequemescitis,dedivinitate. Augustinus in Ioannem: Quid est enimsi mesciretis,etpatremmeumsciretis,nisiego etpaterunumsumus?Quandovidesaliquem alicuisimilem,quotidianalocutioest:sihunc vidisti,illumvidisti.Proptersimilitudinemtale dedisti responsum. Hinc et dominus si me, inquit, sciretis, et patrem meumsciretis:non quiapaterestfilius,sedquiapatrisimilisest filius. Theophylactus: Erubescat Arianus: namsi iuxta eum creatura filius sit, qualiterquinovit creaturam, et Deum novit? Neque enimqui substantiam novit Angeli, novit et divinam.
addressed to the Pharisees. To the former personsfromJerusalemhoweverHesaid,Hethat sentMeistrue,Whomyouknownot.Youwillask then,Howisthattrue,IfyouknowMe,youwould knowMyFatheralso?whentheyofJerusalem,to whom He said, You know Me, did Dot knowthe Father. To this we must reply, that ourSavior sometimes speaks of Himself as man, and sometimes as God. You both knowMe,Hesays asman:YouneitherknowMe,asGod.
AUG.Whatdoesthismean:IfyouknewMe,you wouldknowMyFatheralso,but,IandMyFather are one? It is a common expression, whenyou see one man very like another, If youhaveseen him, you have seen the other. You saythis, becausetheyaresolike.AndthusourLordsays, It you had known Me, you had known MyFather also not that the Father is the Son, but that the SonisliketheFather. THEOPHYL. Let the Arian blush: for if, as he says, the Son be a creature, how doesitfollow thathewhoknowsthecreature,knowsGod?For not even by knowing the substance of Angels,
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Cum itaque qui filium novit, etpatremnovit igiturconsubstantialispatriestfilius.
doesoneknowtheDivineSubstance?Forasmuch therefore as he who knows the Son, knowsthe Father,itiscertainthattheSonisconsubstantial withtheFather. AUG. This word perhaps is used only bywayof rebuke, though it seems to express doubt.As usedbymenindeeditistheexpressionofdoubt, butHewhoknewallthingscouldonlymeanbythat doubttorebukeunbelief:Nay,evenwesometimes sayperhaps,whentheyarecertainofathing,e.g. when you are angry with your slave,andsay,Do not you heed me? Consider, perhaps Iamyour master. So our Lords doubt is a reprooftothe unbelievers, when He says, You should have knownperhapsMyFatheralso. ORIGEN.Itispropertoobserve,thatthefollowers ofothersectsthinkthistextprovesclearly,thatthe God, whom the Jews worshipped, was notthe Father of Christ. For if, say they,ourSaviorsaid thistothePharisees,whoworshippedGodasthe Governoroftheworld,itisevidentthattheFather of Jesus, whom the Pharisees knew not,wasa differentpersonfromtheCreator.Buttheydonot observethatthisisausualmannerofspeakingin Scripture.Thoughamanmayknowtheexistence ofGod,andhavelearnedfromtheFatherthatHe onlymustbeworshipped,yetifhislifeisnotgood,
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Augustinus: Hoc autem verbum forsitan increpativedicitur,quodvideturesseverbum dubitationis: homines enim de rebus quas certashabent,aliquandoverbumdubitationis ponuntvelutsiindignarisservotuo,etdicas: contemnis me? Considera, forsan dominus tuus sum: sic et dominus dubitandoincrepat infideles, cum dicit et patrem meumforsitan sciretis.
Origenes:Oportetautemviderequoniamqui alteriussectaesunt,opinanturexhocprobari manifeste, Deum quem Iudaei colebant, patrem non esse Christi. Si enim,inquiunt, hoc Pharisaeis Deum provisorem mundi colentibus dicebat salvator, manifestum est, quodpatremIesu,alterumaconditoremundi existentem, nequaquam Pharisaei noverunt. Hoc vero dicunt, non observantes consuetudinem locutionis in Scripturis. Si enimaliquisvelletinducereeaquaedeDeo sunt, a parentibus eruditus, non autembene
vivat hunc dicimus de Deo notitiam non habere: unde et filii Heli propter eorum malitiam Deum ignorasse dicuntur. Sicigitur et Pharisaei patrem ignoraverunt: non enim vivebant secundum conditoris edictum. Est autem et aliud significatum cognoscendi Deum,alteroexistentecognosceredominum quam simpliciter credere. Dicitur enim in Psalmo:studeteetvidete,quoniamegosum Deusquisnonconfiteturhocscribipopuloin conditorem credenti? Multum enim differt credendo cognoscere, et credere tantum. Sed Pharisaeis, quibus ait neque mescitis, neque patrem meum, rationabiliter diceret: neque creditis patri meo: qui enim negat filium, minime patrem habet, scilicet neque secundum fidem, neque secundum cognitionem.SedetaliterdicitScriptura,illos quiadiunctisuntalicui,cognoscereillud.Tunc enim Adam cognovit uxorem suam cum ei coniunctus est. Si ergo qui adhaeretmulieri, mulieremcognoscitetquiadhaeretdomino, unus spiritus est et Deum cognoscit.Sivero sic se habet, Pharisaei necpatremnoverunt nec filium. Post hoc est quidem aliquem cognoscere Deum, non autem cognoscere patrem.Infinitisergoorationibuseditisinlege non invenimus aliquem orando dicentem Deum patrem: tamen orant eum tamquam Deum et dominum: ne praevenirentgratiam
heissaidnottohavetheknowledgeofGod.Thus the sons of Eli, on account oftheirwickedness, aresaidnottohaveknownGod.Andthusagain the Pharisees did not know the Fatherbecause they did not live according to their Creators command.Andthereisanotherthingmeanttooby knowing God, different from merely believingin Him. It is said, Be still then, and know that Iam God. And this, it is certain, was written fora peoplethatbelievedintheCreator.Buttoknowby believing,andbelievesimply,aredifferentthings. To the Pharisees, to whom He says,Youneither knowMe,norMyFather,Hecouldwithrighthave said,youdonotevenbelieveinMyFatherforhe whodeniestheSon,hasnottheFather,eitherby faithorknowledge.ButScripturegivesusanother senseofknowingathing,viz.beingjoinedtothat thing.Adamknewhiswife,whenhewasjoinedto her.Andifhewhoisjoinedtoawomanknowsthat woman,hewhoisjoinedtotheLordisonespirit, and knows the Lord. And in this sense the Pharisees neither knew the Father, nor theSon. But may not a man know God, andyetnotknow the Father Yes these are two different conceptions. And therefore among an infinite number of prayers offered up in the Law, wedo not find any one addressed to God the Father. TheyonlypraytoHimasGodandLordinorder nottoanticipatethegraceshedbyJesusoverthewhole world, calling all men to the Sonship,
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Deum et dominum: ne praevenirentgratiam per Iesum toti mundo effusam, vocantem cunctos ad filiationem, iuxta illud: narrabo nomen tuum fratribus meis. Sequitur haec verba locutus est Iesus in gazophylacio, docensintemplo. Alcuinus: Gaza Persica lingua divitiae, philatin servare. Erat autem locus intemplo ubiservabanturdivitiae. Chrysostomus: In templo loquebaturmore magistri et hic loquebatur super quibus mordebant et accusabant, quoniamseipsum facitparempatri. Augustinus:Magnaigiturfiduciasinetimore: nonenimpatereturquodnolletundesequitur et nemo apprehendit eum, quia nondum venerat hora eius. Nonnulli cum hocaudiunt, subfatofuisseChristumcreduntsedsifatum, sicutnonnulliintellexerunt,afandodictumest, idestaloquendo,verbumDeiquomodohabet fatum? Ubi sunt fata? In caelo, inquis, in ordine et conversionibus siderum.Quomodo ergofatumhabetperquemfactumestcaelum et sidera, cum tua voluntas, si rectesapias, transcendat et sidera? An quia nostiChristi carnem fuisse sub caelo, ideo putas et
whole world, calling all men to the Sonship, accordingtothePsalm,IwilldeclareThynameto my brethren. These words spoke Jesus inthe treasury,asHetaughtinthetemple.
ALCUIN. Treasury (Gazophylacium): Gaza isthe Persianforwealth:phylatteinistokeep.Itwasa placeinthetemple,wherethemoneywaskept. CHRYS. He spoke in the temple magisterially, andnowHewasspeakingtothosewhorailedat andaccusedHim,formakingHimselfequaltothe Father. AUG. Great however is His confidence and fearlessness:itnotbeingpossiblethatHeshould undergoanysuffering,butthatwhichHevoluntarily undertook.Whereforeitfollows,Andnomanlaid hands on Him, for His hour was notyetcome. Some, when they hear this, think Christ tohave been under the control of fate. But iffatecomes fromtheverbfari,tospeak,assomederiveit,how cantheWordofGodbeunderthecontroloffate? Where are the fates? In the heavens,yousay,in thecoursesandrevolutionsofthestars.Howthen can fate have power over Him, by Whomthe heavens and stars were made when evenyour
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potestatem Christi subditam caelo? Igitur nondumvenerathoraeius,nonquacogeretur mori,sedquadignareturoccidi.
will,ifyouexertitaright,transcendsthestars?Do you think that because the flesh of Christ was placed beneath the heavens, that thereforeHis power was subjected to the heavens? His hour thenhadnotyetcomei.e.thehour,notonwhich he should be obliged to die, but on which He shoulddeigntobeputtodeath. ORIGEN. When ever it is added, Jesusspoke thesewordsinsuchaplace,youwill,ifyouattend, discover a meaning in the addition.Thetreasury was a place for keeping the money, whichwas givenforthehonorofGod,andthesupportofthe poorThecoinsarethedivinewords,stampedwith thelikenessofthegreatKing.Inthissensethenlet every one contribute to the edification of the Church,carryingintothatspiritualtreasuryallthat he can collect, to the honor of God, and the commongood.Butwhileallwerethuscontributing tothetreasuryofthetemple,itwasespeciallythe office of Jews to contribute his gifts, whichwere the words of eternal life. While Jesustherefore wasspeakinginthetreasury,noonelaidhandson HimHisdiscoursebeingstrongerthanthosewho wished to take Him for there is noweaknessin thatwhichtheWordofGodutters. BEDE.OrthusChristspeaksinthetreasuryi.e. HehadspokeninparablestotheJewsbutnow
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Origenes: Ubicumque autem additur: haec verba locutus est Iesus in tali loco, sibene attendas, invenies additionisopportunitatem. Estautemgazophylaciumlocusnumismatum inhonoremDeietdispensationempauperum oblatorum. Numismata autem sunt divina verba, imaginem regis magni impressam habentia. Unusquisque autem conferat in aedificationem Ecclesiae, portans ad intellectuale gazophylacium quidquid potest ad honorem Dei et utilitatem communem. Omnibus autem offerentibus in gazophylacio templi, magis oportebat Iesum munera portare, quae erant verba vitae aeternae. LoquenteergoIesuingazophylacio,anemine detentus est: quia sermones eius fortiores erant his qui eum capere volebant, cumnon sitinfirmitasinquibusverbumDeiloquitur. Beda: Vel aliter. In gazophylacio Christus loquitur, quoniam in parabolis ad Iudaeos
sermones proferebat tunc autem quasi gazophylacium aperiri coepit, quando discipulissuiscaelestiareseravit:undeetiam gazophylaciumtemploinhaerebat:quiaquae lex et prophetae figuraliter praedixerant,ad dominumpertinebant.
thatHeunfoldedheavenlythingstoHisdisciples, His treasury began to be opened,whichwasthe meaningofthetreasurybeingjoinedtothetemple all that the Law and the Prophets hadforetoldin figure,appertainedtoourLord.
Lectio 5 21, , : . 22 , , , 23 , , : , . 24 : , . 21.ThensaidJesusagaintothem, I go my way, and you shallseek me, and shall die in your sins: whitherIgo,youcannotcome.22. Then said the Jews, Will hekill himself?becausehesaid,Whither Igo,youcannotcome.23.Andhe said to them, You are from beneathIamfromabove:youare ofthisworld,Iamnotofthisworld. 24.Isaidthereforetoyou,thatyou shall die in your sins: for ifyou believe not that I am he,youshall dieinyoursins.
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Augustinus in Ioannem:Quiasupradictumest quod nemo apprehendit eum, quia nondum venerat hora eius, modo de ipsa suapassione, quae posita erat, non in eius necessitate,sed potestate, locutus est Iudaeis unde dicitur dixit ergo iterum eis Iesus: ego vado. Christoenim domino mors profectio fuit illuc unde veneratet undediscesserat. Beda:Haecautemverborumconnexiotalisesse videtur,uthaecunotempore,unoquoqueinloco, vel certe alio tempore alioque in loco geri potuissent: quoniam nihil interponi etquaedam velmultapotuerunt. Origenes in Ioannem:Sedobicietaliquissic:si his qui manebant in incredulitate, ista dicebat: quomodo eis dicit et quaeretis me? Quaerere enim Iesum, est quaerere veritatem et sapientiam. Sed dices, quia et de persequentibus aliquando dicitur, quod quaerebant eum capere. Differentiae enimsunt eorum qui quaerunt Iesum: non omnesenimpro eorum salute et utilitate quaerunt eum.Propter hoc solum hi qui recte quaerunt eum, inveniunt pacem. Recte autem quaerere dicuntur qui verbum quod est in principio apud Deum quaerunt,utillospatriadducat.
AUG. In accordance with what was just, He saidthatnomanlaidhandsonHim,because HishourwasnotyetcomeHenowspeaksto theJewsofHispassion,asafree,andnota compulsory sacrifice on His part: Then said Jesusagaintothem,IgoMyway.Deathtoour LordwasareturntotheplacewhenceHehad come. BEDE.Theconnectionofthesewordsissuch, thattheymighthavebeenspokenatoneplace andonetime,oratanotherplaceandanother time:aseithernothingatall,orsomethings,or manymayhaveintervened. ORIGEN.Butsomeonewillobject:Ifthiswas spokentomenwhopersistedinunbelief,how isitHesays,YoushallseekMe?Fortoseek Jesus is to seek truth and wisdom. Youwill answerthatitwassaidofHispersecutors,that they sought to take Him. There aredifferent waysofseekingJesus.AlldonotseekHimfor theirhealthandprofit:andonlytheywhoseek Him aright, find peace. And they are saidto seek Him aright, who seek the Word which wasinthebeginningwithGod,inorderthatHe mayleadthemtotheFather.
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Augustinus:Quaeretisergo,inquit,me,nonpio desiderio, sed odio: nam illum, posteaquam abscessitaboculishominum,inquisierunt,etqui oderunt et qui amabant: illi persequendo, isti habere cupiendo. Et ne putetis quia me bene quaeretis, in peccato vestro moriemini. Hoc est Christum male quaerere, in peccato suo mori hoc est illum odisse, per quem solumposset salus esse. Dixit sententiam praescius quod in peccatissuismorientur.
AUG. You shall seek Me, then, He says,not from compassionate regret, but fromhatred: for after He had departed from the eyesof men, He was sought for both by those who hated, and those who loved Him: the one wanting to persecute, the other to haveHis presence.Andthatyoumaynotthinkthatyou shallseekMeinagoodsense,Itellyou,You shall die in your sin. This is to seekChrist amiss,todieinonessin:thisistohateHim, from Whom alone comes salvation. He pronounces sentence on them prophetically, thattheyshalldieintheirsins. BEDENote:sinisinthesingularnumber,your in the plural to express one and thesame wickednessinall. ORIGEN. But I ask, as it is saidbelowthat manybelievedonHim,whetherHespeaksto allpresent,whenHesays,Youshalldieinyour sins?No:Hespeakstothoseonly,whomHe knew would not believe, and would therefore dieintheirsins,notbeingabletofollowHim. Whither I go, He says, You cannotcomei.e. there where truth and wisdom are, for with them Jesus dwells. They cannot, He says becausetheywillnot:forhadtheywished,He couldnotreasonablyhavesaid,Youshalldie
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Beda: Sed nota, quod peccato in singulari numero utitur, sed vestro in plurali, ut idem omniumscelusostenderet. Origenes:Quaeroautempropterhocquodinfra dicitur, quod hoc ipso loquentemulticrediderunt in eum numquid ad omnes praesentes dicitin peccato vestro moriemini? Sed ad illosdicebat quossciebatnonessecredituros,etpropterhoc ineorumpeccatisessemorituros,etnonvalentes post ipsum sequi nam sequitur quo egovado, vos non potestis venire, ubi scilicet veritaset sapientia est: hoc est enim ubi est Iesus. Non possunt,ait,quianonvoluntsienimvoluissentet non potuissent, non rationabiliter eisdicereturin
peccatovestromoriemini. Augustinus in Ioannem: Hoc autem et discipulis alio loco dicit nec tamen dixit eisin peccatovestromoriemini,sedquoegovado,vos nonpotestisveniremodo.Nonabstulitspem,sed praedixitdilationem. Origenes in Ioannem:Praesensautemverbum minaturChristirecessumsedquamdiusalvamus ea quae animae nostrae sunt insita veritatis semina,nequaquamreceditanobisverbumDei: si vero a lapsu in malitiam corrumpamur,tunc dicitur nobis ego vado: et cumquaeremuseum, nequaquam inveniemus, sed in peccatisnostris moriemur, ab ipsa morte occupati. Nonoportet autem pertransire inexquisite quod dicitur in peccatis vestris moriemini. Si enimcommuniter accipiatur, manifestum est quod peccatores in peccatiseorummoriuntur,iustiveroiniustitiasi vero dicitur moriemini, sicut qui ad mortem peccat moritur, manifestum est quod hiquibus talia dicebantur, nequaquam mortui erant, sed vivebant in infirmitate animae sed infirmitas illa admortemerat:propterhocmedicusvidenseos graviterinfirmantes,dicebatetinpeccatisvestris moriemini: et sic manifestum erat illudquoego vado, vos non potestis venire. Cumenimaliquis in suo peccato moritur, quo vadit Iesus, non
inyoursin. AUG. This He tells His disciples inanother place without saying to them, however,You, shalldieinyoursin,HeonlysaysWhitherIgo, youcannotfollowMenownotpreventing,but onlydelayingtheircoming. ORIGEN. The Word, while still present, yet threatens to depart. So long as wepreserve theseedsoftruthimplantedinourminds,the Word of God does not depart from us.Butif wefallintowickednessthenHesaystous,Igo awayandwhenweseekHim,weshallnotfind Him,butshalldieinoursin,diecaughtinour sin.Butweshouldnotpassoverwithoutnotice theexpressionitself:Youshalldieinyoursins. If you shall die be understood intheordinary sense, it is manifest that sinners dieintheir sins,therighteousintheirrighteousness.Butif weunderstanditofdeathinthesenseofsin thenthemeaningis,thatnottheirbodies,but their souls were sick to death.ThePhysician seeing them thus grievously sick, says You shalldieinyoursins.Andthisisevidentlythe meaningofthewords,WhitherIgoyoucannot come. For or when a man dies inhissin,he cannot go where Jesus goes: no deadman canfollowJesus:ThedeadpraisenotYou,O
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potest ire: nullus enim mortuus potest sequi Iesum:nonenimmortuilaudabuntte,domine. Augustinus:Hisautemverbisauditis,quomodo solent, carnalia cogitantes interrogaverunt nam sequiturdicebantergoIudaei:numquidinterficiet semetipsum, quia dicit: quo ego vado, vosnon potestis venire? Stulta verba. Quid enim?Non poterant illi venire quo ille perrexisset, si interficeretsemetipsum?Numquidipsinonerant morituri? Ergo quo ego vado, dixit non quoitur admortem,sedquoipseibatpostmortem. Theophylactus:Perhocenimmanifestavitquod resurgetingloria,etsedebitaddexteramDei. Origenes: Quaeramus tamen si hoc ab eisde salvatore dicitur altius aliquid cernentibus. Multa enim aut ex traditione, aut ex apocryphisipsos contingebatviderepraemultis.Forteigiturinhis quae tradita sunt de Christo, erat iuxta sanas traditiones propheticorum sermonum, sicut generarieuminBethlehem,sicetdemorteeius, ut hoc modo transire deberet ab hac vita quomodoipsedicit:nemotollitanimammeama me sed ego pono eam. Quare quod hicdicitur numquidinterficietse?Nonsecundumsimplicem sensum dicitur, sed secundum aliquam
Lord.
AUG.Theytakethesewords,astheygenerally do, in a carnal sense, and ask, Will He kill Himself, because He said, Whither I go, you cannot come? A foolish question. Forwhy? CouldtheynotgowhereHewent,ifHekilled Himself Were they never to diethemselves? Whither I go, then, He says meaningnotHis departure at death, but where He wentafter death. THEOPHYL.HeshowsherethatHewillrise againinglory,andsitattherighthandofGod. ORIGEN.Maytheynothoweverhaveahigher meaning in saying this? For they had opportunities of knowing many things from their apocryphal books or from tradition. As then there was a prophetical tradition, that ChristwastobebornatBethlehem,sothere mayhavebeenatraditionalsorespectingHis death,viz.thatHewoulddepartfromthislifein the way which He declares, No man takesit from Me, I lay it down of Myself: Sothenthe question,WillHekillHimself,isnottobetaken initsobvioussense,butasreferringtosome
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Iudaeorum de Christo traditionem. Multumenim exhocquoddixerategovado,apparetpotestas voluntarie morientis, corpore derelicto.Aestimo autem quod ignominiose proferentes hoc,quod secundum traditiones suas de morte Christiad ipsos devenerat, et non gloriamdantes,dixerunt numquidinterficietsemetipsum?Oportebatenim eos cum demonstratione gloriae sic dicere: numquid anima eius, cum ipsi placuerit, egredietur relicto corpore? Dominus autem ad eosquiterrenasapiebant,tamquamadterrenos loquitur unde subditur et dicebat eis: vos de deorsum estis idest, terram sapitis, sursumcor nonhabetis.
JewishtraditionaboutChrist.ForHissaying,I goMyway,showsthatHehadpoweroverHis own death, and departure from thebodyso that these were voluntary on His part. ButI chink that they bring forward this tradition whichhadcomedowntothem,onthedeathof Christ,contemptuously,andnotwithanyview to give Him glory. Will He kill Himself?say they:whereas,theyoughttohaveusedaloftier wayofspeaking,andhavesaid,WillHissoul wait His pleasure, to depart from Hisbody? OurLordanswers,Youarefrombeneath,i.e. you love earth your hearts are not raised upwards,.Hespeakstothemasearthlymen, fortheirthoughtswereearthly. CHRYS.Asiftosay,Nowonderthatyouthink as you do, seeing you are carnal, and understand nothing spiritually. I am from above. AUG. From whom above? From theFather Himself, Who is above all. You are ofthis world,Iamnotofthisworld.HowcouldHebe oftheworld,byWhomtheworldwasmade? BEDE. And Who was before the world, whereas they were of the world,havingbeen
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Chrysostomus in Ioannem: Quasi dicat: non estmirumvostaliacogitarehominescarnales,et nihilintelligentesspirituale.Egodesupernissum.
Augustinus:Dequibussupernis?Abipsopatre, quonihilsuperius.Vosdehocmundoestis,ego non sum de hoc mundo: quomodo enimeratde mundo,perquemfactusestmundus? Beda: Et qui ante mundum fuit illi autemde mundo erant, quia postquam mundus esse
coepit,fuerantcreati. Chrysostomus:Velproptermundanasetvanas cogitationes hoc dicit ego non sum de hoc mundo. Theophylactus: Nihil mundanum, siveterrenum affectans: unde nullatenus ad tantaminsaniam devenirem ut meipsum occiderem. Sed Apollinariusmalesuscipienshuncsermonem,ait, quod corpus domini non fuit dehocmundo,sed de sursum caelitus descendit. Numquid igituret apostoli, quibus a domino dictum est: vosnon estisdehocmundo,omniacorporasuntcaelitus obtinentes? Sic igitur intelligendum est cum dicituregononsumdehocmundo,hocest,non sumdenumerovestrum,quimundanacuratis. Origenes:Aliusautemsensusesteorumquisunt de sursum, et eorum qui sunt de hoc mundo. Deorsumenimsicutdelocoaliquointelligitursed mundus materialis locis quidem diversis continetur, quae omnia quantumadimmaterialia etinvisibiliadeorsumsuntquoadmundumvero comparando mundi loca, erunt utiquequaedam deorsum et quaedam sursum. Ubi autemest thesaurus uniuscuiusque, ibi est et cor eius.Si itaque aliquis thesaurizet in terra, deorsum
createdaftertheworldhadbeguntoexist. CHRYS. Or He says, I am not of this world, withreferencetoworldlyandvainthoughts.
THEOPHYL. I affect nothing worldly,nothing earthly: I could never come to suchmadness astokillMyself.Apollinarius,however,falsely infers from these words, that ourLordsbody was not of this world, but came downfrom heaven. Did the Apostles then, to whomour Lord says below, You are not of this world, deriveallofthemtheirbodiesfromheaven?In sayingthen,1amnotofthisworld,Hemustbe understoodtomean,Iamnotofthenumberof you,whomindearthlythings. ORIGEN. Beneath, and, of this world,are differentthings.Beneath,referstoaparticular placethismaterialworldembracesadifferent tracts, which all are beneath, as compared with things immaterial and invisible, but, as compared with one another, somebeneath, some above. Where the treasure of eachis, there is his heart also. If a man then layup treasureuponearth,heisbeneath:ifanyman lay up treasure in heaven, he isaboveyes,
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efficitur si vero aliquis thesaurizet in caelis,fit desuper sed et transcendens omnes caelos,in fine beatissimo invenietur. Et iterum qui circa hunc mundum est amor, facit eum qui dehoc mundoestquiautemnondiligitmundum,necea quaesuntinhocmundo,nonestdemundohoc. Tamen est et aliquis alius mundus praeterhunc sensibilemmundum,inquosuntinvisibilia,cuius visum et decorem videbunt hi qui mundo sunt corde.Sedetipseprimogenitusomniscreaturae potest dici mundus, prout est summa sapientia: omniaeniminsapientiasuntfacta.Inipsoitaque erat totus mundus, intantum differens amundo materiali, inquantum differt ratio totius mundiab omnimateriadenudataamaterialimundo.Anima ergo Christi dicit ego non sum de hocmundo: quianonconversaturinistomundo. Augustinus in Ioannem: Exposuit autem dominus quid intelligi voluerit, cum dixit vosde hoc mundo estis quia scilicet peccatoreserant. Omnes autem cum peccato nati sumus,omnes vivendoadidquodnatieramusaddidimus.Tota ergo infelicitas Iudaeorum ipsa erat, non peccatum habere, sed in peccatis moriunde subditdixiergovobis,quiamorieminiinpeccatis vestris. Credo autem in illa multitudine quae dominum audiebat, et eos fuisse qui credituri erant quasi in omnes autem processerat illa
ascends above all hearers, attains toamost blissful end. And again, the love ofthisworld makes a man of this world: whereas hewho lovesnottheworld,neitherthethingsthatare in the world, is not of the world. Yet is there beyond this world of sense, anotherworld,in which are things invisible the beautyofwhich shall the pure in heart behold, yes, theFirstbornofeverycreaturemaybecalledtheworld, insomuch as He is absolute wisdom, andin wisdomallthingsweremade.InHimtherefore was the whole world, differing from the material world, in so far as the scheme divestedofthematter,differsfromthesubject matteritself.ThesoulofChristthensays,Iam not of this world i.e. because it has not its conversationinthisworld. AUG.OurLordexpressesHismeaninginthe words, You are of this world, i.e. you are sinners. All of us are born in sin allhave added by our actions to the sin in which we were born. The misery of theJewsthenwas, notthattheyhadsin,butthattheywoulddiein theirsin:Isaidthereforetoyou,thatyoushall die in your sin. Amongst the multitude, however, who heard our Lord, there were somewhowereabouttobelievewhereasthis mostseveresentencehadgoneforthagainst
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severissima sententia in peccato vestro moriemini ac per hoc et illis qui crediturierant, spes erat ablata. Revocavit ergo eos adspem, adiungenssienimnoncredideritisquiaegosum, morieminiinpeccatovestro.Ergosicredideritis quiaegosum,nonmorieminiinpeccatovestro. Chrysostomus: Si enim propter hoc venit ut peccatumtollat,etaliternoncontingitilludexuere nisi per lavacrum nec continget eum quinon credit,baptizari,necesseesteumquinoncredit, ex hac vita abire, veterem hominem, idest peccatum,habentem:nonsolumquianoncredit, sed etiam quia priora peccata habens, hinc recedit. Augustinus:Cumautemdixitsinoncredideritis quiaegosum,quianihiladdidit,multumestquod commendavit: quia sic etiam et Deus Moysi dixerat: ego sum qui sum. Sedquomodoaudio: ego sum qui sum, et nisi credideritis quiaego sum, quasi alia non sint? Sed prorsus qualiscumque excellentia, si mutabilis est,vera non est: non enim est ibi verum esse ubiestet nonesse.Discutererummutationem:inveniesfuit et erit cogita Deum, invenies est, ubi tempus praeteritum esse non possit. Ut ergo tu sis, transcende tempus. Haec itaque promittens,ne moriamur in peccatis nostris, nihil aliud mihi
all:Youshalldieinyoursintothedestruction ofallhopeeveninthosewhoshouldhereafter believe. So His next words recallthelatterto hope:ForifyoubelievenotthatIamHe,you shall die in your sin: therefore if youbelieve thatIamHe,youshallnotdieinyoursin. CHRYS.ForifHecameinordertotakeaway sin, and a man cannot put that off,exceptby washing, and cannot be baptized except he believe it follows, that he who believersnot mustpassoutofthislife,withtheoldman,i.e. sin, within him: not only because hebelieves not, but because he departs hence, withhis formersinsuponhim. AUG.Hissaying,IfyoubelievenotthatIam, withoutaddinganything,provesagreatdeal. ForthusitwasthatGodspoketoMoses,Iam thatIam.ButhowdoIunderstand,IamthatI am, and, If you believe not that I am? Inthis way. All excellence, of whatever kind, if itbe mutable,cannotbesaidreallytobe,forthere is no real to be, where there is a not to be. Analyzetheideaofmutability,andyouwillfind, was, and will be contemplate God, andyou willfindis,withoutpossibilityofapast.Inorder tobe,youmustleavehimbehindyou.Sothen, IfyoubelievenotthatIam,meansinfact,Ifyou
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videtur his verbis dixisse nisi credideritis quia egosum,quam:nisicredideritisquiaDeussum. Deogratias,quiadicitnisicredideritisnondixit: nisiceperitis:quisenimhoccapiat?
believe not that I am God this beingthe condition,onwhichweshallnotdieinoursins. God be thanked that He says, If you believe not, not, If you understand not for whocould understandthis? ORIGEN.Itismanifest,thathe,whodiesinhis sins,thoughhesaythathebelievesinChrist, doesnotreallybelieve.Forhewhobelievesin His justice does not do injustice he who believesinHiswisdom,doesnotactorspeak foolishly in like manner with respect to the other attributes of Christ, you will findthathe whodoesnotbelieveinChrist,diesinhissins: inasmuchashecomestobetheverycontrary ofwhatisseeninChrist.
Origenes in Ioannem: Manifestum est autem quod qui moritur in peccatis suis,quamvisdicat se Christo credere, tamen in veritatenoncredit: qui enim credit iustitiae, non iniustum facit et credensinsapientiam,nilstultumdicitautfacit:et sic si scrutatus fueris ceteros intellectus Christi, inveniesquomodoquinoncreditChristo,moritur in peccatis suis. Accedens autem ad contraria eorumquaeconsideranturinChristo,inpeccatis suismoritur.
Lectio 6 25 , , 26 :' , ' . 27 .

25. Then said they to him, Who are you?AndJesussaidtothem,Eventhe same that I said to you from the beginning.26.Ihavemanythingstosay andtojudgeofyou:buthethatsentme is true and I speak to theworldthose things which I have heard of him.27. They understood not that he spoketo
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themoftheFather.
Augustinus in Ioannem: Quia dixerat supra dominus: nisi credideritis quia ego sum, moriemini in peccatis vestris, interrogant illi velut quaerentes nosse in quem deberent credere, ne in suopeccato morerenturundediciturdicebantergoei:tu quis es? Non enim cum dixisti nisi credideritis quia ego sum, addidisti quis esses. Sciebat autem ibi quosdam esse crediturosetideocumdixissenttuquises? Ut scirent quid illum credere deberent,dixit eisIesusprincipium,quietloquorvobisnon tamquam diceret: principium sum sed tamquam diceret: principium me credite: quodinsermoneGraecoevidenterapparet, ubi principium feminini generis est. Principiumergomecredite,nemoriaminiin peccatisvestris:principiumenimmutarinon potest, in se manet, et innovat omnia. Absurdum est autem ut filium dicamus principium, et patrem principium non dicamusnontamenduoprincipia,sicutnec duos deos: spiritus autem sanctus patriset filiiestspiritus,necpaterest,necfilius.Pater
AUG.OurLordhavingsaid,YoubelievenotthatI am,youshalldieinyoursinstheyinquireofHim, asifwishingto,knowinwhomtheyaretobelieve, thattheymightnotdieintheirsin:Thensaidtheyto Him, Who are You? For when you said, Ifyou believenotthatIam,youdidnotadd,whoyouare. ButourLordknewthattheseweresomewhowould believe,andthereforeafterbeingasked,Whoare You?thatsuchmightknowwhattheyshouldbelieve Himtobe,Jesussaidtothem,Thebeginning,who also speak to you not as if to say, I am the beginning,but,BelieveMetobethebeginningas is evident from the Greek, where beginningis feminine.BelieveMethentobethebeginningbut you die in your sins: for the beginningcannotbe changeditremainsfixedinitself,andisthesource of change to all things. But it is absurdtocallthe Sonthebeginning,andnottheFatheralso.Andyet therearenottwobeginnings,evenasthesearenot twoGods.TheHolySpiritistheSpiritoftheFather and the Son not being either the Father, or the Son.YetFather,Son,andHolySpiritareoneGod, one Light, one beginning. He adds, Whoalso speak to you, i.e. Who humbled Myself foryour
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tamen et filius et spiritus sanctus suntunus Deus,unumlumen,unumprincipium.Addidit autem qui et loquor vobis: quia humilis propter vos factus ad ista verbadescendi. Ergocreditemeesseprincipium:quiauthoc credatis non solum sum principium, sedet loquorvobis.Namsiprincipiumsicutiest,ita maneret apud patrem, ut non acciperet formam servi, quomodo ei crederent,cum infirma corda intelligibile verbum sinevoce sensibiliaudirenonpossent? Beda: Sane in quibusdam exemplaribus invenitur qui et loquor vobis sed congruentius esse probatur, si quialegatur, ut iste sit sensus: principium me esse credite, quia propter vos ad haec verba descendi. Chrysostomus in Ioannem: Vel aliter. Consideranda est amentia Iudaeorum, qui post tempus tantum et signa etdoctrinam interroganttuquises?QuidigiturChristus? A principio loquor vobis, quasi dicat: sermones meos indigni estis audire, non solum ut dicam vobis quis ego sum:vos enim omnia tentantes loquimini et haec omniapossemarguere,etvospunireunde sequitur multa habeo de vobis loqui et
sakes, and condescended to those words. ThereforebelieveMetobethebeginningbecause that you may believe this, not only am I the beginning but I also speak with you, thatyoumay believe that I am. For if the Beginning had remainedwiththeFatherinitsoriginalnature,and nottakenuponittheformofaservant,how,could menhavebelievedinit?Wouldtheirweaklyminds have taken in the spiritual Word, without the mediumofsensiblesound?
BEDE.Insomecopieswefind,Whoalsospeakto youbutitismoreconsistenttoreadfor(quia),not, who (qui): in which case the meaningis:Believe Metobethebeginning,foryourownsakeshaveI condescendedtothesewords.
CHRYS. See here the madness of the Jews askingaftersolongtime,andafterallHismiracles and teaching, Who are You? What is Christs answer?FromthebeginningIspeakwithyouasif to say, you do not deserve to hearanythingfrom Me,muchlessthisthing,WhoIam.Foryouspeak always,totemptMe.ButIcould,ifIwouldconfound and punish you: I have many things tosay,andto judgeofyou.
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iudicare. Augustinus in Ioannem: Supra dixit: ego non iudico quemquam sed aliud estnon iudico, et aliud habeo iudicare. Noniudico, dixit, ad praesens. Quod autem dicitmulta habeo de vobis loqui et iudicare, iudicium futurumdicit.Ideoautemverusiniudicioero, quiafiliusveracisveritassumundesequitur sedquimisitmeveraxest.Veraxestpater, non participando, sed generandoveritatem. Numquid enim dicturi sumus: plus veritas quam verax? Si hoc dixerimus, filium incipiemusdicerepatremaiorem. Chrysostomus: Dicit autem hoc, ut non aestiment quoniam tot audiens ex imbecillitate, non punit aut quia eorum cogitationesetcontumeliasnonnovit. Theophylactus: Vel quia dixerat multa habeo de vobis loqui et iudicare, iudicium futuro saeculo reservans subiungit sedqui me misit, verax est quasi dicat: etsivos infideles estis, pater meus verax est, qui diemstabilivitinquovobisretributiofiet. Chrysostomus: Vel aliter. Si in hoc me
AUG. Above He said, I judge no manbut,Ijudge not,isonething,Ihavetojudgeanother.Ijudgenot, Hesays,withreferencetothepresenttime.Butthe other, I have many things to say, and to judge of you,referstoafuturejudgment.AndIshallbetrue inMyjudgment,becauseIamtruth,theSonofthe trueOne.HethatsentMeistrue.MyFatheristrue, notbypartakingof,butbegettingtruth.Shallwesay thattruthisgreaterthanonewhoistrue?Itwesay this,weshallbegintocalltheSongreaterthanthe Father.
CHRYS.Hesaysthis,thattheymaynotthinkthat He allows them to talk against Him withimpunity, frominabilitytopunishthem,orthatHeisnotalive totheircontemptuousdesigns. THEOPHYL.Orhavingsaid,Ihavemanythingsto say, and to judge of you, thus reserving His judgment for a future time, He adds, ButHethat sells Me is true: as If to say, Though youare unbelievers,MyFatheristrue,Whohasappointed adayofretributionforyou. CHRYS.Orthus:AsMyFatherhassentMenotto
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misit pater, non ut iudicem mundum,sedut salvem mundum, verax autem est pater convenienter nullum ego nunc iudico sed haecloquorquaesuntadsalutem,nonquae ad iudicium unde sequitur et ego quae audiviabeo,haecloquorinmundo. Alcuinus: Audisse autem a patreidemest et esse a patre: quia ab illo habet audientiamaquohabetessentiam. Augustinus: Dat gloriam patri aequalis filius tamquam dicat: do gloriam ei cuius sumfiliusquomodotusuperbusesadversus eumcuiusesservus? Alcuinus: Cum autem audissent veraxest quimisitme,nonintellexeruntdequodiceret unde subditur et non cognoverunt quia patrem eius dicebat Deum. Nondumenim oculos cordis apertos habebant, quibus patrisetfiliiaequalitatemintelligerent.
judge the world, but to save the world, and My Fatheristrue,Iaccordinglyjudgenomannowbut speak thus for your salvation, not your condemnation: And I speak to the world those thingsthatIhaveheardofHim.
ALCUIN.AnddohearfromtheFatheristhesame astobefromtheFatherHehasthehearingfrom thesamesensethatHehasthebeing. AUG.ThecoequalSongivesglorytotheFather:as iftosay,IgiveglorytoHimwhoseSonIam:how proudly you detract from Him, whoseservantyou are. ALCUIN. They did not understand howeverwhat Hemeantbysaying,HeistruethatsentMe:they understandnotthatHespoketothemoftheFather. Fortheyhadnottheeyesoftheirmindyetopened, to understand the equality of the Father with the Son.
Lectio 7 28 [] ,
28. Then said Jesus to them,When youhavelifteduptheSonofman,then

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, , ' , . 29 ' : , . 30 .
shallyouknowthatIamhe,andthatI donothingofmyselfbutasmyFather has taught me, I speak these things. 29. And he that sent me is with me: theFatherhasnotleftmealoneforI do always those things that please him. 30. As he spoke thesewords, manybelievedinhim.
Augustinus in Ioannem: Cum dixisset dominus: verax est qui misit me, non intellexeruntIudaeiquoddepatreillisdiceret. Videbat autem ibi aliquos quos ipsenoverat postpassionemsuamessecrediturosetideo sequiturdixitergoeisIesus:cumexaltaveritis filiumhominis,tunccognoscetisquiaegosum. Recolite illud: ego sum qui sum, et cognoscetis quid sit dictum egosum.Differo cognitionem vestram, ut impleampassionem meam. Ordine vestro cognoscetis qui sum, cum scilicet exaltaveritis filium hominis. Exaltationem autem crucis dicit, quia et ibi exaltatus est quando pependit in ligno. Hoc oportebatimpleripermanuseorumquipostea fuerantcredituri,quibusdicithoc.Quarenisiut
AUG. When our Lord said, He is truethatsent Me,theJewsdidnotunderstandthatHespoketo themoftheFather.ButHesawsomethere,who, Heknew,wouldbelieveonHimafterHispassion. ThensaidJesustothem,Whenyouhaveliftedup the Son of man, then you shall know thatIam. Recollect the words, I am that I am,andyouwill knowwhyIsay,Iam.Ipassoveryourknowledge, in order that I may fulfill My passion. In your appointedtimeyouwillknowwhoIamwhenyou havelifteduptheSonofman.Hemeansthelifting upofthecrossforHewaslifteduponthecross, when He hung thereon. This was to be accomplished by the hands of thosewhoshould afterwardsbelieve,whomHeisnowspeakingto withwhatintent,butthatnoone,howevergreathis
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nemo in quocumque scelere et male sibi consciusdesperaret,quandovideateisdonari homicidiumquiocciderantChristum? Chrysostomus in Ioannem: Vel aliter continua: quia multa signa faciens etdocens eos non converterat, de cruce de reliquo loquitur, dicens cum exaltaveritis filium hominis, tunc cognoscetis quia ego sum quasidicat:vosaestimatisquodtuncmaxime a me separati eritis quando me occideritis egoautemdicoquoniamtuncmaximescietis et gratia signorum et resurrectionis et captivitatis vestrae, quoniam ego sum Christus filius Dei, et quod non contrariorilli propter quod subdit et a meipso nihilfacio sedsicutdocuitmepater,sicloquor:perhoc enimindifferentiamsubstantiaemanifestat,et quod nihil extra paternales intelligentias loquitur si enim Deo contrarius essem,non tantamirammovissemcontraeosquimenon audierunt. Augustinus: Vel aliter. Quia dixerat tunc cognoscetisquiaegosum,etadipsumesse pertinettotaTrinitasnefortesubintrareterror Sabellianorum,continuosubiunxitetameipso facio nihil quasi dicat: a meipso nonsum: filius enim de patre est Deus. Quod ergo
wickedness and consciousness of guilt might despair, seeing even the murderers of ourLord forgiven. CHRYS. Or the connection is this: When His miraclesandteachinghadfailedtoconvertmen, He spoke of the cross When you haveliftedup theSonofman,thenyoushallknowthatIamHe: asiftosay,youthinkthatyouhavekilledMebutI say that you shall then, by the evidence of miracles, of My resurrection, and your captivity, knowmostespecially,thatIamChristtheSonof God, and that I do not act in oppositiontoGod But that as My Father has taught Me, Ispeak these things. Here He shows thelikenessofHis substance to the Fathers and that He says nothingbeyondthePaternalintelligence.IfIwere contrary to God, I should not have moved His anger so much against those who did nothear Me.
AUG. Or thus: Having said, Thenshallyouknow that I am, and in this, I am, implied thewhole Trinity:lesttheSabellianerrorshouldcreepin,He immediatelyadds,AndIdonothingofMyselfasif tosay,IamnotofMyselftheSonisGodfromthe Father. Let not what follows, as the Fatherhas
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addidit sicut docuit me pater, haecloquor, nemini vestrum obrepat cogitatio carnalis. Nolite vobis quasi duos hominesanteoculos ponere, et loquentem patrem ad filium,sicut facis tu quando aliqua verba dicis filiotuo. Quae enim verba fierent unico verbo? Si autem loquitur in cordibus vestris sinesono, quomodoloquiturfiliosuo?Incorporaliterpater locutusestfilio,quiaincorporaliterpatergenuit filium nec eum sic docuit quasi indoctum genueritsedhocesteumdocuisse,quodest scientemgenuisse.Sienimsimplexestnatura veritatis, hoc est filio esse quod nosse. Quemadmodumergopaterilligignendodedit utesset,sicgignendodeditutnosset. Chrysostomus: Rursus ad humilius sermonem reduxit. Sequitur et qui memisit. Neautemaestimenthocquoddicitmisitme, minorationis esse, dicit mecum estnamhoc quidem dispensationis, hoc autem deitatis est. Augustinus: Et cum ambo simul sint, unus tamenestmissus,altermisit:quoniammissio incarnatio est, et ipsa incarnatio filiitantum est, non et patris. Ergo inquit qui me misit idest cuius auctoritate tamquam paterna incarnatus sum. Misit itaque paterfilium,sed
taughtMe,Ispeakthesethings,suggestacarnal thoughttoanyofyou.Donotplaceasitweretwo men before your eyes, a Father speakingtohis son,asyoudowhenyouspeaktoyoursons.For whatwordscouldbespokentotheonlyWord?If the Father speaks in your hearts without sound, how does he speak to the Son? The Father speaks to the Son incorporeally, because He begat the Son incorporeally: not did He teach Him,ashavingbegottenHimuntaughtratherthe teaching Him, was the begetting Himknowing. For if the nature of truth be simple, tobe,inthe Son,isthesameastoknow.AsthentheFather gavetheSonexistencebybegetting,soHegave Himknowledgealso. CHRYS. He gives now a humbler turn tothe discourse: And He that sent Me. Thatthismight not be thought however to imply inferiority, He says,IswithMe.TheformerisHisdispensation, thelatterHisdivinity.
AUG. And though both are together, yet oneis sent, the other sends. For the mission is the incarnationandtheincarnationisoftheSononly, notoftheFather.Hesaysthen,HethatsentMe, meaning,BywhoseFatherlyauthorityIammade incarnate. The Father however, though He sent
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non recessit a filio unde sequitur et non reliquit me solum: non enim quo misit filium, non ibi erat pater, qui dixit: caelumetterram ego impleo. Sed quare eum nondereliquit, subditquiaquaeplacitasunteifaciosemper nonexquodaminitio,sedsineinitio,sinefine: Dei enim generatio non habet initium temporis.
the Son, did not withdraw from Him, as He proceedstosay:TheFatherhasnotleftMealone. For it could not be that where He sent theSon, there the Father was not, He who says, If in heaven and earth. And He adds thereasonwhy HedidnotleaveHim:ForIdoalwaysthosethings that please Him always, i.e. not from any particular beginning, but without beginning and without end. For the generation fromtheFather hasnobeginningintime. CHRYS.Or,Hemeansitasananswertothose whowereconstantlysayingthatHewasnotfrom God, and that because He did not keep the sabbath I do always, He says, do thosethings that please Him showing that the breaking the sabbathevenwaspleasingtoHim.Hetakescare in every way to show that He doesnothing contrarytotheFather.Andasthiswasspeaking moreafterahumanfashion,theEvangelistadds, AsHespokethesewordsmanybelievedinHim as if to say, Do not be disturbed athearingso humbleaspeechfromChristforthosewhohad heardthegreatestdoctrinesfromHim,andwere not persuaded, were persuaded by thesewords ofhumility.ThesethenbelievedonHim,yetnotas theyoughtbutonlyoutofjoy,andapprobationof His humble way of speaking. And this the Evangelist shows in his subsequent narration,
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Chrysostomus: Vel aliter. Quia continuo dicebant, quoniam non ex Deo est, etquia sabbatum non custodit contra est, quod ait quoniam quae placita sunt ei facio semper: ostendens quoniam et solvere sabbatum, placitum est ei. Multipliciter enim studet ut ostendat quod nihil facit patri contrarium.Et quia hoc humanius locutus est,subditurhaec illo loquente multi crediderunt in eum: acsi diceretEvangelista:neturberissiquidhumile a Christo audieris qui enim post tantam doctrinam nondum suasi erant, humiliora audiunt, et suadentur. Igitur crediderunt quidem,sednonutoportebatsedsimpliciter quasi laetantes et requiescentesinverborum humilitate: et hoc ostendit Evangelista in subsequentibus sermonibus, in quibus narraturquodrursuseiiniuriabantur.
which relates their unjust proceedings towards Him.
Lectio 8 31 , , , 32 , . 33 , : 34 , .35 : . 36 , . 31. Then said Jesus to those Jews whichbelievedinhim,Ifyoucontinuein my word, then are you my disciples indeed32.Andyoushallknowthetruth, and the truth shall make you free. 33. They answered him, WebeAbrahams seed,andwereneverinbondagetoany man: how say you, you shall bemade free? 34. Jesus answeredthem,Verily, verily,Isaytoyou,Whosoevercommits sin is the servant of sin. 35. Andthe servantabidesnotinthehouseforever: but the Son abides ever. 36.IftheSon therefore shall make you free,youshall befreeindeed.
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Augustinus in Ioannem:Voluitdominusin profundum fundare fidem eorum qui crediderant, ut non superficie tenus crederentetideodiciturdicebatergoIesus ad eos qui crediderunt ei Iudaeos: sivos manseritis in sermone meo, verediscipuli meieritis.Perhocquoddicitsimanseritis, ostendit ea quae in eorum corde erant: sciebat enim quoniam credideruntquidam, sed non manserunt: et magnum quid eis promittit,scilicetverediscipuloseiusfieri:in quo occulte tangit quosdam qui prius ab ipso recesserant: et illi eum audieruntet crediderunt, et recesserunt, quia non permanserunt. Augustinus de Verb. Dom:Omnesautem nos unum magistrum habemus, et subillo condiscipuli sumus. Nec ideo magistri sumus,quiadelocosuperioreloquimur:sed magisterestomniumquihabitatinomnibus nobis. Ad discipulum autem parum est accederesedoportetmanerenosinillo:et si in illo non manserimus, cademus.Breve opus, breve verbo, magnum opere, si manseritis. Quid enim est in verbis Dei manere,nisinullistentationibuscedere?Si labor non est, gratis accipis praemiumsi
CHRYS. Our Lord wished to try the faith ofthose whobelieved,thatitmightnotbeonlyasuperficial belief: Then said Jesus to those Jews which believedinHim,IfyoucontinueinMyword,thenare youMydisciplesindeed.Hissaying,ifyoucontinue, madeitmanifestwhatwasintheirhearts.Heknew thatsomebelieved,andwouldnotcontinue.AndHe makes them a magnificent promise, viz. thatthey shallbecomeHisdisciplesindeedwhichwordsare a tacit rebuke to some who had believedand afterwardswithdrawn.
AUG. We have all one Master, and arefellow disciples under Him. Nor because we speakwith authority, are we therefore masters but Heisthe Masterofall,Whodwellsintheheartsofall.Itisa smallthingforthediscipletocometoHiminthefirst instance:hemustcontinueinHim:ifwecontinuenot inHim,weshallfall.Alittlesentencethis,butagreat work if you continue. For what is it to continuein Godsword,buttoyieldtonotemptations.Without labor, the reward would be gratis if with,thena greatrewardindeed.Andyoushallknowthetruth.
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labor est, attende magnum praemium. Et cognoscetisveritatem. Augustinus in Ioannem:Quasidicat:quia nunc credentes estis, manendo, videntes eritis. Non enim quia cognoverunt crediderunt sed ut cognoscerent crediderunt. Quid enim est fides, nisi credere quod non vides veritas quod credidisti, videre? Si ergo permaneaturin eo quod creditur, pervenitur ad id quod videtur, ut scilicet contemplemur ipsam veritatemsicutiest,nonperverbasonantia, sed per lucem splendentem. Veritas incommutabilisest,panisestmentisreficit, nec deficit mutat vescentem, non ipsain vescentem mutatur. Ipsa autem veritas verbum Dei est: haec veritas carneinduta est propter nos: latebat in carne, nonut negaretur, sed ut differretur ut in carne pateretur,utcaropeccatiredimeretur. Chrysostomus in Ioannem: Vel cognoscetis veritatem, hoc est me: ego enim sum veritas. Iudaica quidem omnia typuserant,veritatemautemamescitis. Augustinus de Verb. Dom: Forte aliquis
AUG.Asiftosay:Whereasyouhavenowbelief,by continuing,youshallhavesight.Foritwasnottheir knowledge which made them believe, butrather theirbeliefwhichgavethemknowledge.Faithisto believe that which you see not: truth to seethat whichyoubelieve?Bycontinuingthentobelievea thing, you come at last to see the thingi.e.tothe contemplationoftheverytruthasitisnotconveyed in words, but revealed by light. The truth is unchangeableitisthebreadofthesoul,refreshing others,withoutdiminutiontoitselfchanginghimwho eats into itself itself not changed. This truth isthe WordofGod,whichputonfleshforoursakes,and layhid,notmeaningtoburyitself,butonlytodefer itsmanifestation,tillitssufferinginthebody,forthe ransomingofthebodyofsin,hadtakenplace.
CHRYS. Or, You shall know the truth, i.e.Me:forI amthetruth.TheJewishwasatypicaldispensation therealityyoucanonlyknowfromMe.
AUG.Someonemightsayperhaps,Andwhatdoes
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dicet: et quid mihi prodest cognoscere veritatem? Et ideo subiungit et veritas liberabit vos quasi dicat: si non delectat veritas, delectet libertas. Liberari enim propriediciturliberumfieri,quomodosanari sanum fieri. Hoc in verbo Graecoplanius est:naminconsuetudineLatinamaximein eo consuevimus audire hoc verbum, ut quicumque liberatur intelligatur pericula evadere,molestiiscarere. Theophylactus: Sicut autem supra infidelibusait:inpeccatisvestrismoriemini, sic manentibus in fide, absolutionem annuntiatpeccatorum. Augustinus de Trin: Unde etiam veritas liberabit, nisi a morte, a corruptione, a mutabilitate? Veritas quippe immortalis, incorrupta, incommutabilis permanet. Vera autemincommutabilitasestipsaaeternitas. Chrysostomus: Eorum autem qui crediderant, erat etiam increpationes sufferre sed hi statim saeviunt. Siautem oportebateosturbariinpriori,convenientius eratutturbarenturinhoc,scilicetquoddixit cognoscetis veritatem, ut dicerent: nunc
itprofitmetoknowthetruth?SoourLordadds,And thetruthshallfreeyouasiftosay,Ifthetruthdoes not delight you, liberty, will. To be freed is to be made free, as to be healed is to bemadewhole. ThisisplainerintheGreekintheLatinweusethe wordfreechieflyinthesenseofescapeofdanger, relieffromcare,andthelike.
THEOPHYL. As He said to theunbelieversalone, You shall die in your sin, so now to themwho continueinthefaithHeproclaimsabsolution.
AUG. From what shall the truth free us, but from death, corruption, mutability, itself being immortal, uncorrupt, immutable? Absolute immutability is in itselfeternity.
CHRYS.Menwhoreallybelievedcouldhaveborne toherebuked.Butthesemenbeganimmediatelyto show anger. Indeed if they had beendisturbedat Hisformersaying,theyhadmuchmorereasontobe so now. For they might argue If He saysweshall knowthetruth,Hemustmeanthatwedonotknowit
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ergo veritatem nescimus lex igitur mendacium est, et cognitio nostra? Sed nullius horum eis cura erat sed de mundanis rebus dolent: non enim aliam servitutem noverant nisi mundanam unde sequitur responderunt ei Iudaei: semen Abrahae sumus, et nemini servivimus unquam quomodo tu dicis: liberi eritis? Quasi dicant: eos qui de genere sunt Abrahae, qui sunt ingenui, nonoportebat servosvocare:nunquamenimservivimus. Augustinus in Ioannem: Vel hoc responderunt, non illi qui iamcrediderant, sed qui in turba erant nondum credentes. Hoc autem ipsum nemini servivimus unquam, secundum huius temporis libertatem, quomodo verum dixisti?Ioseph non est venumdatus? Prophetae sanctiin captivitatem non sunt ducti? Oingrati,quid estquodvobisassidueimputatDeus,quod vos de domo servitutis liberavit, sinemini servistis? Vos autem qui loquimini, quomodo solvebatis tributa Romanis, si neminiunquamservistis? Chrysostomus: Quia vero non advanam gloriam erant quae dicebantur a Christo, sed ad salutem, non voluit ostendere eos
now: so then the law is a lie, our knowledge a delusion. But their thoughts took nosuchdirection: their grief is wholly worldly they know ofnoother servitude,butthatofthisworld:TheyansweredHim, We be Abrahams seed, and were never in bondagetoanyman.Howsayyouthen,weshallbe made free? As if to say, TheyofAbrahamsstock arefree,andoughtnottobecalledslaves:wehave neverbeeninbondagetoanyone.
AUG. Or it was not those who believed, butthe unbelieving multitude that made this answer. But how could they say with truth, taking only secular bondage into account, that we have neverbeenin bondagetoanyman?WasnotJosephsold?were not the holy prophets carried into captivity? Ungrateful people! Why does God remind youso continuallyofHishavingtakenyououtofthehouse ofbondageifyouneverwereinbondage?Whydo youwhoarenowtalking,paytributetotheRomans, ifyouneverwereinbondage?
CHRYS.Christthen,whospeaksfortheirgood,not to gratify their vainglory, explains His meaning to have been that they were the servants notofmen,
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servos esse hominum, sed peccati:quae difficillima servitus est, a qua solusDeus eripere potest unde sequitur responditeis Iesus:amen,amen,dicovobis,quiaomnis quifacitpeccatum,servusestpeccati. Augustinus: Multum commendat quodsic pronuntiat: quodammodo, si dici fas est, iuratio eius est: amen quippeinterpretatur verum, et tamen non estinterpretatum,nec Graecushocinterpresaususestfacere,vel Latinus.NamhocverbumamenHebraeum est: non est autem interpretatum, ut honorem haberet velamento secreti: nonut esset ligatum, sed ne vilesceretnudatum. Iamquantumhoccommendatumsit,exipsa geminationecognoscite.Verumdicovobis. Veritas dicit quae utique etsi nondiceret: verum dico, mentiri omnino non posset tamen inculcat, dormientes quodammodo excitat:contemninonvultquoddicit.Omnis, inquit, Iudaeus, Graecus, dives, pauper, imperator et mendicus, si facitpeccatum, servusestpeccati. Gregorius Moralium: Quia quisquis se pravo desiderio subicit, iniquitatisdomino dudum libera mentis colla supponit. Sed huic domino contradicimus, cuminiquitati,
butofsin,thehardestkindofservitude,fromwhich Godonlycanrescue:Jesusansweredthem,Verily, verily, I say to you, Whosoever commits sin isthe servantofsin.
AUG. This asseveration is important: it is, if one maysayso,Hisoath.Amenmeanstrue,butisnot translated. Neither the Greek nor the Latin Translatorhavedaredtotranslateit.ItisaHebrew wordandmenhaveabstainedfromtranslatingit,in ordertothrowareverentialveiloversomysteriousa word: not that they wished to lock itup,butonlyto prevent it from becoming despised by being exposed. How important the word is,youmaysee from its being repeated. Verily I say to you,says Verityitselfwhichcouldnotbe,eventhoughitsaid not verily. Our Lord however has recourse tothis modeofenforcingHiswords,inordertorousemen from their state of sleep and indifference. Whosoever, He said, commits sin, whetherJewor Greek,richorpoor,kingorbeggar,istheservantof sin.
GREG. Because whoever yields towrongdesires, putshishithertofreesoulundertheyokeoftheevil one,andtakeshimforhismaster.Butweoppose this master, when we struggle against the
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quae nos ceperat, reluctamur: cum consuetudini violenter resistimus cum culpam poenitendo percutimus etmaculas sordiumlacrymislavamus. Gregorius Moralium: Quanto autemaliqui liberiusperaguntperversaquaevolunt,tanto eiusservitioobnoxiusobligantur. Augustinus:Omiserabilisservitus.Servus hominisaliquandosuidominidurisimperiis fatigatus, fugiendo requiescit: servus peccatiquofugit?Secumtrahitquocumque fugerit:peccatumenimquodfacitintusest voluptas transit, peccatum non transit: praeteriit quod delectabat, remansit quod pungat.Solusdepeccatoliberarepotestqui venitsinepeccato,etfactusestsacrificium propeccatonamsequiturservusautemnon manet in domo in aeternum. Ecclesia est domus, servus peccator est: multiintrantin Ecclesiam peccatores. Non ergo dixit servus non est in domo, sed nonmanetin domoinaeternum.Siergonullusibiservus erit, quis ibi erit? Quis gloriabitur mundum seesseapeccato?Multumnosterruitsed adiungit filius autem manet in aeternum. Ergo solus in domo sua erit Christus. An forteinhocquoddicitfilius,caputetcorpus
wickedness which has laid hold uponus,whenwe strongly resist habit, when we pierce sin with repentance, and wash away the spots of filthWith tears. GREG. And the more freely men follow their perverse desires, the more closely are they in bondagetothem. AUG.Omiserablebondage!Theslaveofahuman masterwhenweariedwiththehardnessofhistasks, sometimes takes refuge in flight. Butwhitherdoes the slave of sin flee? He takes it along withhim, wherever he goes for his sin is within him.The pleasure passes away, but the sin does not pass away:itsdelightgoes,itsstingremainsbehind.He alonecanfreefromsin,whocamewithoutsin,and wasmadeasacrificeforsin.Andthusitfollows:The servantabidesnotinthehouseforever.TheChurch is the house: the servant is the sinner andmany sinnersenterintotheChurch.SoHedoesnotsay, The servant is, not in the house but,Theservant abidesnotinthehouseforever.Ifatimethenisto come,whenthereshallbenoservantinthehouse who will there be there? Who will boast that heis pure from sin? Christs are fearful words. ButHe adds, The Son abides for ever. SothenChristwill livealoneinHishouse.OrdoesnotthewordSon, implyboththebodyandthehead?Christpurposely
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est? Non enim sine causa terruit etspem deditterruit,nepeccatumamaremusspem dedit, ne de peccati absolutione diffideremus.Haecestergospesnostraut aliberoliberemur:ipseenimpretiumdedit, non argentum, sed sanguinem suum et propter hoc subditur si ergo filius vos liberaverit,vereliberieritis. Augustinus de Verb. Dom: Non a barbaris, sed a Diabolo non a corporis captivitate,sedabanimaeiniquitate. Augustinus in Ioannem: Prima libertas estcarerecriminibussedistainchoataest, nonperfectalibertas:quiacaroconcupiscit adversus spiritum, ut non ea quae vultis faciatis. Libertas autem plena atque perfectaestquandonullaeeruntinimicitiae, quandonovissimainimicamorsdestruetur. Chrysostomus in Ioannem: Vel aliter. Quia dixerat qui facit peccatum,servusest peccati, ne praecurrant et dicant: immolationes habemus, illae nos eripere possuntproptereainduxitservusnonmanet in domo in aeternum. Filius manet in aeternum. Domus mentionem facit, patris
alarmsusfirst,andthengivesushope.Healarms us,thatwemaynotlovesinHegivesushope,that wemaynotdespairoftheabsolutionofoursin.Our hopethenisthis,thatweshallbefreedbyHimwho isfree.Hehaspaidthepriceforus,notinmoney, butinHisownblood:IftheSonthereforeshallmake youfree,youshallbefreeindeed.
AUG. Not from the barbarians, but from the devil not from the captivity of the body, but fromthe wickednessofthesoul. AUG.Thefirststageoffreedomis,theabstaining from sin. But that is only incipient, it isnotperfect freedom:forthefleshstilllustsagainstthespirit,so thatyoudonotdothethingsthatyouwould.Fulland perfect freedom will only be, when the contest is over,andthelastenemy,death,isdestroyed.
CHRYS, Or thus: Having said that whosoever commitssin,istheservantofsin,Heanticipatesthe answerthattheirsacrificessavedthem,bysaying, Theservantabidesnotinthehouseforever,butthe Sonabidesever.Thehouse,Hesays,meaningthe Fathers house on high in which, to draw a comparison from the world, He Himself hadallthe
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principatum domum nominans, ostendens ex translatione humanorum, quoniam sicut dominus in domo, ita ipse omnium potestatemhabet:hocenimquoddicitnon manet, significat: non habet potestatem donandisedfilius,quiestdominusdomus, habet.Etideosacerdotesveterislegisnon habebant potestatem per sacramenta legalia peccata dimittere: omnes enim peccaverunt, etiam sacerdotes, qui pro seipsis, ut dicit apostolus, necesse habebant sacrificia offerre sed filiushanc habet potestatem unde concludit si ergo filius vos liberaverit, vere liberi eritis: ostendens quod mundana libertas, de qua gloriabantur,nonestveralibertas. Augustinus: Noli ergo libertate abutiad libere peccandum sed utere ad non peccandum:eritenimvoluntastualibera,si fueritpiaerisliber,sifuerisservusiustitiae.
power, just as a man has all the powerinhisown house. Abides not, means, has not the power of giving which the Son, who is the master of the house, has. The priests of the old law hadnotthe powerofremittingsinsbythesacramentsofthelaw for all were sinners. Even the priests, who, asthe Apostlesays,wereobligedtoofferupsacrificesfor themselves. But the Son has this power and thereforeourLordconcludes:IftheSonshallmake youfree,youshallbefreeindeedimplyingthatthat earthly freedom, of which men boasted so much, wasnottruefreedom.
AUG. Do not then abuse your freedom, forthe purpose of sinning freely but use it inordernotto sinatall.Yourwillwillbefree,ifitbemerciful:you will be free, if you become the servant of righteousness.
Lectio 9 37 : ,
37. I know that you are Abrahams seedbutyouseektokillme,because

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.38 : . 39 , . , , : 40 , : .41 .
my word has no place in you. 38. I speakthatwhichIhaveseenwithmy Father: and you do that which you have seen with your father. 39. They answered and said to him,Abraham isourfather.Jesussaidtothem,Ifyou were Abrahams children, you would dotheworksofAbraham.40.Butnow you seek to kill me, a man thathas toldyouthetruth,whichIhaveheardof God: this did not Abraham.41a.You dothedeedsofyourfather.
Augustinus in Ioannem: Iudaei se liberos dixerant, quia semen erant Abrahae. Quid ergodominusadhocresponderitsubditurscio quia filii Abrahae estis quasi dicat:agnosco vosquiafiliiestisAbrahaecarnisorigine,non cordis fide et ideo subdit sed quaeritisme interficere. Chrysostomus in Ioannem: Hoc enim addiditutnondicant:peccatumnonhabemus. Dimittens enim omnem eorum vitam
AUG. The Jews had asserted they were free, because they were Abrahams seed. OurLord replies,IknowthatyouareAbrahamsseedasif tosay,IknowthatyouarethesonsofAbraham, but according to the flesh, not spiritually and by faith.SoHeadds,ButyouseektokillMe.
CHRYS.Hesaysthis,thattheymightnotattempt toanswer,thattheyhadnosin.Heremindsthem of a present sin a sin which they had been

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redarguere, hoc quod prae manibus erat, quodadhucagerevolebant,ducitinmedium. Paulatim enim eos a cognatione illaremovit, erudiensinhocnonmagnasapere.Sicutenim libertas et servitus est ab operibus, ita et cognatio. Sed ne dicerent: hociusteagimus, subiungit causam, dicens quia sermomeus noncapitinvobis.
meditating for some time past, and which was actually at this moment in their thoughts: putting outofthequestiontheirgeneralcourseoflife.He thus removes them by degrees out of their relationship to Abraham, teaching them notto pride themselves so much upon it: for that,as bondageandfreedomweretheconsequencesof works, so was relationship. And thattheymight notsay,Wedosojustly,Headdsthereasonwhy they did so Because My word has noplacein you. AUG. That is, has not place in your hearts, becauseyourheartdoesnottakeitin.Theword ofGodtothebelieving,islikethehooktothefish ittakeswhenitistaken:andthatnottotheinjury ofthosewhoarecaughtbyit.Theyarecaughtfor theirsalvation,notfortheirdestruction. CHRYSHedoesnotsay,youdonottakeinMy word,butMywordhasnotroominyoushowing the depth of His doctrines. But they mightsay What if you speak of yourself? So He adds,I speak that which I have seen of MyFatherforI havenotonlytheFatherssubstance,butHistruth.
Augustinus: Idest, non capit cor vestrum, quianonrecipituracordevestro.Sicestenim sermo Dei fidelibus tamquam piscihamus: tunccapitquandocapiturnecfitiniuriaillisqui capiuntur: ad salutem quippe, non ad perniciemcapiuntur. Chrysostomus: Et non dixit: non capitis meumsermonemsednoncapitmeussermo in vobis, altitudinem suorum dogmatum ostendens. Sed possent dicere: quid si a teipso loqueris? Propter hoc inducitsubdens egoquodvidiapudpatremmeum,loquor:non enim solum eamdem substantiam, sed eamdemveritatemhabeopatris.
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Augustinus: Dominus autem patrem suum Deum vult intelligi quasi dicat:veritatemvidi, veritatem loquor, quia veritas sum. Si ergo dominus veritatem loquitur quam viditapud patrem, se vidit, se loquitur, quia ipse est veritaspatris. Origenes in Ioannem: Manifestat autem haec auctoritas salvatorem fuisse visorem eorum quae sunt apud patrem cum tamen homines,quibusrevelatiofit,visoresnonsint. Theophylactus: Cum vero audis quod vidi loquor, nequaquam corporalem visionem intelligas, sed naturalem notitiam veram et approbatam.Sicutenimoculividentes,integre aliquid et vere prospiciunt, nec falluntursic egoveraciterealoquorquaecognoviapatre meo. Sequitur et vos quod vidistis apud patremvestrumfacitis. Origenes: Adhuc non nominat patrem ipsorum. Paulo superius Abraham commemoravit sed dicturus est alterum patrem eorum, scilicet Diabolum, cuius filii erant, inquantum mali erant, non inquantum homines erant. Malum ergo quod faciunt, dominuseisobiurgatetcorripit.
AUG. Our Lord by His Father wishes us to understandGod:asiftosay,Ihaveseenthetruth, I speak the truth, because I am the truth. Ifour LordthenspeaksthetruthwhichHesawwiththe Father,itisHimselfthatHesaw,HimselfthatHe speaksHebeingHimselfthetruthoftheFather. ORIGEN. This is proof that our Savior was witness to what was done with the Father: whereas men, to whom the revelation ismade, werenotwitnesses. THEOPHYL. But when you hear, I speak that which I have seen, do not think it means bodily vision,butinnateknowledge,sure,andapproved. For as the eyes when they see anobject,seeit whollyandcorrectlysoIspeakwithcertaintywhat IknowfromMyFather.And,youdothatwhichyou haveseenwithyourfather.
ORIGEN. As yet He has not namedtheirfather HementionedAbrahamindeedalittleabove,but nowHeisgoingtomentionanotherfather,viz.the devil: whose sons they were, in so far as they were wicked, not as being men. Our Lordis reproachingthemfortheirevildeeds.
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Chrysostomus:Alialitterahabet:etvosquae vidistis apud patrem vestrum, facite quasi dicat: sicut ego verbis et veritate ostendo patrem,itaetvosarebusostenditeAbraham.
CHRYS.Anotherreadinghas,Anddoyoudothat whichyouhaveseenwithyourfatherasiftosay, As I both in word and deed declare toyouthe Father, so do you by your works showforth Abraham. ORIGEN.AlsoanotherreadinghasAnd,doyou dowhatyouhaveheardfromtheFather.Allthat waswrittenintheLawandtheProphetstheyhad heardfromtheFather.Hewhotakesthisreading, may use it to prove against them who hold otherwise,thattheGodwhogavetheLawandthe Prophets, was none other than Christs Father. And we use it too as an answer to thosewho maintaintwooriginalnaturesinmen,andexplain thewords,Mywordhasnoplaceinyou,tomean that these were by nature incapableofreceiving the word. How could those be of anincapable nature,whohadheardfromtheFather?Andhow again could they be of a blessed nature,who sought to kill our Savior, and wouldnotreceive His words. They answered and said toHim, Abrahamisourfather.ThisansweroftheJewsis a great falling off from our Lords meaning.He had referred to God, but they take Fatherinthe senseofthefatheroftheirnature,Abraham. AUG. As if to say, What are you going tosay
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Origenes:Itemalialitterahabet:etvosquae audistisapatre,facite.Audierantenimapatre eaquaeinlegeetprophetisscriptasunt.Qui autem hoc verbo contra eos qui alterius opinionis sunt, fuerit usus, ostendit quodnon aliusDeusestquilegemdeditetprophetas,et Christi pater. Quaeramus etiam ab inferentibus duas naturas, dicentes: a patre quidem audivisse alienos, inconveniens est. Si autem proprii salvatoris erant, etbeatae naturae,qualiterquaerebantillumoccidere,et salvatorissermonemnoncapiebant?Illiautem longe molestius acceperunt quam protulerit dominus, quis eorum esset pater: nam eum qui multarum gentium pater est, fatentursui fore patrem unde sequitur responderunt et dixerunt:paternosterAbrahamest.
Augustinus:Quasidicant:quidtudicturuses
contra Abraham? Videbantur enim eum provocareutaliquidmalidiceretdeAbraham, etesseteisoccasiofaciendiquodcogitabant.
againstAbraham?TheyseemtobeinvitingHim tosaysomethingindisparagementofAbraham and so to give them an opportunityofexecuting theirpurpose. ORIGEN.OurSaviordeniesthatAbrahamistheir father:Jesussaidtothem,IfyouwereAbrahams children,youwoulddotheworksofAbraham.
Origenes:Sedethocipsumsalvatorinterimit tamquamfalsodictumundesubditurdiciteis Iesus: si filii Abrahae estis, opera Abrahae facite. Augustinus:Ettamensuperiusait:scioquia filii Abrahae estis unde non negavit eorum originem, sed facta condemnat. Caroeorum exilloerat,sedvitanonerat. Origenes: Vel dicendum, quod supra in Graeco habetur: scio quod semenAbrahae estis. Ut ergo haec pateant, videamusprimo corporalis seminis et filii differentiam. Manifestum enim est quod semen inseipso habet rationes eius cuius est semen, adhuc manentes et pausantes filius vero, transmutato semine, et agente inappositam sibi materiam a muliere, per superinducta nutrimentasimilitudinemaccipitgenerantis:et quantum ad corporalia si aliquis est filius alicuius, subsistit ex semine si veroaliquod estsemen,nonomninofiliusefficitur.Quoniam
AUG.AndyetHesaysabove,Iknowthatyouare Abrahams seed. So He does not deny their origin,butcondemnstheirdeeds.Theirfleshwas fromhimtheirlifewasnot. ORIGEN. Or we may explain the difficultythus. Above it is in the Greek, I know that youare Abrahamsseed.Soletusexaminewhetherthere isnotadifferencebetweenabodilyseedanda child.Itisevidentthataseedcontainsinitselfall the proportions of him whose seed it is,asyet however dormant, and waiting to bedeveloped whentheseedfirsthaschangedandmoldedthe material it meets within the woman, derived nourishment from thence and gone througha process in the womb, it becomes a child,the likenessofitsbegetter.Sothenachildisformed from the seed: but the seed isnotnecessarilya
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autem ex operibus iudicantur aliqui semen Abrahae, videndum est ne forte exaliquibus seminalibus rationibus, infusis quibusdam animabus, oporteat imaginari eos quisemen sunt Abrahae. Non omnes igitur homines semen sunt Abrahae: neque enim omnes habent huiusmodi rationes consitas ineorum animabus. Oportet igitur eum qui Abrahae semen est, eius fieri per similitudinem et filium.Possibileveroestexnegligentiaetotio destruerehocquodesteiussemen.Hiautem adquossermoerat,adhucinspeerant:unde sciebat Iesus quod adhuc semen erant Abrahae, et nondum peremerant possibilitatem fiendi filii Abrahae: propter quod eis dicit si filii Abrahae estis, opera Abrahae facite. Si autem super hoc quod erant semen Abrahae, ad augmentum magnitudinis adolevissent, verbum Iesu caperent. Sed quia non accesserant adhoc quod essent filii, verbum non capiunt,sed interficerevoluntverbum,etquasiconfringere, non capientes magnitudinem eius. Si igitur aliquisvestrumsemenestAbrahae,etadhuc verbumDeinoncapit,nonquaeratinterficere verbum sed transmutet se ad hoc quodsit filius Abrahae, et tunc poterit caperefilium Dei.Quidamautemunumexoperibuseligunt Abrahae,illudscilicet:crediditAbrahamDeo, et reputatum est illi ad iustitiam. Utautem
child. Now with reference to those whoarefrom their works judged to be the seedofAbraham, maywenotconceivethattheyaresofromcertain seminal proportions implanted in theirsouls?All menarenottheseedofAbraham,forallhavenot theseproportionsimplantedintheirsouls.Buthe whoistheseedofAbraham,hasyettobecome hischildbylikeness.Anditispossibleforhimby negligenceandindolenceeventoceasetobethe seed. But those to whom these words were addressed, were not yet cut off from hope: and thereforeJesusacknowledgedthattheywereas yettheseedofAbraham,andhadstillthepower ofbecomingchildrenofAbraham.SoHesays,If youarethechildrenofAbraham,dotheworksof Abraham. If as the seed of Abraham, theyhad attained to their proper sign and growth,they would have taken in our Lords words. But not having grown to be children, they cared notbut wish to kill the Word, and as it were breakitin pieces,sinceitwastoogreatforthemtotakein. IfanyofyouthenbetheseedofAbraham,andas yet do not take in the word of God,lethimnot seek to kill the word but ratherchangehimself intobeingasonofAbraham,andthenhewillbe abletotakeintheSonofGod.Someselectone oftheworksofAbraham,viz.thatinGenesis,And Abraham believed God, and it was counted to himforrighteousness.Butevengrantingtothem thatfaithisawork,ifthiswereso,whywasitnot,
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et reputatum est illi ad iustitiam. Utautem concedatur eis quod fides sit opus, curnon dictum est singulariter: opus Abrahaefacite, sed pluraliter? Puto enim quod hocdictum aequipolleteiquodest:cunctaoperaAbrahae faciteuttamenexhistoriaAbrahaeallegorice sumpta opera eius spiritualiter prosequamur. Neque enim oportet eum qui vult essefilius Abrahae, adire ancillarum coniugia, necpost obitum coniugis in senectute aliam ducere coniugem. Sequitur nunc autem quaeritisme interficere,hominemquiveritatemlocutussum vobis. Chrysostomus:Hancscilicetveritatem,quod est patri aequalis propter hoc enimIudaei quaerebant eum interficere. Et ut ostendat quod hoc non est contrarium patri, subdit quamaudiviaDeo. Alcuinus: Quia ipse qui est veritas, a Deo patre genitus erat: audire enim nihilaliudest quamesseapatre. Origenes: Occidere me, inquit, hominem. Interim non dico filium Dei nondicoverbum, quia non moritur verbum hoc dico, quod videtis,quiaquodvidetispotestisoccidere,et quem non videtis, offendere. Sequitur hoc
thatfaithisawork,ifthiswereso,whywasitnot, Do the work of Abraham: using the singular number,insteadoftheplural?Theexpressionas itstandsis,Ithink,equivalenttosaying,Doallthe works of Abraham: i.e. in the spiritual sense, interpretingAbrahamshistoryallegorically.Forit isnotincumbentonone,whowouldbeasonof Abraham,tomarryhismaidservants,orafterhis wifesdeath,tomarryanotherinhisoldage.But nowyouseektokillMe,amanthathastoldyou thetruth.
CHRYS. This truth, that is, that Hewasequalto theFather:foritwasthisthatmovedtheJewsto kill Him. To show, however, that this doctrine is notopposedtotheFather,Headds,WhichIhave heardfromGod. ALCUIN.BecauseHeHimself,Whoisthetruth, wasbegottenofGodtheFather,tohear,beingin factthesamewithtobefromtheFather. ORIGEN. To kill Me, He says, a man. I say nothing now of the Son of God, nothing of the Word,becausetheWordcannotdieIspeakonly ofthatwhichyousee.Itisinyourpowertokillthat which you see, and offend Him Whomyousee
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Abrahamnonfecit. Alcuinus:Quasidicat:inhocprobatisvosnon esse filios Abrahae, quia facitis opera contrariaoperibusAbrahae. Origenes: Sed diceret ad hoc quidam, quoniam superflue dictum est hoc, quod non fecerit Abraham quod suis temporibus non contingebat fieri: non enim in suis diebus natus erat Christus. Sed dicendum, quod in temporibus Abrahae natus fuerat homo, qui quam audierat a domino veritatem, dicebat nontamenquaesitusestabAbraham,uteum occideret. Et scias quod spiritualisadventus Iesunullotemporedefuitsanctis.Exhocigitur comprehendo, omnem hominem, qui post regenerationem et ceteras apud se factas divinitusgratias,peccat,denuocrucifigereDei filiumpropriisreatibus,inquosrediitsedhoc Abrahamnonfecit.Sequiturvosfacitisopera patrisvestri. Augustinus: Adhuc non dicit quis estiste patereorum. Chrysostomus: Dicit autem hoc dominus, volens eis auferre superfluam gloriam de
not.ThisdidnotAbraham. ALCUIN.Asiftosay,Bythisyouprovethatyou are not the sons of Abraham thatyoudoworks contrarytothoseofAbraham. ORIGEN. It might seem to some, that itwere superfluoustosaythatAbrahamdidnotthisforit wereimpossiblethatitshouldbeChristwasnot bornatthattime.Butwemayremindthem,thatin Abrahamstimetherewasamanbornwhospoke thetruth,whichheheardfromGod,andthatthis manslifewasnotsoughtforbyAbraham.Know toothattheSaintswereneverwithoutthespiritual advent of Christ. I understand then from this passage,thateveryonewho,afterregeneration, and other divine graces bestowed upon him, commits sin, does by this return toevilincurthe guiltofcrucifyingtheSonofGod,whichAbraham didnotdo.Youdotheworksofyourfather.
AUG.Hedoesnotsayasyetwhoistheirfather.
CHRYS. Our Lord says this with a view toput down their vain boasting of their descentand
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cognatione, et suadere eis ut nonultraspem salutis habeant in cognatione naturali, sedin eaquaeestsecundumadoptionem:hocenim eos prohibebat venire ad Christum, quia aestimabant cognationem Abrahae sibi sufficereadsalutem.
persuadethemtoresttheirhopesofsalvationno longer on the natural relationship, but on the adoption. For this it was which preventedthem fromcomingtoChristviz.theirthinkingthattheir relationship to Abraham was sufficient fortheir salvation.
Lectio 10 41b [] , : . 42 , ,, : ' , ' .43 . 41b.Thensaidtheytohim,Webenot born of fornication we have one Father, even God. 42. Jesus saidto them, If God were your Father you would love me: for I proceededforth andcamefromGodneithercameIof myself, but he sent me. 43.Whydo younotunderstandmyspeech?even becauseyoucannothearmyword.
Augustinus in Ioannem: Coeperant Iudaei utrumque cognoscere: quia non de carnis generatione loqueretur dominus, seddevitae
AUG.TheJewshadbeguntounderstandthatour Lord was not speaking of sonship accordingto the flesh, but of manner of life. Scripture often
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institutione. Consuetudo autem Scripturarum est fornicationem spiritualiter appellare, cum diis multis et falsis animatamquamprostituta subiciturundediciturdixeruntitaqueei:nosex fornicatione non sumus nati, unum patrem habemusDeum. Theophylactus: Quasi responderent, quod Deiquaererentultionemetideoadversuseum consiliarentur. Origenes in Ioannem: Vel aliter. Quia redargutisuntnonessefiliiAbrahae,atrocius respondent, latenter designantes, exadulterio productum fore salvatorem. Sed magismihi videtur quod conrixando responderunt. Cum enim prius dixissent: pater noster Abraham est, et audissent: si filii Abrahaeestis,opera Abrahae facite, fatentur se haberemaiorem patremquamAbraham,scilicetDeum,etnon exfornicationesumpsisseexordium.Nonenim ex sponsa, sed ex meretrice, seu materia, Daemon,quinihilfacitexse,produciteosqui carnalibususiinhaerentmateriae.
speaks of spiritual fornication, with manygods, and of the soul being prostituted, as itwere,by payingworshiptofalsegods.Thisexplainswhat follows:ThensaidtheytoHim,Webenotbornof fornicationwehaveoneFather,evenGod.
THEOPHYL.AsiftheirmotiveagainstHimwas adesiretoavengeGodshonor.
ORIGEN. Or their sonship to Abrahamhaving beendisproved,theyreplybybitterlyinsinuating, thatourSaviorwastheoffspringofadultery.But perhaps the tone of the answer is disputatious, morethananythingelse.Forwhereastheyhave said shortly before, We have Abraham forour father, and had been told in reply, If youare Abrahams children, do the works ofAbraham they declare in return that they have agreater Father than Abraham, i.e. God and thatthey were not derived from fornication. For thedevil, who has no power of creating any thing from himself, begets not from a spouse, butaharlot, i.e. matter, those who give themselves up to carnalthings,thatis,cleavetomatter. CHRYS. But what say you? Have you Godfor
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Chrysostomus in Ioannem:Sedquiddicitis
vos? Patrem habetis Deum, et Christum incusatis haec dicentem? Et nimirum ex fornicatione multi eorum nati erant etenim illicitas commixtiones faciebant non tamen hocredarguitsedinstat,utostendatquodnon suntexDeoundesequiturdixitergoeisIesus: si Deus pater vester esset, diligeretisutique me:egoenimexDeoprocessietveni. Hilarius de Trin: Religiosi nominis assumptionemDeifiliusinhisquiseDeifilios confitentes, patrem sibi Deum dicerent, non improbavit sed temerariam Iudaeorum usurpationem patrem sibi Deum praesumentium,peridquodsenondiligerent, obiurgat.Nonutiquedicipotestidipsumesse ex Deo exire, quod venisse. Sed cumabhis qui sibi Deum patrem dicerent, idcirco se diligendum ait, quia ex Deoexiissetcausam dilectionis ex causa docuit esse nascendi. Exiisse enim ad incorporalis nativitatisretulit nomen: quia religio profitendi sibi patrem Deum,exdilectioneChristi,quiexeogenitus est,merendasit.NeceniminDeumpatremfit religiosus qui non diligit filium, cumdiligendi filii non alia causa sit quam quodexDeosit. Ex Deo igitur filius est, non adventu, sed nativitate. Dilectio autem in patrem hincerit omnis,sifiliusexeoessecredatur.
your Father, and do you blame Christ for speakingthus?Yettrueitwas,thatmanyofthem werebornoffornication,forpeoplethenusedto formunlawfulconnections.Butthisisnotthething ourLordhasinview.Heisbentonprovingthat theyarenotfromGod.Jesussaidtothem,IfGod were your Father, you would love Me: forI proceededforthandcamefromGod. HILARY. It was not that the Son of God condemned the assumption of so religious a namethatis,condemnedthemforprofessingto bethesonsofGod,andcallingGodtheFather but that He blamed the rash presumptionofthe JewsinclaimingGodfortheirFather,whenthey didnotlovetheSon.ForIproceededforth,and camefromGod.Toproceedforthisnotthesame withtocome.WhenourLordsaysthatthosewho called God their Father, ought to love Him, becauseHecameforthfromGod,Hemeansthat His being born of God was the reason whyHe should be loved: the proceeding forth, having referencetoHisincorporealbirth.Theirclaimto be the sons of God, was to be madegoodby theirlovingChrist,WhowasbegottenfromGod. ForatrueworshiperofGodtheFathermustlove theSon,asbeingfromGod.Andheonlycanlove theFather,whobelievesthattheSonisfromHim.
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Augustinus:Sicergo,quoddeDeoprocessit verbum, aeterna processio est: ab illoenim processit ut verbum patris, et venit ad nos, quia verbum caro factum est. Adventuseius, humanitas eius mansio eius, divinitas eius. Dicitis Deum patrem, cognoscite me vel fratrem. Hilarius: Non esse autem a sesibioriginem docuit,cumsubditnequeenimameipsoveni, sedillememisit. Origenes:Haecarbitrordicipropterquosdam per se venientes, et non missos apatre,de quibusinIeremiadicitur:nonmittebameos,et ipsi currebant. Quoniam autem qui duas naturas ingerunt, utuntur hoc verbo, obiciendum est contra illos. Paulus enim odiebat Iesum cum persequereturEcclesiam Dei unde dominus ad eum: quare me persequeris? Si ergo verum est quod hic dicitur si Deus pater vester esset,diligeretis me,palamestquoniametrecteconvertitur:si nondiligeretis,nequaquamDeuspatervester esset. Paulus autem aliquo tempore non diligebat Iesum: fuit ergo tempus quo Deus paterPaulinonextitit.NonigiturnaturaPaulus Deifiliusfuit,sedpostmodumDeifiliusfactus
AUG. This then is the eternal procession, the proceedingforthoftheWordfromGod:fromHim. It proceeded as the Word of the Father,and came to us: The Word was made flesh. His advent is His humanity: His staying,Hisdivinity. You call God your Father acknowledge Meat leasttobeabrother. HILARY. In what follows, He teaches that His originisnotinHimselfNeithercameIofMyself, butHesentMe. ORIGEN. This was said, I think, in allusionto somewhocamewithoutbeingsentbytheFather, of whom it is said in Jeremiah, I have not sent theseprophets,yettheyran.Some,however,use this passage to prove the existence of two natures.Tothesewemayreply,PaulhatedJesus when he persecuted the Church of God, atthe time, viz. that our Lord said,Whypersecuteyou Me?Nowifitistrue,asisheresaid,IfGodwere your Father, you would love Metheconverseis true,IfyoudonotloveMe,GodisnotyourFather. AndPaulforsometimedidnotloveJesus.There wasatimewhenGodwasnotPaulsfather.Paul therefore was not by nature the son ofGod,but afterwards was made so. And whendoesGod becomeanyonesFather,exceptwhenhekeeps
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est. Quando vero Deus alicuius fit pater,nisi quandomandataeiuscustodit? Chrysostomus: Quia vero semper quaerebant dicentes: quid est hocquoddicit: quo ego vado, vos non potestis venire? Propterea subdit quare loquelam meam non cognoscitis? Quia non potestis audire sermonemmeum. Augustinus in Ioannem: Ideo autem audire nonpoterant,quiacorrigicredendonolebant. Chrysostomus: Primo igitur captanda est virtus quae verbum divinum exaudiat, ut deinceps validi sistamus ad percipiendam totamlocutionemIesu:quoniamquamdiuquis curatusnonestinaudituproprio,averboquod dicitsurdo:aperiaris,audituperciperenequit.
Hiscommandments?
CHRYS. And because they wereeverinquiring, What is this which He said, Whither I goyou cannot come? He adds here, Why do you not understand My speech? even because you cannothearMyword.
AUG. And they could not hear, becausethey wouldnotbelieve,andamendtheirlives. ORIGEN. Fist then, that virtue must be sought after, which hears the divine word that by degrees we may be strong enough toembrace the whole teaching of Jesus. For so long asa man has not his hearing restored by the Word, which says to the deaf ear, Beopened:solong hecannothear.
Lectio 11 44 . '
44. You are of your father thedevil, andthelustsofyourfatheryouwilldo. He was a murderer from the beginning,andabodenotinthetruth,
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, , ., , . 45 , . 46 , 47 : ,.
becausethereisnotruthinhim.When hespeaksalie,hespeaksofhisown: forheisaliar,andthefatherofit.45. And because I tell you the truth,you believe me not. 46. Which of you convinces me of sin? And ifIsaythe truth,whydoyounotbelieveme?47. HethatisofGodhearsGodswords: youthereforehearthemnot,because youarenotofGod.
Chrysostomus in Ioannem: Exclusit Iudaeos dominus a cognatione Abrahamet quiamaioraausisunt,utscilicetpatremsuum Deumdicerent,dereliquopercutiteos,dicens vosexpatreDiaboloestis. Augustinus in Ioannem: Hic iam cavenda est haeresis Manichaeorum, quae dicitesse quamdamnaturammali,etgentemquamdam tenebrarum cum principibus suis, unde Diabolusoriginemducitethincdicuntducere originem carnem nostram et secundumhoc putantdictumadominovosexpatreDiabolo
CHRYS.OurLord,havingalreadycutofftheJews fromrelationshiptoAbraham,overthrowsnowthis fargreaterclaim,tocallGodtheirFather,Youare ofyourfatherthedevil.
AUG. Here we must guard againsttheheresyof theManicheans,whoholdacertainoriginalnature of evil, and a nation of darkness with princesat theirhead,whencethedevilderiveshisexistence. Andthencetheysayourfleshisproducedandin this way interpret our Lords speech, You areof yourfatherthedevil:viz.tomeanthattheywereby
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estis: quod essent illi velut natura mali, ducentes originem de gente contraria tenebrarum. Origenes in Ioannem: In hoc autemsimile videnturincurrisseeiquidiceretalteramesse oculi videntis substantiam et alteram caligantis vel se avertentis: quemadmodum enim in his non differt substantia, sed quaedamcontingitcausaquaefacitcaligare sic substantia eadem est, sive recipiat rationem,sivenon. Augustinus: Iudaei ergo filii erant Diaboli imitando, non nascendo unde sequitur et desideriapatrisvestrivultisfacere.Ecceunde filii estis, quia talia desideratis, non quiade illo nati estis: quaeritis enim meoccidere, hominem qui veritatem vobis dico: et ille invidit homini et occidit unde sequiturille homicida erat ab initio: utique in primo homine, in quo potuit fieri homicidium: non enim posset occidi homo, nisi prius fieret homo. Non ferro accinctus Diabolus ad hominem venit verbum malum seminavitet occidit.Noliergoputarenonessehomicidium quandofratrituomalapersuades.Vosautem ideo saevitis in carnem, quia nonpotestisin mentem.
natureevil,drawingtheiroriginfromtheopposite seedofdarkness.
ORIGEN. And this seems to be the same mistake, as if one said, that an eye whichsaw rightwasdifferentinkindfromaneyewhichsaw wrong.Forjustasinthesethereisnodifferenceof kind, only one of them for some reasonsees wrong so, in the other case, whether a man receivesadoctrine,orwhetherhedoesnot,heis ofthesamenature. AUG.TheJewsthenwerechildrenofthedevilby imitation,notbybirth:Andthelustsofyourfather you will do, our Lord says. You arehischildren then, because you have such lusts, notbecause youarebornofhim:foryouseektokillMe,aman thathastoldyouthetruth:andheenviedman,and killedhim:hewasamurdererfromthebeginning i.e. of the first man on whom a murdercouldbe committed: man could not he slain, beforeman was created. The devil did not go, girt with a sword,againstman:hesowedanevilword,and slew him. Do not suppose therefore thatyouare not guilty of murder, when you suggest evil thoughtstoyourbrother.Theveryreasonwhyyou rage against the flesh, is that youcannotassault thesoul.
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Origenes in Ioannem: Perpende autem, quodnonpropteraliquemsingularitertantum, sedprototogenerequodperemit,inquantum in Adam cuncti moriuntur, et vere, dictusest abinitiohomicida. Chrysostomus: Et non dixit: opera, sed desideria eius facitis, ostendens quoniam vehementer et ille et ipsi ab occisionibus possidentur:etquiacontinueeumaccusabant quodnonestaDeo,insinuatoccultequodhoc etiameisexDiaboloestundesequituretin veritatenonstetit. Augustinus de Civ. Dei:Forteautemaliquis dicet, quod ab initio suae conditionis in veritatenonsteteritetideonumquambeatus cumsanctisAngelisfuerit,suorecusansesse subditus creatori, ac per hoc falsus etfallax, quia pia subiectione noluit tenere quod naturae est, affectans per superbam elationem simulare quod non est. Huic sententiae quisquis acquiescit, non cum Manichaeis sapit, ut suam quamdam propriam, tamquam ex adverso quodam principio, Diabolus habeat naturam maliqui tanta vanitate desipiunt, ut nonattendantnon dixissedominum:averitatealienusfuitsedin
ORIGEN. Consider too, it was notonemanonly thathekilled,butthewholehumanrace,inasmuch as in Adam all die so that he is truly calleda murdererfromthebeginning.
CHRYS.Hedoesnotsay,hisworks,buthislusts you will do, meaning that both the devilandthe Jews were bent on murder, to satisfy theirenvy. And stood not in the truth. He showswhence sprang their continual objection to Him, thatHe wasnotfromGod.
AUG.Butitwillbeobjectedperhaps,thatiffrom thebeginningofhisexistence,thedevilstoodnot inthetruth,hewasneverinastateofblessedness with the holy angels, refusing, as he did, to be subject to his Creator, and therefore falseand deceitfulunwillingatthecostofpioussubjection to hold that which by nature he was and attempting in his pride and loftiness tosimulate that which he was not. This opinion is notthe samewiththatoftheManichaeans,thatthedevil has his own peculiar nature, derived as itwere from the opposite principle of evil. Thisfoolish sect does not see that our Lord says not,Was alien from the truth, but Stood not in thetruth,
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veritate non stetit ubi a veritate lapsum intelligivoluit.IlludetiamquodaitIoannes:ab initio Diabolus peccat, hoc intelligunt, si naturaleest,nullomodoessepeccatum.Sed quid respondetur propheticis testimoniis? Sive quod ait Isaias sub figurata persona principis Babyloniae Diabolum notans: quomodoceciditLucifer,quimaneoriebatur? Sive quod Ezechiel: in deliciis ParadisiDei fuisti: quae si aliter convenientius intelligi nequeunt, oportet ut quod dictum est, in veritate non stetit, sic accipiamus, quod in veritate fuerit, sed non permanserit etillud quod ab initio Diabolus peccat, nonabinitio exquocreatusest,peccareputandusest,sed ab initio peccati: coepit enim in ipso peccatum,etipseinitiumpeccatifuit. Origenes: Est autem uniforme quidem in veritate morari: varium autem acmultiforme, non morari in ea: quibusdam, ut itadicam, trementibus gressibus et nitentibussisterein eo,nontamenobtinerevalentibusquibusdam vero non passis illud, sed in periculo consistentibus, secundum illud: mihi autem paulisper commoti sunt pedes, et ceterisab ea cadentibus. Causa igitur cur Diabolus veritatemnoncolat,subditurquiaveritasnon est in eo: scilicet quod vana suspicatur et
meaning,fellfromthetruth.Andthustheyinterpret John, The devil sins from the beginning,not seeingthatifsinisnatural,itisnosin.Butwhatdo the testimonies of the prophets reply? Isaiah, settingforththedevilunderthefigureoftheprince ofBabylon,says,Howareyoufallenfromheaven, O Lucifer, son of the morning! Ezekielsays,You have been in Eden, the garden of God.Which passages, as they cannot be interpreted inany other way, show that we must take theword,He stoodnotinthetruth,tomean,thathewasintruth, butdidnotremaininitandtheother,thatthedevil sins from the beginning, to mean, that hewasa sinner not from the beginning ofhiscreation,but from the beginning of sin. For sin began inhim, andhewasthebeginningofsin.
ORIGEN.Thereisonlyonewayofstandinginthe truthmanyandvariousofnotstandinginit.Some trytostandinthetruth,buttheirfeettrembleand shakeso,theycannot.Othersarenotcometothat pass, but are in danger of it, as we read inthe Psalms,Myfeetwerealmostgone:othersfallfrom it. Because the truth is not in him, is thereason why the devil did not stand in the truth.He imagined vain things, and deceived himself whereinHewassofarworsethanothers,inthat, while others are deceived by him, he was the
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seductus est ipse a seipso: inhocdeterior, quodilliquidemabeofalluntur,isautemsibi ipsi deceptionis auctor existit. Sed oportet investigare quomodo dicitur, quod veritasin ipsononest:utrumquianullamunquamveram habet doctrinam, sed cuncta quae opinatur, falsa sunt vel quia Christi particepsnonest, qui dixit: ego sum veritas.Impossibileautem est aliquam rationalem substantiam de cunctis opinari falso, et de nullo velexiliter rectitudinem conspicere. Diabolus igitur saltemidverecapitdogma,considerandode se quod rationalis est. Non igitureiusnatura consistitexcontrarioveritatis,idestexerrore et ignavia: nunquam enim veritatem cognoscereposset. Augustinus de Civ. Dei:Velcumdicitquia veritasineononest,subiecitindicium,quasi quaesissemus unde ostendatur quod in veritatenonsteterit,atquequiaveritasnonest ineo.Essetautemineo,siinipsastetisset. Sequiturcumloquiturmendacium,expropriis loquitur,quiamendaxestetpatereius. Augustinus in Ioannem: In his verbis quidam Diabolum putaverunt patremhabere, et quaesierunt quis esset Diaboli pater.Hic est error Manichaeorum. Diabolum autem
authorofhisowndeception.Butfartherdoesthe truth is not in him, mean that he holdsnotrue doctrine,andthateverythinghethinksisfalseor thatheisnotamemberofChrist,whosays,Iam the truth? Now it is impossible that anyrational being should think falsely on every subjectand neverbeeveneversoslightlyrightinopinion.The devil therefore may hold a true doctrine, bythe merelawofhisrationalnature:andthereforehis natureisnotcontrarytotruth,i.e.doesnotconsist ofsimpleerrorandignoranceotherwisehecould neverhaveknownthetruth.
AUG. Or when our Lord says, The truth isnotin him,Heintendsitasanindex:asifwehadasked Him, how it appeared that the devil stood notin thetruthandHesaid,Becausethetruthisnotin him.Foritwouldbeinhim,ifhestoodinit.When hespeaksalie,hespeaksofhisown:forheisa liar,andthefatherofit. AUG. Some have thought from these wordsthat the devil had a father, and asked who wasthe father of the devil This is the error of the Manichaeans. But our Lord calls the devil the
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dominus dixit patrem mendacii: non enim omnisquimentitur,patermendaciisuiest:si enimabaliomendaciumaccepistietdixisti,tu quidemmentituses,sedpatermendaciinon es. Ille vero, quia non aliunde accepit mendacium,quomendaciotamquamveneno serpens hominem occideret, pater est mendacii,sicutDeuspaterestveritatis. Theophylactus: Is enim et Deum apud homines criminatus est, ad Evam dicens: quoniam invidens vobis, lignum inhibuit: et apudDeumquondamcriminatusesthomines, utcumdixit:angratiscolitIobdominum? Origenes: Attende tamen, quod hocnomen mendax dicitur tam de Diabolo, qui mendacium genuit, sicut hic dicitur quia mendaxest,quamdehomine,secundumillud: omnis homo mendax. Nam si quismendax non est, huiusmodi non est homotantumita quod ei et similibus dici potest: egodixi:dii estis. Unde, cum aliquisloquiturmendacium, de propriis loquitur. Spiritus autem sanctus loquitur a verbo veritatis et sapientiae, secundum illud: de meo accipiet, et annuntiabitvobis.
fatherofalieforthisreason:Everyonewholiesis notthefatherofhisownlieforyoumaytellalie, which you have received from another inwhich easeyouhavelied,butarenotthefatherofthelie. Buttheliewherewith,aswithaserpentsbite,the devil slew man, had no source but himself:and therefore he is the father of a lie, as Godisthe Fatherofthetruth. THEOPHYL.ForheaccusedGodtoman,saying toEve,ButofenvyHehasforbiddenyouthetree: andtoGodheaccusedman,asinJob,DoesJob serveGod,forwrought?
ORIGEN.Notehoweverthisword,liar,isapplied toman,aswellastothedevil,whobegatalie,as wereadinthePsalm,Allmenareliars.Ifamanis not a liar, he is not an ordinary man, but oneof those, to whom it is said, I have said, you are Gods.Whenamanspeaksalie,hespeaksofhis own but the Holy Spirit speaks the wordoftruth andwisdomashesaidbelow,Heshallreceiveof Mine,andshallshowittoyou.
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Augustinus de quaest. Nov. et Vet. Testam: Vel aliter. Diabolus non speciale nomen est, sed commune. In quocumque enim opera Diaboli fuerint inventa,Diabolus estappellandus:operisenimnomenest,non naturae.ItaquehocinlocopatremIudaeorum Cainsignificat,cuiusimitatoresvolentesesse Iudaei, salvatorem peremerunt abipsoenim forma data est fratricidii, quem dixit mendacium de propriis loqui, ut ostenderet unumquemque non nisi propria voluntate peccare. Sed quia Cain imitatorDiaboliest, patrem eius Diabolum dixit, cuius opera secutusest. Alcuinus: Sed quia dominus veritas estet filius veracis Dei, veritatem dicit sedIudaei, quifiliierantDiaboli,aversierantaveritateet hoc est quod sequitur ego autem quia veritatemdicovobis,noncreditismihi. Origenes in Ioannem: Sed quomodo hoc dicitur Iudaeis, qui in eum crediderant? Sed considera, quod potest aliquis secundum aliquamintentionemcredere,secundumaliam vero non credere: sicut qui credunt inunum quisubPontioPilatocrucifixusest,nonautem creduntinnatumdeMariavirgine,ineumdem credunt et non credunt. Sic igitur hi adquos
AUG. Or thus: The devil is not a singular, but a common name. In whomsoever the works ofthe devilarefound,heistobecalledthedevil.Itisthe name of a work, not of a nature. Herethenour LordmeansbythefatheroftheJews,Cainwhom theywishedtoimitate,bykillingtheSavior:forhe it was who set the first example ofmurderinga brother.Thathespokealieofhisown,meansthat noonesinsbutbyhisownwill.Andinasmuchas Cain imitated the devil, and followed hisworks, thedevilissaidtobehisfather.
ALCUIN.OurLordbeingthetruth,andtheSonof thetrueGod,spokethetruthbuttheJews,being thesonsofthedevil,wereaversetothetruthand this is why our Lord says, Because I tellyouthe truth,youbelievenot. ORIGEN. But how is this said to the Jews,who believedinHim?Consider:amanmaybelievein one sense, not believe in another e.g. thatour LordwascrucifiedbyPontiusPilate,butnotthat He was born of the Virgin Mary. In this samew way, those whom He is speaking to,believedin Himasaworkerofmiracles,whichtheysawHim to be but did not believe inHisdoctrines,which
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loquebaturcredebantineum,secundumquod videbatur signorum factor, non credebant autemhisquaeprofundeabeodicebantur. Chrysostomus in Ioannem: Quia igitur inimici estis veritatis, in nullo meincusantes vultis me interficere et ideo subditurquisex vobisarguetmedepeccato? Theophylactus:Quasidicat:siDeifiliiestis, utique peccantes debetis habere odio. Si ergomequoque,quemexosumhabetis,non potestisargueredepeccatomanifestumest quod propter veritatem me odio habetis quoniamscilicetdicebatsefiliumDei. Origenes in Ioannem: Habet autem hoc verbum Christi magnam fiduciamcumnullus hominum fiducialiter hoc dicere potuerit nisi solusdominusnoster,quipeccatumnonfecit. Gregorius in Evang: Pensate autem mansuetudinem Dei. Non dedignatur ex ratione ostendere se peccatorem nonesse, qui ex virtute divinitatis poterat peccatores iustificareundesubditquiestexDeo,verba Deiaudit:proptereavosnonaudistis,quiaex Deononestis.
weretoodeepforthem.
CHRYS. You wish to kill Me then,becauseyou areenemiesofthetruth,notthatyouhaveanyfault to find in Me: for, which of you convinces Meof sin? THEOPHYL. As if to say: If you are thesonsof God, you ought to hold sinners in hatred. Ifyou hateMe,whenyoucannotconvinceMeofsin,itis evidentthatyouhateMebecauseofthetruth:i.e. becauseIsaidIwastheSonofGod.
ORIGEN. A bold speech this which none could havehadtheconfidencetoutter,butheWhodid nosinevenourLord.
GREG.ObserveherethecondescensionofGod. He who in by virtue of His Divinity could justify sinners, deigns to show from reason, that He is not a sinner. It follows: He that is ofGodhears Gods words you therefore hear them not, becauseyouarenotofGod.
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Augustinus in Ioannem: Noli attendere naturam, sed vitium. Sunt isti exDeo,etnon sunt ex Deo: natura ex Deo, vitium nonex Deo.Eisautemhocdictumestquinonsolum peccatovitiosierant,namhoccommuneerat omnibus, sed etiam praecogniti quod non erant credituri ea fide qua possent a peccatorumobligationeliberari. Gregorius:Interrogetseergounusquisque,si verba Dei aure cordis percipit, et intelliget undesit.NamsuntnonnulliquipraeceptaDei necaurecorporisperciperedignanturetsunt nonnulli qui haec quidem corporis aure percipiunt, sed nullo ea mentis desiderio complectuntur et sunt nonnulli qui libenter verba Dei suscipiunt, ita ut etiam infletibus compungantur sed post lacrymarumtempus adiniquitatemredeunthiprofectoverbaDei non audiunt, quia haec exercere inopere contemnunt.
AUG. Apply this not to their nature, but totheir faults. They both are from God and arenotfrom God at the same time their nature isfromGod, theirfaultisnotfromGod.Thiswasspokentooto those,whowerenotonlyfaulty,byreasonofsin,in thewayinwhichallare:butwhoitwasforeknown would never possess such faith as wouldfree themfromthebondsofsin. GREG.Lethimthen,whowouldunderstandGods wordsaskhimselfwhetherhehearsthemwiththe earsofhisheart.Fortherearesomewhodonot deign to hear Gods commands even withtheir bodilyearsandthereareotherswhodothis,but donotembracethemwiththeirheartsdesireand there are others again who receiveGodswords readily, yes and are touched, even totears:but who afterwards go back to their sins againand thereforecannotbesaidtohearthewordofGod, becausetheyneglecttopracticeit.
Lectio 12 48 ,
48.ThenansweredtheJews,and said to him, Say we not wellthat

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49 , , , .50 : . 51 , , .
you are a Samaritan, andhavea devil?49.Jesusanswered,Ihave notadevilbutIhonormyFather, andyoudodishonorme.50.AndI seeknotmineownglorythereis one that seeks and judges.51. Verily,verily,Isaytoyou,Ifaman keep my saying, he shall never seedeath.
Chrysostomus in Ioannem: Cum aliquid altum dominus diceret, hoc apud Iudaeos, qui valde insensibileserant,insaniavidebatur,utexeorum responsione colligitur dicitur enimresponderunt ergo Iudaei, et dixerunt ei: nonne benedicimus nos, quia Samaritanus es tu, et Daemonium habes? Origenes in Ioannem:Seddignumestquaerere quomodo, cum Samaritani saecula futura denegent, nec animae durabilitatem acceptent, ausisuntSamaritanumdiceresalvatorem,quide resurrectione et iudicio tot et tanta edocuit. Sed forsan velut improperantes illi hoc dicunt, dum quaesentiuntipsinondocet.
CHRYS.WheneverourLordsaidanythingof lofty meaning, the Jews in their insensibility set it down madness: Then answered the Jews and said to Him, Say we not wellthat youareaSamaritan,andhaveadevil?
ORIGEN. But how, we may ask, whenthe Samaritans denied a future life, and the immortalityofthesoul,couldtheydaretocall our Savior, Who had preached so muchon the resurrection and the judgment, a Samaritan? Perhaps they only mean a generalrebuketoHimforteaching,whatthey didnotapproveof.
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Alcuinus: Samaritani enim gens odiosa Israelitico populo, decem tribubusincaptivitatem ductis,terrameorumpossidebant.
ALCUIN.TheSamaritanswerehatedbythe Jews they lived in the land that formerly belonged to the ten tribes, who hadbeen carriedaway. ORIGEN.Itisnotunlikelytoo,somemayhave thoughtthatHeheldtheSamaritanopinionof therebeingnofuturestatereally,andonlyput forththedoctrineofaresurrectionandeternal life, in order gain to the favor of the Jews. They said that He had a devil, becauseHis discourses were above human capacity, those,viz.inwhichHeassertedthatGodwas HisFather,andthatHehadcomedownfrom heaven,andothersofalikekind:orperhaps from a suspicion, which many had, that He castoutdevilsbyBeelzebub,theprinceofthe devils. THEOPHYL.OrtheycalledHimaSamaritan because He transgressed the Hebrew ordinances, as that of the sabbath: the Samaritansnotbeingcorrectobserversofthe law. And they suspected Him of having a devil,becauseHecoulddisclosewhatwasin their thoughts. When it was that they called Him a Samaritan, the Evangelist no where
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Origenes: Convenit quoque quod aliqui de eo arbitrentur quod secundum Samaritanossentiret, utnihilpostobitumreserveturhominibus,sedficte adplacendumIudaeis,deresurrectioneetaeterna vita tractaret. Daemonium vero illum habere dicebant propter eius sermonestranscendentes capacitatem humanam, quibus Deum patrem suum asserebat, et se de caelodescendisse,et ceterahuiusmodivelproptersuspicionemeorum, quia plures in Beelzebub principeDaemoniorum opinabanturipsumeicereDaemones.
Theophylactus:VelSamaritanumillumdicebant, tamquam ritus Hebraicos dissolventem, utpote sabbati Samaritani enim non perfecte iudaizabant.Exhocveroquodeorumcogitationes revelabat, Daemonium ipsum habere suspicabantur. Quando vero eum Samaritanum dixerunt,nusquamEvangelistadicit:exquopalam estquodmultapraetermiseruntEvangelistae.
says:aproofthattheEvangelistsleftoutmany things. Gregorius in Evang: Ecce iniuriam suspiciens Deus,noncontumeliosaverbarespondetsequitur enim respondit Iesus, et dixit: egoDaemonium nonhabeo.Exquarequidnobisinnuitur,nisiuteo tempore cum a proximis ex falsitatecontumelias accipimus,eorumetiamverataceamusmala,ne ministerium iustae correptionis in arma vertatur furoris? Chrysostomus: Et attendendum, quod ubi eos docereoportebateteorumsuperbiamsubtrahere, asper erat: ubi vero exprobratum eumoportebat sufferre, multa mansuetudine utebatur erudiens nos,quaequidemadDeumvindicare,quaevero adnosdespicere. Augustinus in Ioannem: Et ut homo priuseius imitetur patientiam, ut perveniat ad potentiam. Sedquamvismaledictusmaledictanonredderet, pertinuit tamen ad eum negare. Duo autemsibi fuerant obiecta: Samaritanus es, etDaemonium habes. Non dixit: non sum Samaritanus Samaritanus enim interpretatur custos noverat autem ille se nostrum esse custodem nonenim pertinuitadeumutredimeremur,etnonpertinetut
GREG. See when God suffers a wrong,He doesnotreplyreproachfully:Jesusanswered, Ihavenotadevil.Anintimationthistous,that whenreproachedbyourneighborsfalsely,we should not retort upon them by bringing forward their evil deeds, however true such charges might be lest the vehicle of a just rebuketurnintoaweaponofrage. CHRYS.Andobserve,whenHehadtoteach them, and pull down their pride, He used roughness but now that He has tosuffer rebuke, He treats them with the utmost mildness:alessontoustobesevereinwhat concernsGod,butcarelessofourselves. AUG. And to imitate His patience first,ifwe would attain to His power. But thoughbeing reviled,Herevilednotagain,itwasincumbent onHimtodenythecharge.Twochargeshad been made against Him: You are a Samaritan,andhaveadevil.InreplyHedoes notsay,IamnotaSamaritan:forSamaritan means keeper and He knew He wasa keeper: He could not redeem us, withoutat
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servemur. Denique ipse est Samaritanus, qui accessitadsaucium,etmisericordiamimpendit.
thesametimepreservingus.Lastly,Heisthe Samaritan,whowentuptothewounded,and hadcompassiononhim. ORIGEN. Our Lord, even more thanPaul, wished to become all things to all men,that HemightgainsomeandthereforeHedidnot denybeingaSamaritan.Ihavenotadevil,is what Jesus alone can say as He alonecan say,Theprinceofthisworldcomes,andhas nothinginMe.Noneofusarequitefreefrom having a devil. For even lesser faults come fromhim. AUG.Thenafterbeingsoreviled,allthatHe saystovindicateHisglory,is,ButIhonorMy Father:asiftosay,ThatyoumaynotthinkMe arrogant,Itellyou,IhaveOne,WhomIhonor. THEOPHYL. He honored the Father, by revengingHim,andnotsufferingmurderersor liarstocallthemselvesthetruesonsofGod. ORIGEN. Christ alone honored the Father perfectly.Noone,whohonorsanythingwhich isnothonoredbyGod,honorsGod.
Origenes: Aliter quoque dominus magis quam Paulus omnibus omnia fieri voluit, ut omnes nanciscatur et ideo se non negavit esse Samaritanum. Aestimo autem solius Iesu fore vocem ego Daemonium non habeo etc., sicutet illud: venit princeps mundi huius, et in me non habet quidquam quia etiam quae delictorum reputatasuntminima,Daemonibusadaptantur.
Augustinus: Deinde post tale convicium hoc solum dixit de gloria sua: sed honorifico patrem meum quasi dicat: ne vobis arrogansvidear, habeoquemhonorificem. Theophylactus: Honorificavit autem patrem, ulciscens eum, et non tolerans homicidas et mendacesseDeiveracesfiliosappellare. Origenes: Solus autem Christus verissime veneratus est patrem: nullus enim honorans quidquam ex his quae non honorantur aDeo, honoratDeum.
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Gregorius: Sed quia quisquis Dei zelo utitur,a pravis hominibus dehonestatur, in semetipso nobisdominuspatientiaepraebuitexemplum,qui aitetvosinhonorastisme.
GREG.AsallwhohavezealtowardGodare liabletomeetwithdishonorfromwickedmen, our Lord has Himself set us an exampleof patienceunderthistrialAndyoudodishonor Me. AUG.Asiftosay,Idomyduty:youdonotdo yours. ORIGEN. And this was not addressedto themonly,buttoallwhobyunrighteousdeeds inflictinjuryuponChrist,whoisrighteousness or by scoffing at wisdom wrong Him who is wisdom:andthelike. GREG.Howwearetotakeinjuries,Heshows usbyHisownexample,whenHeadds,Iseek not Mine own glory, there is onethatseeks andjudges. CHRYS. As if to say, I have toldyouthison account of the honor which I have for My Father and for this you dishonor Me. But I concern not myself for your reviling:youare accountabletoHim,forwhosesakeIundergo it. ORIGEN.GodseeksChristssglory,inevery
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Augustinus:Quasidicat:egofacioquoddebeo, vosnonfacitisquoddebetis. Origenes: Non autem illis solum hocdictumest, sed et omnibus iniuste agentibus qui iniuriam inferunt Christo, qui est iustitia et inferentibus contumeliam sapientiae, eo quod Christus est sapientia,etsimiliterdealiishuiusmodi. Gregorius: Sed quid nobis contra iniurias faciendum sit, suo exemplo nos admonet, cum subiungit ego autem gloriam meam nonquaero: estquiquaeratetiudicet. Chrysostomus in Ioannem: Quasi dicat: ex honorequemadpatremhabeo,haeclocutussum vobis,etpropterhocdehonoratismesednullaest mihi cura huius contumeliae: illi enim noxas debetispropterquemhaecaudio.
Origenes in Ioannem: Quaerit autem Deus

gloriam Christi in quolibet suscipientium illum, quam quidem reperiret in operantibussecundum insitas virtutis causas. Cum autem nonrepererit, punit illos in quibus non reperit gloriam filii sui undedicitestquiquaerat,etiudicet. Augustinus in Ioannem: Quem autem vult intelliginisipatrem?Quomodoergoaliolocodicit: paternoniudicatquemquamsedomneiudicium deditfilio?Sedvidete,quodiudiciumquandoque pro damnatione accipitur: hic autem secundum discretionem positum est quasi dicat: estpater qui gloriam meam a vestra discernat: vosenim secundum hoc saeculum gloriamini, ego non secundumhocsaeculum.Discernitetiamgloriam filii sui a gloria omnium hominum:nonenimquia homofactusest,iamcomparandusestnobis.Nos homines cum peccato, ille sine peccato, ethoc secundum ipsam formam servi nam illud quis digneloquatur:inprincipioeratverbum?
oneofthosewhoreceiveHim:whichgloryHe findsinthosewhocultivatetheseedsofvirtue implanted in them. And those in whomHe findsnotHisSonsglory,Hepunishes:There isonethatseeksandjudges. AUG.MeaningofcoursetheFather.Butisit thenthatHesaysinanotherplace,TheFather judges no man, but has committed all judgmenttotheSon.Judgmentissometimes put for condemnation, whereas here itonly standsfortrial:asiftosay,Thereisone,even My Father, who distinguishes My gloryfrom yoursyougloryafterthisworld,Inotafterthis world. The Father distinguishes the glory of theSon,fromthatofallmen:forthatHehas been made man, does not bring us to a comparison with Him. We men havesin:He waswithoutsin,evenwhenHewasintheform ofaservantfor,astheWordwhichwasinthe beginning,whocanspeakworthilyofHim? ORIGEN. Or thus If that is true which our Savior says below, All men are yours, it is manifestthatthejudgmentitselfoftheSon,is theFathers. GREG. As the perversity of the wicked
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Augustinus: Vel aliter. Si vere dictum est a salvatore:omniameatuasunt,palamestquoniam etipsumiudiciumfilii,patrisest.
Gregorius
in
Evang: Cum vero malorum
perversitas crescit, non solum frangipraedicatio non debet, sed etiam augeri unde dominus postquam Daemonium habere dictus est, praedicationis suae beneficia largius impendit, dicens: amen, amen, dico vobis: si quis sermonem meum servaverit, mortem non videbit inaeternum. Augustinus:Videbitdictumestproeoquodest experietur. Cum ergo morituris moriturus loqueretur, quid sibi vult quod aitquisermonem meumservaverit,mortemnonvidebitinaeternum, nisi quia videbit aliam mortem, de qua nos liberare venerat, mortem aeternam, mortem damnationis cum Diabolo et Angelis eius?Ipsa estveramors,namistamigratioest.
increases, preaching so far fromgivingway, oughteventobecomemoreactive.Thusour Lord,afterHehadbeenaccusedofhavinga devil,impartsthetreasuresofpreachingina stilllargerdegree:Verily,verily,Isaytoyou,If a man keep My saying, he shall neversee death. AUG. See is put for experience. Butsince, about to die Himself, He spoke withthose abouttodie,whatmeansthis,Ifamankeep My saying, he shall never see death?What, butthatHesawanotherdeathfromwhichHe came to free us, death eternal, the deathof the damned, which is shared with the devil and his angels! That is the true death:the otherisapassageonly. ORIGEN. We must understand Him, as it were,tosay,IfamankeepMylight,heshall notseedarknessforeverforeverbeingtaken as common to both clauses, as if the sentence were, If a man keep Mysayingfor ever,Heshallnotseedeathforever:meaning thatamandoesnotseedeath,solongashe keeps Christs word. But when a man,by becoming sluggish in the observance ofHis words,andnegligentinthekeepingofhisown heart, ceases to keep them, he then sees
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Origenes: Sic igitur intelligendum est si quis sermonem meum servaverit, mortem non videbit in aeternum, ac si diceret: si quis lucemmeam custodierit,tenebrasnonvidebit.Quodautemdicit inaeternum,communiterestsumendum,utsittalis intellectus: si quis sermonem meumservaveritin aeternum, mortem non videbit in aeternum:quia eousquenonvidetaliquismortem,quousqueIesu verbum custodit. Cum vero quis torpens in observantia sermonis, et circa sui custodiam negligens factus, eum cessat custodire,subinde
mortem videt, non apud alium quam apud seipsum.Sicigiturasalvatoreinstructi,prophetae quaerenti: quis est homo qui vivet,etnonvidebit mortem? Respondere possumus: qui custodit verbumChristi. Chrysostomus:Servaveritautemdicitnonsolum fide, sed etiam per vitam puram.Simulautemet occulteinsinuatquoniamnihilpossunteifacere.Si enimquisermonemeiusservabit,nonmorieturin aeternum,multomagisetipsenonpotestmori.
death he brings it upon himself.Thustaught then by our Savior, to theprophetwhoasks, What man is he that lives, and shallnotsee death?weareabletoanswer,Hewhokeeps Christsword. CHRYS. He says, keep, i.e. notbyfaith,but bypurityoflife.AndatthesametimetooHe meansitasatacitintimationthattheycando nothing to Him. For if whoever keepsHis word,shallneverdie,muchlessisitpossible thatHeHimselfshoulddie.
Lectio 13 52[], . , , , . 53 , : 54 , , : ,
52. Then said the Jews to him,Now we know that you have a devil. Abraham is dead, and the prophets andyousay,Ifamankeepmysaying, heshallnevertasteofdeath.53.Are you greater than ourfatherAbraham, whichisdead?andtheprophetsare dead whom make you yourself? 54. Jesusanswered,IfIhonormyself,my honor is nothing it is my Fatherthat honorsmeofwhomyousay,thathe is your God: 55. Yet you havenot
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: 55, . ,: . 56 , .
known him but I know him: and if I shouldsay,Iknowhimnot,Ishallbea liar like to you: but I know him,and keep his saying. 56. Your father Abrahamrejoicedtoseemyday:and hesawit,andwasglad.
Gregorius in Evang:Sicutbonisnecesseest utmelioresetiampercontumeliasexistant,ita semper reprobi de beneficio peiores fiunt: nam accepta praedicatione, iterum Iudaei blasphemantdiciturenimdixeruntergoIudaei: nunccognovimusquiaDaemoniumhabes. Origenes in Ioannem:HiquisacrisScripturis credunt, comprehendunt quod quae praeter rectamrationemabhominibusexercentur,non praeter Daemones fiunt. Sic igitur Iudaei virtute Daemonis putabant Iesum dixisse:si quissermonemmeumservaverit,mortemnon videbit in aeternum. Hoc autem passi sunt quia Dei virtutem non perspexerunt: namhic demortequadaminimicarationi,quapereunt
GREG. As it is necessary that the goodshould grow better by contumely, so are thereprobate made worse by kindness On hearingourLords words,theJewsagainblaspheme:Thensaidthe JewstoHim,Nowweknowyouhaveadevil.
ORIGEN.ThosewhobelievetheHolyScriptures, understand that what men do contrary to right reason, is not done without the operation of devils. Thus the Jews thought that Jesus had spoken by the influence of the devil, whenHe said,IfamankeepMysaying,heshallneversee death.Andthisideatheylaboredunder,because theydidnotknowthepowerofGod.ForhereHe was speaking of that death of enmitytoreason,
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delinquentes, hoc fassus est hi vero de communi morte coniectantes esse quod dicitur, increpant dicentem, quasi defuncto AbrahametprophetisundesubditurAbraham mortuus est et prophetae, et tu dicis: siquis sermonem meum servaverit, mortem non gustabitinaeternum.Cumaliquadifferentiasit inter mortem gustare et videre, proeoquod mortem non videbit, mortem non gustabit protulerunt, velut incauti auditores confundentes dominicum sermonem. Sicut enim dominus inquantum panis vivus est, gustabilis est in eo vero quod estsapientia, estvisibilispulchritudinis:sicetiamadversaria eius mors et gustabilis est et visibilis. Cum ergoquissteteritperIesuminintellectualiloco, mortem non gustabit, si statum servat, secundum illud Matth. 16, 28: sunt dehic stantibus qui non gustabunt mortem. Cum autem aliquis sermonem Christi acceperitet custodierit,mortemnonvidebit. Chrysostomus in Ioannem: Rursus autem ex inani gloria ad cognationem confugiunt unde sequitur numquid tu maior es patre nostro Abraham, qui mortuus est? Poterant etiamdicere:numquidtumaioresDeo,cuius sermonemquiaudieruntmortuisunt?Sednon dicunt hoc, quia etiam quam Abraham
bywhichsinnersperish:whereastheyunderstand Him of that death which is common to alland thereforeblameHimforsospeaking,whenitwas certain that Abraham and the Prophets were dead: Abraham is dead, and the Prophetsand you say, If man keep My saying, be shall never taste of death. Shall never taste of death, they say, instead of, shall not see death though between tasting and seeing death there is a difference. Like careless hearers, theymistake whatourLordsaid.ForasourLord,inthatHeis the true bread, is good to taste in that Heis wisdom,isbeautifultobeholdinlikemannerHis adversary death is both to be tasted and seen. When then a man stands by Christs helpinthe spiritual place pointed out to him, he shallnot taste of death if he preserves that state: accordingtoMatthew,Therethosestandinghere, which shall not taste of death. But whenaman hearsChristswordsandkeepsthem,heshallnot seedeath. CHRYS. Again, they have recourse to the vainglorious argument of their descent: Areyou greaterthanourfatherAbraham,whichisdead? Theymighthavesaid,AreyougreaterthanGod, whosewordstheyaredeadwhoheard?Butthey donotsaythis,becausetheythoughtHiminferior eventoAbraham.
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minoremeumaestimabant. Origenes: Non enim discernunt, quia non solum Abraham, sed etiam quolibet natoex muliere,quinatusestexvirginemaiorest.Nec verum dicebant Iudaei Abraham mortuusest: audivitenimverbumChristi,atqueservavit.Et huiusmodi simile dices de prophetis, de quibussubduntetprophetaemortuisunt:nam et verbum filii Dei custodierunt, cumverbum domini factum fuerit ad Osee, vel Isaiam,vel Ieremiam quod si quis alius custodivit,ipsi prophetae custodierunt. Mendacium ergo dicunt et in hoc: scimus quia Daemonium habes, et in hoc: Abraham mortuus est et prophetae. Gregorius: Quia enim aeternae morti inhaeserant, et eamdem mortem cui inhaeserant,nonvidebant,cumsolammortem carnis aspicerent, in veritatis sermone caligabant. Subdunt autem quem teipsum facis? Theophylactus: Quasi dicant: tu, qui nulla cura dignus es, carpentarii filius deGalilaea, tibisubripisgloriam.
ORIGEN. For they do not seethatnotAbraham only,buteveryonebornofwomen,islessthanHe who was born of a Virgin. Now were theJews right in saying that Abraham was dead? forhe heardthewordofChrist,andkeptit,asdidalso theProphets,who,theysay,weredead.Forthey keptthewordoftheSonofGod,whenthewordof the Lord came to Hosea, Isaiah, orJeremiahif anyoneelsekepttheword,surelythoseProphets did.Theyutteraliethenwhentheysay,Weknow that you have a devil and when they say, Abrahamisdead,andtheProphets.
GREG. For being given over to eternaldeath, which death they saw not, and thinkingonly,as they did, of the death of the body, their minds weredarkened,evenwhiletheTruthHimselfwas speaking.Theyadd:WhommakesyouYourself?
THEOPHYL. As if to say, you a person of no account, a carpenters son of Galilee, totake glorytoYourself!
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Beda: Quem teipsum facis? Hoc est,cuius meriti cuiusve dignitatis vis credi? Abraham tamen mortuus erat corpore, anima autem vivebat. Maior autem est mors animae in aeternumvicturae,quamcorporisquandoque morituri. Origenes: Caecutientium autem fuit haec prolatio: quoniam non se fecit Iesusidquod est, sed ex patre recepit unde sequitur respondit Iesus: si ego glorifico meipsum, gloriameanihilest. Chrysostomus in Ioannem: Hoc quantum ad eorum suspicionem dixit, sicut etsupra: testimonium meum non est verum, si testimoniumperhibeodemeipso. Beda: His autem verbis nihil esse ostendit gloriamvitaepraesentis. Augustinus in Ioannem: Dixit autem hoc propter illud quod dixerant quem teipsum facis? Refert enim gloriam suam ad patrem, de quo est unde subdit est pater meusqui glorificat me. De isto verbo calumniantur Arianifideinostrae,etdicunt:eccemaiorest pater, quia glorificat filium. Haeretici, non
BEDE. Whom make you Yourself? i.e. Ofwhat merit, of what dignity would you beaccounted? Nevertheless,Abrahamonlydiedinthebodyhis soul lived. And the death of the soul whichisto liveforever,isgreaterthanthedeathofthebody thatmustdiesometime. ORIGEN. This was the speech of persons spiritually blind. For Jesus did notmakeHimself what He was, but received it from theFather: Jesus answered and said, If I honorMyself,My honorisnothing. CHRYS. This is to answer their suspicionsas above,IfIbearwitnessofMyselfMywitnessisnot true.
BEDE.Heshowsinthesewordsthatthegloryof thispresentlifeisnothing. AUG. This is to answer those who said,Whom make you Yourself? He refers His glory tothe Father, from Whom He is: It is MyFatherthat honorsMe.TheArianstakeoccasionfromthose words to calumniate our faith, and say, Lo,the Father is greater, for He glorifies the Son. Heretics, have you not read that the Sonalso
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legistis et ipsum filium dicentem, quod glorificetpatremsuum? Alcuinus:Glorificavitautempaterfilium,cum tempore Baptismi et in monte, et tempore passioniscoramturbisvoxfactaestadeum, et post passionem eum resuscitavit, et collocaviteumaddexteramsuaemaiestatis.
glorifiestheFather?
ALCUIN. The Father glorified the Son, at His baptism,onthemount,atthetimeofHispassion, when a voice came to Him, in the midstofthe crowd, when He raised Him up again afterHis passion,andplacedHimattherighthandofHis Majesty. CHRYS. He adds, Of whom you say that Heis yourGodmeaningtotellthemthattheywerenot onlyignorantoftheFather,butevenofGod.
Chrysostomus: Addidit autem quem vos dicitis quia Deus vester est: volebat enim ostendere quoniam non solum patremeum nesciebant,sednequeDeum. Theophylactus: Nam si vere patrem cognoscerent, filium eius venerarentur.Deum etiam contemnunt, qui homicidium in lege prohibuit,adversusChristumclamantesunde subditetnoncognovistiseum. Alcuinus: Quasi dicat: vos carnaliter illum Deum vestrum vocatis pro temporalibusei servitis: et non cognovistis eum, sicut intelligendus est spiritualiter ei servire nescitis. Augustinus: Quidam haeretici dicunt Deum
THEOPHYL. For had they known the Father really, they would have reverenced the Son.But theyevendespiseGod,whointheLawforbade murder, by their clamors against Christ. WhereforeHesays,YouhavenotknownHim. ALCUIN.Asiftosay,youcallHimyourGod,after a carnal manner, serving Him for temporal rewards.YouhavenotknownHim,asHeshould be known you are not able to serve Him spiritually. AUG.SomehereticssaythattheGodproclaimed
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annuntiatum in veteri testamento non esse patrem Christi, sed nescio quem principem malorum Angelorum. Contra ipsos ergodicit patrem suum quem illi dicebant Deumsuum, et non cognoverunt: si enim ipsum cognovissent, eius filium recepissent. Dese autemsubditegoautemnovieum.Secundum carnem iudicantibus potuit et hic arrogans videri sed arrogantia non ita caveatur ut veritas relinquatur propter quod subdit et si dixero quia non scio eum, ero similis vobis mendax. Chrysostomus: Quasi dicat: sicut vos dicentes scire eum, mentimini, ita ego si dixeromenescire.Sedmaximademonstratio est,quodabillositmissus,hocquodsequitur sedscioeum. Theophylactus: Naturaliter ipsius cognitionem obtinens qualis enim egosum, talis et pater, quoniam ego meipsum cognosco, et illum cognosco. Praebetautem indiciumquodipsumcognoscatcumsubditet sermonem eius servo, sermonem mandata nuncupans. Quidam autem sic intelligunthoc quod dicitur sermonem eius servo: idest rationem substantiae eius: eadem enim est ratiosubstantiaepatrisetfilii:ideoquepatrem
in the Old Testament is not theFatherofChrist, but a kind of prince of bad angels. TheseHe contradictswhenHecallsHimHisFather,whom theJewscalledtheirGod,andknewnot.Forhad they known Him, they would have received His Son. Of Himself however He adds, But I know Him.Andheretoo,tomenjudgingaftertheflesh, Hemightappeararrogant.Butletnotarrogance besoguardedagainst,asthattruthbedeserted. Therefore our Lord says, And if I should sayI knowHimnot,Ishouldbealiarliketoyou.
CHRYS. As if to say, As you, sayingthatyou know Him, lie so were I a liar, did I sayIknew Himnot.Itfollows,however,(whichisthegreatest proofofallthatHewassentfromGod,)ButIknow Him. THEOPHYL. Having that knowledge by nature forasIam,soistheFatheralsoIknowMyself, andthereforeIknowHim.AndHegivestheproof thatHeknowsHim:AndIkeepHissaying,i.e.His commandments. Some understand, I keep His saying, to mean, I keep the nature of His substance unchanged for the substance of the FatherandtheSonisthesame,astheirnatureis the same and therefore I know the Father.And here has the force of because: I know Him
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cognosco:nametproquoniamsumitur,utsit sensus:quoniameiussermonemservo. Augustinus: Sermonem etiam patris tamquamfiliusloquebaturetipseeratverbum patris,quodhominibusloquebatur. Chrysostomus:Etquiadixerant:numquidtu maior es patre nostro Abraham? Nihil de morteexponens,semaioremquamAbraham esse ostendit consequenter, cum subdit Abrahampatervesterexultavitutvideretdiem meum: vidit et gavisus est, scilicet propter beneficiumquodamehabet,utamaiore. Theophylactus: Quasi dicat: diem meum desiderabilem habuit et laetitiae plenum,non quasialicuiusminimiautfortuiti. Augustinus: Non timuit, sed exultavit ut videret: credens utique exultavit sperando, ut videret intelligendo diem meum. Incertum autem potest esse utrum dixerittemporalem diem domini, quo erat venturus in carne,an diemdominiquinescitortum,nescitoccasum. Sed ego non dubito patrem Abrahamtotum scisse: ait enim servo suo quem mittebat: ponemanumsubfemoremeo,etiuramihiper
becauseIkeepHissaying.
AUG.HespokethesayingoftheFathertoo,as beingtheSonandHewasHimselfthatWordof theFather,whichHespoketomen. CHRYS.Inanswerthentotheirquestion,Areyou greaterthanourfatherAbraham,Heshowsthem that He is greater than Abraham Your father AbrahamrejoicedtoseeMyday:hesawit,and wasgladhemusthaverejoiced,becauseMyday would benefit him, which is to acknowledge Me greaterthanhimself. THEOPHYL. As if to say, He regardedMyday, asadaytobedesired,andfullofjoynotasifI wasanunimportantorcommonperson. AUG. He did not fear, but rejoiced tosee:he rejoicedinhope,believing,andsobyfaithsaw.It admits of doubt whether He is speakinghereof the temporal day of the Lord, that, viz. of His comingintheflesh,orofthatdaywhichknowss neitherrisingorsetting.Idoubtnothoweverthat ourfatherAbrahamknewthewhole:ashesaysto hisservantwhomhesent,Putyourhandundermy thigh, and swear to me by the God ofheaven.
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Deumcaeli.Ergoquaefuitillaiuratio,nisiquia significabaturdegenereAbrahaeventurumin carneDeumcaeli? Gregorius in Evang:Tuncetiamdiemdomini Abrahamvidit,cuminfigurasummaeTrinitatis tresAngeloshospitiosuscepit. Chrysostomus in Ioannem:Veldiemsuum dicitdiemcrucis,quemAbrahaminoblatione arietis et Isaac praefiguravit per hoc ostendens quod non invitus ad passionem venit, et ostendens eos esse alienos ab Abraham,siinquibusilleexultavit,hidolent. Augustinus:Qualeautemgaudiumfuitcordis videntis verbum manens, splendorem piis mentibusrefulgentem,apudpatremmanentem Deum,etaliquandoincarneventurum,nonde patrisgremiorecessurum.
What did that oath signify, but that the God of heavenwastocomeintheflesh,outofthestock ofAbraham. GREG. Abraham saw the day of the Lordeven then, when he entertained the three Angels, a figureoftheTrinity. CHRYS. They are aliens from Abraham ifthey grieve over what he rejoiced in. By thisday perhaps He means the day of thecross,which Abraham prefigured by the offering up ofIsaac and the ram: intimating hereby that He did not cometoHispassionunwillingly. AUG.IftheyrejoicedtowhomtheWordappeared in the flesh, what was his joy, who beheldin spiritual vision the light ineffable, the abiding Word, the bright illumination of pious souls,the indefectible wisdom, still abiding with God the Father,andsometimetocomeintheflesh,butnot toleavetheFathersbosom.
Lectio 14 57,
57.ThensaidtheJewstohim,You arenotyetfiftyyearsold,andhave
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58 , , . 59 ' : .
youseenAbraham?58.Jesussaid to them, Verily, verily, I saytoyou, Before Abraham was, I am. 59. Thentooktheyupstonestocastat him:butJesushidhimself,andwent outofthetemple,goingthroughthe midstofthem,andsopassedby.
Gregorius in Evang: Carnales mentes Iudaeorum audientium verba Christi, oculosa carne non sublevant, dum in eo solam carnis aetatem pensant unde dicitur dixerunt ergo Iudaei ad eum: quinquaginta annos nondum habes, et Abraham vidisti? Quasi dicerent: multa sunt annorum curricula, ex quoAbraham mortuus est, et quomodo vidit diem tuum? Carnaliterenimhocintellexerunt. Theophylactus: Tunc autem triginta trium annorumChristuserat:quareergonondixerunt: quadraginta annos nondum habes, sed quinquaginta? Supervacua est huiusmodi quaestio: simpliciter enim prout eis occurrit dixerunt. Respondent tamen quidam quodper quinquagesimumannumexreverentiaiubilaeum nominant, in quo et captivos manumittebant et
GREG.ThecarnalmindsoftheJewsareintent onthefleshonlytheythinkonlyofHisageinthe flesh: Then said the Jews to Him, you arenot fifty years old, and have you seen Abraham? that is to say, Many ages have passedsince Abrahamdiedandhowthencouldheseeyour day?FortheytookHiswordsinacarnalsense.
THEOPHYL. Christ was thenthirty-threeyears old. Why then do they not say, Youarenotyet forty years old, instead of fifty? A needless questionthis:theysimplyspokeaschanceled them at the time. Some however saythatthey mentioned the fiftieth year on account ofits sacredcharacter,asbeingtheyearofjubilee,in which they redeemed their captives, andgave
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emptitiispossessionibuscedebant. Gregorius: Quos benigne redemptor nostera carnis suae intuitu submovet, et addivinitatis contemplationemtrahitundesequiturdixitergo eis Iesus: amen, amen, dico vobis:antequam Abraham fieret, ego sum. Ante enim praeteriti temporis est, sum vero praesentis et quia praeteritum et futurum tempus divinitas non habet, sed semper esse habet, non ait:ante Abrahamegofui,sedanteAbrahamegosum: secundumillud:egosumquisum.Anteergovel post Abraham habuit esse, qui et accedere potuitperexhibitionempraesentiae,etrecedere percursumvitae. Augustinus in Ioannem: Quia vero creatura est Abraham, non dixit: antequam Abraham esset, sed antequam fieret neque dixit:ego factussum:naminprincipioeratverbum. Gregorius:Sedsustinereistaaeternitatisverba mentesinfideliumnonvalentes,quemintelligere nonpoterant,obruerequaerebantundesequitur tuleruntergolapidesIudaei,utiacerentineum. Augustinus:Tantaduritiaquocurreret,nisiad similes, scilicet lapides? Quia vero postquam
upthepossessionstheyhadbought. GREG.OurSaviormildlydrawsthemawayfrom their carnal view, to the contemplation ofHis DivinityJesussaidtothem,Verily,verily,Isay toyou,BeforeAbrahamwas,Iam.Beforeisa particleofpasttime,am,ofpresent.Divinityhas no past or future, but always thepresentand therefore He does not say, Before Abraham was,Iwas:but,BeforeAbrahamwas,Iam:asit is in Exodus, I am that I am. Before andafter might be said of Abraham with reference to differentperiodsofhislifetobe,inthepresent, issaidofthetruthonly.
AUG.Abrahambeingacreature,Hedidnotsay beforeAbrahamwas,but,beforeAbrahamwas made. Nor does He say, I ammadebecause that,inthebeginningWAStheWord. GREG.Theirunbelievingminds,however,were unable to support these indications ofeternity and not understanding Him, sought todestroy Him:ThentheytookupstonestocastatHim. AUG.Suchhardnessofheart,whitherwasitto run,buttoitstruestlikeness,eventhestones?
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cuncta quae ad eum spectabant, docendo perfecerat,hilapidesiniciunt,deseriteosquasi correctionem non suscipientes unde subditur Iesus autem abscondit se, et exivit detemplo. Nonautemabsconditseinangulotempliquasi timens, aut in domunculam fugiens, vel post murum aut columnam divertens sed caelica potestate invisibilem insidiantibus se constituens, per medium illorum exivit. Iesus autemabsconditse,etexivitdetemplo. Gregorius: Qui si divinitatis suae potentiam exercere voluisset, tacito nutu mentis suaein suis eos actibus ligaret, aut in poenassubitae mortisobrueret.Sedquipativenerat,exercere iudiciumnolebat.
ButnowthatHehaddoneallthatHecoulddo asateacher,andtheyinreturnwishedtostone Him, since they could not bear correction,He leavesthem:JesushidHimself,andwentoutof thetemple.HedidnothideHimselfinacorner ofthetemple,asifHewasafraid,ortakerefuge inahouse,orrunbehindawall,orapillarbut byHisheavenlypower,makingHimselfinvisible toHisenemies,wentthroughthemidstofthem: JesushidHimself,and,wentoutofthetemple. GREG.Who,hadHechosentoexertthepower of His Divinity, could, without a word, byHis mere nod, have seized them, with thevery stones in their hands, and delivered themto immediate death. But He who came to suffer, wasslowtoexecutejudgment. AUG.ForHispartwasmoretoexhibitpatience thanexercisepower. ALCUIN.Hefled,becauseHishourwasnotyet comeandbecauseHehadnotchosenthiskind ofdeath. AUG. So then, as a man, He flies from the stones but woe to them, from whose stony heartsGodflies.
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Augustinus: Magis enim eratcommendanda sapientia,quamexercendapotentia. Alcuinus:Ideoetiamfugitquianondumvenerat hora passionis, et quia ipse non elegerathoc genusmortis. Augustinus: Ergo tamquam homoalapidibus fugit sed vae illis a quorum lapideiscordibus fugitDeus.
Beda: Mystice autem quot malascogitationes quisassumit,quasitotlapidesinIesummittitac deinde quantum ad se pertinet, si ad deliberationemtransit,Iesumextinguit. Gregorius: Quid autem abscondendo se dominus significat, nisi quod eis ipsa veritas absconditur qui eius verba sequicontemnunt? Eamquippequamnoninvenithumilem,veritas fugit mentem. Quid autem nobis hocexemplo loquitur, nisi ut etiam cum resisterepossumus, iramsuperbientiumhumiliterdeclinemus?
BEDE. Mystically, a man throws a stone at Jesus, as often as he harbors an evilthought, andifhefollowsitup,sofarasliesinhim,he killsJesus. GREG. What does our Lord mean byhiding Himself,butthatthetruthishiddentothem,who despiseHiswords.Thetruthfliesthecompany of an unhumbled soul. His example showsus, thatweshouldinallhumilityratherretreatfrom thewrathoftheproud,whenitrises,thanresist it,eventhoughwemightbeable.
CHAPTER IX Lectio 1 1 .2 , , , ,3 , ,' . 4

1.AndasJesuspassedby,hesawa manwhichwasblindfromhisbirth.2. And his disciples asked him,saying, Master, who did sin, this man,orhis parents, that he was born blind?3. Jesusanswered,Neitherhasthisman sinned, nor his parents: but that the works of God should be made manifest in him. 4. I must workthe works of him that sent me,whileitis
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: . 5 , . 6 , 7, . ,.
day: the night comes, when noman can work. 5. As long as I aminthe world, I am the light of the world.6. Whenhehadthusspoken,hespaton the ground, and made clay of the spittle, and he anointed the eyes of the blind man with the clay, 7.And said to him, Go, wash in the poolof Siloam, (which is by interpretation, Sent.)Hewenthiswaytherefore,and washed,andcameseeing.
Chrysostomus in Ioannem: Quia Iudaei sermonum Christi altitudinem non susceperant, exiens de templo curavit caecum,suiabsentiaeorumfuroremmitigans, et per operationem signi, eorum duritiam molliens, et de his quae dicta sunt ase, faciens fidem unde dicitur et praeteriens Iesus,vidithominemcaecumanativitate.Ubi considerandum, quod egrediens de templo, studiose venit ad opus sui manifestativum: ipse enim vidit caecum, non caecus adeum accessit et ita studiose respexit utdiscipuli eius videntes eum studiose aspicientem interrogarentsequiturenimetinterrogaverunt
CHRYS. The Jews having rejected Christs words,becauseoftheirdepth,Hewentoutofthe temple, and healed the blind man that His absence might appease their fury, and the miracle soften their hard hearts, andconvince theirunbelief.AndasJesuspassedby,Hesawa man which was blind from his birth. It is tobe remarked here that, on going out of thetemple, HebetookHimselfintentlytothismanifestationof His power. He first saw the blind man, notthe blindmanHim:andsointentlydidHefixHiseye upon him, that His disciples were struck,and asked, Rabbi, who did sin, this man or his parents,thathewasbornblind?
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eum discipuli eius: Rabbi, quis peccavit,hic, anparenteseius,utcaecusnasceretur? Augustinus in Ioannem:Rabbimagisterest. Magistrum appellant, quia discerecupiebant: quaestionem quippe proposuerant domino tamquammagistro. Theophylactus:Videturtamenhaecquaestio peccare: neque enim susceperant apostoli nugas gentilium, quoniam anima in alio saeculovivenspeccavit:seddiligenterintuenti nonapparetsimplexhaecquaestio. Chrysostomus: Venerunt enim ad hanc interrogationem,quiapriusparalyticumcurans dixit: ecce sanus factus es: nonultrapecces. Illiigiturcogitantesquiapropterpeccatafuerat ille paralysi resolutus, quaerunt de isto sihic peccavit quod non est dicere: a nativitate enimcaecusestautparenteseiussedneque hoc:filiusenimpropatrenonsustinetpoenam. Sequitur respondit Iesus: neque hicpeccavit, nequeparenteseius. AUG. Rabbi is Master. They call Him Master, because they wished to learn: they put their questiontoourLord,astoaMaster.
THEOPHYL. This question does not seem a properone.FortheApostleshadnotbeentaught the fond notion of the Gentiles, thatthesoulhas sinned in a previous state of existence. Itis difficulttoaccountfortheirputtingit. CHRYS. They were led to ask this question,by our Lord having said above, onhealingtheman sickofthepalsy,Lo,youaremadewholesinno more. Thinking from this that the man hadbeen struckwiththepalsyforhissins,theyaskourLord oftheblindmanhere,whetherhedidsin,orhis parents neither of which could have been the reason of his blindness the former,becausehe hadbeenblindfromhisbirththelatter,because the son does not suffer for the father. Jesus answered, Neither has this man sinned,norhis parents. AUG. Was he then born without originalsin,or
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Augustinus: Numquid vel ipse sineoriginali

peccato natus erat, vel vivendo nihil addiderat? Habebant ergo peccatum etipse etparenteseius,sednonipsopeccatofactum estutcaecusnasceretur.Ipseautemcausam dicitquarecaecussitnatus,cumsubditsedut manifestenturoperaDeiinillo. Chrysostomus: Non autem ex hocostendit quod alii caeci facti sunt propter peccata parentum:nequeenimcontingitunopeccante aliumpuniri.Quodautemdicitutmanifestetur gloriaDei,deseipsodicit,nondepatre:illius enimgloriaiammanifestaerat.Sednumquid iste iniuste passus est? Sed ego eum beneficium accepisse dico per caecitatem: perhanceniminterioribusrespexitoculis.Qui vero ex non ente ad esse eum deduxit, potestatemhabebatabsqueiniuriaetitaeum dimittere. Dicunt autem quidam, quoniamut hic non est causativum, sed significat eventum, sicut et illud: lex subintravit, ut abundaret delictum sic et hoc consecutum est, ut dominus oculos clausos aperiens,et alianaturalisinfirmitatisnocumentacorrigens, suamdemonstravitvirtutem. Gregorius Moralium: Alia itaque est percussio qua peccator percutitur, ut sine retractatione puniatur alia qua peccator
hadheneveraddedtoitbyactualsin?Boththis manandhisparentshadsinned,butthatsinwas not the reason why he was born blind.OurLord gives the reason viz. That the works ofGod shouldbemademanifestinhim.
CHRYS.Heisnottobeunderstoodasmeaning thatothershadbecomeblind,inconsequenceof their parents sins: for one man cannot be punishedforthesinofanother.Buthadtheman therefore suffered unjustly? Rather I shouldsay thatthatblindnesswasabenefittohim:forbyit hewasbroughttoseewiththeinwardeye.Atany rateHewhobroughthimintobeingoutofnothing, hadthepowertomakehimintheeventnoloser by it. Some too say, that the that here, is expressivenotofthecause,butoftheevent,asin thepassageinRomans,Thelawenteredthatsin might abound, the effect in this case being,you ourLordbyopeningtheclosedeye,andhealing other natural infirmities, demonstrated His own power.
GREG. One stroke falls on the sinner, for punishment only, not conversion another for correctionanothernotforcorrectionofpastsins,
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percutitur ut corrigatur alia qua quisque percutitur non ut praeterita corrigat, sed ne ventura committat alia per quam nec praeterita culpa corrigitur, nec futura prohibetur. Sed dum inopinata salus percussionemsequitur,salvantisvirtuscognita ardentiusamatur. Chrysostomus: Et quia de seipso dixit ut manifestetur gloria Dei, subiungit me oportet operari opera eius qui misit me idestme oportet manifestare meipsum, et facere ea quaemanifestentmepatrieademfacientem.
but prevention of future another neither for correctingpast,norpreventingfuturesins,butby theunexpecteddeliverancefollowingtheblow,to excitemoreardentloveoftheSaviorsgoodness.
CHRYS. That the glory of God shouldbemade manifest,HesaidofHimself,notoftheFatherthe Fathersglorywasmanifestalready.Imustwork theworksofHimthatsentMei.e.Imustmanifest Myself, and show that I do the same thatMy Fatherdoes. BEDE. For when the Son declared thatHe worked the works of the Father, He provedthat HisandHisFathersworkswerethesame:which aretohealthesick,tostrengthentheweak,and enlightenman. AUG. By His saying, Who sent Me,Hegivesall theglorytoHimfromWhomHeis.TheFatherhas aSonWhoisfromHim,buthasnonefromwhom HeHimselfis. CHRYS.Whileitisday,Headdsi.e.whilemen havetheopportunityofbelievinginMewhilethis
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Beda:Cumenimfiliusseoperarioperapatris asseruit, sua et patris opera eademesse monstravit quae sunt infirma salvare, debilia roborare,hominesilluminare.
Augustinus: Per hoc autem quod dicitqui misitme,universamgloriamdatillidequoest, quia ille habet filium qui de illo sitipsenon habetdequosit. Chrysostomus: Addidit autem donec dies est, idest, donec licet credere hominibusin
me, donec vita haec consistit, oportet me operari et hoc ostendit subdens venitnox, quando nemo potest operari. Nox dicta est, secundum illud: proicite eum in tenebras exteriores. Ibi ergo erit nox, ubi nemopotest operari,sedreciperequodoperatusest.Cum vivis,facsiquidfacturuses:ultraenimneque fidesest,nequelabores,nequepoenitentia. Augustinus: Si autem modo operamur, hic estdies,hicestChristusundesubditquamdiu sum in mundo, lux sum mundi.Ecceipseest dies. Dies iste qui circuitu solis impletur, paucashorashabetdiespraesentiaeChristi usqueinconsummationemsaeculiextendetur: ipse enim dixit: ecce ego vobiscum sum usqueinconsummationemsaeculi. Chrysostomus in Ioannem: Quia vero sermonemquemdixerat,peroperacredifecit, subiungit Evangelista haec cum dixisset, expuitinterram,etfecitlutumexsputo,etlinivit lutumsuperoculoscaeci.Quiautemmaiores substantias de nihilo ad esse perduxit,multo magisoculossinemateriafecissetsedvoluit docere seipsum esse creatorem, qui in principio usus est luto ad hominis formationem. Ideo autem non aqua utiturad lutumfaciendum,sedsputo,utnihilascribatur
lifelastsThenightcomes,whennonecanwork. NightheremeansthatspokenofinMatthew,Cast himintoouterdarkness.Thenwilltherebenight, wherein none can work, but only receiveforthat which he has worked. While you live, dothat whichyouwilldo:forbeyonditisneitherfaith,nor labor,norrepentance.
AUG. But if we work now, now is the daytime, now is Christ present as He says, As longasI am in the world, I am the light oftheworld.This thenistheday.Thenaturaldayiscompletedby the circuit of the sun, and contains only afew hours:thedayofChristspresencewilllasttothe endoftheworld:forHeHimselfhassaid,Lo,Iam withyoualways,eventotheendoftheworld. CHRYS. He then confirms His wordsbydeeds: When He had thus spoken, He spat on the ground,andmadeclayofthespittle,andanointed the eyes of the blind man with the clay.Hewho hadbroughtgreatersubstancesintobeingoutof nothing,couldmuchmorehavegivensightwithout the use of any material: but He wished toshow that He was the Creator, Who in thebeginning usedclayfortheformationofman.Hemakesthe clay with spittle, and not with water, to makeit evidentthatitwasnotthepoolofSiloam,whither
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fonti sed discas quoniam virtus orisoculos aperuitetplasmavit:etdeindeutnonvideatur eisexvirtuteterraeessecuratio,iussitlavari unde sequitur et dixit ei: vade, et lava ad natatoria Siloe, quod interpretatur missus:ut discasquoniamnonindigeolutoadfaciendos oculos.EtquiainSiloeeratvirtusChristi,quae omnia operabatur, propter hoc et interpretationem nobis Evangelista adiecit, dicens quod interpretatur missus: utdiscas quoniam et illic Christus eum curavit.Sicut enimapostolusdicitquodpetraeratChristus, ita et Siloe spiritualis erat, cuiusrepentinus aquae defluxus occulte insinuat nobisChristi manifestationem praeter omnem spem. Sed quarenonstatimeumfecitlavari,sedadSiloe misit? Ut destruatur Iudaeorum indevotio: conveniens enim erat omnes eum videre euntem, et lutum super oculos habentem.Et etiam volens ostendere quoniam nonalienus estalegeetveteritestamento,mittiteumad Siloe. Non autem erat timendum ne Siloe sumerethancgloriam:multienimlavantesibi oculos,nullotalibeneficiosuntpotiti.Etiterum ut discas caeci fidem, qui noncontradixit, neque cogitavit apud seipsum: lutum solet magisexcaecare:multotieslaviinSiloe,etin nullo sum adiutus: si quam virtutemhaberet, praesens utique curasset. Sed simpliciter obedivit unde sequitur abiit ergo, etlavit,et
He was about to send him, but the virtue proceeding from His mouth, which restoredthe mans sight. And then, that the cure mightnot seemtobetheeffectoftheclay,Heorderedthe mantowash:AndHesaidtohim,Go,washinthe poolofSiloam.TheEvangelistgivesthemeaning of Siloam, which is by interpretation, Sent,to intimatethatitwasChristspowerthatcuredhim eventhere.AstheApostlesaysoftherockinthe wilderness,thatthatRockwasChrist,soSiloam had a spiritual character: the sudden riseofits waterbeingasilentfigureofChristsunexpected manifestationintheflesh.ButwhydidHenottell himtowashimmediately,insteadofsendinghim toSiloam?ThattheobstinacyoftheJewsmight beovercome,whentheysawhimgoingtherewith theclayonhiseyes.Besideswhich,itprovedthat He was not averse to the Law, and the Old Testament.Andtherewasnofearofthegloryof the case being given to Siloam: as manyhad washed their eyes there, and received nosuch benefit. And to show the faith of theblindman, who made no opposition, never argued with himself, that it was the quality of clay rather to darken,thangivelight,thatHehadoftenwashed in Siloam, and had never been benefitedthatif ourLordhadthepower,Hemighthavecuredhim byHiswordbutsimplyobeyed:hewenthisway therefore, and washed and came seeing. Thus ourLordmanifestedHisglory:andnosmallglory
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obedivit unde sequitur abiit ergo, etlavit,et venit videns. Sic igitur manifestavit suam gloriam: non enim parva gloria est ut aestimeturauctorcreationis:eaenimquaede maiori est fides, quod minus est certificat.In universa autem creatione honorabilior est homo, eorum autem quae in nobis sunt membrorum honorabilior est oculus: hicenim corpusgubernat,hicornatvisumetquodsol estinorbeterrarum,hocestoculusincorpore: unde superiorem locum sortitur, sicut in quodamregalilococollocatus. Theophylactus: Quidam tamen dicuntquod lutum non fuit depositum, sed in oculosest conversum. Beda: Mystice autem postquamexpulsusest de cordibus Iudaeorum, mox transivit ad gentilium populum. Praeterire autemeius,vel iter facere, est de caelis in terram descendere. Itaque videt caecum, cum misericorditerrespexitgenushumanum. Augustinus: Genus enim humanum estiste caecus: haec enim caecitas contigitinprimo homine per peccatum, de quo omnes originem duximus: caecus est ergo a nativitate.
ourLordmanifestedHisglory:andnosmallglory itwas,tobeprovedtheCreatoroftheworld,as Hewasprovedtobebythismiracle.Foronthe principlethatthegreatercontainstheless,thisact of creation included in it every other. Manisthe mosthonorableofancreaturestheeyethemost honorable member of man, directing the movements, and giving him sight. The eye isto the body, what the sun is to theuniverseand thereforeitisplacedaloft,asitwere,uponaroyal eminence.
THEOPHYL. Some think that the clay was not laidupontheeyes,butmadeintoeyes.
BEDE.Mystically,ourLord,afterbeingbanished from the minds of the Jews, passed overtothe Gentiles. The passage or journey here isHis descentfromheaventoearth,whereHesawthe blind man, i.e. looked with compassion onthe humanrace. AUG.Fortheblindmanhereisthehumanrace. Blindness came upon the first manbyreasonof sin:andfromhimweallderiveit:i.e.manisblind fromhisbirth. AUG.OurLordspatupontheground,andmade
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Spuit dominus in terram, de saliva sualutum fecit, quia verbum caro factum est, et inunxit oculoscaeci.Inunctuseratetnondumvidebat: quandoeniminunxit,forteeumcatechumenum fecit. Mittit illum ad piscinam, quae vocatur Siloe, quia baptizatus est in Christo, ettunc eum illuminavit. Pertinuit autem ad Evangelistam ut commendaret nobis nomen huius piscinae et ait quod interpretatur missus: nisi enim ille fuisset missus, nemo nostrumessetabiniquitatedimissus. Gregorius Moralium: Vel aliter. Persalivam saporintimaecontemplationisaccipitur,quae ad os a capite defluit, quia de claritate conditorisadhucinhacvitanospositosgustu revelationistangitundedominussalivamluto miscuit, et caeci nati oculos reparavit, quia supernagratiacarnalemcognitionemnostram per admixtionem suae contemplationis irradiat,etaboriginalicaecitatehominemad intellectumreformat.
AUG.OurLordspatupontheground,andmade clay of the spittle, because He was the Word madeflesh.Themandidnotseeimmediatelyas hewasanointedi.e.was,asitwere,onlymadea catechumen.Buthewassenttothepoolwhichis calledSiloam,i.e.hewasbaptizedinChristand then he was enlightened. The Evangelist then explainstousthenameofthispool:whichisby interpretation,Sent:for,ifHehadnotbeensent, none of us would have been delivered fromour sins.
GREG. Or thus: By His spittle understand the savorofinwardcontemplation.Itrunsdownfrom theheadintothemouth,andgivesusthetasteof revelation from the Divine splendor even inthis life. The mixture of His spittle with clay is the mixture of supernatural grace, even the contemplation of Himself with our carnal knowledge, to the souls enlightenment, and restoration of the human understanding fromits originalblindness.
Lectio 2 8
8.Theneighborstherefore,andthey which before had seen himthathe

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, 9 :,, . . 10 , [] 11, : . 12 , , . 13 .14 . 15 ., , , . 16 , , .[], .17 , ,

was blind, said, Is not this hethat sat and begged? 9. Some said, This is he: others said, He islike him: but he said, I am he. 10. Therefore said they to him, How were your eyes opened? 11. He answered and said, A man thatis called Jesus made clay, and anointed mine eyes, and said to me, Go to the pool of Siloam,and wash:andIwentandwashed,andI receivedsight.12.Thensaidtheyto him, Where is he? He said,Iknow not. 13. They brought to the Pharisees him that aforetime was blind. 14. And it was thesabbath daywhenJesusmadetheclay,and opened his eyes. 15. Then again the Pharisees also asked himhow he had received his sight. Hesaid to them, He put clay upon mine eyes,andIwashed,anddosee.16. Therefore said some of the Pharisees,ThismanisnotofGod, because he keeps notthesabbath day. Others said, How can aman that is a sinner do suchmiracles? And there was a division among them.17.Theysaytotheblindman again,Whatsayyouofhim,thathe
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again,Whatsayyouofhim,thathe hasopenedyoureyes?Hesaid,He isaprophet.
Chrysostomus in Ioannem:Inopinabilitasfacti miraculiincredulitateminducebat,etideodicitur itaque vicini, et qui viderant eum prius quia mendicus erat, dicebant: nonne hic est qui sedebatetmendicabat?MirabilisDeiclementia quo descendebat? Eos qui mendicabant,cum multa devotione curabat, et hinc Iudaeorumos obstruens, quoniam non praeclaros, non insignes, neque principes, sed ignobiles sua dignos ducebat providentia: etenim insalutem omniumvenerat.Sequituraliidicebant,quiahic est. Caeco enim per longam viam eunte diligentes inspectores facti ex inopinabilitate eiusquodviderant,nonultrapoterantdicere:non est hic. Sequitur alii autem: nequaquam, sed similiseiusest.
CHRYS.Thesuddennessofthemiraclemade menincredulous:Theneighborstherefore,and theywhichhadseenhimthathewasblind,said, Is not this he that sat andbegged?Wonderful clemencyandcondescensionofGod!Eventhe beggars He heals with so great considerateness: thus stopping the mouthsof the Jews in that He made not thegreat, illustrious, and noble, but the poorest and meanest,theobjectsofHisprovidence.Indeed Hehadcomeforthesalvationofall.Somesaid, This is he. The blind man having beenclearly recognizedinthecourseofhislongwalktothe pool the more so, as peoples attentionwas drawn by the strangeness of the eventmen couldnolongersay,ThisisnotheOtherssaid, Nay,butheislikehim. AUG. His eyes being opened had alteredhis look.Buthesaid,Iamhe.Hespokegratefully a denial would have convicted Him of ingratitude.
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Augustinus in Ioannem: Aperti enim oculi vultum mutaverunt. Sequitur ille autemdicebat: quiaegosum.Voxgrata,nedamneturingrata.
Chrysostomus:Nonenimverecundatusestde prioricaecitate,nequeformidavitfuroremplebis, neque renuit ostendere seipsum, ut praedicet benefactorem. Sequitur dicebant ergo ei: quomodo aperti sunt oculi tui? Hunc modum neque nos scimus, neque ipse qui curatus est novit: sed quod quidem factum est, noverat, modum autem comprehendere non poterat unde sequitur respondit: ille homo quidicitur Iesus, lutum fecit, et linivit oculos meos.Vide quomodo verax est. Non dixit unde fecit: quod enim non noverat, non dicit: neque enimscivit quoniam in terra expuit. Quoniam autem superunxit,persensumtactusdidicit.Sequituret dixit: vade ad natatoria Siloe, et lava. Ethoc etiam ex auditu testatus est: recognovit enim eius vocem ex disputatione cum discipulis.Et quia ad unum se praeparaverat, scilicetomnia sibisuaderiaiubente,subiungitetabiietlaviet vidi. Augustinus: Ecce annuntiator factus est gratiae, ecce evangelizat et confitetur Iudaeis. Caecus ille confitebatur, et cor impiorum stringebatur, quia non habebant in corde quod iam ille habebat in facie unde sequitur et dixerunt:ubiestille?
CHRYS. He was not ashamed of his former blindness, nor afraid of the fury of thepeople, nor averse to show himself, and proclaimhis Benefactor. Therefore said they to him,How were your eyes opened? How they were, neitherhenoranyoneknew:heonlyknewthe fact he could not explain it. Heansweredand said,AmanthatiscalledJesusmadeclay,and anointed mine eyes. Mark his exactness.He does not say how the clay was madeforhe couldnotseethatourLordspatontheground hedoesnotsaywhathedoesnotknowbutthat Heanointedhimhecouldfeel.Andsaidtome, GotothepoolofSiloam,andwash.Thistoohe coulddeclarefromhisownhearingforhehad heardourLordconversewithHisdisciples,and soknewHisvoice.Lastly,heshowshowstrictly hehadobeyedourLord.Headds,AndIwent, andwashed,andreceivedsight.
AUG.Lo,heisbecomeaproclaimerofgrace, an evangelist, and testifies to the Jews.That blindmantestified,andtheungodlywerevexed attheheart,becausetheyhadnotintheirheart what appeared upon his countenance. Then saidtheytohim,WhereisHe?
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Chrysostomus: Dicebant autem hoc, occisionem meditantes iam enim adversus ipsum conspiraverant. Christus autem non aderat his qui curabantur non enim quaerebat gloriam, neque se ostentare. Recedebatetiam sempercuransIesus,utomnissuspiciotolleretur signorum. Qui enim non cognoscebant eum, qualiter ob gratiam eius se curatos confiterentur?Undesequitur:ait:nescio.
CHRYS. This they said, because theywere meditating His death, having alreadybegunto conspireagainstHim.Christdidnotappearin companywiththosewhomHecuredhavingno desireforglory,ordisplay.Healwayswithdrew, afterhealinganyoneinorderthatnosuspicion might attach to the miracle. His withdrawal proved the absence of allconnectionbetween Himandthehealedandthereforethatthelatter didnotpublishafalsecureoutoffavortoHim. Hesaid,Iknownot. AUG.Hereheislikeoneanointed,butunable yettosee:hepreaches,andknowsnotwhathe preaches. BEDE. Thus he represents the state ofthe catechumen, who believes in Jesus, but does not, strictly speaking, know Him, notbeingyet washed. It fell to the Pharisees to confirmor denythemiracle. CHRYS.TheJews,whomtheyasked,Whereis He? were desirous of finding Him, in orderto bring Him to the Pharisees but, astheycould not find Him, they bring the blind man.They broughttothePhariseeshimthataforetimewas blindi.e.thattheymightexaminehimstillmore
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Augustinus: In his verbis inuncto similiserat, nondum videnti: praedicat, et nescit quid praedicat. Beda:Undefiguramtenetcatechumenorum,qui etsi credunt in Iesum, adhuc tamen eum quasi nesciunt, quia nondum loti existunt. Pharisaeorum autem erat approbare opusvel improbare. Chrysostomus:Iudaeiigiturquaerentesubiest ille?Volebanteuminvenireuteumducerentad eos quia vero non habuerunt eum, ducunt caecum unde sequitur adducunt eum ad Pharisaeos qui caecus fuerat, ut scilicet vehementius eum interrogarent. Propterea
autem et Evangelista subdit erat autem sabbatum quando lutum fecit Iesus, et aperuit oculos eius: ut scilicet eorum malammentem demonstraret, et causam propter quam eum quaerebant ut scilicet occasionem contraeum invenirent, et ut detraherent miraculo per aestimatamlegispraevaricationem:quodetiam manifestum est ex his quaesequuntursequitur enim iterum ergo interrogabant eumPharisaei quomodo vidisset. Vide autem qualiter non turbatur caecus: nam quandoquidem turbis dicebat sine periculo interrogatus, non ita magnum erat veritatem dicere mirabileautem est nunc, quod in ampliori periculoconstitutus, neque negat, neque contraria dicit prioribus sequitur enim ille autem dixit eis: lutumposuit mihi super oculos meos, et lavi, et video. Hoc autem ad eos qui iam audierant succinctius loquitur: non enim dixit nomen dicentis,neque quoniam dixit mihi vade et lava sedconfestim lutummihiposuitsuperoculos,etlavi,etvideo etsiccontrariumpassisunteiusquodvolebant: duxerunt enim eum ut negaturum, sed ab eo certius didicerunt. Sequitur dicebant ergo ex Pharisaeis. Augustinus: Non omnes, sed quidam: iam enim inungebantur quidam. Dicebant ergonec videntesnecinunctinonesthichomoaDeo,qui
closely. The Evangelist adds, And it was the sabbath day when Jesus made the clay,and opened his eyes in order to exposetheirreal design, which was to accuse Him of a departure from the law, and thusdetractfrom themiracle:asappearsfromwhatfollows,Then again the Pharisees also asked him how he hadreceivedhissight.Butmarkthefirmnessof the blind man. To tell the truth tothemultitude before, from whom he was in no danger,was notsogreatamatter:butitisremarkable,now thatthedangerissomuchgreater,tofindhim disavowing nothing, and not contradictingany thingthathesaidbefore:Hesaidtothem,He putclayuponmineeyes,andIwashed,anddo see. He is more brief this time, as his interrogators were already informed of the matter: not mentioning the name ofJesus,nor His saying, Go, and wash but simply, He put clayuponmineeyes,andIwashed,anddosee the very contrary answer to what theywanted. They wanted a disavowal, and theyreceivea confirmation of the story. Thereforesaidsome ofthePharisees.
AUG. Some, not all: for some were already anointed. But they, who neither saw, norwere anointed,said,ThismanisnotofGod,because
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sabbatum non custodit. Ipsepotiuscustodiebat quisinepeccatoerat:sabbatumenimobservare spiritualiter, est non habere peccatum ethoc admonet Deus quando commendatsabbatum: omne opus servile non facietis. Quid sit opus servile a domino audite: omnis qui facit peccatumservusestpeccati.Sedistisabbatum carnaliterobservabant,spiritualiterviolabant.
hekeepsnotthesabbathday.RatherHekept it,inthatHewaswithoutsinfortoobservethe sabbath spiritually, is to have no sin. Andthis God admonishes us of, when He enjoins the sabbath, saying, In it you shall do noservile work. What servile work is, our Lord tellsus above, Whosoever commits sin, istheservant of sin. They observed the sabbathcarnally, transgresseditspiritually. CHRYS. Passing over the miracle insilence, they give all the prominence they can tothe supposedtransgressionnotchargingHimwith healingonthesabbath,butwithnotkeepingthe sabbath.Otherssaid,Howcanamanthatisa sinnerdosuchmiracles?Theywereimpressed by His miracles, but only in a weak and unsettled way. For whereas such mighthave strewn them, that the sabbath wasnotbroken theyhadnotyetanyideathatHevasGod,and thereforedidnotknowthatitwastheLordofthe sabbath who had worked the miracle.Nordid any of them dare to say openly what his sentiments were, but spokeambiguouslyone, because he thought the fact itselfimprobable another,fromhisloveofstation.Itfollows,And there was a division among them. Thatis,the peopleweredividedfirst,andthentherulers.
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Chrysostomus in Ioannem: Malitiose autem quod factum est silentes, aestimatam praevaricationeminmediumferebant:nonenim dicebant quoniam sabbato curat, sedquoniam sabbatum non servat. Sequitur alii dicebant: quomodo potest homo peccator haec signa facere? A signis enim inducebantur, sed imbecilliter erant dispositi: congruum enimerat ostendere qualiter sabbatum non solvitursed nondum hanc habebant mentem quod Deus esset,utpossentresponderequoniamdominus sabbati haec fecit. Nullus denique eorum audebateaquaevolebat,manifestedicere,sed in ambiguitate: hi quidem propter improbabilitatem, alii vero propter amorem principatus.Sequituretschismaeratintereos.
Augustinus: Dies enim erat Christus,quiinter lucemettenebrasdividit. Chrysostomus in Ioannem: Volentes autem qui dixerant homo peccator non potest talia signa facere, os aliorum obstruere, eum qui suscepitvirtutisexperientiam,inmediumducunt, ut non videantur ipsi advocatione uti unde sequiturdicuntergocaecoiterum:tuquiddicis deilloquiaperuittibioculos? Theophylactus: Vide quomodo benevole quaerunt:nonenimdixerunt:tuquiddicisdeillo qui sabbatum non observat? Sed miraculum commemorant: quomodo aperuit tibi oculos? Pene ipsum sanatum concitantes quasi dicerent: benefecit tibi, unde debes eum praedicare. Augustinus: Vel quaerebant quemadmodum hominem calumniarentur, ut eum ex synagoga eicerent. Sed ille constanter quod sentiebat expressit unde sequitur ille autem dixit,quia propheta est. Adhuc quidem inunctus incorde, nondum Dei filium confitebatur non mentitur tamen:ipseenimdominusdeseipsoait:nonest prophetasinehonorenisiinpatriasua.
AUG. It was Christ, who divided the dayinto lightAuanddarkness. CHRYS.Thosewhosaid,Canamanthatisa sinner do such miracles? wishing to stopthe others mouths, make the object of ourLords goodness again come forward but without appearing to take part with Himthemselves: Theysaytotheblindmanagain,Whatsayyou ofHim,thatHehasopenedyoureyes? THEOPHYL. See with what good intent they putthequestion.Theydonotsay,Whatsayyou ofHimthatkeepsnotthesabbath,butmention the miracle, that He has opened youreyes meaning,itwouldseem,todrawoutthehealed manhimselfHehasbenefitedthem,theyseem tosay,andyououghttopreachHim. AUG. Or they sought how they could throw reproach upon the man, and cast him out of their synagogue. he declares however openly what he thinks: He said, He is aProphet.Not being anointed yet in heart, he could not confesstheSonofGodnevertheless,heisnot wrong in what he says: for our LordHimself saysofHimself,Aprophetisnotwithouthonor, saveinhisowncountry.
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Lectio 3 18 , 19 , , 20 , : 21 , : , , .22 , , .23 , . 18. But the Jews did not believe concerning him, that he had been blind, and received his sight, until they called the parents of him that hadreceivedhissight.19.Andthey askedthem,saying,Isthisyourson, who you say was born blind? how then does he now see? 20. His parents answered them and said, We know that this is our son,and that he was born blind: 21. Butby whatmeanshenowsees,weknow notorwhohasopenedhiseyes,we knownot:heisofageaskhim:he shall speak for himself. 22.These words spoke his parents, because they feared the Jews: for theJews hadagreedalready,thatifanyman did confess that he was Christ,he shouldbeputoutofthesynagogue. 23.Thereforesaidhisparents,Heis ofageaskhim.
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Chrysostomus in Ioannem: Quia Pharisaei caecum attonitum facere non valuerunt, sed videbant eum cum omni propalatione benefactorem suum praedicantem, per parentesputabantChristimiraculumannihilare undediciturnoncredideruntergoIudaeideillo quia caecus fuisset et vidisset, donec vocaveruntparenteseiusquividerat. Augustinus in Ioannem: Idest, caecus fuerat etviderat. Chrysostomus:Sedhaecestveritatisnatura: per quae putatur insidias pati, per haecfortior fit:mendaciumenimsibiipsiquidemobviat,et per ea per quae laedere veritatemvidetur,per eaclarioremeamostendit,quodetnuncfactum est. Ne enim aliquis diceret quod vicini nihil certum dixerunt, sed per quamdam assimilationemlocutisunt,parentesinmedium ducuntur, qui maxime suum filium cognoscebant. Statuentes autem eos in medium, cum multo furore interrogant unde sequituretinterrogaverunteos,dicentes:hicest filius vester? Et non dicunt: qui quandoquefuit caecus,sedquemdicitisquianatusestcaecus. Oiniqui.Quispatereligerettaliamentiridefilio? Solum non dicunt: quem vos fecistis caecum.
CHRYS. The Pharisees being unable, by intimidation,todetertheblindmanfrompublicly proclaiming his Benefactor, try to nullify the miracle through the parents. But the Jewsdid not believe concerning him, that he hadbeen blind, and received his sight, until theyhad called the parents of him thathadreceivedhis sight. AUG.i.e.hadbeenblind,andnowsaw.
CHRYS. But it is the nature of truth, to be strengthened by the very snares that arelaid againstit.Alieisitsownantagonist,andbyits attemptstoinjurethetruth,setsitofftogreater advantage: as is the case now. For the argument which might otherwise have been urged, that the neighbors knew nothing for certain,butspokefromamereresemblance,is cutoffbyintroductionoftheparents,whocould ofcoursetestifytotheirownson.Havingbrought these before the assembly, they interrogate them with great sharpness, saying, Is thisyour son,(theysaynot,whowasbornblind,but)who yousaywasbornblind?Say.Whywhatfatheris there,thatwouldsaysuchthingsofason,ifthey werenottrue?Whynotsayatonce,Whomyou
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Duobusautemhisadnegationemeosinducere conantur:etinhocquoddicuntquemdicitisquia natus est caecus, et in hoc quod subdunt quomodoergonuncvidet? Theophylactus: Quasi dicant: aut hocfalsum estquodnuncvideat,autprimumquodcaecus fuerit sed constat hoc esse verumquodvidet: falsumergofuitquodcaecumeumdicebatis. Chrysostomus: Tribus ergo interrogationibus factis: si filius eorum est, si caecus fuit, et qualiter vidit, duas confitentur unde sequitur responderunt ergo eis parentes eius, et dixerunt:scimusquiahicestfiliusnoster,etquia caecusnatusest.Tertiamautemabiciuntunde subduntquomodoautemnuncvideatnescimus, aut quis eius aperuit oculos nosnescimus.Et hocetiamproveritatefactumest,utnullusalius, sed is qui curatus est, et qui dignus fideerat, hoc confiteretur unde sequitur ipsum interrogate:aetatemhabet,ipsedeseloquatur. Augustinus: Quasi dicant: iuste cogeremur loqui pro infante, quia ipse pro se loquinon posset. Caecum a nativitate novimus, sed loquentem.
madeblind?Theytrytwowaysofmakingthem deny the miracle: by saying, Who yousaywas born blind, and by adding, How thendoeshe nowsee? THEOPHYL.Either,saythey,itisnottruethat he now sees, or it is untrue that he was blind before: but it is evident that he now sees thereforeitisnottruethathewasbornblind. CHRYS.Threethingsthenbeingasked,-ifhe weretheirson,ifhehadbeenblind,andhowhe saw, - they acknowledge two of them: his parentsansweredthemandsaid,Weknowthat thisisourson,andthathewasbornblind.But the third they refuse to speak to: Butbywhat meanshenowsees,weknownot.Theinquiryin this way ends in confirming the truth of the miracle, by making it rest upon the incontrovertible evidence of the confessionof the healed person himself He is of age,they say,askhimhecanspeakforhimself. AUG.Asiftosay,Wemightjustlybecompelled to speak for an infant, that couldnotspeakfor itself: but he, though blind from his birth,has beenalwaysabletospeak.
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Chrysostomus: Qualiter ergo grati fuerint parentes, qui eorum quae sciebantquaedam tacueruntproptertimoremIudaeorum?Sequitur enim haec dicebant parentes eius, quia timebant Iudaeos. Rursus et hic opinionem IudaeorumetmentemEvangelistainducitunde sequitur iam enim conspiraverant Iudaei utsi quis eum confiteretur esse Christum, extra synagogamfieret. Augustinus: Iam non erat malum fieri extra synagogam: illi expellebant, Christus suscipiebat. Sequitur propterea parentes eius dixerunt:quiaaetatemhabet,ipsuminterrogate. Alcuinus:InquoostenditEvangelista,illosnon per ignorantiam, sed propter metum talia respondisse. Theophylactus: Imbecilliores enim filioerant, quitestisaderatintrepidusveritatis,illuminatos habensoculosintellectusaDeo.
CHRYS. What sort of gratitude is this inthe parentsconcealingwhattheyknew,fromfearof the Jews? as we are next told These words spoke his parents, because they feared the Jews. And then the Evangelist mentionsagain whattheintentionsanddispositionsoftheJews were: For the Jews had agreedalready,thatif any man did confess that He was Christ,he shouldbeputoutofthesynagogue. AUG.Itwasnodisadvantagetobeputoutofthe synagogue:whomtheycastout,Christtookin. Therefore said, his parents, He is of age,ask him. ALCUIN. The Evangelist shows that itwasnot from ignorance, but feat, that they gavethis answer. THEOPHYL. For they were fainthearted not like their son, that intrepid witness to thetruth, the eyes of whose understanding hadbeen enlightenedbyGod.
Lectio 4 24
24. Then again called they theman

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, : . 25 , : , . 26 , 27 , : 28 , , : 29 , .30 , , . 31 ,' .32 : 33 , . 34 ,

thatwasblind,andsaidtohim,Give God the praise: we know thatthis man is a sinner. 25. He answered andsaid,Whetherhebeasinneror no,Iknownot:onethingIknow,that, whereas I was blind, now Isee.26. Then said they to him again,What didhetothee?howopenedheyour eyes?27.Heansweredthem,Ihave told you already, and you did not hear: wherefore would you hear it again?willyoualsobehisdisciples? 28.Thentheyreviledhim,andsaid, You are his disciple but we are Moses disciples. 29. Weknowthat God spoke to Moses: as for this fellow,weknownotfromwhencehe is. 30. The man answeredandsaid to them, Why herein is amarvelous thing,thatyouknownotfromwhence he is, and yet he has openedmine eyes. 31. Now we know that God hearsnotsinners:butifanymanbe a worshiper of God, and doeshis will, him he hears. 32. Since the worldbeganwasitnotheardthatany man opened the eyes of one that wasbornblind.33.Ifthismanwere notofGod,hecoulddonothing.34. Theyansweredandsaidtohim,You
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, , .
Theyansweredandsaidtohim,You werealtogetherborninsins,anddo youteachus?Andtheycasthimout.
Chrysostomus in Ioannem: Quia parentes miserunt Pharisaeos ad illum qui curatusest, rursus vocaverunt eum secundo unde dicitur vocaverunt ergo rursus hominem quicaecus fuerat. Non autem manifeste dicunt: nega quoniamChristustecuravitsedsubpraetextu religionis ad hoc eum inducere voluntunde sequiturdagloriamDeo:quasidicant:confitere quiahicnihilestoperatus. Augustinus in Ioannem: Nega quod accepisti.HocplanenonestDeogloriamdare, sedDeumpotiusblasphemare. Alcuinus: Sic autem volebant illum dare gloriam Deo, ut, sicut et ipsi,Christumdiceret peccatoremundesequiturnosscimusquiahic homopeccatorest. Chrysostomus in Ioannem:Qualiterergonon arguistis eum dicentem: quis ex vobisarguet
CHRYS. The parents having referred the Pharisees to the healed man himself, they summon him a second time: Thenagaincalled theythemanthatwasblind.Theydonotopenly say now, Deny that Christ has healed you, but conceal their object under the presence of religion: Give God the praise, i.e. confess that thismanhashadnothingtodowiththework.
AUG. Deny that you have received thebenefit. This is not to give God the glory, but ratherto blasphemeHim. ALCUIN.TheywishedhimtogiveglorytoGod, bycallingChristasinner,astheydid:Weknow thatthismanisasinner.
CHRYS.WhythendidyounotconvictHim,when He said above, Which of you convinces Meof

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medepeccato? Alcuinus:Sedilleutnequepateretcalumniae, neque veritatem celaret, non dixit: scioeum iustumnamsequiturdicitergoille:sipeccator est,nescio.
sin? ALCUIN.Theman,thathemightneitherexpose himselftocalumny,noratthesametimeconceal the truth, answers not that he knew Himtobe righteous, but, Whether He is a sinner or no, I knownot. CHRYS.Buthowcomesthis,whetherHebea sinner,Iknownot,fromonewhohadsaid,Heis aProphet?Didtheblindfear?farfromit:heonly thoughtthatourLordsdefenselayinthewitness ofthefact,morethaninanotherspleading.And hegivesweighttohisreplybythementionofthe benefithehadreceived:OnethingIknow,that, whereasIwasblind,nowIsee:asiftosay,Isay nothing as to whether He is a sinnerbutonly repeatwhatIknowforcertain.Sobeingunable tooverturnthefactitselfofthemiracle,theyfall back upon former arguments, and inquirethe manner of the cure: just as dogs in hunting pursue wherever the scent takes them: Then saidtheytohimagain,WhatdidHedotoyou? How opened He your eyes? i.e. was it by any charm. For they do not say, How didyousee? but,HowopenedHeyoureyes?togivetheman an opportunity of detracting fromtheoperation. So long now as the matter wantedexamining, theblindmananswersgentlyandquietlybut,the
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Chrysostomus in Ioannem:Qualiterquidixit: quoniam propheta est, nunc dicit si peccator est, nescio? Numquid modo timuit caecus? Absit sed voluit Christum a reitestimonio,et nonasuavoceabincusationeeripere,etsuam responsionem facere fide dignam abaccepto beneficioundesubditunumscio,quiacaecus cum essem, modo video quasi dicat: nihil modo de hoc dico utrum sit peccator,sed iterum dico quod manifeste novi. Quia igitur nequiverant evertere quod factum est, ad priores redeunt sermones, rursus modum curationis inquirentes sicut canes quidem venationem nunc huc, nunc illucinvestigantes unde sequitur dixerunt ergo illi: quid fecittibi? Quomodoaperuittibioculos?Hocest,numquid praestigio aliquo? Non enim dixerunt:qualiter vidisti? Sed: qualiter aperuit oculos tibi? Dantes occasionem detrahendi contra eius operationem. Donec igitur res inquisitione indigebat, caecus remisse loquebatur quia
vero iam vicerat, audacter de reliquo eis loquiturundesequiturresponditeis:dixivobis iam, et audistis quid iterum vultis audire? Quasidicat:nonattenditisadeaquaedicuntur: unde ultra non respondebo vobis inaniter interrogantibus, et non volentibus addiscere, sed cavillari quae dicuntur unde sequitur numquidetvosvultisdiscipulieiusfieri? Augustinus in Ioannem:Quidestnumquidet vos, nisi quia iam ego sum, numquid etvos vultis? Iam video, sed non invideo. Haec loquebatur iam stomachans adversusduritiam Iudaeorum, et ex caeco videns, non ferens caecos. Chrysostomus: Ita forte quid est veritas, ita imbecillemendaciumnamveritasquidemetsi despectos assumpserit, claros eos facit vel ostendit mendacium autem et si cumfortibus fuerit, imbecilles eos monstrat. Sequitur maledixerunt ergo ei, et dixerunt: tudiscipulus eiussis. Augustinus: Maledictum est, si cordiscutias, nonsiverbaperpendas.Talemaledictumsuper nosetsuperfiliosnostros.Sequiturnosautem Moysi discipuli sumus nos scimusquiaMoysi
victory being gained, he grows bolder: He answeredthem,Ihavetoldyoualready,andyou didnothear:whereforewouldyouhearitagain? i.e. you do not attend to what is said,and therefore I will no longer answer you vain questions, put for the sake of cavil, nottogain knowledge:WillyoualsobeHisdisciples?
AUG. Will you also? i.e. I am already,doyou wishtobe?Iseenow,butdonotenvy.Hesays this in indignation at the obstinacyoftheJews nottoleratingblindness,nowthatheisnolonger blindhimself.
CHRYS.Asthentruthisstrength,sofalsehood is weakness: truth elevates and ennobles whomever it takes up, however meanbefore: falsehood brings even the strong toweakness and contempt. Then they reviled him,andsaid, YouareHisdisciple.
AUG. A malediction only in the intention ofthe speakers, not in the words themselves. May such a malediction be upon us, and uponour children!Itfollows:ButweareMosesdisciples.
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locutus est Deus. Sed tunc sciretis, quia per Moysen praedictus est Deus: habetis enim dominum dicentem: si crederetis Moysi, crederetisetmihi:demeenimillescripsit.Itane sequimini servum et dorsum ponitis contra dominum?Namsubditishuncautemnescimus undesit.
We know that God spoke to Moses. Butyou should have known, that our Lord was prophesiedofbyMoses,afterhearingwhatHe said,HadyoubelievedMoses,youwouldhave believedMe,forhewroteofMe.Doyoufollow thenaservant,andturnyourbackontheLord? Evenso,foritfollows:Asforthisfellow,weknow notwhenceHeis. CHRYS. You think sight less evidence than hearingforwhatyousay,youknow,iswhatyou haveheardfromyourfathers.ButisnotHemore worthyofbelief,whohascertifiedthatHecomes from God, by miracles which you e havenot heardonly,butseen?Soarguestheblindman: The man answered and said, Why hereinisa marvelousthing,thatyouknownotwhenceHeis, andyetHehasopenedmineeyes.Hebringsin themiracleeverywhere,asevidencewhichthey couldnotinvalidate:and,inasmuchastheyhad said that a man that was a sinnercouldnotdo suchmiracles,heturnstheirownwordsagainst themNowweknowthatGodhearsnotsinners asiftosay,Iquiteagreewithyouinthisopinion.
Chrysostomus: Ea quae per visum cognoscitis,audituminoraaestimatis:illaenim quae nosse vos dicitis, a progenitoribus audistis. Sed nonne fide dignior est qui certificavitquodaDeovenitpermiracula,quae nonsolumaudistis,sedvidistis?Undesequitur respondit ille homo, et dixit eis: in hocenim mirabile est, quia vos nescitis unde sit, et aperuit oculos meos. Ubique signum inducit, quia hoc depravare non poterant, sed ab eo convincebantur: et quia dixerant quod homo peccator non potest talia signa facere, de cetero illorum assumit iudicium, propria verba eisinmemoriamreducensundesubditscimus autem quia peccatores Deus non auditquasi dicat:opiniohaecmeaetvestracommunisest. Augustinus:Adhuctamenunctusloquitur:nam et peccatores exaudit Deus. Si enim non exaudiret, frustra publicanus diceret: Deus,
AUG.AsyethoweverHespeaksasonebutjust anointed,orGodhearssinnerstoo.Elseinvain wouldthepublicancry,Godbemercifultomea

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propitius esto mihi peccatori ex illa confessione meruit iustificationem, quomodo ipsecaecusilluminationem. Theophylactus: Vel dicendum est, quoniam quod dictum est, Deum non exaudire peccatores,hocsignificatquodfaceremiracula Deus peccatoribus non concedit. Cum vero veniam implorant de commissis, translatisunt degradupeccantiumadstatumpoenitentium. Chrysostomus: Et vide quod cumsupradixit si peccator est, nescio, non dubitansdixit:hic enim non solum a peccatis eum excusatsed valde Deo placentem ostendit: nam subdit si quisDeicultorest,etvoluntatemeiusfacit,hunc exaudit. Non enim sufficit Deumcognoscere, sed voluntatem eius facere. Deinde extollit quod factum est, dicens a saeculo non est auditum quia quis aperuit oculos caecinati quasi dicat: si confitemini quoniam Deus peccatores non audit, hic autem miraculum fecit, et tale quale nullus hominum fecit, manifestumestvirtutemquahocfecit,maiorem essequamquaeestsecundumhominemvirtus unde subdit nisi esset hic a Deo, non posset facerequidquam.
sinner. By that confession he obtained justification,astheblindmanhadhissight.
THEOPHYL. Or, that God hears not sinners, means, that God does not enable sinners to work miracles. When sinners however implore pardon for their offenses, they aretranslated fromtherankofsinnerstothatofpenitents.
CHRYS. Observe then, when he said above, Whether He be a sinner, I know not,itwasnot that he spoke in doubt for here he not only acquits him of all sin, but holds him upasone well pleasing to God: But if any man bea worshiper of God, and does His will, himHe hears.ItisnotenoughtoknowGod,wemustdo His will. Then he extols His creed: Sincethe world began, was it not heard that anyman openedtheeyesofonethatwasbornblind:asif tosay,IfyouconfessthatGodhearsnotsinners andthisManhasworkedamiraclesuchanone, asnoothermanhasitismanifestthatthevirtue wherebyHehaswroughtit,ismorethanhuman: IfthisManwerenotofGod,Hecoulddonothing.
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Augustinus: Libere, constanter, veraciter. Haec enim quae facta sunt a domino, aquo fierentnisiaDeo?Autquandoadiscipulistalia fierent,nisiineisdominushabitaret? Chrysostomus: Quia ergo veritatem locutus, innulloconfususestquandomaximeadmirari eumoportebat,tunceumcondemnantsequitur enim responderunt et dixerunt ei: inpeccatis natusestotus,ettudocesnos? Augustinus: Quid est totus? Cum oculis clausis.Sedquiaperuitoculos,salvatettotum.
AUG. Freely, steadfastly, truly. For howcould what our Lord did, be done by anyotherthan God, or by disciples even, except whentheir Lorddweltinthem? CHRYS.Sothenbecausespeakingthetruthhe was in nothing confounded, when theyshould most have admired, they condemned him:You were altogether born in sins, and doyouteach us? AUG. What means altogether? That he was quite blind. Yet He who opened his eyes,also saveshimaltogether. CHRYS.Or,altogether,thatistosay,fromyour birth you are in sins. They reproach his blindness, and pronounce his sins to bethe causeofitmostunreasonably.Solongasthey expected him to deny the miracle, they were willingtobelievehim,butnowtheycasthimout.
Chrysostomus:Veldicunttotusacsidicant:a prima aetate in peccatis es. Hic igitur eius caecitatem exprobrant, ostendentes quod propter peccata factus est caecus quod rationem non habebat. Donec ergo expectabanteumnegaturumesse,fidedignum esse putabant sed nunc eum eiciunt unde sequitureteiecerunteumforas. Augustinus:Ipsiillummagistrumfecerant,ipsi ut discerent toties interrogaverunt, et ingrati docentemproiecerunt.
AUG.Itwastheythemselveswhohadmadehim teacher themselves, who had asked him so many questions and now they ungratefullycast himoutforteaching.
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Beda: Solet enim maiorum consuetudo a minoribusaliquiddiscerededignari.
BEDEItiscommonlythewaywithgreatpersons todisdainlearninganythingfromtheirinferiors.
Lectio 5 35 ,, 36 , , , 37 , . 38 , , : .39 , , . 40 ', , 41 , ,: :

35.Jesusheardthattheyhadcasthim out and when he had found him,he saidtohim,DoyoubelieveintheSon of God? 36. He answered andsaid, Whoishe,Lord,thatImightbelievein him? 37. And Jesus said to him, You have both seen him, and it ishethat talkswithyou.38.Andhesaid,Lord,I believe. And he worshipped him.39. And Jesus said, For judgment I am come into this world, that theywhich seenotmightseeandthattheywhich see might be made blind. 40. And someofthePhariseeswhichwerewith him heard these words, and said to him,Areweblindalso?41.Jesussaid to them, If you were blind,youshould havenosin:butnowyousay,Wesee: thereforeyoursinremains.
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Chrysostomus in Ioannem: Qui propter veritatem et Christi confessionem iniuria opprimuntur, hi maxime honorantur quod in caeco factum est: eiecerunt enim eum ex temploIudaei,etinveniteumdominustempli, et eum suscepit sicut agonothetaathletam multumlaborantem,etcoronavitundedicitur audivit Iesus quia eiecerunt eum foras,et cuminvenisseteum,dixitei:tucredisinfilium Dei? Ostendit autem Evangelista quoniam propter hoc venit Iesus ut ei loqueretur. Interrogat autem non ignorans, sed volens seipsum notum facere, et ostendens quoniam multum appretiatur eius fidem quasi dicat: plebs conviciata est mihi, sed nullamihiestcuraillorum:uniuscuraest:uttu credas. Melior est faciens voluntatem Dei, quamdeciesmilleiniqui. Hilarius de Trin: Si autem sola Christi qualiscumque confessio fidei esset consummatio, dictum fuisset: tu credis in Christum?Sedquiahaereticispeneomnibus hoc nomen in ore esset futurumutChristum
CHRYS.Thosewhosufferforthetruthssake,and confession of Christ, come to greatesthonoras we see in the instance of the blind man. Forthe Jews cast him out of the temple, and theLordof the temple found him and received him asthe judge cloth the wrestler after his labors, and crowned him: Jesus heard that they hadcasthim outandwhenHehadfoundhim,Hesaidtohim, DoyoubelieveintheSonofGod?TheEvangelist makesitplainthatJesuscameinordertosaythis tohim.Heaskshim,however,notinignorance,but wishingtorevealHimselftohim,andtoshowthat HeappreciatedhisfaithasifHesaid,Thepeople have cast reproaches on Me, but I care notfor themonethingonlyIcarefor,thatyoumaybelieve. Better is he that does the will of God,thanten thousandofthewicked.
HILARY. If any mere confession whatsoeverof Christ were the perfection of faith, it wouldhave beensaid,DoyoubelieveinChrist?Butinasmuch as all heretics would have had this name intheir mouths, confessing Christ, and yet denying the
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confiterentur, et filium tamen negarent, id quodpropriumChristoest,adfidemposcitur, idest ut credatur in Dei filium.Credidisse auteminDeifiliumquidproficit,sicredaturin creaturam,cumanobisfidesinChristonon creaturaeDei,sedfiliiDeipostuletur? Chrysostomus: Nondum autem caecus Christum noverat: caecus enim erat antequam veniret ad Christum, et post curationemaIudaeiscircumtrahebaturunde sequitur respondit ille, et dixit: quis est, domine, ut credam in eum?Desiderantiset valdeinquirentisanimaeverbumest.Proquo tot disputavit, hunc ignorat, ut discas ineo veritatis amorem. Non autem dixit ei dominus: ego sum qui curavi tesedmedie adhucloquiturundesequituretvidistieum. Theophylactus:Hocautemdicit,utreducat ei in memoriam sanitatem, et quia ab ipso virtutem videndi acceperat. Attendeautem, quoniamquiloquebatur,exMarianatusest, etipseidemestDeifilius,nonaliusetalius secundumerroremNestoriiundesequituret quiloquiturtecum,ipseest. Augustinus in Ioannem:Modolavatfaciem
Son,thatwhichistwoofChristalone,isrequiredof our faith, viz. that we should believe intheSonof God. But what avails it to believe on theSonof Godasbeingacreature,whenwearerequiredto havefaithinChrist,notasacreatureofGod,butas theSonofGod. CHRYS.ButtheblindmandidnotyetknowChrist, forbeforehewenttoChristhewasblind,andafter his cure, he was taken hold of by the Jews:He answeredandsaid,WhoisHe,Lord,thatImight believeonHim?Thespeechthisofalongingand inquiringmind.HeknowsnotwhoHeisforwhom he had contended so much a proof toyouofhis love of truth. The Lord however says not tohim,I amHewhohealedyoubutusesamiddlewayof speaking,YouhavebothseenHim.
THEOPHYL. This He says to remind him ofhis cure, which had given him the powertosee.And observe, He that speaks is born ofMary,andthe son is the Son of God, nottwodifferentPersons, accordingtotheerrorofNestorius:AnditisHethat talkswithyou.
AUGFirst,Hewashesthefaceofhisheart.Then,
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cordiseius.Deniqueiamfacielotacordis,et mundata conscientia, agnoscit illum non filium hominis tantum, quod antecrediderat, sed iam filium Dei, qui carnemsusceperat unde sequitur at ille ait: credo, domine. Parum est credere vis videre qualem credat?Etprocidensadoraviteum. Beda: In quo possunt sumereexemplum,ut nonerectacervicequisdominumrogetsed supplex in terram prostratus eius misericordiamimploret. Chrysostomus:Perhocigitureiusdivinam virtutem ostendit, verbo opus adiungens. Dominus autem illum ferventiorem circa fidem fecit, et eos qui eum sequebantur, erexit unde sequitur et dixit eis Iesus: in iudiciumegoinhuncmundumveni. Augustinus: Dies enim erat inter lucem et tenebrasdiscurrens.Recteautemsubditurut qui non vident, videant: quia de tenebris liberat. Sed quid est quod sequitur: etqui vident, caeci fiant? Audi quod sequitur: commoti sunt enim Pharisaei quidam ex verbis istis unde sequitur et audierunt quidamexPharisaeisquicumipsoerant,et
hisheartsfacebeingwashed,andhisconscience cleansed, he acknowledges Him as not onlythe Sonofman,whichhebelievedbefore,butasthe Son of God, Who had taken fleshuponHim:And hesaid,Lord,Ibelieve.Ibelieve,isasmallthing. Would you see what he believes of Him?And fallingdown,heworshippedHim. BEDE.Anexampletous,nottopraytoGodwith uplifted neck, but prostrate uponearth,suppliantly toimploreHismercy.
CHRYS.Headdsthedeedtotheword,asaclear acknowledgmentoffix.Hisdivinepower.TheLord replies in a way to confirm His faith, and atthe sametimestirsupthemindsofHisfollowers:And Jesus said, For judgment have I come intothis world. AUG.Thedaythenwasdividedbetweenlightand darkness.Soitisrightlyadded,thattheywhichsee not,mayseeforHerelievedmenfromdarkness. Butwhatisthatwhichfollows:Andthattheywhich seemightbemadeblind.Hearwhatcomesnext. Some of the Pharisees were moved by these words:AndsomeofthePhariseeswhichwerewith Himheardthesewords,andsaidtoHim,Arewe
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dixerunt ei: numquid et nos caeci sumus? Hoc enim eos movebat et qui vident,caeci fiant. Sequitur dixit ergo eis Iesus:sicaeci essetis, non haberetis peccatum id est,si vos caecos diceretis, et ad medicum recurreretis.Nuncveroquiadicitis:videmus, peccatumvestrummanet:quiaenimdicendo videmus,medicumnonquaeritis,incaecitate vestramanebitis.Hocergoquodpauloante dixit ego veni ut qui non vident, videant,id est,quisenonvidereconfitentur,etmedicum quaerunt,utvideantetquivident,caecifiant, idest,quiseputantvidere,etmedicumnon quaerunt,insuacaecitatepermaneant.Ergo istamdiscretionemvocavitiudicium,cumait in iudicium veni in hunc mundum. Nonillud iudicium iam intulit mundo quo de viviset mortuisinfinesaeculiiudicabit. Chrysostomus: Vel aliter. In iudiciumdixit, id est in maius supplicium, ostendens quoniamquicondemnaverunteum,ipsisunt quicondemnatisunt.Quodautemdicitutqui nonvident,videant,etquividentcaecifiant, idemestquodPaulusdicitquodgentesquae nonquaerebantiustitiam,inveneruntiustitiam quae est ex fide Christi Israel autem persequenslegemiustitiae,inlegemiustitiae nonpervenit.
blindalso?Whathadmovedthemwerethewords, And that they which see might be madeblind.It follows,Jesussaidtothem,Ifyouwereblind,you should have no sin i.e. If you calledyourselves blind, and ran to the physician. But now yousay, We see therefore your sin remains: for in that saying,Wesee,youseeknotaphysician,youshall remain in your blindness. This then whichHehas justbeforesaid,Icame,thattheythatseenotmight see i.e. they who confess they cannot see,and seekaphysician,inorderthattheymaysee:and thattheywhichseenotmaybemadeblindi.e.they whichthinktheycansee,andseeknotaphysician, mayremainintheirblindness.Thisactofdivision He calls judgment, saying, For judgment have I comeintothisworld:notthatjudgmentbywhichHe willjudgequickanddeadattheendoftheworld.
CHRYS.Or,forjudgment,Hesaidi.e.forgreater punishment, showing that they who condemned Him, were the very ones who were condemned. RespectingwhatHesays,thattheywhichseenot mightsee,andthattheywhichseemightbemade blind it is the same which St. Paul says,The Gentiles which followed not afterrighteousness, have attained to righteousness, even the righteousness which is of faith. But Israel, which followed after the law of righteousness, hasnot
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attainedtothelawofrighteousness Theophylactus: Quasi dicat: ecce qui a nativitate non viderat, iam videt anima et corpore qui vero videre videntur, excaecati suntintellectu. Chrysostomus:Suntenimduaevisioneset duae caecitates, scilicet sensibilis et intellectualis.Illiautemadsensibiliainhiabant solum,etdesensibilisolumverecundabantur caecitate unde ostendit eis quod melius esset eos esse caecos quam sic videntes propter quod dicit si caeci essetis, non haberetis peccatum, quia tolerabilius fieret vobis supplicium. Sed nunc dicitis, quia videtis. Theophylactus: Non considerantesfactum in caeco miraculum, non estis dignivenia, quasiexvisismiraculisadfidemnonattracti. Chrysostomus: Hoc igitur quod aestimabantessemagnamlaudem,ostendit quodeisfertsupplicium:etsimulconsolatus est eum qui a nativitate fuerat caecus de corporali caecitate. Non autem sinecausa Evangelistadicit,quodaudierunthocquidam
THEOPHYL.Asiftosay,Lo,hethatsawnotfrom hisbirth,nowseesbothinbodyandsoulwhereas they who seem to see, hare had their understandingdarkened. CHRYS. For or there is a twofold vision, anda twofoldblindnessviz.thatofsense,andthatofthe understanding. But they were intent only on sensible things, and were ashamed only of sensibleblindness:whereforeHeshowsthemthat itwouldbebetterforthemtobeblind,thanseeing so:Ifyouwereblind,youshouldhavenosinyour punishmentwouldbeeasierButnowyousay,We see.
THEOPHYL. Overlooking the miracle wroughton theblindman,youdeservenopardonsinceeven visiblemiraclesmakenoimpressiononyou. CHRYS.Whatthentheythoughttheirgreatpraise, Heshowswouldturntotheirpunishmentandatthe same time consoles him who had beenafflicted with bodily blindness from his birth. For it isnot withoutreasonthattheEvangelistsays,Andsome ofthePhariseeswhichwerewithhim,heardthese
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ex Pharisaeis qui cum ipso erant sedut rememoretur quoniam isti illi erant quiprius restiterant Christo, deinde eum lapidare voluerunt. Erant enim quidam superficie tenus sequentes, et facile in contrarium transmutabantur. Theophylactus:Velaliter.Sicaeciessetis, idest inscii Scripturarum, nequaquam tam grande vobis peccatum incumberet, tamquam ignorantia peccantibus: nunc vero quia prudentes vos atque legisperitos asseritis,pervosipsoscondemnabilesestis.
wordsbutthathemayremindusthatthosewere the very persons who had first withstoodChrist, and then wished to stone Him. For there were somewhoonlyfollowedinappearance,andwere easilychangedtothecontraryside.
THEOPHYL.Or,ifyouwereblind,i.e.ignorantof theScriptures,youroffensewouldbebynomeans so heavy a one, as erring out of ignorance: but now, seeing you call yourselves wise and understandinginthelaw,yourownselvescondemn you.
CHAPTER X Lectio 1 1 , : 2 . 3 , , '

1.Verily,verily,Isaytoyou,Hethat enters not by the door into the sheepfold,butclimbsupsomeother way, the same is a thief and a robber. 2. But he that entersinby the door is the shepherd of the sheep. 3. To him theporteropens and the sheep hear his voice:and he calls his own sheep byname, andleadsthemout.4.Andwhenhe
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. 4 , , , :5 ' , .
puts forth his own sleep, he goes before them, and the sheepfollow him:fortheyknowhisvoice.5.And astrangerwilltheynotfollow,butwill fleefromhim:fortheyknownotthe voiceofstrangers.
Chrysostomus in Ioannem:Quiadominusde caecitateIudaeorumdisputaverat,nedicant:non est ex nostra caecitate quod ad te non accedimus, sed a te avertimur, uterroneum fugientes,vultostenderequodnonesterroneus, sedpastor,ponenssignalatronisetpastoris.Et primo ostendit quis est erroneus et fur, dicens amen, amen, dico vobis: qui non intrat per ostiuminovileovium,sedascenditaliunde,ille fur est et latro. Hic autem et eos quianteeum fuerunt, occulte insinuat, et eos qui posteum futuri sunt, Antichristum et pseudochristos. OstiumautemScripturasvocavithaeenimDei cognitionem aperiunt, hae oves custodiunt, et lupos supervenire non permittunt, haereticis introitumpraecludentes.QuiergononScripturis utitur,sedaliundeascendit,hocestaliamsibiet nonlegitimamviamfacit,hicfurest.Dicitautem
CHRYS.OurLordhavingreproachedtheJews with blindness, they might have said, Weare notblind,butweavoidyouasadeceiver.Our Lord therefore gives the marks which distinguish a robber and deceiver from atrue shepherd.Firstcomethoseofthedeceiverand robber:Verily,verily,Isaytoyou,Hethatenters notbythedoorintothesheepfold,butclimbsup some other way, the same is a thief and a robber. There is an allusion here toAntichrist, andtocertainfalseChristswhohadbeen,and were to be. The Scriptures He calls thedoor. They admit us to the knowledge ofGod,they protectthesheep,theyshutoutthewolves,they bar the entrance to heretics. He that usesnot the Scriptures, but climbs up someotherway, i.e.someself-chosen,someunlawfulway,isa thief. Climbs up, He says, not, enters, asifit
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ascendit, et non intrat, ad similitudinem furis maceriam transcendere volentis, etpericulose omnia agentis. Dicens autem aliunde, etiam Scribas occulte insinuavit, qui docebant mandata et doctrinas hominum, et legem praevaricabantur.Siauteminfraseipsumostium dicit, non oportet turbari: etenim pastorem seipsum et ovem differenter praedicat: quia enimadducitnospatri,ostiumsedicitquiavero procurat,pastorem. Augustinus in Ioannem: Vel aliter. Multi sunt qui secundum quamdam vitae huius consuetudinem dicuntur boni homines, qui ea quae in lege mandata sunt quasi observant,et Christianinonsunt,etplerumqueseiactantsicut Pharisaei: numquid et nos caeci sumus? Quia vero omnia ista quae faciunt, et nesciuntad quemfinemreferant,inaniterfaciunt,dominusde grege suo et ostio quo intratur ad ovile, similitudinem posuit, dicens amen, amen,dico vobis: qui non intrat per ostium in ovile ovium, sedascenditaliunde,illefurestetlatro.Dicant ergo Pagani vel Iudaei vel haeretici: bene vivimus: si per ostium non intrant, quid eis prodest? Ad hoc enim debet unicuique prodessebenevivere,utdeturillisempervivere: quia nec bene vivere dicendi sunt quifinem benevivendivelcaecitatenesciunt,velinflatione
wereathiefgettingoverawall,andrunningall risks. Some other way, may refer too tothe commandmentsandtraditionsofmenwhichthe Scribestaught,totheneglectoftheLaw.When our Lord further on calls Himself theDoor,we need not be surprised. According totheoffice which He bears, He is in one placethe Shepherd, in another the Sheep. In thatHe introducesustotheFather,HeistheDoor,in thatHetakescareofus,HeistheShepherd. AUG.Orthus:Manygounderthenameofgood menaccordingtothestandardoftheworld,and observeinsomesortthecommandmentsofthe Law, who yet are not Christians. Andthese generallyboastofthemselves,asthePharisees didAreweblindalso?Butinasmuchasallthat they do they do foolishly, without knowingto whatendittends,ourLordsaidofthem,Verily, verily,Isaytoyou,Hethatentersnotbythedoor into the sheepfold, but climbs up someother way,thesameisathiefandarobber.Letthe Pagansthen,theJews,theHeretics,say,We leadagoodlifeiftheyenternotbythedoor, what avails it? A good life only profits,as leading to life eternal. Indeed thosecannotbe saidtoleadagoodlife,whoareeitherblindly ignorantof,orwillfullydespise,theendofgood living. No one can hope for eternal life,who
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contemnunt. Non est autem cuiquamspesvera semper vivendi, nisi cognoscat vitam,quodest Christus, et per hanc ianuam intret inovile. Quicumqueergovultintrareadovile,perostium intret:nonsolumChristumpraedicet,sedChristi gloriamquaerat,nonsuam.Humilisautemianua estChristus:quiintratperhancianuam,oportet humilemesse,utsanocapitepossitintrare.Qui autem se non humiliat, sed extollit, per maceriam vult ascendere ideo exaltatur ut cadat. Quaerunt ergo plerumque taleshomines etiam persuadere hominibus ut bene vivantet Christiani non sint: per aliam partem volunt ascendere et rapere et occidere. Tales ergo fures sunt, quia quod alienum est,suumdicunt latrones,quiaquodfuranturoccidunt. Chrysostomus: Vidisti qualiter descripsit latronem: intuere et pastoris definitionem sequiturenimquiautemintratperostium,pastor estovium. Augustinus de Verb. Dom: Intrat per ostium qui intrat per Christum, qui imitatur passionem Christi,quicognoscithumilitatemChristiutcum Deus factus sit homo pro nobis, cognoscatse homononesseDeum,sedhominem.Quienim vultDeusvidericumsithomo,nonimitaturillum quicumDeusesset,homofactusest.Tibiautem
knows not Christ, who is the life, and bythat doorentersintothefold.Whosowishestoenter intothesheepfold,lethimenterbythedoorlet him preach Christ let him seek Christsglory, nothisown.Christisalowlydoor,andhewho enters by this door must be lowly, if hewould enter with his head whole. He that doesnot humble, but exalt himself, who wishestoclimb upoverthewall,isexaltedthathemayfall.Such men generally try to persuade others thatthey maylivewell,andnotbeChristians.Thusthey climbupbysomeotherway,thattheymayrob andkill.Theyarethieves,becausetheycallthat their own, which is not robbers, becausethat whichtheyhavestolen,theykill.
CHRYS. You have seen His description ofa robber, now see that of the Shepherd: Buthe thatentersinbythedooristheshepherdofthe sheep. AUG. He enters by the door, who entersby Christ,whoimitatesthesufferingofChrist,who isacquaintedwiththehumilityofChrist,soasto feelandknow,thatifGodbecamemanforus, manshouldnotthinkhimselfGod,butman.He who being man wishes to appear God,does notimitateHim,whobeingGod,becameman.
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non dicitur: esto aliquid minus quam essed: agnoscequides.Sequiturhuicostiariusaperit.
You are bid to think less of yourselfthanyou are,buttoknowwhatyouare.ToHimtheporter opens. CHRYS. The porter perhaps is Mosesforto himtheoraclesofGodwerecommitted.
Chrysostomus:Nihilprohibetostiariumvocare Moysen: ille enim est cui eloquia Deicredita sunt. Theophylactus: Vel spiritus sanctus est ostiarius, per quem Scripturae reserataenobis indicantChristum. Augustinus in Ioannem: Vel aliter. Ostiarium ipsum dominum debemus accipere: multosunt enim magis inter se diversa in rebushumanis pastor et ostium, quam ostiarius et ostiumet tamen dominus et pastorem se dixit etostium. Cur ergo non intelligamus ipsum etostiarium? Ipse enim se aperit, qui seipsum exponit. Si aliam personam quaeris ostiarii,videostiarium forte spiritum sanctum, de quo dominusdicit: ipse vos docebit omnem veritatem. Ostiumest Christus qui est veritas. Quis aperitostiumnisi qui docet veritatem? Cavendum tamen estne maior aestimetur ostiarius esse quam ostium, quia in domibus hominum ostiarius ostio, non ostiumpraeponiturostiario.
THEOPHYL.Or,theHolySpiritistheporter,by whom the Scriptures are unlocked, andreveal thetruthtous. AUG. Or, the porter is our Lord Himselffor there is much less difference between adoor and a porter, than between a door and a shepherd. And He has called Himselfboththe doorandtheshepherd.Whythennotthedoor andtheporter?HeopensHimself,i.e.reveals Himself. If you seek another personforporter, take the Holy Spirit, of whom ourLordbelow said,Hewillguideyouintoalltruth.Thedooris Christ, the Truth who opens the door, but He that will guide you into allTruth?Whomsoever you understand here, beware that youesteem not the porter greater than the door forinour housestheporterranksabovethedoor,notthe doorabovetheporter.
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Chrysostomus: Quia vero dicebanteumesse deceptorem, et hoc ex infidelitate suiipsorum certificabant dicentes: quis principum credit in eum? Ostendit nunc quod ex hoc quod non attendunt ei, ex ordine ovium excludunturunde sequitur oves vocem eius audiunt. Si enim pastoris est per legitimum intrare ostium,per quod ipse intravit, ab ovium congregationese abstrahunt qui ipsum non audiunt. Sequituret propriasovesvocatnominatim. Augustinus in Ioannem: Novit enim nomina praedestinatorum unde discipulis ait: gaudete quoniam nomina vestra scripta sunt in caelo. Sequitureteduciteas. Chrysostomus in Ioannem: Oves educebat quando eas mittebat, non extra lupos, sedin medio luporum. Videtur autem et de caeco occulteinsinuare:etenimillumeduxitvocansex medioIudaeorum,etvocemeiusaudivit. Augustinus:Sedetquisaliusovesemittit,nisi qui earum peccata dimittit, ut eumsequiduris liberataevinculispossint?Sequiturenimetcum propriasovesemiserit,anteeasvadit. Glossa: Emittit siquidem eas de tenebris
CHRYS. As they had called Him adeceiver, andappealedtotheirownunbeliefastheproof ofit(WhichoftherulersbelievesinHim?)He showsherethatitwasbecausetheyrefusedto hear Him, that they were put out ofHisflock. ThesheephearHisvoice.TheShepherdenters bythelawfuldoorandtheywhofollowHimare His sheep they who do not, voluntarilyput themselves out of His flock. And He calls His ownsheepbyname. AUG,Heknewthenamesofthepredestinated as He said to His disciples, Rejoice thatyour names are written in heaven. And leadsthem out. CHRYS. He led out the sheep, when Hesent themnotoutofthereachof,butintothemidst of, the wolves. There seems to he a secret allusion to the blind man. He calledhimoutof themidstoftheJewsandheheardHisvoice. AUG. And who is He who leadsthemout,but the Same who loosens the chain oftheirsins, that they may follow Him with freeunfettered step? GLOSS. And when He puts forth His own
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ignorantiaeadlucem,dumanteeasvadit,quasi incolumnanubisetignis.
sheep, He goes before them, He leadsthem out from the darkness of ignorance intolight, whileHegoesbeforeinthepillarofcloud,and fire. CHRYS. Shepherds always go behind their sheepbutHe,onthecontrary,goesbefore,to showthatHewouldleadalltothetruth.
Chrysostomus: Nimirum pastores contrarium faciunt oves sequentes sed ipse ostendit se contrarium facere, quoniam oves deducit ad veritatem. Augustinus: Et quis est qui ovespraecessit nisi qui surgens a mortuis iam non moritur,et patridixit:quosdedistimihi,voloutubiegosum et ipsi sint mecum? Sequitur et ovesillum sequuntur, quia sciunt vocem eius alienum autem non sequuntur, sed fugiunt ab eo, quia nonnoveruntvocemalienorum.
AUG. And who is this that goes before the sheep,butHewhobeingraisedfromthedead, diesnomoreandwhosaid,Father,Iwillalso thatthey,whomYouhavegivenMe,bewithMe whereIam?AndthesheepfollowHim,forthey know His voice. And a stranger will theynot follow, but will flee from him fortheyknownot thevoiceofstrangers. CHRYS. The strangers are Theudas, and Judas, and the false apostles who cameafter Christ. That He might not appear one ofthis number, He gives many marks of difference between Him and them. First, Christbrought men to Him by teaching them out of the ScripturestheydrewmenfromtheScriptures. Secondly,theobedienceofthesheepformen believed on Him, not only during His life,but
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Chrysostomus: Alienos dicit eos qui circa TheodametIudam,auteosquiposthaecalios debentdecipere,pseudoapostolos:utenimnon dicatur unus illorum esse, per multa seabeis separat. Primo quidem per doctrinam Scripturarum,perquasChristusadsehomines adducebat illi vero ab eis homines abstrahebant.Secundoperoviumobedientiam: nam in eum quidem non solum viventem,sed
etiammortuumhominescredideruntillosautem confestimreliquerunt. Theophylactus: Significat etiam Antichristum, quipaululumdecipiens,nonobtinebitsequaces posteiusmortem. Augustinus: Sed quomodo solvetur ista quaestio?AudiuntvocemChristiquandoquenon oves:audivitenimIudas,sedlupuseratetnon audiunt oves: aliqui enim eorum quiChristum crucifixerunt,nonaudierunt,sedoveserant.Sed dicet aliquis: quando non audiebant, ovesnon erant vox audita eos mutavit, et exlupisoves fecit. Me autem adhuc movet quod per Ezechielem obiurgat dominus pastores,etdicit interceteradeovibus:errantemnonrevocastis: eterrantemdicit,etovemappellat.Nonerraret, sivocempastorisaudiretsedideoerravit,quia vocem alieni audivit. Dico ergo: novitdominus qui sunt eius: novit praescitos, novit praedestinatos.Ipsisuntoves,aliquandoseipsi nesciuntsedpastornoviteas:multaeenimoves foris sunt, et multi lupi intus. Depraedestinatis ergo loquitur. Est autem aliqua voxpastorisin qua oves non audiunt alienos, in quanonoves non audiunt Christum. Quae est ista vox?Qui perseveraverit usque in finem, hic salvuserit. Hanc vocem non negligit proprius, non audit
afterdeath:theirfollowersceased,assoonas theyweregone. THEOPHYL.HealludestoAntichrist,whoshall deceive for a time, but lose all hisfollowers whenhedies. AUG. But here is a difficulty. Sometimesthey who are not sheep hear Christs voicefor Judasheard,whowasawolf.Andsometimes thesheephearHimnotfortheywhocrucified Christ heard not yet some of them wereHis sheep. You will say, While they did nothear, theywerenotsheepthevoice,whentheyheard it, changed them from wolves to sheep.StillI am disturbed by the Lords rebuke to the shepherdsinEzekiel,Neitherhaveyoubrought again that which strayed. He calls it a stray sheep,butyetasheepallthewhilethough,ifit strayed,itcouldnothaveheardthevoiceofthe Shepherd, but the voice of a stranger. What I saythenisthisTheLordknowsthemthatare His. He knows the foreknown, he knowsthe predestinated. They are the sheep: for atime they know not themselves, but the Shepherd knows them for many sheep are withoutthe fold,manywolveswithin.Hespeaksthenofthe predestinated.Andnowthedifficultyissolved. The sheep do hear the Shepherdsvoice,and
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alienus.SequiturhocproverbiumdixiteisIesus illiautemnoncognoveruntquidloqueretureis. Pascit enim dominus manifestis, exercet obscuris. Cum autem duo audiunt verba Evangelii, unus impius, alter pius, et talia forte suntutambononintelligant:unusdicit:verumest quoddixit,etbonumestquoddixit,sednosnon intelligimusiste,quiacredit,iampulsatdignus estcuiaperiatur,sipulsarepersistat.Aliusdicit: nihil dixit quia adhuc audiet: nisicredideritis, nonintelligetis.
they only. When is that? It is when thatvoice said,Hethatendurestotheendshallbesaved. ThisspeechHisownhear,thealienhearnot. AUG.OurLordfeedsbyplainwords,exercises byobscure.Forwhentwopersons,onegodly, theotherungodly,hearthewordsoftheGospel, and they happen to be such that neither can understand them one says, What He saidis trueandgood,butwedonotunderstandit:the other says, It is not worth attending to.The former,infaith,knocks,yes,and,ifhecontinue to knock, it shall be opened to him.Thelatter shall hear the words in Isaiah, If you willnot believe,surelyyoushallnotbeestablished.
Lectio 2 6 : .7 , .8 [ ] :' .9:'

6. This parable spoke Jesus to them:buttheyunderstoodnotwhat thingstheywerewhichhespoketo them. 7. Then said Jesus tothem again, Verily, verily, I say to you,I amthedoorofthesheep.8.Allthat ever came before me arethieves androbbers:butthesheepdidnot hearthem.9.Iamthedoor:byme
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. 10 : .
if any man enter in, he shallbe saved,andshallgoinandout,and find pasture. 10. The thief comes not,butfortosteal,andtokill,and to destroy: I am come that they mighthavelife,andthattheymight haveitmoreabundantly.
Chrysostomus in Ioannem: Dominus attentiores volens Iudaeos facere, manifestat quodsupradixeratundediciturdixitergoiterum eis Iesus: amen, amen, dico vobis: egosum ostiumovium. Augustinus in Ioannem: Ecce quod clausum posuerat, aperuit: ipse est ostium: intremus,et nos intrasse gaudeamus. Sequitur omnes quotquotvenerunt,furessuntetlatrones. Chrysostomus: Non de prophetis hoc dicit, sicuthaereticidicunt,seddeseditiosisundeet laudans oves, subiungit sed non audierunteos oves. Nusquam autem videtur laudare eosqui non obedierunt prophetis sed eis detrahit vehementer.
CHRYS. Our Lord, to waken the attentionof theJews,unfoldsthemeaningofwhatHehas said Then said Jesus to them again,Verily, verily,Isaytoyou,Iamthedoorofthesheep.
AUG.Lo,theverydoorwhichHehadshutup, HeopensHeistheDoor:letusenter,andlet usenterwithjoy.AllthatevercamebeforeMe arethievesandrobbers. CHRYS. He said not this of theProphets,as thehereticsthink,butofTheudas,andJudas, andotheragitators.Soheaddsinpraiseofthe sheep, The sheep heard them not but heno where praises those who disobeyed the prophets,butcondemnsthemseverely.
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Augustinus: Intellige ergo: quotquot venerunt praeter me non autem praeter illumprophetae venerunt, quia cum illo venerunt qui cumverbo Dei venerunt, qui veraces fuerunt: quia ipse verbum et veritas venturus praecones mittebat: sed eorum corda quos miserat possidebat: carnem quippe ipse accepit ex temporequiest semper: in principio enim erat verbum. Ante adventumautemeius,quohumilisvenitincarne, praecesseruntiusti,siceumcredentesventurum, quomodonoscredimusineumquivenit:tempora variata sunt, non fides: eadem enim fides utrosqueconiungit,eteosquiventurumesse,et eos qui venisse crediderunt. Quotquot ergo praeter illum venerunt, fures fuerunt etlatrones idestadfurandumetoccidendumvenerunt.Sed non audierunt eos oves illi scilicet de quibus dictumest:novitdominusquisunteius.Eosergo nonaudieruntovesinquibusnoneratvoxChristi, errantes, vana fingentes, miseros seducentes. Quare autem se ostium dixerit, aperitsubdens ego sum ostium: per me si quis introierit, salvabitur. Alcuinus: Quasi dicat: illos non audiuntoves, sedmeaudiunt:quiaegosumostium:etquiper menonfictus,sedverusintroierit,perseverando salvabitur.
AUG. Understand, All that ever came at variance with Me. The Prophets were not at variance with Him. They came with Him,who came with the Word of God, who spokethe truth. He, the Word, the Truth, sentheralds before Him, but the hearts of thosewhomHe sent were His own. They came with Him, inasmuchasHeisalways,thoughHeassumed the flesh in time: In the beginning wasthe Word. His humble advent in the flesh was precededbyjustmen,whobelievedonHimas about to come, as we believe on Himcome. The times are different, the faith isthesame. Our faith knits together both those who believedthatHewasabouttocome,andthose who believe that He has come. All thatever came at variance with Him were thieves and robbersi.e.theycametostealandtokillbut the sheep did not hear them. They hadnot Christsvoicebutwerewanderers,dreamers, deceivers. Why He is the Door, He next explains,IamtheDoorbyMeifanymanenter inheshallbesaved. ALCUIN. As if to say, The sheep hear not them,butMetheyhearforIamtheDoor,and whoever enters by Me not falsely but in sincerity,shallbyperseverancebesaved.
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Theophylactus: Educit autem ad pascua dominus oves per ostium unde sequitur et ingredietur et egredietur, et pascua inveniet. Quae sunt autem haec pascua nisi delectatio futura, et requies in quam nos dominus introducit? Augustinus:Sedquidestquoddicitingredietur et egredietur? Ingredi quippe in Ecclesiamper ostium Christum, valde bonum est: exire autem de Ecclesia non est bonum. Potest ergo dici ingredi nos, quando interius aliquid cogitamus egrediautem,quandoexteriusaliquidoperamur, secundumillud:exibithomoadopussuum. Theophylactus:Velingredidiciturcuiestcurae homo interior egredi vero qui hominem exteriorem, id est membra quae sunt supra terram, in Christo mortificat: hic enimpascuain futuroreperietsaeculo. Chrysostomus: Vel hoc dicitur propter apostolos, qui cum audacia introierunt, et exierunt, ut totius orbis terrarum facti domini,et nulluseoseicerevaluit:etnutrimentumhabuerunt. Augustinus: Sed plus me delectat quodipse quodammodo nos admonuit cum secutus
THEOPHYL. The door admits thesheepinto the pasture And shall go in andout,andfind pasture. What is this pasture, but the happinesstocome,theresttowhichourLord bringsus?
AUG. What is this, shall go in and out?To enter into the Church by Christ theDoor,isa verygoodthing,buttogooutoftheChurchis not. Going in must refer to inward cogitation going out to outward action as inthePsalm, Mangoesforthtohiswork.
THEOPHYL.Or,togoinistowatchoverthe inner man to go out, to mortify theoutward man, i.e. our members which are uponthe earth.Hethatdoesthisshallfindpastureinthe lifetocome. CHRYS. Or, He refers to the Apostleswho went in and out boldly for they becamethe mastersoftheworld,nonecouldturnthemout oftheirkingdom,andtheyfoundpasture. AUG. But He Himself explains it more satisfactorily to me in what follows: Thethief
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adiungitfurnonvenitnisiutfuretur.
comesnot,butfortosteal,andfortokill:Iam come that they might have life, andthatthey mighthaveitmoreabundantly. ALCUIN.Thethiefcomesnotbutfortosteal, and to kill. As if He said, And well maythe sheep not hear the voice of the thief forhe comesnotbutfortosteal:heusurpsanothers office, forming his followers not on Christs precepts, but on his own. And thereforeit follows, and to kill, i.e. by drawing themfrom the faith and to destroy, i.e. by theireternal damnation. By going in they have life i.e. by faith,which works by love by which faith they gointothe fold. The just lives by faith. And by goingout theywillhaveitmoreabundantly:i.e.whentrue believers die, they have life moreabundantly, even a life which never ends. Though inthis foldthereisnotwantingpasture,thentheywill find pasture, such as will satisfy them.Today shallyoubewithMeinparadise.
Alcuinus: Quasi dicat: merito ovesnonaudiunt vocem furis, quia non venit fur nisi utfuretur, alienam rem sibi usurpando, non depraeceptis Christi suos sectatores instruens, sed suis exemplis eos vivere suadens unde subdituret mactet, mala doctrina retrahendo a fide, et perdat,inaeternadamnatione.Illiergofuranturet occidunt. Ego veni, ut vitam habeant, et abundantiushabeant. Augustinus: Videtur mihi dixisse ut vitam habeantingredientes,hocestperfidemquaeper dilectionem operatur, per quam fidem in ovile ingrediunturutvivant,quiaiustusexfidevivit.Et abundantius habeant, scilicet egredientes, scilicet quando veri fideles moriuntur, et abundantius habent vitam, ubi nunquamdeinde moriuntur. Quamvis ergo et hic in ipsoovilinon desint pascua, invenient tamen pascua ubi saturentur, qualia invenit cui dictum est: hodie mecumerisinParadiso. Gregorius super Ezech: Ingredietur ergo ad fidem, egredietur ad speciem pascua vero
GREG.Shallgoin,i.e.tofaith:shallgoout,i.e. tosight:andfindpasture,i.e.ineternalfullness.
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invenietinaeternasatietate. Chrysostomus: Quod autem dicit fur nonvenit nisi ut furetur et mactet et perdat, deseditiosis dicit: quod ad litteram est factum, omnibus occisis et perditis qui eos sequebantur et sic etiampraesentivitaeosprivaverunt.Egoautem veni pro salute ovium ut vitam habeant, et abundantiushabeantinregnocaelorum:ethaec est tertia differentia, qua se discernit a pseudoprophetis. CHRYS. The thief comes not but fortosteal, and to kill, and to destroy this was literally fulfilledinthecaseofthosemoversofsedition, whose followers were nearly all destroyed deprived by the thief even of thispresentlife. But came, He said, for the salvation of the sheepThattheymighthavelife,andthatthey mighthaveitmoreabundantly,inthekingdom ofheaven.Thisisthethirdmarkofdifference betweenHimself,andthefalseprophets. THEOPHYL. Mystically, the thief is thedevil, stealsbywickedthoughts,killsbytheassentof themindtothem,anddestroysbyacts.
Theophylactus:MysticeautemfurDiabolusest, qui venit tentando ut furetur per cogitationes illicitas,etmactetperconsensum,etdeindeper operadestruat.
Lectio 3 11 : : 12 , ,
11. I am the good shepherd:the goodshepherdgiveshislifeforthe sheep.12.Buthethatisahireling, and not the shepherd, whose own the sheep are not, sees thewolf coming,andleavesthesheep,and flees: and the wolf catchesthem,
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13 .
and scatters the sheep. 13. The hireling flees, because he is an hireling, and cares not for the sheep.
Augustinus in Ioannem:Aperuitdominusduas res quas quodammodo clausas proposuerat. Primoquidemscimusquiaostiumipseestnunc autemostenditquiapastorest,dicensegosum pastor bonus. Supra autem dixerat pastorem intrare per ostium. Si ergo ipse est ostium, quomodo per seipsum intrat? Sicut ergo ipse perseipsumnovitpatrem,nosautemperillum sic intrat in ovile per seipsum, nos autemper ipsum: nos, quia Christum praedicamus, per ostium intramus Christus autem seipsum praedicat: lumen enim et alia demonstratet seipsum.SiautempraepositiEcclesiae,quifilii sunt, pastores sunt quomodo unus pastorest, nisiquiasuntilliomnesuniusmembrapastoris? Et quidem quod pastor est dedit etmembris suis: nam et Petrus pastor, et ceteriapostoli pastores, et omnes boni episcopi: ostiumvero nemo nostrum se dicit: hoc sibi ipse proprie tenuit.Nonautemadderetbonus,nisiessentet pastores mali: ipsi sunt fures et latrones, aut
AUG. Our Lord has acquainted us withtwo thingswhichwereobscurebeforefirst,thatHe is the Door and now again, that He isthe Shepherd:IamthegoodShepherd.AboveHe said that the shepherd entered by the door.If HeistheDoor,howdoesHeenterbyHimself? JustasHeknowstheFatherbyHimself,andwe by Him so He enters into the foldbyHimself, andwebyHim.Weenterbythedoor,because we preach Christ Christ preaches Himself.A light shows both other things, and itself too. There is but one Shepherd. For though the rulers of the Church, those who are her sons, and not hirelings, are shepherds, they areall members of that one Shepherd. His officeof Shepherd He has permitted His members to bear. Peter is a shepherd, and all theother Apostles:allgoodBishopsareshepherds.But noneofuscallshimselfthedoor.Hecouldnot have added good, if there were not bad shepherds as well. They are thieves and
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certeutmultummercenarii. Gregorius in Evang: Atque eius bonitatis formam, quam nos imitemur, adiungit, dicens bonus pastor animam suam ponit pro ovibus suis.Fecitquodmonuit,ostenditquodiussit:pro ovibus suis animam suam posuit, ut in sacramento nostro corpus suum etsanguinem verteret, et oves quas redemerat carnissuae alimento satiaret. Ostensa est nobis de contemptumortisviaquamsequamur,apposita forma cui imprimamur. Primum nobis est exteriora nostra misericorditer ovibus eius impendere postremum vero, si necesse sit, etiam in mortem animam nostram proeisdem ovibusministrare.Quiautemnondatproovibus substantiam suam, quando pro his daturus est animamsuam? Augustinus in Ioannem: Non autem solus Christus hoc fecit, et tamen si illiquifecerunt, membra eius sunt, idem ipse unus hoc fecit: ipseenimpotuitfaceresineillis,illisineillonon poterant. Augustinus de Verb. Dom: Omnes tamen pastores boni fuerunt, non solum quia sanguinem fuderunt, sed quia pro ovibus
robbersoratleastmercenaries. GREG.AndHeaddswhatthatgoodnessis,for ourimitation:ThegoodShepherdgivesHislife forthesheep.HedidwhatHebade,Hesetthe exampleofwhatHecommanded:Helaiddown Hislifeforthesheep,thatHemightconvertHis bodyandbloodinourSacrament,andfeedwith HisfleshthesheepHehadredeemed.Apath isshownuswhereintowalk,despisingdeatha stampisappliedtous,andwemustsubmitto the impression. Our first duty is to spendour outwardpossessionsuponthesheepourlast, ifitbenecessary,istosacrificeourlifeforthe same sheep. Whoso does not give his substance to the sheep, how can helaydown hislifeforthem?
AUG. Christ was not the only one whohodid this.Andyetiftheywhodiditaremembersof Him,oneandthesameChristdiditalways.He was able to do it without them they were not withoutHim. AUG.Allthesehoweverweregoodshepherds, notbecausetheyshedtheirblood,butbecause theydiditforthesheep.Fortheysheditnotin
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fuderunt: non enim fuderunt elatione, sed caritate. Nam et apud haereticos, quipropter iniquitates et errores suos aliquidmolestiarum perpessi fuerunt, nomine martyrii se iactant,ut hocpalliodealbatifaciliusfurentur,quialupisunt. Nonautemomnesquicorporasuainpassione etiam ignibus tradunt, aestimandi sunt sanguinemfudisseproovibus,sedpotiuscontra oves dicit enim apostolus: si tradidero corpus meum ita ut ardeam, caritatem autem non habeam, nihil mihi prodest. Quomodo autem habetvelexiguamcaritatem,quietiamconvictus non amat unitatem? Quam dominus commendans, noluit multos appellarepastores, sed pastorem unum, dicens ego sumpastor bonus. Chrysostomus in Ioannem: Sic igitur de cetero dominus de passione sua disputabat, ostendens quoniam pro salute fieret mundi,et noninvitusinhancvenit.Deinderursusostendit signa pastoris et mercenarii, cum dicit mercenariusautem,etquinonestpastor,cuius non sunt oves propriae, videtlupumvenientem, etdimittitovesetfugit. Gregorius: Sunt enim nonnulli qui dum plus terrenamsubstantiamquamovesdiligunt,merito nomen pastoris perdunt: non enim pastor,sed
pride, but in love. Should any among the heretics suffer trouble in consequence oftheir errorsandiniquities,theyforthwithboastoftheir martyrdomthattheymaybethebetterableto stealundersofairacloak:fortheyareinreality wolves.Butnotallwhogivetheirbodiestobe burned,aretobethoughttoshedtheirbloodfor the sheep rather against the sheep for the Apostle said, Though I give my body tobe burned, and have not charity, it profits me nothing. And how has he even thesmallest charity, who does not love connection with Christians?tocommandwhich,ourLorddidnot mention many shepherds, but one, I am the goodShepherd.
CHRYS.OurLordshowsherethatHedidnot undergo His passion unwillingly but for the salvation of the world. He then gives the difference between the shepherd and the hireling: But he that is an hireling, andnotthe shepherd,whoseownthesheeparenot,sees the wolf coming, and leaves the sheep, and flees. GREG. Some there are who love earthly possessions more than the sheep, anddonot deservethenameofashepherd.Hewhofeeds
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mercenarius vocatur qui non pro amoreintimo oves dominicas, sed ad temporalesmercedes pascit. Mercenarius quippe est qui pastoris locum tenet, sed lucrum animarum nonquaerit, terrenis commodis inhiat, honore praelationis gaudet. Augustinus de Verb. Dom:Aliudergoquaerit in Ecclesia, non Deum quaerit: si Deum quaereret,castusesset,quialegitimummaritum anima Deum habet: quisquis a Deo praeter Deumaliquidquaerit,noncasteDeumquaerit. Gregorius: Utrum vero pastor sit, vel mercenarius, cognosci veraciter non potest,si occasio necessitatis deest: tranquillitatis enim tempore plerumque ad gregis custodiamsicut verus pastor, sic etiam mercenarius statsed lupus veniens indicat quo quisqueanimosuper gregiscustodiamstabat. Augustinus: Lupus autem Diabolus est,etqui illum sequuntur: nam dictum est quod induti quidampellibusovium,intussuntlupirapaces.
the Lords flock for the sake of temporalhire, andnotforlove,isanhireling,notashepherd. An hireling is he who holds the place of shepherd,butseeksnotthegainofsouls,who pants after the good things of earth, and rejoicesintheprideofstation. AUG. He seeks therefore in the Church,not God, but something else. If he soughtGodhe wouldbechasteforthesoulhasbutonelawful husband, God. Whoever seeks from Godany thingbesideGod,seeksunchastely. GREG.Butwhetheramanbeashepherdoran hireling, cannot be told for certain, exceptina time of trial. In tranquil times, the hireling generally stands watch like the shepherd.But when the wolf comes, then every oneshows withwhatspirithestoodwatchovertheflock.
AUG.Thewolfisthedevil,andtheythatfollow himaccordingtoMatthew,Whichcometoyou in sheeps clothing, but inwardly they are raveningwolves. AUG. Lo, the wolf has seized a sheep bythe throat,thedevilhasenticedamanintoadultery.
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Augustinus in Ioannem:Eccelupusovisguttur apprehendit, Diabolus fideli adulterium

persuasit, excommunicandus est: sed excommunicatus inimicus erit, insidiabitur, nocebitcumpotuerit:undetaces,nonincrepas: lupum venientem vidisti, et fugisti: corpore stetisti, animo fugisti affectiones enimnostrae motusanimorumsunt:laetitiaanimidiffusioest, tristitia autem contractio, cupiditas animi progressio,timoranimifugaest.
ThesinnermustbeexcommunicatedButifheis excommunicated, he will be an enemy, hewill plot, he will do as much harm as hecan. Wherefore you are silent, you do notcensure, you have seen the wolf coming,andfled.Your bodyhasstood,yourmindhasfled.Forasjoy is relaxation, sorrow contraction, desire a reachingforwardofthemindsofearistheflight ofthemind. GREG. The wolf too comes upon thesheep, whenever any spoiler and unjust person oppresses the humble believers. And hewho seems to be shepherd, but leaves thesheep and flees, is he who dares not to resisthis violence, from fear of danger to himself. He fleesnotbychangingplace,butbywithholding consolation from his flock. The hireling is inflamed with no zeal against thisinjustice.He only looks to outward comforts, andoverlooks the internal suffering of his flock. Thehireling flees,becauseheisahireling,andcaresnotfor the sheep. The only reason that thehireling flees, is because he is a hireling asiftosay, He cannot stand at the approach ofdanger, whodoesnotlovethesheepthatheissetover, but seeks earthly gain. Such a one dares not facedanger,forfearheshouldlosewhatheso muchloves.
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Gregorius: Lupus etiam super oves venitcum quilibetiniustusetraptorfidelesquosqueatque humiles opprimit. Sed is qui pastor esse videbaturetnonerat,reliquitovesetfugit:quia dumsibiabeopericulummetuit,resistereeius iniustitiae non praesumit. Fugit autem non mutandolocum,sedsubtrahendosolatium.Sed contra haec mercenarius nullo zeloaccenditur: quia dum solum exteriora commoda requirit, interioragregisdamnanegligenterpatiturunde subditur mercenarius autem fugit, quia mercenarius est, et non pertinet ad eum de ovibus. Sola ergo causa est utmercenarius fugiatquiamercenariusest,acsidicat:starein periculooviumnonpotestquiineoquodovibus praeest, non oves diligit, sed lucrum terrenum quaerit et ideo opponere se contrapericulum trepidat,nehocquoddiligitamittat.
Augustinus: Si autem apostoli pastores fuerunt,nonmercenarii,quarefugiebantquando persecutionem patiebantur? Et hoc domino dicente: si vos persecuti fuerint, fugite. Pulsemus,aderitquiaperiet. AugustinusadHonoratum.Fugiantergoomnino de civitate in civitatem servi Christi, ministri verbi et sacramenti eius, quando eorum quisquam specialiter a persecutoribus quaeritur,utabaliisquinonitarequirunturnon deseraturEcclesia.Cumautemomnium,idest episcoporum, et clericorum, et laicorum est communepericulum,hiquialiisindigent,non deseranturabhisquibusindigent.Autigiturad loca munita omnes transeant; aut quihabent remanendi necessitatem, non relinquanturab eis,perquoseorumecclesiasticaestimplenda necessitas. Tunc ergo de locis in quibus sumus,prementepersecutione,fugiendumest Christi ministris, quando ibi aut plebs Christi nonfueritcuiministretur,autpotestimpleriper aliosnecessariumministerium,quibuseadem non est causa fugiendi. Cum autem plebs manet et ministri fugiunt, ministeriumque subtrahitur, quid erit nisi mercenariorum illa fuga damnabilis, quibus non est cura de ovibus?
AUG. But if the Apostles wereshepherds,not hirelings,whydidtheyfleeinpersecution?And whydidourLordsay,Whentheypersecuteyou inthiscity,fleeyouintoanother?Letusknock, thenwillcomeone,whowillexplain. AUG. A servant of Christ, and minister ofHis Word and Sacraments, may flee from city to city, when he is specially aimed at bythe persecutors,apartfromhisbrethrensothathis flight does not leave the Church destitute.But whenall,i.e.Bishops,Clerics,andLaics,arein danger in common, let not those whoneed assistance be deserted by those who should giveit.Letallfleetogetheriftheycan,tosome placeofsecuritybut,ifanyareobligedtostay, let them not be forsaken by those whoare boundtoministertotheirspiritualwants.Then, under pressing persecution, may Christs ministers flee from the place where theyare, when none of Christs people remain tobe ministered to, or when that ministry maybe fulfilledbyotherswhohavenotthesamecause for flight. But when the people stay, andthe ministersflee,andtheministryceases,whatis thisbutadamnableflightofhirelings,whocare notforthesheep?
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Augustinus in Ioannem: In bonis ergo nominantur ostium, ostiarius, pastor et ovesin malisfuresetlatrones,mercenarii,lupus. Augustinus de Verb. Dom: Diligendus est pastor, cavendus latro, tolerandusmercenarius. Tamdiu enim est utilis mercenarius, quamdiu nonvidetlupum,furemvellatronemcumautem viderit,fugit. Augustinus in Ioannem: Nec enim mercenarius diceretur, nisi acciperet a conducente mercedem. Filii aeternam hereditatem patris patienter expectant, mercenarius temporalem mercedem conducentis festinanter exoptat et tamenper linguas utrorumque divina Christi gloria diffamatur.Indeergolaeditundemalafacit,non unde bona dicit: botrum carpe, spinam cave: quia botrus aliquando de radice vitisexortus, pendet in spinis: multi quippe in Ecclesia commoda terrena sectantes, Christum praedicant, et per eos vox Christi auditur et sequuntur oves, non mercenarium, sed vocem pastorispermercenarium.
AUG.Onthegoodsidearethedoor,theporter, the shepherd, and the sheep on the bad,the thieves,therobbers,thehirelings,thewolf. AUG. We must love the shepherd,bewareof thewolf,toleratethehireling.Forthehirelingis usefulsolongasheseesnotthewolf,thethief, andtherobber.Whenheseesthem,heflees.
AUG.Indeedhewouldnotbeahireling,didhe not receive wages from the hirer. Sonswait patiently for the eternal inheritance of their father the hireling looks eagerly for the temporal wages from his hirer and yet the tongues of both speak abroad the gloryof Christ.Thehirelinghurts,inthathedoeswrong, not in that he speaks right: the grapebunch hangs amid thorns pluck the grape,avoidthe thorn. Many that seek temporal advantagesin the Church, preach Christ, and throughthem Christsvoiceisheardandthesheepfollownot thehireling,butthevoiceoftheShepherdheard throughthehireling.
Lectio 4
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14 , , 15 : . 16 :, , , . 17 , . 18 ', ' ' . , : . 19 .20 , : 21 , :
14.Iamthegoodshepherd,and know my sheep, and amknown ofmine.15.AstheFatherknows me, even so know I theFather: and I lay down my life forthe sheep. 16. And other sheep I have, which are not of thisfold: them also I must bring,andthey shall hear my voice and there shall be one fold, and one shepherd.17.Thereforedoesmy Father love me, because I lay down my life, that I mighttakeit again. 18. No man takesitfrom me, but I lay it down ofmyself.I have power to lay it down,andI havepowertotakeitagain.This commandmenthaveIreceivedof my Father. 19. There was a division therefore again among the Jews for these sayings.20. Andmanyofthemsaid,Hehasa devil, and is mad why hearyou him?21.Otherssaid,Theseare not the words of him that hasa devil.Canadevilopentheeyes oftheblind?
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Chrysostomus in Ioannem:Duossuperiusmalos praemisit dominus: unum qui furatur et mactatet rapitalterumquinonprohibet:perillumseditiosos insinuans, per hunc Iudaeorum magistros confundens,etnonprocurantescreditasoves.Sed ab utrisque seipsum Christus distinxit: ab illis quidem qui ad laedendum venerunt, in hocquod dixit:veniutvitamhabeantabhisquicontemnunt luporum rapinas, ex eo quod pro ovibusanimam ponit et ideo quasi concludens subdit: ego sum pastorbonus.Sedquiasuperiusdixerat,quodoves pastorisvocemaudiunt,etsequuntureum,nequis dicat: quid ergo dicis de his qui tibinoncredunt? Consequenter subdit et cognosco oves meas,et cognoscunt me meae quod et Paulusostendit, dicens: non repellit dominus plebem suam, quam praescivit.
CHRYS. Two evil persons have been mentioned, one that kills, and robs the sheep,anotherthatdoesnothinder:theone standing for those movers of seditions the otherfortherulersoftheJews,whodidnot take care of the sheep committed tothem. ChristdistinguishesHimselffrombothfrom theonewhocametodohurtbysaying,Iam come that they might have life fromthose who overlook the rapine of the wolves, by saying that He gives His life for thesheep. Wherefore He said again, as He said before,IamthegoodShepherd.AndasHe had said above that the sheep heardthe voiceoftheShepherdandfollowedHim,that no one might have occasion to ask,What say you then of those that believe notHe adds,AndIknowMysheep,andamknown ofMine.AsPaultoosaid,Godhasnotcast awayHispeople,whomHeforeknew. GREG.AsifHesaid,IloveMysheep,and theyloveandfollowMe.Forhewholovesnot thetruth,isasyetveryfarfromknowingit. THEOPHYL. Hence the difference of the
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Gregorius in Evang: Ac si aperte dicat: diligo ovesmeas,etipsaemediligentesobsequuntur:qui enimveritatemnondiligit,adhucminimecognovit. Theophylactus:

Hinc
autem
differentiam
mercenarii et pastoris elicias: nam mercenarius ignorat oves, quia raro visitat eas pastor vero cognoscit oves proprias tamquam erga eas sollicitus. Chrysostomus: Deinde ut non aestimesparem mensuram cognitionis Christi et ovium, consequenter subdit sicut novit me pater, etego cognoscopatremquasidicat:itacertissimeipsum scio, sicut ipse me. Hic ergo est parcognitio,ibi non nam sequitur et animam meam pono pro ovibusmeis.
hirelingandtheShepherd.Thehirelingdoes notknowhissheep,becauseheseesthem so little. The Shepherd knows His sheep, becauseHeissoattractivetothem. CHRYS. Then that you may not attributeto the Shepherd and the sheep the same measure of knowledge, He adds, As the FatherknowsMe,evensoknowItheFather: i.e.IknowHimascertainlyasHeknowsMe. This then is a case of like knowledge,the otherisnotasHesaid,Nomanknowswho theSonis,buttheFather. GREG.AndIlaydownMylifeforMysheep. As if to say, This is why I knowMyFather, and am known by the Father,becauseIlay downMylifeforMysheepi.e.byMylovefor My sheep, to show how much I love My Father. CHRYS. He gives it too as a proof of His authority. In the same way the Apostle maintainshisowncommissioninopposition to the false Apostles, by enumeratinghis dangersandsufferings. THEOPHYL. For the deceivers did not
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Gregorius:Acsiapertedicat:inhocconstatquia cognosco patrem et cognoscor a patre, quia animam meam pono pro ovibus meis idest,ea caritate qua pro ovibus meis morior, quantum patremdiligamostendo.
Chrysostomus: Hoc etiam dicit ostendens quod non est erroneus: quia et apostolus quando seipsum voluit ostendere verum essemagistrum, contrapseudoapostolosinduxitrationemapericulis etmortibus. Theophylactus:
Seductores
enim
non
exposuerunt animam suam pro ovibus, sed sicut mercenarii deseruerunt illos qui eos sequebantur. Dominusautem,utnoncaperentur,dixit:sinitehos abire. Gregorius: Quia vero non solum Iudaeam,sed etiam gentilitatem redimere venerat, adiungit et aliasoveshabeoquaenonsuntexhocovili. Augustinus de Verb. Dom: Loquebatur enim primodeovilidegenerecarnisIsrael:erantautem aliidegenerefideiipsiusIsrael:extraerant,adhuc in gentibus erant, praedestinati, nondum congregati. Non ergo sunt de hoc ovili, quianon suntdegenerecarnisIsraelsederuntdehocovili namsequituretillasoportetmeadducere.
expose their lives for the sheep, but, like hirelings,desertedtheirfollowers.OurLord, on the other hand, protected Hisdisciples: Letthesegotheirway. GREG.ButasHecametoredeemnotonly the Jews, but the Gentiles, He adds,And othersheepIhave,whicharenotofthisfold. AUG. The sheep hitherto spoken of are thoseofthestockofIsraelaccordingtothe flesh. But there were others of the stockof Israel,accordingtofaith,Gentiles,whowere asyetoutofthefoldpredestinated,butnot yet gathered together. They are not ofthis fold, because they are not of the race of Israel,buttheywillbeofthisfold:ThemalsoI mustbring. CHRYS. What wonder that these should hear My voice, and follow Me, whenothers arewaitingtodothesame.Boththeseflocks aredispersed,andwithoutshepherdsforit follows, And they shall hear My voice.And thenHeforetellstheirfutureunion:Andthere shallbeonefoldandoneShepherd.
Chrysostomus: Ostendit utrosque dispersos, et pastores non habentes. Sequitur et vocemmeam audient ac si dicat: quid miramini si hi mesunt secuturi et vocem meam audituri, quando alios videbitis me sequentes, et vocem meam audientes? Deinde et futuram eorumpraenuntiat unionem unde subdit et fiet unum ovile etunus pastor.
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Gregorius: Quasi ex duobus gregibusunumovile efficit, quia Iudaicum et gentilem populum insua fideconiungit. Theophylactus: Idem namque omnibus est Baptismi signaculum, unus pastor verbum Dei. Attendant ergo Manichaei, quoniam unum ovileet unuspastorestnovietveteristestamenti.
GREG. Of two flocks He makes one fold, unitingtheJewsandGentilesinHisfaith.
THEOPHYL. For there is one sign of baptismforall,andoneShepherd,eventhe WordofGod.LettheManicheanmarkthere is but one fold and one Shepherd setforth bothintheOldandNewTestaments. AUG. What does He mean then when He says, I am not sent but to thelostsheepof the house of Israel? Only, that whereas He manifested Himself personally to theJews, He did not go Himself to the Gentiles,but sentothers. CHRYS. The word must here (Imustbring) does not signify necessity, but only thatthe thing would take place. Therefore does My FatherloveMe,becauseIlaydownMylife, that I might take it again. They hadcalled HimanalienfromHisFather. AUG.i.e.BecauseIdie,toriseagain.There isgreatforcein,Ilaydown.LetnottheJews, Hesays,boastragetheymay,butifIshould notchoosetolaydownMylife,whatwillthey
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Augustinus in Ioannem:Quidergoest:nonsum missus nisi ad oves quae perierunt domusIsrael, nisi quia praesentiam suam corporalem non exhibuit nisi populo Israel, ad gentes autemnon perrexitipse,sedmisit?
Chrysostomus:Hocautemverbumoportet,quod hic positum est, non necessitatis est demonstrativum, sed eius quod omnino fiet. Quia autem alienum dicebant eum a patre, subiungit proptereamepaterdiligit,quiaegoponoanimam meam,utiterumsumameam. Augustinus in Ioannem: Idest, quia morior, ut resurgam: cum magno enim pondere dictumest egopono.NonglorienturIudaei:saevirepoterunt:si ego noluero ponere animam meam, quid
saeviendofacturisunt? Theophylactus: Dilexit autem pater filium, non tamquam stipendia mortis pro nobissustinendae, dilectionem suam ei tribuens sed quasi suae quidditatis proprietatem in genito intuens, dumex eademcaritatepronobisvoluitmortemsubire.
dobyraging? THEOPHYL. The Father does not bestow HisloveontheSonasarewardforthedeath HesufferedinourbehalfbutHelovesHim, as beholding in the Begotten His own essence, whence proceeded such love for mankind. CHRYS. Or He says, in condescensionto our weakness, Though there were nothing else which made Me love you, this would, thatyouaresolovedbyMyFather,that,by dyingforyou,IshallwinHislove.NotthatHe was not loved by the Father before, orthat wearethecauseofsuchlove.Forthesame purposeHeshowsthatHedoesnotcometo HisPassionunwillingly:Nomantakesitfrom Me,butIlayitdownofMyself: AUG. Wherein He showed that Hisnatural death was not the consequence of sin in Him, but of His own simple will, whichwas thewhy,thewhen,andthehow:Ihavepower tolayitdown. CHRYS. As they had often plotted to kill Him, He tells them their efforts will be
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Chrysostomus in Ioannem: Vel utitur hic condescensionequasidicat:etsinihilaliudesset, hocsuasitmihiamarevos,quodvositaamaminia patre,utegoetiampropterhocdiligarabeo,quia pro vobis morior. Non autem a patre anteanon amabatur, et nos sumus facti amoriseiuscausa. Similiterautemethocostenderevult,quoniamnon invitus ad passionem venit unde sequitur nemo tolliteamame,sedegoponoeamameipso.
Augustinus de Trin: In quo demonstravit quod nulla causa peccati usque ad mortem carnis accesserit, sed quia voluit, quando voluit, et quomodo voluit unde sequitur potestatem habeo ponendianimammeam. Chrysostomus:Quiaenimmultotiesconsiliabatur eum interficere, dicit quoniam nolente eo inutilis
erathiclabor.Itaenimhabeopotestatemanimam meam ponere, ut nullus possit me invitofacere: quodinhominibusnonest:nosenimnonhabemus potestatem aliter ponere, nisi interficiendo nosmetipsos ipse autem solus dominus est ponendi eam. Hoc autem existente vero et illud constat, quod quandocumque voluerit, eam suscipere possit unde sequitur et potestatem habeo iterum sumendi eam: in quo et resurrectionem demonstravit indubitabilem. Ut autem non aestiment, cum eum interfecerint, derelictumapatre,subiungithocmandatumaccepi apatremeo,scilicetponendianimametsumendi. Ex quo non est intelligendum quod prius expectaverit audire, et opus ei fuerit disceresed voluntariummonstravitprocessum,etcontrarietatis adpatremsuspicionemdestruxit.
useless, unless He is willing. I have such poweroverMyownlife,thatnoonecantake itfromMe,againstMywill.Thisisnottrueof men.Wehavenotthepoweroflayingdown our own lives, except we put ourselvesto death. Our Lord alone has this power.And thisbeingtrue,itistruealsothatHecantake itagainwhenHepleases:AndIhavepower totakeitagain:whichwordsdeclarebeyond a doubt a resurrection. That they might not thinkHisdeathasignthatGodhadforsaken Him, He adds, This commandment haveI receivedfromMyFatheri.e.tolaydownMy life,andtakeitagain.Bywhichwemustnot understand that He first waited to hearthis commandment, and had to learn Hiswork He only shows s that that work whichHe voluntarily undertook, was not against the Fatherswill. THEOPHYL. He only means His perfect agreementwithHisFather. ALCUIN. For the Word does notreceivea commandbyword,butcontainsinHimselfall theFatherscommandments.WhentheSon is said to receive what He possesses of Himself,Hispowerisnotlessened,butonly His generation declared. The Fathergave
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Theophylactus: Nihil enim aliud mandatum hic diciturquameaquaeadpatremconcordia. Alcuinus: Verbum enim non verbo accepit mandatum,sedinverbounigenitopatrisestomne mandatum.Cumautemdiciturfiliusacciperequod substantialiter habet, non potestas minuitur, sed generatio eius ostenditur: pater enim filio,quem perfectumgenuit,omniagignendodedit.
the Son every thing in begetting Him. He begatHimperfect. Theophylactus:Postquamautemdesesublimia ostenderat,mortisetvitaeseprincipemexprimens, rursum inducit humilia, sic mira dispositione utraqueconnectensutnecminorautsubdituspatri reputetur, nec Dei adversarius, sed eiusdem potestatisetconsilii. THEOPHYL. After declaring Himself the MasterofHisownlifeanddeath,whichwas a lofty assumption, He makes a more humble confession thus wonderfully uniting bothcharactersshowingthatHewasneither inferiortooraslaveoftheFatherontheone hand, nor an antagonist on theotherbutof thesamepowerandwild. AUG.HowdoesourLordlaydownHisown life?ChrististheWord,andman,i.e.insoul andbody.DoestheWordlaydownHislife, andtakeitagainordoesthehumansoul,or doestheflesh?IfitwastheWordofGodthat laiddownHissoulandtookitagain,thatsoul was at one time separated from theWord. But, though death separated the souland body, death could not separate the Word andthesoul.Itisstillmoreabsurdtosaythat the soul laid down itself if it could notbe separated from the Word, how could itbe fromitself?Thefleshthereforelaysdownits lifeandtakeitagain,notbyitsownpower, butbythepoweroftheWordwhichdwellsin it.ThisrefutestheApollinarians,whosaythat Christhadnotahuman,rationalsoul.
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Augustinus in Ioannem: Per hoc autem quod dixitdeanimasua,instruimurcontraApollinaristas, qui dicunt Christum non habuisse animam humanam, idest rationalem. Quaeramus autem quomodo dominus animam suam ponit.Christus enimestverbumethomo,idestverbumetanimaet caro. Christus ergo ex eo quod verbumest,ponit animam,etiterumsumiteamanexeoquodanima humanaest,ipsaseponit,etiterumipsasesumit aniterumexeoquodcaroest,caroanimamponit, et iterum sumit? Si autem dixerimus quiaverbum Dei posuit animam suam et iterum sumpsit eam: ergoaliquandoanimaillaseparataestaDeiverbo. Mors enim corpus ab anima separavit a verbo autem animam separatam non dico. Si autem dixerimus quia ipsa se anima posuit, absurdissimus sensus est: si enim a verbo
separatanonerat,aseipsapoteratseparari?Caro ergoponitanimamsuam,etiterumsumiteam,non tamen potestate sua, sed potestate inhabitantis carnem,scilicetverbi. Alcuinus: Et quia lux in tenebris lucebat, et tenebrae eam non comprehenderunt, subiungitur dissensio itaque facta est inter Iudaeospropter sermones hos. Dicebant autem multi ex ipsis: Daemoniumhabetetinsanit. Chrysostomus: Quia enim maiora erant quam secundum hominem ea quae dicebantur, Daemonium eum habere dicebant. Sed quod Daemoniumnonhabebatostenduntaliiabhisquae fecitundesequituraliiautemdicebant:haecverba non sunt Daemonium habentis. Numquid Daemonium potest caecorum oculos aperire? Quasidicant:necipsaverbaDaemoniumhabentis videntur. Si vero non suademini a verbis, ab operibusmoveamini.Quiaergodominuseamquae per res est tribuerat demonstrationem, silebatde reliquo:nequeenimresponsioneerantdigni. Sed et nos erudivit mansuetudinem et longanimitatem omnem. Ipsi etiam seipsos compescebant, quando ab invicem divisi altercabantur.
ALCUIN. But the light shined indarkness, and the darkness comprehended it not. There was a division among the Jews for these sayings. And many of them said,He hasadevil,andismad. CHRYS.BecauseHespokeasonegreater thanman,theysaidHehadadevil.Butthat He had not a devil, others provedfromHis works:Otherssaid,Thesearenotthewords ofHimthathasadevil.Canadevilopenthe eyesoftheblind?Asiftosay,Noteventhe wordsthemselvesarethoseofonethathas adevilbutifthewordsdonotconvinceyou, bepersuadedbytheworks.OurLordhaving already given proof who He was by His works,wassilent.Theywereunworthyofan answer.Indeed,astheydisagreedamongst themselves, an answer was unnecessary. Their opposition only brought out, for our imitation, our Lords gentleness, andlong suffering. ALCUIN.Wehaveheardofthepatienceof
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God, and of salvation preached amid revilings.Theyobstinatelypreferredtempting HimtoobeyingHim.
Lectio 5 22 : , 23 . 24 , , . 25 , : : 26 , . 27 ,, , 28 , , . 29 ,
22.AnditwasatJerusalemthefeast of the dedication, and itwaswinter. 23.AndJesuswalkedinthetemple in Solomons porch. 24.Thencame theJewsroundabouthim,andsaid tohim,Howlongdoyoumakeusto doubt? If you be the Christ, tellus plainly, 25. Jesus answered them,I told you, and you believed not: the worksthatIdoinmyFathersname, theybearwitnessofme.26.Butyou believe not, because you are notof my sheep, as I said to you. 27.My sheep hear my voice, and Iknow them, and they follow me. 28.AndI give to them eternal life and they shall never perish, neither shallany manpluckthemoutofmyhand.29. My Father, which gave them me,is greaterthanallandnomanisable to pluck them out of myFathers hand.30.IandmyFatherareone.
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. 30 .
Alcuinus: Audivimus patientiam Dei et inter opprobria praedicationem salutis sed ipsi obduratimagiseumtentarequamipsiobedire volebant unde dicitur facta sunt autem encaeniainHierosolymis. Augustinus in Ioannem: Encaenia festivitas erat dedicationis templi: Graeceenimchenon, diciturnovum:quandocumquenovumquidfuerit dedicatum,encaeniavocantur.
Alcuin:WeheardofGod'spatienceand,inthe midst of taunts, his announcement ofsalvation. Butthosestubbornpeoplepreferredtotesthim rather than obey him. Sit it is said: "The dedicationwasheldinJerusalem." AUG. And it was at Jerusalem the feastofthe dedication. Encnia is the feast of the dedication of the temple from the Greekword signifyingnew.Thededicationofanythingnew wascalledencnia. CHRYS.Itwasthefeastofthededicationofthe temple, after the return from the Babylonish captivity. [Theophlact: The solemnity was progressing splendidly, as if the city were recuperating its properbeautyaftersuchalongcaptivity.]
Chrysostomus in Ioannem: Dicit enimdiem secundum quam templum dedicatum est, redeuntibuseisacaptivitateBabylonis. Theophylactus: Splendide ergo prosequebantur solemnitatem, veluti proprium decoremrecuperantecivitateposttamlongam captivitatem.
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Alcuinus: Vel haec dedicatio in memoriam illiuseratdedicationisquamIudasMachabaeus fecit. Prima enim dedicatio a Salomonefacta est tempore autumni secunda a Zorobabelet Iesu sacerdote, tempore veris haec autem temporehiemaliundesequiturethiemserat. Beda: Sub Iuda enim Machabaeo statutum legituruteademdedicatioperomnesannosin memoriamsolemnibusrenovareturofficiis. Theophylactus: Tempus autem hiemis Evangelista exprimit, ad ostendendum quod proximumessettempuspassionis:naminvere sequenti passus est dominus et ideo Hierosolymisconversabatur. Gregorius Moralium: Vel idcirco hiemis curavittempusexprimere,utinesseIudaeorum cordibusmalitiaefrigusindicaret. Chrysostomus: In hac autem solemnitate Christus cum multo studio aderat: dereliquo enimIudaeamfrequentabat,quiapassioeratin ianuis unde sequitur et ambulabat Iesusin temploinporticuSalomonis. Alcuinus:PorticusSalomonisdiciturubirexille
ALCUIN.Or,itwasinmemoryofthededication under Judas Maccabeus. The first dedication wasthatofSolomonintheautumnthesecond that of Zorobabel, and the priest Jesus inthe spring.Thiswasinwintertime.
BEDE. Judas Maccabeus instituted anannual commemorationofthisdedication.
THEOPHYL. The Evangelist mentionsthetime ofwinter,toshowthatitwasnearHispassion. He suffered in the following spring for which reasonHetookupHisabodeatJerusalem.
GREG. Or because the season of cold wasin keeping with the cold malicious hearts ofthe Jews. CHRYS. Christ was present with much zealat this feast, and thenceforth stayed inJudeaHis passionbeingnowathand.AndJesuswalkedin thetempleinSolomonsporch.
ALCUIN.ItiscalledSolomonsporch,because
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adorandumstareconsueverat:etideoexeius nominecognominabatur.Solentautemporticus quibus templum cingebatur, ex nominetempli vocari.SiautemfiliusDeiintemploinquocaro brutorum animalium offerebatur, ambulare voluitquantomagisnostramorationisdomum, inquacaroetsanguiseiusconsecratur,visitare gaudebit? Theophylactus: Satagas tu quoque, dum hiems imminet, idest vita praesensturbinibus iniquitatis concussa, spirituales encaenias tui templi celebrare, semper renovando teipsum, et ascensiones in corde tuo disponens:tunc Iesus erit praesto tibi in porticu Salomonis, pacificum statum tibi tribuens sub tegmine proprio. In saeculo autem futuro nemo renovationissolemniaperficerepoterit. Augustinus in Ioannem: Quia ergo Iudaei friguerant a diligendi caritate, et ardebant nocendi cupiditate, non accedebant prosequendo, sed premebant persequendo undesequiturcircumdederuntergoeumIudaei, etdixeruntei:quousqueanimamnostramtollis? Si tu es Christus, dic nobis palam. Non veritatem desiderabant, sed calumniam praeparabant.
Solomon went to pray there. The porches ofa templeareusuallynamedafterthetemple.Ifthe SonofGodwalkedinatemplewheretheflesh ofbruteanimalswasofferedup,howmuchmore will He delight to visit our house of prayer, in whichHisownfleshandbloodareconsecrated
THEOPHYL. Be you also careful, in thewinter time,i.e.whileyetinthisstormywickedworld,to celebratethededicationofyourspiritualtemple, byeverrenewingyourself,everrisingupwardin heart. Then will Jesus be present with youin Solomonsporch,andgiveyousafetyunderHis covering.Butinanotherlifenomanwillbeable todedicateHimself.
AUG. The Jews cold in love, burning intheir malevolence,approachedHimnottohonor,but persecute. Then came the Jews round about Him,andsaidtoHim,Howlongdoyoumakeus todoubt?IfYoubetheChrist,tellusplainly.They did not want to know the truth, but onlytofind groundofaccusation.
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Chrysostomus: Opera enim eius in nullo incusare valentes, captionem quamdam ex verbis cupiebant invenire. Et intuere perversitatemillorum:namcumpersermonem erudit, dicunt ei quod signum ostendis?Cum autemperoperademonstrat,dicunteisitues Christus, dic nobis palam: quasi semper ad contrarium stantes. Sed et plenum odio erat quod dicunt dic nobis palam. Et nimirumipse palam omnia dicebat, in festivitatibussemper assistens, et nihil occulte loquebatur. Sedet adulationis verba praemittunt, dicentes quousque animam nostram tollis? Utscilicet eumprovocantes,aliquamcaptioneminveniant. Alcuinus:Causanturenimquodanimoseorum incertos et suspensos dimittendo tolleret,qui veneratutanimassalvaret. Augustinus: Quaerebant autem audire a domino: ego sum Christus et fortasse de Christo secundum hominem sapiebant, sed divinitatemChristiinprophetisnonintelligebant, et sic si diceret: ego sumChristus,secundum quod illi sapiebant, de semine David, calumniarentur quod sibi arrogaret regiam potestatem.
CHRYS. Being able to find no fault with His works,theytriedtocatchHiminHiswords.And mark their perversity. When He instructsbyHis discourse,theysay,WhatsignshowYou?When He demonstrates by His works, theysay,Ifyou betheChrist,tellusplainly.Eitherwaytheyare determined to oppose Him. There is great malice in that speech, Tell us plainly. He had spoken plainly, when up at the feasts,andhad hid nothing. They preface however withflattery: How long do you make us to doubt? asifthey were anxious to know the truth, but reallyonly meaning to provoke Him to saysomethingthat theymightlayholdof. ALCUIN. They accuse Him of keeping their minds in suspense and uncertainty, whohad cometosavetheirsouls. AUG. They wanted our Lord to say, I am the Christ. Perhaps, as they had human notionsof theMessiah,havingfailedtodiscernHisdivinity in the Prophets they wanted Christ toconfess HimselftheMessiah,oftheseedofDavidthat they might accuse Him of aspiring to theregal power.
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Alcuinus: Et sic cogitabant eum tradere potestatipraesidisadpuniendum,quasicontra Augustum imperium usurparet quaredominus ita temperavit responsionem ut etiam calumniatorumoraconcluderet,etquiaChristus est, fidelibus panderet: et de homine quaerentibus divinitatis mysteria narrat unde sequitur respondit eis Iesus: loquor vobis,et non creditis. Opera quae ego facio innomine patrismei,haectestimoniumperhibentdeme. Chrysostomus: Quia enim simulabant asolo verbo se suaderi, qui a tot operibus non sunt suasi, arguit malitiam eorum, quasi dicat: si operibusnoncreditis,qualiterverbiscredetis? Etquarenoncredant,ostenditsubdenssedvos noncreditis,quianonestisexovibusmeis.
ALCUIN. And thus they intended to give Him into the hands of the Proconsulforpunishment, asanusurperagainsttheemperor.OurLordso managedHisreplyastostopthemouthsofHis calumniators,openthoseofthebelieversandto thosewhoinquiredofHimasaman,revealthe mysteriesofHisdivinity:Jesusansweredthem,I toldyou,andyoubelievednot:theworksthatIdo inMyFathersname,theybearwitnessofMe.
CHRYS. He reproves their malice, for pretending that a single word wouldconvince them, whom so many words had not. If youdo not believe My works, He says, how will you believeMywords?AndHeaddswhytheydonot believe: But you believe not, because youare notofMysheep. AUG. He saw that they were persons predestinatedtoeternaldeath,andnotthosefor whomHehadboughteternallife,atthepriceof His blood. The sheep believe, and followthe Shepherd. THEOPHYL.AfterHehadsaid,Youarenotof Mysheep,Heexhortsthemtobecomesuch:My sheephearMyvoice.
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Augustinus:Hocautemdixit,quiavidebateos ad sempiternum interitum praedestinatos,non ad vitam aeternam sui sanguinis pretio comparatos: oves enim sunt credendo, pastoremsequendo. Theophylactus: Postquam vero dixerat: non estisexovibusmeis,consequenterinduxiteos ut oves eius efficiantur, dicens oves meae
vocemmeamaudiunt. Alcuinus: Idest, praeceptis meis ex animo obediunt.Etegocognoscoeas,idesteligo:et sequunturme,hicmansuetudinisetinnocentiae viam incedendo, et post ad gaudia aeternae vitae intrando unde sequitur ego vitam aeternamdoeis. Augustinus:Istasuntpascuadequibussupra dixerat: et pascua inveniet. Bona pascuavita aeterna dicitur, ubi nulla herba arescit,totum viret. Vos autem calumniam propterea quaeritis, quia de vita praesenti cogitatis. Sequitur et non peribunt in aeternum:subaudi tamquameisdixerit:vosperibitisinaeternum, quianonestisexovibusmeis. Theophylactus:SedquomodovidemusIudam periisse?Quianonpermansitusqueadfinem. Christus autem de perseverantibus hoc dixit nam si quis separatur ab ovium grege, desinens sequi pastorem, confestim incurrit periculum. Augustinus:Quareautemnonpereant,subdit etnonrapieteasquisquamdemanumea:de illis enim ovibus de quibus dicitur: novit
ALCUIN.i.e.ObeyMypreceptsfromtheheart. And I know them, and they follow Me,hereby walking in gentleness and innocence,hereafter by entering the joys of eternal life AndIgiveto themeternallife.
AUG. This is the pasture of which Hespoke before And shall find pasture. Eternal life is calledagoodlypasture:thegrassthereofwither not,allisspreadwithverdure.Butthesecavilers thoughtonlyofthispresentlife.Andtheyshallnot perish eternally as if to say, you shallperish eternally,becauseyouarenotofMysheep.
THEOPHYL. But how then did Judas perish? Because he did not continue to theend.Christ speaks of them who persevere. Ifanysheepis separatedfromtheflock,andwandersfromthe Shepherd,itincursdangerimmediately.
AUG. And He adds why they do notperish: NeithershallanymanpluckthemoutofMyhand. Of those sheep of which it is said, TheLord
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dominus qui sunt eius, nec lupus rapit,necfur tollit,neclatrointerficit.Securusestdenumero illorumquiproeisnovitquiddedit.
knowsthemthatareHis,thewolfrobsnone,the thieftakesnone,therobberkillsnone.Christis confidentoftheirsafetyandHeknowswhatHe gaveupforthem. HILARY.Thisisthespeechofconsciouspower. Yettoshow,thatthoughoftheDivinenatureHe has His nativity from God, He adds,MyFather whichgaveMethemisgreaterthanall.Hedoes not conceal His birth from the Father, but proclaimsit.ForthatwhichHereceivedfromthe Father, He received in that He was bornfrom Him.Hereceiveditinthebirthitself,notafterit thoughHewasbornwhenHereceivedit. AUG. The Son, born from everlasting of the Father,GodfromGod,hasnotequalitywiththe Fatherbygrowth,butbybirth.Thisisthatgreater thanallwhichtheFathergaveHimbviz.tobe His Word, to be His Only-Begotten Son, tobe the brightness of His light. Wherefore noman takesHissheepoutofHishand,anymorethan from His Fathers hand: And no manisableto pluck them out of My Fathers hand. Ifbyhand we understand power, the power of theFather andtheSonisone,evenasTheirdivinityisone. IfweunderstandtheSon,theSonisthehandof theFather,notinabodilysense,asifGodthe Fatherhadlimbs,butasbeingHebyWhomall
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Hilarius de Trin:Consciaepotestatishaecvox est:atveroutinnaturalicetDei,tamenexDeo intelligenda sit eius nativitas, subiecit pater meusquoddeditmihi,maiusomnibusest.Non occultat ex patre esse se natum:quodenima patre accepit, accepit nascendo, nonpostea tamenexalioestdumaccepit.
Augustinus in Ioannem: Non enim crescendo, sed nascendo aequalis est qui sempernatusestdepatrefilius,deDeoDeus. Hocestergoquoddeditmihipater,quodmaius omnibusest,utscilicetsimverbumeius,utsim unigenitusfiliuseius,utsimsplendorluciseius. Ideoergonemorapitovesmeasdemanumea, quianecdemanupatrismeiundesequituret nemo potest rapere de manu patris mei. Si manumintelligamuspotestatem,unaestpatris et filii potestas, quia una divinitas: si autem manum intelligamus filium, manus patris est ipse filius: quod non ita dictum est tamquam Deuspaterhabeatcorporismembrasedquod
per ipsum facta sunt omnia. Nam solent et homines dicere manus suas esse alios homines per quos faciunt quod volunt. Aliquando et ipsum opus hominis manus hominisdicitur,quodfitpermanumsicutdicitur quisqueagnosceremanumsuam,cumidquod scriptumsit,agnoscit.Hocautemlocomanum patris, et filii intelligimus potestatem: ne forte cum hic manum patris ipsum filium dictum acceperimus, incipiat carnalis cogitatio etiam filiiquaererefilium. Hilarius: Ut enim per corporalem significationem,virtutempossiseiusdemnosse naturae, commemorata est filii manus,manus patris, quia natura et virtus patris est etiamin filio. Chrysostomus in Ioannem: Deinde ut non aestimes quia ipse quidem imbecillis est, propterpatrisautemvirtutemintutosuntoves, subditegoetpaterunumsumus. Augustinus:Utrumqueaudi,etunumetsumus, etaCharybdietaScillaliberaberis.Quoddixit unum, liberat te a Sabellio. Siunum,nonergo diversumsisumus,ergopateretfilius.
things were made. Men often call othermen hands, when they make use of them for any purpose.Andsometimesamansworkisitself calledhishand,becausemadebyhishandas whenamanissaidtoknowhisownhand,when berecognizeshisownhandwriting.Inthisplace, however, hand signifies power. If we takeitfor Son, we shall be in danger of imaginingthatif theFatherhasahand,andthathandisHisSon, theSonmusthaveaSontoo.
HILARY. The hand of the Son is spokenofas thehandoftheFather,toletyousee,byabodily representation,thatbothhavethesamenature, thatthenatureandvirtueoftheFatherisinthe Sonalso. CHRYS.Thenthatyoumaynotsupposethatthe Fathers power protects the sheep, whileHeis Himself too weak to do so, He adds, IandMy Fatherareone. AUG.Markboththosewords,oneandare,and youwillbedeliveredfromScyllaandCharybdis. In that He says, one the Arian, in we are the Sabellian, is answered. There are bothFather andSon.Andifone,thenthereisnodifference
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ofpersonsbetweenthem. Augustinus de Trin: Unum enim sumus dictum est: quod ille hoc et ego secundum essentiam,nonsecundumrelativum. Hilarius de Trin: Haec igitur quia haeretici negarenonpossunt,impietatissuaemendacio neganda corrumpunt: tentant enim id ad unanimitatisreferreconsensum,utvoluntatisin his unitas sit, non naturae idest, utnonperid quod sunt idem, sed per id quodidemvolunt, unum sint. Sed per naturae nativitatem,dum nihilDeusineaexsegignendoeumdegenerat, unum sunt. Dumque de manu eius non rapiuntur,nonrapiunturdemanupatrisdumin operanteseoperaturpater,dumipseinpatre, et in eo pater est. Hoc non praestatcreatura, sednativitasnonefficitvoluntas,sedpotestas non loquitur unanimitas, sed natura. Non negamus igitur unanimitatem inter patremet filium:namhocsolenthaereticimentiri,utcum solam concordiam ad unitatemnonrecipimus, discordeseosanobisaffirmariloquantur.Sed audiantquamanobisunanimitasnonnegetur. Unum sunt pater et filius natura, honore et virtutenecnaturaeadempotestvellediversa. AUG. We are one. What He is, that amI,in respectofessence,notofrelation.
HILARY. The heretics, since they cannot gainsaythesewords,endeavorbyanimpiouslie to explain them away. They maintain thatthis unity is unanimity only a unity of will, notof nature,i.e.thatthetwoareone,notinthatthey arethesame,butinthattheywillthesame.But theyareone,notbyanyeconomymerely,butby thenativityoftheSonsnature,sincethereisno falling off of the Fathers divinity in begetting Him.Theyareonewhilstthesheepthatarenot plucked out of the Sons hand, arenotplucked out of the Fathers hand: whilstinHimworking, theFatherworkswhilstHeisintheFather,and the Father in Him. This unity, not creation but nativity, not will but power, not unanimity but natureaccomplishes.Butwedenynottherefore the unanimity of the Father and Son forthe heretics,becausewerefusetoadmitconcordin the place of unity, accuse us of makinga disagreementbetweentheFatherandSon.We denynotunanimity,butweplaceitontheground ofunity.TheFatherandSonareoneinrespect ofnature,honor,andvirtue:andthesamenature
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cannotwilldifferentthings.
Lectio 6 31 .32 , : 33 , , . 34 [] , , 35 , ,36 , , 37 , :38, , ,

31.ThentheJewstookupstonesagain tostonehim,32.Jesusansweredthem, Many good works have I showedyou from my Father for which of those worksdoyoustoneme?33.TheJews answeredhim,saying,Foragoodwork we stone you not but forblasphemy and because that you, being a man, make yourself God. 34. Jesus answeredthem,Isitnotwritteninyour law, I said, you are gods? 35. Ifhe calledthemgods,towhomthewordof Godcame,andthescripturecannotbe broken 36. Say you of him,whomthe Fatherhassanctified,andsentintothe world,youblasphemebecauseIsaid,I amtheSonofGod?37.IfIdonotthe worksofmyFather,believemenot.38. But if I do, though you believenotme, believe the works: that you mayknow, and believe, that the Father is inme, andIinhim.
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Augustinus in Ioannem: Audierunt ergo Iudaei: ego et pater unum sumus, etnon pertulerunt, et more suo duri ad lapides cucurrerunt unde dicitur sustuleruntlapides Iudaei,utlapidarenteum. Hilarius de Trin: Nunc haereticorum furor iamdominoincaelissedentepariinfidelitate dictis non obedientes, odium impietatis exercent, verborum lapides iniciunt, et, si possent, de throno eum suo in crucem retraherent. Theophylactus:Dominusautemostendens quod nullam iustam habebant occasionem furendi adversus eum, commemorat signa quae fecerat nam sequitur respondit eis Iesus: multa bona opera ostendi vobis ex patremeo. Alcuinus:Scilicetinsanitatibusinfirmorum, inexhibitionedoctrinaeetmiraculorumquae
AUG.Atthisspeech,IandMyFatherareone,the Jews could not restrain their rage, butrantotake up stones, after their hardhearted way: Then the JewstookupstonesagaintostoneHim.
HILARY. The heretics now, as unbelieving and rebellious against our Lord in heaven,showtheir impious hatred by the stones, i.e. the words they castatHimasiftheywoulddragHimdownagain fromHisthronetothecross.
THEOPHYL. Our Lord remonstrates with them Many good works have I showed you fromMy Father, strewing that they had no just reasonfor theiranger.
ALCUIN. Healing of the sick, teaching,miracles. HeshowedthemoftheFather,becauseHesought

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ex patre ostendi, quia eius gloriam per omnia quaesivi. Propter quod eorum opus me lapidatis? Quamvis inviti, confitentur multabeneficiasibiimpensaaChristosed quod de sua patrisque aequalitate dixerat, pro blasphemia deputabant unde sequitur responderunt ei Iudaei: de bono operenon lapidamus te, sed de blasphemia, etquia, homocumsis,facisteipsumDeum. Augustinus: Ad hoc responderunt quod dixerat: ego et pater unum sumus.Ecce Iudaei intellexerunt quod Ariani non intelligunt ideo enim irati sunt, quoniam senseruntnonpossedici:egoetpaterunum sumus,nisiubiaequalitasestpatrisetfilii. Hilarius: Iudaeus dicit cum sis homo Arianus: cum sis creatura utrique autem dicunt facis te Deum. Subicit enim Arianus substantiae novae et alienae Deum, utaut alterius generis Deus sit, aut omnino nec Deus dicit enim: non est filiusexnativitate, non est Deus ex veritate creatura est praestantiorcunctis. Chrysostomus in Ioannem: Dominus autem non destruxit opinionem Iudaeorum
HisFathersgloryinallofthem.Forwhichofthese works do you stone Me? They confess,though reluctantly,thebenefittheyhavereceivedfromHim, butchargeHimatthesametimewithblasphemy, for asserting His equality with the Father Fora good work we stone you not, but forblasphemy andbecausethatYou,beingaman,makeYourself God.
AUG.Thisistheiranswertothespeech,IandMy Fatherareone.Lo,theJewsunderstoodwhatthe Ariansunderstandnot.Fortheyareangry,forthis veryreason,thattheycouldnotconceivebutthatby saying, I and My Father are one, He meantthe equalityoftheFatherandtheSon. HILARY. The Jew said, You being a man,the Arian,youbeingacreature:butbothsay,Youmake YourselfGod.TheAriansupposesaGodofanew and different substance a God of anotherkind,or notaGodatall.Hesaid,YouarenotSonbybirth, youartnotGodoftruthyouartasuperiorcreature.
CHRYS. Our Lord did not correct the Jews,asif theymisunderstoodHisspeech,butconfirmedand

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aestimantium quod se Deo paremdiceret sed magis contrarium facit nam sequitur respondit eis Iesus: nonne scriptum estin legevestra? Augustinus in Ioannem:Idest,vobisdata: quia ego dixi: dii estis. Deus hocdicitper prophetam in Psalmo, hominibus. Etlegem appellavit dominus generaliter omnes illas Scripturas, quamvis alicubi specialiterdicat legem,aprophetisdistinguens,sicutiest:in his duobus praeceptis tota lex pendet et prophetae.Aliquandoautemintriadistribuit easdemScripturas,ubiait:oportebatimpleri omniaquaescriptasuntinlegeetprophetis etPsalmisdeme.NuncveroetiamPsalmos legis nomine nuncupavit: ex quibus sic argumentatur: si illos dixit deos adquos sermo Dei factus est, et non potest solvi Scriptura,quempatersanctificavit,etmisitin mundum,vosdicitis:quiablasphemas,quia dixi:filiusDeisum? Hilarius:Demonstraturusquidemquodipse et pater unum essent, in eo primoineptia ridiculi opprobrii confutatur, cur in reatum vocaretur,quodse,cumhomoesset,Deum faceret. Cum enim lex huius nominis appellationemsanctishominibusdecerneret,
defended it, in the very sense in which theyhad taken it. Jesus answered them, Is it not writtenin yourlaw,
AUG.i.e.theLawgiventoyou,Ihavesaid,youare Gods?GodsaiththisbytheProphetinthePsalm. Our Lord calls all those Scriptures the Law generally, though elsewhere He spiritually distinguishestheLawfromtheProphets.Onthese two commandments hang all the Law and the Prophets. In another place He makesathreefold divisionoftheScripturesAllthingsmusthefulfilled whichwerewrittenintheLawofMoses,andinthe Prophets, and in the Psalms concerningMe.Now HecallsthePsalmstheLaw,andthusarguesfrom themIfhecalledthemgodstowhomthewordof Godcame,andthescripturecannotbebroken,say you of Him whom the Father has sanctified,and sentintotileworld,youblaspheme,becauseIsaid, IamtheSonofGod?
HILARY. Before proving that He and HisFather areone,Heanswerstheabsurdandfoolishcharge brought against Him, that He being manmade HimselfGod.WhentheLawappliedthistitletoholy men,andtheindeliblewordofGodsanctionedthis useoftheincommunicablename,itcouldnotbea
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etsermoDeiindissolubilisconfirmarethanc impartiti nominis professionem iam ergo nonestcriminis,quodseDeum,cumhomo sit, faciat, cum eos qui homines sunt,deos lex dixerit. Et si a ceteris hominibusnon irreligiosahuiusnominisusurpatioest:abeo homine quem sanctificavit pater, non impudenter usurpari videtur, quia Dei filium se dixerit, cum praecellat ceteros per id quodsanctificatusinfiliumest,beatoPaulo dicente quod praedestinatus est filius in virtute secundum spiritum sanctificationis: omnis enim haec de homineresponsioest, quodDeifiliusetiamhominisfiliusest. Augustinus: Vel aliter. Sanctificavit idest, ut sanctus esset, gignendo ei dedit,quia sanctum eum genuit. Si autem sermoDei factus est ad homines ut dicerentur dii, ipsumverbumDeiquomodononestDeus? SipersermonemDeihominesparticipando fiunt dii, verbum unde participatur non est Deus? Theophylactus: Vel sanctificavit eum,hoc est sanxit sacrificari pro mundo. In quo ostenditsenonesseDeumsicutceteri:nam salvum facere mundum, divinum opus est, nonautemhominisdeificatipergratiam.
crimeinHim,eventhoughHewereman,tomake HimselfGod.TheLawcalledthosewhoweremere men, gods and if any man could bearthename religiously, and without arrogance, surelythatman could,whowassanctifiedbytheFather,inasense inwhichnoneelseissanctifiedtotheSonshipas theblessedPaulsaid,DeclaredtobetheSon,of Godwithpower,accordingtotheSpiritofholiness. For or all this reply refers to Himself as manthe SonofGodbeingalsotheSonofman.
AUG. Or sanctified, i.e. in begetting, gave Him holiness,begatHimholy.Ifmentowhomtheword of God came were called gods, much more the WordofGodHimselfisGod.Ifmenbypartakingof the word of God were made gods, muchmoreis theWordofwhichtheypartake,God.
THEOPHYL. Or, sanctified, i.e. set apart to be sacrificedfortheworld:aproofthatHewasGodin ahighersensethantherest.Tosavetheworldisa divine work, not that of a man made divine by grace.
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Chrysostomus in Ioannem: Vel interim quidem, ut susciperetur sermo, humilius locutus est postea autem ad maius eos reduxit,dicenssinonfaciooperapatrismei, nolitecrederemihiperhocostendensquod in nullo minor est patre: quia enim substantiameiusimpossibileerateisvidere, ab operum parilitate et identitate demonstrationem eius quae secundum virtutemindissimilitudinisest,tribuit. Hilarius: Quid hic adoptio, quidindulgentia nominislociinvenit,neexnaturaDeifiliussit, cumDeifiliusexnaturaepaternaeoperibus credendussit?Nonexaequaturacsimilisest Deo creatura, neque ei naturae alienae potestascomparatur.Gerereautemse,non sua, sed quae patris sunt, testatur, neper magnificentiam gestorum naturae nativitas auferatur.Etquiasubsacramentoassumpti corporisnatiexMariahominis,Deifiliusnon intelligebatur,fidesnobisintimaturexgestis, cum ait si autem facio, et si mihinonvultis credere, operibus credite. Cur enim sacramentum nati hominis intelligentiam divinae nativitatis impediat, cum divina nativitas omne opus suum sub mysterio assumpti hominis exequatur? Faciensigitur
CHRYS. Or, we must consider this a speechof humility, made to conciliate men. After itheleads them to higher things If I do not the works ofMy Father,believeMenotwhichisasmuchastosay, that He is not inferior to the Father.Astheycould not see His substance, He directs them to His works,asbeinglikeandequaltotheFathers.For the equality of their works, proved tileequalityof theirpower.
HILARY. What place has adoption, or the mere conception of a name then, that we shouldnot believeHimtobetheSonofGodbynature,when He tells us to believe Him to be the SonofGod, because the Fathers nature showed itself inHim by His works? A creature is not equalandliketo God:noothernaturehaspowercomparabletothe divine. He declares that He is carryingonnotHis ownwork,buttheFathers,lestinthegreatnessof the works, the nativity of His naturebeforgotten. Andasunderthesacramentoftheassumptionofa humanbodyinisthewombofMary,theSonofGod wasnotdiscerned,thismustbegatheredfromHis workButifIdo,thoughyoubelievenotMe,believe the works. Why does the sacrament of ahuman birth hinder the understanding of the divine,when thedivinebirthaccomplishesallitsworkbyaidof
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operapatris,demonstraredebuitquidesset operibus credendum nam sequitur ut cognoscatisetcredatisquiapaterinmeest, etegoinpatre.HocestilludDeifiliussum hocestilludegoetpaterunumsumus. Augustinus in Ioannem:Nonenimfiliussic dicitinmeestpateretegoinillo,quomodo possunt dicere homines: si enim bene cogitemus et bene vivamus, in Deosumus, etDeusinnobisest,quasiparticipanteseius gratiam et illuminati ab ipso: unigenitus autem Dei filius in patre est, et paterinillo tamquamaequalis.
the human? Then He tells them whattheyshould gather from His works That you may knowand believethattheFatherisinMe,andIinHim.The samedeclarationagain,IamtheSonofGod:Iand theFatherareone. AUG.TheSondoesnotsay,TheFatherisinMe, andIinHim,inthesenseinwhichmenwhothink andactarightmaysaythelikemeaningthatthey partakeofGodsgrace,andareenlightenedbyHis Spirit. The Only-begotten Son of God is inthe Father, and the Father in Him, as an equal inan equal.
Lectio 7 39[]: . 40 , . 41 , . 42 .
39. Therefore they sought again totakehim:butheescapedoutof their hand, 40. And went away again beyond Jordan into the place where John at first baptizedandthereheabode.41. And many resorted to him,and said,Johndidnomiracle:butall thingsthatJohnspokeofthisman weretrue.42.Andmanybelieved
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inhimthere.
Beda: Adhuc Iudaeos in coepta dementia persistereEvangelistaostendit,dicensquaerebant ergoeumapprehendere. Augustinus in Ioannem: Non credendo et intelligendo, sed saeviendo et occidendo. Tu apprehendasuthabeasilliapprehenderevolebant utnonhaberentundesequituretexivitdemanibus eorum.Noneumapprehenderunt,quiamanusfidei nonhabuerunt.Sednoneratmagnumverboeicere carnemsuamdemanibuscarnis.
BEDE. The Jews still persist in their madness Therefore they sought again to takeHim. AUG.TolayholdofHim,notbyfaithandthe understanding,butwithbloodthirstyviolence. DoyousolayholdofHim,thatyoumayhave sure hold they would fain have laid holdon Him,buttheycouldnot:foritfollows,ButHe escapedoutoftheirhand.Theydidlayhold ofHimwiththehandoffaith.Itwasnogreat matterfortheWordtorescueHisfleshfrom thehandsofflesh. CHRYS. Christ, after discoursing on some high truth, commonly retires immediately,to give time to the fury of people to abate, during His absence. Thus He did now: He went away again beyond Jordan, into the place where John at first baptized. Hewent therethatHemightrecalltopeoplesminds, what had gone on there Johnspreaching andtestimonytoHimself.
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Chrysostomus in Ioannem:CumautemChristus aliquid magnum locutus fuerit, receditvelociter,ut sedetur eorum furor per absentiam eius quod utique et nunc fecit unde sequitur et abiit iterum trans Iordanem in eum locum ubi erat Ioannes baptizansprimum,etmansitillic.Ideohunclocum Evangelista commemorat, ut discas quoniam proprie abiit, ut recordetur eorum quae illic facta suntetdictaaIoanne,ettestimoniiillius.
Beda: Dicit autem ubi erat primum, idest a primaeva aetate. Demorante autem eoibi,narrat quiamultiveneruntadeumundesequituretmulti veneruntadeum,etdicebantquiaIoannesquidem fecitsignumnullum. Augustinus:Idest,nullummiraculumostendit:non Daemonia fugavit, non caecos illuminavit, non mortuossuscitavit. Chrysostomus: Vide autem qualitersyllogismos componunt indubitabiles. Ioannes quidem, dicunt, nullum signum fecit hic autem facit: quarehuius praeeminentia ostenditur. Deinde ne putetur Ioannes, quia nullum signum fecit, indignus testimonio, subdunt omnia autem quaecumque dixitIoannesdehoc,veraerantquasidicant:etsi nullum signum fecerit, tamen de hoc omnia veraciter dixit. Ergo dicunt: si Ioanni credere oportebat, multo magis huic, cumilliustestimonio etiam demonstrationem signorum habenti unde sequituretmulticredideruntineum. Augustinus: Ecce qui apprehenderunt permanentem, non quomodo Iudaei volebant apprehendere discedentem. Et nos ergo per lucernamveniamusaddiem,quiaIoanneslucerna erat,etdieitestimoniumperhibebat.
BEDE.Hewasfollowedtherebymany:And manyresortedtoHim,andsaid,Johndidno miracle.
AUG. Did not cast out devils, did notgive sighttotheblind,didnotraisethedead.
CHRYS. Mark their reasoning, John did no miracle,butthisMandidwhereforeHeisthe superior. But lest the absence of miracles shouldlessentheweightofJohnstestimony, theyadd,ButallthingsthatJohnspokeofthis Manweretrue.Thoughhedidnomiracle,yet every thing he said of Christ was true, whence they conclude, if John was tobe believed, much more this Man, whohasthe evidence of miracles. Thus it follows, And manybelievedinHim.
AUG. These laid hold of Himwhileabiding, not, like the Jews, when departing. Letus approach by the candle to the day. John is thecandle,andgavetestimonytotheday.
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Theophylactus: Notandum autem, quod crebro dominus educit populus ad solitaria loca, de perfidorumsocietateeripiens,utmagisfructificent sicut legem veterem daturus, eduxit populum in desertum.MysticeautemrecedensaHierosolymis dominus, hoc est a plebe Iudaica, adlocafontes habentia se transfert, idest ad Ecclesiam ex gentibus, quae habet fontem Baptismi, perquem multi ad Christum accedunt, quasi transeuntes Iordanem.
THEOPHYL.WemayobservethatourLord often brings out the people into solitary places,thusriddingthemofthesocietyofthe unbelieving, for their furtherance in thefaith: justasHeledthepeopleintothewilderness, when He gave them the oldLaw.Mystically, Christ departs from Jerusalem, i.e. fromthe Jewish people and goes to aplacewhere are springs of water, i.e. to the Gentile Church,thathasthewatersofbaptism.And manyresorttoHim,passingovertheJordan, i.e.throughbaptism.
CHAPTER XI Lectio 1 1 , , . 2 , .3 , , . 4 ,
1. Now a certain man was sick, named Lazarus, of Bethany, the townofMaryandhersisterMartha. 2.(ItwasthatMarywhichanointed the Lord with ointment, andwiped hisfeetwithherhair,whosebrother Lazaruswassick.)3.Thereforehis sisters sent to him, saying, Lord, behold,hewhomyouloveissick.4. When Jesus heard that, hesaid,
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' , ' . 5 .
Thissicknessisnottodeath,butfor the glory of God, that the Sonof God might be glorified thereby.5. Now Jesus loved Martha, andher sister,andLazarus.
Beda: Dixerat Evangelista, dominum trans Iordanem abiisse, tuncque Lazarum contigit infirmari unde dicitur erat quidam languens LazarusaBethania.Hincestquodinquibusdam exemplaribus copulativa coniunctio et posita invenitur, ut sequentia verba superioribus connexa videantur. Interpretatur autem Lazarus adiutus.Interomnesenimmortuosquosdominus suscitavit,hicmagisabeoadiuvatur,quemnon solummortuum,sedquatriduanumsuscitavit. Augustinus in Ioannem: Inter omnia enim miracula quae fecit dominus, Lazariresurrectio praecipue praedicatur. Sed si attendamusquis fecerit, delectari debemus potius quam mirari. Ille suscitavit hominem qui fecit hominem:plus enim est hominem creare quam resuscitare. Infirmabatur autem in Bethania Lazarusunde dicituraBethaniadecastelloMariaeetMarthae sororum eius quod castellum erat proximum
BEDE.AfterourLordhaddepartedtotheother side of Jordan, it happened that Lazarus fell sick:Acertainmanwassick,namedLazarus, of Bethany. In some copies the copulative conjunction precedes, to mark theconnection with the words preceding. Lazarus signifies helped.OfallthedeadwhichourLordraised, hewasmosthelped,forhehadlaindeadfour days,whenourLordraisedhimtolife.
AUG. The resurrection of Lazarus is more spokenofthananyofourLordsmiracles.Butif wehearinmindwhoHewaswhowroughtthis miracle,weshallfeelnotsomuchofwonderas of delight. He who made the man, raised the mananditisagreaterthingtocreateaman, than to revive him. Lazarus was sick at Bethany, the town of Mary and her sister Martha.TheplacewasnearJerusalem.
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Hierosolymis. Alcuinus:Etquiapluresfeminaehuiusnominis erant, ne erraremus in nomine, ostenditur ex notissima actione nam sequitur Maria autem erat quae unxit dominum unguento, etextersit pedes eius capillis suis, cuius frater Lazarus infirmabatur. Chrysostomus in Ioannem: Igitur primum quidem illud necessarium discere, quoniam haec non fuit illa meretrix quae in Luca legitur: haecenimhonestafuit,etstudiosacircaChristi susceptionem. Augustinus de Cons. Evang: Vel aliter.Hoc dicensIoannesattestaturLucae,quihocindomo Pharisaei cuiusdam Simonis factum esse narravit: iam itaque hoc Maria fecerat. Quod auteminBethaniarursusfecit,aliudest,quodad Lucae narrationem non pertinet, sed pariter narraturatribus. Augustinus de Verb. Dom: Invaserat igitur Lazarum pernicies inimica languorismiserandi hominis corpus quotidie edax febrisincendium consumebat. Aderant autem duae sorores languenti,etcasumdolentes,iuvenisaegrotantis
ALCUIN. And as there were many womenof this name, He distinguishes her by herwellknownact:ItwasthatMarywhichanointedthe Lordwithointment,andwipedHisfeetwithher hair,whosebrotherLazaruswassick
CHRYS.Firstwearetoobservethatthiswas nottheharlotmentionedinLuke,butanhonest woman, who treated our Lord with marked reverence.
AUG.JohnhereconfirmsthepassageinLuke, where this is said to have taken placeinthe house of one Simon a Pharisee: Maryhad done this act therefore on a formeroccasion. That she did it again at Bethany is not mentionedinthenarrativeofLuke,butisinthe otherthreeGospels. AUG. A cruel sickness had seizedLazarusa wastingfeverwaseatingawaythebodyofthe wretched man day by day: his two sisterssat sorrowful at his bedside, grieving for the sick youthcontinually.TheysenttoJesus:Therefore
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lectulo iugiter inhaerebant unde de eis mox subditur miserunt ergo sorores eius ad eum, dicentes:domine,eccequemamasinfirmatur. Augustinus in Ioannem: Non dixerunt: veniet sananonausaesuntdicere:ibiiube,ethicfiet sedtantummodoeccequemamasinfirmatur.
hissisterssenttoHim,saying,Lord,beholdhe whomyouloveissick.
AUG. They did not say, Come and healthey dared not say, Speak the word there, and it shallbedoneherebutonly,Behold,hewhom you love is sick. As if to say, Itisenoughthat youknowit,youarenotonetoloveandthento desertwhomyoulove. CHRYS. They hope to excite Christs pityby thesewords,Whomasyettheythoughttobea man only. Like the centurion and nobleman, they sent, not went, to Christ partly fromtheir greatfaithinHim,fortheyknewHimintimately, partlybecausetheirsorrowkeptthemathome.
Chrysostomus: Per hoc enim admiserendum volunt attrahere Christum adhuc enim eiquasi homini intendebant. Ideo autem non iveruntad Christum, sicut centurio et regulus, sed mittunt, quiavehementerconfidebantdeChristo,propter multamfamiliaritatemquamhabebantadeum,et quiaaluctudetinebantur. Theophylactus: Et quia mulieres erant,quas non decet de facili domo exire. Multamautem devotionem et fidei magnitudinem exprimunt, dicentes ecce quem amas infirmatur: tantam enimpotentiamindominoessecredebant,quod mirum videretur qualiter virum sibi dilectum infirmitaspotueritoccupare. SequituraudiensautemIesusdixiteis:infirmitas haec non est ad mortem: quia ipsa morsnon
THEOPHYL. And because they were women anditdidnotbecomethemtoleavetheirhome iftheycouldhelpit.Greatdevotionandfaithis expressed in these words, Behold, he whom you love is sick. Such was their idea of our Lords power, that they were surprised,that one, whom He loved, could be seized with sickness. AUG. When Jesus heard that, He said, This
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erat ad mortem, sed potius ad miraculum:quo facto crederent homines in Christum etvitarent verammortemundesequitursedprogloriaDei. Ubi ex obliquo dominus Deum se dixit,contra haereticos qui dicunt, quod filius Dei nonsit Deus. Pro gloria ergo cuius Dei? Audi quod sequitur:utglorificeturfiliusDeipeream,scilicet infirmitatem.
sickness is not to death. For thisdeathitself was not to death, but to give occasion fora miracle whereby men might be brought to believe in Christ, and so escaperealdeath.It wasforthegloryofGod,whereinobservethat ourLordcallsHimselfGodbyimplication,thus confounding those heretics who say that the Son of God is not God. For the gloryofwhat God? Hear what follows, That theSonofGod mightbeglorifiedthereby,i.e.bythatsickness. CHRYS.Thatheresignifiesnotthecause,but the event. The sickness sprang from natural causes, but He turned it to the glory ofGod. Now Jesus loved Martha, and hersister,and Lazarus. AUG. He is sick, they sorrowful, all beloved. Wherefore they had hope, for they were beloved by Him Who is the Comforter ofthe sorrowful,andtheHealerofthesick. CHRYS. Wherein the Evangelist instructsus nottobesad,itsicknesseverfallsupongood men,andfriendsofGod.
Chrysostomus:Hocautemutnonestcausale, sed eventus nam evenit quidem aliunde infirmitas, usus est autem ea in gloriam Dei. Sequitur diligebat autem Iesus Martham et sororemeiusMariametLazarum. Augustinus: Ille languens, illae tristes, omnes dilecti. Habebant ergo spem, quoniam diligebanturabeoquiestdolentiumconsolator, languentiumquesanator. Chrysostomus: Per hoc etiam erudit nos Evangelista non tristari, si qua infirmitasfacta fueritcircabonosvirosetDeiamicos.
Lectio 2
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6 , :7 , . 8 , , , 9 , ,, :10 ,, .
6.Whenhehadheardthereforethat hewassick,heabodetwodaysstill inthesameplacewherehewas.7. Then after that says he to his disciples, Let us go into Judea again. 8. His disciples say tohim, Master, the Jews of late soughtto stoneyouandyougothereagain? 9. Jesus answered, Are there not twelvehoursintheday?Ifanyman walk in the day, he stumbles not, because he sees the light of this world. 10. But if a man walk inthe night,hestumbles,becausethereis nolightinhim.
Alcuinus: Dominus, nuntiata infirmitate Lazari, quousque quatriduum compleretur sanare distulit, ut mirabilius suscitaret unde dicitur ut autem audivit quia infirmabatur, tunc quidem mansitineodemlocoduobusdiebus.
ALCUIN. Our Lord heard of the sicknessof Lazarus, but suffered four days topassbefore Hecureditthattherecoverymightbeamore wonderful one. When He had heardtherefore thathewassick,Heabodetwodaysstillinthe placewhereHewas. CHRYS.Togivetimeforhisdeathandburial,
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Chrysostomus: Ut scilicet expiraret et

sepeliretur et dicerent quoniam foetet, utnullus possetdicere,quoniamnondumdefunctumeum suscitavit,sedstuporfuit,etnonmors.Sequitur deindeposthaecdicitdiscipulissuis:eamusin Iudaeamiterum. Augustinus: Ubi pene fuerat lapidatus, quia propterea inde discessisse videbatur ne lapidaretur. Discessit enim ut homo sed in redeundo, quasi oblitus infirmitatem, ostendit potestatem. Chrysostomus:Nusquamautemalibidominus praedixit discipulis quo iturus esset sed hic praedicit, quia formidabant vehementer, utnon repente eos conturbet nam sequitur dicunt ei discipuli: Rabbi, nunc quaerebant te Iudaei lapidare, et tu iterum vadis illuc?Formidabant enim et pro eo et pro seipsis: nondumenim erantinfidefirmati. Augustinus:Cumautemvellentdareconsilium homines Deo, discipuli magistro, corripuiteos undesequiturresponditIesus:nonneduodecim horae sunt diei? Ut enim diem seostenderet, duodecimdiscipuloselegit.Inhocautemverbo non ipsum Iudam, sed successorem eius praevidebat. Iuda enim cadente, successit
that they might say, he stinks, andnonedoubt thatitwasdeath,andnotatrance,fromwhich he was raised. Then after that HesaystoHis disciples,letusgointoJudeaagain.
AUG. Where He had just escaped being stonedforthiswasthecauseofHisleaving.He leftindeedasman:Heleftinweakness,butHe returnsinpower.
CHRYS. He had not as yet told Hisdisciples whereHewasgoingbutnowHetellsthem,in ordertopreparethembeforehand,fortheyare in great alarm, when they hear of it: His disciples say to Him, Master, theJewssought to stone you, and you go there again?They fearedbothforHim,andforthemselvesforthey werenotyetconfirmedinfaith. AUG. When men presumed to giveadviceto God,disciplestotheirMaster,ourLordrebuked them: Jesus answered, Are there nottwelve hoursintheday?HeshowedHimselftobethe day, by appointing twelve disciples: i.e. reckoning Matthias in the place of Judas,and passingoverthelatteraltogether.Thehoursare
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Mathias,etduodenariusnumerusmansit.Horae ergo illustrantur a die, ut per horarum praedicationem credat mundus in diem. Me ergo sequimini, si non vultis offendereunde subdit si quis ambulaverit in die, nonoffendit, quia lucem huius mundi videt si autem ambulaveritinnocte,offendit,quialuxnonestin eo. Chrysostomus: Quasi dicat: qui sibi nihil conscius est nequitiae, nihil patieturversutiae qui vero mala agit, patietur. Itaque nonoportet formidare: nihil enim dignum morte gessimus. Vel aliter. Si quis lucem huius mundi videt, securus est multo magis qui mecum est,nisi amoveritseame. Theophylactus: Quidam vero hunc diem intelligunt tempus praecedens passionem, noctem vero ipsam passionem. Dicit ergoeis: dum dies est, idest dum nondum imminet tempuspassionis,nonoffendetis:nonenimvos persequentur Iudaei: cum autem nox venerit, passionem propriam dico, ex tunc noctem possidebitisangustiarum.
lightenedbythedaythatbythepreachingofthe hours,theworldmaybelieveontheday.Follow Me then, says our Lord, if you wish not to stumble:Ifanymanwalkintheday,hestumbles not,becauseheseesthelightofthisworld.But ifamanwalkinthenighthestumbles,because thereisnolightinhim.
CHRYS.Asiftosay,theuprightneedfearno evil: the wicked only have cause to fear. We have done nothing worthy of death, and thereforeareinnodanger.Or,Ifanyonesees thisworldslight,heissafemuchmorehewho iswithMe.
THEOPHYL. Some understand the day to be thetimeprecedingthePassion,thenighttobe thePassion.Inthissense,whileitisday,would mean,beforeMyPassionYouwillnotstumble before My Passion, because the Jewswillnot persecute you but when the night, i.e. My Passion, comes, then shall you bebesetwith darknessanddifficulties.
Lectio 3
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11 , , , .12 , , . 13 . . 14 ,,15 ',, : .16 , '.
11.Thesethingssaidhe:andafterthat he says to them, Our friendLazarus sleeps but I go that I mayawakehim out of sleep. 12. Then said his disciples,Lord,ifhesleep,heshalldo well. 13. Although Jesus spoke ofhis death: but they thought that he had spoken of taking of rest in sleep. 14. Then said Jesus to them plainly, Lazarusisdead.15.AndIamgladfor yoursakesIwasnotthere,totheintent youmaybelieveneverthelessletusgo tohim.16.ThensaidThomas,whichis calledDidymustohisfellowdisciples, Let us also go, that we maydiewith him.
Chrysostomus in Ioannem: Posita una confortationediscipulorum,hicaliomodoeos confortat, ostendens quoniam non Hierosolymamdebentire,sedinBethaniam unde dicitur haec ait, et post haecdicitillis: Lazarusamicusnosterdormitsedvadouta somno excitem eum quasi dicat: non eo
CHRYS. After He had comforted Hisdisciplesin one way, He comforts them in another, bytelling themthattheywerenotgoingtoJerusalem,butto Bethany: These things says He and afterthatHe says to them, Our friend Lazarus sleepsbutIgo thatImayawakehimoutofsleep:asiftosay,Iam not going to dispute again with the Jews,butto
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rursus disputaturus contra Iudaeos, sed amicum nostrum excitaturus: propter hoc ergo dicit amicus noster, ut ostendat necessariumsuumadventum. Augustinus in Ioannem: Quod autemdixit dormit, verum dixit. Domino dormiebat, hominibus mortuus erat, qui eum suscitare non poterant: nam dominus tanta facilitate excitabat de sepulchro, quanta tu excitas dormientem de lecto. Ergo secundum potentiam suam dixit dormientem, sicut et apostolus dicit: de dormientibus autemnolo vos ignorare. Dormientes appellavit, quia resurrecturos praenuntiavit. Sed quomodo interest in ipsis qui quotidie dormiunt et exurgunt, quid quisque videat in somnisalii sentiunt laeta somnia, alii torquentia: sic unusquisque cum causa sua dormit, cum causasuasurgit. Chrysostomus: Discipuli autem impedire voluerunt eius adventum in Iudaeam unde sequiturdixeruntergodiscipulieius:domine, sidormit,salvuserit:soletenimessesomnus aegrotantiumsalutisindiciumquasidicant:si dormit, non igitur utile est quod tuvadasad excitandumeum.
awaken our friend. Our friend, He says,toshow howstronglytheywereboundtogo.
AUG. It was really true that He was sleeping.To our Lord, he was sleeping to menwhocouldnot raise him again, he was dead. Our Lordawoke him with as much ease from his grave, asyou awake a sleeper from his bed. Hecallshimthen asleep, with reference to His own power,asthe Apostle says, But 1 would not have you to be ignorant, concerning them which are asleep. Asleep,Hesays,becauseHeisspeakingoftheir resurrectionwhichwastobe.Butasitmattersto thosewhosleepandwakeagaindaily,whatthey seeintheirsleep,somehavingpleasantdreams, others painful ones, so it is in death everyone sleepsandrisesagainwithhisownaccount.
CHRYS.Thediscipleshoweverwishedtoprevent HimgoingtoJudea:ThensaidHisdisciples,Lord, ifhesleep,heshalldowell.Sleepisagoodsignin sickness.Andthereforeifhesleep,saythey,what needtogoandawakehim.
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Augustinus: Quomodo ergo intellexerunt discipuli, sic responderunt unde sequitur dixerat autem Iesus de morte eius illivero putaveruntquoddedormitionesomnidiceret. Chrysostomus: Si vero quis dicat: quomodononcognoveruntdiscipulimortuum esse,abeoquoddixitvadoutexcitemillum? Stultum enim erat eum ire per tot stadiaut Lazarum a somno excitaret: istud dicemus, quoniam aestimabant hoc aenigma esse, qualiamultaloquebatur.
AUG. The disciples replied, as they understood Him: Although Jesus spoke of hisdeathbutthey thoughtthatHehadspokenoftakingrestinsleep.
CHRYS.Butifanyonesay,thatthedisciplescould notbuthaveknownthatourLordmeantLazaruss death, when He said, that I may awake him becauseitwouldhavebeenabsurdtohavegone such a distance merely to awake Lazarus out of sleep we answer, that our Lords wordswerea kindofenigmatothedisciples,hereaselsewhere often. AUG.HethendeclaresHismeaningopenly:Then saidJesustothemplainly,Lazarusisdead.
Augustinus: Quia ergo obscure dixerat dormit, manifestat quod dixerat unde sequitur tunc ergo dixit eis manifeste: Lazarusmortuusest. Chrysostomus:Nonautemhicadiecit:vado ut resuscitem eum non enim volebatverbis praedicere quod per opera debebat certificare,vanamgloriamubiquenosfugere docens et quod non oportet simpliciter promittere.Sequituretgaudeoproptervos,ut credatis,quoniamnoneramibi. Augustinus:Aegerenim,nonmortuusfuerat
CHRYS.ButHedoesnotaddhere,IgothatImay awake him. He did not wish to anticipate the miracle by talking of it a hint to ustoshunvain glory,andabstainfromemptypromises.
AUG. He had been sent for to restoreLazarus

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nuntiatus sed quomodo lateret eum qui creaverat, ad cuius manus animamorientis exierat? Ait ergo gaudeo propter vos, ut credatis, quoniam non eram ibi: ut iam inciperent admirari, quia dominus poterat dicere mortuum, quod nec viderat nec audiverat. Ubi meminisse debemus quod adhuc etiam ipsorum discipulorummiraculis aedificabaturfides,nonutesseinciperet,sed ut quae coeperat cresceret. Quodergodicit ut credatis, intelligendum est ut amplius robustiusquecredatis. Theophylactus: Intellexerunt autem quidam hocsic.Gaudeo,inquit,provobis:namcum illicnonextiterim,confertadmaioritatemfidei vestraequoniamsiastitissem,aegrotantem curassem, quod esset modicum signumad meaevirtutisindicium.Quiaveromeabsente supervenit mors, potius in fide mea corroboramini,cumvidebitismeposseetiam defunctumputrescentemresuscitare. Chrysostomus: Igitur omnes discipuli quidem timebant Iudaeos, super aliosvero Thomas unde sequitur dicit ergo Thomas, quidiciturDydimus,adcondiscipulos:eamus et nos, et moriamur cum eo: infirmiorenim erataliisetinfidelior,posteaomnibusfortior
from sickness, not from death. But howcouldthe deathbehidfromHim,intowhosehandsthesoul of the dead had flown? And I am glad for your sakesthatIwasnotthere,thatyoumightbelieve i.e.seeingMymarvelouspowerofknowingathing I have neither seen nor heard. The disciples already believed in Him in consequence ofHis miracles so that their faith had notnowtobegin, but only to increase. That you might believe, means,believemoredeeply,morefirmly.
THEOPHYL. Some have understood this place thus.Irejoice,Hesays,foryoursakesforifIhad been there, I should have only cured asickman whichisbutaninferiorsignofpower.Butsincein My absence he has died, you will now seethatI canraiseeventhedeadputrefyingbody,andyour faithwillbestrengthened.
CHRYS.Thedisciples,alldreadedtheJewsend especially Thomas Then said Thomas, whichis calledDidymus,tohisfellow-disciples,Letusalso go,thatwemaydiewithhim.Buthewhowasnow themostweakandunbelievingofallthedisciples, afterwardsbecamestrongerthanany.Andhewho
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factus est et irreprehensibilis, qui solus orbem terrarum percurrit, et in mediis plebibus volvebatur volentibus eum interficere. Beda: Vel castigati discipuli superioribus domini verbis non ausi sunt ultra contradicere sed Thomas prae omnibus socioshortatur,utirentetmorerenturcumeo: in quo magna eius videtur esseconstantia: sic enim loquebatur, quasi facere posset quae alios hortabatur, immemor suae fragilitatis,sicutetPetrus.
darednotgotoBethany,afterwardswentoverthe wholeearth,inthemidstofthosewhowishedhis death,withaspiritindomitable.
BEDE. The disciples, checked by our Lords answer to them, dared no longer opposeand Thomas,moreforwardthantherest,says,Letus also go that we may die with him. What an appearanceoffirmness!Hespeaksasifhecould reallydowhathesaidunmindful,likePeter,ofhis frailty.
Lectio 4 17 .18 . 19 . 20 :
17.ThenwhenJesuscame,hefound thathehadlaininthegravefourdays already. 18. Now Bethany was nigh to Jerusalem, about fifteen furlongs off.19.AndmanyoftheJewscame toMarthaandMarytocomfortthem concerning their brother. 20. Then Martha, as soon as she heardthat Jesus was coming, went and met him: but Mary sat still inthehouse. 21.ThensaidMarthatoJesus,Lord
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. 21 ,, :22[] . 23 , . 24 , . 25 , : ,26 : 27 , , : .
ifyouhadbeenhere,mybrotherhad not died. 22. But I know, thateven now,whatsoeveryouwillaskofGod, Godwillgiveityou.23.Jesussaysto her, your brother shall rise. 24. Martha says to him, I know thathe shallriseagainintheresurrectionat thelastday.25.Jesussaidtoher,I am the resurrection, and the life:he that believes in me, thoughhewere dead, yet shall he live: 26. And whosoever lives and believes inme shall never die. Believes you this? 27. She says to him, Yea, Lord: I believe that you are the Christ, the SonofGod,whichshouldcomeinto theworld.
Alcuinus:Dominusadhocveniredistuleratut quatriduum impleretur, ut Lazarus gloriosius resuscitareturundediciturvenititaqueIesus,et invenit eum quatuor dies iam in monumento habentem.
ALCUIN.OurLorddelayedHiscomingforfour days, that the resurrection of Lazarus mightbe the more glorious: Then when Jesus came,He found that He had lain in the grave four days already.
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Chrysostomus in Ioannem: Manserat enim dominus duobus diebus, et ante duos dies venerat nuntius, in qua die Lazarus est defunctus:ipseautemquartadieaccessit. Augustinus in Ioannem: De quatuor autem diebusmultadicipossunt.Diversisenimmodis una res significari potest. Est enim unusdies mortis quem homo trahit demortispropagine. Sed et legem naturalem transgrediuntur homines: ecce alter dies mortis. Lex etiam Scripturae data est divinitus per Moysen, et ipsa contemnitur: adde tertium diem mortis. Venit Evangelium, et ipsum transgrediuntur homines:eccequartusdiesmortis.Etadtales excitandosdominusnondedignaturaccedere. Alcuinus:Aliter.Primumpeccatumextititelatio incorde,secundumconsensus,tertiumfactum, quartum consuetudo. Sequitur erat autem Bethania iuxta Hierosolymam quasi stadiis quindecim. Chrysostomus: Quod erat milliaria duo.Hoc autem inducitur ad ostendendum quod congruumfuitmultosIudaeorumaHierosolymis adesse unde subditur multi autem ex Iudaeis venerant ad Martham et Mariam, ut
CHRYSOurLordhadstayedtwodays,andthe messenger had come the day before the very dayonwhichLazarusdied.Thisbringsustothe fourthday. AUG.Ofthefourdaysmanythingsmaybesaid. Theyrefertoonething,butonethingviewedin differentways.Thereisonedayofdeathwhich the law of our birth brings upon us. Men transgress the natural law, and this is another dayofdeath.Thewrittenlawisgiventomenby the hands of Moses, and that is despised -a thirddayofdeath.TheGospelcomes,andmen transgress it - a fourth day of death.ButChrist clothnotdisdaintoawakeneventhese.
ALCUIN.Thefirstsinwaselationofheart,the second assent, the third act, the fourth habit. Now Bethany was nigh to Jerusalem, about fifteenfurlongsoff.
CHRYS. Two miles. This is mentioned to account for so many coming from Jerusalem: AndmanyoftheJewscametoMarthaandMary, to comfort them concerning their brother.But howcouldtheJewsbeconsolingthebelovedof
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consolarentureasdefratresuo.Sedquomodo Iudaei consolabantur dilectas a Christo, cum iam statuissent quod si quis Christum confiteretur, extra synagogam fieret? Sed propter calamitatis necessitatem, aut quasi nobiles has mulieres reverentes, eas consolabanturautquiahiaderantquinonmali erant:multienimexipsiscredebant.Hocautem dicebat Evangelista ad ostendendum quod Lazarusveremortuuserat. Beda: Nondum autem dominus castellum introierat unde adhuc extra castellum posito occurrit Martha unde sequitur Martha ergo,ut audivit quia Iesus veniret, occurrit illi Maria autemdomisedebat. Chrysostomus: Non autem assumit sororem obviam Christo vadens vult enimsingulariter Christoloqui,etquodfactumesteiannuntiare cumveroeaminbonamspemduxit,tuncabiit etvocavitMariam. Theophylactus: Primo itaque non pandit sorori, volens astantes hoc latere quoniamsi percepissetMariaChristumaccedere,obviam iret, et comitarentur eam praesentes Iudaei, quibus notum fore adventum Iesu Martha
Christ, when they had resolved that whoever confessed Christ should be put out of the synagogue?Perhapstheextremeafflictionofthe sistersexcitedtheirsympathyortheywishedto showrespectfortheirrank.Orperhapstheywho camewereofthebettersortaswefindmanyof them believed. Their presence is mentionedto do away with all doubt of the real death of Lazarus.
BEDE. Our Lord had not yet enteredthetown, whenMarthametHim:ThenMartha,assoonas she heard that Jesus was t coming, wentand metHim:butMarysatstillinthehouse.
CHRYS. Martha does not take her sisterwith her, because she wants to speak with Christ alone, and tell Him what hashappened.When her hopes had been raised by Him, then she wentherway,andcalledMary. THEOPHYL.Atfirstshedoesnottellhersister, for fear, if she came, the Jews, presentmight accompany her. And she did not wish them to knowofourLordscoming.ThensaysMarthato Jesus, Lord, if You had been here, my brother
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nolebat.SequiturdixitautemMarthaadIesum: domine, si fuisses hic, frater meusnonfuisset mortuus. Chrysostomus: Credebat enim inChristum, sed non ut oportebat: nondum enim cognoscebat quoniam Deus erat et ideo dicebat si fuisses hic, frater meus nonfuisset mortuus. Theophylactus: Quasi diffidens quoniam etiam absens, si vellet, posset prohibere mortemfratrissui. Chrysostomus: Nondum etiam cognoscebat quodpropriavirtutehocfaceretquodapparet ex hoc quod subditur: sed nunc scio quia quaecumque poposceris a Deo, dabit tibi Deus:utdevirtuosoquodametapprobatoviro loquens. Augustinus in Ioannem: Non autem dicitei: rogoteutresuscitesfratremmeumundeenim sciebat,sifratrieiusresurgereutilefuerat?Hoc tamen dixit: scio quia potes, si vis, facere: utrumfacias,iudiciituiest,nonpraesumptionis meae.
hadnotdied.
CHRYS. She believed in Christ, but she believednotassheought.Shedidnotspeakas ifHewereGod:IfYouhadbeenhere,mybrother hadnotdied.
THEOPHYL. She did not know that He could have restored her brother as well absent as present. CHRYS.NordidsheknowthatHewroughtHis miracles by His own independent power: ButI knowthatevennow,whatsoeverYouwillaskof God,Godwillgiveittoyou.SheonlythinksHim someverygiftedman.
AUG.ShedoesnotsaytoHim,Bringmybrother tolifeagainforhowcouldsheknowthatitwould begoodforhimtocometolifeagainshesays,I knowthatYoucandoso,ifYouwillbutwhatYou will do is for your judgment, not for my presumptiontodetermine
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Chrysostomus: Dominus autem vera quae non cognoscebat eam docuit unde sequitur dixit ei Iesus: resurget frater tuus. Non dixit: petamutresurgat.Sedsidiceret:nonindigeo adiutorio,ameipsoomniafacio,valdefuisset grave mulieri sed hoc dicere: resurget, mediumerat.
CHRYS.ButourLordtaughtherthetruthswhich shedidnotknow:Jesussaystoheryourbrother shallriseagain.Observe,Hedoesnotsay,Iwill askGod,thathemayriseagain,norontheother handdoesHesay,Iwantnohelp,Idoallthings ofMyself,adeclarationwhichwouldhavebeen toomuchforthewomanbutsomethingbetween thetwo,Heshallriseagain. AUG. Shall rise again, is ambiguous: for He does not say, now. And therefore itfollows: Martha says to Him, I know that heshallrise again in the resurrection at the last dayofthat resurrectionIamcertainofthisIamdoubtful. CHRYS. She had often heard Christspeakof theresurrection.JesusnowdeclaresHispower more plainly: Jesus said to her, I amthe resurrection and the life. He needed therefore nonetohelpHimforifHedid,howcouldHebe the resurrection. And if He is the life,Heisnot confined by place, but is everywhere, andcan healeverywhere.
Augustinus: Ambiguum autem fuit quod dixit resurget: non enim ait: modo etideosequitur dicit ei Martha: scio quia resurget in resurrectione in novissimo die. De illa resurrectionesecurasum,dehacincertasum. Chrysostomus in Ioannem: Audierat autem mulier multa a Christo de resurrectione loquente dominus autem manifestius suam ostendit auctoritatem: nam subditur dicit ei Iesus: ego sum resurrectio et vita:ostendens quoniamnonindigetalioadiutorio:sienimalio adiutorio indigeret, qualiter eritresurrectio?Si veroipseestvita,nonlococircumcluditur,sed ubiqueexistenspotestsanare. Alcuinus:Ideoegosumresurrectio,quiavita: perquemtunccumaliisresurget,pereumdem potestetmodoresurgere.
ALCUIN.Iamtheresurrection,becauseIamthe life as through Me he will rise at the general resurrection,throughMehemayrisenow.

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Chrysostomus:Illaergodicente:quaecumque petieris, ipse dicit qui credit in me, etiam si mortuus fuerit, vivet: ostendens quoniamipse esttributorbonorum,etabipsooportetpetere. Perhocautemeiusintellectumelevat:nonenim hoc erat solum quod quaerebatur, ut solum Lazarum suscitaret sed etiam oportebateam etquipraesenteserantdiscereresurrectionem.
CHRYS.ToMarthas,WhatsoeverYoushallask, He replies, He that believes in Me, thoughhe weredead,yetshallhelive:showingherthatHe istheGiverofallgood,andthatwemustaskof Him.ThusHeleadshertotheknowledgeofhigh truthsandwhereasshehadbeeninquiringonly about the resurrection of Lazarus, tells herofa resurrection in which both she and all present wouldshare. AUG. He that believes in Me, though hewere dead:i.e.thoughhisfleshdie,hissoulshalllive till the flesh rise again, never to die more. For faithisthelifeofthesoul.Andwhomsoeverlives, intheflesh,andbelievesinMe,thoughhediefor atimeintheflesh,shallnotdieeternally.
Augustinus:Dicitergoquicreditinme,etiam simortuusfueritincarne,vivetinanima,donec resurget caro, nunquam postea moritura:nam vitaanimaefidesest.Sequituretomnisquivivit in carne, et credit in me, etiam simoriaturad tempusproptermortemcarnis,nonmorieturin aeternum. Alcuinus: Propter vitam spiritus, et immortalitatem resurrectionis. Sciebat autem dominus, quem nihil latet, quod hoccredebat sedconfessionemquasalvareturquaeritunde sequiturcredishoc?Aitilli:utique,domine,ego credidiquiatuesChristusfiliusDeivivi,quiin huncmundumvenisti. Chrysostomus: Videtur mihi non intellexisse mulierquoddictumestsedquoniammagnum
ALCUIN.BecauseHehasattainedtothelifeof the Spirit, and to an immortal resurrection.Our Lord,fromWhomnothingwashid,knewthatshe believed, but sought from her a confession to salvation:DoyoubelievethisShesaystoHim, Yea, Lord, I believe that You are theChristthe SonofGod,whichshouldcomeintotheworld. CHRYS.SheseemsnottohaveunderstoodHis words i.e. she saw that He meant something
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quideratintellexit,nontamencognovitquidest: proptereaaliudinterrogata,aliudrespondit. Augustinus: Vel aliter. Quando hoc credidi quodfiliusesDei,credidiquiatuesvita:quia etquicreditinte,etiamsimoriatur,vivet.
great, but did not see what that was. Sheis askedonething,andanswersanother. AUGWhenIbelievedthatYouweretheSonof God, I believed that you weretheresurrection, that You were life, and that he thatbelievesin you,thoughheweredead,shalllive.
Lectio 5 28 , .29 :30 , ' . 31 ' , , , .32 ,

28.Andwhenshehadsosaid,she went her way, and called Maryher sistersecretly,saying,TheMasteris come,andcallsforyou.29.Andas soon as she heard that, shearose quickly, and came to him. 30. Now Jesus was not yet come into the town, but was in that placewhere Martha met him. 31. TheJewsthen whichwerewithherinthehouseand comfortedher,whentheysawMary, thatsheroseuphastilyandwentout, followedher,saying,Shegoestothe gravetoweepthere.32.Thenwhen Mary was come where Jesuswas and saw him, she fell down at his feet,sayingtohim,Lord,ifyouhad
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beenhere,mybrotherhadnotdied.
Chrysostomus in Ioannem: Ex virtute sermonum Christi interim Martha lucrata est luctus dissolutionem: ea enim quae ad magistrum erat devotio non permittebat eam sentire praesentia, quae luctum inducere poterant unde dicitur et cum haecdixisset, abiit,etvocavitMariamsororemsuamsilentio. Augustinus in Ioannem: Advertendum, quod suppressam vocem silentium nuncupavit: nam quomodosiluit,cumsubdaturdicens:magister adest,etvocatte? Chrysostomus in Ioannem: Ideo autem occultesororemvocat:sienimscivissentIudaei Christumadvenire,recessissent,etnonfuissent testesmiraculi. Augustinus: Advertendum etiam, quemadmodumEvangelistanondixeritubi,vel quando, vel quomodo Mariam dominus vocaverit, ut hoc in verbis Marthae potius
CHRYS. Christs words had the effect of stopping Marthas grief. In her devotion toher Mastershehadnotimetothinkofherafflictions: And when she had so said, she wentherway, andcalledMaryhersistersecretly.
AUG.Silently,i.e.speakinginalowvoice.For shedidspeak,saying,theMasteriscome,and callsforyou.
CHRYS. She calls her sister secretly, inorder nottolettheJewsknowthatChristwascoming. Forhadtheyknown,theywouldhavegone,and notbeenwitnessesofthemiracle. AUG.WemayobservethattheEvangelisthas notsaid,where,orwhen,orhow,theLordcalled Mary, but for brevitys sake has left it to be gatheredfromMarthaswords.
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intelligeretur,narrationisbrevitateservata. Theophylactus: Sive etiam ipsam Christi praesentiam vocationem reputavit, quasidicat: inexcusabile est ut eo praesente tunonexeas obviamipsi. Chrysostomus:Omnibusautemassidentibus, illa lugens et plangens non expectavit ad se venire magistrum, neque dignitatem servavit, neque a luctu detenta est sed surgens confestim obviavit unde sequitur illautaudivit, surrexitcito,etvenitadeum. Augustinus: Ex quo patet quod non illam praevenisset Martha, si ei notus fuisset adventus Iesu. Sequitur nondum enim venerat Iesusincastellum:sederatadhucinillolocoubi occurrerateiMartha. Chrysostomus: Vacantius enim ibat, ut non videatur inicere seipsum miraculo, sed rogari ab aliis. Hoc igitur vult occulte Evangelista insinuare: aut quia cito currebat, ut anticiparet eum venientem. Venit autem non sola, sed omnes trahens Iudaeos unde sequitur Iudaei igitur qui erant in domo cum ea, et consolabantuream,cumvidissentMariamquia
THEOPHYL.Perhapsshethoughtthepresence ofChristinitselfacall,asifitwereinexcusable, whenChristcame,thatsheshouldnotgooutto meetHim. CHRYS. While the rest sat around her inher sorrow,shedidnotwaitfortheMastertocome toher,but,notlettinghergriefdetainher,rose immediatelytomeetHimAssoonassheheard that,shearosequickly,andcametoHim.
AUG.Sowesee,ifshehadknownofHisarrival before,shewouldnothaveletMarthagowithout her.NowJesuswasnotyetcomeintothetown, butwasinthatplacewhereMarthametHim.
CHRYS.HewentslowlythatHemightnotseem tocatchatanoccasionofworkingamiracle,but to have it forced upon Him by othersasking Mary, it is said, arose quickly, and thus anticipatedHiscoming.TheJewsaccompanied her: The Jews then which were with her inthe house,andcomfortedher,whentheysawMary thatshearoseuphastilyandwentout,followed
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cito surrexit et exiit, secuti sunteam,dicentes, quiavaditadmonumentumutploretibi. Augustinus: Hoc pertinuit ad Evangelistam narrare, ut videamus quae occasio fueritquod plures ibi essent quando Lazarusresuscitatus estuttamgrandemiraculumquatriduanimortui resurgentis testes plures inveniret. Sequitur MariaergocumvenissetubieratIesus,videns eum,ceciditadpedeseius. Chrysostomus: Ferventior haec sorore erat: non enim turbam verecundata est, nec suspicionem timuit quam de Christo Iudaei habebant, cum aliqui inimicorum Christi interessent sed omnia contempsit humana praesente magistro, et soli se dabat eiquiad magistrumhonori. Theophylactus: Quamvis etiam se diminute videbaturhabere,dicensdomine,sifuisseshic, fratermeusnonfuissetmortuus. Alcuinus: Quasi dicat: dum nobiscum praesens fuisti, non morbus, non infirmitas aliqua apparere ausa est, apud quas vita noverathabitaresivehospitari.
her, saying, She goes to the grave to weep there. AUG.TheEvangelistmentionsthistoshowhow it was that so many were present atLazarus resurrection, and witness of that greatmiracle. Then when Mary was come where Jesuswas, andsawHim,shefelldownatHisfeet.
CHRYS. She is more fervent than hersister. Forgetful of the crowd around her, and ofthe Jews, some of whom were enemies toChrist, she threw herself at her Masters feet. InHis presence all earthly things were nothingtoher shethoughtofnothingbutgivingHimhonor.
THEOPHYL. But her faith seems as yet imperfect: Lord, if You had been here,my brotherhadnotdied. ALCUIN.Asiftosay,Lord,whileYouwerewith us,nodisease,nosicknessdaredtoshowitself, amongst those with whom the Lifedeignedto takeupHisabode.
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Augustinus de Verb. Dom: O infidelis conventio. Te adhuc posito insaeculoLazarus amicusmoritur.Siamicusmoritur,inimicusquid patietur? Parum est si non tibi solisuperi serviunteccetuumdilectumInferirapuerunt. Beda: Non autem omnia dixit Maria quae Marthaprotulerat:quiaconsuetohominummore lacrymis non omnia quae voluit et in animo habuit,proferrepotuit.
AUG.Ofaithlessassembly!WhileYouareyetin theworld,Lazarusyourfrienddies!Ifthefriend cries,whatwilltheenemysuppose?Isitasmall thingthattheywillnotserveYouuponearth?Lo, hellhastakenyourbeloved. BEDE. Mary did not say so much asMartha, she could not bring out what she wantedfor weeping,asisusualwithpersonsoverwhelmed withsorrow.
Lectio 6 33 , , 34 , , , .35 . 36 , . 37 , 38
33. When Jesus therefore saw her weeping, and the Jews also weeping whichcamewithher,hegroanedinthe spirit, and was troubled, 34. And said, Wherehaveyoulaidhim?Theysaidto him, Lord, come and see. 35.Jesus wept. 36. Then said the Jews,Behold how he loved him! 37. And someof them said, Could not this man,which opened the eyes of the blind, have caused that even this man shouldnot have died? 38. Jesus thereforeagain groaninginhimselfcomestothegrave. It was a cave, and a stone layuponit.
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: , ' .39 , . , , ,.40 , 41 .
39. Jesus said, Take away the stone. Martha,thesisterofhimthatwasdead, saystohim,Lord,bythistimehestinks: for he has been dead four days. 40. Jesussaystoher,SaidInottoyou,that, ifyouwouldbelieve,youshouldseethe glory of God? 41. Then theytookaway thestonefromtheplacewherethedead waslaid.
Chrysostomus in Ioannem: Mariae loquentinihilChristusloquiturnequeeadicit quaesororidixerat:turbaenimaderatmulta, et non erat tempus illorum verborum. Sed condescendit, et humiliatur, humanam naturam denudans: quia enim miraculum magnum erat futurum, et multos per id lucraturus, sua condescensione attrahit testes,ethumanammonstratnaturamunde diciturIesusergoutviditeamplorantem,et Iudaeos qui venerant cum ea plorantes, infremuitspiritu,etturbavitsemetipsum. Augustinus in Ioannem: Quis enim eum
CHRYS.ChristdidnotanswerMary,asHehadher sister, on account of the people present. In condescensiontothemHehumbledHimself,andlet Hishumannaturebeseen,inordertogainthemas witnessestothemiracle:WhenJesusthereforesaw her weeping, and the Jews also weeping which came with her, He groaned in His spirit, andwas troubled.
AUG.ForwhobutHimselfcouldtroubleHim?Christ
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posset nisi ipse turbare? Turbatus est Christus, quia voluit esurivit, quia voluit in illiuspotestateeratsicvelsicaffici,velnon affici. Verbum enim animam suscepit et carnem, totius hominis sibi coaptans in personae unitate naturam ac per hoc ubi summa potestas est, secundum voluntatis nutumturbaturinfirmitas. Theophylactus: Ad approbandam enim conditionem humanam iubet ei quodsuum est prosequi, nec non iniungit ei virtute spiritus sancti, illamque compescit. Haec autem cuncta naturam pati dominus connivet,cumapprobandoquodhomoverus et non apparens fuerat, tum etiam nos monendo, ac metam moestitiae et iucunditati imponendo. Nam ex toto nec compati nec moerere ferinum, ac horum exuberantia muliebre. Sequitur et dixit:ubi posuistiseum? Augustinus de Verb. Dom: Non locum sepulti ignorare credi debuerat, sedfidem populiapprobarevolebat. Chrysostomus: Non enim vult ipse se inicere, sed omnia ab aliis discere, et
was troubled, because it pleased Him to be troubled He hungered, because it pleasedHimto hunger. It was in His own power to be affectedin thisorthatwayornot.TheWordtookupsouland flesh,andwholeman,andfittedittoHimselfinunity ofperson.Andthusaccordingtothenodandwillof that higher nature in Him, in which the sovereign powerresides,Hebecomesweakandtroubled. THEOPHYL. To prove His human nature He sometimesgivesitfreevent,whileatothertimesHe commands, and restrains it by, the power ofthe Holy Ghost. Our Lord allows His nature to be affectedinthesewaysbothtoprovethatHeisvery Man,notManinappearanceonlyandalsototeach usbyHisownexampletheduemeasuresofjoyand grief. For the absence altogether ofsympathyand sorrowisbrutal,theexcessofthemiswomanly.
AUG.Andsaid,Wherehaveyoulaidhim?Heknew wherebutHeaskedtotrythefaithofthepeople.
CHRYS.Hedidnotwishtothrustthemiracleupon them,buttomakethemaskforit,andthusdoaway
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rogatus facere, ut ab omni suspicione eripiatsignum. Augustinus Lib. 83 quaest: Quod et interrogat, vocationem nostram, quae fitin occulto, arbitror significare. Praedestinatio enim nostrae vocationis occulta est, cuius secretisignumestinterrogatiodominiquasi nescientis, cum ipsi nesciamus: vel quod ignorare se peccatores alio loco dominus ostendit, dicens: non novi vos quia in disciplina et praeceptis eius non sunt peccata.Sequiturdicuntei:domine,veniet vide. Chrysostomus: Nondum enim aliquod signumresurrectionismonstraverat:undeita videbatur iturus ut lacrymaturus, non ut resuscitaturus,propterhoceidicuntveniet vide. Augustinus:Videtautemdominusquando miseretur unde illi dicit: vide humilitatem meam et laborem meum, et dimitte omnia peccata mea. Sequitur et lacrymatus est Iesus. Alcuinus:Quiafonspietatiserat,flebatpro
withallsuspicions.
AUG.Thequestionhasanallusiontootoourhidden calling.That,predestinationbywhichwearecalled, is hidden and the sign of its being soisourLord asking the question. He being as it were in ignorance,solongasweareignorantourselves.Or becauseourLordelsewhereshowsthatHeknows not sinners, saying, I know you not, becausein keeping His commandments there is no sin.They saidtoHim,Lord,comeandsee.
CHRYS. He had not yet raised anyone from the dead and seemed as if He came toweep,notto raisetolife.WhereforetheysaytoHim,Comeand see.
AUG. The Lord sees when He pities,asweread, Lookuponmyadversityandmisery,andforgiveme allmysin.Jesuswept.
ALCUIN.BecauseHewasthefountainofpity.He
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parte humanitatis quem resuscitarepoterat perpotentiamdivinitatis. Augustinus: Quare autem flevit Christus, nisiquiahominesfleredocuit? Beda: Est autem hominum consuetudo carossuosmortuoslugere:secundumhanc consuetudinem Iudaei dominum flere putabantundesubditurdixeruntergoIudaei: eccequomodoamabateum. Augustinus: Quid est amabat eum? Non veni vocare iustos, sed peccatores ad poenitentiam. Sequitur quidam autem ex ipsis dixerunt: non poterat hic, qui aperuit oculos caeci nati, facere ut hic non moreretur? Plus est quod facturus est, ut mortuussuscitetur. Chrysostomus: Erant autem ex inimicis eius qui hoc dixerunt. Ex quibus igitur oportebat eius admirari virtutem, ex hisei detrahunt,scilicetexilluminationecaecinati, quasinecillomiraculofacto.Inhocetiamse ostendunt esse corruptos, quia nondum Christo adveniente ad monumentum, praeassumunt accusationes, non
wept in His human nature for him whom Hewas abletoraiseagainbyHisdivine. AUG.WhereforedidChristweep,buttoteachmen toweep? BEDE. It is customary to mourn over thedeathof friends and thus the Jews explained our Lords weeping:ThensaidtheJews,BeholdhowHeloved him.
AUG. Loved him. Our Lord came not tocallthe righteous but sinners to repentance. And someof them said, Could not this Man which openedthe eyes of the blind, have caused that eventhisman should not have died? He was about todomore thanthis,toraisehimfromdeath.
CHRYS.ItwasHisenemieswhosaidthis.Thevery works, which should have evidenced His power, theyturnagainstHim,asifHehadnotreallydone them.Thisisthewaythattheyspeakofthemiracle ofopeningtheeyesofthemanthatwasbornblind. TheyevenprejudgeChristbeforeHehascometo thegrave,andhavenotthepatiencetowaitforthe issueofthematter.Jesusthereforeagaingroaning
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exspectantesreifinem.SequiturIesusergo rursum fremens in semetipso venit ad monumentum. Studiose Evangelista frequenterdicitquodlacrymatusest,etquod fremuit, ut discas quod vere nostram naturam induit. Quia enim hic magisaliis Evangelistismagnadeeoloquitur,etiamin rebuscorporalibushumilioradicit. Augustinus in Ioannem:Fremasautemet in te, si disponis reviviscere omni homini dicitur qui premitur pessimaconsuetudine. Sequitur erat autem spelunca, et lapis superpositus ei. Mortuus sub lapide, reus sublege:lexenimquaedataestIudaeis,in lapide scripta est. Omnes autem reisub legesunt,iustoautemnonestlexposita. Beda: Est autem spelunca rupes cavata. Porromonumentumdicitureoquodmentem moneat hoc est, mortuos ad memoriam revocat.SequituraitIesus:tollitelapidem. Chrysostomus: Sed quare non lapide iacentefecitresuscitari?Nonnepoteratqui corpus movit mortuum voce, etiam multo magis lapidem movere? Non autem hoc fecit, ut eos testes faciat miraculi, utnon
inHimself,comestothegrave.ThatHewept,and Hegroaned,arementionedtoshowustherealityof His human nature. John who enters into higher statements as to His nature than any oftheother Evangelists, also descends lower than any in describingHisbodilyaffections.
AUG.Anddoyoutoogroaninyourself,ifyouwould rise to new life. To every man is this said,whois weighed down by any vicious habit. Itwasacave, andastonelayuponit.Thedeadunderthestoneis theguiltyundertheLaw.FortheLaw,whichwasas giventotheJews,wasasgravenonstone.Andall the guilty are under the Law, for the Law wasnot madeforarighteousman. BEDE. A cave is a hollow in a rock. Itiscalleda monument, because it reminds us of the dead. Jesussaid,Takeawaythestone.
CHRYS. But why did He not raise him without takingawaythestone?CouldnotHewhomoveda deadbodybyHisvoice,muchmorehavemoveda stone?Hepurposelydidnotdoso,inorderthatthe miraclemighttakeplaceinthesightofalltogiveno
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dicant quod in caeco dixerant: nonesthic. Manus enim, et accessus admonumentum testabanturquodipseest. Augustinus:Mysticeautemdicitremovete lapidem, removete legis pondus, gratiam praedicate. Augustinus Lib. 83 quaest: In quo puto illossignificariquivenientibusadEcclesiam ex gentibus, onus circumcisionisimponere volebant vel eos qui in Ecclesiacorrupte vivunt,etoffensionisuntcrederevolentibus. Augustinus de Verb. Dom: Iam autem Maria et Martha sorores Lazari, quae Christum frequenter mortuos resuscitasse viderant, fratrem suum posse resuscitare penitusnoncredebantnamsequiturdicitei Martha soror eius qui mortuus fuerat: domine,iamfoetet,quatriduanusenimest. Theophylactus: Hoc autem Martha tamquam diffidens dicit, veluti impossibile credenspossefratremsuscitari,obdierum diuturnitatem. Beda: Vel haec verba non sunt
roomforsaying,astheyhadsaidinthecaseofthe blindman,Thisisnothe.Nowtheymightgointothe grave,andfeelandseethatthiswastheman. AUG. Take away the stone mystically, take away theburdenofthelaw,proclaimgrace.
AUG. Perhaps those are signified whowishedto impose the rite of circumcision on the Gentile converts or men in the Church of corruptlife,who offendbelievers.
AUG. Mary and Martha, the sisters of Lazarus, though they had often seen Christ raise thedead, didnotfullybelievethatHecouldraisetheirbrother Martha,thesisterofhimthatwasdead,saidtoHim, Lord,bythistimehestinks,forhehasbeendead fourdays.
THEOPHYL. Martha said this from weaknessof faith, thinking it impossible that Christcouldraise herbrother,solongafterdeath.
BEDE. Or, these are not words of despair,butof

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desperationis,sedpotiusadmirationis. Chrysostomus in Ioannem: Sed hoc etiam quod dicit, valet ad obstruendum indevotos, ut et miraculum testenturmanus tollenteslapidem,etauditusvocemaudiens Christi,etvisusvidentiumLazarumexire,et odoratusfoetoremrecipiens. Theophylactus:Christusautemrememorat mulieri ea de quibus secum contulerat, et pene ut obliviscenti loquitur unde sequitur dicit ei Iesus: nonne dixi tibi, quoniam si credideris,videbisgloriamDei? Chrysostomus: Non enim memor erat muliereiusquodChristusdixeratsupra:qui creditinme,etiamsimortuusfuerit,vivet.Et discipulis quidem dixit: ut glorificeturfilius Dei in ea: hic autem gloriam Dei depatre dicit.Infirmitatesenimeorumquiaudiebant, causa erant differentiae eorum quae dicebantur.Nolebatdominusinterimturbare adstantesetideodicitvidebisgloriamDei. Augustinus: In hoc autem est gloriaDei, quia et foetentem et quatriduanum resuscitat.Sequiturtuleruntergolapidem.
wonder. CHRYS.Thuseverythingtendstostopthemouths oftheunbelieving.Theirhandstakeawaythestone, their ears hear Christs voice, their eyes see Lazarus come forth, they perceive the smellofthe deadbody.
THEOPHYL.ChristremindsMarthaofwhatHehad toldherbefore,whichshehadforgotten:Jesussaid toher,SaidItoyou,that,ifyouwouldbelieve,you shouldseethegloryofGod?
CHRYS. She did not remember what Hesaid above, He that believes in Me, though hewere dead,yetshallhelive.TothedisciplesHehadsaid ThattheSonofGodmightbeglorifiedtherebyhere it is the glory of the Father He speaks of.The differenceismadetosuitthedifferenthearers.Our Lord could not rebuke her before such a number, butonlysays,YoushallseethegloryofGod.
AUG.HereinisthegloryofGod,thathethatstinks and has been dead four days, is brought tolife again.Thentheytookawaythestone.
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Origenes in Ioannem: Mora tollendi lapidem adiacentem ex sorore defuncti causata est: nisi enim dixisset iamfoetet, est enim quatriduanus, non diceretur dixit Iesus: tollite lapidem. Sustulerunt ergo lapidem: nunc ergo longe tardius ablatus est. Commodum est igitur nihilinterponere interiussaIesuetipsorumexecutionem.
ORIGEN. The delay in taking away thestonewas causedbythesisterofthedead,whosaid,Bythis time he stinks, for he has been dead fourdays.If she had not said this, it would not besaid,Jesus said,Takeawaythestone.Somedelayhadarisen it is best to let nothing come between the commandsofJesusanddoingthem.
Lectio 7 41b ,, . 42 : , .43 , ,.44 , . , .45 ,

41.AndJesuslifteduphiseyes,and said,Father,Ithankyouthatyouhave heard me. 42. And I knew that you hear me always: but because of the people which stand by I said it, that they may believe that you have sent me.43.Andwhenhethushadspoken, he cried with a loud voice,Lazarus, comeforth.44.Andhethatwasdead came forth, bound hand andfootwith graveclothes:andhisfacewasbound about with a napkin. Jesus said to them, Loose him, and let himgo.45. ThenmanyoftheJewswhichcameto Mary, and had seen the thingswhich Jesus did, believed on him. 46.But
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, : 46 .
some of them went their ways to the Pharisees, and told them whatthings Jesushaddone.
Alcuinus:QuiaChristussecundumhominem minor erat patre, ab illo petitsuscitationem Lazariatqueideoseexauditumessedicitur: Iesusautemelevatissursumoculisdixit:pater, gratiasagotibi,quoniamaudistime. Origenes in Ioannem: Elevavit quidem sursum oculos, quoniam intelligentiam humanam erexit, adducens illam per orationem ad excelsum patrem. Sed et necesse est volentem ad exemplarorationis Christi orare, elevare oculos cordis sursum, ac erigere illos a praesentibus rebus memoria, cogitationibus, atque intentionibus. Siautemdigneorantibushuiusmodiquaedam exprimitur a Deo de propria oratione promissio: adhuc loquente dicam: ecce adsum, quid expedit arbitrari de dominoet salvatore? Erat enim oraturus pro resurrectione Lazari. Sed praeveniens illius
ALCUIN. Christ, as man, being inferior tothe Father, prays to Him for Lazaruss resurrection anddeclaresthatHeisheard:AndJesusliftedup His eyes, and said, Father, I thank You thatYou haveheardMe. ORIGEN. He lifted up His eyes mystically,He lifted up the human mind by prayertotheFather above. We should pray after Christspattern,Lift up the eyes of our heart, and raise them above presentthingsinmemory,inthought,inintention.If tothemwhoprayworthilyafterthisfashionisgiven thepromiseinIsaiah,Youshallcry,andHeshall say, Here I am what answer, think we,ourLord andSaviorwouldreceive?Hewasabouttopray for the resurrection of Lazarus He was heardby the Father before He prayed His requestwas granted before made. And therefore He begins with giving thanks I thank You, Father, thatYou haveheardMe.
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orationemquisolusbonuspaterest,exaudivit dicenda.Proimpletioneigiturorationissubdit gratiarumactiones,dicenspater,gratiasago tibi,quoniamaudistime. Chrysostomus in Ioannem: Hoc est, nihil estcontrariummeiadte.Nonautemostendit quodipsenonpotuit,velquodminorsitpatre quia hoc et amicis dicitur, et honore aequalibus. Ut autem ostendat quoniam non indiget oratione, subiungit ego autem sciebam quoniam semper me audis quasi dicat: ad hoc quod fiat voluntas mea,non indigeo oratione ut tibi suadeam: una enim est nostra voluntas. Hoc autem obumbrate dicit, propter auditorum imbecillitatem.Deus enim non ita dignitatem suam respicit, utad salutem nostram: propterea excelsa quidem et magna, pauca, et ipsa occultata, humilia veromultacircumfluunteiussermonibus. Hilarius de Trin:Nonigiturpreceeguit:nobis oravit,nefiliusignorareturundesubditursed propterpopulumquicircumstatdixi,utcredant quia tu me misisti. Cum enim sibi non proficeretdeprecationissermo,adprofectum tamen nostrae fidei loquebatur. Non inops ergo auxilii est, sed nos sumus inopes doctrinae.
CHRYS.i.e.Thereisnodifferenceofwillbetween MeandYou.YouhaveheardMe,doesnotshow anylackofpowerinHim,orthatHeisinferiorto the Father. It is a phrase that is usedbetween friends and equals. That the prayer is notreally necessary for Him, appears from the wordsthat follow,AndIknewthatYouheardMealways:asif He said, I need not prayer to persuade Youfor Oursisonewill.HehidesHismeaningonaccount oftheweakfaithofHishearers.ForGodregards notsomuchHisowndignity,asoursalvationand therefore seldom speaks loftily of Himself,and, even when He does, speaks in anobscureway whereas humble expressions abound in His discourses. HILARY. He did not therefore need to pray: He prayedforoursakes,thatwemightknowHimto betheSon:Butbecauseuseofthepeoplewhich stand by I said it, that they may believethatYou havesentMe.HisprayerdidnotbenefitHimself, but benefited our faith. He did notwanthelp,but wewantinstruction.
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Chrysostomus: Non autem dixit utcredant quoniam minor sum, quoniam sine oratione non possum facere sed quoniam tu me misisti. Non dixit: misisti me imbecillem, servitutem recognoscentem, a meipso nihil facientem sed me misisti, ut non Deo contrarium aestiment, nec dicant: non estex Deo et ut ostendam, secundum tuam voluntatemopushocfieri. Augustinus de Verb. Dom: Venit autem Christus ad monumentum in quo Lazarus dormiebat, et non tamquam mortuum, sed tamquam sanum, tamquam audireparatum, de sepulchro protinus vocavit undesequitur haec cum dixisset, voce magna clamavit: Lazare, veni foras. Ideo dicit nomen, ne omnesmortuicogerenturexire. Chrysostomus: Non autem dixit: surge tu sed veni foras, ut viventi loquens ei qui mortuus fuerat: propter quod non dixit: in nomine patris mei veni foras aut: resuscita eum, pater sed haec omnia dimittens, postquamorantisformamacceperat,perres auctoritatem ostendit: quoniam et hoc sapientiae suae est, per verba quidem condescensionem, per res vero ostendere
CHRYS. He did not say, That theymaybelieve that I am inferior to You, in that I cannot do this without prayer, but, that You have sent Me.He says not, have sent Me weak, acknowledging subjection,doingnothingofMyself,buthavesent Meinsuchsense,asthatmanmayseethatIam from God, not contrary to God and thatIdothis miracleinaccordancewithHiswill.
AUG. Christ went to the grave in whichLazarus slept,asifHewerenotdead,butaliveandableto hear,forHeforthwithcalledhimoutofhisgrave. And when He had thus spoken, He cried witha loud voice, Lazarus, come forth. He callshimby name,thatHemaynotbringoutallthedead.
CHRYS.Hedoesnotsay,Arise,but,Comeforth, speaking to the dead as if he were alive.For whichreasonalsoHedoesnotsay,Comeforthin My Fathers name, or, Father, raise him, but throwingoffthewholeappearanceofonepraying, proceedstoshowHispowerbyacts.ThisisHis general way. His words show humility, His acts power.
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potestatem. Theophylactus: Alta vero salvatoris vox, quae Lazarum suscitavit, indicium esttubae magnaesonaturaeincommuniresurrectione. Altiusetiamclamavit,utgentiliumorarefrenet fabulantium, in tumulis esse animas defunctorum:namquasiforasmanentemeam advocat per clamorem. Sicut autem universalis resurrectio in ictu oculorum proveniet,sicethaecresurrectiosingulariset ideo sequitur et statim prodiit qui mortuus fuerat, ligatus manus et pedes institis, et facieseiussudarioeratligata.Iammancipatur effectui quod dicitur: venit hora cumaudient defunctivocemfiliiDei,etquiaudierintvivent. Origenes in Ioannem: Nam vox elata et clamor non inconvenienter dicitur excitasse illumetsicadimpletumestquoddixerat:vado ut excitem eum. Sed et pater, qui filium orantem exaudivit, suscitavit Lazarum, utsic resurrectio Lazari commune opus sit filii orantisetpatrisexaudientis.Sicutenimpater suscitat mortuos et vivificat, sic etfiliusquos vultvivificat. Chrysostomus: Exiit autem ligatus, utnon
THEOPHYL.ThevoicewhichrousedLazarus,is thesymbolofthattrumpetwhichwillsoundatthe generalresurrection.(Hespokeloud,tocontradict the Gentile fable, that the soul remained inthe tomb.ThesoulofLazarusiscalledtoasifitwere absent, and a loud voice were necessary to summonit.)Andasthegeneralresurrectionisto take place in the twinkling of an eye, sodidthis single one: And he that was dead cameforth, bound hand and foot with grave clothes,andhis face was as bound about with a napkin. Nowis accomplished what was said above, Thehouris coming,whenthedeadshallhearthevoiceofthe SonofGod,andtheythathearshalllive. ORIGEN. His cry and loud voice it waswhich awokehim,asChristhadsaid,Igotoawakehim. The resurrection of Lazarus is the work of the Fatheralso,inthatHeheardtheprayeroftheSon. ItisthejointworkofFatherandSon,onepraying, theotherhearingforastheFatherraisesupthe dead and quickens them, even so the Son quickenswhomHewill.
CHRYS. He came forth bound, that nonemight

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putaretur esse phantasma. Sed et hocquod exibatligatus,nonminusvidebaturessequam resuscitare. Sequitur dicit eis Iesus: solvite eum, ut videlicet tangentes, et ei appropinquantes, videant quia vere est ille. Sequitur et sinite abire et hoc propter humilitatemnonenimduciteum,nequeiubet secumambulareadsuidemonstrationem. Origenes: Dixerat autem supra dominus: propter populum qui circumstat, dixi, ut credantquiatumemisisti:nulloautemeorum credente hoc dixisset, velut aliquishominum inscius futurorum unde ad hoc removendum subditurmultiergoexIudaeisquivenerantad Mariam et Martham, et viderant quaefecit crediderunt in eum. Quidam autem ex ipsis abierunt ad Pharisaeos et dixerunt eisquae fecit Iesus. Continet quid ambiguum sermo praesens: verum qui iverunt ad Pharisaeos, fuerint ex illis multis qui crediderant, proponentes conciliare Christo hostiliter se habentes ad eum vel alii a credentibus, irritare volentes invidum Pharisaeorumzelum in ipsum. Et videtur mihi hoc magis Evangelistam exprimere velle: multos enim dixit qui per hoc quod videruntcrediderunt, veluti paucis existentibus aliis, de quibus subdit quidam autem ex ipsis abierunt ad
suspect that he was a mere phantom.Besides, thatthisveryfact,viz.ofcomingforthbound,was itselfamiracle,asgreatastheresurrection.Jesus said to them, Loose him, that bygoingnearand touchinghimtheymightbecertainhewasthevery person.Andlethimgo.Hishumilityisstrewnhere HedoesnottakeLazarusaboutwithHimforthe sakeofdisplay. ORIGEN. Our Lord had said above,Becauseof the people that stand by I said it, thattheymay believethatYouhavesentMe.Itwouldhavebeen ignorance of the future, if He had said this, and nonebelieved,afterall.Thereforeitfollows:Then many of the Jews which came to Mary,andhad seenthethingswhichJesusdid,believedonHim. ButsomeofthemwenttheirwaytothePharisees, and told them what things Jesus had done. It is doubtful from these words, whether those who went to the Pharisees, were of those manywho believed,andmeanttoconciliatetheopponentsof Christ or whether they were of theunbelieving party, and wished to inflame the envy of the Pharisees against Him. The latter seemstome thetruesuppositionespeciallyastheEvangelist describesthosewhobelievedasthelargerparty. Manybelievedwhereasitisonlyafewwhogoto the Pharisees: Some of them went to the Pharisees, and told them what things Jesushad
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Pharisaeos,etdixerunteisquaefecitIesus. Augustinus Lib. 83 quaest: Quamquam autem secundum Evangelistae historiam resuscitatum Lazarum plena fide teneamus, tamen in allegoria aliquid significare non dubito neque cum res factaeallegorizantur, gestaereifidemamittunt. Augustinus in Ioannem:Omnisquidemqui peccatmoritursedDeusmagnamisericordia animas suscitat, ne moriantur in aeternum. Intelligimus ergo tres mortuos, quos in corporibus suscitavit, aliquid significare de resurrectionibusanimarum. Gregorius Moralium:Puellamenimindomo, adolescentem extra portam, in sepulchro autem Lazarum suscitat. Adhuc quippe in domomortuusiacetquiiacetinpeccato:iam quasi extra portam ducitur cuius iniquitas usque ad inverecundiam publicae perpetrationisoperatur. Augustinus: Vel intus est mors, quia cogitatummalumnondumprocessitinfactum. Siautemipsummalumfecisti,quasimortuum extraportamextulisti.
done. AUG. Although according to the Gospelhistory, weholdthatLazaruswasreallyraisedtolife,yetI doubt not that his resurrection is an allegoryas well.Wedonot,becauseweallegorizefacts,lose ourbeliefinthemasfacts.
AUG. Everyone that sins, dies but God, ofHis great mercy, raises the soul to life again, and does not suffer it to die eternally. The three miraculous resurrections in the Gospels, understandtotestify,theresurrectionofthesoul.
GREG. The maiden is restored to life inthe house,theyoungmanoutsidethegate,Lazarusin hisgrave.Shethatliesdeadinthehouse,isthe sinner dying in sin: he that is carried out by the gateistheopenlyandnotoriouslywicked.
AUG.Or,itisdeathwithinwhentheevilthought hasnotcomeoutintoaction.Butifyouactuallydo theevilthing,youhaveasitwerecarriedthedead outsidethegate.

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Gregorius: Sepulturae vero aggerepremitur qui in perpetratione nequitiae etiam usu consuetudinis pressus gravatur sed hos plerumque divina gratia respectussuilumine illustrat. Augustinus Lib. 83 quaest:Velaccipiamus Lazarum in monumento animam terrenis peccatisobrutam. Augustinus in Ioannem:EttamenLazarum dominus amabat: si enim peccatores non amaret,decaeloadterrasnondescenderet. Beneautemdeilloquipeccareconsueverat, dicitur foetet: incipit enim haberepessimam famamtamquamodoremteterrimum. Augustinus liber 83 quaest: Recte etiam dicit quatriduanus est: ultimum enim elementorumterraest:significatenimputeum terrenorum peccatorum, idest cupiditatum carnalium. Augustinus in Ioannem: Fremuit autem dominus, lacrymavit, voce magna clamavit: quiadifficilesurgitquemmolesconsuetudinis premit. Turbat semetipsum Christus, ut tibi
GREG. And one there is who lies dead inhis grave, with a load of earth upon him i.e.whois weighed down by habits of sin. But theDivine grace has regard even to such, andenlightens them. AUG.OrwemaytakeLazarusinthegraveasthe soulladenwithearthlysins.
AUG.AndyetourLordlovedLazarus.ForhadHe not loved sinners, He would never havecome downfromheaventosavethem.Wellisitsaidof oneofsinfulhabits,thatHestinks.Hehasabad reportalready,asitwerethefoulestodor.
AUG.Wellmayshesay,Hehasbeendeadfour days For the earth is the last of the elements.It signifiesthepitofearthlysins,i.e.carnallusts.
AUG. The Lord groaned, wept, cried withaloud voice. It is hard for Him to arise whoisbowed downwiththeweightofevilhabits.Christtroubles Himself, to signify to you that you should be
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significet quomodo tu turbari debeas, cum tantamolepeccatigravarisetpremeris.Fides enim hominis sibi displicentis fremeredebet inaccusationemalorumoperum,utviolentiae poenitentis cedat consuetudo peccandi. Quandodicis:illudfecietpepercitmihiDeus: Evangelium audivi et contempsi: quidfacio? IamfremitChristus,quiafidesfremitinvoce frementisapparetspesresurgentis.
troubled, when you are pressed andweighed down with such a mass of sin. Faith groans,he that is displeased with himself groans, and accuses his own evil deeds that so thehabitof sinmayyieldtotheviolenceofrepentance.When you say, I have done such a thing, andGodhas spared me I have heard the Gospel, and despised it what shall I do?ThenChristgroans, because faith groans and in the voice ofyour groaningappearsthehopeofyourrisingagain. GREG.Lazarusisbidtocomeforth,i.e.tocome forth and condemn himself with his own mouth, withoutexcuseorreservation:thatsohethatlies buriedinaguiltyconscience,maycomeforthout ofhimselfbyconfession.
Gregorius Moralium: Dicitur autem Lazaro veni foras, ut ab excusatione et occultatione peccati ad accusationem suam oreproprio exire provocetur ut qui intra conscientiam suam absconsus iacet per nequitiam, a semetipsoforasexeatperconfessionem. Augustinus Lib. 83 quaest: Quod autem Lazarus exiit de monumento, animam significatrecedentemacarnalibusvitiisquod vero institis obvolutus, hoc est quod etiama carnalibus recedentes, et mente servientes legi Dei, adhuc tamen in corpore constituti, alieniamolestiiscarnisessenonpossumus quod autem facies eius sudario tecta erat, hocestquodinhacvitaplenamcognitionem habere non possumus quod autem dicit solviteeumetsiniteabire,hocestquodpost
AUG. That Lazarus came forth from thegrave, signifies the souls deliverance from carnal sins. That he came bound up ingraveclothesmeans, thatevenwewhoaredeliveredfromcarnalthings, and serve with the mind the law of God, yet cannot, so long as we are in the body,befree from the besetments of the flesh. That his face wasboundaboutwithanapkinmeans,thatwedo not attain to full knowledge in this life.Andwhen ourLordsays,Loosehim,andlethimgo,welearn thatinanotherworldallveilswillberemoved,and
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hancvitamauferunturomniavelamina,utfacie adfaciemvideamus. Augustinus in Ioannem:Velaliter.Quando contemnis, mortuus iaces quandoconfiteris, procedis. Quid est enim procedere nisiab occultis velut exeundo manifestari? Sed ut confitearisDeusfacit,magnavoceclamando, idest magna gratia vocando. Mortuus autem procedensadhucligatusest,confitensadhuc reus ut autem solverentur peccata eius, ministrishocdixit:solviteeum,etsiniteabire quod est: quae solveritis super terram,erunt solutaetincaelis.
thatweshallseefacetoface.
AUG. Or thus: When you despise, you liedead whenyouconfess,youcomeforth.Forwhatisto comeforth,buttogoout,asitwere,ofyourhiding place, and show yourself? But you cannotmake this confession, except God move you to it, by cryingwithaloudvoice,i.e.callingyouwithgreat grace. But even after the dead man has come forth, he remains bound for some time,i.e.isas yet only a penitent. Then our Lord says toHis ministers,Loosehim,andlethimgo,i.e.remithis sins:Whatsoeveryoushallbindonearthshallbe boundinheaven,andwhatsoeveryoushallloose onearthshallbeloosedinheaven. ALCUIN.Christawakes,becauseHispoweritis which quickens us inwardly: the disciplesloose, because by the ministry of the priesthood, they whoarequickenedareabsolved. BEDE.BythosewhowentandtoldthePharisees, are meant those who seeing the good works of Gods servants, hate them on thatveryaccount, persecute,andcalumniatethem.
Alcuinus:Christusergosuscitat,quiainterius per seipsum vivificat: solvunt discipuli, quia per ministerium sacerdotum absolvuntur vivificati. Beda: Per eos autem qui Pharisaeis annuntiaverunt, significantur nonnulli, qui videntes bona servorum Dei opera, odiis insequunturetinfamareconantur.
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Lectio 8 47 ,, , 48 , , .49 , , , , 50 . 51 ' , , 52 ' . 53 ' . 47. Then gathered the chiefpriests and the Pharisees a council, and said,Whatdowe?forthismandoes many miracles. 48. If we lethimthus alone,allmenwillbelieveonhim:and the Romans shall come and take away both our place and nation.49. And one of them, namedCaiaphas, beingthehighpriestthatsameyear, saidtothem,Youknownothingatall, 50. Nor consider that it isexpedient forus,thatonemanshoulddieforthe people, and that the whole nation perishnot.51.Andthisspokehenot of himself: but being high priest that year,heprophesiedthatJesusshould dieforthatnation52.Andnotforthat nation only, but that also heshould gathertogetherinonethechildrenof God that were scatteredabroad.53. Then from that day forth they took counsel together for to put himto death.
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Theophylactus: Decebat admirari ac extollereeumquitaliaperagebatmiracula:ipsi vero potius consiliantur illum occidere unde diciturcollegeruntergopontificesetPharisaei Concilium adversus Iesum, et dicebant: quid facimus? Augustinus in Ioannem: Nec tamen dicebant:credemusplusenimperditihomines cogitabant quomodo nocerent et perderent, quamquomodosibiconsulerentneperirentet tamen timebant, et quasi consulebant: dicebant enim quid facimus, quia hic homo multasignafacit? Chrysostomus in Ioannem: Hominem eum adhuc vocant qui tantam susceperunt eius deitatisdemonstrationem. Origenes in Ioannem:Estautempereaquae dicuntur ab ipsis, considerare eorum insipientiam et caecitatem: insipientiam quippe, quia testificabantur illum et multa peregisse miracula, et tamenaestimabantse posse adversus eum aemulari, velut non posset pro se adversus eorumaemulationes.
THEOPHYL.Suchamiracleasthisshouldhave drawnforthwonderandpraise.Buttheymakeita reasonofplottingagainstHislife:Thengathered the chief priests and, Pharisees a council,and said,Whatdowe?
AUG But they had no thought of believing.The miserablemenonlyconsultedhowtheymighthurt andkillHim,nothowthemselvesmightbesaved from death. What do we? For this Man does manymiracles.
CHRYS.Himofwhosedivinitytheyhadreceived suchcertainproofs,theycallonlyaman.
ORIGEN. This speech is an evidence oftheir audacity and blindness: of their audacity, because they testified that He had done many miracles,andyetthoughtthattheycouldcontend successfullyagainstHim,andthatHewouldhave no power of withstanding their plots oftheir blindness, because they did not reflect thatHe
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Caecitatisautemhocipsumerat:adfacientem enim tot miracula pertinebat ut se abeorum insidiis eximeret: nisi forte crederent quod signa fecit, et putabant ea non fieri divina virtute. Hi quidem igitur deliberabant non dimittere ipsum, opinantes se per hocesse impedimento volentibus credere in eum, et Romanis, ne eis auferrent terram etgentem unde sequitur si dimittimus eum sic,omnes credent in eum, et venient Romani et tollent locumnostrumetgentem. Chrysostomus:Hocdicentes,populumvolunt concutere, ut periclitandum ex suspicione tyrannidis quasi dicant: si Romani viderint eum turbas ducentem, suspicabuntur nos in tyrannidem velle consurgere, et destruent nostram civitatem. Sed fictio erat quae dicebantur: quid enim demonstrabat tale? Armigeros circumferebat, et equitaturas trahebat?Nonnedesertapersequebatur?Sed ut non putentur ob passionem suam hoc dicere,totamcivitatempericlitaridicunt.
who had wrought such miracles could easily escape out of their hands unless indeedthey deniedthatthesemiraclesweredonebyDivine power. They resolved then not to let Himgo thinking that they should thus place an impediment in the way of those whowishedto believe in Him, and also prevent the Romans fromtakingawaytheirplaceandnation.Ifwelet Himthusalone,allmenwillbelieveonHim,and theRomansshallcomeandtakeawaybothour placeandnation. CHRYS.Theysaythistoalarmthepeopleasif theywereincurringthesuspicionofsettingupan usurper.If,saythey,theRomansincrowdsfollow Him,theywillsuspectusofsettingupatyranny, andwilldestroyourstate.Butthiswasaswhollya fictionoftheirown.Forwhatwasthefact?DidHe takearmedmenaboutwithHim,didHegowith horsemeninHistrain?DidHenotratherchoose desertplacestogoto?However,thattheymight not be suspected of consulting only their own interests, they declare the whole state is in danger. AUG. Or, they were afraid that, ifallbelievedin Christ, none would remain to defend the city of God and the temple against the Romans:since they thought that Christs teaching wasdirected
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Augustinus: Vel timuerunt ne si omnes in Christum crederent, nemo remaneret qui adversusRomanoscivitatemDeitemplumque defenderent: quoniam contra ipsum templum
et contra suas paternas leges doctrinam Christi esse sentiebant. Temporalia ergo perdere timuerunt, et vitam aeternam non cogitaverunt: nam et Romani post domini passionem et glorificationem tulerunt eis et locumetgentem,expugnandoettransferendo.
against the temple, and their laws. Theywere afraid of losing temporal things, andthoughtnot of eternal life and thus they lost both. For the Romans, after our Lord had suffered andwas glorified,didcomeandtakeawaytheirplaceand nation,reducingtheonebysiege,anddispersing theother. ORIGEN. Mystically: It was fit that theGentiles should occupy the place of them of the circumcisionbecausebytheirfallsalvationcame to the Gentiles. The Romans represent the Gentiles, being the rulers of the Gentileworld. Theirnationagainwastakenaway,becausethey whohadbeenthepeopleofGod,weremadenot apeople. CHRYS.Whentheyhesitated,andasked,What do we? One of them gave most cruel and shamelessadvice,viz.Caiaphas,whowasHigh Priestthatsameyear.
Origenes: Sed et secundum anagogem, locumeorumquiexcircumcisionesuntgentes occupaverunt, quia per eorum casum salus gentibus evenit: loco enim gentium Romani ponuntur, ex regnantibus qui regnosuberant nuncupati.Gensetiamabeissublataest:quia quifuitpopulusDei,factusestnonpopulus.
Chrysostomus: Cum autem illi haesitabant, etinordineconsiliiproponebant,dicentesquid facimus?Unusinverecundeetcumcrudelitate clamavit: unde sequitur unus autem exipsis, Caiphasnomine,cumessetpontifexanniillius. Augustinus:Moverepotestquomododicatur pontifex anni illius, cum dominus constituerit unum summum sacerdotem, cui mortuounus succederet. Sed intelligendum est, per ambitiones et contentiones inter Iudaeos,
AUG.HowisitthatheiscalledtheHighPriestof that year, when God appointed onehereditary HighPriest?Thiswasowingtotheambitionand contention of parties among the Jews themselves,whichhadendedintheappointment
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posteaconstitutumessepluresforepontifices, quiperannossingulosvicibusministrarentet forte etiam in unum annum plures administrabant, quibus alio anno alii succedebant. Alcuinus: Nam de hoc Caipha Iosephus refert,quodpretiosibisacerdotiumuniusanni redemerit. Origenes in Ioannem: Increpatur autem Caiphae pravitas in hoc quod diciturpontifex anniillius,quoscilicetnostersalvatorexercuit ministerium passionis et tamen cum esset pontifex anni illius, dixit eis vos nescitis quidquam,nequecogitatis,quiaexpeditvobis utunusmoriaturhomopropopulo,etnontota genspereatquasidicat:vossedetis,etadhuc segnius rem attenditis sed attendatis,unius hominis salutem pro communi republica oporterecontemnere. Theophylactus: Hoc autem ipse quidem prava dixit intentione: tamen spiritus sancti gratia ore eius usa est ad futuripraesagium unde subditur hoc autem a semetipso non dixit sed cum esset pontifex anni illius, prophetavit quia Iesus moriturus erat pro
of several High Priests, who took the office in turn, year by year. And sometimes eventhere seemstohavebeenmorethanoneinoffice.
ALCUIN.OfthisCaiaphasJosephusrelates,that heboughtthepriesthoodforayear,foracertain sum. ORIGEN.ThecharacterofCaiaphasisstrewnby hisbeingcalledtheHighPriestofthatsameyear theyear,viz.inwhichourSaviorsuffered.Being theHighPriestthatsameyear,hesaidtothem, You know nothing at all, nor consider that itis expedientforusthatonemanshoulddieforthe people,andthatthewholenationperishnot.i.e. Yousitstill,andgivenoattention.Attendtome. So insignificant life of one man may surely be madeasacrificeforthesafetyofthestate.
THEOPHYL. He said this with abadintention, yettheHolySpiritusedhismouthasthevehicle ofaprophecy:Andthisspokehenotofhimself: butbeinghighpriestthatyear,heprophesiedthat Jesusshoulddieforthatnation.

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gente. Origenes: Non quicumque prophetizat, propheta est sicut non quicumque ius prosequitur, iustus est, sicut qui facitaliquod opuspropterhumanamgloriam.Caiphasergo prophetavitquidem,nectameneratpropheta, sicut et Balaam. Audebit autem quisdicere quod non per spiritum sanctum Caiphas prophetaverit, quia etiam spiritus maligniest attestari Iesu et prophetare pro eo, iuxtaillud quoddicitur:novimustequodsissanctusDei: nam eius intentionis est nonfidelesauditores efficere, sed incitare inpraetorioconsidentes adversus Iesum, ut eum perimerent. Deinde quod dicit expedit vobis, quod pars eius prophetiaefuit,dicitverum,velmentitur?Nam si verum dicit, salvantur hi qui in praetorio adversus Iesum nituntur, mortuo Iesu pro populo,etpertinguntadidquodexpedit.Quod siinconveniensest,manifestumestquodnon fuit spiritus sanctus qui dedit haecproferri, quia spiritus sanctus non mentitur. Si autem quis velit veridicum et in hoc esseCaipham, concedereturilliquodgratiaDeiproomnibus gustet mortem, et quod est salvatoromnium hominum, maxime fidelium. Fatebitur etiam cunctaquaesuntinhoclocoprophetiamesse veridicam, incipiendo ab illo vos nihilscitis
ORIGEN. Not everyone that prophesies is a prophetasnoteveryonethatdoesajustactionis just,he,forexample,thatdoesoneforvainglory. Caiaphasprophesiedwithoutbeingaprophet,as did Balaam. Perhaps some will deny that Caiaphas prophesied by the Holy Spirit, onthe groundthatevilspiritsmaybearwitnesstoChrist, astheoneinLuke,whosays,IknowYouwhoYou are, the Holy One of God the intention of Caiaphastoobeingnottoinducehishearersto believeonHim,buttoexcitethemtokillHim.Itis expedientforus.Isthispartofhisprophecytrue or false? If it is true, then those whocontended againstJesusinthecouncil,sinceJesusdiedfor thepeople,andtheyparticipateintheadvantage ofHisdeath,aresaved.Thisyousayisabsurd andhencearguethattheprophecyisfalse,and,if false, not dictated by the Holy Spirit, sincethe Holy Spirit does not lie on the other side it is argued, for the truth of the prophecy thatthese words only meant that He by the graceofGod should taste death for all men that He isthe Saviorofallmen,speciallyofthemthatbelieve. And in the same way the former part of the speech, You know nothing at all, ismadeoutto beanassertionofthetruth.Theyknewnothingof Jesus, who did not know that He wastruth,
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nihilenimnoverantquiIesumignorabantesse veritatem, sapientiam, iustitiam et pacem,et quodipsisquoqueeratexpediensuthicunus inquantumesthomomoriaturpropopulonon enim inquantum est imago invisibilis Dei,est susceptibilis mortis. Pro populo autemobiit, velut potens totius orbis culpam, in seipsum retorquens, dissipare ac delere. Ex hoc vero quoddiciturhocautemasemetipsonondixit, docemur quod aliqua nos homines per nos dicimus, nulla inducente virtute ad proferendum quaedam vero suadentenobis quadam virtute, etsi non integreexprimamus, et sic inconsequenter disponamur ad ea, insectantes ea quae dicimus, sed non intentionemdictorumvelutCaiphasexsenihil protulit,necdixitintentionem,quiaprophetiam dicti non accipiebat. Sed etiamapudPaulum quidamlegisperitisuntnonintelligentesnecea quaeproferunt. Augustinus: Hic docemur, etiam homines malos prophetiae spiritu futura praedicere quod tamen Evangelista divino attribuit sacramento, quia pontifex fuit, idestsummus sacerdos. Chrysostomus: Vide autem quantaspiritus sancti virtus est: a mente enim malavaluit
wisdom, justice, an peace. And again,Thatone manshoulddieforthepeople.Itwasasmanthat He died for the people: in so far as Heisthe imageoftheinvisibleGod,Hewasincapableof death.AndHediedforthepeople,inthatHetook upon Himself, made away with, blotted out the sinsofthewholeworld.Andthisspokehenotof himself.Hencewesee,whatmensaysometimes proceeds from themselves, sometimes fromthe influenceofsomepoweruponthem.Inthelatter case though they may not be taken quiteoutof themselves,andinacertainsensegoalongwith theirownwords,yettheydonotgoalongwiththe meaningofthem.ThusCaiaphassaysnothingof himselfandthereforedoesnotinterprethisown prophecy, because he does not understandit. Thus Paul too speaks of some teachersofthe law, who understand neither what they say,nor whereoftheyaffirm.
AUG. We learn hence that even badmenmay foretell things to come by the spiritofprophecy, which power the Evangelist ascribes toadivine sacrament,hebeingPontifex,i.e.HighPriest.
CHRYS.SeethegreatvirtueoftheHolySpirit,in drawingforthaprophecyfromawickedman.And
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verba proferre prophetiae. Videetiamquanta est pontificalis virtus potestatis: pontifexenim effectus, etsi indignus existens, tamen prophetavit nesciens quid diceret: ore enim solumusaestgratia,contaminatumautemcor nontetigit. Augustinus: Caiphas igitur de sola gente Iudaeorum prophetavit, in qua erant oves,de quibusaitipsedominus:nonsummissusnisi ad oves quae perierunt domus Israel. Sed noveratEvangelistaaliasesseoves,quaenon erant de hoc ovili, quas oportebat adduci et ideo addidit et non tantum pro gente, sed ut filios Dei, qui erant dispersi, congregaretin unum. Haec autem secundum praedestinationemdictasunt:namnequeoves eius,nequefiliiDeiadhucerant. Gregorius Moralium: Persecutores igitur peregerunt hoc quod perniciose molitisunt intulerunt mortem, ut ab eo abscinderent fidelium devotionem sed fides inde crevit unde se hanc extinguere infideliumcrudelitas credidit.Illeenimadpietatissuaeobsequium redegit quod contra illum humana crudelitas extorsit.
see too the virtue of the pontificaloffice,which made him, though an unworthy High Priest, unconsciously prophesy. Divine grace onlyused hismouthittouchednothiscorruptheart.
AUG.CaiaphasprophesiedoftheJewishnation alone in which nation were the sheep,ofwhich ourLordsays,Iamnotsentbuttothelostsheep of the house of Israel. But the Evangelistknew thattherewereothersheep,notofthisfold,which were to be brought in, and therefore adds,And not for that nation only, but also thatHeshould gather together in one the children of Godthat were scattered abroad i.e. those who were predestined to be so: for as yet therewere neithersheep,norchildrenofGod. GREG. His persecutors accomplished this wickedpurpose,andputHimtodeath,thinkingto extinguishthedevotionofHisfollowersbutfaith grew from the very thing which thesecrueland unbelieving men thought would destroy it.That which human cruelty had executed againstHim, HeturnedtothepurposesofHismercy.
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Origenes: Concitati autem ad iramexverbis Caiphae, taxaverunt ut occiderent dominum unde sequitur ab illo ergo die cogitaveruntut interficerent eum. Et quidem si non spiritu sancto Caiphas prophetaverat, alius spiritus fuit qui valuit et per impium loqui, et sibi compares adversum Christum incitare. Qui autemvultrespondereprospiritusancto,dicet quodsicutsacrarumintentionemScripturarum ad utilitatem prolatam aliqui pravesuscipiunt ad constituendam enormem disciplinam, sic editaprosalvatoreprophetiamveridicamnon debito modo percipientes, consiliati sunt ut interficerentChristum. Chrysostomus: Quaerebant quidem etprius eum interficere, nunc et sententiam firmaverunt.
ORIGEN. Inflamed by the speech ofCaiaphas, they determined on killing our Lord: Then from that day forth they took counsel together toput Himtodeath.WasthisthentheworkoftheHoly Spirit, as well as the former, or was itanother spiritwhichdidbothfirstspeakbythemouthofa wickedman,andthenexciteotherslikehimtokill Christ? Answer: It is not necessary that both should be the work of the samespirit.Assome turntheScripturesthemselveswhichweregiven forourgood,tothesupportofbaddoctrinesso this true prophecy respecting our Savior was understoodinawrongsenseasifitwereacallto putHimtodeath. CHRYS.TheysoughtbeforetokillHimnowtheir resolutionwasconfirmed.
Lectio 9 54 , , , .55
54. Jesus therefore walked nomore openly among, the Jews but went from there to a country near to the wilderness,intoacitycalledEphraim, andtherecontinuedwithhisdisciples. 55.AndtheJewspassoverwasnear
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, .56 ' , 57 , .
at hand: and many went out ofthe country up to Jerusalem before the passover, to purify themselves. 56. ThensoughttheyforJesus,andspoke among themselves, as they stood in thetemple,Whatthinkyou,thathewill not come to the feast? 57.Nowboth the chief priests and thePharisees hadgivenacommandment,that,ifany man knew where he were, heshould showit,thattheymighttakehim.
Origenes in Ioannem: Cum Concilium congregaverunt pontifices et Pharisaei ut occiderent Iesum, ipse cautius seobservans non ultra cum fiducia conversabatur cum Iudaeis sed neque ad aliam civitatem abiit populatam,sedadquamdamremotam:unde diciturIesusergoiamnoninpalamambulabat apud Iudaeos sed abiit in regionem iuxta desertum,incivitatemquaediciturEphrem. Augustinus in Ioannem: Non quiapotentia eius defecerat, in qua, si vellet, palam cum Iudaeisconversaretur,etnihileifacerentsed exemplum discipulis demonstravit, quo
ORIGENAfterthisresolutionoftheChiefPriests and Pharisees, Jesus was more cautious in strewingHimselfamongtheJews,andretiredto remote parts, and avoided populous places: Jesus therefore walked no more openly among theJewsbutwentfromthereintoacountrynear tothewilderness,intoacitycalledEphraim.
AUGNotthatHispowerhadfailedHimfor,had He pleased He might still have walked openly among the Jews, and they done nothingtoHim. ButHewishedtoshowthedisciples,byHisown
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appareretnonessepeccatum,sifideleseius oculis persequentium se subtraherent, et furoremsceleratorumlatendopotiusevitarent, quamseostendendomagisaccenderent. Origenes: Honestum namque estimminente agone confitenti Iesum non evitare confessionem, nec recusare subire mortem gratia veritatis nec minus honestum est non tradere occasionem tantae tentationi, non solum propter incertitudinem eventusproprii, sed ne nos occasionem praestemus ut alii magisimpiiacnoxiifiant:namsiquisfactus ergaquemquammateriacriminisluetpoenas, quo modo persecutorem non declinans,non etiam et persequentis delicto dabit responsum? Non solus autem dominusilluc ivit, immo, ut nullam daret causam perquirentibus eum, discipulos etiam secum duxit unde sequitur et ibi morabatur cum discipulissuis. Chrysostomus in Ioannem: Qualiter putas turbatos discipulos humane videntes eum salvatum? Ipsi autem, quando omnes laetabantur et festa celebrabant, tunc occultantur, et in periculis sunt sed tamen permanebant cum eo, secundum illud: vos estisquipermansistismecumintentationibus
example,thatbelieversdidnotsinbyretiringout of the sight of their persecutors, and hiding themselvesfromthefuryofthewicked,ratherthan inflamethatfuryintheirpresence. ORIGEN.Itispraiseworthy,whenstrugglesareat hand,nottoavoidconfession,orrefusetosuffer death for the truths sake. And it is no less praiseworthy now to avoid giving occasionfor such trial. Which we should take care todo,not onlyonaccountoftheuncertaintyoftheeventofa trial in our own case, but also not to be the occasion of increasing the impiety and guiltof others.Forhewhoisthecauseofsininanother, shall be punished. If we do not avoid our persecutor, when we have the opportunity, we make ourselves responsible for his offence.But ourLordnotonlyretiredHimself,buttoremoveall occasion of offence from His persecutors, took HisdiscipleswithHim:AndtherestayedwithHis disciples. CHRYS.Howmustithavetroubledthedisciples to see Him save Himself by merely human means?Whileallwererejoicingandkeepingthe feast, they remained hidden, and in danger. Yet theycontinuedwithHimaswereadinLuke,You are they which have continued with Me inMy temptations.
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meis. Origenes: Quo ad anagogiam vero dicatur, quod Iesus dudum cum fiducia ambulabat inter Iudaeos, cum verbum divinum per prophetas in ipsis conversabatur sedabiit illinc, nec est verbum Dei inter Iudaeos. Accessit autem ad villam quae est prope desertum, de qua dicitur: multi filii desertae magis quam coniugatae. Villa autemdicitur Ephrem,quiinterpretaturfertilitas.Fuitautem Ephraim frater Manasse senioris populi oblivioni traditi: post populum enim oblivioni datum et praetermissum prodiit ex gentibus abundantia. Discedens ergo a Iudaeis dominus, venit in terram totius orbis prope desertam Ecclesiam, quae dicitur civitas fecunda et ibi moratur cum discipulisusque nunc. Augustinus in Ioannem: Ille autem qui de caelo venerat pati, propinquare voluit loco passionis, quia imminebat hora passionis unde sequitur proximum autem erat Pascha Iudaeorum. Habebant Iudaei Pascha in umbra, nos in luce: sanguine occisipecoris Iudaeorum postes signati sunt sanguine Christi frontes nostrae signantur. Illum diem festum Iudaei cruentum habere domini
ORIGEN.Mystically,Jesuswalkedopenlyamong theJews,whentheWordofGodusedtocometo thembytheProphets.ButthisWordceased,i.e. Jesuswentfromthere.AndHewenttothattown near the wilderness, whereof Isaiah says, More arethechildrenofthedesolate,thanthechildren of the married wife. Ephraim signifies fertility. Ephraim was the younger brother ofManasses: Manasses stands for the elder peopleforgotten thewordManassesmeaningforgotten.Whenthe elder people were forgotten and passedover, there came an abundant harvest from the Gentiles. Our Lord left the Jews andwentforth into a country - the whole world - nearthe wilderness,thedesertedChurch,toEphraim,the fruitfulcityandtherecontinueswithHisdisciples uptothisday. AUG.Hewhocamefromheaventosuffer,wished to draw near the place of His Passion,Hishour beingnowathand:AndtheJewspassoverwas nearathand.Thatpassovertheyhadresolvedto celebratebysheddingourLordsbloodtheblood whichconsecratedthePassover,thebloodofthe Lamb.TheLawobligedeveryonetogouptothe feast: And many went out of the country upto Jerusalembeforethepassovertopurifythem.But
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sanguine voluerunt illo die festo occisus est agnus, qui eumdem diem festum suo sanguine consecravit. Mandatum autemerat inlegeIudaeisutdiefesto,quoPaschaerat, omnes undique convenirent, et illius diei celebrationesanctificarenturundesequituret ascenderunt multi Hierosolymam de regione antePaschautsanctificarentseipsos. Theophylactus: Ascenderunt autem ante Pascha ut purgarentur: quoniam quicumque peccaverant inviti vel spontanei, Paschanon celebrabant, nisi prius expiarentur, ut moris erat,balneationibusetieiuniis,acrasura,quin etiam quasdam deputatas oblationes offerendo. Hi ergo expiationem celebrantes, insidianturdominoundesequiturquaerebant ergo Iesum, et colloquebantur ad invicemin templostantes:quidputatisquianonvenitad diemfestum? Chrysostomus: Insidiabantur ei, ettempus festitempusfaciebantoccisionis. Origenes: Et propter hoc non dixitPascha domini, sed Iudaeorum: nam salvator inillo patiebaturinsidias.
oursisthetruePassovertheJewishonewasa shadow.TheJewsheldtheirpassoverinthedark, we in the light: their posts were stainedwiththe bloodofaslainanimal,ourforeheadsaresigned withthebloodofChrist.
THEOPHYL. They went up beforethepassover, tobepurified.Forwhoeverhadsinnedwillinglyor unwillingly could not keep the passover,unless theywerefirstpurifiedbywashings,fastings,and shaving of the head, and also offeringcertain stated oblations. While engaged in these purifications,theywereplottingourLordsdeath: Then sought they for Jesus, and spokeamong themselves, as they stood in the temple,What thinkyou,thatHewillnotcometothefeast?
CHRYS.TheylayinwaitforHimatthepassover, andmadethefeasttimethetimeofHisdeath. ORIGEN.WhereforetheEvangelistdoesnotcall it the Lords passover, but the Jewspassover. ForthenitwasthattheyplottedourLordsdeath.
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Alcuinus: Illi ergo quaerebant Iesum non bene nos autem quaerimus eum stantes in templo Dei, mutuo nos consolando et exorandoutveniataddiemfestumnostrum,et suapraesentianossanctificet. Theophylactus: Sed si talia solum vulgus perageret,videreturutiquepassioeximperitia progredi sed etiam Pharisaei praecipiunt ut capiatur unde sequitur dederant autem pontifices et Pharisaei mandatum ut siquis cognoverit ubi sit, indicet ut apprehendant eum. Origenes: Et attende, quod ignorabant ubi est: ostensum est enim eum discessisse. Dices etiam quoniam insidiantes Iesu ignorabantubisit:propterquoddederuntalia quam divina mandata, docentedisciplinaset mandatahominum. Augustinus: Nos autem indicemus modo Iudaeis ubi sit. Utinam velint audire et apprehendere.
ALCUIN.TheysoughtJesuswithbadintent.We seek Him, standing in Gods temple, mutually encouraging one another, and praying Him to come to our feast, and sanctify us by His presence. THEOPHYL.Ifthecommonpeopleonlyhaddone these things, the Passion would have seemed owingtomensignorancebutthePhariseesitis, who order Him to be taken: Now boththechief priests and the Pharisees had given a commandment, that, if any man knew where He were,heshouldshowit,thattheymighttakeHim. ORIGEN. Observe, they did not know whereHe wastheyknewthatHehadgoneaway.Mystically, theydidnotknowwhereHewas,because,inthe place of the divine commandments, they taught thedoctrinesandcommandmentsofmen.
AUG.LetusatleastshowtheJewswhereHeis O that they would hear, that they would cometo theChurch,andtakeholdofHimforthemselves!
CHAPTER XII Lectio 1

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1. Then Jesus six days beforethe passover came to Bethany, where Lazarus was which had been dead, whom he raised from the dead.2. There they made him a supper: and Martha served: but Lazarus wasone ofthemthatsatatthetablewithhim. 3. Then took Mary a pound of ointmentofspikenard,verycostly,and anointedthefeetofJesus,andwiped his feet with her hair: and thehouse was filled with the odor of the ointment. 4. Then says one ofhis disciples, Judas Iscariot, Simons son,whichshouldbetrayhim,5.Why was not this ointment sold for three hundred pence, and given to the poor? 6. This he said, not thathe cared for the poor but becausehe was a thief, and had the bag, and bare what was put therein. 7.Then saidJesus,Letheralone:againstthe clay of my burying has shekeptthis. 8.Forthepooralwaysyouhavewith you but me you have not always. 9. Much people of the Jews therefore knew that he was there: and they camenotforJesussakeonly,butthat
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, ' . 10 , 11 ' .
theymightseeLazarusalso,whomhe hadraisedfromthedead.10.Butthe chiefpriestsconsultedthattheymight put Lazarus also to death: 11. Becausethatbyreasonofhimmany oftheJewswentaway,andbelieved onJesus.
Alcuinus: Appropinquante tempore in quo dominus pati disposuit, appropinquavit ipse loco in quo eiusdem passionis dispensationem perficere voluit unde dicitur Iesus ergo ante sex dies Paschae venitin Bethaniam.PrimovenitinBethaniam,deinde Hierosolyma. In Hierosolymam quidem ut ibi pateretur in Bethaniam vero ut resuscitatio Lazari memoriae omnium arctius imprimereturundesubditurubifueratLazarus mortuus,quemsuscitavitIesus. Theophylactus: Decima autem die mensis agnum Iudaei capiunt immolandum in festo Paschae, ex tunc enim festivitatis praelibant solemnia: quapropter in die quae estnona mensis, et praecedit sextum diem ante
ALCUIN. As the time approached inwhichour Lord had resolved to suffer, Heapproachedthe placewhichHehadchosenforthesceneofHis suffering: Then Jesus six days before the passover came to Bethany. First, He wentto Bethany, then to Jerusalem to Jerusalem to suffer,toBethanytokeepalivetherecollectionof the recent resurrection of Lazarus Where Lazarus was, which had been dead, whomHe raisedfromthedead.
THEOPHYL.Onthetenthdayofthemonththey tookthelambwhichwastobesacrificedonthe passover, and from that time began the preparationforthefeast.Orrathertheninthdayof themonth,i.e.sixdaysbeforethepassover,was
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Pascha,epulantursplendide,etexordiumfesti hancdiemconstituunt:quofitutIesusquoque pergens Bethaniam convivaretur unde sequitur fecerunt autem ei coenam ibi, et Martha ministrabat. Per hoc autemquoddixit quodMarthaministrabat,insinuatquodinillius domo erat convivium. Sed attende mulieris fidelitatem: non enim famulabus imponit ministerium, sed ipsamet suscepit. Innuere autemvolensEvangelistaveraeresurrectionis Lazari signum, subdit Lazarus vero unuserat exdiscumbentibuscumeo. Augustinus in Ioannem:Vivebat,loquebatur, epulabatur, veritas ostendebatur, infidelitas Iudaeorumconfundebatur. Chrysostomus in Ioannem: Maria autem non faciebat communem famulatum, sedad solum dominum constituit honorem, et nonut ad hominem accedit, sed ut ad Deum unde sequitur Maria ergo accepit libram unguenti nardi pistici pretiosi, et unxit pedes Iesu,et extersitcapillissuispedeseius. Augustinus: Quod ait pistici, locumaliquem credere debemus, unde erat hocunguentum pretiosum.
the commencement of the feast. They feasted abundantly on that day. Thus we findJesus partook of a banquet at Bethany: There they made Him a supper, and Martha served.That Marthaserved,showsthattheentertainmentwas in her house. See the fidelity ofthewoman:she does not leave the task of serving to the domestics, but takes it upon herself. The Evangelistadds,inorder,itwouldseem,tosettle Lazarus, resurrection beyond dispute, But Lazaruswasoneofthemthatsatatthetablewith Him. AUG. He lived, talked, feasted the truth was established,theunbeliefoftheJewsconfounded.
CHRYS. Mary did not take part in serving the guestsgenerally,butgaveallherattentiontoour Lord,treatingHimnotasmereman,butasGod: Then took Mary, a pound of spikenard, very costly,andanointedthefeetofJesus,andwiped Hisfeetwithherhair.
AUG.Thewordpisticiseemstobethenameof some place, from which this precious ointment came.

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Alcuinus: Vel pistici, idest fidelis, nec extraneis speciebus adulterati. Haec estilla mulier quae quondam peccatrix in domo Simonis venit ad dominum cum alabastro unguenti. Augustinus de Cons. Evang: Quod autem hocinBethaniarursusfecit,aliudestquodad Lucae narrationem non pertinet, sed pariter narratur a tribus, Ioanne scilicet, Matthaeo et Marco.QuodergoMatthaeusetMarcuscaput dominiunguentoilloperfusumdicunt,Ioannes autempedesnonsolumcaput,sedetpedes domini accipiamus perfudisse mulierem. Matthaeus et Marcus recapitulando ad illum diemredeuntinBethaniam,quieratantesex dies Paschae, et narrant quod Ioannes de coenaetunguento.Sequituretdomusimpleta estexodoreunguenti. Augustinus in Ioannem: Ad apostolum revocaintentionem,quidicit:aliissumusodor vitae ad vitam, aliis sumus odor mortisad mortemdeniqueaudieshincexunguentoisto, quomodo erat aliis odor bonus in vitam,aliis odormalusinmortemundesequiturdixitergo unus ex discipulis suis, Iudas Iscariotes, qui erateumtraditurus.
ALCUIN. Or pistici means genuine, nonadulterated.Sheisthewomanthatwasasinner, whocametoourLordinSimonshousewiththe boxofointment.
AUG. That she did this on anotheroccasionin BethanyisnotmentionedinLukesGospel,butis intheotherthree.MatthewandMarksaythatthe ointmentwaspouredonthehead,Johnsays,on thefeet.Whynotsupposethatitwaspouredboth onthehead,andonthefeet?MatthewandMark introduce the supper and the ointment out of place in the order of time (Matt 26:9andMark 14:3).Whentheyaresomewayfartheronintheir narration,theygobacktothesixthdaybeforethe passover.Andthehousewasfilledwiththeodor oftheointment.
AUG.RemembertheApostleswords:Totheone wearethesavorofdeathuntodeathandtothe otherthesavoroflifeuntolife(2Cor11:16).
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Augustinus de Cons. Evang: Quod alii dicunt discipulos murmurasse de unguenti pretiosi effusione, Ioannes autem Iudam commemorat, puto discipulorum nomine Iudam significatum, plurali numero pro singulari usurpato. Potest etiam intelligiquod aliidiscipuliautsenserinthoc,autdixerint,aut eisIudadicentepersuasumsit:atqueomnium voluntatem Matthaeus et Marcusverbisetiam expresserintsedIudasproptereadixeritquia fur erat, ceteri propter pauperum curam Ioannem vero de solo illo id commemorare voluisse, cuius ex hac occasione furandi consuetudinem credidit intimandam nam sequitur dixit autem hoc, non quia deegenis pertinebatadeumsedquiafurerat,etloculos habens,eaquaemittebanturportabat. Alcuinus: Portabat ministerio, exportabat furto. Augustinus in Ioannem: Non tunc periit Iudas quando accepit a Iudaeis pecuniam,ut dominum traderet: iam fur erat, dominum perditus sequebatur non corde, sed corpore. Voluit autem per hoc dominusnosadmonere ut malos toleremus, ne corpus Christi dividamus. Qui aliquid de Ecclesia furatur,
AUG. Then said one of His disciples, Judas Iscariot, Simons son, which should betrayHim, Whywasnotthisointmentsoldforthreehundred pence, and given to the poor? In theother Gospels it is the disciples whomurmuredatthe wasteoftheointment.IthinkmyselfthatJudasis putforthewholebodyofdisciplesthesingularfor the plural. But at any rate we may supplyfor ourselves, that the other disciples said it, or thoughtit,orwerepersuadedbythisveryspeech ofJudas.Theonlydifferenceis,thatMatthewand Mark expressly mention the concurrence of the others, whereas John only mentions Judas, whose habit of thieving He takes occasion to notice: This he said, not that he cared forthe poor, but because he was a thief, andhadthe bag,andbarewhatwasputtherein. ALCUIN.Hecarrieditasaservant,hetookitout asathief. AUG. Judas did not perish at the timewhenhe receivedmoneyfromtheJewstobetrayourLord. Hewasalreadyathief,alreadylost,andfollowed our Lord in body, not in heart wherein weare taughtthedutyoftoleratingwickedmen,lestwe dividethebodyofChrist.HewhorobstheChurch of anything may be compared to thelostJudas.
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Iudae perdito comparatur. Tolera malum bonus, ut venias ad praemium bonorum,ne immittaris in poenam malorum. Exemplum domini accipite conversantis in terra.Quare habuitloculoscuiAngeliministrabant,nisiquia Ecclesia ipsius loculos habitura erat?Quare fures admisit, nisi ut eius Ecclesiafuresdum patitur toleraret? Sed ille, quiconsueveratde loculispecuniamtollere,nondubitavitaccepta pecuniaipsumdominumvendere.
Tolerate the wicked, you that are good,thatyou mayreceivetherewardofthegood,andnotfall into the punishment of the wicked. Followthe example of our Lords conversation uponearth. Wherefore had He bags, to whom the Angels ministered, except because His Churchshould afterwardshavebags?WhydidHeadmitthieves, but to show that His Church shouldtolerate thieves, while it suffered from them. It isnot surprising that Judas, who was accustomedto steal money from the bags, should betray our Lordformoney. CHRYS. But why was a thief entrusted withthe bagsofthepoor?Perhapsitwastogivehimno excuse of wanting), money, for of this he had enoughinthebagforallhisdesires.
Chrysostomus in Ioannem: Ideo etiam ei furi existenti loculos commisit pauperum, ut omnem abscinderet occasionem: non enim habuit dicere quoniam propter pecuniarum desiderium hoc fecit etenim sufficientem habebat ex loculo concupiscentiae mitigationem. Theophylactus: Quidam vero administrationempecuniaesuscepisseIudam fatentur, tamquam minimum omnium. Nam pecuniae administratio, doctrinae administratione inferior est, secundum quod dicunt apostoli: non est aequum nos derelinquere verbum Dei, et ministrare mensis.
THEOPHYL.SomesupposethatJudashadthe keepingofthemoney,asbeingthelowestkindof service. For that the ministry of moneymatters ranks below the ministry of doctrine, weknow from what the Apostle says in the Acts, Itisnot reasonthatweshouldleavethewordofGod,and servetables(Acts6:2).
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Chrysostomus: Christus autem multa condescensione ad Iudam utens, non increpavit eum surripientem, sed communem intulit excusationem nam sequitur dixitergo Iesus:siniteillam,utindiemsepulturaemeae servetillud. Alcuinus: Significat se moriturum, et ad sepeliendum aromatibus esse ungendum ideoMariae,cuiadunctionemmortuicorporis multum desideranti pervenire non liceret, donatum sit viventi adhuc impendere obsequium, quod post mortem celeri resurrectionepraeventanequiret. Chrysostomus: Rursus etiam propter proditoremrememoratusestsepulturaeacsi dicat:gravissumtibietonerosussedexpecta parum, et abibo et hoc ostendit, cum subdit pauperes enim semper habebitis vobiscum, meautemnonsemperhabebitis. Augustinus in Ioannem: Loquebatur de praesentia corporis sui: nam secundum maiestatem suam, secundum providentiam, secundum ineffabilem et invisibilem gratiam, impletur quod ab eo dictum est: ecceego
CHRYS.Christ,withgreatforbearance,doesnot rebukeJudasforhisthieving,inordertodeprive himofallexcuseforbetrayingHim.
ALCUIN.ThensaidJesus,Letheralone:against theclayofMyburyinghasshekeptthis:meaning that He was about to die, and thatthisointment wassuitableforHisburial.SotoMarywhowas not able to be present, though muchwishing,at theanointingofthedeadbody,wasitgiventodo HimthisofficeinHislifetime. CHRYS.Again,asiftoremindHisbetrayer,He alludes to His burial For the poor youhave alwayswithyou,butMeyouhavenotalways:asif Hesaid,Iamaburden,atroubletoyoubutwait alittle,andIshallbegone.
AUG. He was speaking of Hisbodilypresence for in respect of His majesty, providence, ineffable and invisible grace, those words are fulfilled,Lo,Iamwithyoualways,eventotheend oftheworld(Matt28:20).Orthus:Inthepersonof
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vobiscum sum usque ad consummationem saeculi.Velaliter.InIudaepersonasignificati suntinEcclesiamali:sienimbonushomoes, habes Christum et in praesenti per fidemet sacramentum, et habebis semper: quia cum hinc exieris, ad illum venies, qui dixitlatroni: hodiemecumerisinParadiso.Siautemmale versaris,viderishabereinpraesentiChristum, quia baptizaris Baptismo Christi, accedis ad altare Christi sed male vivendo nonsemper habebis.Nonautemdixit:habes,sedhabebis, quia unus malus corpus malorumsignificat. SequiturcognovitergoturbamultaexIudaeis quiaillicesset,etvenerunt,nonpropterIesum tantum, sed ut Lazarum viderent, quem suscitavit a mortuis. Curiositas eos adduxit, noncaritas. Theophylactus: Visores enim suscitatifieri cupiebant,expectantesetiamdeInferisaliquid Lazaroreferenteperpendere.
JudasarerepresentedthewickedintheChurch forifyouareagoodman,youhaveChristnowby faith,andtheSacrament,andyoushallhaveHim always, for when you have departed hence,you shallgotoHimwhosaidtothethief,Todayshall thoubewithMeinparadise(Luke23:43).Butif you are wicked, you seem to have Christ, because you are baptized with the baptismof Christ, because you approach to the altar of Christ:butbyreasonofyourwickedlife,youshall not have Him always. It is not youhave,butyou have, the whole body of wicked men being addressed in Judas. Much people of theJews thereforeknewthatHewasthere,andtheycame not for Jesus sake only, but thattheymightsee Lazarus also, whom He had raised fromthe dead.Curiositybroughtthem,notlove. THEOPHYL. They wished to see withtheirown eyes him who had been raised from thedead, and thought that Lazarus might bring back a reportoftheregionsbelow. AUG. When the news of this great miracle had spread everywhere, and was supportedbysuch clear evidence, that they could neithersuppress ordenythefact,then,Thechiefpriestsconsulted thattheymightputLazarustodeath.Oblindrage! asiftheLordcouldraisethedead,andnotraise
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Augustinus: Quia vero tantum miraculum dominitantaeratevidentiadiffamatum,utnon possent vel occultare quod factum est, vel negare, cogitaverunt ut Lazarum interficerent unde sequitur cogitaverunt autem principes sacerdotum ut et Lazarum interficerent. O
caeca saevitia. Quasi dominus suscitare potueritmortuum,etnonpossitoccisum.Ecce utrumquedominusfecit:etLazarummortuum, etseipsumsuscitavitoccisum. Chrysostomus in Ioannem: Nullum autem miraculumChristieositafurerefecit:hocenim mirabilius erat, et coram multis factumestet eratinopinabile,mortuumquatriduanumvidere ambulantem et loquentem. Aliter etiam istiin aliisputabantcriminarisabbatisolutionem,et hac via abducere turbas hic autem quia a nullo habebant conqueri contra Iesum, adversumLazarumfaciuntconatum:itaqueet in caeco hoc fecissent, nisi haberent accusationem de sabbato. Aliter autem. Ille quidem ignobilis erat, et eiecerunt eumde templo: hic vero clarus. Hoc etiam eos mordebat quod festivitatem instantemomnes dimittentes,Bethaniamveniebant.
theslain.Lo,theLordhasdoneboth.Heraised Lazarus,andHeraisedHimself.
CHRYS.NoothermiracleofChristexcitedsuch rageasthis.Itwassopublic,andsowonderful,to seeamanwalkingandtalkingafterhehadbeen deadfourdays.Andthefactwassoundeniable. In the case of some other miracles theyhad chargedHimwithbreakingtheSabbath,andso diverted peoples minds: but here there was nothing to find fault with, and thereforetheyvent theirangeruponLazarus.Theywouldhavedone thesametotheblindman,hadtheynothadthe charge to make of breaking theSabbath.Then again the latter was a poor man, and theycast himoutofthetemple,butLazaruswasamanof rank, as is plain from the number who cameto comfort his sisters. It vexed them to see all leavingthefeast,whichwasnowcomingon,and goingtoBethany. ALCUIN.Mystically,thatHecametoBethanysix days before the passover, means, that Hewho madeallthingsinsixdays,whocreatedmanon the sixth, in the sixth age of the world, thesixth day,thesixthhour,cametoredeemmankind.The LordsSupperisthefaithoftheChurch,working
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Alcuinus:Mysticeautemquodantesexdies veneratBethaniam,significatquodillequisex diebus omnia fecerat, et sexto diehominem creaverat,ipsasextamundiaetate,sextaferia, sextahoraredimeremundumvenerat.Coena autemdominica,fidesestEcclesiae,quaeper
dilectionem operatur. Martha ministrat, cum fidelis anima opera suae devotionis domino impendit. Lazarus unus erat ex discumbentibus, cum ii qui post peccatorum mortemresuscitatisuntadiustitiam,unacum eis qui in sua permanserunt iustitia, de praesentia veritatis exsultant, et caelestis gratiaemuneribusaluntur.EtbeneinBethania celebratur, quae interpretatur domus obedientiae: nam Ecclesia est obedientiae domus. Augustinus: Unguentum autem quo Maria unxitpedesIesu,iustitiafuit,ideolibrafuit.Erat autem unguentum nardi pistici pretiosi.Pistis Graece, Latine fides dicitur. Quaerebas operari iustitiam? Iustus ex fide vivit. Unge pedes Iesu bene vivendo, dominicasectare vestigia,capillistergesihabessuperflua,da pauperibus, et domini pedes tersisti:capilli enimsuperfluacorporisvidentur. Alcuinus: Et notandum, quod primo tantum pedesunxerat,hicautempedesetcaputunxit ibi rudimenta poenitentium, hic iustitia perfectarum designatur animarum. Percaput enim domini sublimitas divinitatis, per pedes humilitasincarnationisexprimiturvelpercaput ipse Christus, per pedes pauperes, quisunt
bylove.Marthaserves,wheneverabelievingsoul devotesitselftotheworshipoftheLord.Lazarus is one of them that sit at table,whenthosewho have been raised from the death of sin,rejoice together with the righteous, who havebeenever such,inthepresenceoftruth,andarefedwiththe gifts of heavenly grace. The banquet is givenin Bethany, which means, house ofobedience,i.e. in the Church: for the Church is the house of obedience.
AUG.TheointmentwithwhichMaryanointedthe feet of Jesus was justice. It was therefore a pound. It was ointment of spikenard (pistici)too veryprecious.Greekforfaith.Doyouseektodo justice?Thejustlivebyfaith(Heb10:38).Anoint thefeetofJesusbygoodliving,followtheLords footsteps: if you have a superfluity, give to the poor,andyouhavewipedtheLordsfeetforthe hairisasuperfluouspartofthebody. ALCUIN. And observe, on the firstoccasionof heranointing,sheanointedHisfeetonly,butnow she anoints both His feet and head.Theformer denotesthebeginningsofpenitence,thelatterthe righteousnessofsoulsperfected.Bytheheadof ourLordtheloftinessofHisDivinenature,byHis feetthelowlinessofHisincarnationaresignified
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membraeius.
or by the head, Christ Himself, by the feet,the poorwhoareHismembers. AUG. The house was filled with the odor the worldwasfilledWiththegoodfame.
Augustinus:Domusautemrepletaestodore, mundusimpletusestbonafama.
Lectio 2 12 , , 13 , , : ,[] .14 ' , , 15 , : , .16 , ' ' . 17 '

12.Onthenextdaymuchpeoplethat were come to the feast, when they heard that Jesus was coming to Jerusalem, 13. Took branches of palm trees, and went forth to meet him, and cried, Hosanna: Blessedis the King of Israel that comes in the name of the Lord. 14. And Jesus, when he had found a young ass,sat thereonasitiswritten,15.Fearnot, daughter of Sion: behold, yourKing comes, sitting on an asss colt.l6. These things understood not his disciples at the first: but whenJesus was glorified, then remembered they that these things were writtenofhim, andthattheyhaddonethesethingsto him. 17. The people therefore that waswithhimwhenhecalledLazarus
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. 18 [] . 19 , : .
outofhisgrave,andraisedhimfrom the dead, bare record. 18. Forthis cause the people also met him,for that they heard that he haddonethis miracle. 19. The Phariseestherefore saidamongthemselves,Perceiveyou how you prevail nothing? Behold,the worldisgoneafterhim.
Chrysostomus in Ioannem: Praeceptum legiseratutdecimalunaprimimensisagnus sive hoedus in domo recluderetur usque ad quartam decimam lunam eiusdem mensis, quando ad vesperam immolabatur: unde et verus agnus ex omni grege sine macula electus, pro populi sanctificatione immolandus,antequinquedies,idestdecima luna,Hierosolymamascendit. Augustinus in Ioannem: Quantus autem fructus apparuerit praedicationis eius, et quantus grex ovium ex his quae perierant domus Israel, vocem pastoris audierit intuendum ex eo quod dicitur in crastinum autem turba multa, quae convenerataddiem
CHRYS.TheLawenjoined,thatonthetenthday ofthefirstmonthalamborakidshouldbeshut upinthehouse,andbekepttothefourteenthday ofthesamemonth,ontheeveningofwhichdayit was sacrificed. In accordance with this law,the ElectLamb,theLambwithoutspot,whenHewent up to Jerusalem to be immolated for the sanctification of the people, went up fivedays before,i.e.onthetenthday. AUG. See how great was the fruit of His preachingandhowlargeaflockofthelostsheep of the house of Israel heard the voice oftheir Shepherd:Onthenextdaymuchpeoplethatwere come to the feast, when they heard thatJesus wascomingtoJerusalem,tookbranchesofpalm
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festum, cum audissent quia venit Iesus Hierosolymam, acceperunt ramos palmarum et cetera. Rami palmarum laudes sunt, significantes victoriam qua erat dominus mortem moriendo superaturus, et trophaeo crucis de Diabolo mortis principe triumphaturus. Chrysostomus in Ioannem: Ostendebant autemquoniamdereliquomaioremquamde propheta opinionem habebant de eo unde sequitur et processerunt obviam ei, et clamabant: hosanna, benedictus qui venitin nominedomini,rexIsrael. Augustinus: Hosanna vox est obsecrantis, magis affectum indicans quam rem aliquam significans, sicut sunt in lingua Latina quas interiectionesvocant. Beda: Est autem compositum ex corruptoet integro:hosienim,salva,Annaobsecrantisest interiectio.Hosicorruptum,Annaestintegrum. Benedictusautemquivenitinnominedomini, sic potius accipiendum est ut in nomine domini, in nomine Dei patris intelligatur quamvis possit intelligi etiam in nomine suo, quia et ipse dominus est: sed verba eius
trees.Thebranchesofpalmsaresongsofpraise, forthevictorywhichourLordwasabouttoobtain byHisdeathoverdeath,andHistriumphoverthe devil, the prince of death, by the trophy ofthe cross.
CHRYS. They showed now at last that they thought Him greater than a prophet: Andwent forthtomeetHim,andcried,Hosanna!Blessedis theKingofIsrael,thatcomesinthenameofthe Lord.
AUG. Hosanna is a simple exclamation, rather indicating some excitement of the mind,than having any particular meaning like many interjectionsthatwehaveinLatin. BEDE. It is a compound of two wordsHosiis shortened into save Anna a mereexclamation, complete.BlessedisHethatcomesinthename of the Lord. The name of the Lord here isthe name of God the Father though we may understanditasHisownnameinasmuchasHe also is the Lord. But the former senseagrees better with the text above, I am come in My
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meliusnostrumdiriguntintellectum,quiait:ego veni in nomine patris mei. Non utique amittit divinitatem,quandonosdocethumilitatem. Chrysostomus:Hocestetiamquodmaxime coegit credere in Christum omnes, quoniam non est Deo contrarius: et hoc maxime erigebatplebemquodipsedicebatseapatre venisse. Ex his ergo verbis colligimus quod Deus est: nam hosanna salvos fac interpretatursalutemautemsoliDeoScriptura attribuit.DeindequiavereestDeus,quivenit, inquiunt,non:quiduciturhocenimservileest quodammodo, illud vero dominicum. Quod etiamdicuntinnominedomini,illudidemerga ipsumprotendit:noneniminnomineservi,sed dominidicuntillumvenire. Augustinus: Quid autem magnum fuitregi saeculorum regem fieri hominum? Nonenim rex Israel Christus ad exigendumtributumvel ferro exercitum armandum sed rex Israel, quodmentesregat,quodinregnumcaelorum perducat. Quod ergo rex esse voluitIsrael, dignatio est, non promotio miserationis indicium,nonpotestatisaugmentum:quienim appellatusestinterrarexIudaeorum,incaelis estdominusAngelorum.
Fathers name. He does not lose Hisdivinity, whenHeteachesushumility.
CHRYS. This is what more than anythingmade menbelieveinChrist,viz.theassurance,thatHe wasnotopposedtoGod,thatHecamefromthe Father.ThewordsshowusthedivinityofChrist. Hosannais,SaveusandsalvationinScriptureis attributedtoGodalone.Andcomes,itissaid,not is brought: the former befits a lord, the lattera servant.InthenameoftheLord,goestoprovethe samething.Hedoesnotcomeinthenameofa servant,butinthenameoftheLord.
AUG.ItwereasmallthingtotheKingeternalto bemadeahumanking.ChristwasnottheKingof Israel,toexacttribute,andcommandarmies,but todirectsouls,andbringthemtothekingdomof heaven.ForChristthentobeKingofIsrael,was acondescension,notanelevation,asignofHis pity, not an increase of His power. For Hewho wasascalledonearththeKingoftheJews,isin heaventheKingofAngels.
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Theophylactus: Iudaei autem regem Israel ipsum nuncupabant, quasi sensibilemregem somniantes: expectabant namque exurgere quemdaminregemmaioremquamsecundum humanam naturam, salvaturum eos a Romanorum iurisdictione. Quomodo autem dominusvenerit,ostenditEvangelistasubdens etinvenitIesusasellum,etseditsupereum. Augustinus: Hoc breviter dictum est: nam quemadmodum sit factum, apud alios Evangelistasplenissimelegitur.Pullumautem asinae in quo nemo sederat (hocenimapud alios Evangelistas invenitur), intelligimus populum gentium, qui legem domini non acceperat asinam vero (quia utrumque domino adductum est), plebem eius quae veniebatexpopuloIsrael. Chrysostomus: Fecit ergo hoc, prophetice aliquidfigurans:quoniamvidelicetimmundum gentium populum debebat subiectumhabere etprophetiamquamdamimplens. Augustinus: Adhibetur autem huic facto propheticum testimonium, ut appareat quoniam maligni principes Iudaeorum eum non intelligebant in quo implebantur quae
THEOPHYL. The Jews, when they called Him King of Israel, dreamed of an earthly king.They expected a king to arise, of more thathuman greatness, who would deliver them from the governmentoftheRomans.ButhowdidourLord come? The next words tell us And Jesuswhen Hehadfounda.youngass,satthereon.
AUG. John relates the matter briefly, theother Evangelists are more full. The ass, we read in them,wasthefoalofanassonwhichnomanhad sat: i.e. the Gentile world, who hadnotreceived ourLord.Theotherass,whichwasbrought,(not thefoal,forthereweretwo,)isthebelievingJew.
CHRYS. He did this prophetically, to figurethe uncleanGentilesbeingbroughtintosubjectionto theGospelandalsoasafulfillmentofprophecy.
AUG. This act of our Lords is pointed tointhe Prophets,thoughthemalignantrulersoftheJews didnotseeinitanyfulfillmentofprophecy:Asitis written, Fear not, daughter of Sion,beholdyour
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legebantundesequitursicutscriptumest:noli timere, filia Sion: ecce rex tuus venit tibi sedenssuperpullumasinae.Inillopopuloerat filia Sion: ipsa est Ierusalem, quae estSion, cui dicitur: noli timere illum, agnoscequiate laudaturetnolitrepidarecumpatitur,quiaille sanguis funditur per quem tuum delictum deleatur,etvitaredimatur. Chrysostomus:Velaliter.Quiaregeseorum iniustifuerant,eteosobnoxiosbellisfaciebant, confide, ait, hic non talis, sed mitis et mansuetusquodostenditabasino:nonenim exercitumhabensintrabat,sedasinumhabens solum. Vide autem Evangelistaesapientiam: non verecundatur priorem ignorantiam divulgarenamsequiturhaecnoncognoverunt discipulieiusprimum,sedquandoglorificatus estIesus.
King comes sitting on an asss colt.Yea,inthat nation though reprobate, though blind, there remained still the daughter of Sion even Jerusalem. To her it is said, Fear not, acknowledgeHimwhomyoupraise,andtremble not when He suffers. That blood it iswhichshall wipeawayyoursins,andredeemyourlife
CHRYS.Orthus:Whereastheyhadhadwicked kings,whohadsubjectedthemtowars,Hesaid to them, Trust Me, I am not such as they,but gentleandmild:whichHeshowedbythemanner ofHisentrance.ForHedidnotenteratthehead of an army, but simply riding on an ass. And observethephilosophyoftheEvangelist,whois not ashamed of confessing his ignorance atthe time of what these things meant: Thesethings understood not the disciple at thefirst,butwhen Jesuswasglorified. AUG. i.e. When He showed the power ofHis resurrection, then they remembered that these thingswerewrittenofHim,andthattheyhaddone these things to Him, i.e. those things thatwere writtenofHim. CHRYS. Our Lord had not then revealedthese
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Augustinus: Idest, quando virtutem suae resurrectionis ostendit, tunc recordati sunt quod haec erant scripta de eo, et haec fecerunt ei, idest non alia quamquaescripta erantdeeo. Chrysostomus: Hoc autem ignorabant,
quoniamipsenonrevelaviteis:scandalizasset enim eos, si rex existens taliapassuruserat etetiamnonsuscepissentstatimcognitionem regni de quo hic dicebatur: de regno enim temporalihocdiciputassent. Theophylactus: Aspice autem consequentiampassionis.SuscitavitLazarum, hoc omnium novissime reservans miraculum, et ob hoc plurimi concurrebant et credebant unde sequitur testimonium ergo perhibebat turba, quae cum eo erat quando vocavit Lazarum de monumento, et suscitavit eum a mortuis: propterea et obviam venit eiturba, quia audierunt eum fecisse hoc signum. Exinde livor et insidiae unde sequitur Pharisaei autem dicebant ad semetipsos: videtis quia nihil proficimus: ecce mundus totusposteumabiit. Augustinus: Turba turbavit turbam. Quid auteminvidetcaecaturba,quiaposteumabiit mundusperquemfactusestmundus? Chrysostomus: Mundum enim hic turbam dicunt. Videtur autem mihi hoc dictumesse eorum qui sani quidem erant, nonaudebant autem propalari: demum ab eventu
things to them. Indeed it would have been a scandaltothemhadtheyknownHimtobeKingat the time of His sufferings. Nor would theyhave understood the nature of His kingdom, buthave mistakenitforatemporalone. THEOPHYL.Seethentheconsequencesofour Lordspassion.ItwasnottonopurposethatHe hadreservedHisgreatestmiracleforthelast.For the resurrection of Lazarus it was thatmadethe crowd believe in Him. The people thereforethat waswithHimwhenHecalledLazarusoutofhis grave,andraisedhimfromthedead,barerecord. ForthiscausethepeoplealsometHim,forthat theyheardthatHehaddonethismiracle.Hence the spite and plotting of the Pharisees: The Pharisees therefore said among themselves, Perceiveyouhowyouprevailnothing?beholdthe worldisgoneafterHim. AUG.Thecrowdwasdisturbedbythecrowd.But whygrudgethatblindcrowd,thattheworldshould goafterHim,byWhomtheworldwasmade? CHRYS. The world means here thecrowd.This seems to be the speech of that partwhowere soundintheirfaith,butdarednotprofessit.They try to deter the rest by exposingtheinsuperable
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deterrebant alios, quasi inconsummabilia tentantes. Theophylactus: Ac si dicerent: quantumcumqueinsidiemini,tantohicaugetur, etgloriaeiusintenditur:quisergoprofectusde tantisinsidiis?
difficultiestheywouldhavetocontendwith.
THEOPHYL.Asiftheysaid,Themoreyouattack Him, the more will His power andreputation increase.Whatusethenoftheseattempts?
Lectio 3 20 : 21 , , , . 22 : . 23 , . 24, , : ,
20. And there were certain Greeks among them that came uptoworship at the feast. 21. The same came therefore to Philip, which was of BethsaidaofGalilee,anddesiredhim, saying, Sir, we would see Jesus. 22. Philip comes and tells Andrew:and againAndrewandPhiliptellJesus.23. And Jesus answered them, saying, Thehouriscome,thattheSonofman should be glorified. 24. Verily,verily,I saytoyou,Exceptacornofwheatfall into the ground and die, it abides alone:butifitdie,itbringsforthmuch fruit.25.Hethatloveshislifeshalllose it,andhethathateshislifeinthisworld shall keep it to life eternal. 26.Ifany
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.25 , .26 , , : .
manserveme,lethimfollowmeand whereIam,thereshallalsomyservant be: if any man serve me, him willmy Fatherhonor.
Beda: Templum domini Hierosolymis situm adeo erat famosum ut diebus festis non solum vicini, sed etiam multae exlonginquis regionibus gentes illuc advenirent, sicut de eunucho Candacis reginae Aethiopumactus apostolorum declarant. Hac ergo consuetudinehigentilesvenerantadorare,de quibusdiciturerantautemquidamgentilesex hisquiascenderantutadorarentindiefesto. Chrysostomus in Ioannem: Prope existentesutdeceteroproselytifierent.Fama itaque audita de Christo, volunt eum videre unde sequitur hi ergo accesserunt ad Philippum,quierataBethsaidaGalilaeae,et rogaverunt eum dicentes: domine, volumus
BEDE.ThetempleatJerusalemwassofamous, thatonthefeastdays,notonlythepeoplenear,but many Gentiles from distant countries came to worshipinitasthateunuchofCandace,Queenof the Ethiopians, mentioned in the Acts. The Gentiles who were at Jerusalem now, hadcome up for this purpose: And there were certain Gentilesamongthemwhocametoworshipatthe feast. CHRYS. The time being now near, whenthey wouldbemadeproselytes.TheyhearChristtalked of,andwishtoseeHim:Thesamecametherefore to Philip, which was of BethsaidaofGalilee,and desired:him,saying,Sir,wewouldseeJesus.
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Iesumvidere. Augustinus in Ioannem: Ecce volunt eum Iudaeioccidere,gentilesvideresedetiamilli ex Iudaeis erant qui clamabant:benedictus qui venit in nomine domini. Ecce illi ex circumcisione, illi ex praeputio, velut duo parietes de diverso venientes, et in unam fidem Christi pacis osculo concurrentes. SequiturvenitPhilippus,etdicitAndreae. Chrysostomus: Quasi priori existenti: audiverat enim: in viam gentiumneabieritis propterea cum condiscipulo communicans magistrorefertundesequiturAndreasrursum etPhilippusdicuntIesu. Augustinus in Ioannem: Audiamus ergo vocem lapidis angularis unde sequiturIesus autem respondit eis, dicens: venit hora ut clarificeturfiliushominis.Forsitanaliquisputat ideo se dixisse glorificatum, quia gentiles volebanteumvidere.Nonitaestsedvidebat gentiles post passionem et resurrectionem suam in omnibus gentibus credituros. Ex occasione igitur istorum gentilium quieum videre cupiebant, annuntiat futuram plenitudinemgentium,etpromittitiamadesse
AUG.Lo!theJewswishtokillHim,theGentilesto see Him. But they also were of the Jewswho cried,BlessedisHethatcomesinthenameofthe Lord. So behold them of the circumcision,and them of the uncircumcision, once so wide apart, comingtogetherliketwowalls,andmeetinginone faithofChristbythekissofpeace.Philipcomes andtellsAndrew. CHRYS. As being the elder disciple. He had heard our Savior say, Go not into the wayofthe Gentiles,andthereforehecommunicateswithhis fellow-disciple, and the refer the matter totheir Lord:AndagainAndrewandPhiliptellJesus AUG. Listen we to the voice ofthecornerstone: And Jesus answered them, saying, The hour is come,thattheSonofmanshouldbeglorified.Did He think Himself glorified, because theGentiles wished to see? No. But He saw that afterHis passionandresurrection,theGentilesinalllands wouldbelieveinHimandtookoccasionfromthis requestofsomeGentilestoseeHim,toannounce the approaching fullness of the Gentiles, forthat the hour of His being glorified was nowathand, andthatafterHewasglorifiedintheheavens,the
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horamglorificationissuae,quafactaincaelis gentes fuerant crediturae, secundum illud: exaltaresupercaelos,Deus,etsuperomnem terram gloria tua. Sed altitudinem glorificationis oportuit ut praecederet humilitas passionis unde adiunxit amen, amen, dico vobis: nisi granum frumenti cadensinterrammortuumfuerit,ipsumsolum manet si autem mortuum fuerit, multum fructum affert. Se autem dicebat granum mortificandum in infidelitate Iudaeorum, multiplicanduminfidepopulorum. Beda:Ipseenimexseminepatriarcharumin agrohuiusmundiseminatusestutmoriendo cummultiplicationeresurgeret:solusmortuus est,cummultissurrexit. Chrysostomus: Et quia per sermonesnon ita suadebat, utitur experimento, quia frumentum magis facit fructum cummortuum fuerit. Si autem in seminibus hoc accidit, multo magis in me. Quia igitur dereliquo debebat mittere discipulos ad gentes,videt autem gentiles praesilientes ad fidem, ostendit quod tempus erat ut ad crucem veniret. Non enim prius eos ad gentesmisit donecIudaeioffenderunt,doneccrucifixerunt. Et quia de morte sua praevidit discipulos
Gentileswouldbelieveaccordingtothepassage in the Psalm, Set up Yourself, O God,abovethe heavens,andyourgloryabovealltheearth(Ps56 and107).ButitwasnecessarythatHisexaltation and glory should be preceded by Hishumiliation and passion wherefore He says, Verily, verily,I say to you, Except a corn of wheat fall intothe ground and die, it abides alone: out if it die, it brings forth much fruit. That corn was He,tobe mortified in the unbelief of the Jews, to be multipliedinthefaithoftheGentiles.
BEDE,HeHimself,oftheseedofthePatriarchs, was sown in the field of this world,thatbydying, Hemightriseagainwithincrease.Hediedalone Heroseagainwithmany. CHRYS. He illustrates His discourse by an example from nature. A grain of cornproduces fruit,afterithascried.Howmuchmorethenmust the Son of God? The Gentiles were tobecalled after the Jews had finally offended i.e. after His crucifixion.NowthenthattheGentilesoftheirown accord offered their faith, He saw that His crucifixioncouldnotbefaroff.Andtoconsolethe sorrow of His disciples, which Heforesawwould arise,Hetellsthemthattobearpatientlynotonly His death, but their own too, is the only wayto
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contristandos, superabundantiam facit sermonis, dicens: non solum si non mortem meampatientersustinueritis,sedetiamsivos ipsinonmoriamini,nullumvobiseritlucrumet hocestquodsubditquiamatanimamsuam, perdeteam. Augustinus: Hoc duobus modis intelligi potest: qui amat, perdet id est: si amas, perdes: si cupis vitam tenere inChristo,noli mortem timere pro Christo. Item aliomodo: qui amat animam suam, perdet eam.Noli amareinhacvita,neperdasinaeternavita. Hocautemquodposteriusdixi,magishabere videturevangelicumsensumsequiturenimet quioditanimamsuaminhocmundo,invitam aeternam custodit eam. Ergo quod supra dictum est, qui amat, subintelligitur in hoc mundo. Chrysostomus in Ioannem: Amat autem animam suam in hoc mundo quidesideria eiusinconvenientiafacitoditautemeamqui noncediteinoxiaconcupiscenti.Etnondixit: qui non cedit ei, sed qui odit eam: quemadmodum enim eorum qui odio habentur, nec vocem audire sustinemusnec vultumvideredelectamus,itaetanimamcum contrariainiungitquaeDeononplacent,cum
good:Hethatloveshislifeshallloseit.
AUG. This may be understood in two ways: 1.If youloveit,loseit:ifyouwouldpreserveyourlifein Christ,fearnotdeathforChrist.2.Donotloveyour life here, lest you lose it hereafter. Thelatter seems to be the more evangelical sense for it follows,Andhethathateshislifeinthisworld,shall keepittolifeeternal.
CHRYS. He loves his life in this world, who indulges its inordinate desires he hates it,who resists them. It is not, who cloth not yieldto,but, who hates. For as we cannot bear to hearthe voice or see the face of them whomwehateso whenthesoulinvitesustothingscontrarytoGod, we should turn her away from them with all our might.
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vehementiaavertereoportet. Theophylactus: Quia enim valdeonerosum erat audire quod oportet odire animam, consolaturperhocquodadditinhocmundo, temporis indicans particularitatem: nonenim in perpetuum iubet animam odio haberi et emolumentum ponit cum dicit in vitam aeternamcustoditeam. Augustinus in Ioannem: Sed vide ne tibi subrepat ut teipsum interimere velis: sic intelligendoquoddebesinhocmundoodisse animam tuam hinc enim quidam maligni atqueperversihomicidaeflammissedonant, aquis praefocant, praecipitatione colliduntet pereunt. Hoc Christus non docuit: immo et Diabolo praecipitium suggerenti respondit: vade, Satana. Cum ergo causae articulus venerit, ut haec conditio proponatur aut faciendum esse contra Dei praeceptum,aut abhacvitamigrandum,comminantemortem persecutore,ibioderisinhocmundoanimam tuam,utinvitamaeternamcustodiaseam. Chrysostomus:Dulcisquidemestpraesens vita his qui affixi sunt ei: si vero quisad caelumrespexerit,vidensquaeibisuntbona,
THEOPHYL. It were harsh to say that aman shouldhatehissoulsoHeadds,inthisworld:i.e. foraparticulartime,notforever.Andweshallgain intheendbysodoing:shallkeepittolifeeternal.
AUG. But think not for an instant, thatbyhating your soul, is meant that you maykillyourself.For wicked and perverse men have sometimesso mistaken it, and have burnt and strangled themselves, thrown themselves from precipices, andinotherwaysputanendtothemselves.This didnotChristteachnay,whenthedeviltempted HimtocastHimselfdown,Hesaid,Getyouhence, Satan. But when no other choice is givenyou when the persecutor threatens death, and you must either disobey Gods law, or depart outof this life, then hate your life in this world,thatyou maykeepittolifeeternal.
CHRYS. This present life is sweet tothemwho aregivenuptoit.Buthewholooksheavenwards, and sees what good things are there, soon
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citocontemnetvitampraesentem.Cumenim apparuerit melior, contemnitur peior. Inhoc ergo nos inducens Christus, subdit quimihi ministrat,mesequaturidest,meimitetur.De morte hoc dicit, et de ea quae per opera assecutione oportet enim eumquiministrat, eumcuiministratsequi. Augustinus:QuidergositministrareChristo, inipsisverbisagnoscimus,cumdicitsiquis mihi ministrat. Ministrant ergo Iesu quinon quae sua sunt quaerunt, sed quae Iesu Christi hoc est enim me sequatur: vias ambuletmeas,nonsuas:noneatantumquae ad misericordiam pertinent corporalem,sed omnia opera bona propterChristumfaciens, usque ad illud opus magnae caritatis,quod est animam pro fratribus ponere. Sed quo fructu, qua mercede? Sequitur et ubi ego sum,illicetministermeuserit.Gratisametur, ut operi quo ministratur illi, pretiumsitesse cumillo. Chrysostomus: Ostendit autem per hoc, quod resurrectio morti succedet. Ubiautem sum, ait, quia in caelis anteresurrectionem Christuserat.Igiturilluctransmigremusanimo et mente. Sequitur si quis mihiministraverit, honorificabiteumpatermeus.
despisesthislife.Whenthebetterlifeappears,the worseisdespised.ThisisChristsmeaning,when He says, If any man serve Me, lethimfollowMe, i.e.imitateMe,bothinMydeath,andlife.Forhe whoserves,shouldfollowhimwhomheserves.
AUG. But what is it to serve Christ? The very words explain. They serve Christ who seeknot theirownthings,butthethingsofJesusChrist,i.e. whofollowHim,walkinHis,nottheirownvways, doallgoodworksforChristssake,notonlyworks of mercy to mens bodies, but all others, tillat length they fulfill that great work of love,andlay down their lives for the brethren. But whatfruit, what reward? you ask. The next words tell you: And where I am, there shall also My servantbe. Love Him for His own sake, and think it a rich rewardforyourservice,tobewithHim.
CHRYS. So then death will be followed by resurrection.WhereIam,HesaysforChristwas in heaven before His resurrection. Thither letus ascendinheartandinmind.IfanymanserveMe, himwillMyFatherhonor.
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Augustinus: Per hoc intelligiturexposuisse quodsupradixeratillicetministermeuserit: nam quem maiorem honorem accipere poteritadoptatusquamutsitubiestunicus? Chrysostomus: Non autem dixit: ego honorificabo eum, sed pater meus:nondum enim de eo decentem opinionem habebant, sedmaioremdepatre.
Thismustbeunderstoodasanexplanationofthe preceding. There also shall My servant be.For what greater honor can an adopted Sonreceive thantohewheretheOnlySonis? CHRYS.Hesays,MyFatherwillhonorhim,not,I will honor him because they had notyetproper notions of His nature, and thought Himinferiorto theFather.
Lectio 4 27 . , .28, . , .29 : , . 30 ,' '.31 , :32

27. Now is my soul troubledand what shall I say? Father, saveme from this hour: but for this cause came I to this hour. 28. Father, glorifyyourname.Thencamethere avoicefromheaven,saying,Ihave both glorified it, and will glorify it again. 29. The people therefore, thatstoodby,andheardit,saidthat it thundered: others said, Anangel spoke to him. 30. Jesusanswered and said, This voice came not becauseofme,butforyoursakes. 31. Now is the judgment of this
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, . 33 .
world: now shall the prince of this worldbecastout.32.AndI,ifIbe liftedupfromtheearth,willdrawall men to me. 33. This he said, signifyingwhatdeathheshoulddie.
Chrysostomus in Ioannem:Quiadominusad passionem discipulos exhortatus fuerat, ne dicant, quod ipse extra dolores existens humanos facile de morte philosophatur, etnos admonet, propter hoc quod ipse est sine periculo, ostendit quod et ipse in agoniasit,et tamenpropterutilitatemmortemnonrenuitunde dicitnuncanimameaturbataest.
CHRYS. To our Lords exhortation to His disciplestoendurance,theymighthavereplied that it was easy for Him, Who was out ofthe reach of human pain, to talk philosophically aboutdeath,andtorecommendotherstobear what He is in no danger of having tobear Himself.SoHeletsthemseethatHeisHimself in an agony, but that He does not intendto decline death, merely for the sakeofrelieving Himself:NowisMysoultroubled. AUG. I hear Him say, He that hates hislifein thisworld,shallkeepittolifeeternalandIam ravished,Idespisetheworldthewholeofthis life,howeverlong,isbutavaporinMysightall temporal things are vile, in comparisonwith eternal. And again I hear Him say, NowisMy soultroubled.youbidmysoulfollowYoubutI see your soul troubled. What foundationshallI seek, if the rock gives way? Lord, I
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Augustinus in Ioannem: Audio qui in hoc mundo odit animam suam, in vitamaeternam custoditeam:etmundumcontemnereaccendor, et in conspectu meo nihil est vitae huiustotus, quantumlibet fuerit prolixus, vapor proamore aeternorum temporalia mihi cuncta vilescuntet rursum dominum audio dicentem nunc anima mea turbata est. Sequi iubes animammeam sed turbari video animam tuam: quale
fundamentum quaeram si petra succumbit? Agnosco,domine,misericordiamtuam:namqui caritatisvoluntateturbaris,multosincorporetuo, qui suae infirmitatis necessitate turbantur, ne desperando pereant, consolaris. In se ergo caput nostrum suscepit membrorum suorum affectumetideononestabaliquoturbatussed, sicutdeillodictumest:turbavitsemetipsum. Chrysostomus: Appropinquans enim de reliquo cruci, quod humanum est ostendit, et naturam non volentem mori, sed praesenti adhaerentem vitae, ostendens quoniam non extra humanas passiones erat: sicut enim esurire non crimen est, ita neque praesentem vitam appetere. Christus autem corpus a peccato mundum habebat, non a naturalibus necessitatibuserutum.Hocigiturdispensationis est,nondeitatis. Augustinus: Denique homo qui sequi vult, audiat qua hora sequatur. Accessit fortehora terribilis: proponitur optio aut faciendae iniquitatis, aut subeundae passionis: turbatur animainfirmaaudiergoquidsubiungit:etquid dicam? Beda: Hoc est, quid aliud nisi utmembramea
acknowledgeyourmercy.youofyourlovewas ofyourownwilltroubled,toconsolethosewho aretroubledthroughtheinfirmityofnaturethat themembersofyourbodyperishnotindespair. The Head took upon Himself the affectionsof Hismembers.Hewasnottroubledbyanything, but,aswassaidabove,HetroubledHimself.
CHRYS. As He draws near to theCross,His human nature appears, a nature that didnot wishtodie,butcleavedtothispresentlife.He shows that He is not quite withouthuman feelings.Forthedesireofthispresentlifeisnot necessarily wrong, any more than hunger. Christ had a body free from sin, but not from naturalinfirmities.Buttheseattachsolelytothe dispensationofHishumanity,nottoHisdivinity.
AUG.Lastly,letthemanwhowouldfollowHim, hear at what hour he should follow. A fearful hour has perhaps come: a choice isoffered, either to do wrong, or suffer: the weaksoulis troubled.HearourLord.WhatshallIsay?
BEDE. i.e. What but something toconfirmMy

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instruantur?Pater,salvificameexhachora. Augustinus: Docuit te quem invoces, cuius voluntatem tuae voluntati praeponas. Nonideo tibivideaturexaltodiffidere,quiatevultabinitio proficere. Hominis suscepit infirmitatem ut doceat contristatum dicere: non quodegovolo, sed quod tu vis unde subditur sedpropterea veniinhoramhanc.Pater,glorificanomentuum, insuascilicetpassioneetresurrectione.
followers?Father,saveMefromthishour. AUG.HeteachesyouWhomyoushouldcallon, whosewillprefertoyourown.LetHimnotseem tofallfromHisgreatness,becauseHewishes youtorisefromyourmeanness.Hetookupon Him mans infirmity, that He might teachthe afflictedtosay,NotwhatIwill,butwhatyouwill. WhereforeHeadds,ButforthiscausecameI tothishour.Father,glorifyyourname:i.e.inMy passionandresurrection. CHRYS. As if He said, I cannot say whyI shouldasktobesavedfromitForthiscause came I to this hour. However you maybe troubled and dejected at the thought ofdying, donotrunawayfromdeath.Iamtroubled,yetI ask not to be spared. I do not say, Save Me from this hour, but the contrary, Glorifyyour name.TodieforthetruthwastoglorifyGod,as the event showed for after Hiscrucifixionthe whole world was to be converted to the knowledgeandworshipofGod,boththeFather and the Son. But this He is silentabout.Then camethereavoicefromheaven,saying,Ihave bothglorifiedit,andwillglorifyitagain.
Chrysostomus: Quasi dicat: non habeoquid dicam, ereptionem quaerens: propterea enim veniinhoramhancacsidicat:etsiturbemuret tumultum patiamur, non fugiamus mortem: quia egonuncturbatus,nondicouteffugiamoportet enim ferre quod supervenit non dico:eripeme ex hac hora sed contrarium dico, scilicet clarifica nomen tuum. Ostendit enimquoniam proveritatemoritur,gloriamDeihocvocanset hoc evenit: futurum enim erat ut post crucem converteretur orbis terrarum, et cognosceret nomen Dei, et coleret, non solum patris, sed etiam filii. Sed tamen hoc silet. Sequitur venit ergovoxdecaelodicens:etclarificavi,etiterum clarificabo.
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Gregorius Moralium: Huiusmodi verbis per Angelum loquitur Deus, cum nil in imagine ostenditur, sed supernae vocisverbaaudiuntur: et nimirum de caelestibus loquens, verbasua quae audiri ab hominibus voluit, rationali creaturaadministranteformavit. Augustinus in Ioannem: Clarificavi autem dicit, antequam facerem mundum, et iterum clarificabo, cum resurget a mortuis. Velaliter. Clarificavi, cum de virgine natus est, cum miracula multa fecit, cum descendentespiritu sancto in specie columbae monstratus estet iterum clarificabo, cum resurget amortuis,cum exaltabitur super caelos Deus et superomnem terram gloria eius. Sequitur turba ergo quae stabat et audierat, dicebat tonitruum factum esse. Chrysostomus in Ioannem:Apertaquidemet bene significativa erat vox: sed cito ab eis evolavit quasi a grossioribus, et carnalibus,et desidiosis. Et hi quidem sonitum tantum retinuerunt alii vero quoniam articulataeratvox noverant quid autem significavit nonadhucde quibussubditur:aliidicebant:Angeluseilocutus est.SequiturresponditIesus,etdixit:nonpropter mehaecvoxvenit,sedproptervos.
GREG.WhenGodspeaksaudibly,asHedoes here, but no visible appearance is seen,He speaks through the medium of a rational creature:i.e.bythevoiceofanAngel.
AUG. I have glorified it, i.e. beforeImadethe worldandwillglorifyitagain,i.e.whenyoushall rise from the dead. Or, I have gloriedit,when you were born of a Virgin, did workmiracles, was made manifest by the Holy Ghost descending in the shape of a dove and will glorify it again, when you shall rise fromthe dead, and, as God, be exalted above the heavens,andyourgloryabovealltheearth.The people therefore that stood by and heardit, saidthatitthundered. CHRYS. The voice though loud anddistinct, soon passed off from their gross, carnal, and sluggish minds only the sound remaining. Othersperceivedanarticulatevoice,butdidnot catchwhatitsaid:Otherssaid,AnAngelspoke to Him. Jesus answered and said, Thisvoice camenotbecauseofMe,butforyoursakes.
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Augustinus: Hic ostendit, illa voce non sibi indicatum quod iam sciebat, sed eis quibus indicari oportebat. Sicut autem vox illa non propter eum facta est, sed propter eossic animaeius,nonpropteripsum,sedproptereos turbataest. Chrysostomus: Ad illud enim instat voxpatris quodsemperdicebant,quoniamnonestexDeo: qui enim a Deo glorificatur, qualiter non estex Deo? Ubi vide quod humilia proptereosfacta sunt,nonquasifilioauxilioindigente.Quiaergo dixit clarificabo, ostendit consequenter et modumgloriaenamsequiturnunciudiciumest mundi.
AUG. i.e. It did not come to tell Him whatHe knew already, but them what they oughtto know. And as that voice did not comeforHis sake,butfortheirs,soHissoulwasnottroubled forHissake,butfortheirs.
CHRYS. The voice of the Fatherprovedwhat theyweresofondofdenying,thatHewasfrom God. For He must be from God, if Hewas glorified by God. It was not that Heneeded encouragementofsuchavoiceHimself,butHe condescended to receive it for the sake of thosewhowereby.Nowisthejudgmentofthis world:thisfitsontothepreceding,asstrewing themodeofHisbeingglorified. AUG.Thejudgmentattheendoftheworldwill be of eternal rewards and punishments. But thereisanotherjudgment,notofcondemnation, but of selection, which is the onemeanthere the selection of His own redeemed, and their deliverance from the power of the devil:Now shall the prince of this world be cast out.The devilisnotcalledtheprinceofthisworld,inthe sense of being Lord over heaven andearth God forbid. The world here stands for the wicked dispersed over all the world. In this sensethedevilistheprinceoftheworld,i.e.of
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Augustinus: Iudicium enim quod in fine expectant, erit praemiorum poenarumque aeternarum. Dicitur etiam iudicium, non damnationis, sed discretionis: hoc vocabathic iudicium, discretionem scilicet, et a suis redemptis Diaboli expulsionem unde sequitur nuncprincepsmundihuiuseicieturforas.Absitut Diabolum principem mundi ita dictum existimemus ut eum caeli et terrae dominari posse credamus sed mundus appellatur in malis hominibus, qui toto orbe terrarumdiffusi sunt.Sicergodictumestprincepshuiusmundi,
idestprincepsmalorumhominum,quihabitantin mundo. Appellatur etiam mundus in bonis, qui similiter per totum orbem terrarum diffusisunt ideo dicit apostolus: Deus erat in Christo, mundum reconcilians sibi. Hi sunt ex quorum cordibus princeps mundi eicietur foras. Praevidebat enim dominus, post passionemet glorificationem suam, per universum mundum multos populos credituros, in quorum cordibus Diabolus intus erat, cui quando ex fide renuntiant, eicitur foras. Sed numquid de cordibus veterum iustorum non est eiectus foras? Quomodo ergo dictum est nunceicietur foras, nisi quia tunc quod in hominibus paucissimis factum est, nunc in multis magnisque populis iam mox futurum esse praedictum est? Quid ergo ait quispiam: quia Diabolus eicitur foras, iam fidelium neminem tentat? Immo tentare non cessat sed aliudest intrinsecusregnare,aliudforinsecusoppugnare. Chrysostomus: Sed quale est istud iudicium quo Diabolus foras eicitur, exemplo id faciam manifestum. Sit aliquis debitores expetens,et feriat, et in vincula mittat: deinde ex eadem dementia et eum qui nihil debet subeumdem carceremducat:hiceteorumquaeinaliosfecit, dabit vindictam. Ita et in Christo factum est: eorum enim quae Diabolus in nos fecit,perea
all the wicked men who live in the world.The world also sometimes stands for the good dispersed throughout the world: God, wasin Christ reconciling the world, to Himself(2Cor 5:19). These are they from whose,heartsthe princeofthisworldshallbecastout.OurLord foresaw that after His passion and glorifying, great nations all over the world would be converted,inwhomthedevilwasthen,butfrom whosehearts,ontheirtrulyrenouncinghim,he would be cast out. But was he not castoutof theheartsofrerighteousmenofold?Whyisit, Now shall be cast out? Because that which oncetookplaceinaveryfewpersons,wasnow totakeplaceinwholenations.Whatthen,does thedevilnottemptatallthemindsofbelievers? Yea, he never ceases to tempt them. Butitis one thing to reign within, another to laysiege fromwithout.
CHRYS. What kind of judgment it isbywhich thedeviliscastout,Iwillexplainbyanexample. A man demands payment from hisdebtors, beats them, and sends them to prison. He treats with the same insolence onewhoowes himnothing.Thelatterwilltakevengeanceboth forhimselfandtheotherstoo.ThisChristdoes. HerevengeswhatHehassufferedatthedevils
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quaeinChristumaususest,sustinebitvindictam. Et ne quis dicat: qualiter mittetur foras, si te superabit?Subiungitetegosiexaltatusfueroa terra,omniatrahamadmeipsum.Qualiterenim superaturquietaliostrahit?Hocautem,plusfuit dicere, quam: resurgam. Si enim hocdixisset, nondum manifestum esset quod traheret dicendoverotraham,utrumquedemonstrat.
hands, and with Himself He revenges ustoo. Butthatnonemaysay,Howwillhebecastout, ifheovercomeyou?Headds,AndI,ifIbelifted upfromtheearth,willdrawallmentoMe.How can He be overcome, who draws othersto Him? This is more than saying, I shallrise again. Had He said this, it would nothave proved that He would draw all things toHim but,Ishalldraw,includestheresurrection,and thisbesides. AUG. What is this all that He draws,butthat from which the devil is cast out? Hedoesnot say,Allmen,but,Allthingsforallmenhavenot faith. He does not mean then allmankind,but thewholeofaman,i.e.spirit,soul,andbodyby whichrespectivelyweunderstand,andlive,and are visible. Or, if all means all men, itmeans those who are predestined to salvation: or all kinds of men, all varieties of character, exceptinginthearticleofsin.
Augustinus: Sed quae omnia trahit, nisi ex quibus Diabolus eicitur foras? Non autemdixit: omnes,sedomnia:nonenimomniumestfides. Nonitaquehocaduniversitatemhominumretulit, sedadcreaturaeintegritatem,idestspiritum,et animam, et corpus ad illud scilicet quod intelligimus,quodvivimus,quodvisibilessumus: aut si omnia ipsi homines intelligendi sunt, omnia praedestinata ad salutem possumus dicere aut certe omnia hominum genera secundum innumerabiles differentias, quibus intersepraetersolapeccatahominesdistant. Chrysostomus: Qualiter igitur supra dixit, quoniampatertrahit?Quiascilicetfiliotrahente, patertrahit.Dicitautemtraham,quasiatyranno detentos, et per seipsosnequeuntesaccedere, etilliusmanuseffugere.
CHRYS. Why then did He sayabove,thatthe Fatherdrewmen?BecausetheFatherdraws, bytheSonwhodraws.Ishalldraw,Hesays,as if men were in the grasp of sometyrant,from whichtheycouldnotextricatethemselves.
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Augustinus: Sed si exaltatus, inquit, fuero a terra hoc est, cum exaltatus fuero non enim dubitat futurum esse quod venit implere: nam exaltationem suam dixit in cruce passionem unde Evangelista subdit hoc autem dixit significansquamorteessetmoriturus.
AUG. If I be lifted up from the earth,Hesays, i.e.whenIshallbeliftedup.Hedoesnotdoubt that the work will be accomplished whichHe cametodo.ByHisbeingliftedup,Hemeans His passion on the cross, as theEvangelist adds:ThisHesaid,signifyingbywhatdeathHe shoulddie.
Lectio 5 34 , , 35 , . , : . 36 , , ., '. 34. The people answeredhim, We have heard out of the law thatChristabidesforever:and how say you, The Son ofman must be lifted up? who is this Son of man? 35. Then Jesus saidtothem,Yetalittlewhileis thelightwithyou.Walkwhileyou have the light, lest darkness come upon you: for he that walks in darkness knows not where he goes. 36. While you have light, believe in thelight, that you may be thechildrenof light.ThesethingsspokeJesus, and departed, and did hide himselffromthem.
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Augustinus in Ioannem:CumintellexissentIudaei quod dominus de sua morte dixisset, proponuntei quaestionem,quomodosediceretmoriturumunde diciturresponditeiturba:nosaudivimusexlegequia Christus manet in aeternum quomodo tu dicis: oportetexaltarifiliumhominis?Memoritertenuerunt quod dominus assidue dicebat se esse filium hominis: nam hoc loco non dixit: si exaltatus fuerit filius hominis sed superius dixerat: venit hora ut clarificetur filius hominis. Hoc ergo in animo retinentes, inquiunt: si Christus manet inaeternum, quomodoexaltabituraterraidest,quomodocrucis passionemorietur?
AUG.TheJewswhentheyunderstoodthat our Lord spoke of His own death, asked how that could be: The people answered Him, We have heard out of the law that Christ abides for ever: and how say you, TheSonofmanmustbeliftedup?Whois this Son of man? Though our Lorddidnot call Himself the Son of man here,they remembered that He often called Himself so as He had just before: The hour is come, that the Son of man should be glorified. They remember this, and ask, If Christabidesforever,howwillHebelifted upfromtheearthi.e.howwillHedieupon thecross? CHRYS Hence we see, that they understood many of the things that He spokeinparables.AsHehadtalkedabout deathalittletimebefore,theysawnowwhat wasmeantbyHisbeingliftedup. AUG Or they interpreted the word bytheir own intended act. It was not wisdom
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Chrysostomus in Ioannem: Hinc est videre quoniam multa eorum quae parabolice dicebantur, intelligebant: quia enim praevenit de morte disputans,audienteshicexaltationem,suspicatisunt hoc. Augustinus:Velhoceumdixisseintelligebantquod facere cogitabant. Non ergo eis verborumistorum
obscuritatemaperuitinfusasapientia,sedstimulata conscientia. Chrysostomus: Et vide qualiter malitiose interrogantnonenimdixeruntnosaudivimusexlege quia Christus nihil patitur: in multis enim Scripturarum locis et passio et resurrectio simul ponitursedquoniammanetinaeternum:etnimirum hoc non erat contrarium, immortalitati enim per passionem non est factum impedimentum. Sed aestimaverunt per hoc ostendere eum non esse Christum, quoniam Christus manet in aeternum. Deinde subdunt: quis est filius hominis? Et hoc malitiose quasi dicant: non dicas quod propter odium tuum hoc dicamus: ecce enim nonnovimus de quo dicis. Sed Christus respondit, ostendens quoniam passio non prohibet manere eum in aeternumundesubditurdixitergoeisIesus:adhuc modicum lumen in vobis est: quasi dicat:adhuc parvo tempore ego lux vobiscum sum per hoc ostendensquodmorseiustransmigratioest:etenim lux solaris non interimitur, sed parum recedens rursusapparet. Augustinus:Velaliter.Modicumlumeninvobisest, per hoc quod intelligitis quia Christus manet in aeternumergoambulate,accedite,totumintelligite, etmoriturumChristum,etvicturuminaeternum,dum lucemhabetis.
imparted, but conscience disturbed, which discloseditsmeaningtothem. CHRYS.Andseehowmaliciouslytheyput the question. They do not say, We have heard out of the law, that Christ clothnot suffer for in many places of ScriptureHis passion and resurrection are spoken of together, but, abides forever. And yetHis immortality was not inconsistent with the fact of His suffering. They thought this proved however that He was not Christ. Then they ask, Who is this Son of man? anothermaliciousquestionasiftosay,Do notchargeuswithputtingthisquestionout of hatred to you for we simply ask for information. Christ shows them in His answer that His passion does not prevent Himfromabidingforever:ThenJesussaid tothem,Yetalittlewhileisthelightwithyou: as if His death were but going awayfora time, as the suns light only sets to rise again. AUG.Yetalittlewhileisthelightwithyou. Hence it is that you understandthatChrist abides forever. Wherefore walk while you have the light, approach, understand the whole,thatChristwillbothdie,andlivefor
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ever:dothiswhileyouhavethelight. Chrysostomus: Hic dicit tempustotumpraesentis vitaeetantecrucemetpostcrucem:multienimpost crucem crediderunt in eum. Ut non tenebrae vos comprehendant. Augustinus:SisciliceteomodocredideritisChristi aeternitatem ut negetis in eo mortishumilitatem. Sequituretquiambulatintenebris,nescitquovadat. CHRYS. He does not mean only thetime beforeHiscrucifixion,butthewholeoftheir lives. For many believed on Him afterHis crucifixion.Lestdarknesscomeuponyou. AUG.i.e.ifyousobelieveintheeternityof Christ,astodenyHishumiliationanddeath. For he that walks in darkness, knowsnot wherehegoes. CHRYS.WhatthingsdotheJewsnow,and knownotwhattheydothinking,likemenin thedark,thattheyaregoingtherightroad, whiletheyaretakingdirectlythewrongone. Wherefore He adds, While you have the light,believeinthelight. AUG.i.e.Whileyouhaveanytruth,believe in the truth, that you may be bornagainof thetruth:Thatyoumaybethechildrenofthe light. CHRYS.i.e.Mychildren.Inthebeginningof theGospelitissaid,BornofGod,i.e.ofthe Father.ButhereHeHimselfistheBegetter. ThesameactistheactbothofFatherand
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Chrysostomus:QuantadeniqueIudaeinuncagunt, et nesciunt quid agunt sed ut in tenebris ambulantes, putant rectam quidem incedereviam, contrariam autem vadunt propterea subdit dum lucemhabetis,crediteinlucem.
Augustinus:Idest,dumaliquidverihabetis,credite inveritatem,utrenascaminiveritatiundesequiturut filiilucissitis.
Chrysostomus: Quod est filii mei. In principio autemEvangelistadicitquodexDeonatisunt,hoc estexpatrehicautemipsediciturhosgenerare,ut discasquoniamunaestactiopatrisetfilii.Sequitur

haec locutus est Iesus, et abiit, etabsconditseab eis. Augustinus: Non ab eis qui credere et diligere coeperunt, sed ab eis qui videbant et invidebant. Cum autem se abscondit, nostrae infirmitati consuluit,nonsuaepotestatiderogavit.
Son. These things spoke Jesus, and departed,anddidhideHimselffromthem. AUG. Not from those which began to believeinandloveHim,butfromthosewho sawandenviedHim.WhenHehidHimself, He consulted our weakness, He did not derogatefromHisownpower. CHRYS.ButwhydidHehideHimself,when theyneithertookupstonestocastatHim, nor blasphemed? Because He saw into theirhearts,andknewthefurytheywerein andthereforedidnotwaittilltheybrokeout intoact,butretiredtogivetheirenvytimeto subside.
Chrysostomus:Sedcumneclapideslevarent,nec blasphemarent, cuius gratia occultatus est?Corda enim rimatus noverat furorem in eissaevientem,et non expectavit ut in opus exirent sed occultatur, mitiganseoruminvidiam.
Lectio 6 37 , 38 , , 39
37. But though he had done somany miraclesbeforethem,yettheybelievednot onhim:38.ThatthesayingofEsaiasthe prophetmightbefulfilled,whichhespoke, Lord,whohasbelievedourreport?andto whom has the arm of the Lord been revealed? 39. Therefore they could not believe, because that Esaias saidagain,
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, , 40 , , . 41 , , . 42 , : 43 .
40. He has blinded their eyes, and hardened their heart that they shouldnot see with their eyes, nor understand with theirheart,andbeconverted,andIshould heal them. 41. These thingssaidEsaias, whenhesawhisglory,andspokeofhim. 42. Nevertheless among the chiefrulers alsomanybelievedonhimbutbecauseof the Pharisees they did not confess him, lest they should be put out of the synagogue: 43. For they lovedthepraise ofmenmorethanthepraiseofGod.
Chrysostomus in Ioannem: Noverat dominusferventemanimumIudaeorum,et occisionem meditantem et ideo occultatus est: et hoc occulte insinuavit Evangelista subdens cum autem tanta
CHRYS. And thus the Evangelist tacitly explains it, when he adds, But though He had done somany miraclesbeforethem,yettheybelievednotonHim.
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signafecissetcorameis,noncrediderunt ineum. Theophylactus: Non autem modicae iniquitatisfuittantissignisnoncredere:ea verosignacommemoratquaesuprasunt posita. Chrysostomus: Ne quis autem dicat: cuius gratia venit Christus, nonnoverant, quod non ei intenderent ideo ad hoc excludenduminducitetiamprophetashoc scientes propter quod sequitur utsermo Isaiae impleretur, quem dixit: domine, quis credidit auditui nostro, et brachium dominicuirevelatumest? Alcuinus: Quis pro raritate posuit: quia quodsanctiprophetaeaDeoaudieruntet populo praedicaverunt, paucissimi crediderunt. Augustinus in Ioannem: Satis autem ostenditbrachiumdominiipsumDeifilium nuncupatum: non quod Deuspaterfigura detineturcarnishumanae:sedquiaomnia per ipsum facta sunt, ideo brachium domini dictum est. Si enim aliquishomo
THEOPHYL.Hemeansthemiraclesrelatedabove.It was no small wickedness to disbelieveagainstsuch miraclesasthose.
CHRYS. But why then did Christ come? DidHenot know that they would not believe in Him? Yes:the Prophets had prohibited this very unbelief, andHe came that it might be made manifest, to their confusion and condemnation That the saying of Esaiastheprophetmightbefulfilled,whichHespoke, Lord,whohasbelieved,ourreport?andtowhomhas thearmoftheLordbeenrevealed? ALCUIN.Who,i.e.Soveryfewbelieved.
AUG.ItisevidentherethatthearmoftheLordisthe SonofGodHimself.NotthattheFatherhasahuman fleshlyformHeiscalledthearmoftheLord,because allthingsveremadebyHim.Ifamanhadpowerof such a kind, as that without any motion of hisbody, whathesaidwasforthwithdone,thewordofthatman
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tanta potestate praevaleret ut sine ullo motu corporis sui, quod diceret fieret, verbum eius, brachium eius esset. Non autempatetoccasioerrorishisquidicunt quiasoluspaterest,sibrachiumeiusest filius (non enim duae, sed una persona est homo et brachium eius), non intelligentes quomodo verba de rebus aliis ad res alias propter aliquam similitudinem transferantur. Quidam autem inter se mussitant: quaeculpafuit Iudaeorum, si necesse erat ut sermo Isaiae impleretur? Quibusrespondemus, Deum praescium futurorum per prophetam praedixisse infidelitatem Iudaeorum, non fecisse: non enim propterea quemquam Deus ad peccandum cogit, quia futura hominum peccata iam novit: ipsorum enim praescivit peccata, non sua. Fecerunt ergopeccatumIudaeiquodfacturosesse praedixitquemnihillatet. Augustinus: Sed ea quae sequuntur, profundiorem faciunt quaestionem adiungit enim et dicit propterea non poterantcredere,quiaiterumdixitIsaias: excaecavitoculoseorum,etinduravitcor eorum, ut non videant oculis, et non
would be his arm. Here is no ground to justify, however,theerrorofthosewhosaythattheGodhead isonePersononly,becausetheSonisthearmofthe Father,andamanandhisarmarenottwopersons, but one. These men do not understand, that the commonest things require to be explained often by applyinglanguagetothemtakenfromotherthingsin whichtherehappenstobealikeness,[andthat,when we are upon things incomprehensible, and which cannotbedescribedastheyactuallyare,thisismuch more necessary. Thus one man calls anotherman, whom he makes great use of, his arm and talksof havinglosthisarm,ofhavinghisarmtakenawayfrom him.] But some mutter, and ask, What fault wasitof the Jews, if it was necessary that the sayingsof Esaias should be fulfilled? We answer, that God, foreseeing the future, predicted by the Prophetthe unbelief of the Jews, but did not causeit.Goddoes not compel men to sin, because He knows theywill sin. He foreknows their sins, not His own.TheJews committed the Sin, which He who knows allthings foretoldtheywouldcommit. AUG. But what follows involved a deeper question: Thereforetheycouldnotbelieve,becausethatEsaias saidagain,Hehasblindedtheireyes,andhardened their hearts, that they should not see withtheireyes, norunderstandwiththeirheart,andbeconverted,and 1shouldhealthem.Thattheyshouldnotbelievebutif
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intelligantcorde,etconvertantur,etsanem eos.Sienimcrederenonpoterant,quod peccatumesthominisnonfacientisquod non potest facere? Et, quod estgravius, ad Deum causa refertur, quandoquidem ipseexcaecavitoculoseorumetinduravit eorum cor: non enim hoc saltem de Diabolo dicitur, sed de Deo. Sed quare non poterant credere? Respondeo:quia nolebant. Sicut enim quod dominus negare seipsum non potest, laus est voluntatisdivinae,itaquodillinonpoterant credere,culpaestvoluntatishumanae. Chrysostomus: Quod ergo dixit ut sermo Isaiae prophetae impleretur, lyut non causale est, sed eventus: nonenim quiadixitIsaias,noncredideruntsedquia nonerantcredituri,proptereaIsaiasdixit. Chrysostomus: Hoc autem et in communiconsuetudinecustoditur,utcum quis dicit: non possum amare illum: vehementiamvoluntatisimpotentiamdicit. Sed Evangelista dicit non poterant, ut ostendatquoniamimpossibileestmentiri prophetam: non tamen propterea impossibile erat eos credere non enim haecpraedixisset,sicredituriessent.
so, what sin is there in a man doingwhathecannot helpdoing?Andwhatisagraverpointstill,thecause is assigned to God since He it is whoblindedtheir eyes,andhardenedtheirheart.Thisisnotsaidtobe the devils doing, but Gods. Yet if any askwhythey could not believe, I answer, because theywouldnot. For as it is to the praise of the Divine will thatGod cannotdenyHimself,soisitthefaultofthehumanwill thattheycouldnotbelieve.
CHRYS.ThatthesayingofEsaiasmightbefulfilled: that here is expressive not of the cause, but ofthe event. They did not disbelieve because Esaiassaid theywouldbutbecausetheywoulddisbelieve,Esaias saidtheywould. CHRYS. This is a common form of speechamong ourselves.Icannotlovesuchaman,meaningbythis necessity only a vehement will. The Evangelistsays could not, to show that it was impossible that the Prophetshouldlie,notthatitwasimpossiblethatthey shouldbelieve.
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Augustinus: Sed aliam causam,inquis, dicitpropheta,nonvoluntateseorum:quia scilicet excaecavit oculos eorum, et induravitcoreorum.Sedhocetiameorum voluntatemmeruisserespondeo.Sicenim excaecat et obdurat Deus deserendoet non adiuvando quod occulto iudicio facerepotest,iniquononpotest. Chrysostomus: Neque enim derelinquit nos nisi voluerimus nos, secundumillud: oblitus es legis Dei tui obliviscaretego tui. Haec dicit ostendens nos incipere derelictionem et causam fieriperditionis. Sicutenimsolinfirmumoffenditvisumnon ex propria natura ita fit in his qui non attendunt Dei sermones. Terrensautem auditores Scriptura dicit excaecavit et induravit. Augustinus: Quod autem addidit et convertantur, et sanem eos, utrum subaudiendum sit non, idest non convertantur, etenim conversio de illius gratia est an forte et hoc de supernae medicinae misericordia factum intelligendum, ut quoniam superbe suam iustitiam constituere volebant, adhuc
AUG. But the Prophet, you say, mentionsanother cause, not their will viz. that God had blindedtheir eyes,andhardenedtheirheart.ButIanswer,thatthey well deserved this. For God hardens and blindsa man,byforsakingandnotsupportinghimandthisHe maybyasecretsentence,byanunjustoneHecannot.
CHRYS. For He does not leave us, exceptwewish Him,asHesaidinHosea,Seeingyouhaveforgotten the law of your God, I will also forgetyourchildren. Wherebyitisplainthatwebegintoforsakefirst,and arethecauseofourownperdition.Forasitisnotthe fault of the sun, that it hurts weak eyes,soneitheris Godtoblameforpunishingthosewhodonotattendto Hiswords.
AUGAndbeconverted,andIshouldhealthem.Isnot to be understood here, from the beginning ofthe sentence-thattheyshouldnotseewiththeireyes,nor understand with their hearts, nor be converted conversion being the free gift of God? or, shallwe suppose that a heavenly remedy is meantwhereby those who wished to establish their own righteousness, were so far deserted andblinded,as
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desererentur et excaecarentur, ut offenderent in lapidem offensionis, et implereturfacieseorumignominia,atque humiliatiquaererentnonsuam,quainflatur superbus, sed iustitiam Dei, qua iustificatur impius? Hoc enim multis eorum profecit in bonum, qui de suo scelere compuncti, in Christum postea crediderunt. Sequitur haec dixit Isaias quando vidit gloriam eius, et locutusest de eo. Vidit autem non sicuti est, sed modo quodam significativo, sicut prophetaevisiofueratinformanda.Nemo ergo vos fallat eorum qui dicunt invisibilem patrem et visibilem filium,qui putanteumessecreaturam:informaenim Dei,inquaaequalisestpatri,etiamfilius invisibilis est: ut autem ab hominibus videretur, formam servi accepit.Ostendit etiam se, antequam susciperetcarnem, oculis hominum, sicut voluit in subiecta creatura,nonsicutiest. Chrysostomus: Gloriam autem hicdicit visionem sedentis in throno excelso, et alia quae ibi dicuntur unde sequitur et locutusestdeeo,hocscilicet:vidiDeum sedentem, et quod audivit vocem dicentem: quem mittam, et quis ibit
tostumbleonthestumblingstone,till,withconfusionof face, they humbled themselves, es, and soughtnot theirownrighteousnesswhichpuffsuptheproud,but Gods righteousness, which justifies theungodly.For manyofthosewhoputChristtodeath,wereafterward troubled with a sense of their guilt whichledtotheir believinginHim.ThesethingssaidEsaias,whenhe saw His glory, and spoke of Him. He saw Himnot really, but figuratively, in prophetic vision. Be not deceivedbythosewhosaythattheFatherisinvisible, theSonvisible,makingtheSonacreature.Forinthe form of God, in which He is equal to theFather,the Son also is invisible though He took uponHimthe form of a servant, that He might be seenbymen. BeforeHisincarnationtoo,HemadeHimselfvisibleat timestohumaneyesbutvisiblethroughthemedium ofcreatedmatter,notvisibleasHeis.
CHRYS.HisglorymeansthevisionofHimsittingon His lofty throne: I saw the Lord sittinguponathrone. AlsoIheardthevoiceoftheLord,saying,WhomshallI send,andwhowillgoforus?
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nobis? Sequitur verumtamen ex principibus multi crediderunt in eumsed propter Pharisaeos non confitebantur,ut de synagoga non eicerentur. Dilexerunt enim magis gloriam hominum, quam gloriamDei. Alcuinus:GloriaDeiestpubliceconfiteri Christumgloriahominumestinmundanis gloriari. ALCUIN. Nevertheless, among the chief rulersalso manybelievedonHimbutbecauseofthePharisees theydidnotconfessHim,lesttheyshouldbeputoutof thesynagogue.Fortheylovedthepraiseofmenmore thanthepraiseofGod.ThepraiseofGodispubliclyto confessChrist:thepraiseofmenistogloryinearthly things. AUG. As their faith grew, their love ofhumanpraise grewstillmore,andoutstrippedit.
Augustinus: Hos ergo improbavit Evangelista qui in hoc gressu fidei si proficerent per amorem, quae humanae gloriaesuntproficiendosuperarent.
Lectio 7 44, , 45 . 46
44. Jesus cried and said, He that believes in me, believes not on me,but onhimthatsentme.45.Andhethatsees meseeshimthatsentme.46.Iamcome a light into the world, that whosoever
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, .47 , , ' . 48 : : 49 ,' . 50 . , ,.
believes in me should not abide in darkness. 47. And if any man hear my words, and believe not, I judge himnot: for I came not to judge the world,butto save the world. 48. He that rejectsme, andreceivesnotmywords,hasonethat judgethhim:thewordthatIhavespoken, thesameshalljudgehiminthelastday. 49. For I have not spoken ofmyselfbut theFatherwhichsentme,hegavemea commandment, what I should say, and whatIshouldspeak.50.AndIknowthat His commandment is life everlasting: whatsoeverIspeaktherefore,evenasthe Fathersaidtome,soIspeak.
Chrysostomus in Ioannem: Quia amor humanae gloriae principes credentes confiteri prohibebat, dominus contra hoc eis loquitur unde dicitur Iesus autem clamavit, et dixit: qui credit in me, non
CHRYS. Because the love of human praise preventedthechiefrulersfrombelieving,Jesuscried andsaid,HethatbelievesinMe,believesnotonMe, but on Him that sent Me: as if to say,Whyareyou afraidtobelieveinMe?YourfaiththroughMepasses
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credit in me, sed in eum qui memisit quasidicat:quidformidatiscredereinme? InDeumfidespervenitperme. Augustinus in Ioannem:Quiaenimhomo apparebathominibus,cumlateretDeus,ne putarent eum hoc esse tantum quod videbant, talem ac tantum sevolenscredi qualis et quantus est pater, qui creditin me, inquit, non credit in me, idestinhoc quodvidet,sedineumquimemisit,idest in patrem. Nam si putaverit eumhabere filiossecundumgratiam,nonautemhabere filium aequalem sibi atque coaeternum, nec credit in patrem qui eum misit, quia nonesthocpaterquieummisit.Neautem putarent sic voluisse intelligi patrem tamquam multorum filiorum per gratiam generatorem,nonuniciverbiaequalissibi, continuo subiecit qui videt me, videteum quimisitmequasidicat:usqueadeonihil distat inter eum et me, ut qui mevidet, videat eum qui misit me. Apostolossuos certeipsedominusmisitnumquamtamen aliquiseorumdicereauderet:quicreditin me. Credimus enim apostolo, sed non credimus in apostolum. Filiusautemrecte unigenitusdicitquicreditinme,noncredit inme,sedcreditineumquimemisitubi
toGod.
AUG.HesignifiestothemthatHeismorethanHe appearstobe,(fortomenHeappearedbutaman HisGodheadwashid.)SuchastheFatheris,such amIinnatureandindignityHethatbelievesinMe, believesnotinMe,i.e.onthatwhichHesees,butin HimthatsentMe,i.e.ontheFather.[Hethatbelieves intheFathermustbelieveinHimastheFather,i.e. must believe that He has a Son andreversibly,he who believes in the Son thereby believes in the Father.] And again, if anyone thinks that God has sons by grace, but not a Son equalandcoeternal with Himself, neither does he believe intheFather, whosenttheSonbecausewhathebelievesinisnot theFatherwhosentHim.AndtoshowthatHeisnot the Son, in the sense of one out ofmany,asonby grace,buttheOnlySonequaltotheFather,Headds AndHethatseesMe,seesHimthatsentMesolittle difference is there between Me and Him thatsent Me,thatHethatseesMe,seesHim.OurLordsent HisApostles,yetnoneofthemdaredtosay,Hethat believesinMe.WebelieveanApostle,butwedonot believe in an Apostle. Whereas the OnlyBegotten says,HethatbelievesinMe,doesnotbelieveinMe, but on Him that sent Me. Wherein He doesnot withdraw the believers faith from Himself,butgives
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nonaseabstulitcredentisfidem,sednoluit informaserviremanerecredentem. Chrysostomus:Veldicitquicreditinme, noncreditinme,sedineumquimisitme, quasidicat:quifluminisaccipitaquam,non eam quae est fluminis accipit sedeam quae est fontis. Volens autem ostendere quoniam non est credere in patrem, non credentemineum,subiungitquividetme, videteumquimemisit.Quidigitur?Corpus est Deus? Nequaquam sedconsideratio veri, quae est per intellectum, hicvisio dicitur. Deinde ostendit eam quae estad patrem cognitionem, in hoc quodsubdit egoluxinmundumveni:quiaenimpaterlux vocatur,ubiqueeohicutiturnomine.Lucem autem se hic vocavit, eo quod aberrore eripit,etintellectualestenebrassolvitunde subditutomnisquicreditinme,intenebris nonmaneat. Augustinus: In quo satis manifestat, omnesseintenebrisinvenisse.Sednein eistenebrismaneantinquibusinventisunt, debent credere in lucem, quae venit in mundum.Dixitquodamlocodiscipulissuis: vosestisluxmundinontameneisdixit:vos luxvenistisinmundum,utomnisquicredit
himahigherobjectthantheformofaservant,forthat faith. CHRYS.HethatbelievesonMe,believesnotinMe, butonHimthatsentMe:asifHesaid,Hethattakes water from a stream, takes the water not ofthe stream,butofthefountain.Thentoshowthatitisnot possibletobelieveontheFather,ifwedonotbelieve inHim,Hesays,HethatseesMe,seesHimthatsent Me.WhatthenIsGodabody?Bynomeansseeing here is the minds vision. What follows still further shows His union with the Father. I am comealight into the world. This is what the Father is calledin manyplaces.HecallsHimselfthelight,becausehe delivers from error, and disperses the darknessof the understanding that whosoever believes inMe shouldnotabideindarkness.
AUG. Whereby it is evident, that He found all in darkness. In which darkness if they wish notto remain,theymustbelieveinthelightwhichiscome intotheworld.HesaysinoneplacetoHisdisciples, you are the light of the world but Hedidnotsayto them, you are come a light into the world,that whosoever believes on you should not abide in
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in vos, in tenebris non maneat. Lumina ergo sunt omnes sancti sed credendo illuminanturabeoaquosiquisrecesserit, tenebratur. Chrysostomus: Ut autem non existiment quodpropterimbecillitatemeosquiipsum contemnuntillaesosdimittat,subiungitetsi quisaudieritverbameaetnoncustodierit, egononiudicoeum. Augustinus: Intelligendum est: modonon iudico eum cum alio loco dicat: pater omne iudicium dedit filio. Quare autem modo non iudicat, ostendit subdens non enim veni ut iudicem mundum, sed ut salvificemmundumidest,utsalvumfaciam mundum. Nunc ergo est tempus misericordiae,posteritiudicii. Chrysostomus: Deinde ut non pigriores ex hoc fiant, terribile subdit iudiciumqui spernitmeetnonaccipitverbamea,habet quiiudiceteum. Augustinus in Ioannem: Non dicit: ego noniudicoeuminnovissimodie:hocenim esset contrarium illi sententiae: omne
darkness. All saints are lights, but they are so by faith, because they are enlightened by Him, from Whomtowithdrawisdarkness.
CHRYS. And to show that He does not let His despisers go unpunished, from want of power,He adds,AndifanymanhearMywordsandbelievenot, Ijudgehimnot.
AUG i.e. I judge him not now. He does not say,I judge him not at I the last day, for thatwouldbe contrary to the sentence above, The Fatherhas committed all judgment to the Son. Andthereason follows,whyHedoesnotjudgenowForIcamenot tojudgetheworld,buttosavetheworld.Nowisthe timeofmercyafterwardwillbethetimeofjudgment.
CHRYS. But that this might notservetoencourage sloth, He warns men of a terriblejudgmentcoming HethatrejectsMe,andhearsnotMywords,hasone thatjudgeshim. AUG. Mean time they waited to know whothisone wassoHeproceeds:ThewordthatIhavespoken, thesameshalljudgehimatthelastday.Hemakesit
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iudicium dedit filio. Expectantibus autem quisnamessetille,secutusadiungitsermo quem locutus sum, ille iudicabit eum in novissimodie.Satismanifestavitseipsum in novissimo die iudicaturum: seipsum quippe locutus est, seipsum annuntiavit. Aliteritaqueiudicabunturquinonaudierunt, aliterquiaudieruntetcontempserunt. Augustinus de Trin: Ideo autem iudicat verbumquodlocutusestfilius,quianonex selocutusestfiliusundesequiturquiaego ex meipso non sum locutus per quod intelligivoluit:egononexmenatussum. Quaeroitaquequomodointelligamus:ego non iudicabo, sed verbum quod locutus sum iudicabit cum ipse sit verbumpatris quodloquitur.Velita.Egononiudicaboex potestatehumana,quiafiliushominissum, sed ego iudicabo ex potestate verbiDei, quiafiliusDeisum. Chrysostomus in Ioannem: Vel aliter. Egononiudicoeumidest,nonsumcausa perditionis eius sed ipse qui verbamea spernit. Verba enim quae modo locutus sum,inordinestabuntaccusatorisomnem tollentia excusationem et hoc est quod
sufficientlyclearthatheHimselfwilljudgeatthelast day. For the word that He speaks, is Himself.He speaks Himself, announces Himself. Wegathertoo fromthesewordsthatthosewhohavenotheard,will bejudgeddifferentlyfromthosewhohaveheardand despised.
AUG. I judge him not the word that I havespoken shalljudgehim:forIhavenotspokenofMyself.The wordwhichtheSonspeaksjudges,becausetheSon did not speak of Himself: for I have notspokenof Myself:i.e.IwasnotbornofMyself. AUG. I ask then how we shall understandthis,Iwill not judge, but the word which I have spoken will judge? Yet He Himself is the Word of theFather whichspeaks.Isitthus?IwillnotjudgebyMyhuman power,astheSonofman,butasthewordofGod, becauseIamtheSonofGod.
CHRYS.Or,Ijudgehimnot,i.e.Iamnotthecauseof his destruction, but he is himself, by despisingmy words. The words that I have just said, shallbehis accusers, and deprive him of all excuse theword that I have spoken, the same shall judgehim.And whatword?This,viz.thatIhavenotspokenofMyself,
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subdit sermo quem locutus sum, ille iudicabiteum.Etquissermo?Quiaegoex meipsononsumlocutussedquimisitme pater, ipse mihi mandatum dedit quid dicam, et quid loquar. Omnia igitur haec propter eos dicebantur, ut nullamhabeant excusationem. Augustinus in Ioannem: Mandatum autem, non quod filius non habeat, pater dedit sed in sapientia patris, quod est verbumpatris,omniamandatasuntpatris. Dicitur autem mandatum datum, quia non est a seipso, cui dicitur datumethocest dare filio id sine quo numquam filiusfuit, quod est gignere filium qui numquamnon fuit. Theophylactus:Cumenimverbumpatris existat filius, et quae sunt in mentepatris revelet in integrum, mandatum accepisse dicitquidsitdicturus,etquidloquatur.Sicut etiam nostrum verbum, si verum fateri volumus, ea profert quae suggeritmens. Sequitur et scio quia mandatum eius vita aeternaest. Augustinus:Siergovitaaeternaestipse
but the Father which sent Me gave Me a commandment what I should say, andwhatIshould speak. All these things were said on theiraccount, thattheymighthavenoexcuse.
AUG. When the Father gave the Son a commandment,HedidnotgiveHimwhatHehadnot: forintheWisdomoftheFather,i.e.intheWord,are all the commandments of the Father. The commandmentissaidtobegiven,becauseitisnot fromhimtowhomitissaidtobegiven.Buttogive theSonthatwhichHeneverwaswithout,isthesame astobegettheSonwhoneverwasnot.
THEOPHYL. Since the Son is the Word of the Father,andrevealscompletelywhatisinthemindof the Father, He says He receives acommandment whatHeshouldsay,andwhatHeshouldspeak:just asourword,ifwesaywhatwethink,bringsoutwhat isinourminds.AndIknowthatHiscommandmentis lifeeverlasting.
AUG. If life everlasting is the Son Himself, andthe

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filius,etvitaaeternaestmandatumpatris, quid aliud dictum est nisi quia egosum mandatum patris? Proinde et id quod adiungit,quaeergoloquor,sicutdixitmihi pater,sicloquor,nonaccipiamusdixitmihi quasi per verba locutus sit unico verbo. Dixitergopaterfilioidsinequonumquam filius fuit, sicut dedit vitam filio: nonquod nesciebatvelnonhabebat,sedquodipse filius erat. Quid est autem sicut dixitmihi, sicloquor,nisiverbumloquor?Itailledixit ut verax, ita iste loquitur ut veritasverax autem genuit veritatem: quid ergo iam diceret veritati? Non enim imperfectaerat veritas,cuiverumaliquodadderetur.
commandment is life everlasting, what is this but saying,IamthecommandmentoftheFather?Andin the same way in the following Whatsoever Ispeak therefore,evenastheFathersaidtoMe,soIspeak, wemustnotunderstand,saidtoMe,asifwordswere spoken to the Only Word. The Father spoke tothe Son, as He gave life to the Son not thattheSon knewnot,orhadnot,butthatHewastheSon.What ismeantby,asHesaidtoMe,soIspeak,butthatI amtheWordwhospeaks.TheFatheristrue,theSon istruth:theTrue,begattheTruth.WhatthencouldHe say to the Truth, if the Truth was perfect from the beginning,andnonewtruthcouldbeaddedtoHim? ThatHespoketotheTruththen,meansthatHebegat theTruth.
CHAPTER XIII Lectio 1 1 , , . 2 ,

1. Now before the feast of the passover, when Jesus knew that his hour was come that heshould depart out of this world to the Father,havinglovedhisownwhich wereintheworld,helovedthemto the end. 2. And supper being ended,thedevilhavingnowputinto
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, 3 , 4 , .5 .
theheartofJudasIscariot,Simons son, to betray him 3. Jesus knowing that the Father hadgiven allthingsintohishands,andthathe was come from God, and went to God4.Herisesfromsupper,and laidasidehisgarmentsandtooka towel, and girded himself. 5. After that he pours water into abasin, and began to wash the disciples feet, and to wipe them withthe towelwherewithhewasgirded.
Theophylactus: Quia dominustransmigraturus eratdepraesentisaeculo,explicatqualemerga suos amicitiam gereret unde dicitur antediem festum Paschae, sciens Iesus quia venit hora eius ut transeat ex hoc mundo ad patrem,cum dilexissetsuosquierantinmundo,infinemdilexit eos. Beda: Plurimas siquidem festivitates Iudaei habebantsedapudeosinsignioratquecelebrior erat Paschae festivitas propter quodsignanter dicitantediemfestumPaschae.
THEOPHYL. Our Lord being about todepart out of this life, shows His great care forHis disciples: Now before the feast of the Passover,whenJesusknewthatHishourwas comethatHeshoulddepartoutofthisworldto theFather,havinglovedHisownwhichwerein theworld,Helovedthemtotheend. BEDE. The Jews had many feasts, but the principalonewasthepassoverandtherefore it is particularly said, Before the feast ofthe passover.
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Augustinus in Ioannem: Pascha, non sicut quidam existimant, Graecum nomen est, sed Hebraeumopportunissimetamenoccurritinhoc nomine quaedam congruentia utrarumque linguarum:quiaenimpatiGraecepaschindicitur, ideoPaschapassioputataest,uthocnomena passionesitappellatum:insuaverolingua,hoc est in Hebraea, Pascha transitus dicitur, propterea quia tunc primum Paschacelebravit populus Dei quando ex Aegypto fugientes, rubrum mare transierunt. Nunc ergo figura illa prophetica in veritate completa est, cum sicut ovis ad immolandum ducitur Christus, cuius sanguine illinitis postibus nostris, idest cuius signo crucis signatis frontibus nostris, a perditione huius saeculi, tamquam a captivitate Aegyptiaca, liberamur, et agimussaluberrimum transitum, cum de Diabolo transimus ad Christum, et ab isto instabili saeculo ad eius fundatissimumregnum.Hocitaquenomen,idest Pascha, velut interpretans nobis Evangelista, dicit sciens quia venit hora eius ut transeatex hoc mundo ad patrem. Ecce Pascha, ecce transitus. Chrysostomus in Ioannem:Nonsolumautem tunc sciens, sed olim. Transitum autem eius mortem vocat. Relicturus autem discipulos maiorem eis demonstravit amorem et hocest
AUG. Pascha is not a Greek word, assome think, but Hebrew: though thereisremarkable agreement of the two languages in it. The Greek word to suffer being pascha hasbeen thought to mean passion, as beingderived fromtheaboveword.ButinHebrew,paschais a passing over the feast deriving its name fromthepassing,ofthepeopleofGodoverthe RedSeaintoEgypt.Allwasnowtotakeplace inreality,ofwhichthatpassoverwasthetype. Christ was led as a lamb to theslaughter whosebloodsprinkleduponourdoorposts,i.e. whose sign of the cross marked on our foreheads,deliversusfromthedominionofthis world, as from Egyptian bondage. Andwe perform a most wholesome journey or passover,whenwepassoverfromthedevilto Christ, from this unstable world to Hissure kingdom. In this way the Evangelist seemsto interpret the word: When Jesus knewthatHis hourwascomewhenHeshouldpassoverout ofthisworldtotheFather.Thisisthepascha, thisthepassingover.
CHRYS.Hedidnotknowthenforthefirsttime: He had known long before. By His departure He means His death, Being so nearleaving His disciples, He shows the more love for
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quod dicit cum dilexisset suos qui erant in mundo, in finem dilexit eos hoc est, nihil dereliquit, eorum quae eum qui valde amat, decens est facere. Non autem a principiohoc fecit,sedmaioraposteaadiecituteorumaugeat familiaritatem, et multam eis praeparet consolationem ad ea quae superventura erant suos autem eos vocat secundum familiaritatis rationem, quia et alios suos dicit secundum conditionisrationem,utcumdicitur:suieumnon receperunt.Additautemquierantinmundo:quia sui erant etiam defuncti, ut Abraham, Isaacet Iacob sed in mundo non erant. Hos ergosuos qui erant in mundo, mansit amans continue,et tandemperfectamamicitiamcircaeosostendit ethocestinfinemdilexiteos. Augustinus:Velaliterinfinemdilexiteos,utet ipsi de hoc mundo ad suum caputdilectione transirent. Quid est enim in finem, nisi in Christum?FinisenimlegisChristusadiustitiam omni credenti, finis perficiens, noninterficiens. Videoautemposseistaverbaquodamhumano modo etiam sic accipi tamquam usque ad mortem Christus dilexerit suos. Sed absit ut dilectionem morte finierit qui non est morte finitus: nisi forte sit ita intelligendum: usquead mortemdilexiteos:idest,usqueadmortemillum dilectio ipsa perduxit. Sequitur et coena facta,
them:HavinglovedHisownwhichwereinthe world, He loved them to the end i.e. Heleft nothing undone which one who greatly loved should do. He reserved this for the last,that their love might be increased by it, andto preparethembysuchconsolationforthetrials thatwerecoming.HisownHecallsthem,inthe sense of intimacy. The word was used in anothersenseinthebeginningoftheGospel: His own received Him not. It follows,which were in the world: for those were dead who were His own, such as Abraham, Isaac,and Jacob,whowerenotintheworld.Thesethen, His own which were in the world,Helovedall along, and at the last manifested His lovein completeness:Helovedthemtotheend. AUG. He loved them to the end, i.e.thatthey themselvestoomightpassoutofthisworld,by love,toHimtheirhead.Forwhatistotheend, buttoChrist?ForChrististheendofthelaw for righteousness to everyone that believes (Rom 10:4). But these words may be understood after a human sort, to meanthat ChristlovedHisownuptoHisdeath.ButGod forbid that He should end His love bydeath, whoisnotendedbydeath:exceptindeedwe understanditthus:HelovedHisowntodeath: i.e. His love for them led Him to death.And
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idest iam peracta, et ad convivantium mensam usumque perducta. Non enim ita debemus intelligere coenam factam, veluti iam consumptam atque transactam: adhuc enim coenabaturcumsurrexit,etpedeslavitdiscipulis: nampostearecubuit,etbuccellamtraditoridedit. QuodautemaitcumiamDiabolusmisissetincor ut traderet eum Iudas SimonisIscariotis,missio istaspiritualissuggestioest,etnonfitperaurem, sed per cogitationem: diabolicae enim suggestiones immittuntur, et humanis cogitationibus immiscentur. Factum ergo iam fuerat in corde Iudae per immissionem diabolicamuttraderetdiscipulusmagistrum. Chrysostomus: Hoc autem quasi stupens interseruit Evangelista, quoniam eum qui iam prodere statuerat, dominus lavit: ostenditetiam proditorismultamnequitiam,quoniamnequetalis eum communicatio detinuit, quod maxime consuevitnequitiamdetinere.
supperhavingbeenmade,i.e.havingbeengot ready, and laid on the table before themnot havingbeenconsumedandfinished:foritwas during supper that He rose, and washedHis disciples feet as after this He sat attable again, and gave the sop to the traitor.What follows: The devil having now put it intothe heartofJudasIscariot,Simonsson,tobetray Him,referstoasecretsuggestion,notmadeto theear,buttothemindthesuggestionsofthe devil being part of our own thoughts.Judas thenhadalreadyconceived,throughdiabolical instigation, the intention of betraying his Master. CHRYS. The Evangelist inserts this as ifin astonishment: our Lord being about to wash thefeetoftheverypersonwhohadresolvedto betrayHim.Itshowsthegreatwickednesstoo of the traitor, that even the partaking ofthe same table, which is a check to the worst of men,didnotstophim. AUG.TheEvangelistbeingabouttorelateso great an instance of our Lords humility, remindsusfirstofHisloftynature:knowingthat the Father had given all things into Hishand, notexceptingthetraitor.
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Augustinus: Locuturus autem Evangelista de tanta domini humilitate, prius eiuscelsitudinem voluit commendare ad quod pertinet quoddicit sciensquiaomniadediteipaterinmanus:ergo etipsumtraditorem.
Gregorius Moralium: Sciebat enim quod in manu sua ipsos etiam persecutoresacceperat, ut ipse in se ad usum pietatis intorqueret quidquid eorum contra se malitia permissa saeviret. Origenes in Ioannem: Omnia enim tradiditei pater in manus, hoc est in opere eius et potestate. Pater enim meus usque huc,inquit, operatur et ego operor. Vel omnia tradiditei paterinmanuscunctacapientes,utquaelibetei famulentur. Chrysostomus: Traditionem enim hic salutem fideliumvocat.Cumautemaudieristraditionem, nihil humanum suspiceris eum enim qui ad patrem est ostendit honorem et concordiam. Sicut enim pater ei tradidit, ita ipse patri:unde Paulus: cum tradiderit, inquit, regnum Deo et patri.
GREG. He knew that He had even His persecutorsinHishandthatHemightconvert themfrommalicetoloveofHim.
ORIGEN The Father has given all thingsinto His hands i.e. into His power forHishands hold all things or to Him, for His work My Fatherworkshitherto,andIwork(John5:17).
CHRYS. Had given all things into His hand. What is given Him is the salvation of the believers.Thinknotofthisgivingupinahuman way. It signifies His honor for,andagreement with,theFather.ForastheFatherhasgivenup allthingstoHim,sohasHegivenupallthings totheFather.WhenHeshallharedeliveredup the kingdom to God, even the Father(1Cor 15:24). AUG. Knowing too, that He was comefrom God, and went to God not that He leftGod when He came, or will leave us whenHe returns.
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Augustinus:SciensetiamquiaaDeoexivit,et ad Deum vadit, nec Deum cumindeexiret,nec nosdeserenscumrediret.
Theophylactus: Quia ergo pater omnia ei commisit in manus idest, salutem eicommisit fidelium decens reputabat quaecumque spectant ad salutem, illis ostendere. Sciens etiam quod a Deo exivit et ad Deumvadit, nullatenus eius gloria minui poterat dumpedes discipulorum ablueret: neque enim gloriam usurpavit: qui enim dignitatemusurpant,minime condescendunt,nedissipentquodincongruesibi diripuerunt.
THEOPHYL. The Father having given up all things into His hands, i.e. having givenupto Himthesalvationofthefaithful,Hedeemedit right to show them all things thatpertainedto their salvation and gave them a lesson of humility,bywashingHisdisciplesfeet.Though knowing that He was from God, and wentto God, He thought it in no way tookfromHis glory,towashHisdisciplesfeetthusproving that He did not usurp His greatness. For usurpersdonotcondescend,forfearoflosing whattheyhaveirregularlygot. AUG.SincetheFatherhadgivenallthingsinto Hishands,HewashednotHisdiscipleshands indeed,buttheirfeetandsinceHeknewthat He came from God, and went to God,He performedtheworknotofGodandLord,butof amanandservant. CHRYS. It was a thing worthy of Him,Who came from God, and went to God,totrample uponallprideHerisesfromsupper,andlaid aside His garment, and took a towel, and, girdedHimself.AfterthatHepourswaterinto abasin,andbegantowashHisdisciplesfeet, analtowipethemwiththetowelwherewithHe was girded. See what humility He shows,not only in washing their feet, but in other things.
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Augustinus:Cumergoillipateromniadedisset in manus, ille discipulorum non manus, sed pedes lavit et cum se sciret a Deo exisseet pergereadDeum,nonDeidomini,sedhominis serviimplevitofficium.
Chrysostomus: Hoc autem dignum erat, eo quodaDeoexivitetadDeumvadit,utuniversum conculcaret tumorem unde sequitur surgit a coena, et ponit vestimenta sua, et cum accepisset linteum, praecinxit se. Deindemisit aquam in pelvim, et coepit lavare pedes discipulorum, et extergere linteo quo erat praecinctus. Vide qualiter humilitatem ostendit non solum in lavando pedes, sed etiam aliter.
Nonenimantequamrecumberet,sedpostquam resederunt omnes, tunc surrexit: deinde non solum lavit, sed vestimenta deposuit, linteum praecinxit, et pelvim implevit, et non aliiimpleri iussitsedomniaoperatur,ostendensquodcum omnistudiooportettaliafacere.
For it was not before, but after they hadsat down, that He rose and He not only washed them,butlaidasideHisgarments,andgirded Himselfwithatowel,andfilledabasinHedid notorderotherstodoallthis,butdiditHimself, teachingusthatweshouldbewillingandready todosuchthings. ORIGEN. Mystically, dinner is the firstmeal, takenearlyinthespiritualday,andadaptedto those who have just entered upon this day. Supperisthelastmeal,andissetbeforethose who are farther advanced. According to another sense, dinner is the understandingof the Old Testament, the supper the understandingthemysterieshidintheNew.Yet eventheywhosupwithJesus,whopartakeof the final meal, need a certain washing,not indeed of the top parts of their body, i.e. the soul,butitslowerpartsandextremities,which cleavenecessarilytoearth.Itis,Andbeganto wash for He did not finish His washingtill afterwards. The feet of the Apostles were defiled now: All of you shall be offended because of Me this night (Matt 26:31).But afterwards He cleansed them, so thatthey needednomorecleansing.
Origenes:Mysticeautemprandiumprimuscibus esse dignoscitur et ante terminum diei spiritualis, qui in vita praesenti consideratur,et his qui introducuntur, conveniens existit:coena vero finalis et his qui iam ultra progressisunt apponitur. Aliter quoque poterit quis asserere prandium fore intellectionem Scripturarum antiquarum, coenam vero recondita in novo testamento mysteria. Puto autem quod quiuna cumIesucoenant,etinfinalivitaepraesentisdie secum convivantur, egent lavacro quodam,non utique erga quod primorum, ut ita loquar, corporis et animae, sed quod ad ultima et postrema,quaeterraenecessariohaerent.Dicit autem, quod coepit lavare pedes nam postmodum lavit, et finivit loturam: quiapedes apostolorum fuerunt contaminati, iuxta illud: omnes vos scandalizabimini ista nocte inme. Posteaautemperfeciteoslavare,purganseos, utultranonfoedentur.
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Augustinus: Posuit autem vestimenta sua, qui cum in forma Dei esset,semetipsumexinanivit praecinxit se linteo, qui formam servi accepit misit aquam in pelvim unde lavaret pedes discipulorum,quiinterramsanguinemfudit,quo immunditiam dilueret peccatorum: linteoautem quo erat praecinctus, pedes quos laverattersit, qui carne qua erat indutus, Evangelistarum vestigia confortavit et linteo quidem ut se praecingeret,posuitvestimentaquaehabebatut autem formam servi acciperet, quando semetipsum exinanivit, non quod habebat deposuit, sed quod non habebat accepit crucifigendus sane, suis expoliatus est vestimentis, et mortuus involutus est linteis, et totaeiuspassionostrapurgatioest.
AUG.HelaidasideHisgarments,when,being in the form of God, He emptied HimselfHe girdedHimselfwithatowel,tookuponHimthe form of a servant He poured water into a basin, out of which He washed Hisdisciples feet.HeshedHisbloodontheearth,withwhich He washed away the filth of their SinsHe wiped them with the towel wherewith Hewas girded with the flesh wherewith He was clothed, He established the steps of the Evangelists He laid aside His garments, to girdHimselfwiththetowelthatHemighttake upon Him the form of a servant,Heemptied Himself,notlayingasideindeedwhatHehad, butassumingwhatHehadnot.BeforeHewas crucified, He was stripped of His garments, andwhendeadwaswoundupinlinenclothes: thewholeboleofHispassionisourcleansing.
Lectio 2 6 . , , 7 , , . 8 ,
6.ThencomeshetoSimonPeter: and Peter said to him, Lord, do you wash my feet? 7. Jesus answeredandsaidtohim,WhatI doyouknownotnowbutyoushall know hereafter. 8. Peter saidto
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him,youshallneverwashmyfeet. Jesusansweredhim,IfIwashyou not, you have no part withme.9. SimonPetersaidtohim,Lord,not my feet only, but also my hands and my head. 10. Jesus saidto him,Hethatiswashedneedsnot savetowashhisfeet,butisclean everywhit:andyouareclean,but not all. 11. For he knew who should betray him therefore said he,youarenotallclean.
Origenes in Ioannem: Sicut medicus plurium aegrotorum intentus curae, ab his qui magis indigent, propriam curam incipit sic etChristus, quifoedosabluitpedesdiscipulorum,exorditurab his qui magis erant foedi, et sic ultimovenitad Petrum, quasi minus aliis indigentem lotura pedum unde dicitur venit ergo ad Simonem Petrum cui quodammodo ad resistendumpene munda pedum conscientia persuadebat unde sequitur et dixit ei Petrus: domine, tu mihi lavas pedes? Augustinus in Ioannem: Quid est tu? Quidest
ORIGEN.Asaphysician,whohasmanysick under his care, begins with those whowant his attention most, so Christ, in washingHis disciplesfeet,beginswiththemostunclean, and so comes at last to Peter, whoneeded thewashinglessthanany:ThencomesHeto Simon Peter. Peter resisted being washed, perhaps because his feet werenearlyclean: andPetersaidtoHim,Lord,doyouwashmy feet?
AUG. What is the meaning of you andmy

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mihi? Cogitanda sunt potius quam dicendane fortequodexhisverbisaliquatenusquidemdigne concepitanima,nonexplicetlingua. Chrysostomus in Ioannem: Vel Petrus primus erat, sed credibile est proditorem stultum existentem ante eum recubuisse quod Evangelista significavit cum dixit coepit lavare deindevenitadPetrum. Theophylactus:Exquopatetquodnonprimitus lavit Petrum ex ceteris vero discipulis nullus tentavissetantePetrumlavari.
feet?Itisbettertothinkthanspeakofthislest oneshouldfailinexplainingadequatelywhat mighthavebeenrightlyconceived. CHRYS. Though Peter was the first ofthe Apostles, yet it is possible that the traitor petulantlyplacedhimselfabovehimandthat this may be the reason why our Lord first begantowash,andthencomestoPeter. THEOPHYL. It is plain that our Lorddidnot wash Peter first, but none other of the discipleswouldhaveattemptedtobewashed beforehim. CHRYSSomeonewillaskwhynoneofthem prevented Him, except Peter, this beinga signnotofwantoflove,butofreverence.The reason seems to be, that He washed the traitor first, and came next toPeter,andthat theotherdiscipleswerecheckedbythereply toPeter.Anyoftherestwouldhavesaidwhat Peterdid,hadhisturncomefirst. ORIGEN. Or thus: All the rest put outtheir feet, certain that so great a one wouldnot wanttowashthemwithoutreason:butPeter, looking only to the thing itself, andseeing nothingbeyondit,refusedoutofreverenceto
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Chrysostomus: Quaereret autem utique quis quare nullus eum aliorum prohibuit, sed solus Petrus quod non parvi amoris et verecundiae erat. Ex hoc igitur mihi videtur prius solum proditoremlavissedeindeadPetrumvenisse,et aliosdiscipulospereumdereliquocastigatos.Si enim quemquam ex ceteris lavare coepisset, prohibuisset dominum, et dixisset quae Petrus dixit. Velaliter.Omnesporrigebantpedes,decernentes quod tantus non irrationabiliter eorum lavaret pedes: solus autem Petrus nullam aliam considerationem conferens, tamquam reverens
Iesum, non praebebat pedes suos adlavandum: saepeenimScripturadesignavitPetrumfervidum ad insinuandum quae sibi visa sunt utiliora et meliora. Augustinus:Velaliter.Nondebemusputarehoc Petruminterceterosformidasseatquerecusasse, cumetidaliianteipsumlibentervelaequanimiter fieri permisissent non enim ita intelligendumest quasialiquibusiamlavisset,etposteosvenisset ad primum: quis enim nesciat primum apostolorum esse beatissimum Petrum? Sed quod ab illo coeperit. Quando ergo pedes discipulorum lavare coepit, venit ad eum a quo coepit, idest ad Petrum et tunc Petrus expavit quodetiamquilibeteorumexpavesceret.Sequitur respondit Iesus, et dixit ei: quod ego facio, tu nescismodo,sciesautempostea. Chrysostomus: Idest humilitatem huius doctrinae, et quomodo humilitas sufficit inDeum perducere. Origenes: Vel insinuat dominus quod hoc erat mysterium. Lavando enim et exsiccandopedes eorum, faciebat eos decoros, debentes evangelizare honesta, ut ostendere valeant iter sanctum, ac pergere per eum qui dixit:egosum
let his feet be washed. He often appearsin Scripture as hasty in putting forth hisown ideasofwhatisrightandexpedient.
AUG. Or thus: We must not supposethat Peterwasafraidandrefused,whentheothers had willingly and gladly submitted to the washing. Our Lord did not go throughthe others first, and to the first of theApostles afterwards(forwhoisignorantthatthemost blessed Peter was the first of all the Apostles?) but began with him: and Peter beingthefirsttowhomHecame,wasafraid asindeedanyoftheotherswouldhavebeen. Jesus answered and said to him, What Ido you know not now but you shall know hereafter. CHRYS.i.e.Howusefulalessonofhumilityit teachesyou,andhow,directlythisvirtueleads toGod. ORIGEN.OrourLordinsinuatesthatthisisa mystery. By washing and wiping, Hemade beautifulthefeetofthosewhoweretopreach gladtidings(Isaiah52:7),andtowalkonthat way of which He tells them, I am theway.
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via.Oportebatautemlavaripedesdiscipuloruma Iesu deponente vestimenta, ut mundos pedes mundiores efficiat, vel ut immunditiam pedum discipulorum suscipiat in proprium corpus per linteum, quo solo praecinctus manebat: ipse namquelanguoresnostrosportavit.Attendeetiam, quod cum debeat pedes discipulorumabluere, non aliud tempus elegit quam cumDiabolusiam intraverat in cor Iudae ut eum proderet, etfutura pro hominibus dispensatio imminebat: nam ante hoc non erat opportunum pedes discipulorum lavari a Iesu. Quis enim pedum eorumsorditiem intermedii temporis usque ad passionem lavasset? Sed neque tempore passionis alter enim Iesus non aderat qui pedes eorumlavaret sed neque post dispensationem illo namque tempore spiritu sancto superveniente, eorumloti sunt pedes. Huius ergo mysterii, dicit dominus Petro, tu non es capax sed post haecnosces, cumilludperceperisillustratus. Augustinus: Nec tamen ille dominici facti altitudine exterritus permittit fieri, quod curfieret ignorabat sed usque ad suos pedeshumilem Christum videre non potest sustinere nam sequiturdiciteiPetrus:nonlavabismihipedesin aeternum hoc est, nunquam hoc patiar. Hoc quippeinaeternumnonfitquodnunquamfit.
JesuslaidasideHisgarmentsthatHemight make their clean feet still cleaner,orthatHe mightreceivetheuncleannessoftheirfeetto His own body, by the towel withwhichalone He was girded: for He has borneourgriefs. Observe too, He chose for washing His disciplesfeettheverytimethatthedevilhad put it into the heart of Judas tobetrayHim, and the dispensation for mankindwasabout to take place. Before this the time wasnot come for washing their feet. And whowould havewashedtheirfeetintheintervalbetween this and the Passion? During the Passion, therewasnootherJesustodoit.Andafterit the Holy Ghost came upon them, bywhich time they should already have had theirfeet washed.Thismystery,ourLordsaystoPeter, istoogreatforyoutounderstandnow,butyou shall know it hereafter when you are enlightened. AUG.Hedidnotrefuse,becauseourLords actwasabovehisunderstanding,buthecould notbeartoseeHimbendingathisfeet:Peter saystoHim,youshallnotwashmyfeeti.e.I willneversufferit:notforeveristhesameas never.
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Origenes in Ioannem: Ex hoc autemaccipimus exemplum, quoniam possibile est quemquam secundum purum propositum dicere propter ignorantiam quod sibi non prodest. Petrusenim ignorans hoc esse conveniens, primo quidem quasidubitanssuaviterdixit:domine,tumihilavas pedes? Secundo: non lavabis mihi pedes in aeternum: quod erat prohibitivum operis perducentiseumadhabendumpartemcumIesu: in quo etiam non tantum Iesum arguit inconvenienterlavantempedesdiscipulorum,sed etiam condiscipulos indecenter suos pedes porrigentes.CumergononessetexpediensPetro proprium responsum, non permisit illuddominus verificari nam subditur respondit ei Iesus:sinon laverote,nonhabebispartemmecum. Augustinus:Itadictumest:sinonlaverote,cum de solis pedibus ageretur, quomodo dicisolet: calcasme,quandosolaplantacalcatur.
ORIGEN.Thisisaninstance,thatamanmay say a thing with a good intention, and yet ignorantly to His hurt. Peter, ignorant ofour Lords deep meaning, at first, as ifindoubt, saysmildly,Lord,doyouwashmyfeet?and then,youshallneverwashmyfeetwhichwas inrealitytocuthimselfofffromhavingapart with Jesus. Whence he not onlyblamesour Lord for washing the disciples feet,butalso his fellow-disciples for giving their feettobe washed. As Peter then did not see his own good our Lord did not allow His wishtobe fulfilled: Jesus answered and said tohim,IfI washyounot,youhavenopartwithMe.
AUG.IfIwashyounot,Hesays,thoughitwas only his feet that He was goingtowash,just aswesay,youtreadonmethoughitisonly ourfootthatistroddenon. ORIGEN. Let those who refuse toallegorize these and like passages, say how it is probable that he who out of reverencefor Jesus said, you shall never wash my feet, wouldhavehadnopartwiththeSonofGod asifnothavinghisfeetwashedwasadeadly wickedness. Wherefore it is our feet,i.e.the
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Origenes: Qui autem recusant haec etsimilia tropologizare,dicantquomodoprobabileesteum qui ob reverentiam Iesu dixit non lavabis mihi pedes in aeternum, non habiturum partemcum Dei filio, propter non lavari pedes ab eo,sicut propter immane scelus: et ideo praestandi sunt pedes,idestmentisaffectus,lavandiaIesu,utsint
pedes nostri decori, et praesertim cum aemulantespotioradona,volumusadnumerarieis quievangelizantbona.
affectionsofourmind,thataretobegivenup toJesustobewashed,thatourfeetmaybe beautifulespeciallyifweemulatehighergifts, and wish to be numbered with those who preachgladtidings. CHRYS.HedoesnotsayonwhataccountHe performs this act of washing, but only threatens him. For Peter wasnotpersuaded by the first answer: you shall knowhereafter he did not say, Teach me then that Imay submit. But when he was threatened with separationfromChrist,thenhesubmitted. ORIGEN. This saying we may useagainst those who make hasty and indiscreet resolutions. By strewing them, that if they adhere to these, they will have no partwith Jesus, we disengage them from such resolves even though they may havebound themselvesbyoath. AUG. But he, agitated by fear and love, dreaded more the being denied Christ,than theseeingHimatHisfeet:SimonPetersaid to Him, Lord, not my feet only, but alsomy handsandmyhead.
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Chrysostomus:Ideoautemnondixitcuiusgratia hoc faciebat, sed minas imposuit, quia ille nequaquampersuasusessetaudiensenimscies autem postea, non dixit: doce igitur me ut permittam sed quando comminatus est id quod maxime timebat, scilicet separari ab eo, tunc permisit. Origenes: Hoc dicto utemur contra eos qui indiscretius se facere statuerunt quod eis non prodest: nam ostendendo illis quod non sunt habituri partem cum Iesu, dumpraesumptuosum decretum observant, admonebimus illos ne immorenturmaledecretis,etiamsiiureiurandoex multoimpetuilludfirmaverunt. Augustinus: At ille amore et timoreperturbatus plusexpavitChristumsibinegariquamusquead suospedeshumiliariundesequiturdiciteiSimon Petrus:domine,nontantumpedes,sedetmanus etcaput.
Origenes: Manus autem lavare nolebat Iesus, contemnensquaedicebanturquoniamdiscipulitui non lavant manus, cum panemmanducant,caput autem submergi nolebat, in quo imagoetgloria patris extiterat: satis est autem ei ut pedes lavandos porrigeret unde sequitur dicit ei Iesus: qui lotus est, non indiget nisi utpedeslavet,sed estmundustotus.
ORIGEN.Jesuswasunwillingtowashhands, and despised what was said of Him inthis respect: Your disciples wash not theirhands whentheyeatbread(Matt15:2).AndHedid notwishtheheadtobesubmerged,inwhich was apparent the image and glory of the Father it was enough for Him that the feet weregivenHimtowash:Jesusansweredand said, He that is washed needs not saveto washhisfeet,butiscleaneverywhit:andyou areclean,butnotall. AUG.Cleanallexceptthefeet.Thewholeofa maniswashedinbaptism,notexceptinghis feet but living in the world afterwards,we treadupontheearth.Thosehumanaffections then, without which we cannot live inthis world,are,asitwere,ourfeet,whichconnect us with human things, so that if we saywe havenosin,wedeceiveourselves(1Jn1:8). But if we confess our sins, He who washed the disciples feet, forgives us our sinseven down to our feet, wherewith we hold our conversewithearth. ORIGEN. It was impossible that thelowest partsandextremitiesofasoulshouldescape defilement,eveninoneperfectasfarasman can be and many, even after baptism, are
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Augustinus:Totusutiquepraeterpedes,velnisi pedes, quos habet opus lavare: homo enim in Baptismo totus abluitur, non praeter pedes,sed totusomninoverumtamencuminrebushumanis postea vivitur, utique terra calcatur. Ipsi igitur humaniaffectus,sinequibusinhacmortalitatenon vivitur, quasi pedes sunt, ubi ex humanis rebus afficimur, ut si dixerimus quia peccatum non habemus, nos ipsos decipiamus. Si autem confitemur peccata nostra, qui pedes discipulorumlavit,nobispeccatadimittitusquead pedes,quibusconversamurinterra. Origenes: Impossibile autem puto non contaminari extrema animae et infima eius, quamquam quo ad homines perfectus quisesse putetur plurimi autem et post Baptismum
implenturpulverescelerumusqueadverticemqui vero legitime discipuli Christi sunt, erga solos pedesindigentlavatione. Augustinus ad SeleucianumExhocautemquod hic dicitur, intelligitur quod iam Petrusbaptizatus fuerat:intelligimusenimeiusdiscipulos,perquos baptizabat, iam fuisse baptizatos, siveBaptismo Ioannis,sicutnonnulliarbitrantur,sive,quodmagis credibileest,BaptismoChristi.Nequeenimrenuit ministerium baptizandi, ut haberet baptizatos servosperquosceterosbaptizaret,quinondefuit humilitatisministerio,quandoeispedeslavitunde sequituretvosmundiestis,sednonomnes. Augustinus in Ioannem: Hoc quid sit ne quaeramus,ipseEvangelistapatefecitadiungens sciebat enim quisnam esset qui tradereteum: proptereadixit:nonestismundiomnes. Origenes: Quod ergo dicit vos mundi estis, refertur ad undecim quod vero subditur sednon omnes, dicitur propter Iudam existentem immundum: primo quidem quia pauperes non erant sibi curae, sed fur erat demum Diabolo ingresso in cor eius, ut proderetChristum.Lavat autem pedes postquam mundi erant: quoniam gratia transcendit necessitatem et, sicut dicit
covered up to their head with the dustof wickedness but the real disciples of Christ onlyneedwashingfortheirfeet. AUG.Fromwhatisheresaid,weunderstand that Peter was already baptized,indeedthat HebaptizedbyHisdisciples,showsthatHis disciplesmusthavebeenbaptized,eitherwith Johns baptism, or, which is moreprobable, Christs. He baptized by means ofbaptized servantsforHedidnotrefusetheministryof baptizing,Whohadthehumilitytowashfeet.
AUG.Andyouareclean,butnotall:whatthis means the Evangelist immediately!explains: For He knew who should betray Him thereforesaidHe,youarenotallclean. ORIGEN.youareclean,referstotheeleven but not all, to Judas. He was unclean, first, becausehecarednotforthepoor,butwasa thief secondly, because the devil had putit into his heart to betray Christ washestheir feet after they are clean, strewingthatgrace goesbeyondnecessity,accordingtothetext, Hethatisholy,lethimbeholystill.
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Ioannes:mundusmundificeturadhuc. Augustinus: Vel ipsi discipuli, cum loti essent, nonopushabebantnisipedeslavarequiadumin istosaeculovivithomo,humanisaffectibusterram velutpedibuscalcanscontrahit. AUG.Or,thediscipleswhenwashedhadonly tohavetheirfeetwashedbecausewhileman lives in this world, he contracts himselfwith earth, by means of his human affections, whichareasitwerehisfeet. CHRYS.Orthus:WhenHecallsthemclean, youmustnotsupposethattheyweredelivered from sin before the victim was offered.He meanscleannessinrespectofknowledgefor theywerenowdeliveredfromJewisherror.
Chrysostomus:Velaliter.Nondiciteosmundos, ut a peccatis erutos aestimes, victima nondum oblata sed eam quae cognitionis est mundationem dicit: iam enim ab erroreIudaico erutierant.
Lectio 3 12 [] ,, 13 , , . 14 , : 15 . 16
12.Soafterhehadwashedtheir feet,andhadtakenhisgarments, andwassetdownagain,hesaid to them, Know you what I have done to you? 13. You callme Master and Lord: and yousay wellforsoIam.14.IfIthen,your Lord and Master, havewashed yourfeetyoualsooughttowash oneanothersfeet15.ForIhave given you an example, that you
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shoulddoasIhavedonetoyou. 16.Verily,verily,Isaytoyou,The servant is not greater than his lord: neither he that is sent greaterthanhethatsenthim.17. If you know these things,happy are you if you do them. 18. I speaknotofyouall:Iknowwhom I have chosen: but that the Scripturemaybefulfilled,Hethat eatsbreadwithmehasliftedup hisheelagainstme.19.NowItell you before it come, that,whenit iscometopass,youmaybelieve thatIamhe20.Verily,verily,Isay to you, He that receives whomsoeverIsendreceivesme andhethatreceivesmereceives himthatsentme.
Augustinus: Memor dominus se promisisse scientiam facti sui Petro, dicens: scies autem postea, quid sit quod fecit, docere nunc incipit unde dicitur postquam ergo lavit pedes eorum, accepitvestimentasua:etcumrecubuissetiterum, dixiteis:scitisquidfecerimvobis?
AUG. Our Lord, mindful of His promise to PeterthatheshouldknowthemeaningofHis act,youshallknowhereafter,nowbeginsto teachhim:SoafterHehadwashedtheirfeet, and had taken His garments, and wassat downagain,Hesaidtothem,Knowyouwhat
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Ihavedonetoyou? Origenes in Ioannem: Quid vel interrogative proferatur, ut ostendat facti magnitudinem, vel imperative,uteorumerigatintellectum. Alcuinus: Mystice autem, impleta redemptionis nostrae purgatione per sanguinis sui effusionem, accepit vestimenta sua, tertia die de sepulchro resurgens, et eodem corpore iam immortali vestitus et cum recubuisset ascendensincaelum in dextera paterna divinitatis recumbens, inde venturusestadiudicandum. ORIGEN. Know you, is either interrogative, to show the greatness of the act, or imperative,torousetheirminds. ALCUIN.Mystically,whenatourredemption we were changed by the shedding ofHis blood, He took again His garments, rising from the grave the third day, andclothedin thesamebodynowimmortal,ascendedinto heaven, and sits on the right hand of the Father,fromwhenceHeshallcometojudge theworld. CHRYS.HespeaksnownottoPeteralone, but to all: you call Me Master andLord.He accepts their judgment and to prevent the words being set down merely to favor on their parts, adds, And you say well, forsoI am. AUG. It is enjoined in the Proverbs,Let another man praise you, and not yourown mouth.Foritisdangerousforonetopraise himself,whohastobewareofpride.ButHe whoisaboveallthings,howsoeverHepraise Himself, extols not Himself too highly.Nor
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Chrysostomus in Ioannem:Nonautemadhucad solum Petrum, sed ad omnes loquitur dicensvos vocatis me magister et domine: in quoeorum iudicium assumit deinde ut non illorum gratiae esseputenturhaecverba,subiungitetbenedicitis, sumetenim. Augustinus:Hominipraeceptumest:nontelaudet ostuum,sedlaudetteosproximitui:periculosum estenimsibiplacere,cuicavendumestsuperbire. Illeautemquisuperomniaest,quantumcumquese laudet, non se extollit excelsius. Nec potest recte dici arrogans Deus: nobis namque expeditDeum
nosse,nonillineceumquisquecognoscit,sinon seindicetipsequinovit.Siergoselaudandoquasi arrogantiam vitare voluerit, nobis sapientiam denegabit. Quomodo autem arrogantiam veritas timet? Et quidem quod magistrum se dicit,nemo reprehenderet, etiam qui eum nihil aliud quam hominem crederet quoniam id profitetur quodet ipsihominesinquibuslibetartibususqueadeosine arrogantia profitentur, ut professores vocentur quodverodominumdiscipulorumsedicit,cumsint secundumsaeculumingenui,quisferatinhomine? Sed cum Deus loquitur, nulla est elatiotantae celsitudinis, nullum mendacium veritatis: nobis subiacere utile est illi celsitudini, servire veritati. Ideo bene ergo dicitis, vocando memagistrumet dominum, quia sum: nam si non essem quod dicitis,malediceretis. Origenes: Et illi quidem non benedicuntdomine, quibus dicetur: discedite a me qui operamini iniquitatem sed apostoli bene dicunt: magisteret domine: non enim eis nequitia dominabatur,sed verbum Dei. Sequitur si ergo lavi pedes vestros dominus et magister, et vos debetis alteralterius lavarepedes.
can God be called arrogant: for thatwe shouldknowHimisnogaintoHim,buttous. Nor can anyone know Him, unlessHewho knows, show Himself. So that if toavoid arrogance He did not praise Himself,He wouldbedenyinguswisdom.Butwhyshould the Truth fear arrogance? To His calling Himself Master, no one could object, even were He man only, since professors in different arts call themselves so without presumption.Butwhatfreemancanbearthe titleoflordinaman?YetwhenGodspeaks, heightcannotexaltitselftruthcannotlieitis for us to submit to that height, to obeythat truth.Whereforeyousaywellinthatyoucall MeMasterandLord,forsoIambutifIwere notwhatyousay,youwouldsayill. ORIGEN. They do not say well, Lord, to whom it shall be said, DepartfromMe,you thatworkiniquity.ButtheApostlessaywell, Master and Lord, for wickedness had not dominionoverthem,buttheWordofGod.If then I your Lord and Master have washed your feet, you also ought to wash one anothersfeet. CHRYS. He shows us the greater, that we may do the less. For He was the Lord,but
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Chrysostomus: A maioribus rebus accipit exemplum,utquodminusestoperemur:namipse

quidem dominus est nos autem adconservos facimus, si fecerimus et ideo subditexemplum enimdedivobis,utquemadmodumegofecivobis, itaetvosfaciatis. Beda: Primum dominus egit factis quod postmodum docuit verbis, secundum illud: coepit Iesusfacereetdocere. Augustinus in Ioannem: Hoc est, beate Petre, quod nesciebas hoc tibi postea sciendum promisit. Origenes: Considerandum vero est si necessarium est quemlibet volentem disciplinam Iesu perficere, velut debitum opus prosequi lavacrum sensibilium pedum propter hoc quod dicitdebetisadinvicemlavarepedes.Sedhicmos velnonfit,veladmodumraro. Augustinus:Estenimapudplerosqueconsuetudo huius humilitatis, cum se invicem hospitio suscipiunt,etfaciunthocsibiinvicemfratres,etiam opere ipso visibili. Multo enim melius estetsine controversia verius, ut etiam manibus fiat, ne dedigneturquodfecitChristus,facereChristianus. Cum enim ad pedes fratrum inclinatur corpus, etiam in corde ipso excitatur, vel, si iaminerat,
we, if we do it, do it to ourfellow-servants: For I have given you an example, thatyou shoulddoasIhavedonetoyou.
BEDE.OurLordfirstdidathing,thentaught it:asitissaid,Jesusbeganbothtodoand toteach(Acts1:1). AUG.Thisis,blessedPeter,whatyouwere ignorantofthisyouweretoldthatyoushould knowafterwards. ORIGEN.Butitisnotnecessaryforonewho wishes to do all the commandments of Jesus,literallytoperformtheactofwashing feet.Thisismerelyamatterofcustomand thecustomisnowgenerallydropped.
AUG.Thisactisdoneliterallybymany,when theyreceiveoneanotherinhospitality.Forit is unquestionably better that it should be done with the hands, and that theChristian disdainnottodowhatChristdid.Forwhen thebodyisbentatthefeetofabrother,the feelingofhumilityismadetoriseintheheart, or, if it be there already, is confirmed.But
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confirmatur humilitatis affectus. Sed exceptohoc morali intellectu, numquid etiam frater fratrema delicti poterit contagione mundare? Sed confiteamur invicem delicta nostra, invicem nos delicta donemus, et pro nostris delictisinvicem oremus atque ita quodammodo invicem pedes nostroslavemus. Origenes: Vel aliter. Hoc lavacrum spirituale pedum, de quo dictum est, principaliterquidema nullonisiasoloIesupotesteffici:secundarioveroa discipuliseiusquibusdixitvosdebetisadinvicem lavarepedes.Iesusenimlavitpedesdiscipulorum inquantum magister, et servorum in eo quod dominus.Hicautemestfinismagistri,utdiscipulum faciatsicutse:quoddesalvatoreapparet,qui,prae ceteris magistris et dominis, vult ut fiant eius discipuliquasimagisteretdominus,nonhabentes spiritum servitutis, sed spiritum filiationis, inquo clamant: abba, pater. Prius ergo quam fiant et magister et dominus, egent lavacro pedum,velut insufficientesdiscipuli,etadhucsapientesspiritum servitutiscumautemaliquiseorumstatummagistri attingit et domini, tunc imitari poterit eumquilavit discipulorum pedes, ac lavare pedes per doctrinamquasimagister.
besidesthismoralmeaning,isnotabrother abletochangeabrotherfromthepollutionof sin?Letusconfessourfaultsonetoanother, forgive one anothers faults, pray for one anothers faults. In this way we shallwash oneanothersfeet.
ORIGEN. Or thus: This spiritual washingof the feet is done primarily byJesusHimself, secondarilybyHisdisciples,inthatHesaid to them, you ought to wash oneanothers feet.JesuswashedthefeetofHisdisciples astheirMaster,ofHisservantsastheirLord. But the object of the master istomakeHis disciplesasHimselfandourSaviorbeyond all other masters and lords, wished His disciplestobeastheirMasterandLord,not havingthespiritofbondage,butthespiritof adoption, whereby they, cry, Abba, Father (Rom 8:19). So then before they become mastersandlords,theyneedthewashingof the feet, being as vet insufficientdisciples, and savoring of the spirit of bondage. But when they have attained to the state of masterandlord,theythenareabletoimitate theirMaster,andtowashthedisciplesfeet bytheirdoctrine.
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Chrysostomus: Adhuc autem provocans eosad lavandumpedes,subiungitamen,amendicovobis: nonestservusmaiordominosuo,nequeapostolus maioreoquimisitillumquasidicat:siergohaeca me facta sunt, multo magis a vobisoportethaec fieri. Theophylactus: Necessario etiam hicapostolos admonet: quia enim ad dignitates habebant attingere, et hic quidem maiores, hic minores,ne insurgant ad invicem, serenat conscientiam omnium. Beda: Quia vero scire bonum, et nonfacere,non pertinetadbeatitudinem,sedadcondemnationem, secundum illud: scienti bonum et non facienti, peccatum est illi, subiungit si haec scitis,beati eritis,sifeceritisea.
CHRYSHecontinuestourgethemtowash oneanothersfeetVerily,verily,ISaytoyou, The servant is not greater than hislord, neither He that is sent greater than Hethat sent Him as if to say, If I doit,muchmore oughtyou. THEOPHYL. This was a necessary admonition to the Apostles, some ofwhom were about to rise higher, others tolower degreesofeminence.Thatnonemightexult overanother,Hechangestheheartsofall. BEDE.Toknowwhatisgood,andnottodo it, tends not to happiness, but to condemnation as James said, To him that knowstodogood,anddoesitnot,tohimit is sin (James 4:17). Wherefore He adds,If youknowthesethings,happyareyouifyou dothem. CHRYS.Forallknow,butalldonotdo.He then rebukes the traitor, not openly, but covertly:Ispeaknotofyouall.
Chrysostomus: Nam scire quidem omniumest, facere vero non omnium. Deinde proditoremnon manifeste redarguit, sed obumbrate,cumsubditur nondeomnibusvobisdico. Augustinus in Ioannem:Quasidicat:estintervos quinoneritbeatus,nequefacitea.Egoscioquos
AUG.Asiftosay,Thereisoneamongyou who will not be blessed, nor does these

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elegerim. Quos, nisi eos qui beatierunt,faciendo quaepraecepit?NonestigiturIudaselectus.Quid est ergo quod alio loco dicit: nonne ego vos duodecimelegi?Anipseadaliquidestelectus,ad quod erat utique necessarius, non autem ad beatitudinem, de qua dicit beati eritis, sifeceritis ea.
things. I know whom I have chosen.Whom, but those who shall be happy by doingHis commandments? Judas therefore was not chosen. But if so, why does He say in anotherplace,HavenotIchosenyoutwelve? BecauseJudaswaschosenforthatforwhich hewasnecessary,butnotforthathappiness of which He says, Happy are you,ifyoudo them. ORIGEN.Orthus:Ispeaknotofyouall,does not refer to, Happy are you if you dothem. ForofJudas,oranyotherperson,itmaybe said,Happyisheifhedothem.Thewords refer to the sentence above, The servantis not greater than his lord, neither He that is sent greater than He that sent Him.For Judas, being a servant of sin, was not a servant of the Divine Word noranApostle, when the devil had entered into him. Our LordknewthosewhowereHis,anddidnot knowwhowerenotHis,andthereforesays, not, I know all present, but, I know whomI havechosen,i.e.IknowMyElect. CHRYS. Then, that He might notsadden them all, He c adds, But thattheScripture mustbefulfilled,HethateatsbreadwithMe, has lifted up his heel against Me:strewing
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Origenes in Ioannem: Vel aliter. Non recte existimopossereferriquoddiciturnondeomnibus vobisdico,adhocquoddictumestbeatieritis,si feceritis ea: totum enim hoc et de Iuda et de quolibet alio verum est dicere: beatus talis,si fecerit hoc. Reducemus autem haec ad illud dictum: non est servus maior domino suo, nec apostolusmaioreoquimisitillum.Iudasenim,cum esset servus peccati, non erat servusdiviniverbi, nec apostolus, Diabolo ingresso in coreius.Cum ergo dominus novisset qui sunt sui, alienosase non novit: propter quod non ait: ego sciocunctos praesentes sed ego scio quos elegerim quasi dicat:electosmeosnovi. Chrysostomus in Ioannem:Deindeutnonmultos contristet suo sermone, subiungit sedutimpleatur Scriptura: qui manducat mecum panem, levabit calcaneum suum contra me ostendens quodnon
ignorans traditur quod maxime sufficiens erat Iudamretinere.Etnondixit:tradetmesedlevabit contra me calcaneum suum, dolum et occultationeminsidiarumrepraesentarevolens.
that He knew who the traitor was, an intimation that would surely havechecked him,ifanythingwould.Hedoesnotsay,shall betray Me, but, shall lift up his heelagainst Me,alludingtohisdeceitandsecretplotting. AUG. Shall lift up his heel againstMe,i.e. shall tread upon Me. The traitor Judas is meant. CHRYS. He that eats bread with Mei.e. whowasfedbyMe,whopartookofMytable. So that if injured ever by our servants or inferiors, we need not be offended.Judas had received infinite benefits, and yetthus requitedhisBenefactor.
Augustinus: Quid est enim levabit calcaneum suumsuperme,nisiconculcabitme?InquoIudas traditoreiusattingitur. Chrysostomus:Dicitautemquimanducatmecum panemidest,quiamenutritusest,quimeamensa communicavit:utsiquandoafamulisautaliquibus vilioribus patiamur aliquod malum, non scandalizemur, respicientes Iudae exemplum, qui infinitis potitus bonis, in contrarium remuneravit benefactorem. Augustinus:Illiergoquielectierant,manducabant dominum ille manducabat panem domini contra dominum: illi vitam, ille poenam. Qui enim manducat indigne, ait apostolus, iudicium sibi manducat. Sequitur amodo dico vobis priusquam fiat,utcumfactumfueritcredatisquiaegosum,de quoscilicetillaScripturapraecessit.
AUG. They then who were chosen atethe LordheatethebreadoftheLord,toinjure the Lord they ate life, he damnationforhe that eats unworthily, eats damnation to himself(1Cor11:27).NowItellyoubeforeit come,thatwhenitiscome,youmaybelieve that I am He, i.e. of whom thatScripture foretold. ORIGEN.Thatyoumaybelieve,isnotsaid,
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Origenes: Non autem dictum est apostolis ut

credatis, quasi non credentibus sed dictum est tamquam aequipolleat ei quod est: utcredentes operemini, perseverantes in credulitate, nec aliquamoccasionemadrepulsamcaptantes:super ea enim quae obtinebant discipuli ad fidem facientia, hoc etiam adepti sunt, videre perfici Scripturampraedictam. Chrysostomus in Ioannem: Quia ergo discipuli exituri erant ad praedicandum et multapassuri, duobusmodiseosconsolatur:unomodoaseipso, cum dicit: beati eritis, si feceritis ea aliovero modoconsolatusesteosabaliis,eoscilicetquod ab hominibus multa potientur procuratione unde subditamen,amen,dicovobis:quiaccipitsiquem misero, me accipit: qui autem me accipit,accipit eumquimemisit. Origenes: Qui enim recipit quem mittit Iesus, Iesum, qui in misso consistit, recipit qui autem Iesumrecipit,patremrecipit.Igiturquirecipitquem mittitIesus,mittentemrecipitpatrem.Potestetiam et hic sermo fore: qui recipit quem ego misero, usqueadmeireceptionemattingitquiverononper aliquem apostolorum meorum me recipit, sed recipitmevenientemadanimas,patremrecipit,ut nontantumegoineomaneam,sedetpater.
asiftheApostlesdidnotbelievealready,but is equivalent to saying, Do asyoubelieve, andpersevereinyourbelief,seekingforno occasion of falling away. For besides the evidences the disciples had alreadyseen, they had now that of the fulfillment of prophecy. CHRYS. As the disciples were abouttogo forthandtosuffermanythings,Heconsoles them by promising His own assistanceand thatofothersHisown,whenHesays,Happy areyouifyoudothemthatofothers,inwhat follows, Verily, verily, I say to you, He that receives whomsoever I send, receivesMe and he that receives Me receives Him that sentMe. ORIGEN. For he that receives him whom Jesus sends, receives Jesus who is represented by him and he that receives Jesus,receivestheFather.Thereforehethat receives whom Jesus sends, receives the Father that sent. The words may havethis meaningtoo:HethatreceiveswhomIsend, had attained unto receiving Me: he who receives Me not by means of anyApostle, but by My own entrance into his soul, receivestheFathersothatnotonlyIabidein
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him,buttheFatheralso. Augustinus in Ioannem: Ariani autem cumhoc audiunt, statim ad gradus sui dogmatis currunt, dicentes: quantum apostolus distat a domino, tantumfiliusapatre.Sedubidominusdixit:egoet pater unum sumus, nullam distantiaesuspicionem reliquit. Quoniam ergo nos accepturi sumushaec verbadominicaquimeaccipit,accipiteumquime misit, quod unius naturae sunt pater et filius, consequensvidebitur,quiadixitquiaccipitsiquem misero, me accipit, ut unius naturae sint filiuset apostolus. Ita dixisse possit videri: qui accipit si quemmisero,mesecundumhominemaccipitqui autemmesecundumDeumaccipit,accipiteumqui memisit.Sedcumistadicebat,nonabillonaturae unitas, sed in eo qui mittitur, mittentis commendabatur auctoritas. Si ergo attendas ChristuminPetro,discipulipraeceptoremsiautem patreminfilio,inveniesunigenitigenitorem. AUG. The Arians, when they hear this passage, appeal immediately to the gradationsintheirsystem,thatasfarasthe Apostle is from the Lord, so far is theSon fromtheFather.ButourLordhasleftusno room for doubt on this head for He said,I and My Father are one. But how shall we understandthosewordsofourLord,Hethat receives Me, receives Him that sent Me?If wetakethemtomeanthattheFatherandthe Sonareofonenatureitwillseemtofollow, whenHesays,Hethatreceiveswhomsoever 1 send, receives Me, that the Son andan Apostle are of one nature. May not the meaning be, He that receives whosoeverI send, receives Me, i.e. Me as man:ButHe thatreceivesMe,i.easGod,receivesHim thatsentMe.Butitisnotthisunityofnature, whichishereputforth,buttheauthorityofthe Sender,asrepresentedbyHimwhoissent. In Peter hear Christ, the Master of the disciple,intheSontheFather,theBegotten oftheOnlyBegotten.
Lectio 4
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21 [] , . 22 .23 , :24 . 25 , , 26 [] , . [ ] .27 . ,. 28 [] : 29 , , [] , , .30

21.WhenJesushadthussaid,hewas troubled in spirit, and testified, and said,Verily,verily,Isaytoyou,thatone of you shall betray me. 22. Thenthe disciples looked one on another, doubtingofwhomhespoke.23.Now there was leaning on Jesus bosom one of his disciples, whom Jesus loved. 24. Simon Peter therefore beckoned to him, that he shouldask who it should be of whomhespoke. 25.HethenlyingonJesusbreastsaid to him, Lord, who is it ? 26.Jesus answered,Heitis,towhomIshallgive a sop, when I have dipped it. And whenhehaddippedthesop,hegave ittoJudasIscariot,thesonofSimon. 27. And after the sop Satanentered intohim.ThensaidJesustohim,That youdo,doquickly.28.Nownomanat thetableknewforwhatintenthespoke this to him. 29. For some of them thought, because Judas had thebag, thatJesushadsaidtohim,Buythose thingsthatwehaveneedofagainstthe feast or, that he should give something to the poor. 30. He then having received the sop went immediatelyout:anditwasnight.
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Chrysostomus in Ioannem: Quia dominus apostolis debentibus orbem terrarum universum percurrere, exhibuerat duplicem consolationem praedictam, cogitans quod utraque proditor privatus est, turbaturethoc significat Evangelista dicens cum haec dixisset Iesus, turbatus est spiritu, et protestatus est, et dixit: amen, amen, dico vobis,quiaunusexvobismetradet. Augustinus in Ioannem: Non illi hoc tunc primumvenitinmentemsedquiaproditorem iam fuerat expressurus, ut non lateret in ceteris,ideoturbatusestspiritu:etquiaipse traditoriamfueratexiturus,utIudaeos,quibus dominusabeotraderetur,adduceret.Turbavit eum imminens passio, et periculum proximorum,ettraditorisimpendentesmanus, cuius fuerat praecognitus animus.Hocetiam dominus significare sua turbationedignatus est, quod quando ex falsis fratribus aliquos separari, etiam ante messem, urgenscausa compellit, fieri sine Ecclesiae turbationenon
CHRYS. Our Lord after His twofold promise of assistance to the Apostles in theirfuturelabors, remembersthatthetraitoriscutofffromboth,and is troubled at the thought: When Jesus had thus said,Hewastroubledinspirit,andtestified,and said,Verily,verily,Isaytoyou,thatoneofyoushall betrayMe.
AUG.ThisdidnotcomeintoHismindthenforthe first time but He was now about to make the traitorknown,andsinglehimoutfromtherest,and thereforewastroubledinspirit.Thetraitortoowas nowjustabouttogoforthtoexecutehispurpose. He was troubled at the thought of HisPassion beingsonearathand,atthedangerstowhichHis faithful followers would be brought at thehandof the traitor, which were even nowimpendingover Him. Our Lord deigned to be troubled also,to showthatfalsebrethrencannotbecutoffevenin themosturgentnecessity,withoutthetroublingof the Church. He was troubled not in flesh, butin
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possit. Turbatus est autem non carne, sed spiritu: spiritus enim in huiusmodiscandalis nonperversitate,sedcaritateturbaturneforte in separatione aliquorum zizaniorum, simul aliquoderadiceturettriticum.Siveergoipsum Iudampereuntemmiserando,sivesuamorte appropinquante, turbatus est non animi infirmitate, sed potestate turbatur: non enim aliquo cogente turbatur, sed turbavit semetipsum,utsupradictumest.Quodautem turbatur, infirmos in suo corpore, hoc estin sua Ecclesia, consolatur, ut si qui suorum morte imminente turbantur, non sereprobos putent. Origenes in Ioannem:Ineoenimquoddicit turbatus est spiritu, quod humanum est, scilicet passio, proveniebat ab exuberantia spiritus:sienimsanctusquilibetinspirituvivit, etagit,etpatitur,quantomagishaecdicenda suntdeIesusanctorumpraemiatore? Augustinus: Pereant igitur argumenta Stoicorum, qui negant in sapientem cadere perturbationem animorum qui profecto,sicut vanitatem aestimant veritatem, sicstuporem deputant sanitatem. Turbetur plane animus Christiani, non miseria, sed misericordia. Dicit autem unus ex vobis, numero, non
spiritforonoccasionofscandalsofthiskind,the spiritistroubled,notperversely,butinlove,lestin separating the tares, some of the wheat toobe plucked up with them. But whether He was troubledbypityforperishingJudas,or,bythenear approach of His own death, Hewastroublednot throughweaknessofmind,butpower:Hewasnot troubledbecauseanythingcompelledHim,butHe troubledHimself,aswassaidabove.Andinthat Hewastroubled,Heconsolestheweakmembers ofHisbody,i.e.HisChurch,thattheymaynotthink themselves reprobate, should they betroubledat theapproachofdeath.
ORIGEN. His being troubled in spirit, was the human part, suffering under the excess of the spiritual.ForifeverySaintlives,acts,andsuffers inthespirit,howmuchmoreisthistrueofJesus, theRewarderofSaints.
AUG.AwaythenwiththereasoningsoftheStoics, whodenythatperturbationofmindcancomeupon awisemanwho,astheytakevanityfortruth,so maketheirhealthystateofmindinsensibility.Itis good that the mind of the Christian may be perturbed,notbymisery,butbypity.Oneofyou, Hesaid,i.e.oneinrespectofnumber,notofmerit,
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meritospecie,nonvirtute. Chrysostomus in Ioannem: Quia veronon nominatim dixit, rursum in omnes inducit timorem unde sequitur aspiciebant ergo discipuli ad invicem, haesitantes de quo diceret. Et nimirum nullius sibi ipsisconscii mali, tamen enuntiationem Christi propriis cogitationibuscredibilioremputabant. Augustinus in Ioannem: Sic etiam in eis erat erga magistrum suum pia caritas, ut tamen eos humana, alterum de altero, stimularetinfirmitas. Origenes: Reminiscebantur etiam, ut homines existentes, quoniam alterabilis est affectus adhuc provectorum, ac susceptibilis appetitus contrariorum his quae prius voluerant. Chrysostomus: Omnibus autem trementibus, et ipso vertice, scilicet Petro, formidante, Ioannes velut dilectus recubuitin sinuIesuundesequitureratergorecumbens unus ex discipulis eius in sinu Iesu,quem diligebatIesus.
inappearancenotinvirtue. CHRYS.AsHedidnotmentionHimbyname,all began to fear: Then the disciples lookedoneon another, doubting of whom He spoke not consciousofanyevilinthemselves,andentrusting toChristswords,morethantotheirownthoughts.
AUG.TheyhadadevotedlovefortheirMasterbut yetsothathumanweaknessmadethemdoubtof oneanother.
ORIGEN. They remembered too, that, as men, beforetheywerematured,theirmindswereliable tochange,soastoformwishestheveryopposite towhattheymighthavehadbefore.
CHRYS. While all were trembling, and not excepting even Peter, their head, John, as the beloveddisciple,layuponJesusbreast.Hethen lyingonJesusbreastsaidtoHim,Lord,whoisit?
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Augustinus:IpseestIoannes,cuiusesthoc Evangelium, sicut postea manifestat. Erat enim haec eorum consuetudo qui sacras nobislitterasministrarunt,utquandoabaliquo eorum divina narrabatur historia, cum ad seipsumveniret,tamquamdealioloqueretur. Quidenimdeperitveritati,quandoetresipsa dicitur, et quodammodo dicentis iactantia devitatur? Chrysostomus: Si autem huiusmodi familiaritatiscausamquaerisdiscere,amoris reserat:proptereadicitquemdiligebatIesus: quamvis enim et alii amarentur, tameniste plusaliis. Origenes: Aestimo autem quod etiam hoc protendit,quodIoannesrecumbensverbo,ac insecretioribuspausans,incumbebatgremio verbi. Chrysostomus: Volebat etiam ostendere seipsumessealienumacrimineethocetiam dicit, ne aestimes quod Petrus ei utmaiori existenti innueret nam sequitur innuit ergo huicSimonPetrus,etdicitei:quisestdequo dicit?UbiqueeniminveniturPetrusabamore impetumfaciensetquiaprimoincrepatusest
AUG. This is John, whose Gospel this is, ashe afterwardsdeclares.Itisthecustomofthesacred writers, when they come to any thing relatingto themselves, to speak of themselves, as if they werespeakingofanother.Forifthethingitselfis related correctly, what does truth lose by the omissionofboastingonthewriterspart?
CHRYS. If you want to know the cause ofthis familiarity, it is love: Whom Jesus loved.Others wereloved,buthewaslovedmorethanany.
ORIGEN.Ithinkthishasapeculiarmeaning,viz. that John was admitted to a knowledge ofthe moresecretmysteriesoftheWord.
CHRYS. Whom Jesus loved. This John saysto showhisowninnocence,andalsowhyitwasthat Peter beckoned to him, inasmuch ashewasnot Peterssuperior:SimonPeterthereforebeckoned to him, that he should ask who it shouldbeof whom he spoke. Peter had been justreproved, andtherefore,checkingthecustomaryvehemence
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non locutus est, sed mediante Ioanne vult discere. Ubique enim Scriptura ostendit Petrum fervidum, et familiaritatem habentem adIoannem. Augustinus: Notanda autem locutio est, dicerealiquidnonsonando,sedtantummodo innuendo: innuit, inquit, et dicit idest, innuendo dicit. Si enim cogitando aliquid dicitur, sicut illud: dixerunt apudsemetipsos, quanto magis innuendo, ubi iam foris qualibuscumque signis promitur quod fuerit cordeconceptum? Origenes in Ioannem: Vel primo innuit, et deindenoncontentusnutu,dixitilli:dicquissit dequodicit.Sequituritaquecumrecubuisset ille super pectus Iesu, dicit ei:domine,quis est? Augustinus in Ioannem: Quod autemnunc suprapectusdicit,paulosupradixeratinsinu. Vel aliter. Primo quidem iacens insinuIesu, superascendit,etincubuitsuprapectusquasi si non incubuisset in pectore, sed remansisset iacens in sinu, nequaquam dominus ei tradidisset verbum quodPetrus scire cupierat. Per hoc ergo quod ultimo
of his love, he did not speak himself now,but madeJohnspeakforhim.Healwaysappearsin Scripture as zealous, and an intimate friendof Johns. AUG. Observe too his mode of speaking,which wasnotbyword,butbybeckoningBeckonedand spoke, i.e. spoke by beckoning. If eventhoughts speak, as when it is said, They spokeamong themselves, much more may beckonings, which areakindofoutwardexpressionofourthoughts.
ORIGEN. Or, at first he beckoned, and thennot contentwithbeckoning,spoke:Whoisitofwhom hespeaks?HethenlyingonJesusbreast,saidto Him,Lord,whoisit?
AUG. On Jesus breast the same as inJesus bosom.Or,helayfirstinJesusbosom,andthen ascended higher, and lay upon His breastasif, had he remained lying in His bosom, andnot ascendedtolieonHisbreast,ourLordwouldnot havetoldhimwhatPeterwantedtoknow.Byhis lying at last on Jesus breast, is expressedthat greater and more abundant grace, which made
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supra pectus incubuit, exprimitur tamquam per maiorem et abundantiorem gratiam, specialisIesudiscipulusesse. Beda: Quod autem in sinu et suprapectus recubuit, non solum fuit praesentis amoris indicium,sedetiamfuturaereisignum:quod scilicet inde vocem sumeret, quam postmodum cunctis saeculis inauditam emitteret. Augustinus: Per sinum enim quid aliud significatur quam secretum? Hic est utique pectorissinus,sapientiaesecretum. Chrysostomus: Neque autem tunc nominatim proditorem dominus manifestavit nam sequitur respondit Iesus: ille est cui intinctum panem porrexero. Et modus ipse manifestationis conversurus erat: quia enim ob mensationem verecundatus non est, eodem pane communicans verecundari debuit. Sequitur et cum intinxisset panem, deditIudaeSimonisIscariotis. Non, ut putant quidam negligenter legentes, tunc Iudas solus Christi corpus accepit: intelligendumestenimquodiameisomnibus distribuerat dominus sacramenta corporis et
himJesusspecialdisciple.
BEDE. That he lay in the bosom, anduponthe breast,wasnotonlyanevidenceofpresentlove, butalsoasignofthefuture,viz.ofthosenewand mysterious doctrines which be was afterwards commissionedtorevealtotheworld.
AUG. For by bosom what else is signifiedbut secret? Here is the hollow of the breast,the secretchamberofwisdom. CHRYS. But not even then did our Lordexpose the traitor by name Jesus answered, He itis,to whom I shall give a sop when I have dippedit. Suchamodeofdeclaringhim,shoulditselfhave turnedhimfromhispurpose.Evenifapartakingof thesametabledidnotshamehim,apartakingof the same bread might have. And when Hehad dipped the sop, He gave it toJudasIscariot,the sonofSimon. AUG. Not as some careless readers think,that thenJudasreceivedsinglyChristsbody.Forour Lord had already distributed the sacramentsof Hisbodyandbloodtoallofthem,whileJudaswas
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sanguinis sui, ubi et ipse Iudas erat, sicut Lucas narrat at demum ad hoc ventum est, ubi secundum narrationem Ioannis dominus perbuccellamtinctamatqueporrectamsuum exprimit traditorem fortassis per panis tinctionem illius significans fictionem: non enim omnia quae tinguntur abluuntur: sedut inficiantur,nonnullatinguntur.Siautembonum aliquid haec significat tinctio, eidem bono ingratummeritoestsecutadamnatiosequitur enim et post buccellam, tunc introivit ineum Satanas. Origenes in Ioannem: Attende quod primo quidem non introivit Satanas in Iudam,sed immisit in cor eius solum ut proderet praeceptorem, post panem autem in eum ingressus est. Quamobrem nobiscavendum estneDiabolusintrudatincornostrumaliquid ignitorum telorum suorum: nam siintruserit, insidiaturdeindeutetipseintroeat. Chrysostomus:Donecenimfuitincollegio, non audebat insilire, sed extrorsum immittebat quando vero eum manifestum fecitetexpulit,libereineumdeceteroexilivit. Augustinus: Vel intravit in eum, ut sibiiam
asthere,asLukerelatesandafterthisHedipped thesop,asJohnrelates,andgaveittothetraitor the dipping of the bread perhaps signifying the deep dye of his sin for somedippingcannotbe wastedoutagaini.e.whenthingsaredipped,in ordertoreceiveapermanentdye.Ifhoweverthis dipping meant anything good, he was as ungrateful for it, and deserved the damnation which followed him And after the sop,Satan enteredintohim.
ORIGEN.Observe,thatatfirstSatandidnotenter into Judas, but only put it into hishearttobetray his Master. But after the bread, he enteredinto him.Whereforeletusbeware,thatSatanthrustnot anyofhisflamingdartsintoourheartforifhedo, he then watches till he gets an entrance there himself.
CHRYS.Solongashewasoneofthetwelve,the devildidnotdaretoforceanentranceintohimbut when he was pointed out, and expelled, thenhe easilyleapedintohim. AUG. Or entered into him, that he might have
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traditum plenius possideret: neque enimnon in illo erat quando ad Iudaeos de pretio tradendi dominum pactus est, cum Lucas dicat:intravitautemSatanasinIudametabiit, et locutus est cum principibus sacerdotum. Talis iam venerat ad coenandum sed post panemintroivitineum,nonutadhucalienum tentaret,sedutpropriumpossideret.
more full possession of him: for he was inhim, whenheagreedwiththeJewstobetray,ourLord for a sum of money, according to Luke:Then entered Satan into Judas Iscariot, and hewent away,andcommunedwiththechiefpriests(Luke 22:3-4). In this state he came to thesupper.But afterthesopthedevilentered,nottotempthim,as thoughhewereindependent,buttopossesshim ashisown. ORIGEN. It was proper that by the ceremony of the bread, that good should be taken fromhim, whichhethoughthehad:whereofbeingdeprived, hewaslaidopentoadmitSatansentrance. AUG.Butsomewillsay,washisbeinggivenupto the devil the effect of his receiving the sopfrom Christ?Towhomweanswer,thattheymaylearn herethedangerofreceivingamisswhatisinitself good.Ifheisreprovedwhodoesnotdiscern,i.e. who does not distinguish, the Lords body from other food, how is he condemned who,feigning himself a friend, comes an enemy totheLords table?ThensaidJesustohim,Thatwhichyoudo, doquickly.
Origenes:Decebatenim,utaestimo,propter panis exhibitionem auferri abindignobonum quodsehaberecredebatquoprivatus,factus estcapaxingressusSatanaeinipsum. Augustinus in Ioannem: Dicunt autem aliqui: ita ne hoc meruit panis porrectusde mensa Christi, ut post illum intraret in discipulum Satanas? Quibus respondemus, hinc potius nos doceri quam sit cavendum male accipere bonum: si enim corripiturqui non diiudicat, hoc est non discernitaceteris cibis domini corpus, quomododamnatusqui adeiusmensamfingensseamicum,accedit inimicus? Sequitur et dicit ei Iesus: quod facis,faccitius. Origenes: Cui autem id ambiguum est
ORIGEN. This may have been said eitherto

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quoniampotuitvelIudaevelSatanaedominus dixisse quod facis, citius, provocans adversarium ad pugnam, vel proditorem ad subministrandum dispensationi quae erat futura salubris saeculo? Quam nonamplius tardari nec protrahi, sed pro possematurari volebat. Augustinus: Non tamen praecepit facinus, sed praedixit: non tam in perniciemperfidi saeviendo, quam ad salutem fidelium festinando. Chrysostomus: Hoc enim quod dicit quod facis, fac citius, non praecipientis estneque consiliantis, sed exprobrantis, etostendentis quoniam ipse nolebat suam proditionem impedire. Sequitur hoc autem nemo scivit discumbentium ad quid dixerit ei. Multam utique quis hic dubitationem inveniet, si interrogantibus discipulis: quis est?Dixit:cui ego intingens panem dabo, et tamen non intellexerunt:nisidicatur,quodlatenterdixit,ut nullus audiret et propterea supra pectus Ioannesresidensinterrogat,quasiadaurem, ut non fieret proditor manifestus. Fortasse enim si Christus eum manifestumfecisset, Petrus utique eum interfecisset. Propterea dicit,quodnulluscognovitrecumbentium,sed
Judas,ortoSatan,eithertoprovoketheenemyto thecombat,orthetraitortodohispartinbringing onthatdispensation,whichwastosavetheworld whichHewishednottobedelayedanylonger,but tobeassoonaspossiblematured.
AUG. He did not however enjoin the act, but foretoldit,notfromgdesireforthedestructionof theperfidious,buttohastenonthesalvationofthe faithful. CHRYS. That which you do, do quickly, is nota command, or a recommendation, but areproof, meanttoshowtoothatHewasnotgoingtooffer anyhindrancetoHisbetrayal.Nownomanatthe tableknewforwhatintentHespokethistohim.It isnoteasytosee,whenthediscipleshadasked, Whoishe,andHehadreplied,HeitistowhomI shall give a sop, how it was that they did not understandHimunlessitwasthatHespoketoo lowtobeheardandthatJohnlayuponHisbreast, whenheaskedthequestion,forthatveryreason, i.e.thatthetraitormightnotbemadeknown.For hadChristmadehimknown,perhapsPeterwould have killed him. So it was then, that none atthe table knew what our Lord meant. But whynot John? Because he could not conceive how a
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nequeIoannes:nequaquamenimputavitquod discipulus in tantum iniquitatis prodiret:quia enimproculataliiniquitateerat,nondealiis hoc suspicabatur. Veram igitur causam eorumquaeaChristodictasuntignoraverunt. Quid autem aestimarent, ostendit Evangelista, cum subdit quidam putabant, quia loculos habebat Iudas, quod dixissetei Iesus:emeeaquaeopussuntnobisaddiem festumaututegenisaliquiddaret. Augustinus:Habebatergodominusloculos, et a fidelibus oblata conservans, et suorum necessitatibus,etaliisindigentibustribuebat. Tunc primum ecclesiasticae pecuniae forma estinstituta,utintelligeremus,quodpraecepit noncogitandumessedecrastino,nonadhoc essepraeceptumutnihilpecuniaeservetura sanctissedneDeopropteristaserviatur,et propterinopiaetimoremiustitiadeseratur. Chrysostomus in Ioannem: Et nimirum nullus discipulorum pecunias afferebat sed per hoc quod dicit hic, occulteinsinuatquod quaedam mulieres eum de suisfacultatibus nutriebant.Quiautemnonperam,nonvirgam, non aes iubet deferre, loculos ferebat ad inopumministeriumutdiscasquoniamvalde pauperemetmundocrucifixum,huiusoportet
disciple could fall into such wickedness: he was far from such wickedness himself, andtherefore didnotsuspectitofothers.WhattheythoughtHe meant we are told in what follows: Forsomeof them thought, because Judas had the bag,that Jesus had said to him, Buy those thingsthatwe haveneedofagainstthefeast,or,thatheshould givesomethingtothepoor.
AUG.OurLordthenhadbags,inwhichHekept theoblationsofthefaithful,tosupplythewantsof His own followers, or the poor. Here is thefirst institution of ecclesiastical property. Our Lord shows that His commandment not to thinkofthe morrow, does not mean that the Saints should neversavemoneybutthattheyshouldnotneglect the service of God for it, or let the fearofwant temptthemtoinjustice. CHRYS. None of the disciples contributed this money,butitishintedthatitwascertainwomen, who,itissaid,ministeredtoHimoftheirmeans. But how was it that He Who forbadescrip,and staff,andmoney,carriedbagsforthereliefofthe poor?Itwastoshowyou,thateventheverypoor, those who are crucified to this world, ought to attendtothisduty.Hedidmanythingsinorderto
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partis multam facere procurationem multa enim ad nostram dispensans doctrinam agebat. Origenes: Sic igitur Iudae salvator dicebat quod facis, fac citius ac proditor in hoc tantum ad praesens obedivit magistro: accepto namque pane, nullam traxitmoram unde sequitur cum ergo accepisset ille buccellam,exivitcontinuo.Etreveraexiit,non solumrecedendodedomoinquatenebatur sedomninoegressusestaIesu.Egoautem opinor, quod post panemingressusSatanas in Iudam, non tolerabat in eodem lococum Iesuesse:nullanamqueconformitasestIesu ad Satanam. Non frustra autem requiram, quare super hoc quod est et accipiens panem,nonadicitur:etmanducans.Numquid igitur accepto pane non manducavitIudas? Post panem enim forsan acceptum aIuda, nonesum,quisemelincoreiusimmiseratut magistrum prodat, timore ductus ne quod immissum fuerat evanesceret usu panis, quam cito panem Iudas recepit, introivitin eum,etstatimdomumexcessit.Aliterquoque non inepte dicetur, quod sicut qui indigne manducat panem domini, aut bibit eius calicem, in praeiudicium sibi comeditatque bibitsicpanisIesudatusaliisfuitadsalutem,
instructusinourduty.
ORIGEN.OurLordthensaidtoJudas,Thatwhich you do, do quickly, and the traitor this once obeyed his Master. For having receivedthesop, he started immediately on his work: He then having received the sop, went immediatelyout. Andindeedhedidgoout,notonlyfromthehouse in which he was, but from Jesus altogether.It wouldseemthatSatan,afterhehadenteredinto Judas,couldnotbeartobeinthesameplacewith Jesus: for there is no agreementbetweenJesus andSatan.Norisitidleinquiringwhyafterhehad received the sop, it is not added, that he ate it. WhydidnotJudaseatthebread,afterhereceived it?Perhapsbecause,assoonashehadreceived it,thedevil,whohadputitintohishearttobetray Christ,fearfulthatthebread,ifeaten,mightdrive outwhathehadputin,enteredintohim,sothathe wentoutimmediately,beforeheateit.Anditmay beserviceabletoremark,thatashewhoeatsour Lords bread and drinks His cupunworthily,eats and drinks to his own damnation so thebread which Jesus gave him was eaten by therestto their salvation, but by Judas to his damnation, inasmuchasafteritthedevilenteredintohim.
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Iudae in damnum, ut post panem intraretin eumSatanas. Chrysostomus: Subdit autem erat autem nox, ut discas Iudae temeritatem,quoniam nequetempuseumtenuitabimpetu. Origenes in Ioannem: Nox etiamsensibilis instarextititobductaenoctisinanimaIudae. Gregorius Moralium: A qualitate enim temporis, finis exprimitur actionis: dum non rediturus ad veniam, ad traditionisperfidiam nocteIudasexisseperhibetur. CHRYS. It follows: And it was night, toshowthe impetuosity of Judas, in persisting inspiteofthe unseasonablenessofthehour. ORIGEN.Thetimeofnightcorrespondedwiththe nightwhichoverspreadthesoulofJudas. GREG.Bythetimeofthedayissignifiedtheend of the action. Judas went out in the nightto accomplishhisperfidy,forwhichhewasneverto bepardoned.
Lectio 5 31, , :32[ ] ,. 31. Therefore, when he was goneout, Jesus said, Now is the Son of man glorified, and God is glorified in him. 32.IfGodbeglorifiedinhim,Godshall also glorify him in himself, andshall straightwayglorifyhim.
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Origenes in Ioannem: Post evenientia ex prodigiis, nec non ex transfiguratione praeconia,initiumglorificandifiliihominisfuit exitusIudaealocoubimorabaturIesus,cum Satana, qui eum ingressus estundedicitur cum ergo exisset, dixit Iesus: nunc clarificatus est filius hominis. Non enim immortalis unigeniti verbi, sed hominisqui factus est ex semine David, gloria hic narratur.SieniminmorteChristiglorificantis Deum illud verum est: exuensprincipatuset potestates,traduxitconfidentertriumphansin ligno, et illud: concilians per sanguinem crucis suae sive quae in terris sivequaein caelis sunt, in his omnibus glorificatusest filius hominis, Deo etiam glorificato ineo unde sequitur et Deus clarificatus estineo quianonestChristumglorificari,nisicumeo quoque glorificetur et pater. At quoniam quicumqueglorificatur,abaliquoglorificatur si quaeras de eo quod clarificatusestfilius hominis, a quo, respondens subdit siDeus clarificatusestineo,etDeusclarificabiteum insemetipso. Chrysostomus in Ioannem: Hoc est per seipsum,nonperalium.Sequituretcontinuo clarificabiteum:quasidicat:nonpostlongum tempus,sedconfestiminipsacruceeaquae
ORIGEN. After the glory of His miracles,andHis transfiguration,thenextglorifyingoftheSonofman began,whenJudaswentoutwithSatan,whohad enteredintohimThereforewhenhewasgoneout, Jesus said, Now is the soil of man glorified,and GodisglorifiedinHim.ForitisnottheeternalonlybegottenWord,butthegloryoftheManbornofthe seedofDavid,whichisheremeant.ChristatHis death, in which He glorified God, havingspoiled principalities and powers, made a show ofthem, openlytriumphingoverthem(Col2:15).Andagain, MadepeacebythebloodofHiscross,toreconcile allthingstoHimself,whethertheybethingsinearth, orthingsinheaven(Col1:20).ThustheSonofman was glorified, and God glorified in HimforChrist cannot be glorified, except the Fatherbeglorified with Him. But whoever is glorified, isglorifiedby someone. By whom then is the Son of man glorified? He tells you If God be glorifiedinHim, God shall also glorify if Him in Himself, andshall straightwayglorifyHim.
CHRYS.i.e.byHimself,notbyanyother.Andshall straightwayglorifyHim,i.e.notatanydistanttime, butimmediately,whileHeisyetontheverycross shallHisgloryappear.Forthesunwasdarkened,

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clara sunt apparebunt. Sol namqueaversus est, petrae scissae sunt, multa corpora eorumquidormierantsurrexerunt.Hacautem via eas quae ceciderant, cogitationes discipulorum restituit, et suadet non solum nontristari,sedetiamlaetari. Augustinus in Ioannem:Velaliter.Exeunte immundo,omnesmundicumsuomundatore manserunt. Tale aliquid erit cum zizaniis a tritico separatis, iusti fulgebunt sicut solin regno patris sui. Hoc futurum praevidens dominus discedente Iuda, tamquamzizaniis separatis, remanentibus tamquam tritico apostolis sanctis, dixit nunc clarificatus est filius hominis: tamquam diceret: ecce inilla mea clarificatione quid erit, ubi malorum nullus erit, ubi bonorum nullus perit. Sic autem non est dictum: nunc significata est clarificatio filii hominis sednuncclarificatus estfiliushominis:sicutnonestdictum:petra significat Christum sed petra eratChristus. SoletenimloquiScriptura,ressignificantes, tamquam illa quae significantur appellans. Est autem clarificatio filii hominis, ut Deus clarificetur in eo unde adiungit et Deus clarificatusestineo.Deniquetamquamista exponens,adiungitetdicitsifiliusclarificatus est in eo, quia non venit facerevoluntatem
rocks were rent, and many bodies of those that slept arose. In this way He restores thedrooping spirits of His disciples, and persuades them, insteadofsorrowing,torejoice.
AUG. Or thus: The unclean went out: the clean remained with their cleanser. Thus will itbewhen the tares are separated from the wheat The righteous shall shine forth as the sale in the kingdom of their Father (Matt 13:43). OurLord, foreseeingthis,said,whenJudaswentout,asifthe tares were now separated, and He leftalonewith the wheat, the holy Apostles. Now is the Sonof man glorified as if to say, Behold whatwilltake placeatMyglorifying,atwhichnoneofthewicked shallbepresent,noneoftherighteousshallperish. Hedoesnotsay,NowistheglorifyingoftheSonof mansignifiedbut,NowistheSonofmanglorified as it is not that rock signified Christ, or but,That Rock was Christ (1 Cor 10:4). Scriptureoften speaksofthethingssignifying,asiftheywerethe things signified. But the glorifying of the Sonof man, is the glorifying of God in HimasHeadds, AndGodisglorifiedinHim,whichHeproceedsto explainIfGodisglorifiedinHim-forHecamenot todoHisownwill,butthewillofHimthatsentHimGod shall also glorify Him in Himself, so that the
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suam, sed voluntatem eius qui eummisitet Deusclarificabiteuminsemetipso,utnatura humana, quae ab aeterno verbo suscepta est, etiam immortali aeternitati donetur. Sequitur et continuo clarificabit eum resurrectionem scilicet suam, non sicut nostraminfinesaeculi,sedcontinuofuturam, hac attestatione praedicens. Potest et de ista clarificatione dictum videri nunc clarificatus est filius hominis ut quod ait nunc, non ad imminentem passionem, sed ad vicinam resurrectionem pertinere credatur tamquam fuerit factum quod erat tamproximeiamfuturum. Hilarius de Trin: Quod autem Deus ineo glorificatusest,adcorporisgloriamspectat, per quam Dei intellecta est gloria,quasi corpus ex naturae divinae consociatione gloriammutuaret.Quodveroquiaglorificatus ineoDeusest,ideoglorificaviteuminse,ut qui regnat in gloria quae ex Dei gloriaest, ipseexindeinDeigloriamtranseat,totoiam in Deo ex ea qua homo estdispensatione mansuro. Nec sane de tempore tacuit, dicens et continuo clarificabit eum: ut quia prodeunteadproditionemIuda,gloriamquae sibi post passionem, consecuta resurrectione, futura esset, significasset in
human nature which was assumed by the eternal Word, shall also be endowed with eternity.And shall straightway glorify Him. He predictsHisown resurrection, which was to follow immediately,not attheendoftheworld,likeours.ThusitisNowis the Son of man glorified the now referring notto His approaching Passion, hut the resurrection whichwasimmediatelytofollowit:asifthatwhich wassoverysoontobe,hadalreadytakenplace.
HILARY.ThatGodisglorifiedinHim,referstothe gloryofthebody,whichgloryisthegloryofGod,in thatthebodyborrowsitsgloryfromitsassociation withtheDivinenaturebecauseGodisglorifiedin Him,thereforeHewillglorifyHiminHimself,inthat Hewhoreignsinthegloryarisingfromthegloryof God, He forthwith passes over into Godsglory, leavingthedispensationofHismanhoodwhollyto abideinGod.NorisHesilentastothetimeAnd shall straightway glorify Him. This referringtothe gloryofHisresurrectionwhichwasimmediatelyto followHispassion,whichHementionsaspresent, because Judas had now gone out to betrayHim whereasthatGodwouldglorifyHiminHimself,He
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praesens, eam qua in se Deus eum clarificaturus esset, in posterum reservaret, Dei in eo gloria per virtutemresurrectionis ostensa ipso vero in Dei gloria ex subiectionisdispensationemansuro. Hilarius de Trin: Primam autem significationem huius dicti non ambiguam existimo, cum ait nunc clarificatus estfilius hominis: gloria enim non verbo, sed carni acquirebatur. Hoc vero quod sequitur, et Deus clarificatus est in eo, quid significet interrogoetcumnonaliussitfiliushominis, neque alius filius Dei: verbum enim caro factum est, requiro quis in hocfiliohominis, qui et filius Dei est, glorificatussitDeus.Et videamus quid sit hoc quod tertio dicitur si Deus clarificatus est in eo, et Deus clarificabit eum in semetipso. Homoutique non per se glorificatur, neque rursum quiin homine glorificatur Deus, licet gloriam accipiat, non tamen aliud ipse quamDeus est. Utique aut Christum necesse estesse qui glorificatur in carne, aut patrem qui glorificatur in Christo. Si Christus estDeus, certeChristusestquiglorificaturincarne:si pater, sacramentum est unitatis, cumpater glorificatur in filio. De eo vero quod glorificatum in filio hominis Deum Deus
reservesforthefuture.ThegloryofGodwasstrewn inHimbythemiracleoftheresurrectionbutHewill abide in the glory of God when He hasleftthe dispensationofsubjection.
Thesenseofthesefirstwords,NowistheSonof man glorified, is not doubtful: it is the gloryofthe fleshwhichismeant,notthatoftheWordButwhat meansthenext,AndGodisglorifiedinHim?The SonofmanisnotanotherPersonfromtheSonof God for, the Word was made flesh (John 1:14). HowisGodglorifiedinthisSonofman,whoisthe Son of God? The next clause helps us If Godis glorifiedinHim,GodalsowillglorifyHiminHimself. Amanisnotglorifiedinhimself,nor,ontheother hand,doesGodwhoisglorifiedinman,because Hereceivesglory,ceasetobeGod.Sothewords, God is glorified in Him, either meanthatChristis glorified in the flesh, or that God is glorified in Christ. If God means Christ, it is Christ whois glorified in the flesh if the Father, then it is the Sacramentofunity,theFatherglorifiedintheSon. Again,GodglorifiesinHimselfGodglorifiedinthe Sonofman.Thisoverthrowstheimpiousdoctrine thatChristisnotveryGod,inverityofnature.For howcanthatwhichGodglorifiesinHimselfbeout ofHimself?HewhomtheFatherglorifiesmustbe confessed to be in His glory, and He whois
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glorificat in seipso, in quo relictafacultas exerendae impietatis existimatur, ne secundum naturae veritatem verus Deus Christus sit? Numquid enim extra seest quod glorificat in seipso? Quem enimin seipso pater glorificat, in eius gloria confitendus est et qui in patris gloria glorificandusest,inhisintelligendusestesse inquibusestpater. Origenes in Ioannem: Vel aliter. Nomen gloriae non hic accipitur iuxta quosdam Paganorum, qui definiunt gloriam esse a pluribus collata praeconia. Palam estenim quod hoc aliud est ab eo quod inExodo dicitur, quod gloria Dei repletum est tabernaculum, et quod aspectus Moysi glorificatuserat:quantumenimadcorporalia divinior quaedam apparitio contigit in tabernaculo,necnoninfacieMoysicumDeo locuti quantum ad anagogiam verogloria Dei dicitur esse quae apparuit: quoniam deificatusactranscendenscunctamaterialia intellectus, ut scrutetur divinam visionem in his quae cernit, deificatur: ut hocsittropice quod glorificata est facies Moysi, eo facto divino secundum intellectum. Nulla autem comparatio fuit excellentiae Christi ad cognitionem Moysi glorificantem faciem
glorified in the glory of the Father, mustbe understoodtobeinthesamecasewiththeFather.
ORIGEN.Orthus:Thewordgloryishereusedina different sense from that which some Pagans attach to it, who defined glory to bethecollected praisesofthemany.Itisevidentthatgloryinsucha sense is a different thing from that mentionedin Exodus,whereitissaid,thatthegloryoftheLord filledthetabernacle(Exod40:34),andthattheface ofMoseswasglorified.Thegloryherementioned issomethingvisible,acertaindivineappearancein thetemple,andonMosesfacebutinahigherand morespiritualsenseweareglorified,whenwiththe eye of the understanding we penetrate intothe thingsofGod.Forthemindwhenitascendsabove materialthings,andspirituallyseesGod,isdefied: and of this spiritual glory, the visible glory on the faceofMosesisafigure:forhisminditwasthat wasdefiedbyconversewithGod.Butthereisno comparison between the excellent glory ofChrist, andtheknowledgeofMoses,wherebythefaceof
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animae eius: totius enim divinae gloriae fulgoremessefiliumaestimo,dicentePaulo: qui cum sit splendor gloriae et figura substantiae eius quinimmo proveniunt ab hactotiusgloriaelucesingularessplendores ad totam rationalem creaturam: non enim arbitrorquempiamtotumpossecaperetotius divinae gloriae fulgorem, nisi filium eius. Inquantumigiturnoneratnotusfiliusmundo, nondum in mundo glorificatus erat cum autempateraliquibusdemundoexistentibus tradidit Iesu notitiam, tunc glorificatus est filiushominisinhisquicognoverunteumet hoc dedit gloriam cognoscentibus: nam qui libera facie divinam gloriam intuentur, secundum eamdem transfigurantur imaginemagloriaglorificatiinglorificantium gloriam. Cum igitur appropinquavit adeam dispensationem, qua mundo notus debebat gloriam promereri in gloria glorificantium ipsum,aitnuncclarificatusestfiliushominis. Et quia nullus novit patrem nisi filius, etcui revelaverit filius, debebat autem ex dispensatione depromere patrem filius, ob hocetiamDeusglorificatusinillodignoscitur. Vel hoc quod est et Deus clarificatusestin eo, cum illo perscrutaberis: qui mevidet,et patrem meum videt: nam videbiturinverbo, cum Deus existat, et imago invisibilis Dei, qui genuit eum pater. Amplius autem sic
hissoulwasglorified:forthewholeoftheFathers gloryshinesupontheSon,whoisthebrightnessof His glory, and the express image of HisPerson (Heb1:3).Yea,andfromthelightofthiswholeglory there go forth particular glories, throughout the wholerationalcreationthoughnonecantakeinthe wholeofthedivineglory,excepttheSon.Butsofar astheSonwasknowntotheworld,sofaronlywas Heglorified.AndasyetHewasnotfullyknown.But afterwardtheFatherspreadtheknowledgeofHim overthewholeworld,andthenwastheSonofman glorifiedinthosewhoknewHim.Andofthisglory HehasmadeallwhoknowHimpartakers:assaid theApostle:Weall,withopenfacebeholdingasin aglassthegloryoftheLord,arechangedintothe same image, from glory to glory (2Cor3:18),i.e. from His glory receive glory. When He was approaching then that dispensation, by whichHe was to become known to the world, and to be glorifiedinthegloryofthosewhoglorifiedHim,He says,NowistheSonofmanglorified(Matt11:27). And because no man knows the Father butthe Son, and he to whomsoever the Son willreveal Him,andtheSonbythedispensationwasaboutto revealtheFatherforthisreasonHesaid,AndGod is glorified in Him. Or compare this withthetext below:HethathasseenMe,hasseentheFather. The Father who begat the Word is seen inthe Word, who is God, and the imageoftheinvisible God.Butthewordsmaybetakeninalargersense.
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qui genuit eum pater. Amplius autem sic quoque clarius quae sunt in hoc loco capientur. Velut enim per quosdam nomen Dei blasphematur in gentibus, sic per sanctos, quorum bona gesta coram hominibus plenissime discernuntur, celsi patris nomen extollitur. In quo vero adeo glorificatusest,utinIesu,dumpeccatumnon fecit,necdolusinventusestinoreeius?Cum ergo talis est filius, glorificatus est,etDeus glorificatus est in eo. At si Deus in eo glorificatusest,recompensateipatermaius illoquodfiliushominisexercuit.Longeenim superstans est gloria in filio hominiscum glorificateumpater,quaminpatrecuminillo glorificatus est: et decebat praepotentem maiorem rependere gloriam. Deinceps quoniamstatimhaecerantfutura(dicoautem filium hominis in Deo glorificari), ob hoc subiecitetcontinuoglorificabiteum.
God.Butthewordsmaybetakeninalargersense. For as through some the name of God was blasphemed among the Gentiles, so through the saints whose good deeds are seen and acknowledgedbytheworld,thenameoftheFather in heaven is magnified. But in whom wasHeso glorifiedasinJesus,Whodidnosin,neitherwas guilefoundinHismouth?SuchbeingtheSon,He isglorified,andGodisglorifiedinHim.AndifGod is glorified in Him, the Father returns Him more than He gave. For the glory of the Son of man, when the Father glorifies Him, far exceedsthe Fathers glory, when He is glorified in the Son:it being fit that the greater should returnthegreater glory. And as this, viz. the glorifying oftheSonof man,wasjustabouttobeaccomplished,ourLord adds,AndwillstraightwayglorifyHim.
Lectio 6 33 , ' : , , . 34 ,
33. Little children, yet a little while Iam withyou.youshallseekme:andasIsaid to the Jews, Whither I go, youcannot come so now I say to you. 34.Anew commandment I give to you, That you love one another as I have lovedyou,
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: .35 , .
that you also love one another. 35.By this shall all men know that you aremy disciplesifyouhaveloveonetoanother.
Augustinus in Ioannem: Cum dixisset superius: et continuo clarificabit eum,ne putarent quod sic eum clarificaturusesset Deus ut non eis coniungeretur ulteriusea conversatione quae in terra est, adiecit, atque ait filioli, adhuc modicum vobiscum sum tamquam diceret: continuo quidem resurrectione clarificabor, non tamen continuoascensurusincoelum.Sicutenim scriptum est in actibus apostolorum, fuit cum eis post resurrectionem quadraginta dies.Hosigiturquadragintadiessignificavit dicendoadhucmodicumvobiscumsum. Origenes in Ioannem: Per hoc autem quoddicitfilioli,ostenditadhucimminentem animabus eorum parvitatem. Hi autem quibusnuncdicitfilioli,postresurrectionem fiuntfratres:sicutetantequamessentfilioli,
AUG.AfterHehadsaid,Andshallstraightwayglorify Him,thattheymightnotthinkthatGodwasgoingto glorifyHiminsuchaway,asthatHewouldnolonger haveanyconversewiththemonearth,Hesays,Little children,yetalittlewhileIamwithyou:asifHesaid, I shall indeed straightway be glorified by My resurrection, but I shall not straightway ascendto heaven.ForwereadintheActsoftheApostles,that He was with them forty days afterHisresurrection. ThesefortydaysarewhatHemeansby,Alittlewhile Iamwithyou.
ORIGEN. Little children, He says for theirsouls wereyetininfancy.Buttheselittlechildren,afterHis death,weremadebrethrenasbeforetheywerelittle children,theywereservants.

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fueruntservi. Augustinus: Potest etiam et sicintelligi: adhuc sicut vos in hac infirmitate carnis etiam ipse sum, donec scilicetmoreretur atque resurgeret. Cum illis quidem fuit postquam resurrexit, exhibitione praesentiaecorporalissednoncumillisfuit consortio infirmitatis humanae. Apudalium enimEvangelistampostresurrectionemait: haeclocutussumvobis,dumadhucessem vobiscum idest, in carne mortali cum essem sicut et vos. Tunc enim ineadem quidemcarneerat,sedcumillisineadem mortalitate iam non erat. Est etaliadivina praesentia sensibus ignota mortalibus,de qua idem dicit: ecce ego vobiscum sum usque ad consummationem saeculi. Hoc nonestadhucmodicumsumvobiscum:non enim modicum est usque ad consummationem saeculi aut si et hoc modicum est, quia in oculis Deimilleanni sunt dies unus, non tamen hocsignificare voluisse credendus est nunc, quando secutus adiunxit quo ego vado, vosnon potestis venire. Numquid enim post consummationem saeculi, quo ipsevadit, venire non poterant? De quibus postea dicturus est: pater, volo ut ubiegosum,et
AUG.Itmaybeunderstoodtoothus:Iamasyetin this frail flesh, even as you are, until I dieandrise again. He was with them after His resurrection,by bodilypresence,notbyparticipationofhumanfrailty. These are the words which I spoke to you, whileI was yet with you (Luke 24:44). He says to His disciplesafterHisresurrectionmeaning,whileIwas inmortalflesh,asyouare.Hewasinthesameflesh thenwiththem,butnotsubjecttothesamemortality. But there is another Divine Presence unknown to mortal senses, of which He said, Lo, Iamwithyou always, even to the end of the world (Matt 28:20). Thisisnotthepresencemeantby,AlittlewhileIam with you for it is not a little while to theendofthe world:orevenifitisalittlewhile,becausethatinthe eye of God, a thousand years are as oneday,yet whatfollowsshowsthatitisnotwhatourLordishere alluding to for He adds, Whither I go you cannot followMenow.Attheendoftheworldtheywereto follow Him, whither He went as He saidbelow Father,IwillthattheybewithMe,whereIam.
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ipsisintmecum. Origenes in Ioannem: Intrinsecus autem sciscitaberis, an post multum non fuitcum eis: non ideo quod non aderat illis secundum carnem sed eo modico consummato,vosscandalizabiminiinmein ista nocte, et sic non erit cumeisquicum dignistantummodoconversatur.Sedsicum eis non erat, nihilominus ipsi quaesituri erant Iesum velut Petrus postnegationem graviter plorabat quaerens puto Iesum et ideo sequitur quaeritis me, et, sicut dixi Iudaeis, quo ego vado vos non potestis venire. Quaerere Iesum, est verbum quaerere, sapientiam, iustitiam, veritatem, divinamvirtutem,quaeomniaChristusest. VolentibusergodiscipulissequiIesum:non quippe velut rudiores arbitrantur corporaliter, sed ut significat illud: qui non tollit crucem suam et sequitur me, non potest meus esse discipulus, ait nunc dominus quo ego vado vos non potestis venirenametsivellentsequiverbumetillud confiteri, tamen nondum erant validi circa hoc: cum nondum esset spiritus datus,eo quodIesusnoneratglorificatus. ORIGEN.Butmaytherenotbeadeepermeaningin thewords,yetalittlewhile&c.AfteralittlewhileHe wasnotwiththem.Inwhatsensenotwiththem?Not because He was not with them according tothe flesh,inthatHewastakenfromthem,wasbrought beforePilate,wascrucified,descendedintohell:but becausetheyallforsookHim,fulfillingHisprophecy: All you shall be offended because ofMethisnight. Hewasnotwiththem,becauseHeonlydwellswith those who are worthy of Him. But thoughtheythus wanderedfromJesusforalittlewhile,itwasonlyfor alittlewhiletheysoonsoughtHimagain.Peterwept bitterly after his denial of Jesus, and by histears soughtHim:andthereforeitfollows,youshallseek Me, and as I said to the Jews, whither I go, you cannotfollowMenow.ToseekJesus,istoseekthe Word, wisdom, righteousness, truth, all which is Christ.ToHisdisciplesthereforewhowishtofollow Him,notinabodilysense,astheignorantthink,but inthewayHeordains,Whosoeverdoesnotbearhis cross, and come after Me, cannot be My disciple. Our Lord said, Whither I go you cannotfollowMe now.ForthoughtheywishedtofollowtheWord,and toconfessHim,theywerenotyetstrongenoughto dosoTheSpiritwasnotyetgiventothem,because thatJesuswasnotyetglorified.
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Augustinus: Vel hoc dicit, quia adhuc minus idonei erant sequi moriturum dominum pro iustitia: quomodo enim iam fuerant secuturi martyrio non maturi? Aut iturum dominum ad immortalitatemcarnis, quomodo iam fuerant secuturi, non quandolibet morituri, sed in fine saeculi resurrecturi?Autiturumdominumadsinum patris quomodo iam erant secuturi, cum esse nemo possit in illa felicitate nisi perfectus in caritate? Iudaeis autem cum hoc diceret, non addidit modo. Ipsiautem non poterant venire tunc quo ille ibat, sed poterant postea et ideo subdit et vobis dico:modo. Origenes: Quasi dicat: et vobis diconon absque additione huius adverbii modo. Iudaei namque, quos praevidebat in suis facinoribusmorituros,inbrevitemporenon valebant pergere quo Iesus ibat: sed discipulipostbrevetempuspoterantsequi verbum. Chrysostomus in Ioannem: Ne autem audientes discipuli: sicut dixi Iudaeis, aestiment similiter et in eos dictumesse, adiecitfilioli.
AUG.OrHemeansthattheywerenotyetfittofollow Himtodeathforrighteousnesssake.Forhowcould they,whentheywerenotripeformartyrdom?Orhow couldtheyfollowourLordtoimmortality,theywhov ere to die, and not to rise again till the endofthe world?OrhowcouldtinesfollowHimtothebosom of the Father, when none could partake ofthat felicity, but they whose love wasperfected?When HetoldtheJewsthis,Hedidnotaddnow.Butthe disciples, though they could not follow Himthen, wouldbeabletodosoafterwards,andthereforeHe adds,SonowIsaytoyou.
ORIGEN.AsifHesaid,Isayittoyou,butwiththe addition of now, The Jews, who Heforesawwould dieintheirsins,wouldneverbeabletofollowHim butthediscipleswereunableonlyforalittletime.
CHRYS.AndthereforeHesaid,littlechildrenforHe did not mean to speak to them, as He had tothe Jews.
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Origenes in Ioannem: Quod est exprimentis imminentem adhuc animae discipulorummodicitatem.Fiuntautempost resurrectionemhiquibusdixitfilioli,fratres sicutetpriusservifuerantantequamessent filioli. Chrysostomus: Hoc autem dicit eumqui in seipsum est, erigens discipulorum amorem. Cum enim viderimus aliquos dilectissimorum discedentes, exardescimus, et maxime cum viderimus eos in locum abeuntes in quem non est possibilenobisabire.Simuletiamostendit quoniammorseiusquaedamtranslatioest et transpositio melior ad loca mortalia corporanonsuscipientia. Augustinus in Ioannem: Docens autem quomodoidoneiessepossintpergerequo ille antecedebat, subiungit mandatum novumdovobis,utdiligatisinvicem.Nonne iamhoceratmandatuminantiqualegeDei, ubi scriptum est: diliges proximum tuum tamquam teipsum? Cur ergo novum mandatum appellatur a domino? Anquia exuto vetere induit nos hominemnovum? Innovat quippe audientem, vel potius obedientem, non omnis, sed ista dilectio,
[Origen, on John: By the term "little children"he expresses the the disciples' present smallnessof soul.Aftertheresurrection,thosehehadcalledlittle childrenhecallsbrothers,justastheywereservants beforetheybecamelittlechildren.]
YoucannotfollowMenow,Hesays,inordertorouse theloveofHisdisciples.Forthedepartureofloved friendskindlesallouraffection,andespeciallyifthey are going to a place where wecannotfollowthem. HepurposelytoospeaksofHisdeath,asakindof translation,ahappyremovaltoaplace,wherehere mortalbodiesdonotenter.
AUG. And now He teaches them how to fit themselves to follow. Him: A new commandmentI givetoyou,thatyouloveoneanother.Butdoesnot the old law say, you shall love your neighbor as yourself(Lev19:18)?WhythendoesHecallitanew commandment?Isitbecauseitstripsusoftheold man, and puts on us the new? That itrenewsthe hearer, or rather the doer of it? Lovedoesdothis butitisthatlovewhichourLorddistinguishesfrom the carnal affection: As I have loved you, thatyou alsoloveoneanother.Notthelovewithwhichmen
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quam dominus, ut a carnali dilectione distingueret, addidit sicut dilexi vos, ut et vos diligatis invicem: non sicut sediligunt qui corrumpunt, nec sicut se diligunt homines, quia homines sunt sed sicutse diliguntquiDeisuntetfiliialtissimiomnes, ut sint filio eius unico fratres,eadilectione invicem diligentes qua ipse dilexit eos, perducturus eos ad illum finem ubi satiabiturinbonisdesideriumeorum. Chrysostomus: Vel dicit sicut dilexivos: non enim praeexistentibus vestris iustitiis debitum vobis reddidi, sed ipseincepi:ita et vos benefacere oportet, etiam nihil debentes. Augustinus:Noliautemputareilludmaius praetermissum esse mandatum, quo praecipitur ut diligamus dominum Deum nostrumsedbeneintelligentibusutrumque inveniturinsingulis:nametquidiligitDeum, noneumpotestcontemnerepraecipientem ut diligat proximum et qui superne ac spiritualiter diligit proximum, quid in eo diligitnisiDeum?Ipsaestdilectio,quamab omni mundana dilectione distinguendo addiditdominussicutdilexivos.Quidenim nisi Deum dilexit in nobis, non quem
loveoneanother,butthatofthechildrenoftheMost High God, who would be brethren of His onlybegotten Son, and therefore love one anotherwith thatlovewithwhichHelovedthem,andwouldlead themtothefulfillmentoftheirdesires.
CHRYS.Or,asIhavelovedyou:forMylovehasnot been the payment of something owing to you,but haditsbeginningonMyside.Andyououghtinlike mannertodooneanothergood,thoughyoumaynot oweit. AUG. But do not think that that greater commandment,viz.thatwe:shouldlovetheLordour God, is passed by. For, if we understandthetwo preceptsaright,eachisimpliedintheother.Hewho loves God cannot despise His commandmentthat he should love his neighbor and he who loveshis neighborinaheavenlyspiritualway,intheneighbor loves God. That is the love which our Lord distinguishesfromallhumanlove,whenHeadds,As Ihavelovedyou,whatdidHe,inlovingus,love,but Godinusnotwhowasinus,butsothatHemight be? Wherefore let each of us so lovetheother,as
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habebamus, sed ut haberemus? Sicergo et nos invicem diligamus, ut quantum possumus, invicem ad habendum innobis Deumcuradilectionisattrahamus. Chrysostomus: Praetermittens autem miracula quae erant facturi, abamoreeos designat, subdens in hoc cognoscent omnes quia mei estis discipuli, si dilectionemhabueritisadinvicem:hocenim est quod maxime homines sanctos ostendithosenimdicitessediscipulos. Augustinus: Tamquam diceret: alia munera mea habent vobiscum etiamnon mei, non solum naturam, vitam, sensum, rationem, et eam salutem quaehominibus pecoribusque communis est verumetiam linguam, sacramenta, prophetiam, scientiam, fidem, distributionem rerum suarumpauperibus,ettraditionemcorporis sui,utardeantsedquoniamcaritatemnon habent, ut cymbala concrepant, nihilsunt, nihileisprodest.
thatbythisworkingoflove,wemakeeachotherthe habitationsofGod.
CHRYS.Passingoverthemiracles,whichtheywere toperform,Hemakeslove:thedistinguishingmark of His followers By this stall all menknowthatyou are My disciples if you have love onetoanother. Thisitisthatevidencesthesaintorthedisciple,as Hecallshim.
AUG.AsifHesaid,Othergiftsaresharedwithyou bythosewhoarenotminebirth,life,sense,reason, and such good things as belong alike to manand brutes nay, and tongues, sacraments, prophecy, knowledge, faith, bestowing of goods upon the poor, giving the body to be burned:butforasmuch as they have not charity, they are tinklingcymbals, theyarenothing:nothingprofitsthem.
Lectio 7
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36,, [] , , . 37 ,, . 38 , , .
36. Simon Peter said to him,Lord, where do you go? Jesus answered him,WhereIgoyoucannotfollowme now but you shall follow me afterwards. 37. Peter said to him, Lord, why cannot I follow younow?I willlaydownmylifeforyoursake.38. Jesus answered him, Will you lay down your life for my sake?Verily, verily,Isaytoyou,Thecockshallnot crow,tillyouhavedeniedmethrice.
Chrysostomus in Ioannem:Magnusamor,et ipso igne vehementior et nulla estprohibitio quaeeiuspromptumimpetumdetinerepossit. ArdentissimusitaquePetrusaudiens:quoego vadovosnonpotestisvenire,euminterrogavit unde sequitur dicit ei Simon Petrus:domine, quovadis? Augustinus in Ioannem:Sicutiquehocdixit magistro discipulus tamquam sequi paratus: propterea dominus, qui eius animumvidit,sic ei respondit nam sequitur respondit eiIesus: quo ego vado, non potes me modosequi.
CHRYS. Great is love, and stronger thanfire nothing can stop its course. Peter the most ardentofall,assoonashehearsourLordsay, WhereIgoyoucannotfollowMenow,asks,Lord, wheredoyougo?
AUG.Thediscipleasksthis,asifhewereready to follow. But our Lord saw his heart Jesus answeredhim,WhereIgo,youcannotfollowMe now He checks his forwardness, but doesnot destroy his hope nay, confirms it Butyoushall
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Dilationem intulit, non spem abstulit,sedeam sequentivocefirmavit,dicenssequerisautem postea. Quid festinas, Petre? Nondum tesuo spiritu solidaverat petra: noli extolli praesumendo, non potes modo: noli deici desperandosequerisenimpostea. Chrysostomus: Audiens autem hoc Petrus, neque ita desiderium detinuit, sedbenignam spem accipiens properat: et quia timorem excussit proditionis, cum securitate per seipsum de reliquo interrogat, aliissilentibus unde sequitur dicit ei Petrus: quare non possumtemodosequi?Animammeamprote ponam. Quid dicis, Petre? Dixi quoniamnon potes, et tu dicis quoniam possumquocirca scies per experientiam quoniam nihil esttuus amor,nisipraesentesupernaliberationeunde sequiturresponditIesus:animamtuamprome pones? Beda: Quae sententia duobus modis potest pronuntiari: uno modo affirmando, acsidicat: animamtuampromeponessednunctimendo mortem carnis, animae mortem incurresalio modoinsultando,quasidiceret: Augustinus: Ita ne facies pro me, quod
followMeafterwards.Whydoyouhasten,Peter? The Rock has not yet established youwithHis spirit.Benotliftedupwithpresumptions,youcan notnowbenotcastdownwithdespair,youshall followMeafterwards.
CHRYS. Peter, on receiving this answer,does not check his desire, but hastily conceives favorablehopesfromit,andhavinggotridofthe fear of betraying our Lord, feels secure, and becomes himself the interrogator, whiletherest aresilent:PetersaidtoHim,Lord,whycannotI follow you now? I will lay down my lifeforyour sake.Whatsayyou,Peter?Hehassaid,youcan not, and you say, you can: wherefore youshall know by experience, that your love isnothing, unless you are enabled from above: Jesus answeredhim,Willyoulaydownyourlifeformy sake? BEDE. Which sentence may be read in two ways:eitherasaffirming,youshalllaydownyour lifeforMysake,butnowthroughfearofthedeath ofthebody,youshallincurspiritualdeath:oras mockingasifHesaid, AUG. Will you do that for Me, which I havenot
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nondum ego pro te? Praeire potes,quisequi nonpotes?Quidtantumpraesumis?Audiquis sis:amen,amen,dicotibi:noncantabitgallus, donectermeneges.Quimihipromittismortem tuam, ter negabis vitam tuam. Quidinanimo eiusessetcupiditatisvidebat,quidviriumnon videbat: voluntatem suam iactabat infirmus sed inspiciebat valetudinem medicus. An apostolus Petrus, sicuti cum favore perverso excusare quidam nituntur, Christum non negavit, quia interrogatus ab ancillahominem se nescire respondit, sicut aliiEvangelistae testantur expressius? Quasi qui hominem Christumnegat,nonChristumnegetethocin eo neget quod factus est propter nos, ne periretquodfeceratnos.Perquidautemcaput est Ecclesiae, nisi per hominem?Quomodo estigiturincorporeChristiquinegathominem Christum?Sedquidmultisimmorer?Nonenim dominus ait non cantabit gallus, donec hominemautfiliumhominisnegesseddonec me neges. Quid est me, nisi quod erat? Quicquid eius negavit, Christum negavit. Siquidemdubitarenefasest.Christushocdixit, verumque praedixit proculdubio Petrus Christum negavit. Non accusemus Christum, cum defendimus Petrum. Agnovit plane peccatum suum infirmitas Petri. Etquantum mali Christum negando commiserit, plorando monstravit. Neque nos cum ita dicimus,
done yet for you? Can you go before, whocan notcomeafter?Whypresumeyouso?Hearwhat youare:Verily,verily,Isaytoyou,Thecockshall notcrow,tillyouhavedeniedMethrice,youwho promises Me your death, shall thrice deny your life.Peterknewhisgreatdesire,hisstrengthhe knewnot:heboastedofhiswill,whilehewasyet weak but the Physician saw his weakness. Some who perversely favor Peter, excusehim, and say that he did not deny Christ,because whenaskedbytheservantmaid,hesaidhedid not know Him, as the other Evangelistwitness moreexpressly.AsiftodenythemanChrist,was not to deny Christ yea, that in Christ,whichHe wasmadeforoursakes,thatthatwhichHemade us might not perish. By what is HetheHeadof theChurch,butbyHishumanity?Andhowthenis he in the body of Christ, who denies the man Christ? But why do I argue so long? OurLord doesnotsay,Thecockshallnotcrowtillyoudeny man, or the Son of man, but till you denyMe. What is Me, but that which He was? Sothen whatever Peter denied, he denied Christ: itis impious to doubt it. Christ said so, andChrist said true: beyond a doubt, PeterdeniedChrist. Let us not, to defend Peter, accuseChrist.The frailty of Peter himself, acknowledged its sin, when he witnessed by his tears the evilhehad done in denying Christ. Nor do we say this, becausewehavepleasureinblamingthefirstof
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monstravit. Neque nos cum ita dicimus, primum apostolorum accusare delectat sed huncintuendoadmonerinosoportet,nehomo quisquamdehumanisviribusfidat. Beda: Resipiscendi nihilominusunusquisque, si in lapsum corruerit, exemplum capiat ne desperet, sed incunctanter veniam se posse promerericredat. Chrysostomus in Ioannem: Unde manifestum est quoniam et casum Petri dominus concessit: nam poterat quidem eta principio revocare sed quia permanebat in vehementia, ipse quidem non impulit ad negationem, sed dimisit desertum, ut discat propriam imbecillitatem, et ut post haectalia non patiatur, cum orbis terrarum dispensationem susceperit sed reminiscens eorumquaepassusest,cognoscatseipsum. Augustinus: In anima itaque contigit Petri quod offerebat in corpore sed aliter quam putabat: nam ante mortem et resurrectionem domini, et mortuus est negando et revixit plorando. Augustinus de Cons. Evang:Hocautemde praedicta negatione sua Petro non solum
becausewehavepleasureinblamingthefirstof theApostlesbutthatwemaytakewarningfrom him,nottobeconfidentofourownstrength.
BEDE.Nevertheless,shouldanyonefall,letthe example of Peter save him from despair,and teachhimthathecanwithoutdelayobtainpardon fromGod. CHRYS. It is manifest that our Lord permitted Petersfall.Hemighthaverecalledhimtobegin with, but as he persisted in hisvehemence, though He did not drive him to a denial, Helet himgowithoutassistance,thatHemightlearnhis own weakness, and not fall into suchsinagain, whenthesuperintendenceoftheworldhadcome tohim,butthatrememberingwhathadhappened tohim,hemightknowhimself.
AUG.ThattookplaceinthesoulofPeter,which he offered in the body though differentlyfrom what he meant. For before the death and resurrection of our Lord, he both died by his denial,andlivedagainbyhistears. AUG. This speech, The cock shall not crow, occursinalltheEvangelists,butnotatthesame
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Ioannes,sedetceteritrescommemorantnon sane omnes ex una eademque occasione sermonis ad eam commemorandamveniunt: nam Matthaeus et Marcus eam subnectunt postquam dominus egressus est exilladomo ubi manducaverat Pascha Lucas vero et Ioannes antequam inde esset egressus.Sed facilepossumusintelligere,autillosduoseam recapitulando posuisse, aut istis praeoccupandonisimagismoveretquodtam diversanontantumverba,sedetiamsententias domini praemittunt, quibus permotus Petrus illampraesumptionemproferretprodominovel cumdominomoriendi,utmagiscogantintelligi ter eum expressisse praesumptionem suam diversis locis sermonis Christi, et ter illia dominoresponsum,quodeumessetantegalli cantumternegaturus.
time in all. Matthew and Mark: introduceitafter they have left the house, in which they were eatingLukeandJohnbefore.Wemaysuppose either that the two former are recurring to what hadpassed,orthetwolatteranticipatingwhatis coming. Or the great difference not only ofthe words, but of the subjects which precede the speech, and which excite Peter to the presumption of offering to die, for or withour Lord,mayleadustoconcludethathemadethis offer three times, and that our Lord threetimes replied, Before the cock crows, you shalldeny Methrice.
CHAPTER XIV Lectio 1 1 : , . 2 :,

1. Let not your heart be troubled: you believe in God, believe also in me. 2.In myFathershousearemanymansions:if itwerenotso,Iwouldhavetoldyou.Igo toprepareaplaceforyou.3.AndifIgo
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and prepare a place for you, I willcome again, and receive you to myself that whereIam,thereyoumaybealso.4.And where I go you know, and the wayyou know.
Augustinus in Ioannem: Ne discipuli mortem Christi tamquam homines timerent, et ideo turbarentur, consolatur eos, etiam Deum se esse contestans unde dicitur et ait discipulis suis: non turbeturcorvestrum.CreditisinDeum,et in me credite, quasi dicat: consequens est,siinDeumcreditis,utinmecredere debeatis: quod non essetconsequens,si ChristusnonessetDeus.Mortemmetuitis huic formae servi: non turbetur cor vestrumsuscitabitillamformaDei. Chrysostomus in Ioannem: Ea etiam quae in me est fides et in patremqui genuit, potentior est his quae supervenient et nihil contra eam potest
AUG.OurLordconsolesHisdisciples,who,asmen, wouldbenaturallyalarmedandtroubledattheideaof His death, by assuring them of His divinity:Letnot your heart be troubled: you believe inGod,believe also in Me as if they must believe in Him, if they believedinGodwhichwouldnotfollow,unlessChrist wereGod.youareinfearforthisformofaservantlet notyourheartbetroubledtheformofGodshallraise itup.
CHRYS. Faith, too, in Me, and in the Fatherthat begat Me, is more powerful than anything that shall come upon you and will prevail in spite ofall difficulties.HeshowsHisdivinityatthesametimeby
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praevalere difficilium. Hoc etiam modo divinitatis virtutem ostendit, quia eaquae inmentehabebantducitinmediumdicens nonturbeturcorvestrum. Augustinus: Quia igitur etiam sibi metuebant discipuli, cum Petro dictum esset fidentiori atque promptiori: non cantabit gallus, donec ter me neges, subiunxit in domo patris meimansiones multae sunt: per quod a turbatione recreantur, certi ac fidentes etiam post pericula tentationum, se apud Deumcum Christoessemansuros:quiaetsialiusest alio fortior, sapientior, iustior, sanctior, nullus alienabitur ab illa domo ubi mansionem pro suo quisque accepturus est merito. Denarius quidem illeaequalis est omnibus quem paterfamilias eis qui operatisuntinvinea,iubetdari:quoutique denario vita significatur aeterna, ubi amplius alio nemo vivit, quoniamvivendi non est diversitas inaeternitatemansura sedmultaemansionesdiversasmeritorum inunavitaaeternasignificantdignitates. Gregorius super Ezech:Velhacratione conveniunt mansiones multae cum uno denario, quia etsi alter minus atquealius
discerningtheirinwardfeelings:Letnotyourheartbe troubled.
AUG. And as the disciples were afraid for themselves, when Peter, the boldest and most zealous of them, had been told, The cockshallnot crow,tillyouhavedeniedMethrice,Headds,InMy Fathers house are many mansions, by way ofan assurancetothemintheirtrouble,thattheymightwith confidence and certainty look forward, after all their trials,todwellingtogetherwithChristinthepresence of God. For though one man isbolder,wiser,juster, holierthananother,yetnooneshallberemovedfrom thathouseofGod,buteachreceiveamansionsuited to his deserts. The penny indeed which the householder paid to the laborers who workedinhis vineyard, was the same to all for life eternal,which thispennysignifies,isofthesamedurationtoall.But there may be many mansions, many degreesof dignity,inthatlife,correspondingtopeoplesdeserts.
GREG. The many mansions agree with the one penny, because, though one may rejoice morethan another, yet all rejoice with one and the samejoy,
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amplius exultat, omnes tamen unum gaudiumconditorissuivisionelaetificat. Augustinus:AtqueitaDeuseritomniain omnibus,utquoniamDeuscaritasest,per caritatem fiat ut quod habent singuli, commune sit omnibus. Sic enim quisque etiamipsehabet,cumamatinalteroquod ipse non habet: non enim erit ita aliqua invidiaimparisclaritatis,quoniamregnabit inomnibusunitascaritatis. Gregorius Moralium: Eiusdem etiam disparilitatis damna non sentiunt: quia tantum sibi unusquisque percipitquantum sufficit. Augustinus: Respuendi autem sunt a corde Christiano qui putant ideo dictum multas esse mansiones, quia extra regnumcaelorumeritaliquidubimaneant beati innocentes, cum sine Baptismo ex hacvitaemigraverint,sinequoinregnum caelorumintrarenonpossunt.Absitautem ut cum omnis domus regnantiumfiliorum non sit alibi nisi in regno, ipsiusregiae domus pars aliqua non sit in regnonon enim ait dominus: in beatitudine
arisingfromthevisionoftheirMaker.
AUG.AndthusGodwillbeallinallthatis,sinceGod islove,lovewillbringittopass,thatwhateachhas, willbecommontoall.Thatwhichonelovesinanother isonesown,thoughonehaveitnotonesself.And thentherewillbenoenvyetsuperiorgrace,forinall heartswillreigntheunityoflove.
GREG Nor is there any sense of deficiencyin consequenceofsuchinequalityforeachwillfeelas muchassufficesforhimself.
AUG. But they are rejected by the Christians,who inferfromtherebeingmanymansionsthatthereisa placeoutsidethekingdomofheaven,whereinnocent souls, that have departed this life withoutbaptism, andcouldnotthereenterintothekingdomofheaven, remainhappy.ButGodforbid,thatwheneveryhouse ofeveryheirofthekingdomisinthekingdom,there should be a part of the regal house itself not inthe kingdom.OurLorddoesnotsay,Ineternalblissare manymansions,buttheyareinMyFathershouse.
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sempiternamansionesmultaesunt,sedin domopatrismei. Chrysostomus in Ioannem: Vel aliter continua. Quia dominus supra dixerat Petro:quoegovado,nonpotesmesequi modo, sequeris autem postea, ne aestiment soli Petro hanc promissionem esse datam, dixit in domo patris mei mansiones multae sunt hoc est, et vos regioillasuscipietquaeetPetrum:copia enimestibimultamansionum,etnonest dicerequoniampraeparationeindigentet propterhocsubditsiquominus,dixissem vobisquiavadopararevobislocum. Augustinus in Ioannem: Ubi satis ostendit,ideosehocillisdixisse,quiaiam ibimansionesmultaesunt,etnonestopus illialiquampraeparare. Chrysostomus: Quia vero dixerat: non potesmemodosequi,utnonaestimentse abeofinaliterabscissosesse,subiungitet si abiero et praeparavero vobis locum, iterum veniam et accipiam vos ad meipsum,utubiegosum,etvossitis:ex quoostenditquodoporteteosvehementer
CHRYS. Or thus: Our Lord having said above to Peter,WhereIgo,youcannotfollowMenow,butyou shall follow Me afterwards, that they mightnotthink thatthispromisewasmadetoPeteronly,Hesays,In MyFathershousearemanymansionsi.e.Youshall be admitted into that place, as well as Peter,forit contains abundance of mansions, which are ever ready to receive you: If it were not so, Iwouldhave toldyou:Igotoprepareaplaceforyou.
AUG.Hemeansevidentlythattherearealreadymany mansions,andthatthereisnoneedofHispreparing one.
CHRYS.Havingsaid,youcannotfollowMenow,that theymightnotthinkthattheywerecutoffforever,He adds: And if I go and prepare aplaceforyou, Iwill comeagainareareceiveyoutoMyself,thatwhereI am, there you may be also: a recommendationto themtoplacethestrongesttrustinHim.
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confidere. Theophylactus: Ac si dicat utrumque. Vosturbarinonoportet,siveparataesint, sive non. Nam etsi paratae nonsint,ego cumomnisolertiapraeparabovobisillas. THEOPHYL.Andifnot,Iwouldhavetoldyou:Igoto prepare,&c.AsifHesaidEitherwayyoushouldnot betroubled,whetherplacesarepreparedforyou,or not. For, if they are not prepared, I will very quickly preparethem. AUG. But why does He go and prepare a place,if there are many mansions already? Because these arenotasyetsopreparedastheywillbe.Thesame mansionsthatHehaspreparedbypredestination,He preparesbyoperation.Theyarepreparedalreadyin respectofpredestinationiftheywerenot,Hewould have said, I will go and prepare, i.e. predestine,a place for you but inasmuch as they are not yet preparedinrespectofoperation,Hesays,AndifIgo andprepareaplaceforyou.AndnowHeispreparing mansions, by preparing occupants forthem.Indeed, when He says, In My Fathers house are many mansions,whatthinkwethehouseofGodtobebut the temple of God, of which the Apostle said,The temple of God is holy, which temple you are(1Cor 3:17).ThishouseofGodthenisnowbeingbuilt,now being prepared. But why has He gone away to prepare it, if it is ourselves that He prepares: ifHe leavesus,howcanHeprepareus?Themeaningis, that,inorderthatthosemansionsmaybeprepared, the just must live by faith and if yousee,thereisno
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Augustinus:Sedquomodovaditetparat locum, si iam mansiones multae sunt? Sed nondum sunt sicut parandae sunt easdem enim mansiones quas praedestinando praeparavit, praeparat operando. Iam ergo sunt in praedestinatione: si quo minus,dixisset: iboetpraeparabo,hocestpraedestinabo sedquianondumsuntinoperatione,dicit etsiabieroetpraeparaverovobislocum. Parat autem modo mansiones, mansionibus praeparando mansores. Quippe cum dixit in domo patris mei mansiones multae sunt, quid putamus esse domum Dei, nisi templum Dei?De quoapostolusdicit:templumDeisanctum est,quodestisvos.HaecergodomusDei adhucaedificatur,adhucpraeparatur.Sed quid est quod ut praeparet abiit, cum nosipsos praeparet quod non faciet, si reliquerit? Sed illud significat, quia ut
parentur istae mansiones, vivere debet iustus ex fide: si autem vides, nonest fides. Eat ergo ne videatur, lateat ut credatur. Tunc enim locus paratur, siex fide vivatur: creditus desideretur, ut desideratus habeatur. Si bene intelligis, nec unde vadit, nec unde venitrecedit. Vadit ergo latente eo, venit apparendo. Sed nisi maneat regendo, utproficiamus bene vivendo, non parabitur locus ubi possimusmanereperfruendo. Alcuinus:Dicitergosiabiero,percarnis absentiam, iterum veniam, per divinitatis praesentiam vel iterum veniam iudicare vivos et mortuos. Et quia sciebat eos interrogaturosquoiret,velperquamviam iret, subiungit et quo ego vado scitis, scilicet ad patrem, et viam scitis,scilicet permeipsum. Chrysostomus: Hoc autem dicens, desiderium quod in eorum mente erat, ostendit, et dat eis desiderium interrogandi.
faith.LetHimgoawaythen,thatHebenotseenlet Him be hid, that He be believed. Then a place is prepared, if you live by faith: let faith desire, that desire may enjoy. If you rightlyunderstandsHim,He never leaves either the place He camefrom,orthat He goes from. He goes, when He withdrawsfrom sight, He comes, when He appears. But exceptHe remaininpower,thatwemaygrowingoodness,no placeofhappinesswillbepreparedforus.
ALCUIN. He says then, I go, by the absenceofthe flesh, I shall come again, by the presence ofthe Godhead or, I shall come again to judge thequick anddead.AndasHeknewthattheywouldaskwhere He went, or by what way He wells, He adds, And whitherIgoyouknow,i.e.totheFather,andtheway youknow,i.e.Myself.
CHRYS. He show them that He is aware oftheir curiositytoknowHismeaning,andthusexcitesthem topeltquestionstoHim.
Lectio 2
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5.Thomassaidtohim,Lord,weknow not where you go and how canwe knowtheway?6.Jesussaidtohim,I amtheway,thetruth,andthelife:no mancomestotheFather,butbyme. 7. If you had known me, youshould haveknownMyFatheralsoandfrom henceforth you know him, andhave seenhim.
Chrysostomus in Ioannem: Si Iudaei volentes a Christo separari, quaerebant quo iturus esset, multo magis discipuli numquam ab eo separari volentes, hoc discere cupiebant, et interrogant eum ex multa dilectione et timore et ideo dicitur dicit ei Thomas: domine, nescimus quo vadis et quomodopossumusviamscire? Augustinus in Ioannem: Utrumque illos dominus dixerat scire, utrumque dicit iste nescire sed nescit ille mentiri ergo isti sciebant, et se scire nesciebant. Convincit ergo eos hoc scire unde subditur dicitei
CHRYS.IftheJews,whowishedtobeseparated from Christ, asked where He was going,much morewouldthedisciples,whowishednevertobe separated from Him, be anxious to know it.So withmuchlove,and,atthesametime,fear,they proceed to ask: Thomas said to Him, Lord,we knownotwhereyougoandhowcanweknowthe way? AUG. Our Lord had said that they knewboth, Thomas says that they knew neither. Our Lord cannotlietheyknewnotthattheydidknow.Our Lordprovesthattheydid:JesussaidtoHim,Iam theway,thetruth,andthelife.
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Iesus:egosumvia,veritasetvita. Augustinus de Verb. Dom:Quasidicat:qua vis ire, ego sum via quo vis ire, ego sum veritas ubi vis permanere, ego sum vita. Veritatem et vitam omnis homo capit sed viamnonomnisinvenit.Deumessequamdam vitam aeternam, veritatem scibilem, etiam huiussaeculiphilosophividerunt.Verbumergo Dei, quod apud patrem est veritas et vita, assumendohominem,factumestvia.Ambula per hominem, et pervenies ad Deum. Melius enimestinviaclaudicare,quampraeterviam fortiterambulare. AUG. As it He said, I am theway,wherebyyou wouldgoIamthetruth,wheretoyouwouldgoI am the life, in which you would abide. Thetruth and the life every one understands but not everyone has found the way. Even the philosophersoftheworldhaveseenthatGodis the life eternal, the truth which is the endofall knowledge.AndtheWordofGod,whichistruth and life with the Father, by taking upon Him humannature,ismadetheway.WalkbytheMan, andyouwillarriveatGod.Foritisbettertolimp on the right way, than to walk eversostoutlyby thewrong. HILARY.ForHewhoisthewaydoesnotleadus intodeviouscoursesoutofthewaynordoesHe who is the truth deceive us by falsehoods not doesHewhoisthelifeleaveusinthedarkness ofdeath. THEOPHYL. When you art engaged in the practical, He is made your way when in the contemplative,Heismadeyourtruth.Andtothe activeandthecontemplativeisjoinedlife:forwe shouldbothactandcontemplatewithreferenceto theworldtocome.
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Hilarius de Trin: Non enim vos in erratica atque in invia deducit ille qui via estneque illuditperfalsaquiveritasestnequeinmortis relinquiterrorequivitaest.
Theophylactus:Cumitaqueactivamexerces, fittibiChristusviacumautemincontemplativa perseveras,efficiturtibiveritas.Adiectaautem vitaestactivoetcontemplativo:decetenimire etpraedicareprofuturosaeculo.

Augustinus: Sciebant ergo viam, quia sciebant ipsum qui est via. Quid autemopus erat ut adderet veritas et vita, cum restaret nosse quo iret? Quia ad veritatem ibatetad vitam.Ibatergoadseipsumperseipsum.Sed numquid, o domine, ut venires ad nos, reliqueraste?Scioquidemquodformamservi accepistietincarnevenisti,manensubieras: et per hanc rediisti, non relinquens quo veneras.Siergoperhancetvenistietrediisti per hanc nobis non solum qua veniremusad te,verumetiamtibiquaveniresetrediresvia fuisti.Cumveroadvitam,quodesipse,ivisti, eamdem carnem tuam de morte ad vitam duxisti. Itaque dum caro de morte venitad vitam,Christusvenitadvitam.Etquiaverbum est vita, Christus venit ad seipsumquoniam utrumque est Christus, una persona, scilicet verbumcaro.VeneratetiampercarnemDeus ad homines, veritas ad mendaces: estenim Deusverax,omnisautemhomomendax.Cum itaqueseabhominibusabstulit,atqueillucubi nemo mentitur, carnem suam levavit, idem ipse, qua verbum caro factum est, per seipsum, idest per carnem suam, ad veritatem, quod est ipse, remeavit: quam quidem veritatem, quamvis inter mendaces, etiam in morte servavit. Ecce ego ipse,si loquorvobisquodintelligatis,quodammodoad
AUG. They knew then the way, becausethey knewHewastheway.Butwhatneedtoadd,the truth, and the life? Because they were yettobe toldwhitherHewent.HewenttothetruthHewent to the life. He went then to Himself, byHimself. But did you leave Yourself, O Lord, to come to us?Iknowthatyoutookuponyoutheformofa servantbythefleshyoucame,remainingwhere youwerebythatyoureturned,remainingwhere you had come to. It by this then youcame,and returned,bythisyouweretheway,notonlytous, tocometoyou,butalsotoYourselftocome,and toreturnagain.Andwhenyouwenttolife,which is Yourself you raised that same flesh ofYour from death to life. Christ therefore went tolife, whenHisflesharosefromdeathtolife.Andsince the Word is life, Christ went to Himself Christ beingboth,inoneperson,i.e.Word-flesh.Again, bythefleshGodcametomen,thetruthtoliars forGodistrue,buteverymanaliar.Whenthen HewithdrewHimselffrommen,andliftedupHis flesh to that place in which no liar is, thesame Christ, by the way, by which HebeingtheWord becameflesh,byHimself,i.e.byHisflesh,bythe same returned to Truth, which is Himself,which truth, even amongst the liars He maintained to death.BeholdImyself,ifImakeyouunderstand whatIsay,doinacertainsensegotoyou,though Idonotleavemyself.AndwhenIceasespeaking,
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vos procedo, nec me relinquo. Cumautem tacuero, quodammodo ad me redeo, et vobiscum maneo, si tenueritis quodaudistis. Si hoc potest imago quam fecit Deus,quid potestexDeonataimago?Acperhocetipse perseipsum,etadseipsum,etadpatrem,et nos per ipsum, et ad ipsum, et ad patrem imus. Chrysostomus: Si enim ego sumdominus ducendi ad patrem, omnino venietis illuc: nequeenimestpossibilealiavenirevia.Cum autem supra dixerit: nemo potest venire ad me, nisi pater traxerit illum, nunc dicens quoniam nullus potest venire ad patremnisi per me, exaequat seipsum ei qui genuit. Qualiterautemdixerit:quovadoscitis,etviam scitis, ostendit subdens si cognovissetisme, et patrem meum utique cognovissetis quasi dicat: si sciretis meam substantiam et dignitatem, et eam quae patris est sciretis. Noverant quidem eum, sed non ita ut oportebat: postea autem spiritus veniens perfectam in eis construxit cognitionem: et propterhocsubdituramodocognoscetiseum: dicit autem eam quae secundum mentem cognitionem. Et vidistis eum: scilicet perme: ostendens quoniam qui videt eum, etpatrem videt. Viderunt autem eum, non in nuda
I return to myself, but remain with you, ifyou remember what you have heard. If theimage which God has made can do this, how much more the Image which God hasbegotten?Thus HegoesbyHimself,toHimselfandtotheFather, andwebyHim,toHimandtotheFather.
CHRYS. For if, He says, you have Me foryour guide to the Father, you shall certainly cometo Him. Nor call you come by any other way. WhereasHehadsaidabove,Nomancancome toMe,excepttheFatherdrawhim,nowHesays, No man comes to the Father but by Me,thus equaling Himself to the Father. The nextwords explain, Where I go you know, and thewayyou know.IfyouhadknownMe,Hesays,youshould haveknownMyFatheralsoi.e.Ifyouhadknown Mysubstanceanddignity,youwouldhaveknown theFathers.TheydidknowHim,butnotasthey ought to do. Nor was it till afterwards,whenthe Spirit came, that they were fullyenlightened.On this account He adds, And from henceforth you knowHim,knowHim,thatis,spiritually.Andhave seen Him, i.e. by Me meaning thathewhohad seen Him, had seen the Father. TheysawHim, however,notinHispuresubstance,butclothedin flesh.
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substantia,sedcarneindutum. Beda: Sed quaerendum est quomodo nunc dicatdominussicognovissetisme,etpatrem meum utique cognovissetis: cum praemiserit supra: quo ego vado scitis, et viam scitis. Datur ergo intelligi quia quidam eorum sciebant, quidam vero nesciebant, quorum unuseratThomas. Hilarius de Trin:Velalitercontinua.Cumiter adpatremperfiliumsit,quaerendumestutrum hoc per doctrinae admonitionem, an per naturaefidemsit.Intelligentiaeigitursensumin consequentibus requiramus nam sequitur si cognovissetis me, et patrem meum utique cognovissetis. In sacramento enim assumpti corporis divinitatis paternae naturam confirmans, hunc ordinem tenuit tempus autem visionis separavit a tempore cognitionis: nam quem cognoscendum ait, eumdem iam dixit et visum, ut naturae iam pridem in se conspectae scientiam ex temporenunchuiusrevelationisacciperent. BEDE.HowcanourLordsay,Ifyouhadknown Me,youshouldhaveknownMyFatheralsowhen He has just said, Where I go youknow,andthe way you know? We must suppose thatsomeof them knew, and others not: among thelatter, Thomas.
HILARY.Orthus:WhenitissaidthattheSonis thewaytotheFather,isitmeantthatHeissoby Histeaching,orbyHisnature?Weshallbeable to see from what follows: If you had knownMe, you should have known My Father also. In His incarnationassertingHisDivinity,Hemaintained a certain order of sight and knowledge: separating the time of seeing from that of knowing.ForHim,whoHesaidmustbeknown, Hespeaksofasalreadyseen:thathenceforward theymightfromthisrevelationhaveknowledgeof theDivineNaturewhichtheyhadallalongseenin Him.
Lectio 3
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8.Philipsaidtohim,Lord,showusthe Father,anditsufficesus.9.Jesussaid to him, Have I been so longtimewith you, and yet have you not knownme, Philip?hethathasseenmehasseen the Father and how say you then, Show us the Father? 10. Believe you not that I am in the Father, and the Fatherinme?thewordsthatIspeakto you I speak not of myself: but the Father that dwells in me, he doesthe works.11.BelievemethatIaminthe Father, and the Father in me: orelse believemefortheveryworkssake.
Hilarius de Trin: Commovit apostolum Philippum novitas dictorum. Homo cernitur, Dei se filium confitetur, cognito se cognoscendumpatremfatetur,patremvisum esse dicit. Prorupit igitur apostolica familiaritasdominuminterrogansundedicitur dicit ei Philippus: domine, ostende nobis patrem,etsufficitnobis. Non visumnegavit, sedostendisibirogavitnequeostensionem veluti corporalis contemplationis intuitum
HILARY.AdeclarationsonewstartledPhilip.Our Lordisseentobeman.HeconfessesHimselfto be the Son of God, declares that, if Hewere known, the Father would be known, that, if Heis seen, the Father is seen. The familiarity of the Apostlethereforebreaksforthintoquestioningour Lord,PhilipsaidtoHim,Lord,showustheFather, and it suffices us. He did not deny Hecouldbe seen,butwishedtobeshownhimnordidhewish to see with his bodily eyes, but thatHewhomhe
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desideravit,seddemonstrationemintelligendi eius qui visus est postulavit. Filium enimin habitu hominis viderat, sed quomodo perid patrem viderit, nescit: nam ut ostensio illa intelligendi potius esset demonstratioquam videndi,subiecitetsufficitnobis.
had seen might be made manifest to his understanding.HehadseentheSonintheformof man,buthowthroughthatformHesawtheFather, hedidnotknow.Thishewantstobestrewnhim, strewn to his understanding, not set before his eyesandthenhewillbesatisfied:Anditsuffices us. AUG.FortothatjoyofbeholdingHisface,nothing can be added. Philip understood this, andsaid, Lord,showustheFather,anditsufficesus.Buthe did not yet understand that he could inthesame way have said, Lord, show us Yourself, andit sufficesus.ButourLordsanswerenlightenshim, Jesus said to him, Have I been solongwithyou, andyethaveyounotknownMe,Philip?
Augustinus de Trin: Illa enim laetitiaqua nos adimplebit cum vultu suo, nihil amplius requiretur:quodbeneintellexeratPhilippus,ut diceret domine, ostende nobis patrem, et sufficit nobis. Sed nondum intellexerat eo quoque modo ad ipsum sepotuissedicere: domine,ostendenobiste,etsufficitnobis.Ut enim hoc intelligeret, responsum est ei a domino unde sequitur dixit ei Iesus: tanto tempore vobiscum sum, et noncognovistis me? Augustinus in Ioannem:Sedquomodohoc dicit, cum et quo iret scirentetviamscirent, non ob aliud nisi quod ipsum scirent?Sed facileistaquaestiosolvitur,sidicamus,quod eumaliquieorumsciebant,aliquinesciebant, dequibuseratPhilippus. Hilarius: Arguit ergo apostolum in
AUG.Buthowisthis,whenourLordsaidthatthey knewwhereHewasgoing,andtheway,because they knew Him? The question is easilysettledby supposingthatsomeofthemknew,andothersnot amongthelatter,Philip.
HILARY. He reproves the ignorance of Philipin

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cognoscendo se ignorantem: cum enim ea quae gereret, propria Deo essent, calcare undas, iubere ventis, peccata dimittere, mortuis vitam reddere hinc querelaeomnis orta conquaestio est, quod in homine assumpto Dei non intellecta natura est. Et ideopostulantiutsibipatremostenderet,ait Philippe,quividetme,videtetpatrem. Augustinus: Solemus enim de simillimis duobusitaloqui:vidistisillum?Vidistisistum. Sic ergo dictum est qui videt me, videtet patrem:nonquodipsesitpateretfiliussed quod a patris similitudine in nullo prorsus discrepetfilius. Hilarius: Non autem ille hic visumoculorum carnalium significat: non enim hoc quodex partuvirginiscarnaleest,adcontemplandam in eo Dei formam et imaginem proficitsed intellectus Dei filius id praestat utintellectus etpatersit,dumitaimagoestutnondifferat genere, sed significet auctorem non enim solitarium sermo significat et indifferentem tamen naturam professio docet: cum enim dicituretpatrem,exclusaestsingularisatque uniciintelligentiaetquidreliquumest,nisiut per naturae unicam similitudinem pater per filiumvisussit?
this respect. For whereas his actions had been strictly divine, such as walking on the water, commandingthewinds,remittingsins,raisingthe dead, He complained that in His assumed humanity, the Divine nature was notdiscerned. Accordingly to Philips request, to be strewnthe Father, Our Lord answers, He that hasseenMe, hasseentheFather. AUG. When two persons are very likeeach,we say,Ifyouhaveseentheone,youhaveseen.nthe other.Sohere,HethathasseenMe,hasseenthe FathernotthatHeistroththeFather,andtheSon, but that the Son is an absolute likeness ofthe Father. HILARY.Hedoesnotmeanthesightofthebodily eye:forHisfleshlypart,bornoftheVirgin,doesnot availtowardscontemplatingtheformandimageof GodinHimbuttheSonofGodbeingknownwith the understanding, it follows that the Father is knownalso,forasmuchasHeistheimageofGod, not differing from but expressing His Author. For our Lords expressions do not spear ofone personsolitaryandwithoutrelationship,butteach us His birth. The Father also excludes the suppositionofasinglesolitaryperson,andleaves usnootherdoctrinebutthattheFatherisseenin theSon,bytheincommunicablelikenessofbirth.
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Augustinus: Sed numquid obiurgandusest qui cum similem viderat, etiam illum cuiest similis, vult videre? Sed ideo discipulum dominus arguebat, quoniam corpostulantis videbat. Tamquam enim melior essetpater quam filius, ita Philippus patrem nosse cupiebat et ideo nec filium sciebat, quo aliummelioremessecredebat.Adhuncergo sensum corrigendum dictum est noncredis quiaegoinpatre,etpaterinmeest?Quasi dicat:siadtemultumesthocvidere,saltem quodnonvidescrede. Hilarius: Quae enim ignorandi patrem aut ostendendi ignorantibus necessitas relinquebatur,cumpaterinfiliovisusessetex proprietate naturae, dum ex indifferentia unitatis unum sint natus et generans, uthic sermo domini sequeretur: non credis quia egoinpatre,etpaterinmeest? Augustinus de Trin: Volebat enim eumex fide vivere, antequam illud posset videreet ideo dicit non credis? Contemplatioquippe mercesestfideicuimercediperfidemcorda mundantur.
AUG.Butishetobereproved,who,whenhehas seenthelikeness,wishestoseethemanofwhom he is the likeness? No, our Lord rebuked the question, only with reference to the mind ofthe asker. Philip asked, as if the Father were better thantheSonandsoshowedthatHedidnotknow theSon.WhichopinionourLordcorrects:Believe you not that I am in the Father, andtheFatherin Me?asifHesaid,Ifitisagreatwishwithyouto seetheFather,atanyratebelievewhatyoudonot see.
HILARY.Forwhatexcusewasthereforignorance oftheFather,orwhatnecessitytoshowHim,when the Father was seen in the Son by Hisessential nature, while by the identity of unity,theBegotten andtheBegetterareone:BelieveyounotthatIam intheFatherandtheFatherinMe?
AUG.Hewishedhimtolivebyfaith,beforehehad sight, and therefore says, Believe you not? Spiritualvisionistherewardoffaith,vouchsafedto mindspurifiedbyfaith.
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Hilarius de Trin: Pater autem in filio estet filius in patre, non per duplicem convenientium generum coniunctionem, neque per insitam capacioris substantiae naturam quia per corporalemnecessitatem exteriorafierihisquibuscontinenturinteriora non possunt, sed per nativitatem viventis naturae ex vivente, dum non aliud exDeo quamDeusnascitur. Hilarius de Trin:Naturamenimsuam,utita dicam, sequitur indemutabilis Deus, indemutabilem gignens Deum. Necnaturam suam deserit ex indemutabili Deo indemutabilis Dei perfecta nativitas. Subsistentem igitur in eo Dei naturam intelligimus,cuminDeoDeussitnecpraeter eumquiestDeus,quisquamaliusDeussit. Chrysostomus in Ioannem: Vel aliter totum. Philippus hic corporeis oculispatrem volebat videre, quia et ipsum filium ita se existimabat vidisse, fortassis a prophetis audiens,quoniamvididominum,etideodixit ostende nobis patrem. Etenim Iudaei interrogaverunt:quisestpatertuus?EtPetrus et Thomas, quo iret: et nullus didicit manifeste. Ut ergo non videatur onerosus esse Philippus, et ipse interrogans ostende
HILARY.ButtheFatherisintheSon,andtheSon in the Father, not by a conjunction of two harmonizingessences,norbyanaturegraftedinto a more capacious substance as in material bodies,inwhichitisimpossiblethatwhatiswithin canbemadeexternaltothatwhichcontainsitbut by the birth of a nature which is life fromlife forasmuch as from God nothing but God can be born. HILARY. The unchangeable God follows, so to speak,Hisownnature,bybegettingunchangeable God. Nor does the perfect birth ofunchangeable God from unchangeable God forsake His own nature.WeunderstandthenherethenatureofGod subsisting in Him, since God is in God,nor besidesHimwhoisGod,cananyotherbeGod.
CHRYS. Or thus: Philip, because [hethought]he hadseenctheSonwithhisbodilyeye,wishedto see the Father in the same way perhapstoo remembering what the Prophet said, I saw the Lord(Isaiah6:1),andthereforehesays,Showus the Father. The Jews had asked, who wasHis Father and Peter and Thomas, whither Hewent andneitherweretoldplainly.Philiptherefore,that he might not seem burdensome, after saying, Show us the Father, adds, And itsufficesus:i.e.
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nobispatrem,adiungitetsufficitnobisidest, nihilplusquaerimus.Dominusautemnondixit ei: impossibile petis sed ostenditquoniam neque ipsum filium vidit: nam si hunc potuissetvidere,etillumvidissetetideodicit tanto tempore vobiscum sum, et non cognovistis me? Non dixit: non vidistisme, sed non cognovistis me, quantum ad hoc scilicet quod filius hoc manens quodpater, decenter in seipso ostendit eum qui genuit. Deindedividenshypostases,aitquividetme, videtetpatrem:nequisdicat,quodipseest pater, ipse filius. Ostendit autem per hoc quoniam neque filium visu corporeovidit.Si autem aliquis hic visum cognitionemdicere velit,noncontradicoquasidicat:quicognovit me, cognovit et patrem. Sed non dixithoc sed consubstantialitatem repraesentare volens,dixit:quimeamsubstantiamvidit,vidit eteamquaepatris.Undepatetquodnonest creatura: creaturam enim videntes, Deum nesciuntomnes:Philippusetiamsubstantiam patris videre quaerebat. Si ergo alterius substantiae esset, non diceret qui videtme, videt et patrem. Sed nec aliquis inargento aurisubstantiamviderepotest:nonenimalia peraliamapparetnaturam. Augustinus:
we seek for no more. Our Lord inreplydoesnot say,thatheaskedanimpossiblething,butthathe had not seen the Son to begin with, forthatifhe had seen Him, he would have seen the Father: Have I been so long time with you, andyethave younotknownMe?Hedoesnotsay,notseenMe, but,notknownMenotknownthattheSon,being what the Father is, does in Himself fitlyshowthe Father. Then dividing the Persons, He says,He that has seen Me has seen theFatherthatnone mightmaintainthatHewasboththeFatherandthe Son. The words show too that even theSonwas not seen in a bodily sense. So if anyone takes seeinghere,forknowing,Iwillnotcontradicthim, butwilltakethesentenceasifitwas,Hethathas knownMe,hasknowntheFather.Heshowshere His consubstantiality with the Father: He thathas seenMysubstance,hasseentheFather.Whence itisevidentHeisnotacreature:forallknowand see the creature, but not all God Philip,for instance,whowishedtoseethesubstanceofthe Father. If Christ then had been of another substance from the Father, He would neverhave said,HethathasseenMe,hasseentheFather.A man cannot see the substance of gold insilver: onenaturecannotbemadeapparentbyanother.
Deinde
non
ad
solum
AUG. He then addresses all of them, notPhilip

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Philippum, sed ad omnes pluraliterloquitur, dicens verba quae ego loquor vobis, a meipso non loquor. Quid est ameipsonon loquor,nisi:ameipsononsum,quiloquor?Ei quippetribuitquodfacitdequoestipsequi facit. Hilarius de Trin: Unde neque se filium negavit, nec naturam in se paternaevirtutis abscondit: nam dum loquitur, ipse in substantiamanensloquiturdumautemnona se loquitur, nativitatem in se Dei a Deo testatur. Chrysostomus: Vide autem superabundantem unius substantiae demonstrationem: nam subditur paterautem inmemanens,ipsefacitoperaquasidicat: nequaquam aliter facit pater et aliterego sicutetalibiait:sinonfaciooperapatrismei, non credatis mihi. Sed quomodo a verbis incipiens, ad opera venit? Conveniensenim eratdicere:ipseloquiturverbasedduoponit dedoctrinaetsignisautquiaetverbaopera erant. Augustinus in Ioannem:Namquiproximum loquendo aedificat, bonum opus operatur.In
only: The word that I speak to you,Ispeaknotof Myself.Whatis,IspeaknotofMyself,Ibut,Ithat speak am not of Myself? He attributes whatHe doestoHim,fromwhomHeHimself,thedoer,is.
HILARY. Wherein He neither desires Himselfto betheSon,norhidestheexistenceofHisFathers powerinHim.InthatHespeaks,itisHimselfthat speaksinHisownpersoninthatHespeaksnotof Himself,HewitnessesHisnativity,thatHeisGod fromGod. CHRYS. Mark the abundant proof of the unityof substance. For He continues But the Fatherthat dwellsinMe,Hedoestheworks.AsifHesaid,My FatherandIacttogether,notdifferentlyfromeach otheragreeingwithwhatHesaidbelow:IfIdonot the works of My Father, believe Me not. Butwhy doesHepassfromwordstoworks?WhydoesHe notsayaswemighthaveexpected,Hespeaksthe words?BecauseHemeanstoapplywhatHesays both to His doctrine, and to His miracles or becauseHiswordsarethemselvesworks. AUG.Forhethatedifieshisneighborbyspeaking, does a good work. These two sentencesare
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his duabus sententiis diversi nobis adversantur haeretici. Ariani dicunt: ecce inaequalis est patri filius: non a seipso loquitur.DicuntSabelliani:eccequipaterest, ipse est filius. Quid est paterinmemanens ipsefacit,nisiinmemaneoegoquifacio?
brought against us by different sectsofheretics the Arians saying that the Son is unequaltothe Father,becauseHedoesnotspeakofHimselfthe Sabellians,thatthesamewhoistheFatheristhe Son. For what is meant, they ask,by,TheFather that dwells in Me, He does the works, but, I that dwellinMyself,dotheseworks. HILARY.ThattheFatherdwellsintheSon,show that He is not single, or solitary that theFather worksbytheSon,showsthatHeisnotdifferentor alien. As He is not solitary who doesnotspeak fromHimself,soneitherisHealienandseparable who speaks by Him. Having shown then that the Father spoke and worked in Him, He formally states this union: Believe Me that I am inthe Father, and the Father in Me: that theymightnot thinkthattheFatherworksandspeaksintheSon asbyamereagentorinstrument,notbytheunity ofnatureimpliedinHisDivinebirth.
Hilarius:Sedmanereinfiliopatrem,nonest singularisatqueunicioperariveroperfilium patrem, non est differentis aut exteri sicut non unius est, non a se loqui quiloquitur, neque rursus alieni ac separabilis loqui per loquentem. Et quia in se patrem loqui et operari docuerat, perfecte huius unitatis fidemstatuit,dicenscreditemihiquiaegoin patreetpaterinmeest:nescilicetpervirtutis efficientiam, et non per naturae, quae secundum nativitatem est, proprietatem, paterinfilioetoperaricredereturetloqui:sic enim habetur in Graeco. Nostralitterahabet noncreditisquiaegoinpatre,etpaterinme est? Augustinus in Ioannem: Antea solus Philippusarguebatur. Chrysostomus: Si vero non sufficit hocad
AUG.Philipalonewasreprovedbefore.
CHRYS. But if this does not suffice toshowmy

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ostendendum consubstantialitatem, saltem ab operibus discite unde subdituralioquin propter opera ipsa credite. Vidistis enim signacumauctoritate,etomniaquaedeitatis erant propria, et quae solus pateroperatur: peccata soluta, mortem recedentem, et huiusmodi. Augustinus:Hocergopropteroperacredite quia ego in patre et pater in meest:neque enim, si separati essemus, inseparabiliter operariullarationepossemus.
consubstantiality, at least learn it from Myworks: Or else believe Me for the veryworkssake.You haveseenMymiracles,andallthepropersignsof My divinity works which the Fatheraloneworks, sinsremitted,liferestored,andthelike.
AUG.BelievethenforMyworkssake,thatIamin the Father, and the Father in Me for, werewe separated,wecouldnotbeworkingtogether.
Lectio 4 12 , , , :13 , : 14 . 12. Verily, verily, I say to you, Hethat believesinme,theworksthatIdoshall he do also and greater works than these shall he do because I gotomy Father. 13. And whatsoever youshall ask in my name, that will I do, thatthe FathermaybeglorifiedintheSon.14.If youshallaskanythinginmyname,Iwill doit.
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Chrysostomus in Ioannem:Quiadominus dixerat: propter opera credite, ostendens quoniam non hoc solum potest, sedmulto maiora, et, quod est mirabilius,aliispotest dare, adiunxit amen, amen, dicovobis:qui creditinme,operaquaeegofacio,etipse faciet,etmaiorahorumfaciet. Augustinus in Ioannem: Sed quae sunt ista maiora? An forte quod aegrosipsis transeuntibusetiameorumumbrasanabat? Maius est enim quod sanet umbra quam fimbria. Verumtamen quando ista dicebat, verborum suorum facta et opera commendabat.Cumenimdixit:paterinme manens, ipse facit opera, quaeoperatunc dicebat nisi verba quae loquebatur? Et eorum verborum fructus erat fidesillorum. Verumtamen evangelizantibus discipulis non tam pauci quam illi erant, sedgentes etiam crediderunt. Nonne ab ore ipsius divesilletristisabscessit?Ettamenpostea quodabilloauditumnonfecitunus,fecerunt multi, cum per discipulos loqueretur.Ecce maiora fecit praedicatus a credentibus, quam locutus audientibus. Verum, hoc adhucmovetquodhicmaioraperapostolos
CHRYS.Havingsaid,Believefortheworkssake, our Lord goes on to declare that Hecandomuch greaterthanthese,andwhatismorewonderful,give othersthepowerofworkingthem.Verily,verily,Isay toyou,HethatbelievesinMe,theworksthatIdo, shallhedoalsoandgreaterworksthantheseshall hedo. AUG. But what are these greater works? Is itthat the shadow of the Apostles, as they passedby, healed the sick It is indeed a greater thingthata shadow should heal, than that the border of a garment should. Nevertheless, by works hereour Lord refers to His words. For when He says,My Father that dwells in Me, He doestheworks,what are these works but the words which Hespoke? Andthefruitofthosewordswastheirfaith.Butthese were but few converts in comparison with what thosedisciplesmadeafterwardsbytheirpreaching: theyconvertedtheGentilestothefaith.Didnotthe rich man go away sorrowful from His words?And yetthatwhichonedidnotdoatHisownexhortation, manydidafterwardswhenHepreachedthroughthe disciples.Hedidgreaterworkswhenpreachedby the believing, than when speaking to mensears. Still these greater works He did by HisApostles, whereasHeincludesothersbesidesthem,whenHe
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fecit.Nonautemipsostantumsignificansait quicreditinme.Numquidintercredentesin Christum non est computandus qui non feceritoperamaioraquamChristus?Durum estnisiintelligatur.Apostolusdicit:credenti ineumquiiustificatimpium,reputaturfides ad iustitiam. In hoc opere faciemusopera Christi, quia et ipsum credere inChristum, opusestChristi:hocoperaturinnobis,non utique sine nobis. Audi ergo: qui creditin me, opera quae ego facio et ipsefaciet. Priusegofacio,deindeetipsefaciet:quia facioutfaciat.Quaeopera,nisiuteximpio iustusfiat?Quodutiqueinillo,sednonsine illo Christus operatur. Prorsus hocmaius essedixerimquamcrearecoelumetterram: caelum enim et terra transibunt: praedestinatorumautemsalusetiustificatio permanebit.SedincaelisAngelioperasunt Christi:numquidetiamhisoperibusmaiora facit qui cooperatur Christo ad suam iustificationem? Iudicet qui potest utrum maius sit iustos creare quam impios iustificare. Certe si aequalis sit utrumque potentiae, hoc maioris est misericordiae. Sed omnia opera intelligere Christi,ubiait maiorahorumfaciet,nullanecessitascogit: horum enim forsitan dixit quae illa hora faciebattuncautemverbafideifaciebatet utiqueminusestverbaiustitiaepraedicare,
says,HethatbelievesinMe.Arewenottocompute anyoneamongthebelieversinChrist,whodoesnot dogreaterworksthanChrist?Thissoundsharshif not explained. The Apostle says, To him that believesinHimthatjustifiestheungodly,hisfaithis counted for righteousness (Rom 4:5). Bythiswork then we shall do the works of Christ, thevery believing in Christ being the work ofChrist,forHe worksthisinus,thoughnotwithoutus.Attendthen HethatbelievesonMe,theworksthatIdo,shallhe do also. First I do them, then he willdothem:Ido them,thathemaydothem.Dowhatworksbutthis, viz. that a man, from being asinner,becomejust? whichthingChristworksinus,thoughnotwithoutus. ThisintruthIcallagreaterworktodo,thantocreate theheavenandtheearthforheavenandearthshall passaway,butthesalvationandjustificationofthe predestined shall remain. However, the Angels in heaven are the work of Christ shall hewhoworks withChristforhisownjustification,dogreatereven than these? Judge any one which be thegreater work,tocreatethejust,ortojustifytheungodly?At least,ifbothbeofequalpower,thelatterhasmore of mercy. But it is not necessary to understandall the works of Christ, when He says, greater works thantheseshallhedo.Theseperhapsreferstothe works He had done that hour. He had thenbeen instructing them in the faith. And surely it isaless worktopreachrighteousness,whichHedidwithout us,thantojustifytheungodly,whichHesodoesin
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utiqueminusestverbaiustitiaepraedicare, quod fecit praeter nos, quam impios iustificare,quoditafacitinnobisutfaciamus etnos.Magnamautemspemdominussuis promisit orantibus, dicens quia ego ad patremvado. Chrysostomus:Hocest,nonpereo,sedin propria manebo dignitate, et in caelisero. Vel hoc dicit, ac si diceret: vestrumestde ceteromiraculafacereegoenimvado. Augustinus: Et ne quisquam hoc sibi tribueretutetiamillaoperamaioraseipsum facere ostenderet, adiecit etquodcumque petieritis patrem in nomine meo, hoc faciam. Qui dixerat: faciet post aitfaciam: tamquamdiceret:nonvobishocimpossibile videatur: non enim poterit esse maior me qui credit in me sed ego sumfacturuset tuncmaioraquamnuncmaiorapereumqui creditinme,quamnuncpermequodnon estdefectio,seddignatio. Chrysostomus in Ioannem:Dicitautemin nomine meo, quia et apostoli dicebant:in nomineChristiIesusurgeetambula.Omnia enimsignaquaefecerunt,ipsefaciebat,et manusdominieratcumillis.
us,thantojustifytheungodly,whichHesodoesin us,asthatwedoitourselves.Greatthingstrulydid ourLordpromiseHispeople,whenHewenttoHis Father:BecauseIgotoMyFather.
CHRYS.i.e.Ishallnotperish,butshallremaininMy proper dignity, in heaven. Or He means: It isyour parthenceforthtoworkmiracles,sinceIamgoing.
AUG. And that no one might attribute the meritto himself, He shows, that even those greaterworks wereHisowndoing:Andwhatsoeveryoushallask inMyname,thatwillIdo.Beforeitwas,Heshalldo, now, I will do: as if He said, Let not thisappear impossibletoyou.HethatbelievesinMe,willnotbe greaterthanIbutIshalldogreaterworksthenthan nowgreaterbyhimthatbelievesonMe,thannow by Myself which will not be a failing, but a condescension.
CHRYS.InMyname,Hesays.ThustheApostles,In thenameofJesusofNazareth,ariseandwalk.,All the miracles that they did, He did: the handofthe Lordwaswiththem.
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Theophylactus: Exponit autem nobis per hoc miraculorum doctrinam: nam per orationem ac invocationem sui nominis potestquisexercereprodigia. Augustinus: Sed quid est quodcumque petieritis, cum videamus plerumquefideles eius petere et non accipere? An forte propterea quia male petunt? Male enim usurus eo quod vult accipere, Deo potius miserante non accipit. Quomodo ergo intelligendum est quodcumque petieritis, hoc faciam, si Deus aliqua petentibus fidelibus etiam consulendo non facit? An forte solis apostolis hoc dictum debemus accipere?Absit:superiusenimdixerat:qui creditinme,operaquaeegofacio,etipse faciet. Ipsos quoque si cogitemus apostolos, inveniemus eum qui plus omnibus laboravit rogasse ut ab eo discederet Angelus Satanae, nec tamen quod rogaverat accepisse. Sed audiquod illic positum est in nomine meo, quodest Christus Iesus. Christus regem, Iesus salvatorem significat: et per hoc quodcumque petimus adversus utilitatem salutis,nonpetimusinnominesalvatoris:et tamenipsesalvatorest,nonsolumquando facitquodpetimus,verumetiamquandonon
THEOPHYL.Thisisanexplanationofthedoctrine of miracles. It is by prayer, and invocation ofHis name,thatamanisabletoworkmiracles.
AUG. Whatsoever you shall ask. Then why dowe often see believers asking, and not receiving? Perhaps it is that they ask amiss. When aman wouldmakeabaduseofwhatheasksfor,Godin Hismercydoesnotgranthimit.StillifGodevenin kindness often refuses the requests ofbelievers, how are we to understand, Whatsoever you shall ask in My name, I will do? Was this said to the Apostlesonly?No.Hesaysabove,Hethatbelieves inMe,theworksthatIdoshallhedoalso.Andifwe gotothelivesoftheApostlesthemselves,weshall findthathewholaboredmorethantheyall,prayed thatthemessengerofSatanmightdepartfromhim, but was not granted his request. But attend:does not our Lord lay down a certain condition? InMy name, which is Christ Jesus. ChristsignifiesKing, Jesus, Savior. Therefore whatever we ask forthat would hinder our salvation, we do not ask in our Saviors name and yet He is our Savior,notonly whenHedoeswhatweask,butalsowhenHedoes not. When He sees us ask any thing to the disadvantageofoursalvation,HeshowssHimself our Savior by not doing it. The physicianknows whether what the sick man asks for is to the
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facit: quoniam quod videt peti contra salutem, non faciendo se exhibet salvatorem. Novit enim medicus quid pro sua, quid contra suam salutem poscat aegrotus et ideo contraria poscentis non facit voluntatem, ut faciat sanitatem. Sane quaedamquamvisinnomineeiuspetamus, non tunc quando petimus facit, sedtamen facit: differtur enim quod petimus, non negatur. Continuo autem subiecit ut glorificetur pater in filio, si quidpetieritisin nominemeo,hocfaciam.Nullomodoigitur sine patre filius facit, quandoquidem, utin illopaterglorificetur,proptereafacit. Chrysostomus:Cumenimfiliusostendatur magna potens, glorificabitur ille qui genuit. Ideoautemsecundoidponit,utcertificetsui ipsiussermonem. Theophylactus: Attende etiam seriem paternaeglorificationis.InnomineIesufacta suntsignaperquaecredebantapostolorum sermonibus: et sic dum ad notitiampatris pervenirent,glorificabaturpaterinfilio.
advantageordisadvantageofhishealthanddoes notallowwhatwouldbetohishurt,thoughthesick man himself desires it but looks to his final cure. AndsomethingswemayevenaskinHisname,and Hewillnotgrantthemusatthetime,thoughHewill sometime.Whatweaskforisdeferred,notdenied. Headds,thattheFathermaybeglorifiedintheSon. The Son does not do any thingwithouttheFather, inasmuchasHedoesitinorderthattheFathermay beglorifiedinHim.
CHRYS.ForwhenthegreatpowerofctheSonis manifested, He that begot Him is glorified. He introduces this last, to confirm the truthofwhatHe hassaid. THEOPHYL. Observe the order in which the glorifyingoftheFathercomes.InthenameofJesus miracles were done, by which men were madeto believetheApostlespreaching.Thisbroughtthem totheknowledgeoftheFather,andthustheFather wasglorifiedintheSon.
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Lectio 5 15, : 16 ' , 17 , , : , '. 15. If you love me, keep my commandments. 16. And I willpray the Father, and he shall give you anotherComforter,thathemayabide withyouforever17.EventheSpirit of truth whom the world cannot receive, because it sees him not, neitherknowshim:butyouknowhim forhedwellswithyou,andshallbein you.
Chrysostomus in Ioannem: Quia dominus dixerat: quodcumque petieritis, hocfaciam,ut non aestiment omnem simpliciter petitionem valere, induxit si diligitis me, mandatamea servate: quasi dicat: tunc faciamquodpetitis. Vel quia audientes quoniam ad patrem vado consequenserateosturbari,dicit:nonesthoc meamareutturbemini,sedutfaciatismandata mea:hocestenimamor,obedireetcredereei qui diligitur. Quia vero consequens erateos vehementer inquirere carnis praesentiam, et illam habere consolationem quam prius habuerunt,subiungitetegorogabopatrem,et
CHRYS.OurLordhavingsaid,Whatsoeveryou shallaskinMyname,thatIwilldothattheymight not think simply asking would be enough,He adds, If you love Me, keep Mycommandments. AndthenIwilldowhatyouask,seemstobeHis meaning.OrthediscipleshavingheardHimsay,I go to the Father, and being troubled at the thought of it, He says, To love Me, is nottobe troubled,buttokeepMycommandments:thisis love, to obey and believe in Him whoisloved. Andastheyhadbeenexpressingastrongdesire forHisbodilypresence,HeassuresthemthatHis absencewillbesuppliedtotheminanotherway:
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aliumParaclitumdabitvobis.
And I will pray the Father, and He will giveyou anotherComforter AUG.WhereinHeshowstoothatHeHimselfis theComforter.Paracletemeansadvocate,andis appliedtoChrist:WehaveanAdvocatewiththe Father,JesusChristtherighteous(1Jn2:1).
Augustinus in Ioannem: In quo ostendit et seipsum esse Paraclitum. Paraclitus autem Latine dicitur advocatus: et dictum est de Christo: advocatum habemus apud patrem IesumChristumiustum. Alcuinus:VelParaclitum,idestconsolatorem: habebantenimettuncunumconsolatorem,qui miraculorum dulcedine et praedicatione eos erigereetconfortaresolebat. Didymus de spiritu sancto: Sed spiritum sanctumaliumParaclitumnominavit,noniuxta naturae differentiam, sed iuxta operationis diversitatem.Cumenimsalvatormediatoriset legati personam habebat, ex qua pontifex deprecaretur pro peccatis nostris, spiritus sanctus secundum aliam significationem Paraclitus, ab eo quod consolatur intristitia positos, nuncupatus est. Verum noli ex filiiet spiritus sancti operatione diversa varias aestimare naturas: siquidem in alio loco reperiturParaclitusspirituslegatiapudpatrem persona fungi, ut ibi: ipse spiritusinterpellat pro nobis. Salvator quoque consolationem
ALCUIN. Paraclete, i.e. Comforter. They had thenoneComforter,whocomfortedandelevated thembythesweetnessofHismiracles,andHis preaching. DIDYMUS. But the Holy Ghost was another Comforter: differing not in nature, but in operation.ForwhereasourSaviorinHisofficeof Mediator,andofMessenger,andasHighPriest, madesupplicationforoursinstheHolyGhostis a Comforter in another sense, i.e. asconsoling our griefs. But do not infer from thedifferent operationsoftheSonandtheSpirit,adifference of nature. For in other places we find theHoly Spiritperformingtheofficeofintercessorwiththe Father, as, The Spirit Himself intercedesforus. And the Savior, on the other hand, pours consolation into those hearts that need it: asin Maccabees,Hestrengthenedthoseofthepeople
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operatur in cordibus eorum qui indigent scriptum est enim: et humiles populi sui consolatusest. Chrysostomus:Aitautemrogabopatrem,ut fide dignum faciat eis sermonem:quoniamsi dixisset: ego mittam, non simpliciter credidissent. Augustinus contra Arianos: Qui tamen ut inseparabiliasuaetpatrisoperademonstraret, alibiait:cumabiero,mittameumadvos. Chrysostomus: Quid autem apostolis plus haberet, si patrem solum rogaret ut spiritum aliis daret? Quoniam illi multoties et sine orationeostendunturhocfacientes. Alcuinus: Rogabo igitur dicit, ut inferior secundum humanitatem, patrem meum, cui sum aequalis et consubstantialis secundum divinamnaturam. Chrysostomus: Dicit autem ut maneat vobiscum in aeternum, quoniam neque post mortemrecedit.Perhocetiamocculteinsinuat, quod spiritus sanctus non patietur mortemut ipse, neque abibit. Ne autem Paraclitum
thatwerebroughtlow(1Macc14:15).
CHRYS.Hesays,IwillasktheFather,tomake them believe Him: which they could nothave done,hadHesimplysaid,Iwillsend.
AUGYettoshowthatHisworksareinseparable from His Fathers, He says below, When Ishall go,IwillsendHimtoyou. CHRYS. But what had He more than the Apostles,ifHecouldonlyasktheFathertogive others the Spirit? The Apostles did this often evenwithoutpraying. ALCUIN.Iwillask-Hesays,asbeingtheinferior in respect of His humanity - My Father, with Whom I am equal and consubstantialinrespect ofMyDivinenature. CHRYS. That He may abide with youforever. The Spirit does not depart even at death.He intimates too that the Holy Ghost willnotsuffer death,orgoaway,asHehasdone.Butthatthe mentionoftheComfortermightnotleadthemto
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audientes, rursus incarnationem aliam suspicentur, et oculis putent eum videre, subiungit spiritum veritatis, quemmundusnon potest accipere, quia non videt eum nec scit eum. Augustinus:HicestutiqueinTrinitatespiritus sanctus,quempatrietfilioconsubstantialemet coaeternumfidesCatholicaprofitetur. Chrysostomus in Ioannem: Spiritumautem veritatis eum vocat per hoc quod figuras veteris testamenti manifestat. Mundum autem hic malos dicit visionem autem certissimam cognitionem dicit, quia visus est apertior sensus. Beda: Nota etiam, quod cum spiritum sanctum, spiritum veritatis dicit, spiritum sanctum esse spiritum suum ostendit:deinde cumapatreeumdarinarrat,patrisetiameum spiritum esse declarat ac per hoc spiritus sanctusapatreproceditetfilio. Gregorius Moralium: Spiritus autemsanctus omnem quem repleverit, ad desideranda invisibiliaaccenditetquoniammundanacorda solum visibilia diligunt, hunc mundus non
expect another incarnation, a Comforter to be seen with the eye, He adds, Even theSpiritof truthWhomtheworldcannotreceive,becauseit seesHimnot,neitherknowsHim.
AUG.ThisistheHolyGhostintheTrinity,Whom theCatholicfaithprofessestobeconsubstantial andcoeternalwiththeFatherandtheSon. CHRYS. The Spirit of truth He calls Him, because He unfolds the figures of the Old Testament. The world are the wicked,seeingis certain knowledge sight being the mostcertain ofthesenses.
BEDE. Note too, that when He calls theHoly Spirit the Spirit of truth, He shows thattheHoly SpiritisHisSpirit:thenwhenHesaysHeisgiven bytheFather,HedeclaresHimtobetheSpiritof the Father also. Thus the HolyGhostproceeds bothfromtheFather,andfromtheSon. GREG. The Holy Spirit kindles in every one, in whom He dwells, the desire of thingsinvisible. Andsinceworldlymindsloveonlythingsvisible, thisworldreceivesHimnot,becauseitrisesnot
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accipit, quia ad diligenda invisibilia non assurgit.Saecularesetenimmentesquantose foras per desideria dilatant, tanto ad receptionemillius,sinumcordisangustant. Augustinus in Ioannem:Sicautemmundum, idest mundi dilectores, dicit non posse accipere spiritum sanctum, velut si dicamus: iniustitia iusta esse non potest.Mundusergo, idest mundi dilectores, non potest eum accipere,quianonvideteum.Nonenimhabet invisibiles oculos mundana dilectio, perquos videri spiritus sanctus nisi invisibiliter non potest. Sequitur vos autem cognoscetiseum, quiaapudvosmanebit.Sedneputarentquod dictum est, apud vos manebit, ita dictum quemadmodum apud hospes visibiliter manereconsuevit,adiecitinvobiserit. Chrysostomus:Quasidicat:nonitaapudvos manebit sicut ego, sed in vestris habitabit animabus. Augustinus: Prius autem est esse alicubi, postmanere.Sedexposuitquoddixeratapud vos, cum adiunxit in vobis. Si enim nonsitin vobis, non potest esse in vobiseiusscientia: sic enim a vobis videtur in vobis etvestra
to the love of things invisible. In proportionas secularmindsenlargethemselvesbythespread of their desires, in that proportion theynarrow themselves,withrespecttoadmittingChrist. AUG.Thustheworld,i.e.theloversoftheworld, cannot,Hesays,receivetheHolySpirit:thatisto say, unrighteousness cannot be righteous.The world,i.e.theloversoftheworld,cannotreceive Him, because it sees Him not. The loveofthe worldhasnotinvisibleeyeswherewithtoseethat which can only be seen invisibly. Itfollows:But you know Him, for He dwells with you.Andthat theymightnotthinkthisImeantavisibledwelling, in the sense in which we use thephrasewith respecttoaguest,Headds,Andshallbeinyou.
CHRYS.AsifHesaid,Hewillnotdwellwithyou asIhavedone,butwilldwellinyoursouls.
AUG.Tobeinaplaceispriortodwelling.Bein you, is the explanation of dwell with you:i.e. showsthatthelattermeansnotthatHeisseen, butthatHeisknown.Hemustbeinus,thatthe knowledgeofHimmaybeinus.WeseetheHoly
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conscientia. Gregorius Moralium: Si autem spiritus sanctus in discipulis manet, quomodo iam singulare signum erit quod in mediatore permanet?Secundumillud:supraquemvideris spiritum descendentem et manentem, hic est qui baptizat. Quod tamencitiuscognoscimus, si dona eiusdem spiritus discernamus. Inhis enimdonissinequibusadvitampervenirinon potest, spiritus sanctus in electis omnibus sempermanetinillisautemquibusnonnostra vita servatur, sed aliorum quaeritur, nequaquamsempermanet:aliquandoenimse a signorum ostensionibus subtrahit, ut eo humilius virtutes eius habeamus: Christus autem in cunctis eum et semper habet praesentem. Chrysostomus: Hic autem sermo oppositas haereses velut uno ictu sustulit: nam dicere aliumostenditeius,idestspiritus,hypostaseos differentiam dicere vero Paraclitum, substantiaecognitionem. Augustinus contra Arianos: Consolatorem enim (quod officium tamquam personae infimae in Trinitate spiritui sancto deputant)
Ghosttheninus,inourconsciences. GREG. But if the Holy Spirit abides inthe disciples,howisitaspecialmarkoftheMediator that He abides in Him. We shall better understandifwedistinguishbetweenthedifferent giftsoftheSpirit.Inrespectofthosegiftswithout which we cannot attain to salvation, the Holy SpiriteverabidesinalltheElect:butinrespectof thosewhichdonotrelatetoourownsalvation,but to the procuring that of others, He does not always abide in them. For He sometimes withdraws His miraculous gifts, that His grace maybepossessedwithhumility.ChristhasHim withoutmeasureandalways.
CHRYS. This speech levels at a stroke, asit were, the opposite heresies. The wordanother, shows the distinct personality of the Spirit: the wordParaclete,Hisconsubstantiality.
AUG. Comforter, the title of the Holy Spirit, the thirdPersonintheTrinity,theApostleappliesto God:Godthatcomfortsthosethatarecastdown,
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Deum dicit apostolus, secundum illud: is qui consolatur humiles, consolatus est nos Deus. Deusestitaquespiritussanctusquiconsolatur humiles.Autsihocdepatrevelfiliodictumab apostolo volunt accipi, desinantconsolationis tamquammunereproprioseparareapatreet filiospiritumsanctum. Augustinus in Ioannem: Sed cum caritas Deidiffusasitincordibusnostrisperspiritum sanctum, qui datus est nobis, quomodo diligemus et mandata Christi servabimus,ut eum accipiamus quem nisi habuerimus, diligere et mandata servare nonpossumus? An forte praecedit in nobis caritas qua diligamus Christum, ut diligendo Christum eiusque faciendo mandata, mereamur accipere spiritum sanctum, ut caritas Dei patrisdiffundaturincordibusnostris?Perversa est ista sententia. Qui enim se filium Dei diligere credit, et patrem non diligit,profecto nec filium diligit sed quod sibi ipsividetur confinxit. Restat ergo ut intelligamus,spiritum sanctumhaberequidiligit,ethabendomereri ut plus habeat, et plus habendo plus diligat. Iam itaque habebant spiritum discipuli,quem dominus promittebat sed dandus eis erat amplius habebant occulte, accepturi erant manifeste. Proinde non solum non habenti,
comforted us. The Holy Spirit therefore Who comfortsthosethatarecastdown,isGod.Orif they still have this said by the Apostle of the Father or the Son, let them not anylonger separatetheHolySpiritfromtheFatherandthe Son,inHispeculiarofficeofcomforting.
AUG.ButwhentheloveofGodisshedabroadin ourheartsbytheHolyGhostwhichisgivenunto us (Rom 5:5), how shall we love andkeepthe commandments of Christ, so as to receivethe Spirit, when we are not able to love ortokeep them,unlesswehavereceivedtheSpirit?Does loveinusgofirst,i.e.dowesoloveChristand keep His commandments as to deserve to receive the Holy Spirit, and to have the love of GodtheFathershodabroadinourhearts?This isaperverseopinion.Forhewhodoesnotlove the Father, does not love the Son,howeverhe may think he does. It remains for us to understand,thathewholoveshastheHolySpirit, andbyhavingHim,attainstohavingmoreofHim, andbyhavingmoreofHim,tolovingmore.The disciples had already the Spirit whichourLord promisedbuttheyweretobegivenmoreofHim: theyhadHimsecretly,theyweretoreceiveHim openly. The promise is made both to himwho hastheSpirit,andtohimwhohasHimnottothe
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verumetiamhabentinonincassumpromittitur non habenti quidem, ut habeatur habenti autem,utampliushabeatur. Chrysostomus: Quando igitur discipulos purgaverat per sacrificium passionis, et peccatum solutum erat, et ipsi ad periculaet agones mittebantur, oportebat spiritum sanctumvenireabundanter.Nonautemstatim postresurrectionem,utinmultoeiusconstituti desiderio,cummultaeumsuscipiantgratia.
former, that he shall have Him tothelatter,that HeshallhavemoreofHim.
CHRYS.WhenHehadcleansedHisdisciplesby thesacrificeofHispassion,andtheirsinswere remitted,andtheyweresentforthtodangersand trials, it was necessary that they shouldreceive theHolySpiritabundantly.Buttheyweremadeto wait some time for this gift, in order thatthey might feel the want of it, and so bethemore gratefulforitwhenitcame.
Lectio 6 18 , .19 , , . 20 .21 : , .

18.Iwillnotleaveyoucomfortless:I will come to you. 19. Yet alittle while, and the world sees meno more: but you see me becauseI live, you shall live also. 20. Atthat dayyoushallknowthatIaminmy Father,andyouinme,andIinyou. 21. He that has my commandments, and keepeth them,heitisthatlovesme:andhe that loves me shall be lovedofmy Father, and I will love him,andwill
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manifestmyselftohim.
Augustinus in Ioannem:Nequisquamputaret quod ita spiritum sanctum dominus daturus fuerat, velut per seipsum non et ipse esset futuruscumeis,adiecit,etaitnonrelinquamvos orphanos. Orphani pupilli sunt: illud enim est Graecum, hoc Latinum. Quamvis ergonosfilius Deisuopatriadoptavitfilios,tameninhocetiam ipseerganospaternumostenditaffectum. Chrysostomus in Ioannem: Et quidem a principio dixerat: venietis quo ego vado sed quiahoclongumtempuserat,promisitspiritum. Et quia nesciebant quid est hoc, promittiteis suam praesentiam, quam maxime quaerebant, cum dicit veniam ad vos. Ne tamen rursus eamdemquaerantpraesentiam,qualemetprius habuerunt, occulte hoc excludit, cum subdit adhuc modicum, et mundus me iam nonvidet vos autem videtis me ac si diceret: veniam quidemadvos,nontamenutpriusvobiscumper unamquamque diem consistens. Et ne dicant: qualiterigiturIudaeisdixisti:amodononvidebitis me? Solvit opinionem dicens ad vos solos veniam.
AUG. That no one might think, becauseour LordwasabouttogivetheHolySpirit,thatHe wouldthereforenotbepresentHimselfinHim, He adds, I will not leave youcomfortless.The Greekwordsignifieswards.Althoughthenthe SonofGodhasmadeustheadoptedsonsof the Father, yet here He Himself shows the affectionofaFathertowardsus. CHRYS. At the first He said, Where Igoyou shallcomebutasthiswasalongtimeoff,He promisesthemtheSpiritintheinterval.Andas theyknewnotwhatthatwas,Hepromisesthem thattheymostdesired,Hisownpresence,Iwill come to you, but intimates at the sametime that they are not to look for the same kindof presenceoveragain:Yetalittlewhile,andthe world sees Me no more: as if He said,Iwill cometoyou,butnottolivewithyoueveryday as I did before. And, I will cometoyoualone, Hesays,thuspreventinganyinconsistencywith whatHehadsaidtotheJews:Henceforthyou shallnotseeMe.
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Augustinus in Ioannem: Videbat enim tunc eummunduscarneisoculisincarneconspicuum nonautemvidebatquodincarneverbumlatebat. Sedquoniampostresurrectionemetiamcarnem suam, quam non solum videndam,verumetiam contrectandam demonstravit suis, noluit demonstrare non suis hinc dictum estadhuc modicum, et mundus iam me non videt vos autemvidebitisme.Sedquoniaminiudicioeum mundus videbit, quo nomine significati sunt a regno eius alieni melius intelligitur illud etiam tempus significare voluisse quando in fine saeculi auferetur ab oculis damnatorum,uteum de cetero videant diligentes. Modicum autem dixit, quia id quod prolixum videturhominibus, brevissimum est ante oculos Dei.Sequiturquia egovivo,etvosvivetis. Theophylactus: Quasi dicat: et si mortem subiero,tamenresurgo.Vosquoquevivetishoc est, cum videritis me, laetabimini, ettamquam mortuireviviscetisinapparitionemea. Chrysostomus: Mihi autem videtur vitamnon praesentem dicere, sed futuram ac si dicat: morscrucisnondistarefacietvosameinfinem, sedmomentoparvooccultabitmeavobis.
AUG. For the world saw Him then with the carnal eye, manifest in the flesh, thoughitdid not see the Word hidden under the flesh.But aftertheresurrectionHewasunwillingtoshow even His flesh, except to His ownfollowers, whomHeallowedtoseeandtohandleit:Yeta littlewhile,andtheworldseesMenomorebut youshallseeMe.But,inasmuchastheworld, bywhicharemeantallwhoarealiensfromHis kingdom,willseeHimatthelastjudgment,itis better perhaps to understand Him here as pointingtothattime,whenHewillbetakenfor ever from the eyes of the wicked, tobeseen thenceforth by those who love Him. A little while, He says, for that which seems a long lime to men, is but a moment in theeyesof God.Because1live,youshalllivealso. THEOPHYL.AsifHesaid,ThoughIshalldie,I shall rise again. And you shall live also,i.e. whenyouseeMerisenagain,youwillrejoice, andbeasdeadmenbroughttolifeagain. CHRYS.Tomehoweverheseemstorefernot onlytothepresentlife,buttothefutureasifHe said,Thedeathofthecrossshallnotseparate youfromMeforever,butonlyhideMefromyou
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foramoment. Augustinus:Curautemdepraesentisedixerit vivere, illos autem de futuro esse victuros,nisi quia et vitam carnis resurgentis qualis in ipso praecedebat,etillisestpollicitussecuturam?Et quia ipsius mox futura erat resurrectio, praesentis temporis ponit verum, propter significandam celeritatem illorum autem, quoniamsaeculidifferturinfinem,nonait:vivitis, sed vivetis. Quia vero vivit ille, ideo et nos vivemus: per hominem quippe mors, et per hominem resurrectio mortuorum. Sequitur inillo die, de quo scilicet ait, et vos vivetis, vos cognoscetis, contemplando, quamvis et nunc credendo noverimus, quia ego sum in patre,et vosinme,etegoinvobis:quiaquandovivemus eavitaquamorsabsorbetur,tuncperficieturhoc ipsumquodnuncinchoatumestiamperipsum, utsitinnobis,etnosinipso. Chrysostomus: Vel in illo die cumresurgam, cognoscetisquiacumviderunteumresurrexisse et esse cum eis, tunc certissimam fidem didicerunt.Magnaenimeratvirtusspiritussancti, quae omnia eos docebat. Quod autemdictum estegosuminpatre,humilitatisestquodautem dicitetvosinmeetegoinvobis,humanitatisest, et auxilii quod est a Deo. Consuevit enim
AUG.ButwhydoesHespeakoflifeaspresent to Him, future to them? Because His resurrectionpreceded,theirswastofollow.His resurrectionwasaboutsosoontotakeplace, that He speaks of it as present theirsbeing deferred till the end of the world,Hedoesnot say you live, but you shall live. BecauseHe lives,thereforeweshalllive:Asbymancame death,bymancamealsotheresurrectionofthe dead (1 Cor 15:21). It follows: Inthatday(the day of which He said, you shall livealso)you shallknow,i.e.whereasnowyoubelieve,then youshallsee,thatIamintheFather,andyouin Me, and I in you. For when we shall have attainedtothatlifeinwhichdeathisswallowed up, then shall be finished that which isnow begunbyHim,thatHeshouldbeinus,andwe inHim. CHRYS. Or, in that day, on which I shallrise again, you shall know. For His resurrectionit was that established their faith. Then the powerfulteachingoftheHolySpiritbegan.His saying, I am in the Father, expresses His humilitythenext,AndyouinMe,andIinyou, His humanity and Gods assistance to Him. Scripture often uses the same words in
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Scriptura multoties eisdem verbis in Deo et hominibuspositisnonsimiliteruti. Hilarius de Trin: Vel hoc dicit, ut cum illein patrepernaturamdivinitatisesset,nosautemin eopercorporalemeiusnativitatemetillerursus in nobis per sacramenti mysterium inesse crederetur: ipse enim testatus est: qui edit carnemmeametbibitsanguinemmeum,inme manet,etegoineo. Hilarius de Trin: Vel hoc dicit, ut cum illein patrepernaturamdivinitatisesset,nosautemin eopercorporalemeiusnativitatemetillerursus in nobis per sacramenti mysterium inesse crederetur: ipse enim testatus est: qui edit carnemmeametbibitsanguinemmeum,inme manet,etegoineo.
different senses, as applied to God andto men.
HILARY. Or He means by this, thatwhereas He was in the Father by the nature ofHis divinity,andweinHimbymeansofHisbirthin the flesh He on the other hand should be believed to be in us by the mystery ofthe Sacrament: as He Himself testified above: WhosoevereatsMyflesh,anddrinksMyblood, dwellsinMe,andIinHim. ALCUIN. By love, and the observance ofHis commandments, that will be perfected in us whichHehasbegun,viz.thatweshouldbein Him, and He in us. And thatthisblessedness maybeunderstoodtobepromisedtoall,notto the Apostles only, He adds, He that has My commandments and keeps them, he it isthat lovesMe.
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Alcuinus: Per dilectionem autem et observantiam mandatorum eius, tuncperficietur hoc ipsum quod nunc inchoatum estperipsum, utsitinnobis,etnosinipso.Etutomnibus,non tantum apostolis, hanc beatitudinempromisisse videatur, adiungit qui habet mandata mea et servatea,illeestquidiligitme.
Augustinus:Quihabetinmemoriaetservatin vita qui habet in sermonibus et servat in operibusquihabetaudiendoetservatfaciendo quihabetfaciendoetservatperseverando,ipse est qui diligit me. Opere est demonstranda dilectio,nesitinfructuosanominisappellatio.
AUG. He that has them in mind, and keeps them in life he that has them in words, and keeps them in works he that has themby hearing,andkeepsthembydoinghethathas thembydoing,andkeepsthembypersevering, heitisthatlovesMe.Lovemustbestrewnby works,oritisamerebarrenname. THEOPHYL. As if He said, You think thatby sorrowing, as you do, for my deathyouprove youraffectionbutIesteemthekeepingofMy commandmentstheevidenceoflove.Andthen Heshowstheprivilegedstateofonewholoves: And he that loves Me shall be loved of My Father,andIwilllovehim. AUG.Iwilllovehim,asifnowHedidnotlove him. What means this? He explains itinwhat follows: And will manifest Myself to him,i.e.I lovehimsofarastomanifestMyselftohimso that, as the reward of his faith, he willhave sight.NowHeonlylovesussothatwebelieve then He will love us so that we see.And whereas we love now by believing that which weshallsee,thenweshalllovebyseeingthat whichwehavebelieved. AUG. He promises to show Himself tothem
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Theophylactus:Acsidicat:vosputatisquodex affectionequadamtristaminidemortemeased ego signum dilectionis reputo mandata mea servari. Qualem autem praerogativamobtineat quidiligit,ostenditsubdensquiautemdiligitme, diligeturapatremeo,etegodiligameum.
Augustinus: Sed quid est diligam,tamquam nuncnondiligat?Exponitperidquodsequitur:et manifestabo ei meipsum idest, ad hocdiligam ut manifestem, et ipsam visionem mercedem fideicapiamus.Nuncenimadhocnosdilexitut credamustuncadhocutvideamusquiaetnos nunc diligimus credendo quod videbimus tunc autemdiligemusvidendoquodcredidimus.
Augustinus ad Paulinam de videndo Deo:

Sic autem promisit ostensurum seipsum dilectoribus suis cum patre Deum unum, non quomodoinhocsaeculovisusestincorporeeta malis. Theophylactus: Vel quia postresurrectionem appariturus illis erat in corpore magis repraesentante divinitatem, ne credant ipsum spiritum fore, seu phantasma, ob hocpraedixit illis ut tunc videntes illum non diffidant, sed reminiscantur quia propter mandatorumsuorum custodiam apparet eis: atque ideo tenentur sempercustodireilla,utperpetuoeisappareat.
thatloveHimasGodwiththeFather,notinthat bodywhichHeboreuponearth,andwhichthe wickedsaw.
THEOPHYL.For,asaftertheresurrectionHe was to appear to them in a bodymore assimilated to His divinity, that they mightnot takeHimthenforaspirit,oraphantom,Hetells them now beforehand not to havemisgivings upon seeing Him, but to remember that He shows Himself to them as a reward fortheir keeping His commandments and that therefore they are bound ever to keepthem, thattheymayeverenjoythesightofHim.
Lectio 7 22 , ,,[] 23 , , , ' . 24

22. Judas said to him, notIscariot, Lord,howisitthatyouwillmanifest yourselftous,andnottotheworld? 23. Jesus answered and said to him, If a man love me,hewillkeep my words: and my Father willlove him, and we will come to him,and make our abode with him. 24. He that loves me not keeps not my
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: .25 ' : 26 , , []. 27 ,: .
sayings: and the word which you hear is not mine, but theFathers which sent me. 25. These things have I spoken to you, being yet present with you. 26. But the Comforter,whichistheHolyGhost, whom the Father will send in my name, he shall teach youallthings, and bring all things to your remembrance whatsoever I have said to you. 27. Peace Ileavewith you,mypeaceIgivetoyou:notas theworldgives,giveItoyou.
Augustinus in Ioannem: Quia dominus dixerat:adhucmodicum,etmundusmeiamnon videt vos autem videbitis me,interrogaviteum de hoc ipse Iudas, non ille traditor eiusqui Iscariotis cognominatus est, sed cuiusepistola inter Scripturas canonicas legitur unde dicitur dicit ei Iudas non ille Iscariotis: domine,quid factum est, quia nobis manifestaturus es teipsum, et non mundo? Causam quaesivit quare non se mundo, sed suismanifestaturus esset. Dominus autem exponit quare suisse manifestaturus est, non alienis: quia scilicethi
AUG. Our Lord having said, A little while,and the world sees Me no more: but youshallsee Me:Judas,notthetraitornamedIscariot,buthe whose Epistle is read among theCanonical Scriptures, asks His meaning: Judas saidto Him, not Iscariot, Lord, how is it that youwill manifest Yourself to us, and not totheworld? Our Lord in reply explains why Hemanifests Himself to His own, and not to aliens, viz. because the one love Him, the other donot. Jesusansweredandsaidtohim,Ifamanlove Me,hewillkeepMywords.
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diligunt, illi vero non diligunt unde sequitur respondit Iesus, et dixit ei: si quis diligitme, sermonemmeumservabit. Gregorius in Evang:Probatioenimdilectionis, exhibitio est operis: nunquam amor Deiest otiosus: operatur enim magna, si est si vero operarirenuerit,amornonest. Augustinus:Dilectioautemsanctosdiscernita mundo,quaefacitunanimeshabitareindomoin quafacitpateretfiliusmansionemquidonantet ipsam dilectionem, quibus in fine donabunt suammanifestationem.EstenimquaedamDei manifestatio interior, quam prorsus impiinon noverunt: quibus Dei patris et spiritus sancti manifestationullaest:filiiveroessepotuit,sed in carne quae nec talis est qualis illa, nec semper illis adesse potest, sed admodicum tempusethocadiudicium,nonadgaudiumad supplicium,nonadpraemiumundesequituret adeumveniemus.Veniuntquidemadnosdum venimus ad eos veniuntsubveniendo,venimus obediendo veniunt illuminando, venimus intuendo veniunt implendo, venimus capiendo ut sit nobis eorum non extranea visio, sed interna et in nobis eorum non transitoria mansio, sed aeterna unde sequitur et mansionemapudeumfaciemus.
GREG.Ifyouwouldproveyourlove,showyour works.TheloveofGodisneveridlewheneverit is,itdoesgreatthings:ifitdonotwork,itisnot.
AUG. Love distinguishes the saints from the world: it makes men to be of one mindinan house in which house the Father andtheSon taketheirabodewhogivethatlovetothose,to whomintheendtheywillmanifestthemselves. For these is a certain inner manifestation of God,unknowntotheungodly,towhomthereis no manifestation made of the Father and the HolySpirit,andonlycouldbeoftheSoninthe flesh which latter manifestation is not asthe former,beingonlyforalittlewhile,notforever, forjudgment,notforjoy,forpunishment,notfor reward.AndWewillcometohim:Theycometo us, in that we go to Them They comeby succoring, we go by obeying They comeby enlightening, we go by contemplating They come by filling, we go by holding: so Their manifestation to us is not external, butinward Their abode in us not transitory, but eternal. It follows,AndwillmakeOurabodewithhim.
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Gregorius: In quorumdam etenim cordavenit, et mansionem non facit: quia per compunctionem quidem respectum Dei percipiunt, sed tentationis tempore hoc ipsum quodcompunctifuerantobliviscuntur,sicquead perpetrandapeccataredeuntacsihaecminime planxissent.QuiergoDeumverediligit,ineius cordedominusetvenitetmansionemfacit:quia sic eum divinitatis amor penetrat ut ab hoc amoretentationistemporenonrecedat:illeenim vere amat cuius mentem delectatio prava ex consensunonsuperat.
GREG.IntosomeheartsHecomes,butnotto make His abode with them. For somefeel compunctionforaseasonandturntoGod,but in time of temptation forget that whichgave them compunction, and return to their former sins, just as if they had neverlamentedthem. But whoever loves God truly, into hisheartthe Lord both comes, and also makes Hisabode therein: for the love of the Godhead so penetrates him, that no temptation withdraws him from it. He truly loves, whose mindnoevil pleasure overcomes, through his consent thereto. AUG. But while the Father and the Sonmake Their abode with the loving, soul, is the Holy Spiritexcluded?Whatmeansthatwhichissaid oftheHolySpiritabove:Hedwellswithyou,and shall be in you, but that the Spirit makesHis abode with us? Unless indeed a man beso absurdastothinkthatwhentheFatherandthe Soncome,theHolySpiritdeparts,asiftogive place to His superiors. Yet even this carnal thoughtismetbyScripture,inthatitsays,Abide with you for ever. He will therefore be inthe sameabodewithThemforever.AsHedidnot come without Them, so neither Theywithout Him.AsaconsequenceoftheTrinity,actsare
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Augustinus: An forte putabitur, mansionemin dilectore suo facientibus patre etfilio,exclusus esse ab hac mansione spiritus sanctus?Quid est ergo quod superius ait de spiritusancto: apud vos manebit, et in vobis erit? Nisi forte quisquam sic absurdus est ut arbitretur, cum pater et filius venerint, discessurum inde spiritum sanctum, tamquam locum daturum maioribus. Sed et huic carnali cogitationi occurrit Scriptura, cum dicit: ut maneat vobiscuminaeternum.Ineademergomansione cum ipsis erit in aeternum: quia nec illesine ipsis venit, nec illi sine eo: sed propter insinuationem Trinitatis, personis singulis
nominatis dicuntur quaedam, non tamenaliis separatisintelliguntur,proptereiusdemTrinitatis substantiam.
sometimesattributedtosinglepersonsinit:but thesubstanceofthesameTrinitydemands,that insuchactsthepresenceoftheotherPersons alsobeimplied. GREG.Inproportionasamansloverestsupon lower things, in that proportion is heremoved fromheavenlylove:HethatlovesMenot,keeps notMysayings.TothelovethenofourMaker, letthetongue,mind,lifebearwitness. CHRYS.OrthusJudasthoughtthatheshould, seeHim,asweseethedeadinsleep:Howisit, thatyouwillmanifestYourselftous,andnotto theworld?meaning,Alas,asyouarttodie,you will appear to us but as one dead. Tocorrect thismistake,Hesays,IandMyFatherwillcome to him, i.e. I shall manifest Myself, evenasMy Father manifests Himself. And will make our abode with Him which is not like adream.It follows, And the word which you hear is not Mine, but the Fathers which sent Me i.e.He thathearsnotMywords,inasmuchasheloves notMe,soloveshenotMyFather.ThisHesays to show that He spoke nothing which was not theFathers,nothingbesidewhatseemedgood totheFather.
Gregorius: Tanto autem quisque a superno amore disiungitur, quanto inferius delectatur unde subditur qui non diligit me, sermones meosnonservat.Dedilectioneergoconditoris, lingua,mensetvitarequiratur. Chrysostomus in Ioannem: Vel aliter totum. Aestimavit Iudas sicut mortuos videmus in somno,itaetseeumessevisurosundequaerit quid est quod debes te manifestare nobis,et non mundo? Quasi dicat: vae nobis,quoniam morieris, et ut mortuus debes nobis assistere. Neigiturhocsuspicentur,dicitegoetpaterad eum veniemus quasi dicat: sicut pater manifestat seipsum, ita et ego: etmansionem apud eum faciemus quod somniorum nonest. Sequituretsermoquemaudistisnonestmeus, sedeiusquimisitmepatrisquasidicat:nonme solum, sed neque patrem amat qui huncnon auditsermonem.Dicitautemhoc,quoniamnihil extrapatremloquitur,nequepraeteridquodilli videtur.
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Augustinus: Et fortasse propter aliquam distinctionem,ubisuosdixit,pluralitersermones dixit,dicensquinondiligitme,sermonesmeos non servat. Ubi autem sermonem, hoc est verbum, non suum esse dixit, sed patris, seipsum intelligi voluit non enim suum,sed patrisestverbumquomodonecsuaimago,sed patris nec suus filius, sed patris. Recteigitur auctori tribuit quod facit aequalis, a quohabet hocipsumquodilliestindifferensetaequalis. Chrysostomus:Quiaveroeorumquaedixerat, quaedam manifesta erant et quaedam non intellexerunt, ut non turbarentur, subiungithaec locutussumvobisapudvosmanens. Augustinus in Ioannem: Alia est illamansio quam promisit futuram, alia vero haecquam praesentem esse testatur: illa spiritualis est, atque intrinsecus mentibus redditur haec corporalis forinsecus oculis atque auribus adhibetur. Chrysostomus in Ioannem: Ut autem eius corporalem recessum facilius sustinerent, praeparat eos, promittens quod eius recessus magnorumeisessetfuturacausabonorum:quia donec ipse apud eos corporaliter manebatet
AUG. And perhaps there is a distinction at bottom,sinceHespeaksofHissayings,when theyareHisown,inthepluralnumberaswhen He says, He that loves Me not, keeps not My sayings: when they are not His own, butthe Fathers,inthesingular,i.e.astheWord,which isHimself.ForHeisnotHisownWord,butthe Fathers, as He is not His own image,butthe Fathers,orHisownSon,buttheFathers.
CHRYS. These things have I spoken toyou, being yet present with you. Some ofthese thingswereobscure,andnotunderstoodbythe disciples. AUGTheabodeHepromisedthemhereafteris altogether a different one from this present abode He now speaks of. The oneisspiritual andinward,theotheroutward,andperceptible tothebodilysightandhearing.
CHRYS. To enable them to sustainHisbodily departuremorecheerfully,Hepromisesthatthat departure shall be the source of greatbenefit forthatwhileHewastheninthebody,theycould neverknowmuch,becausetheSpiritwouldnot
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spiritus non venerat, nihil magnum poterant scire unde sequitur Paraclitus autem spiritus sanctus quem mittet pater in nominemeo,ille vos docebit omnia, et suggeret vobisomnia quaecumquedixerovobis. Gregorius in Evang: Graeca locutione Paraclitus, Latina advocatus dicitur, vel consolator. Qui idcirco advocatus dicitur, quia pro errore delinquentium apud iustitiam patris intervenit, dum eos quos repleverit,exorantes facit. Consolator autem idem spiritusvocatur, quiadepeccatiperpetrationemoerentibus,dum spem veniae praeparat, ab afflictionetristitiae mentemlevat. Chrysostomus: Continue autem eum Paraclitum vocat propter continentes eos tribulationes. Didymus de spiritu sancto: Spiritum autem sanctum a patre in suo mitti nominesalvator affirmat,cumproprienomensalvatorissitfilius siquidem naturae consortium, et, ut itadicam, proprietaspersonarumexistavocesignificatur. Filii quippe tantummodo est in nominepatris venire,salvaproprietatefiliiadpatrem,etpatris ad filium. Nullus autem alius venit innomine
havecome:ButtheComforter,whichistheHoly Ghost,WhomtheFatherwillsendinMyname, Heshallteachyouallthings,andbringallthings toyourremembrance,whatsoeverIhavesaidto you. GREG. Paraclete is Advocate, or Comforter. The Advocate then intercedes with theFather for sinners, when by His inward power He moves the sinner to pray for himself. The Comforterrelievesthesorrowofpenitents,and cheersthemwiththehopeofpardon.
CHRYS. He often calls Him theComforter,in allusiontotheafflictioninwhichtheythenwere.
DIDYMUS. The Savior affirms that the Holy SpiritissentbytheFather,inHis,theSaviors, name which name is the Son. Here an agreementofnatureandpropriety,sotospeak, ofpersonsisstrewn.TheSoncancomeinthe Fathersnameonly,consistentlywiththeproper relationship of the Son to the Father, andthe Father to the Son. No one else comesinthe
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patris sed verbi gratia, in nominedomini,Dei, et omnipotentis. Quomodo igitur servi qui in nomine domini veniunt, per hoc ipsum quod subiectisuntetserviunt,indicantdominum,servi quippe sunt domini sic et filius qui venit in nominepatris,portateiusnomenperhocquod unigenitus Dei filius approbatur. Quia ergo spiritus sanctus in nomine filii a patremittitur, ostenditquiaunitatesitiunctusadfiliumundeet filii dictus est spiritus, per adoptionem suam filiosfacienseosquisereciperevoluissent.Iste autem spiritus sanctus, qui venit in nominefilii missus a patre, docebit omnia eos qui infide Christi perfecti sunt: omnia autem illa quae spiritualia sunt et intellectualia veritatis et sapientiaesacramenta.Docebitvero,nonsicut qui artes aliquas et sapientiam studio industriaquedidiceresedquasiipsaarsatque doctrina et sapientia, veritatis spiritus invisibilitermentiinsinuatscientiamdivinorum.
nameoftheFather,butinthenameofGod,of the Lord, of the Almighty, and the like.As servantswhocomeinthenameoftheirLord,do so as being the servants of that Lord, sothe Son who comes in the name of theFather, bears that name as being theacknowledged only-begotten Son of the Father. That theHoly Spirit then is sent in the Sons name, by the Father, shows that He is in unity withtheSon: whence He is said too to be the Spiritofthe Son,andtomakethosesonsbyadoption,who arewillingtoreceiveHim.TheHolySpiritthen, Who comes in the name of the Sonfromthe Father,shallteachthem,whoareestablishedin thefaithofChrist,allthingsallthingswhichare spiritual,boththeunderstandingoftruth,andthe sacramentofwisdom.ButHewillteachnotlike those who have acquired an art orknowledge bystudyandindustry,butasbeingtheveryart, doctrine, knowledge itself. As being this Himself, the Spirit of truth will impart the knowledgeofdivinethingstothemind. GREG.UnlesstheSpiritbepresenttothemind ofthehearer,thewordoftheteacherisvain.Let none then attribute to the human teacher, the understandingwhichfollowsinconsequenceof his teaching: for unless there be ateacher within, the tongue of the teacher outside will
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Gregorius:Nisiautemidemspirituscordiadsit audientis, otiosus est sermo doctoris. Nemo ergodocentihominitribuatquodexoredocentis intelligitur:quianisiintussitquidoceat,doctoris lingua exterius in vacuum laborat. Sed et ipse conditornonaderuditionemhominisloquitur,si
eidem homini per unctionem spiritus non loquatur.
laborinvain.NayeventheMakerHimselfdoes notspeakfortheinstructionofman,unlessthe SpiritbyHisunctionspeaksatthesametime. AUG. So then the Son speaks, theHolySpirit teaches: when the Son speaks we take inthe words, when the Holy Spirit teaches, we understand those words. The whole Trinity indeed both speaks and teaches, but unless each person worked separately as well, the wholewouldbetoomuchforhumaninfirmityto takein. GREG.ButwhyisitsaidoftheSpirit,Heshall suggest all stings to you: to suggestbeingthe officeofaninferior?Thewordisusedhere,asit is used sometimes, in the sense ofsupplying secretly. The invisible Spirit suggests, not becauseHetakesalowerplaceinteaching,but becauseHeteachessecretly. AUG.Suggest,i.e.bringtoyourremembrance. Every wholesome hint to remember that we receiveisofthegraceoftheSpirit.
Augustinus:Numquidautemdicitfiliusetdocet spiritussanctus,utdicentefilioverbacapiamus, docente autem spiritu sancto, eadem verba intelligamus? Omnis igitur et dicit et docet Trinitas sed nisi etiam sigillatim commendaretur, eam nullo modo humana capereutcumquepossetinfirmitas.
Gregorius:Requirendumveronobisestcurde eodem spiritu dicatur suggeret vobis omnia, cum suggerere soleat esse minoris. Sedquia suggerere aliquando dicimus subministrare, invisibilis spiritus suggerere dicitur, non quod nobisscientiamabimoinferat,sedabocculto.
Augustinus: Vel quod addit suggeret, idest commemorabit vos, intelligere debemusetiam, quodiubemurnonoblivisci,saluberrimamonita ad gratiam pertinere, quae nos commemorat Christus. Theophylactus: Spiritus itaque sanctus et
THEOPHYL. The Holy Spirit then was bothto

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docuit et commemoravit: docuit quidem quaecumquenondixerateisChristus,tamquam non valentibus portare commemoravit vero quaecumque dominus dixerat sedobscuritatis causa vel intellectus tarditate, commendare memoriaenequiverunt.
teach and to bring to remembrance: toteach what Christ had forborne to tell Hisdisciples, becausetheywerenotabletobearittobringto remembrance what Christ had told thembut which on account of its difficulty, or their slownessofunderstanding,theywereunableto remember. CHRYS. Peace I leave with you, My peaceI give to you: He says this to console His disciples, who were now troubled at the prospect of the hatred and opposition which awaitedthemafterHisdeparture. AUG.Heleftnopeaceinthisworldinwhichwe conquer the enemy, and have love oneto another: He will give us peace in the worldto come, when we shall reign without anenemy, and where we shall be able to avoid disagreement.ThispeaceisHimself,bothwhen we believe that He is, and when we shallsee Him as He is. But why does He say, PeaceI leavewithyou,withouttheMy,whereasHeputs in My in, My peace 1 give to you? Are we to understand My in the former or is itnotrather left out with a meaning? His peace issuch peaceasHehasHimselfthepeacewhichHe leftusinthisworldisratherourpeacethanHis. He has nothing to fight against in Himself,
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Chrysostomus: Quia vero et haecaudientes turbantur, excogitantes odia et praelia sibi imminere post eius recessum, rursus eos consolatur,dicenspacemrelinquovobis,pacem meamdovobis. Augustinus: Pacem nobis reliquit in hoc saeculo,inquamanenteshostemvincimus,etut etiamhicinvicemdiligamuspacemsuamnobis dabit in futuro saeculo, quando sine hoste regnabimus,ubinunquamdissentirepossimus. Paxautemnobisipseest,etcumcredimusquia est,etcumvidebimuseumsicutiest.Sedquid est quod ubi dicit pacem relinquo vobis,non addit meam ubi vero ait do vobis, ibi dixit meam? Utrum subaudiendum est meametubi dictum non est an forte et hic aliquid latet? Pacem enim suam eam voluit intelligiqualem habetipsepaxveroistaquamnobisreliquitin hoc saeculo, nostra potius dicenda estquam ipsius. Illi quippe nihil repugnat in seipso,quia
nullum habet omnino peccatum nos autem talem pacem nunc habemus in qua adhuc dicamus: dimitte nobis debita nostra. Itemque inter nos ipsos est nobis pax, quia invicem nobis credimus quod invicem diligamus. Sed nec ipsa plena est, quia cogitationes cordis nostri invicem non videmus. Nec ignoro ista domini verba etiam sic accipi posse, ut eiusdem sententiae repetitio videatur. Quod vero dominus adiunxit non quomodomundus dat, ego do vobis, quid est aliud, nisi non quomodo homines dant qui diligunt mundum? Quiproptereasibidantpacem,utsinemolestia mundoperfruantur:etquandoiustisdantpacem ut non eos persequantur, pax esse nonpotest veraubinonestveraconcordia,quiadisiuncta suntcorda. Chrysostomus: Pax etiam exterior admalum fitmultoties,eteisquihabenteamnihilprodest. Augustinus de Verb. Dom: Est autem pax serenitas mentis, tranquillitas animi,simplicitas cordis, amoris vinculum, consortium caritatis. Necpoteritadhereditatemdominipervenirequi testamentum pacis noluerit observare nec potest concordiam habere cum Christo qui discorsvolueritessecumChristiano.
becauseHehasnosin:butoursisapeacein which we still say, Forgive us ourdebts(Matt 6:12). And in like manner we havepeace between ourselves, because we mutuallytrust oneanother,thatwemutuallyloveoneanother. Butneitheristhataperfectpeaceforwedonot see into each others minds. I could notdeny howeverthatthesewordsofourLordsmaybe understoodasasimplerepetition.Headds,Not as the world gives, give I unto you: i.e. notas thosemen,wholovetheworld,give.Theygive themselves peace, i.e. free, uninterrupted enjoyment of the world. And even when they allow the righteous peace, so far as not to persecutethem,yettherecannotbetruepeace, where there is no true agreement, no unionof heart. CHRYS. External peace is often even hurtful, ratherthanprofitabletothosewhoenjoyit. AUG.Butthereisapeacewhichisserenityof thought, tranquillity of mind, simplicity of heart, thebondoflove,thefellowshipofcharity.None will be able to come to the inheritanceofthe Lord who do not observe this testamentof peacenonebefriendswithChrist,whoareat enmitywiththeChristians.
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Lectio 8 27b .28 , . , , . 29 , .30 ' , : , 31 ' , , . , . 27. Let not your heart betroubled, neitherletitbeafraid.28.Youhave heard how I said to you, I goaway, and come again to you. Ifyouloved me, you would rejoice, because I said,IgototheFather:formyFather isgreaterthanI.29.AndnowIhave toldyoubeforeitcometopass,that, when it is come to pass, youmight believe. 30. Hereafter I will nottalk much with you: for the princeofthis worldcomes,andhasnothinginme. 31.ButthattheworldmayknowthatI love the Father: and as theFather gave me commandment, even so I do.Arise,letusgohence.
Chrysostomus in Ioannem: Quia dixerat: pacem relinquo vobis, quod erat recedentis, hoc poterat eos conturbare, ideo dicit non turbetur cor vestrum, neque formidet:quoniam haec quidem ex dilectione, illa vero ex
CHRYS. After saying, Peace I leave withyou, which was like taking farewell, He consoles them:Letnotyourheartbetroubled,neitherletit beafraid:thetwofeelingsofloveandfearwere nowtheuppermostinthem.
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formidinepatiebantur. Augustinus in Ioannem:Hincautemturbariet formidarepoteratcorillorum,quodibatabeis, quamvis venturus ad eos, ne forsitangregem lupushocintervalloinvaderetpastorisabsentia unde sequitur audistis quia ego dixi vobis: vado, et venio ad vos. Ibat autemperidquod homoerat,etmanebatperidquodDeuserat. Curitaqueturbareturetformidaretcor,quando sicdeserebatoculosutnondesereretcor?Ut autem intelligerent secundum id quod homo erat, eum dixisse vado, et venio ad vos, subiecit atque ait si diligeretisme,gauderetis utique quia vado ad patrem, quiapatermaior est.Perquodergofiliusnonestaequalispatri, perhoceratiturusadpatrem,aquoetventurus est, iudicaturus vivos et mortuos per illud autem in quo est aequalis gignenti,nunquam recedit a patre, sed cum illo est ubique totus paridivinitate,quamnulluscontinetlocus.Ipse ergofiliusDeiaequalispatriinformaDei,quia semetipsum exinanivit, non formam Dei amittens, sed formam servi accipiens,maior est etiam seipso: quia maior est formaDei, quaeamissanonest,quamformaservi,quae acceptaest.Haecigiturestformaservi,inqua Dei filius minor est non patre solo, sedetiam spiritu sancto: secundum hanc formamservi
AUG.ThoughHewasonlygoingforatime,their hearts would be troubled and afraid for what might happen before He returned lest in the absence of the Shepherd the wolf mightattack theflock:youhaveheardhowIsaidtoyou,Igo away, and come again to you. In that Hewas man, He went in that He was God,Hestayed. Whythenbetroubledandafraid,whenHeleftthe eye only, not the heart? To make them understandthatitwasasmanthatHesaid,Igo away, and come again to you He adds, Ifyou lovedMeyouwouldrejoice,becauseIsaid,Igo to My Father for My Father is greaterthanI.In that the Son then is unequal with the Father, through that inequality He went to theFather, fromHimtocomeagaintojudgethequickand dead:inthatHeisequaltotheFather,Henever goes from the Father, but is everywhere altogetherwithHiminthatGodhead,whichisnot confined to place. Nay, the Son Himself, because that being equal to the Father inthe formofGod,HeemptiedHimself,notlosingthe form of God, but taking that of a servant,is greatereventhanHimself:theformofGodwhich isnotlost,isgreaterthantheformofaservant which was put on. In this form of aservant,the SonofGodisinferiornottotheFatheronly,but
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puer Christus etiam parentibus minor erat, quando parvus maioribus, sicut scriptumest, subditus erat. Agnoscamus igitur geminam substantiam Christi divinam scilicet, qua aequalisestpatriethumanam,quamaiorest pater. Utrumque autem simul, non duo, sed unus est Christus, ne sit quaternitas sed TrinitasDeus.Ideoergodixitsidiligeretisme, gauderetis utique, quia vado ad patrem:quia naturaehumanaegratulandumest,eoquodsic assumpta est a verbo unigenito utimmortalis constitueretur in caelo, atque ita fieret terra sublimis, ut incorruptibilis pulvis sederet ad dexterampatris.Quisnonhincgaudeat,quisic diligit Christum, ut suam naturam iam immortalem gratuletur in Christo, atque ipsum speretfuturumesseperChristum? Hilarius de Trin: Vel aliter. Si donantis auctoritate pater maior est, numquid per doni confessionem minor filius est? Maior itaque donans est, sed minor iam non estcuiunum essedonatur. Chrysostomus: Vel aliter. Nondumnoverant apostoli quid sit resurrectio,quampraedixerat dicens vado, et venio ad vos nequequalem oportebatdeeoopinionem,habebantpatrem vero magnum esse aestimabant. Dicit igitur
to the Holy Ghost in this the ChildChristwas inferior even to His parents to whom weread, He was subject. Let us acknowledge then the twofoldsubstanceofChrist,thedivine,whichis equal to the Father, and the human, whichis inferior.ButChristisbothtogether,nottwo,but oneChristelsetheGodheadisaquaternity,not a Trinity. Wherefore He says, If you lovedMe, you would rejoice, because I said, I go tothe Father for human nature should exult atbeing thus taken up by the Only Begotten Word,and madeimmortalinheavenatearthbeingraised to heaven, and dust sitting incorruptible atthe righthandoftheFather.Who,thatlovesChrist, will not rejoice at this, seeing, as he does,his own nature immortal in Christ, andhopingthat HeHimselfwillbesobyChrist. HILARY.Orthus:IftheFatherisgreaterbyvirtue ofgiving,istheSonlessbyconfessingthegift? The giver is the greater, but He to whom unity withthatgiverisgiven,isnottheless.
CHRYS.Orthus:TheApostlesdidnotyetknow what the resurrection was of which Hespoke when He said, I go, and come againtoyou:or whattheyoughttothinkofit.Theyonlyknewthe great power of the Father. So He tellsthem:
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eis:etsidemeformidatisquodmedefendere nequeam, nec confiditis quod post crucem rursus vos videam tamen audientesquoniam adpatremvado,laetandumvobisest,quoniam ad maiorem vado, et potentem omniaversuta dissolvere. Haec autem omnia ad imbecillitatemdiscipulorumdicebantur:etideo subdidit et nunc dixi vobis priusquam fiat,ut cumfactumfuerit,credatis. Augustinus in Ioannem: Quid est hoc,cum magis credere homo debeat antequam fiatid quodcredendumest?Haecestenimlausfidei, si quod creditur non videtur: nam et ille cui dictum est: quia vidisti, credidisti, aliudvidit, aliud credidit: vidit hominem, credidit Deum. Sed si dicuntur credi quae videntur,sicutdicit unusquisque oculis suis se credidisse, non tamenipsaestquaeinnobisaedificaturfides sedexrebusquaevidentur,acquiriturinnobis, ut ea credantur quae non videntur. Illuditaque dicitcumfactumfuerit,quodeumpostmortem visuri erant viventem et ad patrem ascendentem quo viso, fuerant credituriquod ipse esset Christus filius Dei, qui hocpotuit facere, et praedicere antequam faceret credituri autem hoc, non fide nova,sedaucta aut certe cum mortuus esset, defectacum resurrexisset,refecta.
Though you fear I shall not be able tosave Myself, and do not trust to Myappearingagain afterMycrucifixionyetwhenyouhearthatIgoto My Father, you should rejoice, because I goto onegreater,oneabletodissolveandchangeall things.Allthisissaidinaccommodationtotheir weakness:asweseefromthenextwords:And nowIhavetoldyoubeforeitcometopassthat whenitdoescometopass,youmaybelieve. AUG.Butisnotthetimeforbeliefbeforeathing takes place? Is it not the praise of faith, thatit believes what it does not see? according tow hatissaidbelowtoThomas:Becauseyouhave seen, you has believed. He saw one thing, believedanother:whathesawwasman,whathe believedwasGod.Andifbeliefcanbetalkedof with reference to things seen, as when wesay thatwebelieveoureyesyetitisnotmaturefaith, but is merely preparatory to our believingwhat wedonotsee.Whenithascometopass,then Hesays,becauseafterHisdeaththeywouldsee Him alive again, and ascending toHisFather whichsightwouldconvincethemthatHewasthe Christ,theSonofGodableasHewastodoso great a thing, and to foretell it. Which faith however would not be a new, but only an enlargedfaithorafaithwhichhadfailedatHis death,andbeenrenewedbyHisresurrection.
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Hilarius: Gloriae autem resumendaemeritum continuo subiecit dicens iam non multaloquar vobiscum. Beda:Ideohocdicebat,quoniamiaminstabat tempus ut comprehenderetur, et ad mortem traderetur.Venitenimprincepsmundihuius. Augustinus: Quis nisi Diabolus? Nonautem creaturarum, sed peccatorum princeps est Diabolus. Unde apostolus cum dixisset: adversus rectores mundi sequenti verbo exposuit quid dixisset mundi, cumsubiungit: tenebrarumharum,idesthominumimpiorum.Et in me non habet quidquam. Quia nequecum peccato Deus venerat, nec eius carnemde peccatipropaginevirgopepererat.Ettamquam ei diceretur: cur ergo morieris, si non habes peccatum, cui debetur mortis supplicium? Continuo subiungit sed ut cognoscat mundus quia diligo patrem, et sicut mandatum dedit pater, sic facio surgite, eamus hinc. Discumbens enim discumbentibus loquebatur. Eamus autem dixit ad illum locumundefuerat tradendus ad mortem qui nullum habebat meritum mortis, sed habebat, ut moreretur, mandatumpatris.
HILARY.Henextalludestotheapproachofthe timewhenHewouldresumeHisglory.Hereafter 1willnottalkmuchwithyou. BEDE.Hesaysthisbecausethetimewasnow approachingforHisbeingtaken,andgivenupto death:ForthePrinceofthisworldcomes. AUG.i.e.thedeviltheprinceofsinners,notof creaturesastheApostlesaid,Againsttherulers ofthisworld.Or,asHeimmediatelyaddsbyway of explanation, this darkness, meaning, the ungodly.AndhasnothinginMe.Godhadnosin asGod,norhadHisfleshcontracteditbyasinful birth,beingbornoftheVirgin.Buthow,itmight be asked, can you die, if you have no sin: He answers,ButthattheworldmayknowthatIlove the Father, and as the Father gave Me commandment, even so I do. Arise, let us go hence.Hehadbeensittingattablewiththemall thistime.Letusgo,i.e.totheplace,whereHe, Whohaddonenothingtodeservedeath,wasto be delivered to death. But He had a commandmentfromHisFathertodie.
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Augustinus contra Arianos: Quod autem voluntatietpraeceptopatrisobediensestfilius nec in hominibus demonstrat diversam imparemquenaturampatrispraecipientisetfilii obedientis. Huc accedit quod Christus non tantumDeusest,quanaturaaequalisestpatri, sedetiamhomo,quanaturaminorestpatre. Chrysostomus: Vel hoc quod dicit surgite, eamushinc,principiumestalteriussententiae: consequens enim erat eos formidare et a temporeetaloco,invillamanifesteexistentes: etenim nox profunda erat et eratconsequens eos non attendere his quae dicebantur sed sempercircumvolvereoculos,etimaginarieos quiaggressurieoserant,etmaximeaudientes: adhuc modicum vobiscum sum, et: venit princeps mundi huius. Quia igitur haec et huiusmodi audientes, turbabantur, ut mox capiendi, ducit eos in locum alium, ut aestimantes se in cautela esse, cum otiode reliquo audiant: magna enim dogmata erant audituri.
AUG. That the Son is obedient to thewilland commandment of the Father, no moreshowsa difference in the two, than it would in ahuman father and son. But over andabovethiscomes theconsiderationthatChristisnotonlyGod,and as such equal to the Father, butalsoman,and assuchinferiortotheFather. CHRYS.Arise,letusgohence,isthebeginning ofthesentencewhichl,follows.Thetimeandthe place (they were in the midst of a town, andit wasnighttime)hadexcitedthedisciplesfears to such a degree, that they could not attendto any thing that was said, but rolled their eyes about, expecting persons to enter and assault them especially when they heard ourLordsay, YetalittlewhileIamwithyouand,Theprinceof this world comes. To quiet their alarmthen,He takesthemtoanotherplace,wheretheyimagine themselvessafe,andwouldbeabletoattendto the great doctrines which He was going toset beforethem.
CHAPTER XV Lectio 1
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1, . 2 , , . 3 :
1.Iamthetruevine,andmyFatheris the husbandman. 2. Every branchin methatbearsnotfruithetakesaway: andeverybranchthatbearsfruit,he purgesit,thatitmaybringforthmore fruit.3.Nowyouarecleanthroughthe wordwhichIhavespokentoyou.
Hilarius de Trin: Ad consummandae corporeae passionis sacramentum per dilectionem efficiendi mandati paternifestinat exurgens corporeae tamen assumptionis statim mysterium pandens, per quam ei tamquam in vite modo palmitis inessemus, adiecitegosumvitisvera. Augustinus in Ioannem:Quodsecundumhoc dicit quod est caput Ecclesiae, nosque membra eius, homo Christus Iesus. Unius quippenaturaesuntvitisetpalmites.Sedcum dicit ego sum vitis vera, numquid ut adderet vera,adeamvitemretulit,undeistasimilitudo translata est? Sic autem dicitur vitis per similitudinem, non per proprietatem: sicut agnus,ovisetceterahuiusmodi:utmagisipsa
HILARY. He rises in haste to perform the sacramentofHisfinalpassionintheflesh(such isHisdesiretofulfillHisFatherscommandment) and therefore takes occasion to unfold the mysteryofHisassumptionofHisflesh,whereby Hesupportsus,asthevinedoesitsbranches:I amthetruevine. AUG. He says this as being the Headofthe Church,ofwhichwearethemembers,theMan ChristJesusforthevineandthebranchesareof the same nature. When He says, I am thetrue vine, He does not mean really a vineforHeis only called so metaphorically, not literally,even as He is called the Lamb, the Sheep,andthe likebutHedistinguishesHimselffromthatvine to whom it is said, How you areturnedintothe
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sintvera,exquibusducunturistaesimilitudines. Sed dicendo ego sum vitis vera, ab illa se discernit cui dicitur: quomodo conversa esin amaritudinem,vitisaliena?Namquopactoest vitis vera quae expectata est utfaceretuvam, fecitautemspinas? Hilarius: Sed a corporeae huius humilitatis assumptione formam paternae maiestatis alienans,agricolampatremcuriosumhuiusvitis ostendit,dicensetpatermeusagricolaest.
degenerate plant of a strange vine to me(Jer 11:21). For how is that a true vine,whichwhen grapes are expected from it, produces only thorns?
HILARY. But He wholly separates this humiliation in the flesh from the form ofthe Paternal Majesty, by setting forth the Fatheras the diligent Husbandman of this vine: AndMy FatheristheHusbandman. AUG. For we cultivate God, andGodcultivates us. But our culture of God does not makeHim better: our culture is that of adoration, not of plowing: His culture of us makes us better.His culture consists in extirpating all the seedsof wickednessfromourhearts,inopeningourheart totheplow,asitwere,ofHisword,insowingin us the seeds of His commandments,inwaiting forthefruitsofpiety.
Augustinus de Verb. Dom: Colimus enim Deum, et colit nos Deus sed sic Deum colimus, ut non meliorem eum faciamus colimusenimeumadorando,nonarandoquod autemillenoscolit,melioresnosreddit.Cultura ipsius est in nos, quod non cessat verbosuo extirpare mala semina de cordibus nostris, aperirecornostrumtamquamaratrosermonis, plantare semina praeceptorum expectare fructumpietatis. Chrysostomus in Ioannem:EtquiaChristus sibi sufficit, discipuli vero multo indigent agricolae auxilio propterea de vite nihildicit, sed de palmitibus, cum subdit omnem
CHRYS.AndforasmuchasChristwassufficient forHimself,butHisdisciplesneededthehelpof the Husbandman, of the vine He saysnothing, butaddsconcerningthebranches,Everybranch

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palmitem in me non ferentem fructum, tollet eum.Fructumautemhicvitamocculteinsinuat, ostendens quod sine operibus non potest aliquidesseineo. Hilarius: Inutiles autem et inveracespalmites desecans,deputabitarsuros. Chrysostomus: Et quia etiam qui valde virtuosisunt,indigentagricolaeopere,adiungit et omnem qui fert fructum, purgabit eum, ut fructum plus afferat. Hoc dixit propter tribulationes eorum quae tunc inducebantur, ostendens quod tentationes fortiores eos faciebant sicut et purgare, hoc est circumcidere palmitem, eum magisgerminare facit. Augustinus: Quis autem est in hac vitasic mundus ut non sit magis magisque mundandus? Ubi si dixerimus quiapeccatum non habemus, nosmetipsos seducimus. Mundat itaque mundos, idest fructuosos, ut tantosintfructuosioresquantosuntmundiores. SecundumhocergovitisestChristusquodait: patermaiormeestsecundumilludautemquod ait supra: ego et pater unum sumus, etipse agricola est nec talis quales sunt qui
inMethatbearsnotfruit,Hetakesaway.Byfruit is meant life, i.e. that no one can be inHim withoutgoodworks.
HILARY.TheuselessanddeceitfulbranchesHe cutsdownforburning. CHRYS.Andinasmuchaseventhebestofmen require the work of the husbandman, Headds, And every branch that bears fruit, Hepurgesit, thatitmaybringforthmorefruit.Healludeshere to the tribulations and trials whichwerecoming uponthem,theeffectofwhichwouldbetopurge, and so to strengthen them. By pruning the brancheswemakethetreeshootoutthemore.
AUG. And who is there in this worldsoclean, that he cannot be more and morechanged? Here,ifwesaythatwehavenosin,wedeceive ourselves. He cleans then the clean, i.e. the fruitful, that the cleaner they be,themorefruitful they may be. Christ is the vine, inthatHesaid, MyFatherisgreaterthanIbutinthatHesaid,I andMyFatherareone,Heisthehusbandman not like those who carry on anexternalministry onlyforHegivesincreasewithin.ThusHecalls
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extrinsecus operando exhibent ministerium, sed talis ut det intrinsecusincrementum:unde continuoetiamseipsummundatorempalmitum ostendit, dicens iam vos mundi estis propter sermonemquemlocutussumvobis.Ecceipse mundatorestpalmitum:quodestagricolae,non vitis officium. Sed quare non ait: mundiestis propterBaptismumquoablutiestis,nisiquiaet in aqua verbum mundat? Detrahe verbum:et quid est aqua nisi aqua? Accedit verbumad elementum,etfitsacramentum.Undeistatanta virtus aquae ut corpus tangat et corabluatur, nisi faciente verbo, non quia dicitur, sedquia creditur? Nam in ipso verbo aliud estsonus transiens, aliud virtus immanens. Hocverbum fideitantumvaletinEcclesiaDeiutperipsum credentem, offerentem, benedicentem, tingentem mundet infantem, quamviscredere nonvalentem. Chrysostomus:Veldicitmundiestis,propter sermonem quem locutus sum vobis idest, interim lumen doctrinae iam suscepistis, eta Iudaicoerroreerutiestis.
Himself immediately the cleanser of the branches: Now you are clean throughtheword, whichIhavespokentoyou.Heperformsthepart of the husbandman then, as well asofthevine. But why does He not say, you are cleanby reason of the baptism wherewith you are washed? Because it is the word in thewater which cleans. Take away the word,andwhatis thewater,whichbutwater.Addthewordtothe element, and you have a sacrament. Whence hasthewatersuchvirtueasthatbytouchingthe body,itcleanstheheart,butbythepowerofthe word, not spoken only, but believed? Forinthe word itself the passing sound is onething,the abiding virtue another. This word of faith isof suchavailintheChurchofGodthatbyHimwho believes,presents,blesses,sprinklestheinfant, it cleanses that infant, though itself isunableto believe. CHRYS.YouarecleanthroughthewordwhichI have spoken to you, i.e., you have been enlightenedbyMydoctrine,andbeendelivered fromJewisherror.
Lectio 9
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4 , . ' , . 5 ,. , . 6 , , . 7 , .
4.Abideinme,andIinyou.Asthe branch cannot bear fruit of itself, except it abide in the vinenomore canyou,exceptyouabideinme.5.I am the vine, you are thebranches: He that abides in me, and I inhim, the same brings forth much fruit:for withoutmeyoucandonothing.6.Ifa manabidenotinme,heiscastforth as a branch, and is withered and mengatherthem,andcasttheminto thefire,andtheyareburned.7.Ifyou abideinme,andmywordsabidein you,youshallaskwhatyouwill,andit shallbedonetoyou.
Chrysostomus in Ioannem: Quia iam mundos eos dixerat propter sermonemquem locutusfuerateis,docetquodoportetdereliquo incipere ea quae ab eis sunt et ideodicit maneteinmeetegoinvobis. Augustinus in Ioannem: Non eo modo illiin ipso,sicutipseinillis:utrumqueenimprodest, non ipsi, sed illis: ita sunt quippe in vite palmites ut viti non conferant, sed inde
CHRYS. Having said that they were clean throughthewordwhichHehadspokentothem, Henowtaughtthemthattheymustdotheirpart.
AUG.AbideinMe,andIinyou:nottheyinHim, as He in them for both are for theprofitnotof Him, but them. The branches donotconferany advantage upon the vine, but receive their
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accipiant unde vivant ita vero vitis est in palmitibusutvitalealimentumsubministreteis, nonsumatabeisacperhoc,utmanentemin se haberent Christum, et manerent inChristo, discipulisprodestutrumque,nonChristounde subdit sicut palmes non potest ferrefructuma semetipsonisimanseritinvite,sicnecvosnisi inmemanseritis.Magnagratiaecommendatio. Corda instruit humilium, ora obstruit superborum. Nonne huic resistunt veritati,ad bona opera facienda Deum sibinecessarium non putantes, non assertores, sed praecipitatores liberi arbitrii? Qui enim a semetipsosefructumaestimatferre,invitenon estquiinvitenonest,inChristononestquiin Christononest,Christianusnonest. Alcuinus: Omnis enim fructus boni operisab illaradiceprocedit,quinossuagratialiberavit, et suo auxilio provehit, ut fructum plusafferre valeamus:undecumrepetitioneetsuperiorum explanatione subdit ego sum vitis et vos palmites. Qui manet in me, credendo, obediendo, perseverando, et ego in eo, illuminando, subveniendo, perseverantiam donando,hic,etnonalius,fertfructummultum. Augustinus:Sednequisquamputaretsaltem parvum aliquem fructum posse a semetipso
supportfromit:thevinesuppliesnourishmentto thebranches,takesnonefromthem:sothatthe abidinginChrist,andthehavingChristabiding in them, are both for the profit ofthedisciples, not of Christ according to what follows,Asthe branchcannotbearfruitofitself,exceptitabide inthevine,nomorecanyou,exceptyouabidein Me. Great display of grace! Hestrengthensthe hearts of the humble, stops the mouth of the proud.TheywhoholdthatGodisnotnecessary forthedoingofgoodworks,thesubverters,not theasserters,offreewill,contradictthistruth.For hewhothinksthathebearsfruitofhimself,isnot in the vine he who is not in the vine, is notin ChristhewhoisnotinChrist,isnotaChristian.
ALCUIN. All the fruit of good worksproceeds from this root. He who has delivered usbyHis grace,alsocarriesusonwardbyhishelp,sothat webringforthmorefruit.WhereforeHerepeats, andexplainswhatHehassaid:Iamthevine,you are the branches. He that abides in Me, by believing,obeying,persevering,andIinHim,by enlightening,assisting,givingperseverance,the same,andnoneother,bringsforthmuchfruit. AUG.Butlestanyshouldsupposethatabranch couldbringforthalittlefruitofitself,Headds,For
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palmitem ferre, subdit quia sine me nihil potestisfacere.Nonait:parumpotestisfacere: quia nisi palmes in vite manserit et vixerit de radice, quantumlibet fructum a semetipso non potestferre.QuamvisautemChristusvitisnon esset nisi homo esset tamen istamgratiam palmitibus non praeberet, nisi etiam Deus esset. Chrysostomus: Vide ergo filium non minus patre conferentem ad discipulorum procurationem:nampaterquidempurgatipse veroinsetenetquodfacitpalmitesfructificare. Sedtamenetpurgarefiliimonstratumestesse, et manere in radice est patris, quiradicem genuit.Igiturmagnumquidemdamnumestnihil posse facere verum non usque ad hoc sistit, sedulteriusproducitsermonem,dicenssiquis inmenonmanserit,mitteturforassicutpalmes, idestagricolaenonpotieturmanus,etarescet, hoc est, si quid habebat a radice,amittet, denudatuseiusauxilioetvita:etcolligenteum Alcuinus: messores Angeli, et in ignem, aeternumscilicet,mittentetardet.
withoutMeyoucandonothing.Hedoesnotsay, youcandolittle.Unlessthebranchabidesinthe vine,andlivesfromtheroot,itcanbearnofruit whatever. Christ, though He would not bethe vine,exceptHewereman,yetcouldnotgivethis gracetothebranches,exceptHewereGod.
CHRYS.TheSonthencontributesnolessthan theFathertothehelpofthedisciples.TheFather changes,buttheSonkeepstheminHim,which is that which makes the branches fruitful. And again,thecleansingisattributedtotheSonalso, and the abiding in the root to the Fatherwho begottheroot.Itisagreatlosstobeabletodo nothing,butHegoesontosaymorethanthis:If a man abide not in Me, he is cast forth asa branch, i.e. shall not benefit by the care of the husbandman,andwithers,i.e.,shallloseallthat itdesiresfromtheroot,allthatsupportsitslife, andshalldie. ALCUIN. And men gather them, i.e., the reapers,theAngels,andcastthemintothefire, everlastingfire,andtheyareburned. AUG. For the branches of the vine are as
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Augustinus: Ligna enim vitis tanto sunt

contemptibiliorasiinvitenonmanserint,quanto gloriosiora si manserint. Unum ex duobus palmiticongruit,autvitis,autignis:siinvitenon est,inigneerit. Chrysostomus: Deinde ostendens quid est manere in eo, subdit si manseritis in meet verba mea in vobis manserint, quodcumque volueritispetetis,etfietvobis.Eamenimquae peroperaostensionemquaerit. Augustinus: Tunc enim sunt dicendaverba eius in nobis manere, quando facimusquae praecepit et diligimus quae promisit.Quando autem verba eius manent in memoria nec inveniuntur in vita, non computatur palmesin vite, quia vitam non attrahit ex radice.Quid autemvellepossuntmanendoinsalvatorenisi quod non alienum est a salute? Aliudquippe volumusquiasumusinChristo,etaliudvolumus quia sumus adhuc in hoc saeculo. De mansioneautemhuiussaeculinobisaliquando subrepit ut hoc petamus quod nobis non expedirenescimus.Sedabsitutfaciatnobis,si maneamus in Christo, qui non facit quando petimus nisi quod expedit nobis. Ad verba autem eius pertinet oratio pater noster, ab huius orationis verbis et sensibus non recedamus in petitionibus nostris et quidquid
contemptible,iftheyabidenotinthevine,asthey are glorious, if they abide. One of thetwothe branchmustbein,eitherthevine,orthefire:ifit isnotinthevine,itwillbeinthefire. CHRYS. Then He shows what it is to abidein Him.IfyouabideinMe,andMywordsabidein you, you shall ask what you will and it shallbe donetoyou.Itistobeshownbytheirworks.
AUG.ForthenmayHiswordsbesaidtoabide inus,whenwedowhatHehascommanded,and lovewhatHehaspromised.ButwhenHiswords abideinthememoryandarenotfoundinthelife, the branch is not accounted to be in thevine, becauseitderivesnolifefromitsroot.Sofaras weabideintheSaviorwecannotwillanything thatisforeigntooursalvation.Wehaveonewill, insofar as we are in Christ, another,insofaras weareinthisworldAndbyreasonofourabode inthisworld,itsometimeshappensthatweask for that which is not expedient, through ignorance. But never, if we abide inChrist,will Hegrantitus,Whodoesnotgrantexceptwhatis expedientforus.Andherewearedirectedtothe prayer, Our Father. Let us adhere tothewords and the meaning of this prayer inourpetitions, andwhateverweaskwillbedoneforus.
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petimus,fietnobis.
Lectio 10 8, . 9 , : . 10 , , . 11 . 8. Herein is my Fatherglorified,that you bear much fruit so shall yoube my disciples. 9. As the Fatherhas loved me, so have I loved you: continue in my love. 10. If you keep my commandments, you shallabide in my love--even as I have keptmy Fathers commandments, and abide in his love. 11. These things haveI spoken to you, that my joy might remaininyou,andthatyourjoymight befull.
Chrysostomus in Ioannem: Ostendit supra dominus quoniam qui eis insidiabantur, ardebunt, non manentes in Christo deinde ostendens quoniam ipsi inexpugnabileserunt, ita scilicet ut multum fructificent, ait inhoc clarificatusestpatermeusutplurimumfructum afferatis quasi dicat: si ad gloriam patris
CHRYS.OurLordshowedabove,thatthosewho plottedagainstthemshouldbeburned,inasmuch astheyabodenotinChrist:nowHeshowsthat they themselves would be invincible, bringing forthmuchfruitHereinisMyFatherglorified,that youbearmuchfruit:asifHesaid,Ifitappertains toMyFathersglorythatyoubringforthfruit,He
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pertinet quod vos fructificetis, non contemnet gloriamsuam.Quiautemfructumfacit,illeest discipulus Christi unde subdit et efficiamini meidiscipuli. Theophylactus: Fructus autem apostolorum sunt gentes, quae per eorum doctrinam astrictae sunt fidei, nec non ad Deiredactae suntgloriam. Augustinus in Ioannem: Sive enim clarificatus, sive glorificatus dicatur, ex uno verbo Graeco utrumque translatum est.Doxa enim Graece dicitur, Latine gloria est. Quod ideocommemorandumputavi,nehocnostrae gloriae tribuamus, tamquam ex nobis ipsis habeamus:eiusestenimhaecgratiaetideo in hoc non nostra, sed eius est gloria. Aquo enim faciemus fructum nisi ab illo cuius misericordia praevenit nos? Unde subditur sicut dilexit me pater, et ego dilexivos.Ecce unde sunt nobis opera bona namundenobis essent, nisi quia fides per dilectionem operatur? Unde autem diligeremus, nisi prius diligeremur? Quod autem ait sicut dilexitme pater, et ego dilexi vos, non aequalitatem naturae ostendit nostrae et suae, sicut est patrisetipsiussedgratiam,quamediatorest Dei et hominum, homo Christus Iesus.
willnotdespiseHisownglory.Andhethatbrings forthfruitisChristsdisciple:SoshallyoubeMy disciples.
THEOPHYL. The fruit of the Apostles arethe Gentiles, who through their teaching were convertedtothefaith,andbroughtintosubjection tothegloryofGod. AUG. Made bright or glorified the Greek word may be translated in either way. In Greek it signifies glory not our own glory, we must remember,asifwehaditofourselves:itisofHis gracethatwehaveitandthereforeitisnotour ownbutHisglory.Forfromwhomshallwederive ourfruitfulness,butfromHismercypreventingus. WhereforeHeadds,AsMyFatherhaslovedMe, evensoloveIyou.Thisthenisthesourceofour goodworks.Ourgoodworksproceedfromfaith whichworksbylove:butwecouldnotloveunless wewerelovedfirst:AsMyFatherhaslovedMe, evensoloveIyou.Thisdoesnotprovethatour natureisequaltoHis,asHisistotheFathers, but the grace, whereby He is the Mediator between God and man, the man ChristJesus. TheFatherlovesus,butinHim.
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Mediator quippe monstratur, cum dicit pater dilexitme,etegodilexivos:nampaterutique diligitetnos,sedinipso. Chrysostomus: Si igitur pater amat nos, confidite: si patris est gloria, fructificate. Deindeutnonpigroseosfaciat,subditmanete in dilectione mea. Qualiter autem hoc erit, ostendit subdens si praecepta mea servaveritis,manebitisindilectionemea. Augustinus: Quis ambigat quod dilectio praecedatobservantiampraeceptorum?Unde enim praecepta servet, non habet qui non diligit. Quod ergo hic ait, ostendit nonunde dilectio generetur, sed unde monstretur ut nemo se fallat dicendo quod eum diligat,si eiuspraeceptanonservat.Quamvisquoddicit manete in dilectione mea, non apparetquam dixerit dilectionem: utrum qua eum diligimus, anquaipsenosdiligitsedexverbosuperiori dignoscitur dixerat quippe ego dilexi vos,et continuosubiecitmaneteindilectionemea,illa utiquequadilexiteos.Quidestergomanetein dilectionemea,nisimaneteingratiamea?Et quid est si praecepta mea servaveritis, manebitisindilectionemea,nisiexhocscietis quod in dilectione mea, qua vos diligo, manetis,simeapraeceptaservatis.Nonergo
CHRYS.IfthenIloveyou,beofgoodcheerifit istheFathersglorythatyoubringforthgoodfruit, bearnoevil.Thentorousethemtoexertion,He adds, Continue you in My love andthenshows how this is to be done: If you keep My commandments,youshallabideinMylove. AUG. Who doubts that love precedes the observance of the commandments? For who loves not, has not that whereby to keep the commandments. These words then do not declarewhencelovearises,buthowitisshown, that no one might deceive himself intothinking thathelovedourLord,whenhedidnotkeepHis commandments.Thoughthewords,Continueyou inMylove,donotofthemselvesmakeitevident whichloveHemeans,ourstoHim,orHistous, yettheprecedingwordsdo:Iloveyou,Hesays: and then immediately after, Continue you inMy love.ContinueyouinMylove,then,is,continuein My grace and, If you keepMycommandments, youshallabideinMylove,is,YourkeepingofMy commandmentswillbeevidencetoyouthatyou abide in My love. It is not that we keepHis commandmentsfirst,andthatthenHelovesbut
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ut nos diligat, prius praeceptaeiusservamus sed nisi nos diligat, praecepta eius servare nonpossumus.Haecestgratiaquaehumilibus patet, superbos latet. Sed quid illud estquod adiungit sicut et ego praecepta patris mei servavi et maneo in eius dilectione? Utique eam hic dilectionem patris intelligi voluit, qua eum diligit pater. Sed numquid ethaecgratia intelligenda est qua pater diligit filium, sicut gratiaestquanosdiligitfiliuscumsimusnos filiigratia,nonnatura,unigenitusautemnatura, non gratia? An hoc etiam in ipso filio ad hominem referendum est? Ita sane: nam dicendo sicut dilexit me pater, et egodilexi vos, gratiam mediatoris ostendit mediator autem Dei et hominum, non inquantumDeus, sed inquantum homo, est Christus. Igiturhoc rectepossumusdicere,quodcumadnaturam Deinonpertineathumananatura,adpersonam tamen filii Dei per gratiam pertinet, qua nulla estmaior,nullaprorsusaequalis.Nequeenim illam susceptionem ulla hominis merita praecesserunt, sed ab illasusceptionemerita eiuscunctacoeperunt. Alcuinus: Quae autem praecepta dixerit, exponit apostolus dicens: Christus factus est obediens patri usque ad mortem, mortem autemcrucis.
that He loves us, and then we keep His commandments. This is that grace, which is revealed to the humble, but hidden fromthe proud.Butwhatmeansthenextwords,EvenasI have kept My Fathers commandments, and abide in His love: i.e., the Fathers love, wherewith He loves the Son. Must thisgrace, wherewith the Father loves the Son, be understood to be like the grace wherewith the Sonlovesus?Noforwhereaswearesonsnot bynature,butbygrace,theOnlyBegottenisSon notbygrace,butbynature.Wemustunderstand thisthentorefertothemanhoodintheSon,even asthewordsthemselvesimply:AsMyFatherhas loved Me, even so love I you. The grace of a Mediator is expressed here and Christ is MediatorbetweenGodandman,notasGod,but asman.Thisthenwemaysay,thatsincehuman naturedoesnotpertaintothenatureofGod,but doesbygracepertaintothePersonoftheSon, gracealsopertainstothatPerson:suchgraceas has nothing superior, nothing equal toit.Forno meritsonmanspartprecededtheassumptionof thatnature. ALCUIN. Even as 1 have kept My Fathers commandments. The Apostle explains what these commandments were: Christ became obedient to death, even the death ofthecross
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(Phil2:8). Chrysostomus in Ioannem: Deinde quia futura passio et tristia verbainterrupturaerant eorum laetitiam, subiungit haec locutus sum vobis, ut gaudium meum in vobis sit, et gaudium vestrum impleatur quasi dicat: et si incidat tristitia, hanc auferam, ut ad finem veniatgaudium. Augustinus in Ioannem: Quod est autem gaudium Christi in nobis, nisi quoddignatur gaudere de nobis? Et quod est gaudium nostrum, quod dicit implendum, nisi eius habereconsortium?Gaudiumautemiamipse perfectum de nobis habebat, quando nos praesciendoetpraedestinandogaudebatsed illudgaudiuminnobisnonerat,quianecnos,in quibus esse posset, eramus coepit autem esse in nobis quando vocavit nos. Ethoc gaudium nostrum merito dicimus, quo nos beati futuri sumus quod inchoatur in fide renascentium, implebitur in praemio resurgentium. CHRYS. Then because the Passion wasnow approachingtointerrupttheirjoy,Headds,These things have I spoken to you, that my joymay remain in you: as if He said, And if sorrow fall upon you, I will take it away, so that youshall rejoiceintheend.
AUG.AndwhatisChristsjoyinus,butthatHe deignstorejoiceonouraccount?Andwhatisour joy, which He says shall be full, but to have fellowship with Him? He had perfect joy onour account, when He rejoiced in foreknowing,and predestinating us but that joy was not inus, becausethenwedidnotexist:itbegantobein us,whenHecalledus.Andthisjoywerightlycall ourown,thisjoywherewithweshallbeblessed whichisbeguninthefaithofthemwhoareborn again,andshallbefulfilledintherewardofthem whoriseagain.
Lectio 11
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12 , : 13 , . 14 . 15 , : , .16 , ' , .
12. This is my commandment, That youloveoneanother,asIhaveloved you.13.Greaterlovehasnomanthan this, that a man lay down his lifefor hisfriends.14.Youaremyfriends,if you do whatsoever I command you. 15.HenceforthIcallyounotservants for the servant knows not what his Lord does but I have called you friendsforallthingsthatIhaveheard of my Father I have made known to you.16.Youhavenotchosenme,but Ihavechosenyou,andordainedyou, thatyoushouldgoandbringforthfruit, andthatyourfruitshouldremain:that whatsoever you shall ask of the Father in my name, He may giveit you.
Theophylactus: Quia praedixerat, quod si mandata mea custodieritis, tunc in me permanebitis hic ostendit quae mandata observare oporteat, dicens hoc est praeceptummeum,utdiligatisinvicem. Gregorius in Evang: Cum autem cuncta
THEOPHYL. Having said, If you keep My commandments, you shall abide in My love,He shows what commandments they are tokeep: This is My commandment, That you loveone another. GREG. But when all our Lords sacred
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sacraeloquiadominicissintplenapraeceptis, quid est quod de dilectione quasidespeciali mandato hic dicit, nisi quia omnemandatum de sola dilectione est, et omnia praecepta unum sunt? Quia quidquid praecipitur,insola caritatesolidatur.Utenimmultiarborisramiex unaradiceprodeunt,sicmultaevirtutesexuna caritategeneranturnechabetaliquidviriditatis ramus boni operis, si non manet in radice caritatis. Augustinus in Ioannem:Ubiergocaritasest, quid est quod possit deesse? Ubiautemnon est, quid est quod possit prodesse? Discernitur autem ita dilectio ab ea quase invicem diligunt homines sicut homines:unde adiunctumestsicutdilexivos.Utquidenimnos dilexit Christus, nisi ut possimusregnarecum Christo? Ad hoc ergo et nos invicem diligamus,utdilectionemnostramdiscernamus aceteris,quinonadhocseinvicemdiliguntut Deus diligatur, quia nec vere diligunt. Qui autem se propter habendum Deumdiligunt, ipsisediligunt. Gregorius:Unaautemetsummaestprobatio caritatis, si et ipse diligatur qui adversatur: nam et ipsa veritas et crucis patibulum sustinet, et tamen ipsis suis persecutoribus
discourses are full of His commandments,why does He give this special commandment respecting love, if it is not that every commandmentteacheslove,andallpreceptsare one?Loveandloveonlyisthefulfillmentofevery thingthatisenjoined.Asalltheboughsofatree proceed from one root, so all the virtuesare producedformonelove:norhasthebranch,i.e. thegoodwork,anylife,exceptitabideintheroot oflove. AUG.Wherethenloveis,whatcanbewanting? Where it is not, what can profit? Butthisloveis distinguished from mens love to each otheras men,byadding,AsIhavelovedyou.Towhatend did Christ love us, but that weshouldreignwith Him? Let us therefore so love one another,as thatourlovebedifferentfromthatofothermen whodonotloveoneanother,totheendthatGod maybeloved,becausetheydonotreallyloveat all. They who love one another for the sakeof having God within them, they truly love one another.
GREG. The highest, the only proof oflove,isto loveouradversaryasdidtheTruthHimself,who whileHesufferedonthecross,showedHislove forHispersecutors:Father,forgivethem,forthey
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affectum dilectionis impendit, dicens: pater, ignosce illis, quia nesciunt quidfaciunt.Cuius dilectionis summam exprimit cum subiungit maioremhacdilectionemnemohabet,quamut animamsuamponatquisproamicissuis.Mori pro inimicis dominus venerat: et tamen positurum se animam pro amicis dicebat,ut nobis ostenderet quia, cum diligendo lucrum faceredeinimicispossumus,etiamipsiamici suntquipersequuntur. Augustinus in Ioannem:Quiaergosuperius dixerat:hocestpraeceptummeumutdiligatis invicemsicutdilexivos,fitexhocconsequens quod idem Ioannes dicit, utquemadmodum Christuspronobisanimamsuamposuit,sicet nos debemus animas pro fratribus ponere. Hoc martyres ardenti dilectionefeceruntideo ad mensam Christi non sic eos commemoramus quemadmodum alios, ut etiam pro eis oremus sed magis uteorum vestigiis haereamus. Talia enim suisfratribus exhibuerunt qualia de domini mensapariter acceperunt. Gregorius:Quiverotranquillitatistemporenon dat pro Deo tunicam suam, qualiter in persecutione daturus est animam suam? Virtus ergo caritatis ut invicta sit in
know not what they do (Luke 23:34). Ofwhich lovetheconsummationisgiveninthenextwords Greaterlovehasnomanthanthis,thatamanlay downhislifeforhisfriends.OurLordcametodie forHisenemies,butHesaysthatHeisgoingto laydownHislifeforHisfriends,toshowusthat byloving,weareabletogainoverourenemies, sothattheywhopersecuteusarebyanticipation ourfriends.
AUG. Having said, This is Mycommandment: that you love one another, even as Ihaveloved you(1Jn3)itfollows,asJohnsaidinhisEpistle, that as Christ laid down His life for us, sowe shouldlaydownourlivesforthebrethren.Thisthe martyrshavedonewithardentloveAndtherefore incommemoratingthematChriststable,wedo not pray for them, as we do for others,butwe rather pray that we may follow their steps.For theyhaveshownthesamelovefortheirbrother, thathasbeenshownthemattheLordstable.
GREG.Butwhoeverintimeoftranquillitywillnot give up his time to God, howinpersecutionwill he give up his soul? Let the virtue oflovethen, that it may be victorious in tribulation, be
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perturbatione, nutriatur per misericordiam in tranquillitate. Augustinus de Trin: Ex una autem eademque caritate Deum proximumque diligimussedDeumpropterDeum,nosautem etproximumpropterDeum.Cumergoduosint praeceptacaritatis,inquibustotalexpendetet prophetae, dilectio Dei et proximi non immerito plerumque Scriptura pro utroque unumponit:quiaquidiligitDeum,consequens estutfaciatquaepraecepitDeusconsequens ergo est ut proximum diligat, quia et hoc praecepitDeusundeethicsequiturvosamici mei estis, si feceritis quae ego praecipio vobis. Gregorius Moralium: Amicus quippe quasi animae custos dicitur: unde non immeritoqui voluntatem Dei custodire in praeceptis illius dicitur,eiusamicusvocatur. Augustinus in Ioannem: Magna dignatio. Cum servus bonus esse non possit, si praeceptadominisuinonfecerithincamicos suos voluit intelligi, unde boni servi possunt probari.Potestigituresseetservusetamicus qui servus est bonus. Quomodo autem
nourishedintranquillitybydeedsofmercy.
AUGFromoneandthesamelove,weloveGod andourneighbor,butGodforHisownsake,our neighbor for Gods. So that, there being two preceptsoflove,onwhichhangalltheLawand the Prophets, to love God, and to love our neighbor, Scripture often unites them into one precept.ForifamanloveGod,itfollowssthathe does what God commands, and if so, thathe loveshisneighbor,Godhavingcommandedthis. Wherefore He proceeds: You are My friends, if youdowhatsoeverIcommandyou.
GREG.Afriendisasitwereakeeperofthesoul. He who keeps Gods commandments, isrightly calledHisfriend.
AUG.Greatcondescension!Thoughtokeephis Lords commandments is only what a good servant is obliged to do, yet, if they doso,He callsthemHisfriends.Thegoodservantisboth the servant and the friend. But how is this? He tellsus:HenceforthIcallyounotservants,forthe
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intellecturi sumus et servum et amicumesse servum bonum, declarat cum subdit iamnon dicam vos servos, quia servus nescitquid faciat dominus eius. Itaque tunc servi non erimus quando boni servi fuerimus.Numquid servobonoetprobatodominuseiusnonetiam sua secreta committit? Sed sicut sunt duo timores, sic sunt duae servitutes. Est timor quemperfectacaritasmittitforas,inquoetiam est servitus simul foras cum ipso timore mittendaetestaliustimorcastus,permanens in saeculum saeculi. Ad primam ergo servitutem servos pertinentes intuebatur dominus dicens iam non dicam vosservos, quia servus nescit quid faciat dominus eius: non ille utique servus ad timorem pertinens castum,cuidicitur:euge,servebone(...)intra ingaudiumdominituisedilleservuspertinens adtimoremforasacaritatemittendum,dequo alibi dicitur: servus non manet in domoin aeternum: filius autem manet in aeternum. Quoniam itaque dedit nobis potestatem filios Dei fieri, ut miro modo servi, nonserviesse possimus, hoc dominum facere scimus. Hoc servus ille nescit, qui nescit quid faciat dominus eius et cum aliquid boni facit, sic extolliturquasihocipsefaciat,etnondominus eius et in se, et non in dominogloriatur. Sequitur vos autem dixi amicos, quia omnia quaecumque audivi a patre meo, nota feci
servantknowsnotwhathisLorddoes.Shallwe thereforeceasetobeservants,assoonasever we are good servants? And is not a goodand tried servant sometimes entrusted with his masters secrets, still remaining a servant? We mustunderstandthenthattherearetwokindsof servitude,astherearetwokindsoffear.Thereis a fear which perfect love casts out whichalso has in it a servitude, which will be castout together with the fear. And there is another, a purefear,whichremainsforever.Itistheformer stateofservitude,whichourLordrefersto,when Hesays,HenceforthIcallyounotservants,forthe servant knows not what his Lord does notthe stateofthatservanttowhomitissaid,Welldone, you good servant, enter you into the joy ofyour Lord(Matt25:21),butofhimofwhomitwassaid below, The servant abides not in thehousefor ever, but the Son abides ever. Forasmuchthen asGodhasgivenuspowertobecomethesons of God, so that in a wonderful way, we are servants,andyetnotservants,weknowthatitis the Lord who does this. This that servant is ignorant of, who knows not what hisLorddoes, and when he does any good thing,isexaltedin hisownconceit,asifhehimselfdidit,andnothis Lordandboastsofhimself,notofhisLord.ButI have called you friends, for all thingsthatIhave heardofMyFather,Ihavemadeknowntoyou.
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quaecumque audivi a patre meo, nota feci vobis. Theophylactus:Quasidicat:servusnonnovit consilia sui domini vos autem cum amicos reputem,secretameavobiscommunicavi. THEOPHYL. As if He said, The servantknows not the counsels of his lord but since Iesteem you friends, I have communicated mysecretsto you. AUG. But how did He make known toHis disciples all things that He had heard fromthe Father, when He forebore saying manythings, because He knew they as yet could notbear them?HemadeallthingsknowntoHisdisciples, i.e.,HeknewthatHeshouldmakethemknownto them in that fullness of which theApostlesaid, Then we shall know, even as we areknown(1 Cor 13:12). For as we look for thedeathofthe flesh,andthesalvationofthesoul,soshouldwe look for that knowledge of all things, whichthe Only-BegottenheardfromtheFather. GREG. Or all things which He heard fromthe Father, which He wished to be made knownto His servants: the joys of spiritual love, the pleasures of our heavenly country, which He impressesdailyonourmindsbytheinspirationof Hislove.Forwhilewelovetheheavenlythingswe hear, we know them by loving, because loveis itself knowledge. He had made allthingsknown
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Augustinus in Ioannem: Quo autem pacto intellecturi sumus, omnia eum nota fecisse discipulis quaecumque audivit a patre,cum propterea multa non dicat eis quia sciteos modoportarenonposse?Sedomniasenota fecissediscipulisdicit,quaesenovitnotaesse facturum in illa plenitudine, de qua dicit apostolus: tunc cognoscam sicut etcognitus sum.Sicutenimmortalitatemcarnisetsalutem animarum futuram expectamus, ita omnium notitiam quaecumque unigenitus audivit a patre,futuramexpectaredebemus. Gregorius in Evang:Velomniaquaeaudivit apatre,quaenotafierivoluitservissuis,sunt gaudia internae caritatis et festa supernae patriae, quae nostris quotidie mentibus per aspirationem sui amoris imprimit: dumenim auditasupernacaelestiaamamus,amataiam novimus, quia amor ipse notitia est. Omnia ergonotaeisfecerat,quiaaterrenisdesideriis
immutati,amorissummifacibusardebant.
to them then, because being withdrawnfrom earthlydesires,theyburnedwiththefireofdivine love. CHRYS.Allthings,i.e.,allthingsthattheyought to hear. I have heard, shows that whatHehad taughtwasnostrangedoctrine,butreceivedfrom theFather. GREG. But let no one who has attained tothis dignityofbeingcalledthefriendofGod,attribute thissuperhumangifttohisownmerits:Youhave notchosenMe,butIhavechosenyou.
Chrysostomus in Ioannem: Vel omniadicit quaecumque eos audire oportebat. Per hoc autem quod dicit se audisse, ostenditquod nihilalienumloquitur,sedquaepatris. Gregorius: Sed quisque ad hanc pervenit dignitatem ut amicus Dei vocetur, donaquae percipitsuperse,nonsuismeritistribuatunde subditur non vos me elegistis, sed ego elegi vos. Augustinus in Ioannem:Haecestineffabilis gratia: quid enim eramus quando Christum nondum elegeramus, nisi iniqui et perditi? Neque enim credideramus in eum,uteligeret nos: nam si credentes elegit,eligenteselegit. Hiccertevacatvanaillorumratioquiideonos dicuntelectosantemundiconstitutionem,quia praescivit nos Deus futuros bonos, non seipsum nos facturum bonos: quoniam si propterea nos elegisset quia bonos futuros esse praescierat, simul etiam praescisset quod eum nos fuissemus prius electuri:non enim aliter possumus esse boni nisi forte
AUG. Ineffable grace! For what werewebefore Christhadchosenus,butwicked,andlost?We did not believe in Him, so as to bechosenby Him: for had He chosen us believing,Hewould have chosen us choosing. Thispassagerefutes the vain opinion of those who say thatwewere chosen before the foundation of the world, becauseGodforeknewthatweshouldbegood, notthatHeHimselfwouldmakeusgood.Forhad He chosen us, because He foreknew that we should be good, He would haveforeknownalso that we should first choose Him, for without choosingHimwecannotbegoodunlessindeed
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dicendusestbonusquinonelegitbonum.Quid ergoelegitinnonbonis?Nonestutdicas:ideo electus sum quia iam credebam si enim credebasineum,iamelegeraseum.Necest ut dicas: antequam crederem iam bona operabar, ideo electus sum. Quid enimest boni operis ante fidem? Quid ergo dicturi sumus,nisiquiamalieramus,etelectisumus utbonipergratiamnoseligentisessemus?
he can be called good, who has notchosen good.WhatthenhasHechoseninthemwhoare notgood?youcannotsay,Iamchosenbecause IbelievedforhadyoubelievedinHim,youhad chosenHim.Norcanyousay,BeforeIbelievedI did good works, and therefore waschosen.For what good work is there before faith? Whatis thereforustosaythen,butthatwewerewicked, andwerechosen,thatbythegraceofthechosen wemightbecomegood? AUG.Theyarechosenthenbeforethefoundation of the world, according to thatpredestinationby which God foreknew His future acts. Theyare chosenoutoftheworldbythatcallwherebyGod fulfills what He has predestined: whom He did predestine,themHealsocalled(Rom8:30).
Augustinus de Praedest. Sanct:Electisunt itaque ante mundi constitutionem ea praedestinationeinquaDeussuafuturafacta praescivit electi autem de mundo ea vocatione qua Deus id quod praedestinavit implevit: quos enim praedestinavit, hos et vocavit. Augustinus in Ioannem: Et videte quemadmodum non eligat bonos, sed quos elegit,faciatbonosnamsequituretposuivos uteatisetfructumafferatis.Isteestfructusde quoiamdixerat:sinemenihilpotestisfacere. Ipseestvia,inquanosposuit,uteamus.
AUG. Observe, He does not choosethegood but those, whom He has chosen, He makes good: And I have ordained you that you should go,andbringforthfruit.ThisisthefruitwhichHe meant, when He said, Without Me you cando nothing. He Himself is the way in whichHehas setustogo. GREG. I have set you, i.e., haveplantedyouby
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Gregorius:Posuiergovos,scilicetadgratiam
plantavi,uteatisvolendo,quiavelleiammente ire est et fructum afferatisoperando.Qualem vero fructum afferre debeant significat cum addit et fructus vester maneat: omne enim quod secundum praesens saeculum laboramus,vixusqueadmortemsufficit:mors namque interveniens fructum nostri laboris abscindit. Quod vero pro aeterna vitaagitur, etiam post mortem servatur ettuncapparere incipit,cumlaborumcarnaliumfructuscoeperit non videri. Tales ergo fructus operemur qui maneant, qui, cum mors cunctainterimat,ipsi exordiumamortesumant. Augustinus: Dilectio ergo est fructusnoster quae nunc est in desiderio, nondum in saturitate. Et ipso desiderio quodcumque petierimus in nomine unigeniti filii, dat nobis pater unde sequitur ut quodcumquepetieritis patreminnominemeo,detvobis.Hocpetimus innominesalvatorisquodpertinetadrationem salutis.
grace,thatyoushouldgobywill:towillbeingto go in mind, and bring forth fruit,byworks.What kindoffruittheyshouldbringforthHethenshows: And that your fruit may remain forworldlylabor hardlyproducesfruittolastourlifeandifitdoes, deathcomesatlast,anddeprivesusofitall.But thefruitofourspirituallaborsenduresevenafter deathandbeginstobeseenattheverytimethat theresultsofourcarnallaborbegintodisappear. Let us then produce such fruits as mayremain, and of which death, which destroys everything, willbethecommencement.
AUG. Love then is one fruit, now existing in desireonly,notyetinfullness.Yetevenwiththis desirewhateverweaskinthenameoftheOnlyBegotten Son, the Father gives us: That whatsoeveryoushallasktheFatherinMyname, Hemaygiveityou.WeaskintheSaviorsname, whatever we ask, that will be profitable toour salvation.
Lectio 12 17 , . 18
17.ThesethingsIcommandyou,that youloveoneanother.18.Iftheworld
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, . 19 , : , ' , . 20 , . , : , .21 , .
hatesyou,youknowthatithatedme beforeithatedyou.19.Ifyouwereof the world, the world would love his own:butbecauseyouarenotofthe world, but I have chosen you out of the world, therefore the world hates you. 20. Remember the word thatI said to you, The servant is not greater than his lord. If they have persecuted me, they will also persecute you if they have keptmy saying,theywillkeepyoursalso.21. Butallthesethingswilltheydotoyou for my names sake, because they knownothimthatsentme.
Augustinus in Ioannem: Dixerat dominus: posui vos ut eatis et fructum afferatis:caritas autem fructus noster est: de hocitaquefructu mandans nobis, dicit haec mando vobis ut diligatis invicem. Unde et apostolus: fructus, inquit, spiritus caritas, ac deinde cetera tamquam ex isto capite exorta et religata contexuit. Merito itaque sic dilectionemsaepe commendat tamquam sola praecipienda sit, sinequanonpossuntprodesseceterabona,et
AUG. Our Lord had said, I have ordained that youshouldwalkandbringforthfruit.Loveisthis fruit. Wherefore, He proceeds: These things I commandyou,thatyouloveoneanother.Hence theApostlesaid,ThefruitoftheSpiritislove(Gal 5:22), and enumerates all other graces as springing from this source. Well then does our Lordcommendlove,asifitweretheonlything commanded: seeing that without it nothingcan profit,withitnothingbewanting,wherebyaman
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quae non potest haberi sine ceteris bonis, quibushomoefficiturbonus. Chrysostomus in Ioannem: Vel aliter continua. Dixi quoniam animam meam pro vobis pono, et quia primum vos elegi.Haec autem omnia non exprobrans dixi, sed ad dilectionem vos inducens ut diligatis invicem. Deinde, quia persecutionem pati et a multis exprobrari difficile erat, ostenditconsequenter quod non dolere, sed laetari oportet unde sequitur si mundus vos odit, scitote quia me prioremvobisodiohabuitquasidicat:sciohoc essedurum,sedproptermepatiemini. Augustinus in Ioannem: Cur enim se membra supra verticem extollunt? Recusas esse in corpore, si non vis mundi odium sustinere cum capite. Pro dilectione autem patienter debemus etiam mundi odium sustinere:necesseestenimutnosoderit,quos cernit nolle quod diligit unde sequitur side mundo fuissetis, mundus quod suum erat diligeret. Chrysostomus: Quia enim propterChristum pati nondum erat eis sufficiens mitigationis causa illa causa dimissa, hanc adiecit,
ismadegood.
CHRYS.Orthus:IhavesaidthatIlaydownMy lifeforyou,andthatIfirstchoseyou.Ihavesaid thisnotbywayofreproach,buttoinduceyouto love one another. Then as they were aboutto suffer persecution and reproach, He bidsthem not to grieve, but rejoice on that account:Ifthe world hates you, you know that it hated Me before it hated you: as if to say, I know it isa hardtrial,butyouwillendureitforMysake.
AUG. For why should the members exalt themselvesabovethehead?Yourefusetobein thebody,ifyouarenotwilling,withthehead,to endure the hatred of the world.Forlovessake letusbepatienttheworldmusthateus,whomit sees hate whatever it loves If you were ofthe world,theworldwouldlovehisown.
CHRYS. As if Christs suffering were not consolation enough, He consoles them still further by telling them, the hatred of theworld
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ostendens quod hoc est virtutisargumentuma mundoodiohaberiundedolereoporteretsia mundo diligeremini: hoc enim esset malitiae vestraeostensivum. Augustinus: Universae autem hoc dicit Ecclesiae, quam plurimum mundi nomine appellat, sicut est illud: Deus erat in Christo, mundum reconcilians sibi. Totus ergomundus Ecclesia est, et totus mundus oditEcclesiam. Mundus igitur odit mundum, inimicus reconciliatum, inquinatus mundatum. Quaeri ergo potest: si etiam mali faciunt persecutionem malis, sicut impii reges et iudices cum essent persecutores piorum, utique et homicidas et adulteros puniebant quomodointelligendumestquoddominusaitsi de mundo essetis, mundus quod suum erat diligeret?Nisiquiamundusestineisaquibus talia scelera puniuntur, et mundus est in eisa quibusdiliguntur.Mundusergooditquodsuum estexeapartehominumquasceleratisnocet, et diligit quod suum est ex ea partequaipsis favet. Si etiam quaeratur quomodo se diligat mundus qui odit modum redemptionis diligit utiquefalsadilectione,nonvera:quoniamquod ei nocet hoc diligit: odit naturam,diligitvitium: unde et nos prohibemur diligere in illoquod ipsediligit,etiubemurdiligerequodipseoditin
wouldbeanevidenceoftheirgoodnesssothat theyoughtrathertogrieveiftheywerelovedby the world, as that would be evidence oftheir wickedness. AUG.HesaidthistothewholeChurchwhichis often called the world as God was inChrist, reconciling the world to Himself (2 Cor5:19). The whole world then is the Church, and the whole world hates the Church. Theworldhates the world, the world in enmity, the world reconciled,thedefiledworld,thechangedworld. Hereitmaybeasked,Ifthewickedcanbesaid topersecutethewickede.g.,ifimpiouskings, andjudges,whopersecutetherighteous,punish murderers and adulterers also, how are weto understandourLordswords,Ifyouwereofthe world,theworldwouldlovehisown?Inthisway Theworldisinthemwhopunishtheseoffenses, and the world is In them who love them.The worldthenhatesitsownsofarasitpunishesthe wicked, loves its own so far as it favorsthem. Again, if it be asked how theworldlovesitself, when it hates the means of itsredemption,the answer is, that it loves itself with a false,nota truelove,loveswhathurtsithatesnature,loves vice.Whereforeweareforbiddentolovewhatit lovesinitselfcommandedtolovewhatithates in itself. The vice in it we are forbidden, the
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seipso. Vitium quippe in illo diligere prohibemur,iubemurquenaturam.Utautemde hoc mundo damnato non essent, electisunt inde non meritis suis, quorum nulla bona praecesserant opera non natura, quae tota fuerat in ipsa radice vitiata, sed gratia unde sequiturquiaverodemundononestis,sedego elegi vos de mundo, propterea odit vos mundus. Gregorius super Ezech: Nam perversorum derogatio vitae nostrae approbatio est:quia iam ostenditur nos aliquid iustitiae habere,si illis displicere incipimus qui non placentDeo: nemo enim potest in una eademque re omnipotentidominoatqueeiushostibusgratus existere:namseDeoamicumdenegatquieius placetinimicoetinimicisveritatisadversabitur quieidemveritatiinmentesubiugabitur. Augustinus: Exhortans autem dominussuos servos ad mundi odia perferenda patienter, nullum eis maius et melius quam de seipso proponit exemplum unde sequiturmementote sermonis mei quem ego dixi vobis: non est servusmaiordominosuo.Simepersecutisunt, et vos persequentur si sermonem meum servaverunt,etvestrumservabunt.
natureinitwearecommanded,tolove.Andto separateusfromthislostworld,wearechosen outofit,notbymeritofourown,forwehadno merits to begin with, not by nature whichwas radicallycorrupt,butbygrace:Butbecauseyou arenotoftheworld,butIhavechosenyououtof theworld,thereforetheworldhatesyou.
GREG.Forthedispraiseoftheperverse,isour praise. There is nothing wrong in notpleasing thosewhodonotpleaseGod.Fornoonecanby one and the same act please God, andthe enemiesofGod.Heproveshimselfnofriendto God, who pleases His enemy and hewhose soul is in subjection to the Truth, will haveto contendwiththeenemiesofthatTruth.
AUG.OurLord,inexhortingHisservantstobear patiently the hatred of their world,proposesto them an example than which there can beno better and higher one, viz. Himself:Remember the word that I said to you, The servantisnot greaterthanhislord.IftheyhavepersecutedMe, theywillalsopersecuteyouiftheyhavekeptMy saying,theywillkeepyoursalso.
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Glossa:Idemobservaveruntutcalumniarentur, iuxtaillud:observabitpeccatoriustum.
GLOSS.Theyobserveditinordertocalumniate it,aswereadinthePsalms,Theungodlysees therighteousness. THEOPHYL. Or thus: If, He says, theyhave persecuted your Lord, much more will they persecute you if they had persecutedHim,but keptHiscommandmentstheywouldkeepyours also. CHRYS. As if He said, you must notbe disturbed at having to share My sufferingsfor youarenotbetterthanI. AUG. The servant is not greater thanhislord. Heretheservantistheonewhohasthepurified fear,whichabidesforever.
Theophylactus:Velaliter.Sidominum,inquit, persecutisunt,vosetiamservosmultomagissi non persecuti fuissent, sed sermonem custodivissent,vestrumetiamcustodirent.
Chrysostomus in Ioannem:Quasidicat:non vos turbari oportet, si communicabitis meis passionibus:quiavosnonestismepotiores. Augustinus: Hic autem ubi dicitur non est servus maior domino, illum significat servum pertinentem ad timorem castum,quipermanet insaeculumsaeculi. Chrysostomus:Deindeetaliammitigationem ponit, quoniam et pater cum eiscontumeliam patitur, cui iniuriantur unde sequitur sed haec omniafacientvobispropternomenmeum.
CHRYS. Then follows another consolation,viz. that the Father is despised and injured with them:Butallthesethingswilltheydountoyoufor My names sake, because they know notHim thatsentMe. AUG. All these things, viz. what He had mentioned, that the world would hate them, persecute them, despise their word. For My
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Augustinus:Quaeomnianisiquaedixit,quod odiohabebunt,etpersequentur,sermonemque contemnent? Quid est autem aliud dicere

contemnent? Quid est autem aliud dicere propter nomen meum, quam me invobisodio habebunt, me in vobis persequentur, et sermonem vestrum, quia meus est, ideo non servabunt? Tanto igitur miseriores qui propter hoc nomen ista faciunt, quanto beatioresqui propterhocnomenistapatiuntur.Faciuntautem etistamalissedutriquemiseri,etquifaciunt, etquipatiuntur.Quomodoautemhoceritverum haecomniafacientvobispropternomenmeum, cum illi non propter nomen Christifaciant,hoc est propter iustitiam, sed propter iniquitatem suam? Haec quaestio ita solvitur, si totum referatur ad iustos, tamquam dictum sit:haec patiemini ab eis propter nomen meum. Si autempropternomenmeumsicaccipitur,idest quodinvobisoderunt,etpropteriustitiamquam in vobis oderunt: similiter recte dicipossuntet boni, cum persecutionem faciunt malis, et propter iustitiam facere, quam diligendo persequuntur malos et propter iniquitatem, quamoderuntinipsismalis.Quodautemaddit quianesciunteumquimisitme,secundumeam scientiam dictum est qua dicitur: scire te, sensusestconsummatus.
persecute them, despise their word. For My Namessake,i.e.,inyoutheywillhateMe,inyou persecute Me, your word they will not keep, becauseitismine.Theywhodothesethingsfor Hisnamessakeareasmiserable,astheywho suffer them are blessed: except when theydo them to the wicked as well for thenboththey whodo,andtheywhosuffer,aremiserable.But how do they do all these things forHisnames sake, when they do nothing forChristsnames sake, i.e., for justice sake? We shalldoaway with this difficulty, if we take the words as applyingtotherighteousasifitwere,Allthese things will you suffer from them, for Mynames sake. If for My names sake meanthis,i.e.,My namewhichtheyhateinyou,justicewhichthey hateinyouofthegood,whentheypersecutethe wicked,itmaybesaidinthesameway,thatthey do so both for righteousness sake, whichthey love, which love is their motive inpersecuting, and for unrighteousness sake, the unrighteousnessofthewicked,whichtheyhate. Because they know not Him that sent Me,i.e. knownotaccordingtothatknowledgeofwhichit is said, To know you is perfectrighteousness (Wisdom15:3).
Lectio 13
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22 , : . 23 .24 , : . 25 ' .
22.IfIhadnotcomeandspoken tothem,theyhadnothadsin:but now they have no cloak fortheir sin. 23. He that hates me hates my Father also. 24. If I hadnot done among them the works which none other man did, they had not had sin but now have they both seen and hated both me and my Father. 25. Butthis comes to pass, that the word mightbefulfilledthatiswrittenin their law, They hated mewithout acause.
Chrysostomus in Ioannem: Ponit iterum dominus aliam discipulorum mitigationem, ostendens quoniam iniuste et in ipsum, et in discipulos talia operabuntur unde dicitur si non venissemetlocutuseisnonfuissem,peccatumnon haberent. Augustinus in Ioannem: Iudaeis locutus est Christus, non aliis gentibus. In eis ergo voluit intelligi mundum, qui odit Christum etdiscipulos eiusimmoverononeossolos,sednosquoquead
CHRYS.Thenbywayofanotherconsolation, He declares the injustice of these persecutionsbothtowardsHimhadthem.IfI hadnotcomeandspokentothem,theyhad nothadsin.
AUG. Christ spoke to the Jews only, notto anyothernation.Inthemthenwasthatworld whichhatedChristandHisdisciplesandnot only in them, but in us also. WeretheJews
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eundem mundum pertinere monstravit. Numquid ergo sine peccato erant Iudaei, quibus Christus locutus est, antequam Christus incarnevenisset? Sed magnum quoddam peccatum, non omne peccatumsubgeneralinominevultintelligi:hocest enimpeccatumquotenenturcunctapeccata,quod unusquisque si non habeat, dimittuntur ei cuncta peccata hoc autem est, quia non crediderunt in Christum, qui propterea venit ut credatur ineum. Hoc ergo peccatum, si non venisset, non utique haberent:adventusenimeiusquantumcredentibus salutaris, tantum non credentibus exitialisfactus est.Sequiturnuncautemexcusationemnonhabent de peccato suo. Si autem hi ad quos non venit Christus, nec locutus est eis, excusationem non habent de peccato suo cur hic dictum est, propterea istos non habere, quia venit etlocutus esteis?Siautemhabent,utrumadhochabentuta poenisalienentur,aututmitiuspuniantur?Adhaec inquisita respondeo, eos habere excusationem, nondeomnipeccatosuo,seddehocpeccatosuo, quo in Christum non crediderunt. Sed non ineo sunt numero illi ad quos per discipulos venit:non sunt enim in poena leviori ponendi quiomnino legemChristiacciperenoluerunt,eteam,quantum ad ipsos attinet, omnino nullam esse voluerunt. Hanc etiam excusationem possunt habere qui priusquamEvangeliumChristiaudirent,vitaehuius finepraeventisuntsednonideopossunteffugere damnationem.Quicumqueenimhomines,nisiineo
then without sin before Christ came in the flesh, because Christ had not spoken to them? By sin here He means noteverysin, butacertaingreatsin,whichincludesall,and which alone hinders the remission ofother sins, viz. unbelief. They did not believe in Christ, who came that they might believein Him.Thisthentheywouldnothavehad,had notChristcomeforChristsadvent,asitwas the salvation of the believing, so was itthe perdition of the unbelieving. But nowthey havenocloakfortheirsin.Ifthosetowhom Christ had not come or spoken, hadnotan excuse for their sin, why is it saidherethat these had no excuse, because Christhad come and spoken to them? If the firsthad excuse,diditdoawaywiththeirpunishment altogether, or only mitigate it? I answerthat thisexcusecovered,notalltheirsin,butonly this one, viz. that they did not believe in Christ. But they are not of this numberto whomChristcamebyHisdisciplestheyare nottobeletoffwithalighterpunishment,who altogether refilled to receive Christs love, and, as far as concerned them, wishedits destruction.Thisexcusetheymayhavewho died before they heard of Christs Gospel butthiswillnotshieldthemfromdamnation. ForwhoeverarenotsavedintheSavior,who came to seek what was lost, shallwithout
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damnationem.Quicumqueenimhomines,nisiineo salvatore salventur qui venit quaerere quod perierat, ad perditionem sine dubio pertinebunt. Quamvisdicipossit,aliosleviores,aliosgraviores poenas passuros. Ille enim perire Deodicitur,qui ab illa beatitudine quam dat sanctis suis, per supplicium separatur. Tanta est autem diversitas suppliciorum, quanta est diversitas peccatorum: quae quomodo se habeat, altiusiudicatsapientia divina, quam coniectura scrutatur aut effatur humana. Chrysostomus:Quiaverohincindecausabantur, quoniam propter patrem eum persequebantur, destruens eorum excusationem, dicit qui meodit, etpatremmeumodit. Alcuinus: Sicut enim qui diligit filium, diligitet patrem,quiaunaestdilectiopatrisetfilii,sicutuna naturaitaetquioditfilium,oditpatrem.
came to seek what was lost, shallwithout doubtgotoperdition:thoughsomewillhave lighter, others severer punishments. He perishes to God, who is punished withan exclusionfromthathappinesswhichisgiven tothesaints.Butthereisasgreatadiversity of punishments, as there is of sins:though how this is settled is a matter knowntothe Divine Wisdom indeed, but too deep for human conjecture to examine or pronounce upon. CHRYSAstheJewspersecutedHimoutof professed regard for the Father, Hetakes away this excuse: He that hates Me,hates MyFatheralso. ALCUIN.ForashewholovestheSon,loves theFatheralso,theloveoftheFatherbeing onewiththatoftheSon,evenastheirnature is one: so he who hates the Son,hatesthe Fatheralso. AUG. But He has just said, Becausethey know not Him that sent Me. Howcouldthey hateonewhomtheydidnotknow?Forifthey hated God, believing Him to besomething else and not God, this was not hatredof God.Inthecaseofmen,itoftenhappensthat
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Augustinus in Ioannem: Sed cum superius dixerit: nesciunt eum qui me misit, quomodo possunt odisse quem nesciunt? Si enim Deum, non quod est ipse, sed nescio quid aliudeum suspicanturautcredunt,nonutiqueipsumoderunt. Etdehominibusquidemfieripotestuteossaepe
quos numquam vidimus oderimus vel diligamus, fama de aliquo sermocinante vel bene velmale. Sed quomodo de quo natura nobis intimatur, dicendus est ignotus? Non enim eius facie corporali nobis intimatur sed tunc nobis ad cognitionem patet quando eius mores et vitanon latent: alioquin nec seipsum nosse quisquam potest, qui videre faciem suam non potest. Sed plerumque in eis nostra credulitas fallitur: quia nonnunquam et historia, et multo magis fama mentitur. Pertinet autem ad nos ut, quia non possumus hominum indagare conscientiam, de ipsis rebus habeamus veram certamque sententiam. Quando ergo non erratur in rebus, ut recta sit improbatio vitiorum, virtutumque approbatio si erratur in hominibus, venialisest humanatentatio.Proinde,sicutfieripotestuthomo bonus hominem bonum oderit, nesciens, non ipsum, sed quod putat esse ipsum velpotius diligatnesciens,cumbonumdiligit,quodestilleita fieripotestuthomoiniustushominemoderitiustum et tamen dum eum credit iniustum, diligat non ipsum, sed quod putat esse ipsum quemadmodum autem homines, sic et Deum. Deinde, si interrogarentur Iudaei utrumdiligerent Deum, se diligere responderent, non ex animo mentientes, sed errando potius opinantes: quomodo enim diligerent patrem veritatis qui habent odio veritatem? Nolunt enim sua facta damnariethochabetveritas.Tantumigituroderunt
we hate or love persons whom we have never seen, simply in consequence ofwhat hat we have heard of them. But ifamans characterisknowntous,hecannotproperly be said to be unknown. And a mans characterisnotshownbyhisface,butbyhis habitsandwayoflife:elseweshouldnotbe able to know ourselves, for we cannotsee our own face. But history and fame sometimes lie, and our faith is imposed upon. We cannot penetrate into mens hearts we only know that such thingsare right, and others wrong and if we escape errorhere,tobemistakeninmenisavenial matter. A good man may hate agoodman ignorantly,orratherlovehimignorantly,forhe lovesthegoodman,thoughhehatestheman whom he supposes him to be. Abadman mayloveagoodmansupposinghimtobea bad man like himself, and therefore not, properlyspeaking,lovinghim,buttheperson whom he takes him to be. Andinthesame way with respect to God. If the Jewswere asked whether they loved God, they would replythattheydidloveHim,notintendingto lie,butonlybeingmistakeninsosaying.For howcouldtheywhohatedtheTruth,lovethe Father of the Truth? They did notwishtheir actionstobejudged,andthistheTruthdid. They hated the Truth then, because they
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damnariethochabetveritas.Tantumigituroderunt veritatem quantum oderunt suas poenas, quas talibus irrogat. Nesciunt autem illam esse veritatem, quae tales quales ipsi suntdamnatac per hoc quia veritatem, qua iudicantedamnantur, de patre Deo natam nesciunt, etiam ipsumet nesciuntetoderunt.
They hated the Truth then, because they hated the punishment which Hewouldinflict uponsuchasthey.Butatthesametimethey did not know that He was the Truth, who came to condemn them. They didnotknow that the Truth was born of God theFather, and therefore they did not know Godthe Father Himself. Thus they both hated and alsoknewnot,theFather. CHRYS.Thusthentheyhavenoexcuse,He saysIgavethemdoctrine,Iaddedmiracles, which, according to Moses law, should convinceallifthedoctrineitselfisgoodalso: Iflhadnotdoneamongthemtheworksthat noneothermandid,theyhadnothadsin.
Chrysostomus: Sic igitur non habent, inquit, excusationem, per hoc quod eam quae a sermonibusdoctrinamtribuebam,sedeteamquae aboperibusadieci,secundumMoysilegem,quiab eo qui hoc facit, persuaderi universos iussitcum adpietatemducat,etmiraculatribuat.Undesubdit sioperanonfecissemineisquaenemoaliusfecit, peccatumnonhaberent. Augustinus in Ioannem: Hoc scilicet peccatum quo in eum loquentem et operantem non crediderunt.Sedquidestquodaddiditquaenemo aliusfecit?NullaquippeinoperibusChristividentur esse maiora quam suscitatio mortuorum, quod scimus etiam antiquos fecisse prophetas. Fecit tamen aliqua Christus quae nemo aliusfecit.Sed respondeturnobis,etaliosfecissequaenecipse necaliusfecit.Sedquodtammultavitiaetmalas valetudines vexationesque mortalium tanta potestatesanaret,nullusomninolegiturantiquorum.
AUG. The sin of not believing Him, notwithstanding His doctrine and His miracles.ButwhydoesHeadd,Whichnone other man did? Christ did no workgreater thantheraisingofthedead,whichweknow theancientProphetsdidbeforeHim.Isitthat Hedidsomethingswhichnooneelsedid? But others also did what neither He nor anyoneelsedid.Trueyetnoneoftheancient prophets that we read of healed somany bodilydefects,sicknesses,infirmities.Forto
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Utenimtaceaturquodiubendo,sicutoccurrebant, salvos singulos fecit: Marcus dicit quod quocumque introibat in vicos vel in villas aut in civitates, in plateis ponebant infirmos, et deprecabantur, ut vel fimbriam vestimenti eius tangerentetquotquottangebanteum,salvifiebant. Haec nemo alius fecit in eis. Sic enim intelligendumestquodaitineis,nonintereosvel coram eis, sed prorsus in eis: quia sanaviteos. Nemo tamen alius fecit quicumque talia opera in eis fecit: quoniam quisquis alius homo aliquid eorum fecit, ipso faciente facit haec autemipse non illis facientibus fecit. Sed haec etsi pateraut spiritus sanctus fecit, nemo alius fecit, quiatotius Trinitatis una substantia est. His ergobeneficiis amorem, non odium retribuere debuerunt ethoc eis exprobrans, adiungit dicens nunc autem videruntetoderuntmeetpatremmeum.
saynothingofsinglecases,Marksays,that whereverHeentered,intovillages,orcities, or country, they laid the sick inthestreets, and besought Him that they mighttouchifit were but the border of Hisgarmentandas many as touched Him were made whole (Mark 6:56). Such works as these noone elsehaddoneinthem.Inthem,meaning,not amongst them, or before them, butwithin them. But even where particular works, like some of these, had been done before, whoeverworkedsuchdidnotreallydothem, for He did them through them, whereas He performs these miracles by Hisownpower. For even if the Father or theHolySpiritdid them, yet it was none other thanHe,forthe Three Persons are of one substance. For these benefits then they ought to have returnedHimnothatred,butlove.AndthisHe reproachesthemwithButnowtheyhaveboth seenandhatedbothMeandMyFather. CHRYS.Andthatthedisciplesmaynotsay, Why then have you brought us into such difficulties? Could not you foresee the resistance and hatred we shouldmeetwith, He quotes the prophecy: But this comesto pass, that the word might be fulfilled thatis writtenintheirlaw,TheyhatedMewithouta
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Chrysostomus: Hoc autem dicit, ne discipuli dicant:curigiturintratotnosinduxistimala?Nonne praelia et odium praevidisti? Sed et prophetiam inducit,cumsubditsedutadimpleatursermoquiin lege eorum scriptus est: quia odio habuerunt me gratis.
cause. Augustinus de Trin: Legis nomine aliquando simul omnia veteris testamenti sanctarum Scripturarum significantur eloquia: et itadominus hicdicitinlegeeorumscriptusest,cumlegaturin Psalmis. Augustinus in Ioannem: Eorum autem legem dicit, non ab ipsis inventam, sed ipsisdatam. Gratisoditquinullumexodiocommodumquaerit, velincommodumfugit:sicoderuntDeumimpii,sic diligunt iusti, ut alia praeter illum bona non expectent:quoniamipseeritinomnibusomnia. Gregorius Moralium: Aliud est autem bonanon facere,aliudbonorumodissedoctorem:sicutaliud est ex praecipitatione, aliud ex deliberatione peccare. Ex infirmitate enim plerumque solet accidereamarebonum,sedimplerenonposse.Ex studio autem peccare, est bonum necfacerenec amare. Sicut ergo nonnumquam gravius est peccatumdiligerequamperpetrare,itanequiusest odisse iustitiam quam non fecisse. Sunt ergo nonnulli in Ecclesia, qui non solum bona non faciunt,sedetiampersequunturetquaeipsifacere negligunt, etiam in aliis detestantur. Horum peccatumnonexinfirmitateautignorantia,sedex
AUG.UnderthenameoftheLaw,thewhole of the Old Testament is included and thereforeourLordsayshere,Thatiswritten intheirlaw,thepassagebeinginthePsalms.
AUG. Their law, He says, not as madeby them, but as given to them. A manhates without a cause, who seeks no advantage fromhishatred.ThustheungodlyhateGod the righteous love Him, i.e. looking forno othergoodbutHim:Heistheirallinall. GREG.Itisonethingnottodogood,another tohatetheteacherofgoodnessasthereisa difference between sudden and deliberate sins.Ourstategenerallyisthatwelovewhat isgood,butfrominfirmitycannotperformit. Buttosinofsetpurpose,isneithertodonor tolovewhatisgood.Asthenitissometimes aheavieroffensetolovethantodo,soisit morewickedtohatejusticethannottodoit. TherearesomeintheChurch,whonotonly donotdowhatisgood,butevenpersecute it,andhateinotherswhattheyneglecttodo themselves.Thesinofthesemenisnotthat
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solostudioperpetratur.
ofinfirmityorignorance,butdeliberatewillful sin.
Lectio 14 26 , , :27 , ' ' . 26.ButwhentheComforteriscome, whom I will send to you from the Father, even the Spirit oftruth,which proceeds from the Father, he shall testify of me. 27. And youalsoshall bearwitness,becauseyouhavebeen withmefromthebeginning.
Chrysostomus in Ioannem: Possent discipuli domino dicere: si verba a te audierunt quae nullus dixit si operaviderunt quaenullusaliusfecit,ettamennonprofuerunt sioderuntetpatremtuumettecumeo,cuius gratianosmittis,qualiterdignifideerimus?Ne igiturhaeccogitantesturbentur,consolationem inducit, dicens cum autem venerit Paraclitus, quem ego mittam vobis a patre, spiritum veritatis,quiapatreprocedit,illetestimonium perhibebitdeme.
CHRYS. The disciples might say, If theyhave heardwordsfromThee,suchasnoneotherhas spoken,iftheyhaveseenworksofHim,suchas none other has done, and yet have notbeen convinced, but have hated your Father, andyou with Him, why do you send us topreach?How shallwebebelieved?SuchthoughtsastheseHe now answers: But when the Comforter iscome, WhomIwillsendtoyoufromtheFather,eventhe SpiritofTruthwhichproceedsfromtheFather,he shalltestifyofMe.
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Augustinus in Ioannem: Tamquam diceret: odiomehabueruntetoccideruntvidentes:sed taledemetestimoniumParaclitusperhibebit, ut eos faciat in me credere nonvidentes:et quia ille perhibebit, et vos perhibebitisunde sequitur et vos testimonium perhibebitis.Ille cordibus vestris inspirando, vos vocibus vestris sonando unde poteritis praedicare quodnostisquiaabinitiomecumestis:quod modo non facitis, quia illiusspiritusplenitudo nondum adest vobis. Dabit enim vobis fiduciam testimonium perhibendi caritas Dei diffusa in cordibus vestris per spiritum sanctum qui dabitur vobis. Ille quippe testimonium perhibens, et testesfortissimos faciens, abstulit amicis Christi timorem, et inimicorumodiumconvertitinamorem. Didymus de spiritu sancto:Spiritumautem sanctum venientem consolatorem dicit, ab operatione ei nomen imponens: quia non solum eos quos se dignos esse reperit, ab omni perturbatione reddit alienos, verum incredibile quoddam gaudium eis tribuit: sempiterna quippe laetitia in eorum corde versaturquorumspiritussanctushabitatorest. Iste spiritus consolator a filio mittitur, non secundum Angelorum aut prophetarum aut
AUG.AsifHesaid,SeeingMe,theyhatedand killed Me but the Comforter shall give such testimony concerning Me as shall make them believe,thoughtheyseeMenot.AndbecauseHe shall testify, you shall testify also: And youalso shallbearwitnessHewillinspireyourhearts,and you shall proclaim with your voices. Andyouwill preach what you know, Because youhavebeen withMefromthebeginningwhichnowyoudonot do, because you have not yet the fullnessofthe Spirit. But the love of God shall then beshed abroadinyourheartsbytheSpiritwhichshallbe given you, and shall make you confident witnessestoMe.TheHolySpiritbyHistestimony made others testify, taking away fear fromthe friends of Christs, and converting the hatredof Hisenemiesintolove. DIDYMUS. The Holy Spirit He calls the Comforter,anametakenfromHisoffice,whichis notonlytorelievethesorrowsofthefaithful,butto fill them with unspeakable joy. Everlasting gladness is in those hearts, in which theSpirit dwells. The Spirit, the Comforter, is sent by the Son,notasAngels,orProphets,orApostles,are sent,butastheSpiritmustbesentwhichisofone nature with the Divine wisdom and powerthat sendsHim.TheSonwhensentbytheFather,is
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apostolorumministerium,sedutmittideceta sapientia et virtute spiritum Dei indivisam habentem cum eadem sapientia et virtute naturam. Etenim filius missus a patre non separatur atque disiungitur ab eo,manensin illo,ethabensilluminsemetipso.Quispiritus sanctus supradicto modo missus a filio,de patre egreditur, non aliunde ad alia transmigrans. Quomodo enim pater non consistit in loco, cum ultra omnemcorporum sitnaturamitaetspiritusveritatisnequaquam locorumfineclauditur,cumsitincorporalis,et excedensuniversamcreaturarumessentiam. Chrysostomus:Proptereaverononspiritum sanctum,sedspiritumveritatiseumvocavit,ut ostendat quod erit fide dignus. Dicit autem quodapatreprocedit,quiaomniacertissime novit, quemadmodum ipse ait de seipso: quoniamnoviundevenioetquovado.
notseparatedfromHim,butabidesintheFather, andtheFatherinHim.InthesamewaytheHoly SpiritisnotsentbytheSon,andproceedsfrom the Father, in the sense of changeofplace.For as the Fathers nature, being incorporeal, isnot local, so neither has the Spirit of truth, Whois incorporeal also, and superior to all created things,alocalnature.
CHRYS.HecallsHimnottheHolySpirit,butthe Spirit of truth, to show the perfect faith thatwas duetoHim.HeknewthatHeproceedsfromthe Father,forHeknewallthingsHeknewwhereHe Himselfcamefrom,asHesaysofHimselfabove, I know whence I came, and whither l go (John 8:14). DIDYMUS.Hedoesnotsay,fromGod,or,from the Almighty, but, from the Father, because though the Father and God Almighty arethe same, yet the Spirit of truth properlyproceeds fromGod,astheFather,theBegetter.TheFather andtheSontogethersendtheSpiritoftruth:He comesbythewillbothoftheFatherandtheSon.
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Didymus: Sed cum posset dicere: a Deo, sive: omnipotente, potente, nihilhorumtetigit sed ait a patre, non quod pater a Deo omnipotente sit alius sed secundum proprietatem patris intellectum parientis, egrediabeodiciturspiritusveritatis.Mittente autem filio spiritum veritatis, simul mittit et
pater, cum eadem voluntate patris et filii, spiritusveniat. Theophylactus:Etaliasquidempatremdicit mitterespiritumnuncautemcumsemissurum dixit, aequipollentiam denotat. Ne autem censeretur reniti contra patrem, velut abalia potestate transmittens spiritum, addidit a patre quasi acceptante patre, et pariter destinante. Cum autem audis quod procedit, ne intelligas processum missionem esse illatam extrinsecus, qua mittuntur administratorii spiritus sed quoddam differens, et exceptae actionis proprium processum appellat uni principali spiritui attributum:originalisenimconsistentiaspiritus est processus. Non ergo procedere pro mitteresumendumest,sedexpatrenaturalem essentiamobtinere. Augustinus in Ioannem:Hicaliquisforsitan quaerit utrum et a filio procedat spiritus sanctus: filius enim solius patris est filius,et pater solius filii est pater: spiritus autem sanctus non est unius eorum spiritus, sed amborum, quandoquidem dicit ipseChristus: spiritus patris vestri qui loquitur in vobiset dicit apostolus: misit Deus spiritum filiisuiin corda vestra. Nec ob aliud aestimo ipsum
THEOPHYL.ElsewhereHesaysthattheFather sendstheSpiritnowHesaysHedoes:WhomI willsendtoyou,thusdeclaringtheequalityofthe FatherandtheSon.ThatHemightnotbethought howevertobeopposedtotheFather,andtobe anotherandrivalsource,asitwere,oftheSpirit, He adds, From the Father, i.e., the Father agreeing, and taking an equal part insending Him. When it is said that He proceeds, donot understand His procession to be an external mission, such as is given to ministeringspirits, but a certain peculiar, and distinctprocession, such as is true of the Holy Spirit alone. To proceedisnotthesameasbeingsent,butisthe essential nature of the Holy Ghost, as coming fromtheFather. AUG.IfitbeaskedherewhethertheHolyGhost proceedsfromtheSonalso,wemayanswerthus: TheSonistheSonoftheFatheralone,andthe FatheristheFatheroftheSononlybuttheHoly Spirit is not the Spirit of one, but of bothsince Christ Himself said, The Spirit of yourFather whichspeaksinyou(Mat10:20).AndtheApostle says,GodhassenttheSpiritofHisSonintoyour hearts(Gal4:6).Thisindeed,Ithink,isthereason
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proprie vocari spiritum, cum etiam si de singulis interrogemur, non possimus nisi et patrem et filium spiritum dicere. Quodergo communiter vocantur et singuli, hocproprie vocari oportuit eum qui non estunuseorum, sed in quo communitas apparet eorum amborum.Curergononcredamusquodetiam de filio procedat spiritus sanctus, cum filii quoque ipse sit spiritus? Si enim ab eonon procederet,nonpostresurrectionemdiscipulis suis insufflasset, dicens: accipite spiritum sanctum.Dehacquoquevirtutecredendusest dicere Evangelista: virtus de illo exibat, et sanabatomnes.Siergoetdepatreetdefilio procedat spiritus sanctus, cur filius dixit de patre procedit, nisi quemadmodum solet ad eum referre et quod ipsius est de quoipse est?Undeilludestquodait:meadoctrinanon estmea,sedeiusquimemisit.Siigiturhaec intelligatureiusdoctrina,quamtamendixitnon suam, sed patris: quanto magisintelligendus estetdeipsoprocederespiritussanctus,ubi sicaitdepatreprocedit,utnondiceret:deme non procedit. A quo autem habet filiusutsit Deus, ab illo habet utique ut procedatabeo spiritus sanctus. Hinc utcumque et illud intelligitur, cur non dicatur natus esse, sed potiusprocederespiritussanctus:quoniamsi et ipse filius diceretur, amborum utiquefilius diceretur, quod absurdissimum est: filius
whyHeiscalledpeculiarlytheSpirit.Forbothof the Father and the Son separately we may pronounce,thateachisaSpirit.Butwhateachis separately in a general sense, He who is not either one separately, but the union of both, is spiritually.ButiftheHolySpiritistheSpiritofthe Son,whyshouldwenotbelievethatHeproceeds fromtheSon?IndeedifHedidnotproceedfrom the Son, Christ would not after theresurrection have breathed on His disciples, and said, Receive you the Holy Ghost. This too iswhatis meant by the virtue which went out of Him, and healed all. If the Holy Ghost then proceedsboth fromtheFatherandtheSon,whydoesChristsay, Who proceeds from the Father? He says itin accordance with His general way of referringall thatHehastoHimfromwhomHeisaswhereHe says, My doctrine is not Mine, but His thatsent Me. If the doctrine was His, which Hesayswas not His own, but the Fathers, much more does the Holy Spirit proceed from Him, consistently withHisproceedingfromtheFather.Fromwhom theSonhasHisGodhead,fromHimHehasitthat the Holy Ghost proceeds from Him. And this explains why the Holy Ghost is not said tobe born, but to proceed. For if He were born, He would be the Son of both Father andSon,an absurd supposition for if two together have a Son,thosetwomustbefatherandmother.Butto imagine any such relation as thisbetweenGod
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diceretur, quod absurdissimum est: filius quippenullusestduorum,nisipatrisetmatris. Absit autem ut inter Deum patrem etDeum filium tale aliquid suspicemur, quia necfilius hominumsimulexpatreetexmatreprocedit sedcuminmatremproceditexpatre,nontunc procedit et ex matre. Spiritus autem sanctus non de patre procedit in filium et defilio procedit ad sanctificandam creaturam sed simul de utroque procedit. Neque enim possumus dicere quod non sit vitaspiritus sanctus, cum vita pater, vita sit filius ac per hoc sicut pater, cum habeat vitam in semetipso, dedit et filio vitam habere in semetipso, sic ei dedit vitam procederede illo,sicutproceditetdeseipso.
imagine any such relation as thisbetweenGod theFather,andGodtheSon,ismonstrous.Even thehumanoffspringdoesnotproceedfromfather or mother at the same time when it proceeds from the father, it does not proceed fromthe mother. Whereas the Holy Spirit does not proceed from the Father into the Son, andfrom the Son into the creature to be sanctifiedbut proceedsfromFatherandSonatonce.Andifthe Father is life, and the Son is life, so theHoly Ghostislifealso.JustthenastheFatherwhenHe hadlifeinHimself,gavealsototheSontohave lifeinHimselfsoHegavetotheSonalsothatlife should proceed from Him, even asitproceeded fromHimself.
CHAPTER XVI Lectio 1 1 . 2 :' . 3 . 4

1.ThesethingshaveIspokento you, that you should not be offended.2.Theyshallputyouout ofthesynagoguesyea,thetime comes, that whosoever kills you will think that he does God service. 3. And these thingswill theydotoyou,becausetheyhave
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notknowntheFather,norme.4. But these things have I toldyou, that when the time shallcome, youmayrememberthatItoldyou of them. And these things Isaid not to you at the beginning, becauseIwaswithyou.
Augustinus in Ioannem:Meritopromissospiritu sancto, quo in eis operante fierent testes eius, subiunxit haec locutus sum vobis, ut non scandalizemini.CumenimcaritasDeidiffunditurin cordibusnostrisperspiritumsanctumquidatusest nobis,fitpaxmultadiligentibuslegemDeiutnonsit illis scandalum. Deinde quae passuri essent exprimens,aitabsquesynagogisfacientvos.
AUG.AfterthepromiseoftheHolySpirit,to inspirethemwithstrengthtogivewitnessHe welladds,ThesethingshaveIspokentoyou, thatyoushouldnotbeoffended.Forwhenthe loveofGodisshedabroadinourheartsby theHolySpiritwhichisgiventous(Romans 5:5), then great peace have they thatlove Gods law, and they are not offended at it (Psalms118).Whattheywereabouttosuffer follows next: They shall put you out ofthe synagogues. CHRYS.FortheJewshadalreadyagreed,if any confessed that He was Christ, that he shouldbeputoutofthesynagogue. AUG. Bu what evil was it totheApostlesto
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Chrysostomus in Ioannem: Iam enim composuerant,utsiquisconfessusfueritChristum, extrasynagogamfieret. Augustinus: Quid autem mali erat apostolis
expelli de Iudaicis synagogis, quasi non fuerint inde exituri, etiam si eos nullus expelleret?Sed voluitdenuntiare,quiaIudaeiChristumnonfuerant recepturi, a quo isti non fuerant recessuri.Nam quia non erat ullus alius populus Dei quam illud semen Abrahae si cognoscerent Christum, non aliae fierent Ecclesiae Christi, aliaesynagogae Iudaeorum.Quodquianoluerunt,quidrestabatnisi ut remanentes extra Christum, extra synagogam facerenteosquinonreliqueruntChristum?Deinde cum hoc eis dixisset, adiecit sed venit hora ut omnis qui interficit vos, arbitretur obsequiumse praestare Deo. Quae verba itasubiecittamquam exhocconsolaretureosquidesynagogisIudaicis pellerentur.Anfortedesynagogisillaseparatiosic eosfueratturbaturautmorivellentpotiusquamin hacvitasineIudaeorumcongregationibusmorari? Absit ut sic turbarentur qui Dei, non hominum, gloriam requirebant. Iste itaque sensus est inhis verbis. Extra synagogam facient vos sed nolite solitudinem formidare. Separati quippe a congregationibus eorum, tam multos in nomine meo congregabitis, ut illi metuentes ne templum quod erat apud eos, et omnia legis veteris sacramentadeserantur,sicinterficientvosutDeo arbitrentur se praestare obsequium, zelum Dei habentes,sednonsecundumscientiam.Hocenim de Iudaeis dictum debemus accipere, dequibus dixerat:extrasynagogamfacientvos.Namtestes, idest martyres Christi, etiam si occisi sunt a
be put out of the Jewishsynagogues,which theywouldhavegoneoutof,evenifnonehad put them out? Our Lord wished to make knowntothem,thattheJewswereaboutnot toreceiveHim,whiletheyontheotherhand werenotgoingtodesertHim.Therewasno other people of God beside the seed of Abraham if they acknowledged Christ,the ChurchesofChristwouldbenoneotherthan the synagogues of the Jews. Butinasmuch astheyrefusedtoacknowledgeHim,nothing remained but that they should put outofthe synagogue those who would not forsake Christ. He adds: But the time comes that whoeverkillsyouwillthinkthathedoesGod service.Isthisintendedforaconsolation,as iftheywouldsotaketohearttheirexpulsion fromthesynagogues,thatdeathwouldbea positiverelieftothemafterit?Godforbidthat they who sought Gods glory, not mens, should be so disturbed. The meaningofthe words is this: They shall put you outofthe synagogue,butdonotbeafraidofbeingleft alone.Separatedfromtheirassemblies,you shall assemble so many in my name,that they, fearing that the temple andritesofthe oldlawwillbedeserted,willkillyouandthink todoGodservicethereby,havingazealfor Godbutnotaccordingtoknowledge.These whokillarethesamewiththosewhoputout
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idest martyres Christi, etiam si occisi sunt a gentilibus,nontamenilliarbitratisuntDeo,seddiis suis falsis obsequium se praestare Iudaeorum autemomnisquiocciditpraedicatoresChristi,Deo se putavit praestare obsequium, credens quod desererentDeumIsraelquicumqueconverterentur ad Christum. Hinc ergo accensi et zelum Dei habentes, sed non secundum scientiam, obsequium se Deo praestare credentes, occidebanteos. Chrysostomus: Deinde consolationem inducit, dicens et haec omnia facient vobis, quia non noverunt patrem neque me quasi dicat:sufficit vobisinconsolationem,proptermeetpatremhaec pati. Augustinus: Ne autem ignaros atqueimparatos animos mala improvisa, quamvis cito transitura, turbarent, hanc fuisse causam ut haec eis praenuntiaret, ostendit subdens haec locutussum vobis, ut cum venerit hora eorum, reminiscamini quiadixivobis.Horaeorum,horatenebrosa,hora nocturnasednoxIudaeorumseparatumasediem Christianorumnullaconfusionefuscavit.
whokillarethesamewiththosewhoputout of the synagogues, viz. the Jews. For Gentiles would not have thought that they were doing God service, by killing Christs witnesses,buttheirownfalsegodswhereas every one of the Jews, who killed the preacherofChrist,thoughthewasdoingGod service, believing that whoever was converted to Christ, deserted the God of Israel. CHRYS. Then He consoles them: And all thesethingswilltheydotoyou,becausethey havenotknowntheFathernorMe.AsifHe said,Letthisconsolationcontentyou.
AUG. And He mentions these things beforehand,becausetrials,howeversoonto pass away, when they come upon men unpreparedforthem,areveryoverwhelming: ButthesethingshaveItoldyou,thatwhenthe hour shall come, you may remember that 1 told you of them: the hour, the hour of darkness, the hour of night. But the nightof the Jews was not allowed to mix withor darkenthedayoftheChristians. CHRYS. And He predicted these trials for
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Chrysostomus in Ioannem:Sedetpropteraliam
causam hoc praedixit, ut non dicerent,quoniam non praevidit futura et hoc significat cum dicit reminiscamini quia ego dixi vobis. Et ut non possentdicere,quoniamblandiensnobis,eaquae adgratiamdicebatsolum.Cuiusautemgratiahoc a principio non dixit, ostendit dicens haecautem abinitiovobisnondixi,quiavobiscumeram:quia scilicet in custodia mea eratis, et licitum erat interrogare quando volebatis, et super metotum praelium vertebatur: unde superfluum erat hoca principio vobis dicere non quia haec tuncnon noveram,proptereanondixi. Augustinus in Ioannem: Sed alii tres Evangelistae eum praedixisse ista demonstrant, antequamventumessetadcoenam,quaperacta, secundumIoannem,istalocutusest.Anfortehinc ista solvitur quaestio, quia et illi eum narrant proximum fuisse passioni cum hoc diceret?Non ergoabinitioquandocumilliserat.SedMatthaeus non solum imminente passione, verum etiam ab initiohaecdenuntiataessecommemorat.Quidsibi ergo vult quod hic dicit haec autem ab initionon dixi, nisi quia ea quae hic dicit despiritusancto, quod sit venturus ad eos, et testimonium perhibiturusquandomalapassurisunt,haeceisab initio non dixit, quoniam cum ipsis erat et eius praesentia consolabantur? Abscessurus autem, oportebatutdiceretillumesseventurum,perquem
another reason, viz. that they mightnotsay thatHehadnotforeseenthemThatyoumay rememberthatItoldyouofthem,orthatHe had only spoken to please them, andgiven falsehopes.AndthereasonisaddedwhyHe didnotrevealthesethingssooner:Andthese things I said not to you at thebeginning, becauseIwaswithyoubecause,thatis,you wereinMykeeping,andmightaskwhenyou pleased, and the whole battle restedupon Me.Therewasnoneedthentotellyouthese thingsatthefirst,thoughImyselfknewthem. AUG. In the other three Evangelists these predictions occur before the supperJohn gives them after. Still if they relate themas given very near His Passion, thatisenough toexplainHissaying,ThesethingsIsaidnot to you at the beginning. Matthew however relates these prophecies as given long before His Passion, on the occasion ofHis choosing the twelve. How do wereconcile this with our Lords words? By supposing them to apply to the promise of theHoly Spirit, and the testimony He would give amidsttheirsuffering.ThiswaswhatHehad not told them at the beginning, and that because He was with them, and His presencewasasufficientconsolation.Butas
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caritate diffusa in cordibus suis verbum Dei cum fiduciapraedicarent.
Hewasabouttodepart,itwasmeetthatHe shouldtellthemofHiscoming,bywhomthe love of God would be shed abroadintheir hearts, to preach the word of God with boldness. CHRYS.Or,Hehadforetoldthattheyshould suffer scourgings, but not that their death could be thought doing God servicewhich was the strangest thing of all. Or,Hethere told them what they would suffer from the Gentiles,herewhatfromtheJews.
Chrysostomus: Vel praedixit quidem quoniam flagella patientur non autem quod mors eorum reputaretur ut Dei cultura: quod maxime poterat eos attonitos facere. Vel quia illic ea quaea gentibus debebant pati dixit hic autemetquaea Iudaeisdicit.
Lectio 2 5 , ,6' .7 ' , . , : , . 8

5.ButnowIgomywaytohimthatsent meandnoneofyouasksme,Where doyougo?6.ButbecauseIhavesaid these things to you sorrow hasfilled yourheart.7.NeverthelessItellyouthe truth: It is expedient for you thatIgo away, for if I go not away, the ComforterwillnotcometoyoubutifI depart, I will send him to you.8.And when he is come, he will reprovethe worldofsin,andofrighteousness,and of judgment: 9. Of sin, becausethey
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believe not on me 10. Of righteousness, because I go to my Father,andyouseemenomore11. Of judgment, because the princeof thisworldisjudged.
Chrysostomus in Ioannem:Quiadiscipulos nondum perfectos tristitia impugnabat, eos dominus increpando dirigit, dicens et nunc vadoadeumquimemisitetnemoexvobis interrogat me: quo vadis? Audientes enim quoniam qui interficiet vos, opinabitur se obsequium praestare Deo, ita ceciderunt ut nihileiloquerenturetideosubditursedquia haec locutus sum vobis, tristitia implevitcor vestrum.Nonparvaautemesthaecmitigatio, scireeosquoniamsciveratdominustristitiae eorum superabundantiam, et propter desertionem eius, et propter mala quae didicerant se passuros, et nesciebant si possentviriliterferre. Augustinus in Ioannem: Vel quia superius interrogaverant eum quo esset iturus et
CHRYS. The disciples, not as yet perfected, beingovercomebysorrow,ourLordblamesand correctsthem,saying,ButnowIgoMywaytoHim thatsentMeandnoneofyouasksMe,Wheredo yougo?Theyweresostruckdownathearingthat whoeverkilledthemwouldthinkthathewasdoing God service, that they could say nothing. Wherefore He adds, But because I havesaid thesethingstoyou,sorrowhasfilledyourhearts.It wasnosmallconsolationtothemtoknowthatthe Lord knew their superabundant sorrow,because of His leaving them, and because of the evils whichtheyheardtheyweretosuffer,butknewnot whethertheyshouldsuffermanfully.
AUG. Or whereas they had asked Himabove, whereHewasgoing,andHehadrepliedthatHe

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responderatseiturumquoipsituncvenirenon possent: nunc ita se promittit iturumutnullus eorum quo vadat interroget et hoc estquod dicit et nemo ex vobis interrogat me:quo vadis? Euntem enim in caelum nonverbis quaesierunt, sed oculis deduxerunt. Videbat autem dominus quid sua verba in eorum cordibusagerent:spiritualemquippenondum interius habentes consolationem quam per spiritum sanctum fuerant habituri, id quod exterius in Christo videbant, amittere metuebant et quia se amissuros esse, illo vera denuntiante, dubitare non poterant, contristabaturhumanusaffectus,quiacarnalis desolabaturaspectusundesequitursedquia haec locutus sum vobis, tristitia implevitcor vestrum. Noverat autem ille quid eispotius expediret: quia visus interior ipseestmelior, quo eos consolaturus erat spiritus sanctus unde subdit sed ego veritatem dico vobis: expeditvobisutegovadam. Chrysostomus: Quasi dicat: et si millies contristemini, oportet vos audire, quia me recedere vobis confert. Quidautemconferat, ostendit subdens si enim non abiero, Paraclitusnonvenietadvos. Augustinus de Trin: Haec autem dixitnon
was going where they would not comenowHe promisesthatHewillgoinsuchawaythatnoone willaskHimwhereHegoes:andnoneofyouasks Me,Wheredoyougo?Goinguptoheaven,they questioned Him not in words, but followedwith theireyes.ButourLordsawwhateffectHiswords would produce upon their minds. Nothavingyet thatinwardconsolationwhichtheHolyGhostwas to impart, they were afraid to lose theoutward presence of Christ, and so, when theycouldno longer doubt from His own words that theywere going to lose Him, their human affections were saddened, for the loss of their visibleobject. Wherefore it follows But because I havesaid these things to you, sorrow has filled yourheart. But He knew that it would be for their good, forasmuchasthatinwardsightwherewiththeHoly Ghost would console them was the betterone: NeverthelessItellyouthetruth:Itisexpedientfor youthatIgoaway.
CHRYS.AsifHesaid,Thoughyourgriefbeever sogreat,youmusthearhowthatitisprofitablefor you that I go away. What the profit is Hethen shows:ForifIgonotaway,theComforterwillnot cometoyou. AUG. This He says not on account ofany
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propter inaequalitatem verbi Dei et spiritus sancti sed tamquam impedimento esset praesentia filii hominis apud eos quominus veniret ille qui minor non esset: quianon semetipsumexinanivitsicutfiliusformamservi accipiens. Oportebat ergo ut auferretur ab eorumoculisformaservi,quamintuenteshoc solumChristumesseputabantquodvidebant undesequitursiautemabiero,mittameumad vos.
inequalitybetweentheWordofGodandtheHoly Ghost, but because the presence of the Sonof man amongst them would impede thecomingof the latter. For the Holy Ghost did not humble Himself as did the Son, by taking upon Himthe formofaservant.Itwasnecessarythereforethat the form of the servant should be removedfrom their eyes for so long as they looked uponthat, they thought that Christ was no more thanwhat theysawHimtobe.Soitfollows:ButifIdepart,I willsendHimuntoyou. AUG.ButcouldHenotsendHimwhilehere:Him Who, we know, came and abode on HimatHis baptism,yeaHimfromWhomweknowHenever couldbeseparated?Whatmeansthen,IfIgonot away,theComforterwillnotcometoyou,but,you cannot receive the Spirit, so long as you know Christaccordingtotheflesh?Christdepartingin thebody,nottheHolyGhostonly,buttheFather, andtheSonalsocamespiritually.
Augustinus in Ioannem:Numquidautemhic positus,eumnonpoteratmitterequemscimus super eum baptizatum venisse atque mansisse immo vero a quo scimus eum nunquam separabilem fuisse? Quid estergo si non abiero, Paraclitus non veniet advos, nisi: non potestis capere spiritumquamdiu secundum carnem nosse persistitis Christum? Christo autem discedente corporaliter, non solum spiritus sanctus,sed etpateretfiliusillisaffuitspiritualiter. Gregorius Moralium:Acsiapertediceret:si ab intentionis vestrae oculis corpus non subtraho, ad intellectum vos invisibilem per consolatoriumspiritumnonperduco.
GREG.AsifHesaidplainly,IfIwithdrawnotMy body from your eyes, I cannot lead you tothe understanding of the Invisible, through the ComfortingSpirit.
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Augustinus de Verb. Dom: Hanc autem habitudinemspiritussanctusParaclitusattulit, ut,aboculiscarnisformaserviremota,quam devirginisuteroaccepit,inipsaDeiforma,in qua patri aequalis, etiam cum in carne dignatus est apparere, permansit, purgata mentisacieostenderetur. Chrysostomus: Quid autem hic dicunt qui non convenientem de spiritu sancto habent opinionem? Numquid expedit dominatorem abire, et servum accedere? Quae autemsit utilitas advenientis spiritus, ostendit cum subdituretcumveneritille,arguetmundumde peccatoetdeiustitiaetdeiudicio. Augustinus in Ioannem: Numquid autem Christus non arguit mundum? An fortequia Christus in Iudaeorum tantum gente locutus est, mundum non videtur arguisse?Spiritus autem sanctus in discipulis eius toto orbe diffusis,nonunamgentemintelligiturarguisse, sed mundum. Sed quis audeat dicerequod perdiscipulosChristiarguatmundumspiritus sanctus, et non arguat Christus, cumclamet apostolus:anexperimentumquaeritiseiusqui in me loquitur Christus? Quos itaquearguit spiritus sanctus, utique et Christus.Seddixit ille arguet mundum, quasi dicat:illediffundet
AUG.TheHolyGhosttheComforterbroughtthis, that the form of a servant which our Lordhad receivedinthewomboftheVirgin,beingremoved from the fleshly eye, He was manifested to the purified mental vision in the very form of Godin whichHeremainedequaltotheFather,evenwhile Hedeignedtoappearintheflesh. CHRYS. What say they here, who entertain unworthy notions of the Spirit? Is itexpedientfor themastertogoaway,andaservanttocome?He then shows the good that the Spirit will do:And whenHeiscome,Hewillreprovetheworldofsin, ofrighteousness,andofjudgment.
AUG.ButhowisitthatChristdidnotreprovethe world?IsitbecauseChristspokeamongtheJews only, whereas the Holy Spirit, poured into His disciplesthroughoutthewholeworld,reprovednot onenationonly,buttheworld?Butwhowoulddare to say that the Holy Ghost reprovedtheworldby Christsdisciples,andthatChristdidnotwhenthe Apostle exclaims, Do you seek a proofofChrist speaking in Me? (2 Cor 13:3) Thosethenwhom theHolyGhostreproves,Christreprovesalso.He shallreprovetheworld,means,Heshallpourlove into your hearts, insomuch, that fear being cast out,youshallbefreetoreprove.Hethenexplains
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incordibusvestriscaritatemsicenimtimore depulso, arguendi habebitis libertatem. Exponit deinde quid dixerit, dicens de peccatoquidem,quianoncredideruntinme hocenimpeccatumsolumpraeceterisposuit, quia hoc manente, cetera detinentur, ethoc discedente,ceteradimittuntur. Augustinus de Verb. Dom: Sed multum interest utrum quisque credat ipsum esse Christum et utrum credat in Christum nam ipsum esse Christum, et Daemones crediderunt:illeverocreditinChristumquiet speratinChristumetdiligitChristum. Augustinus in Ioannem: Arguitur ergo mundus de peccato, quia in Christum non credit et arguitur de iustitia eorum qui credunt. Ipsa quippe fidelium comparatio, infideliumestvituperatio.Deiustitiavero,quia ad patrem vado. Et quoniam ista vox infideliumesseconsuevit:quomodocredimus quodnonvidemus?Ideocredentiumiustitiam sic oportuit definiri: quia ad patrem vado,et iam non videbitis me. Beati enim quinon vident et credunt. Nam et qui viderunt Christum, non in eo laudata est fideseorum quia credebant quod videbant, idest filium hominis sed quia credebant quod non
whatHehassaid:Ofsin,becausetheybelieved not in Me. He mentions this as the sinaboveall others, because while it remains, the others are retainedwhenitdeparts,theothersareremitted.
AUG.Butitmakesagreatdifferencewhetherone believes in Christ, or only that He isChrist.For that He was Christ, even the devilsbelievedbut hebelievesinChristwhobothhopesinChristand lovesChrist.
AUG. The world is reproved of sin, becauseit believes not in Christ, and reproved of righteousness, the righteousness of those that believe. The very contrast of the believing,isthe censure of the unbelieving. Of righteousness because I go to the Father: as it isthecommon objectionofunbelievers,Howcanwebelievewhat wedonotsee?Sotherighteousnessofbelievers lies in this: Because I go to the Father,andyou seeMenomore.Forblessedaretheywhichsee not,andbelieve.Thefaithevenofthosewhosaw Christispraised,notbecausetheybelievedwhat they saw, i.e., the Son of man,butbecausethey believedwhattheysawnot,i.e.,theSonofGod.
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videbant, idest filium Dei. Cum veroetipsa forma servi subtracta eorum esset aspectibus,tuncexomniparteimpletumest: iustus ex fide vivit. Erit itaque vestraiustitia, de qua mundus arguetur, quoniam inme, quem non videbitis, credetis etquandoque mevidebitis:quoniamtuncsicuterovidebitis me,nonquodsumvobiscummodoidest,non videbitis mortalem, sed sempiternum dicendo enim iam non videbitis me, velut nunquam eos de cetero visuros Christum praenuntiavit. Augustinus de Verb. Dom:Velaliter.Illinon crediderunt:ipseadpatremvadit.Illorumergo peccatum,ipsiusautemiustitia.Quodenima patre ad nos venit, misericordia estiustitia vero quod ad patrem vadit secundumillud apostoli:propterquodetDeusexaltavitillum. Sed si solus vadit ad patrem, quid nobis prodest? An ideo solus, quia Christus unus est cum omnibus membris suis, tamquam caput cum corpore suo? Arguitur ergo mundusdepeccatoineisquinoncreduntin Christum,etdeiustitiaineisquiresurguntin membris Christi. Sequitur de iudicio autem, quia princeps mundi huius iamiudicatusest, idestDiabolusprincepsiniquorum,quicorde nonhabitantnisiinhocmundoquemdiligunt.
And when the form of theservantwaswithdrawn fromtheirsightaltogether,thenonlywasfulfilledin completeness the text, The just livebyfaith(Heb 10:38).Itwillbeyourrighteousnessthen,ofwhich theworldwillbereproved,thatyoushallbelievein Me, not seeing Me. And when youshallseeMe, youshallseeMeasIshallbe,notasIamnowwith you, i.e., you shall not see Me mortal, but everlasting. For in saying, you see Me nomore, He means that they should see Him nomore forever.
AUG. Or thus: They believed not, Hewenttothe Father. Theirs therefore was the sin, His the righteousness.ButthatHecamefromtheFather touswasmercythatHewenttotheFatherwas righteousness according to the saying of the Apostle, Wherefore God also has highlyexalted Him(Phil2:9).ButifHewenttotheFatheralone, whatprofitisittous?IsHenotaloneratherinthe senseofbeingonewithallHismembers,asthe head is with the body? So then the world is reprovedofsin,inthosewhobelievenotinChrist and of righteousness, in those who riseagainin the members of Christ. It follows, Ofjudgment, becausetheprinceofthisworldisjudged--i.e.,the devil,theprinceofthewicked--whoinheartdwell onlyinthisworldwhichtheylove.Heisjudgedin
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Hoc autem ipso quo foris missus est, iudicatus est et de hoc iudicio mundus arguitur: quia frustra de Diabolo queriturqui nonvultcredereinChristum,quemiudicatum, idest foras missum, et propter nostram exercitationem forinsecus expugnare permissum, non solum viri, sed etiam mulieresetpuerietpuellaemartyresvicerunt. Augustinus in Ioannem: Vel iudicatusest, quoniam iudicio ignis aeterni irrevocabiliter destinatus est et de hoc iudicio mundus arguitur,quoniamcumsuoprincipeiudicatur, quem superbum atque impium imitatur. Credant itaque homines in Christum, ne arguantur de peccato infidelitatis suae,quo peccata omnia detinentur transeant in numerum fidelium, ne arguantur de iustitia eorumquosiustificatosnonimitanturcaveant futurum iudicium, ne cum mundi principe iudicentur,quemiudicatumimitantur. Chrysostomus in Ioannem: Vel aliter. Arguet mundum de peccato: idest, omnem eorum excusationem abscindet, etostendet eos sine venia peccasse, non credentes in me, dum videbunt spiritussanctidonationem ineffabileminvocatomefieri.
that he is cast out and the world is reprovedof this judgment for it is vain for onewhodoesnot believe in Christ to complain of the devil, whom judged, i.e., cast out, and permitted to attackus from without, only for our trial, not men onlybut women, boys and girls, have by martyrdom overcome.
AUG. Or, judged, i.e., is destinedirrevocablyfor thepunishmentofeternalfire.Andofthisjudgment is the world reproved, in that it isjudgedwithits prince, the proud and ungodly one whom it imitates.LetmenthereforebelieveinChrist,lest theybereprovedofthesinofunbelief,bywhichall sinsareretainedpassovertothenumberofthe believing, lest they be reproved of the righteousnessofthosewhomjustifiedtheydonot imitatebewareofthejudgmenttocome,lestwith theprinceofthisworldwhomtheyimitate,theytoo bejudged. CHRYS. Or thus: Shall reprove the world ofsin, i.e., cut off all excuse and show that they have sinnedunpardonablyinnotbelievinginMe,when they see the ineffable gift of the Holy Ghost obtainedbycallinguponMe.
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Augustinus de quaest. Nov. et Vet. Testam:Hocetiammodospiritussanctusde peccato arguit mundum, quia in nomine salvatoris, qui reprobatus est a mundo, virtutesoperatusest.Salvatorautem,servata iustitia, non trepidavit reverti ad eum quise miserat,etperidquodregressusestprobavit se inde venisse unde sequitur etdeiustitia, quiaadpatremvado. Chrysostomus: Idest, ire ad patrem erit argumentumquodirreprehensibilemagebam vitam, ut non possint adhuc dicere,quoniam hic homo peccator est, et non est ex Deo. Rursus quoniam expugnavi adversarium (nequaquam autem peccator existens expugnasset), non possunt dicere quod Daemonium habeo, et quod seductor sum. Quoniamautemcondemnatusestpropterme, scient quod conculcabunt eum postea et resurrectionem meam manifeste scient: non enimmevaluitdetinere. Augustinus de quaest. Nov. et Vet. Testam: Videntes Daemones animas de Inferis ire ad caelos, cognoverunt iudicatum esseprincipemhuiusmundi,utreusfactusin causasalvatoris,quaetenebatiureamitteret. Haecquidemascendentesalvatorevisasunt
AUG.InthiswaytootheHolyGhostreprovedthe worldofsin,i.e.bythemightyworksHedidinthe nameoftheSavior,Whowascondemnedbythe world. The Savior, His righteousness retained, fearednottoreturntoHimWhosentHim,andin that He returned, proved that He hadcomefrom Him:Ofrighteousness,becauseIgototheFather.
CHRYS.i.e.MygoingtotileFatherwillbeaproof thatIhaveledanirreproachablelife,sothatthey willnotbeabletosay,Thismanisasinnerthis man is not from God. Again inasmuch as I conquered the devil (which no one who wasa sinnercoulddo),theycannotsaythatIhaveadevil and am a deceiver. But as he has been condemnedbyMetheyshallbeassuredthatthey shall trample upon him afterwards and My resurrection will show that he was not ableto detainMe.
AUG. The devils seeing souls go from hellto heaven, knew that the prince of this worldwas judged and, being brought to trial intheSaviors cause,hadlostallrighttowhatheheld.Thiswas seenonourSaviorsascension,butwasdeclared plainlyandopenlyinthedescentoftheHolyGhost
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sedsupervenienteindiscipulisspiritusancto, palamapertequemanifestatasunt.
onthedisciples.
Lectio 3 12,' : 13 , , :' ,', .14 , . 15 : . 12. I have yet many things to sayto you,butyoucannotbearthemnow.13. Howeverwhenhe,theSpiritoftruth,is come,hewillguideyouintoalltruthfor he shall not speak of himself, but whatsoeverheshallhear,thatshallhe speakandhewillshowyouthingsto come. 14. He shall glorify me for he shallreceiveofmineandshallshowit to you. 15. All things that the Father hasareminethereforesaidI,thathe shalltakeofmine,andshallshowitto you.
Theophylactus:Quiasupradixeratdominus: expedit vobis ut ego vadam, iam hoc amplificat dicens adhuc multa habeo vobis diceresednonpotestisportaremodo.
THEOPHYL. Our Lord having said above, Itis expedientforyouthatIgoaway,Heenlargesnow upon it: I have yet many things to saytoyou,but youcannotbearthemnow.
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Augustinus in Ioannem: Omnes haeretici audaciasfigmentorumsuorum,quasmaxime exhorret sensus humanus, hac occasione evangelicae sententiae colorare conantur quasi haec ipsa sint quae tunc discipuli portare non poterant, et ea docueritspiritus sanctus, quae palam docere atque praedicarespirituserubescitimmundus.Sed alia sunt mala quae portare non potest qualiscumque pudor humanus, et alia sunt bonaquaeportarenonpotestparvussensus humanus. Ista sunt in corporibusimpudicis, illa remota sunt a corporibus universis.Quis autem nostrum audeat eorum se dicereiam capacem quae illi capere non valebant?Ac perhocnecameexpetendasuntutdicantur. Seddicetaliquis:sicmultipossuntquodtunc non poterat Petrus, sicut multi possunt martyrio coronari, quod tunc non poterat Petrus, praesertim iam misso spiritusancto, qui tunc nondum erat missus. Sednumquid ideo scimus quae sunt quae dicerevoluit? Absurdissimeenimmihivideturdici,tuncnon potuisseportarediscipulosquaedealtissimis rebus invenimus in apostolicis litterisquae postmodum scriptae sunt, nec ea dominum dixisse narratur. Perversarum quidem sectarumhominesferrenonpossuntquodin ScripturissanctisdefideCatholicareperitur, sicut nos ferre non possumus sacrilegas
AUG. All heretics, when their fablesarerejected for their extravagance by the common senseof mankind,trytodefendthemselvesbythistextasif thesewerethethingswhichthedisciplescouldnot at this time bear, or as if the Holy Spirit could teach things, which even the unclean spiritis ashamed openly to teach and preach. Butbad doctrinessuchasevennaturalshamecannotbear are one thing, good doctrines such asourpoor natural understanding cannot bear areanother. The one are allied to the shameless body,the otherliefarbeyondthebody.Butwhatarethese thingswhichtheycouldnotbearIcannotmention them for this very reason for who ofusdarecall himselfabletoreceivewhattheycouldnot?Some one will say indeed that many, now thattheHoly Ghosthasbeensent,candowhatPetercouldnot then,asearnthecrownofmartyrdom.Butdowe thereforeknowwhatthosethingswere,whichHe was unwilling to communicate for itseemsmost absurdtosupposethatthediscipleswerenotable tobearthenthegreatdoctrines,thatwefindinthe ApostolicEpistles,whichwerewrittenafterwards, whichourLordisnotsaidtohavespokentothem. For why could they not bear thenwhateveryone nowreadsandbearsintheirwritings,eventhough he may not understand? Men of perversesects indeedcannotbearwhatisfoundinHolyScripture concerning the Catholic faith, as wecannotbear their sacrilegious vanities for not tobearmeans
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sicut nos ferre non possumus sacrilegas eorum vanitates: quid enim est ferre non posse, nisi aequo animo non habere?Quis autem fidelis, vel etiam catechumenus, antequam spiritum sanctum baptizatus accipiat, non aequo animo legit atqueaudit, etiam si non intelligit ea quae post ascensionem domini scripta sunt? Dicet autemaliquis:nihilnespiritualesvirihabentin doctrina quod carnalibus taceant, et spiritualibus eloquantur? Nulla quidem necessitas est ut aliqua secreta doctrinae taceanturfidelibusparvulis,seorsumdicenda maioribus sed spirituales spiritualia carnalibus non omnino taceant propter Catholicam fidem, quae omnibus praedicandaest:nectamensicedisserantut volentes ea perducere ad intelligentiamnon capacium, facilius fastidire faciant inveritate sermonem, quam in sermone percipi veritatem. Non ergo in his domini verbis nescio quae secreta suscipimus quaecum diciadocentepossint,portariadiscentenon possint. Sed ea ipsa quae in doctrina religionis in quorumlibet hominum notitia dicimus, si vellet nobis Christusdicere,sicut eadicitAngelissuisquinamhominesportare possent, etiam si essent spiritales, quales adhuc apostoli non erant? Nam utique quidquid de creatura sciri potest, minusest
their sacrilegious vanities for not tobearmeans not to acquiesce in. But what believer oreven catechumen before he has been baptizedand received the Holy Ghost, does not acquiescein and listen to, even if he does notunderstand,all that was written after our Lords ascensionBut some one will say, Do spiritual men neverhold doctrineswhichtheydonotcommunicatetocarnal men,butdotospiritual?Thereisnonecessitywhy any doctrines should be kept secret fromthe babes and revealed to the grown upbelievers. Spiritual men ought not altogether to withhold spiritual doctrines from the carnal, seeing the Catholic faith ought to be preached to allnorat thesametimeshouldtheylowertheminorderto accommodate them to the understanding of persons who cannot receive them, and somake their own preaching contemptible, ratherthanthe truthintelligible.Sothenwearenottounderstand thesewordsofourLordtorefertocertainsecret doctrines which if the teacher revealed, the disciple would not be able to bear, but to those very things in religious doctrine whicharewithin the apprehension of all of us. If Christ choseto communicate these to us, in the same way in whichHedoestotheAngels,whatmen,yeawhat spiritual men, which the Apostles were notnow, could bear them? For indeed every thingwhich can be known of the creature is inferior tothe CreatorandyetwhoissilentaboutHim?Whilein
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ipsocreatore:etquiseumtacet?Quisautem vivens in hoc corpore posset omnem cognoscere veritatem, cum dicatapostolus: ex parte scimus? Sed quia per spiritum sanctumfitutadipsamquoqueplenitudinem veniamus, de qua idem dicit apostolus:tunc autem facie ad faciem non quod est inhac tantum vita dominus nobis promisit dicens cum autem venerit ille spiritus veritatis, docebit vos omnem veritatem veldeducet vos in omnem veritatem: quo verbo intelligimuseiusnobisplenitudineminvitaalia reservari.Ipseautemspiritussanctusetnunc docet fideles, quanta quisque potestcapere spiritalia, et in eorum cordibus desiderium maiusaccendit. Didymus: Vel hoc dicit, quod auditores verborum eius nondum fuerant omnia consecuti quae postea pro nomine eius sufferre poterant: sed aliqua tradens eis,illa quaemaioraerant,inposterumdistulitquae tunc non poterant, nisi primitus in capite nostro magisterium et forma crucispraeiret. Adhuc etiam typo legis, et umbrae et imaginibusservientesnonpoterantveritatem, cuius umbram lex portabat, inspicere.Cum autem venerit spiritus veritatis, diriget vosin omnemveritatemsuadoctrinaetinstitutione,
the body we cannot know all the truth, asthe Apostlesays,Weknowinpart(1Cor13)butthe Holy Spirit sanctifying us fits us for enjoyingthat fullness of which the same Apostle says, Then facetoface.OurLordspromise,ButwhenHethe Spirit of truth shall come, He shall teachyouall truth,orshallleadyouintoalltruth,doesnotrefer to this life only, but to the life to come,forwhich thiscompletefullnessisreserved.TheHolySpirit bothteachesbelieversnowallthespiritualthings which they are capable of receiving, andalso kindlesintheirheartsadesiretoknowmore.
DIDYMUS.OrHemeansthatHishearershadnot yet attained to all those things which for His namessaketheywereabletobearso,revealing lesser things, He puts off the greater forafuture time,suchthingsastheycouldnotunderstandtill the Cross itself of their crucified Headhadbeen their instruction. As yet they were slaves to the types,andshadows,andimagesoftheLaw,and couldnotbearthetruthofwhichtheLawwasthe shadow.ButwhentheHolyGhostcame,Hewould lead them by His teaching and discipline intoall truth,transferringthemfromthedeadlettertothe
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vos transferens a morte litterae ad spiritum vivificantem, in quo solo omnis Scripturae veritaspositaest. Chrysostomus: Quia ergo dixeratnuncnon potestis portare, tunc autem poteritis et quoniamspiritussanctusducetvosinomnem veritatem, ne hoc audientes, maiorem spiritum sanctum existiment, subiungit non enimloqueturasemetipso,sedquaecumque audietloquetur. Augustinus in Ioannem: Simile est hoc ei quoddeseipsodixit:nonpossumameipso facerequidquam,sedsicutaudioiudicosed illud secundum hominem posse accipi dicimus. Cum igitur spiritus sanctus nulla susceptionecuiusquamcreaturaecreaturasit factus, quomodo de illo hoc intelligendum est? Sic itaque debemus accipere, ut intelligamus non eum esse a se ipso: nam filiusdepatrenatusest,etspiritussanctusde patre procedit. Quid autem illic intersitinter procedere et nasci, et longumestdisserere, ettemerariumdefinire.Audireautemilliscire est, scire vero esse. Quia ergo non est a semetipso,sedabilloaquoproceditaquo illi est essentia, ab illo scientia: ab illoigitur audientia. Semper itaque audit spiritus
quickeningSpirit,inWhomaloneallScripturetruth resides.
CHRYS.Havingsaidthen,youcannotbearthem now, but then you shall be able, and, The Holy Spirit shall lead you into all truth lestthisshould make them suppose that the Holy Spiritwasthe superior, He adds, For He shall not speakof Himself, but whatsoever He shall hear, that shall Hespeak. AUG.ThisislikewhatHesaidofHimselfabove, i.e., I can of My own Self do nothing as IhearI judge.ButthatmaybeunderstoodofHimasman how must we understand this of the Holy Ghost, Who never became a creature by assuming a creature?AsmeaningthatHeisnotfromHimself: TheSonisbornoftheFather,andtheHolyGhost proceeds from the Father. In what thedifference consists between proceeding and being born,it wouldrequirealongtimetodiscuss,andwouldbe rashtodefine.ButtoheariswithHimtoknow,to know to be. As then He is not from Himself,but from Him from Whom He proceeds, fromWhom His being is, from the same is His knowledge. From the same therefore His hearing. TheHoly Ghost then always hears, because He always knows and He has heard, hears, and will hear
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sanctus,quiasemperscit:abilloergoaudivit, auditetaudietaquoest. Didymus:Aitergononloqueturasemetipso hoc est, non sine me et sine meoetpatris arbitrio: quia non ex se est, sed ex patreet me est. Hoc enim ipsum quod subsistit et loquitur,apatreetameilliest.Egoveritatem loquor idest, inspiro quae loquor, siquidem spiritusveritatisest.Dicereautemetloquiin Trinitate, non secundum consuetudinem nostram accipiendum est, sed iuxtaformam incorporaliumnaturarum,etmaximeTrinitatis, quae voluntatem suam inserit cordibus credentium, et eorum qui audire eumsunt digni. Loqui ergo patrem et audire filium, eiusdem naturae in patre et filio consensusque significatio est. Spiritus vero sanctus, qui est spiritus veritatisspiritusque sapientiae, non potest filio loquente audire quaenescit,cumhocipsumsitquodprofertur a filio, idest procedens veritas a veritate, consolator manans a consolatore, Deusde Deospiritusveritatisprocedens.Deniquene quisillumapatrisetfiliivoluntateetsocietate discerneret, scriptum est sed quae audiet loquetur. Augustinus de Trin:Nonautemhincefficitur
fromHimfromWhomHeis.
DIDYMUS.HeshallnotspeakofHimself,i.e.,not without Me, and Mine and the Fathers will: becauseHeisnotofHimself,butfromtheFather and Me. That He exists, and thatHespeaks,He hasfromtheFatherandMe.Ispeakthetruthi.e.,I inspireaswellasspeakbyHim,sinceHeisthe Spirit of Truth. To say and to speakintheTrinity must not be understood according to ourusage, butaccordingtotheusageofincorporealnatures, andespeciallytheTrinity,whichimplantsItswillin theheartsofbelievers,allofthosewhoareworthy to hear It. For the Father then to speak,andthe Sontohear,isamodeofexpressingtheidentity of their nature, and their agreement. Again, the HolySpirit,WhoistheSpiritoftruth,andtheSpirit of wisdom, cannot hear from the Son whatHe doesnotknow,seeingHeistheverythingwhich is produced from the Son, i.e. truth proceeding from truth, Comforter from Comforter, God from God. Lastly, lest any one should separateHim fromthewillandsocietyoftheFatherandtheSon, it is written, Whatsoever He shall hear, thatshall Hespeak.
AUG. But it does not follow from hence that the

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ut minor sit spiritus sanctus secundum hoc enimdictumestquoddepatreprocedit. Augustinus in Ioannem: Nec moveatquod verbumfuturitemporispositumest:illaquippe audientiasempiternaest,quiaestsempiterna scientia. In eo autem quodsempiternumest, sine initio et sine fine, cuiuslibet temporis verbum ponatur: quamvis enim natura illa immutabilisnonrecipiatfuiteterit,sedtantum estnontamenmendaciterdicimus:fuitetest et erit fuit, quia nunquam defuit erit, quia nunquamdeeritest,quiasemperest. Didymus: Per spiritum etiam veritatis futurorum sanctis viris scientia certa conceditur: unde et prophetae hoc eodem repleti spiritu praenuntiabant, et quasi praesentia intuebantur quae erantdeinceps secutura unde sequitur et quae venturasunt annuntiabitvobis. Beda:Constatquiamultispiritussanctigratia repleti, quae ventura erant agnoverunt sed quia multi variis coruscant virtutibus, nec tamen quae ventura sunt agnoscunt, potest hicsermosicaccipi:quaeventurasunt,vobis annuntiabit, idest, gaudia vobis caelestis
HolySpiritisinferiorforitisonlysignifiedthatHe proceedsfromtheFather. AUG. Nor let the use of the future tenseperplex you that hearing is eternal, because the knowledge is eternal. To that which iseternal, withoutbeginning,andwithoutend,averbofany tense may be applied. For though an unchangeable nature does not admit ofwasand shallbe,butonlyis,yetitisallowabletosayofIt, was and is and shall be: was, becauseItnever began shall be, because It never shall end is, becauseItalwaysis. DIDYMUS.BytheSpiritoftruthtootheknowledge of future events has been granted to holy men. Prophets filled with this Spirit foretold andsaw things to come, as if they were present:AndHe willshowyouthingstocome.
BEDE.Itiscertainthatmanyfilledwiththegrace oftheHolySpirithaveforeknownfutureevents.But asmanygiftedsaintshaveneverhadthispower, thewords,Hewillshowyouthingstocome,may be taken to mean, bring back to your mindsthe Joys of your heavenly country. He didhowever
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patriae ad memoriam reducet. Ventura vero apostolis nuntiavit, mala scilicet quae pro confessione Christi erant passuri, et bona quaeproeisdemmaliserantpercepturi. Chrysostomus in Ioannem: Elevavit igitur per hoc eorum mentem, cum ad nihil ita avidum sit humanum genus ut adsciendum futura. Ab hac igitur eos eruitsollicitudine, ostendens, quoniam futura eis pericula praedicat ut non incidant nonobservantes. Deinde ostendens quoniam dixerit omnem veritatem in quam spiritus sanctus adducet, subiungitillemeclarificabit. Augustinus in Ioannem: Quia scilicet diffundendoincredentiumcordibuscaritatem, spiritualesquefaciendo,declaraviteisqualiter patri filius esset aequalis, quem secundum carnem prius tantummodo noverant, et hominemsicuthominescogitabant.Velcerte, quia per ipsam caritatem fiducia repleti,et timore depulso, annuntiaverunt hominibus Christum ac sic fama eius diffusa esttoto orbe terrarum. Quod enim facturi erant in spiritu sancto, hoc eumdem spiritum dixit essefacturum.
inform the Apostles of what was to come,viz.of theevilsthattheywouldhavetosufferforChrists sake, and the good things they would receivein recompense. CHRYS.InthiswaythenHeraisedtheirspiritsfor thereisnothingforwhichmankindsolong,asthe knowledgeofthefuture.Herelievesthemfromall anxiety on this account, by showingthatdangers wouldnotfalluponthemunawares.Thentoshow thatHecouldhavetoldthemallthetruthintowhich theHolySpiritwouldleadthem,Headds,Heshall glorifyMe.
AUG.Bypouringloveintotheheartsofbelievers, andmakingthemspiritual,andsoabletoseethat the Son Whom they had known before only according to the flesh, and thought a manlike themselves,wasequaltotheFather.Orcertainly because that love filling them withboldness,and casting out fear, they proclaimed Christ tomen, and so spread His fame throughout thewhole world.Forwhattheyweregoingtodointhepower of the Holy Ghost, this the Holy Ghost saysHe doesHimself.
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Chrysostomus: Et quia dominus dixerat: magister vester unus est Christus ut et spiritus sanctus suscipiatur ab eis,subiunxit quiademeoaccipiet,etannuntiabitvobis.
CHRYS.AndbecauseHehadsaid,Youhaveone Master,evenChrist(Matt23:8),thattheymightnot bepreventedbythisfromadmittingtheHolyGhost as well, He adds, For He shall receiveofMine, andshallshowittoyou. DIDYMUS. To receive must be taken here ina senseagreeabletotheDivineNature.AstheSon in giving is not deprived of what He gives, nor impartstootherswithanylossofHisown,sotoo the Holy Ghost does not receive whatbeforeHe hadnotforifHereceivedwhatbeforeHehadnot, the gift being transferred to another, the giver would be thereby a loser. We mustunderstand thenthattheHolyGhostreceivesfromtheSonthat which belonged to His nature, and thatthereare not two substances implied, one giving andthe other receiving, but one substance only. In like manner the Son too is said to receivefromthe Father that wherein He Himself subsists. For neitheristheSonanythingbutwhatisgivenHim by the Father, nor the Holy Ghostanysubstance butthatwhichisgivenHimbytheSon. AUG. But it is not true, as some hereticshave thought, that because the Son receives fromthe Father, the Holy Ghost from the Son, as if by gradation,thatthereforetheHolyGhostisinferior to the Son. He Himself solves this difficulty, and
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Didymus: Accipere hic ut divinae naturae conveniat intelligendum est: quomodo enim filiusdansnonprivaturhisquaetribuit,neque eumdamnosuoimpartituraliis,sicetspiritus sanctus non accipit quod ante nonhabuit:si enim prius quod non habebat accepit, translato in alium munere vacuus largitor effectusest.Sicigiturspiritumsanctumafilio accipere id quod suae naturae fuerat, cognoscendum est et non aliam dantemet accipientem, sed unam significare substantiam.Siquidemetfiliuseademapatre suscipere dicitur in quibus ipse subsistit: neque enim quid aliud est filius,exceptishis quaeeidanturapatrenequealiaestspiritus sanctisubstantiapraeteridquoddaturafilio.
Augustinus: Non autem propterea, sicut quidam haeretici putaverunt, minor estfilio spiritus sanctus, quia filius accipiat apatre, spiritus sanctus a filio, quasi quibusdam gradibus, naturam. Unde ipse quaestionem
solvens, cur hoc dixerit, explanat dicens omniaquaehabetpater,measunt:propterea: dixi vobis, quia de meo accipiet, et annuntiabitvobis. Didymus:Quasidicat:licetapatreprocedat spiritus veritatis, tamen quia omnia quae habet pater, mea sunt, et ipsepatrisspiritus meusest,etdemeoaccipiet.Caveautemne cumistadicuntur,putesremessealiquamet possessionem quae a patre habeatur, aca filio verum quae habet pater iuxta substantiam, idest aeternitatem, immutabilitatem, bonitatem, haec eadem habet et filius. Procul hinc absint dialecticorumtendiculaedicuntenim:ergoet pater est filius. Si autem dixisset: omnia quaecumque habet Deus, measunt,haberet occasionemimpietasconsurgendicumvero dixerit omnia quae habet mea sunt,patris nomine se filium declaravit, paternitatemqui filius erat non usurpavit quamvis etipseper adoptionis gratiam multorum sanctorum sit pater. Hilarius de Trin:Nonergoinincertodominus reliquit, utrum ex patre an ex filio spiritus Paraclitus esse putetur: a filio enimaccepit quod ab illo mittitur, et a patre procedit.Et
explainsHisownwords:AllthingsthattheFather hasareMinethereforesaidI,thatHeshalltakeof Mine,andshallshowittoyou.
DIDYMUS. As if He said, Although theSpiritof truth proceeds from the Father, yet allthingsthat theFatherhasareMine,andeventheSpiritofthe FatherisMine,andreceivesofMine.Butbeware, whenyouhearthis,thatyouthinknotitisathingor possession which the Father and theSonhave. That which the Father has according to His substance, i.e. His eternity, immutability, goodness,itisthiswhichtheSonhasalso.Away withthecavilsoflogicianswhosay,thereforethe Father is the Son. Had He said indeed,Allthat God has are Mine, impiety might havetaken occasiontoraiseitsheadbutwhenHesaid,All things that the Father has are Mine,byusingthe nameoftheFather,HedeclaresHimselftheSon, and being the Son, He usurps not the Paternity, thoughbythegraceofadoptionHeistheFather ofmanysaints.
HILARY. Our Lord therefore has not left it uncertain whether the Paraclete be from the Father,orfromtheSonforHeissentbytheSon, and proceeds from the Father both theseHe
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interrogo utrum idipsum sit a filio accipere quodapatreprocedere.Certeidipsumatque unumesseexistimabiturafilioaccipere,quod si acciperet a patre cum enim ait omnia quaecumquehabetpater,suaesse,etidcirco dixisse, de suo accipiendum esse, docet etiamapatreaccipienda,asetamenaccipi, quia omnia quae patris sunt, sua sunt.Non habet haec unitas diversitatem nec differta quoacceptumsit,quoddatumapatre,datum referaturafilio.
receivesfromtheSon.Youaskwhethertoreceive from the Son and to proceed fromtheFatherbe thesamething.Certainly,toreceivefromtheSon must be thought one and the same thingwith receiving from the Father for when He says, All thingsthattheFatherhasareMine,thereforesaid I, that He shall receive of Mine,Heshowsherein thatthethingsarereceivedfromHim,becauseall thingswhichtheFatherhasareHis,butthatthey are received from the Father also.Thisunityhas no diversity nor does it matter from whomthe thingisreceivedsincethatwhichisgivenbythe FatheriscountedalsoasgivenbytheSon.
Lectio 4 16 , . 17 , ,, , 18 , [ ], . 19 []
16. A little while, and you shall notsee meandagain,alittlewhile,andyoushall see me, because I go totheFather.17. Then said some of his disciplesamong themselves, What is this that he saidto us,Alittlewhile,andyoushallnotseeme andagain,alittlewhile,andyoushallsee me,and,BecauseIgototheFather?18. They said therefore, What is thisthathe said,Alittlewhile?Wecannottellwhathe said.19.NowJesusknewthattheywere desiroustoaskhim,andsaidtothem,Do
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, , ' , , 20 , : , ' .21 , : , .22 : , , '.
you enquire among yourselves of thatI said,Alittlewhile,andyoushallnotsee meandagain,alittlewhile,andyoushall see me? 20. Verily, verily, I saytoyou, That you shall weep and lament, butthe world shall rejoice and you shall be sorrowful,butyoursorrowshallbeturned into joy. 21. A woman when she is in travail has sorrow, because her houris comebutassoonassheisdeliveredof the child, she remembers no morethe anguish,forjoythatamanisbornintothe world. 22. And you now thereforehave sorrow,butIwillseeyouagain,andyour heart shall rejoice, and your joy no man takesfromyou.
Chrysostomus in Ioannem: Postquam dominus discipulos relevavit per ea quae de spiritu sancto promisit, rursus eorum oppressitsensumdicensmodicumetiam non videbitis me. Hoc autem facit, ut assuefaciat eos per tristium auditionem,
CHRYS.OurLordafterhavingrelievedthespiritsof thedisciplesbythepromiseoftheHolySpirit,again depressesthem:Alittlewhile,andyoushallnotsee Me.Hedoesthistoaccustomthemtothementionof His departure, in order that they may bear it well, when it does come. For nothing so quiets the
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beneferresuamseparationem:eamenim quae dolet animam, et a tristitia multa detinetur, nihil ita consuevit quietare, ut quae tristitiam pariunt verba revoluta continue. Beda: Dicit enim modicum et iam non videbitis me quia tentus est nocte illa a Iudaeis, et in mane crucifixus etvespere sepultus ab humanis est seclusus obtutibus. Chrysostomus: Si vero quis diligenter scrutabitur, hoc consolationis est dicere quoniam ad patrem vado: hoc enim est ostenderequodnonperierit,sedmorseius translatio sit et aliam consolationemeis imposuitcumadiecitetiterummodicum,et videbitisme:ostendensquoniametredibit, etinpaucoeritseparatio,etcontinuaquae cumeiscoexistentia. Augustinus in Ioannem: Haec autem verba domini obscura erant discipulis, antequam id quod dicit essetimpletum unde sequitur dixerunt ergo exdiscipulis eius ad invicem: quid est hoc quoddicit nobis: modicum et non videbitis me,et
troubled mind, as the continued recurrence tothe subjectofitsgrief.
BEDE.Hesaid,Alittlewhile,andyoushallnotsee MealludingtoHisgoingtobetakenthatnightbythe Jews, His crucifixion the next morning, andburialin the evening, which withdrew Him from all human sight. CHRYS.Butthen,ifoneexamines,thesearewords ofconsolation:BecauseIgototheFather.Forthey showthatHisdeathwasonlyatranslationandmore consolationfollows:Andagain,alittlewhile,andyou shallseeMe:anintimationthisthatHewouldreturn and,afterashortseparation,comeandlivewiththem forever.
AUG. The meaning of these words however was obscure, before their fulfillment Then said some of Hisdisciplesamongthemselves,WhatisthisthatHe said to us, A little while, and you shall notseeMe andagain,alittlewhile,andyoushallseeMeand, BecauseIgototheFather?
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iterummodicumetvidebitismequiavado adpatrem? Chrysostomus: Hoc autem non intelligebant, aut propter tristitiam, quae amovebat a mente eorum ea quae dicebantur,autpropterimmanifestationem eorum quae dicebantur: idcircovidebatur eis duo contraria ponere, non existentia contraria. Si enim videbimus te, aiunt, quomodovadis?Siverovadis,qualiteret videbimus?Proptereadicuntquidesthoc quod dicit nobis: modicum? Nescimus quidloquitur. Augustinus:Naminpraecedentibus,quia non dixerat modicum, sed dixerat ad patrem vado, aperte illis visus estloqui. Nuncergoquodillistuncobscurumfuit,et mox manifestatum est, iam nobis utique manifestum est. Post paululum enim passus est, et non viderunt eum rursus post paululum resurrexit, et viderunteum. Dicit autem et iam non videbitismequia scilicet mortalem Christum ulterius non viderunt. Alcuinus:Velaliter.Modicumtempusest
CHRYS.Eithersorrowhadconfusedtheirminds,or theobscurityofthewordsthemselvespreventedtheir understanding them, and made them appear contradictory.IfweshallseeThee,theysay,howdo Yougo?Ifyougo,howshallweseeyou?Whatisthis thatHesaidtous,Alittlewhile?Wecannottellwhat Hesaid.
AUG. For above, because He did not say, Alittle while, but simply, I go to the Father, Heseemedto speak plainly. But what to them was obscureatthe time,butbyandbymanifested,ismanifesttous.For inalittlewhileHesuffered,andtheydidnotseeHim and again, in a little while He rose again, andthey sawHim.Hesays,AndyoushallseeMenomorefor themortalChristtheysawnomore.
ALCUIN.Orthus,Itwillbealittletimeduringwhich
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futurum quo non videbitis me, idestillud triduumquoinsepulchroquievitetiterum estmodicumfuturumtempusquovidebitis me, idest illi quadraginta dies, in quibus eis saepius post passionem suamusque ad tempus ascensionis suae apparuitet ideo illo modico tempore videbitis me, quiavadoadpatrem:quianonsemperin terra corporaliter sum mansurus, sedper humanitatem quam assumpsi,ascensurus in caelum. Sequitur cognovit autemIesus quiavolebanteuminterrogare,etdixiteis: dehocquaeritisintervos,quiadixivobis: modicum et non videbitis me. Amen, amen,dicovobis,quiaplorabitisetflebitis vos. Ignorantiam ipsorum pius magister intelligens,secundumillorumdubitationem respondit, quasi expositurus quid esset quoddixit. Augustinus:Quodsicaccipipotest,quia contristati sunt discipuli de mortedomini, et confestim de resurrectione laetati. Mundusautem(quonominesignificatisunt inimici,aquibusChristusoccisusest)tunc utiquelaetatusestoccisoChristo,quando sunt discipuli contristati unde sequitur mundus autem gaudebit, vos autem contristabimini sed tristitia vestravertetur
youwillnotseeMe,i.e.thethreedaysthatHerested inthegraveandagain,itwillbealittletimeduring which you shall see Me, i.e. the forty daysofHis appearanceamongstthem,fromHisPassiontoHis ascension. And you shall see Me for that littletime only,BecauseIgototheFatherforIamnotgoingto stay always in the body here, but, by that humanity which I have assumed, to ascend to heaven. It follows:NowJesusknewthattheyweredesirousto ask Him, and said to them, Do youenquireamong yourselves of that I said, A little while,andyoushall not see Me and again, a little while, and youshall see Me? Verily, verily, I say to you, That youshall weep and lament. Their merciful Master, understandingtheirignoranceanddoubts,repliedso astoexplainwhatHehadsaid.
AUG. Which must be understood thus: viz. that the disciples sorrowed at their Lords death, and then immediately rejoiced at His resurrection. The world (i.e. the enemies of Christ, who put Him todeath) rejoicedjustwhenthedisciplessorrowed,i.e.atHis death:Youshallweepandlament,buttheworldshall rejoice and you shall be sorrowful, but yoursorrow shallbeturnedintojoy.
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ingaudium. Alcuinus:Sedetcunctisfidelibusconvenit hic sermo domini, qui per lacrymas pressurasque praesentes ad gaudia aeternacontendunt.Flentibusautemiustis, mundus gaudet, quia in praesenti delectantur, alterius vitae nulla gaudia sperantes. Chrysostomus: Deinde ostendens quoniamtristitiaparitgaudium,etquoniam tristitia brevis, laetitia vero infinita est,ad exemplum venit mundanum, dicensmulier cum parit, tristitiam habet, quiavenithora eius cum autem pepererit puerum, iam non meminit pressurae proptergaudium, quianatusesthomoinmundum. Augustinus: Ista similitudo ad intelligendum non videtur esse difficilis quoniam comparatio eius in promptu est, eodem ipso exponente cur dicta sitnam sequituretvosigiturnuncquidemtristitiam habetis. Iterum autem videbo vos, et gaudebit cor vestrum. Parturitio quippe tristitiae,partusautemgaudiocomparatur quod tunc magis esse consuevit quando
ALCUIN.ButthisspeechofourLordsisapplicable toallbelieverswhostrivethroughpresenttearsand afflictions to attain to the joys eternal. While the righteous weep, the world rejoices for havingno hope of the joys to come, all its delight is inthe present.
CHRYS.ThenHeshowsthatsorrowbringsforthjoy, shortsorrowinfinitejoy,byanexamplefromnature:A woman when she is in travail has sorrow,because herhouriscomebutassoonassheisdeliveredof thechild,sheremembersnomoretheanguish,forjoy thatamanisbornintotheworld.
AUG This comparison does not seem difficultto understand. It was one which lay near athand,and He Himself immediately shows its application.And you now therefore have sorrow but I will seeyou again,andyourheartshallrejoice.Thebringingforth is compared to sorrow, the birth to joy, whichis especiallytrueinthebirthofaboy.Andyourjoyno man takes from you: their joy isChrist.Thisagrees with what the Apostle said, Christ being risenfrom
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non puella, sed puer nascitur. Quodvero subdit et gaudium vestrum nemo tollet a vobis, quia gaudium ipsorum ipse Iesus est,significatquodaitapostolus:Christus resurgensexmortuisiamnonmoritur. Chrysostomus: Significat etiam praedicto exemplo quoniam solvit ipse mortis pressuras, et novum hominem regenerans esse fecit. Et non dixit quoniam non erit ei tribulatio, sedneque meminit eius: tantum est quod succedit gaudium ita erit et sanctis. Et non dixit: quoniam natus est puer, sed: quoniam homo, occulte suam resurrectionem insinuans. Augustinus: Vel de futuris visione et gaudio, quae superius dicta sunt, melius existimo intelligi modicum et iam non videbitisme:modicumenimesthoctotum spatium quo praesens pervolatsaeculum ideonamqueaddiditquiavadoadpatrem: quod ad superiorem sententiam referendum est, ubi ait modicum et iam non videbitis me non ad posterioremubi aitmodicumetvidebitisme.Eundoquippe ad patrem, facturus erat ut eum non viderent.Illisergoaitmodicumetiamnon
thedeaddiesnomore(Romans6:9).
CHRYS.BythisexampleHealsointimatesthatHe loosensthechainsofdeath,andcreatesmenanew. He does not say however that she should nothave tribulation, but that she should not rememberitso great is the joy which follows. And so is it withthe saints.Hesaidnotthataboyisborn,butthataman, atacitallusiontoHisownresurrection.
AUG. To this joy it is better to refer whatwassaid above: A little while and you shall not see Me,and again, a little while and you shall see Me. Forthe wholespaceoftimethatthisworldcontinuesisbuta little while. Because I go to the Father,referstothe formerclause,alittlewhileandyoushallnotseeMe, not to the latter, a little while and youshallseeMe. His going to the Father was the reason whythey wouldnotseeHim.SotothemwhothensawHimin thebodyHesays,Alittlewhileandyoushallnotsee MeforHewasabouttogototheFather,andmortals wouldthenceforthneverseeHimagain,astheysaw
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videbitis me, qui eum tunc corporaliter videbant:quiaituruseratadpatremeteum deincepsmortalesvisurinonerantqualem cum ista loquebatur videbant. Quod vero addiditetiterummodicumetvidebitisme, universae promisit Ecclesiae. Hocautem modicum longum nobis videtur, quoniam adhuc agitur cum finitum fuerit, tunc sentiemusquammodicumfuerit. Alcuinus: Mulier autem sancta Ecclesia est, propter fecunditatem bonorum operum, et quia spiritales Deo filios generat.Haecmulierdumparit,idestdum inmundovirtutumprofectibusinsistit,dum undiquetentaturetaffligitur,tristitiamhabet de hoc, quia venit hora eius utpatiatur: quianemocarnemsuamodiohabuit. Augustinus in Ioannem: Nec tamen in huiusgaudiiparturitionesinegaudiotristes sumus sed, sicut apostolus ait: spe gaudentes quia et ipsa mulierparturiens, cuicomparatisumus,plusgaudetdemox futura prole quam tristis est depraesenti dolore. Alcuinus: Sed cum peperit, idest cum
Himnow.Thenextwords,Alittlewhileandyoushall seeMe,areapromisetothewholeChurch.Forthis littlewhileappearslongtouswhileitispassing,but whenitisfinishedweshallthenseehowlittleatimeit hasbeen.
ALCUIN. The woman is the holy Church, whois fruitful in good works, and brings forth spiritual childrentoGod.Thiswoman,whileshebringsforth, i.e. while she is making her progress intheworld, amidst temptations and afflictions, has sorrow becauseherhouriscomefornooneeverhatedhis ownflesh.
AUG. Nor yet in this bringing forth of joy,arewe entirely without joy to lighten our sorrow, but,asthe Apostlesaid,werejoiceinhope(Romans12:12)for eventhewoman,towhomwearecompared,rejoices moreforherfutureoffspring,thanshesorrowsforher presentpain.
ALCUIN.Butassoonassheisdelivered,i.e.when
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devicto laborum certamine ad palmam pervenerit, iam non meminit pressurae praecedentis, propter gaudium perceptae retributionis, quia natus est homo in mundum. Sicut enim mulier nato inhoc mundo homine laetatur, ita Ecclesia,nato in vitam aeternam fidelium populo, exultationerepletur. Beda: Nec novum debet videri si natus dicatur qui ex hac vita migraverit: sicut enim consuete nasci dicitur cum quisde utero matris procedens in hanc lucem ingreditur, ita potest natus appellari qui solutus a vinculis carnis, ad lucem aeternam sublimatur: unde sanctorum solemnia, non funebria, sed natalitia vocantur. Alcuinus:Quodautemdicititerumvidebo vos,idestassumamvosadmeipsum.Vel iterum videbo vos idest, iterumvidendus appareboetgaudebitcorvestrum. Augustinus: Hunc enim totius laborissui fructum Ecclesia nunc parturit desiderando, tunc est paritura cernendo. Et ideo masculum, quoniam ad istum
her laborious struggle is over, and she has gotthe palm, she remembers no more her formeranguish, forjoyatreapingsuchareward,forjoythatamanis bornintotheworld.Forasawomanrejoiceswhena manisbornintotheworld,sotheChurchisfilledwith exultationwhenthefaithfularebornintolifeeternal.
BEDE. Nor should it appear strange, if one who departsfromthislifeissaidtobeborn.Forasaman issaidtobebornwhenhecomesoutofhismothers wombintothelightofday,somayhebesaidtobe bornwhofromoutoftheprisonofthebody,israised tothelighteternal.Whencethefestivalsofthesaints, which are the days on which they died, arecalled theirbirthdays.
ALCUIN. I will see you again, i.e. I will takeyouto Myself. Or, I will see you again, i.e. I shallappear again and be seen by you and your heartshall rejoice. AUG.ThisfruitindeedtheChurchnowyearnsforin travail, but then will enjoy in her delivery.Anditisa malechild,becauseallactivedutiesareforthesake ofdevotionforthatonlyisfreewhichisdesiredforits
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fructum contemplationis, cuncta officia referunturactionissolusenimliberestqui propter se appetitur, et non refertur ad aliud:huicservitactio.Adhocenimrefertur quidquidbeneagitur:ibiestfinisquisufficit nobis:aeternusigiturerit.Nequeenimfinis nobis sufficit nisi cuius nullus estfinis.De hoc igitur quod sufficit nobis rectissime audivimus gaudium vestrum nemo tolleta vobis.
ownsake,notforanythingelse,andactionisforthis end.Thisistheendwhichsatisfiesandiseternalfor nothingcansatisfybutwhatisitselftheultimateend. Wherefore of them it is well said, Your joy no man takesfromyou.
Lectio 5 23 . , . 24 : , . 25 : . 26 , :
23. And in that day youshallaskme nothing. Verily, verily, I say to you, Whatsoever you shall ask theFather in my name, he will give it you. 24. Hithertohaveyouaskednothinginmy nameask,andyoushallreceive,that yourjoymaybefull.25.Thesethings haveIspokentoyouinproverbsbut thetimecomes,whenIshallnomore speak to you in proverbs, but Ishall showyouplainlyoftheFather.26.At thatdayyoushallaskinmynameand I say not to you, that I will praythe Father for you: 27. For the Father himself loves you, because youhave
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27 , [] . 28 : .
loved me, and have believed that I came out from God. 28. Icameforth fromtheFather,andamcomeintothe world:again,Ileavetheworld,andgo totheFather.
Chrysostomus in Ioannem:Rursusostendit dominusquodexpediteumabire,cumdicitet inillodiemenonrogabitisquidquam. Augustinus in Ioannem: Hoc verbum quod est rogare non solum petere, verum et interrogaresignificatetGraecumEvangelium, unde hoc translatum est, tale habetverbum quodutrumquepossitintelligi. Chrysostomus: Dicit ergo et in illo die, scilicet cum resurrexero, me non rogabitis quidquam, idest non dicetis: ostende nobis patrem, et: quo vadis? Quoniam scietis per spiritumsanctum.Velnonrogabitisme,idest, non indigebitis mediatore ad impetrandum sed sufficiet nomen meum, quod invocantes,
CHRYS, Again our Lord shows that it is expedientthatHeshouldgo:Andinthatdayshall youaskMenothing. AUG.Thewordaskheremeansnotonlytoseek for, but to ask a question: the Greek wordfrom whichitistranslatedhasbothmeanings.
CHRYS.Hesays,Andinthatday,i.e.whenIshall have risen again, you shall ask Me nothing, i.e. notsaytoMe,ShowustheFather,and,Wheredo Yougo?sinceyouwillknowthisbytheteaching of the Holy Ghost or, you shall ask Menothing, i.e. not want Me for a Mediator toobtainyour requests,asMynamewillbeenough,ifyouonly
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omnia accipietis unde sequitur amen,amen, dicovobis,siquidpetieritispatreminnomine meo, dabit vobis. Ostendit autem nominis virtutem, si non visus neque rogatus, sed nominatus solum apud patrem facitmirabilia. Nonergo,ait,existimetis,quiadereliquonon ero vobiscum, vos derelictos esse nomen enimmeummaioremdabitvobissecuritatem unde sequitur usque modo non petistis quidquaminnominemeo.Petiteetaccipietis, utgaudiumvestrumsitplenum. Theophylactus: Alacritas enim vestra tunc erit integerrima, cum ad vota vobis petita succedent. Chrysostomus: Quia obumbrata erantquae dictasunt,subiunxithaecinproverbiislocutus sum vobis. Venit hora cum iam non in proverbiis loquar vobis: idest erit tempus quando scietis omnia manifeste dicitautem resurrectionis tempus: sed palam de patre meo annuntiabo vobis: etenim quadraginta diebus disputavit cum eis congregatis, loquensderegnoDei.Etnunc,inquit,intimore existentes non attenditis his quae dicuntur tunc autem resuscitatum videntes, poteritis palamomniadicere.
call upon that: Verily, verily, I say to you, whatsoeveryoushallasktheFatherinMyName, Hewillgiveityou.WhereinHeshowsHispower thatneitherseen,orasked,butnamedonlytothe Father,Hewilldomiracles.Donotthinkthen,He said,thatbecauseforthefutureIshallnotbewith you,thatyouarethereforeforsakenforMyname will be a still greater protection to you thanMy presence:HithertohaveyouaskednothinginMy Name ask, and you shall receive, that yourjoy maybefull. THEOPHYL.Iorwhenyourprayersshallbefully answered,thenwillyourgladnessbegreatest.
CHRYS. These words being obscure, Headds, ThesethingshaveIspokentoyouinproverbs,but thetimecomeswhenlshallnomorespeaktoyou inproverbsforfortydaysHetalkedwiththemas theywereassembled,speakingofthekingdomof God.Andnow,Hesays,youareintoogreatfear toattendtoMywords,butthen,whenyouseeMe risen again, you will be able to proclaimthese thingsopenly.
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Theophylactus:Adhucpraebetillisfiduciam, quoniam recipient in tentationibus auxilium desuper,cumsubditinillodieinnominemeo petetis: adeo assero vobis patrem favere quodnequeinterventumeoulteriusindigebitis undesubditetnondicovobisquiaegorogabo patrem pro vobis: ipse enim pateramatvos. Porro ne resiliant a domino, velut eoulterius non egentes subiungit quia vos meamastis quasidicat:obhocdiligitvospater,quiavos medilexistis.Cumitaqueexcideritisabamore meo,confestimetapaternodecidetis.
THEOPHYL. He still cheers them with the promisethathelpwillbegiventhemfromabovein theirtemptations:AtthatdayyoushallaskinMy Name.AndyouwillbesoinfavorwiththeFather, thatyouwillnolongerneedmyintervention:AndI saynottoyouthatIwillpraytheFatherforyou,for theFatherHimselflovesyou.Butthattheymight notstartbackfromourLord,asthoughtheywere nolongerinneedofHim,Headds,Becauseyou havelovedMe:asiftosay,TheFatherlovesyou, becauseyouhavelovedMewhenthereforeyou fallfromMylove,youwillstraightwayfallfromthe Fatherslove. AUG.ButdoesHeloveusbecauseweloveHim orratherdonotweloveHim,becauseHeloved us This is what the Evangelist says,Letuslove God,becauseGodfirstlovedus(1Jn4:19).The Fatherthenlovesus,becausewelovetheSon,it being from the Father and the Son, thatwe receivethelovefromtheFatherandtheSon.He loveswhatHehasmadebutHewouldnotmake inuswhatHeloved,exceptHelovedusinthefirst place. HILARY.PerfectfaithintheSon,whichbelieves and loves what has come forth from God, and deservestobeheardandlovedforitsownsake, this faith confessing the Son of God,bornfrom
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Augustinus in Ioannem:Sednumquidideo amatillequianosamamus,anpotiusquiaille amat, ideo nos amamus? Hoc ipse Evangelista dicit: nos diligamus, quia ipse prior dilexit nos. Amat ergo nos pater, quia nos amamus filium, cum a patre et filio accepimus, ut patrem amemus et filium. Amavit ipse quod fecit sed non in nobis faceretquodamaret,nisiantequamidfaceret, nosamaret. Hilarius de Trin: Caret etiam apud patrem intercessionis necessitate perfecta de filio fides, quae quod a Deo exierit, credit,atque amat,etperseipsamiametaudirimereturet
amari, natum ex Deo filium missumque confessa unde sequitur et credidistis quiaa Deo exivi. Nativitas itaque eius, etadventus ostenditur, cum subdit exivi a patreetveniin mundum.Alterumindispensatione,alterumin natura est. A patre enim venisse et aDeo exisse, non est significationis eiusdemcum aliud sit a Deo in substantiam nativitatis exisse, aliud a patre in hunc mundum ad consummanda salutis nostrae sacramenta venisse. Cum autem exire a Deo sit ex nativitate subsistere, quid aliud quam Deus esseposset? Chrysostomus in Ioannem: Quia vero resurrectionis sermo non modicum eos mitigabat,etcumhocaudirequodaDeoexivit et illuc vadit, continue ea circumvolvitunde sequitur iterum relinquo mundum et vadoad patrem.Namhocquidemcertificabatquoniam recte in ipsum credebant: hoc veroquoniam submunitioneeiusfuturierant. Augustinus:Exiitenimapatre,quiadepatre estinmundumvenit,quiamundosuumcorpus ostendit. Mundum reliquit corporali discessione, perrexit ad patrem hominis ascensione, nec mundum deseruit praesentiaegubernatione:quiasicinmundum
Him, and sent by Him, needs notanintercessor with the Father wherefore it follows, Andhave believed that I came forth from God.Hisnativity andadventaresignifiedby,Icameforthfromthe Father, and am come into the world.Theoneis dispensation, the other nature. To have come fromtheFather,andtohavecomeforthfromGod, have not the same meaning because it isone thingtohavecomeforthfromGodintherelation ofSonship,anotherthingtohavecomefromthe Fatherintothisworldtoaccomplishthemysteryof oursalvation.SincetocomeforthfromGodisto subsistasHisSon,whatelsecanHebebutGod. CHRYS.Asitwasconsolatorytothemtohearof His resurrection, and how He came from God, andwenttoGod,Hedwellsagainandagainon thesesubjects:Again,Ileavetheworld,andgoto theFather.Theonewasaproofthattheirfaithin Himwasnotvain:theotherthattheywouldstillbe underHisprotection.
AUG.HecameforthfromtheFather,becauseHe isoftheFatherHecameintotheworld,because He showed Himself in the body totheworld.He left the world by His departure in the body,and went to the Father by the ascension of His humanity,noryetinrespectofthegovernmentof
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venitexiensapatreutnondesereretpatrem. Sed dominum Iesum Christum posteaquam resurrexit,etinterrogatumlegimusetrogatum: nam interrogatus est a discipulis ascensurus in caelum, quando regnum restitueretIsrael rogatusestaStephanocumessetincaelo,ut spiritumeiussusciperet.Etquisaudeatdicere rogandum non esse immortalem, rogari debuisse mortalem? Puto ergo, quod dicitin illa die me non rogabitis quidquam, non ad illud tempus referendum esse quoresurrexit, sedadilludquandovidebimuseumsicutiest quae visio non temporalis vitae est, sed aeternae, ubi iam nihil rogemus, nihil interrogemus, quia nihil desiderandum remanebit,nihilquaerendumlatebit.
Hispresence,lefttheworldjustaswhenHewent forthfromtheFatherandcameintotheworld,He didsoinsuchwiseasnottoleavetheFather.But our Lord Jesus Christ, we read, was asked questions, and petitioned after Hisresurrection for when about to ascend to Heaven He was askedbyHisdiscipleswhenHewouldrestorethe kingdomtoIsraelwheninHeavenHewasasked byStephen,toreceivehisspirit.Andwhowould daretosaythatasmortalHemightbeasked,as immortalHemightnot?IthinkthenthatwhenHe says, In that day you shall ask Me nothing,He refers not to the time of His resurrection, butto thattimewhenweshallseeHimasHeis:which vision is not of this present life, but ofthelife everlasting,whenweshallaskfornothing,askno questions, because there will remain nothingto bedesired,nothingtobelearnt. ALCUIN.ThisisHismeaningthen:Intheworldto come,youshallaskmenothing:butinthemean time while you are traveling on this wearisome road,askwhatyouwantoftheFather,andHewill giveityou:Verily,verily,Isaytoyou,Whatsoever youshallasktheFatherinMyName,Hewillgive ityou. AUG. The word whatsoever must not be understood to mean anything, but something
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Alcuinus: Sic ergo dicit: in futuro menon rogabitis quidquam sed interim, dum in peregrinatione huius miseriae conversamini, si petieritis patrem, dabit vobis undesubdit amen, amen, dico vobis: si quid petieritis patreminnominemeo,dabitvobis.
Augustinus: Hoc quod ait si quid, non quodlibet intelligitur, sed aliquid quod nonin
beataevitaecomparationesitnihil.Nonautem petitur in nomine salvatoris quidquidpetitur contra rationem salutis: non enim sonum litterarumautsyllabarum,sedquodsonorecte ac veraciter intelligitur, hic accipiendumest, cumdicitinnominemeo.Undequihocsentit de Christo quod non est de unico filioDei sentiendum,nonpetitineiusnomine.Quivero quodestdeillosentiendumsentit,ipseineius nomine petit, et accipit quod petit, sinon contra suam salutem sempiternam petit accipit autem quando debet accipere: quaedam enim non negantur, sedutcongruo dentur tempore differuntur. Ita sane intelligendum est, quod ait dabit vobis, utea beneficia significata sciantur his verbis quae ad eos qui petunt proprie pertinent. Exaudiunturquippeomnessanctiproseipsis, non autem pro omnibus, quia nonutcumque dictumestdabitseddabitvobis.Quodautem sequitur,usquemodononpetistisquidquamin nominemeo,duobusmodisintelligipotest:vel quiainnominemeononpetistis,quodnomen non sicut cognoscendum est cognovistisvel non petistis quidquam, quoniam in comparatione rei quam petere debuistis,pro nihilohabendumestquodpetistis.Utigiturin nomine eius non nihil, sed gaudiumplenum petant,subditpetite,etaccipietis,utgaudium vestrum sit plenum. Hoc quod dicitgaudium
which with reference to obtaining the life of blessednessisnotnothing.Thatisnotsoughtin the Saviors name, which is sought to the hinderingofoursalvationforbyinMynamemust beunderstoodnotthemeresoundofthelettersor syllables, but that which is rightly and truly signifiedbythatsound.Hewhoholdsanynotion concerningChrist,whichshouldnotbeheldofthe onlySonofGod,doesnotaskinHisname.But he who thinks rightly of Him, asks in Hisname, andreceiveswhatheasks,ifitbenotagainsthis eternal salvation he receives when it isrighthe shouldreceiveforsomethingsareonlydeniedat presentinordertobegrantedatamoresuitable time. Again, the words, He will give ityou,only comprehend those benefits which properly appertain to the persons who ask.Allsaintsare heardforthemselves,butnotforallforitisnotwill give simply, but will give you what follows, HithertohaveyouaskednothinginMyname,may be understood in two ways: either that theyhad not asked in His name, because they hadnot known it as it ought to be known or,youhave asked nothing, because with reference to obtainingthethingyououghttoaskfor,whatyou have asked for is to be counted nothing.That thereforetheymayaskinHisnamenotforwhatis nothing, but for the fullness of joy,Headds,Ask and you shall receive, that your joy maybefull. Thisfulljoyisnotcarnal,butspiritualjoyanditwill
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vestrum sit plenum. Hoc quod dicitgaudium plenum, non carnale, sed spiritualegaudium estetquandotantumeritutaliquideiiamnon sitaddendum,tunceritplenum. Augustinus de Trin: Hoc est autemplenum gaudium vestrum quo amplius non est,frui Deo,Trinitate,adcuiusimaginemfactisumus. Augustinus in Ioannem: Quidquid ergo petitur quod pertinet ad hoc gaudium consequendum, hoc est in nomine Christi petendum. Isto enim bono in petendo perseverantes sanctos suos nequaquam misericordiadivinafraudabit.Quidquidautem aliudpetitur,nihilpetitur:nonquianullaresest, sedquiaintantaereicomparationequidquid aliud concupiscitur, nihil est. Sequiturhaecin proverbiis locutus sum vobis: venit hora cum iamnoninproverbiisloquarvobis,sedpalam de patre meo annuntiabo vobis. Possem dicere hanc de qua loquitur horamfuturum saeculum intelligi, ubi videbimus palamquod apostolus dicit: facie ad faciem ut quodait haec in proverbiis locutus sum vobis, hocsit quod ab apostolo dictum est: videmus nunc perspeculuminaenigmate.Annuntiaboautem vobis quia per filium pater videbitur: neque enim patrem quis cognoscit nisi filius,etcui volueritfiliusrevelare.
Thisfulljoyisnotcarnal,butspiritualjoyanditwill be full, when it is so great that nothing canbe addedtoit.
AUG. And this is that full joy,thanwhichnothing canbegreater,viz.toenjoyGod,theTrinity,inthe imageofWhomwearemade. AUG, Whatsoever then is asked, which appertains to the getting this joy, this mustbe asked in the name of Christ. For Hissaintsthat persevere in asking for it, He will never in His divine mercy disappoint. But whatever isasked besidethisisnothing,i.e.notabsolutelynothing, butnothingincomparisonwithsogreatathingas this.Itfollows:ThesethingshaveIspokentoyou in proverbs but the time comes when I shallno more speak to you in proverbs, but Ishallshow you plainly of the Father. The hour ofwhichHe speaksmaybeunderstoodofthefuturelife,when we shall see Him, as the Apostle said,faceto face, and, These things have I spoken toyouin proverbs,ofthatwhichtheApostlesaid,Nowwe seeasinaglassdarkly(1Cor13:12).ButIwill showyouthattheFathershallbeseenthroughthe SonFornomanknowstheFathersavetheSon, and he to whom the Son shall reveal Him(Matt 11:17).
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Gregorius Moralium:Palamquippedepatre annuntiare se asserit quia per patefactam tunc maiestatis suae speciem, et quomodo ipse gignenti non impar oriatur, etquomodo utrorumque spiritus utrique coaeternus procedatostendet. Augustinus: Sed istum sensum videtur impedire quod sequitur: in illo die in nomine meo petetis: in futuro enim saeculo quid petituri sumus, quando satiabitur in bonis desiderium nostrum? Petitio namquealicuius estindigentiae.Relinquituritaqueutintelligatur Iesus discipulos suos de carnalibus vel animalibus spirituales esse facturus. Homo autemanimalissicauditquaecumqueauditde Deinaturautaliudquamcorpuscogitarenon possit. Ideo proverbia illi sunt quaecumque dictasapientiaedeincorporeaimmutabilique substantia non quod tamquam proverbia deputet, sed quia sic cogitat quomodoqui proverbia solent audire, neque intelligere. Cumverospiritaliscoeperitomniadiiudicare, etiam si in hac vita velut per speculum etex parte perspicit, tamen nullo corporis sensu, nulla imaginaria cogitatione, sed mentis certissima intelligentia, capit Deum non corpusesse,sedspiritum.Itapalamdepatre
GREG.WhenHedeclaresthatHewillshowthem plainly of the Father, He alludes to the manifestation about to take place of Hisown majestywhichwouldtrothshowHisownequality With the Father and the procession of the coeternalSpiritfromboth. AUG.Butthissenseseemstobeinterferedwith by what follows: At that day you shall ask inMy name. What shall we have to ask for inafuture life,whenallourdesiresshallbesatisfiedAsking impliesthewantofsomething.Itremainsthenthat weunderstandthewordsofJesusgoingtomake His disciples spiritual, from being carnal and natural beings. The natural man so understands whatever he hears of God in a bodilysense,as being unable to conceive any other. Wherefore whatever Wisdom said of the incorporeal, immutablesubstanceareproverbstohim,notthat heaccountsthemproverbsbutunderstandsthem as if they were proverbs. But when,become spiritual, he has begun to discern all things, thoughinthislifeheseebutinaglassandinpart, yetdoesheperceive,notbybodilysense,notby idea of the imagination, but by most sure intelligence of the mind, perceive and holdthat God is not body, but spirit the Sonshowsso plainlyoftheFather,thatHewhoshowsisseento
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annuntiante filio ut eiusdem substantiae conspiciaturetipsequiannuntiat,nuncineius nomine petunt qui petunt: quia in sono eius nominisnonaliudquamresipsaestquaehoc nominevocatur,intelligunt.Hipossuntcogitare dominumnostrumIesumChristum,inquantum homo est, pro nobis interpellare patrem inquantumDeusest,nosexaudirecumpatre: quod eum significasse arbitror, ubi aitetnon dicovobisquiaegorogabopatremprovobis. Adhocquippeintuendum,quomodononroget patrem filius, sed simul exaudiant rogantes pateretfilius,nonnisispiritualisoculusmentis ascendit.
be of the same nature with Him whoisshown. Thentheywhoask,askinHisname,becauseby the sound of that name they understandnothing but the thing itself which is expressed by that name.TheseareabletothinkthatourLordJesus Christ,insofarasHeisman,intercedeswiththe Father for us in so far as He is God, hearsus together with the Father: which I think is His meaningwhenHesays,AndIsaynottoyouthatI will pray the Father for you. Tounderstandthis, viz.howthattheSondoesnotasktheFather,but Father and Son together hear thosewhoask,is beyondthereachofanybutthespiritualvision.
Lectio 6 29 , , . 30 : . 31 , 32
29. His disciples said to him, Lo, nowyou speak plainly, and speak no proverb.30. Now are we sure that you knowallthings, andneednotthatanymanshouldaskyou bythiswebelievethatyoucameforthfrom God.31.Jesusansweredthem,Doyounow believe?32.Behold,thehourcomes,yea,is nowcome,thatyoushallbescattered,every man to his own, and shall leave mealone andyetIamnotalone,becausetheFather iswithme.33.ThesethingsIhavespoken
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: , ' . 33 : , , .
toyou,thatinmeyoumighthavepeace.In theworldyoushallhavetribulationbutbeof goodcheer:Ihaveovercometheworld.
Chrysostomus in Ioannem: Quia discipulos hoc maxime respirare fecit quod erant patris amici, propterea dicunt se cognoscere quod omnia nossetundesequiturdicunteidiscipuli eius: ecce nunc palam loqueris, et proverbiumnullumdicis. Augustinus in Ioannem: Cum autem adhucpromittaturfuturaillahorainqua sineproverbiislocuturusestcuristihoc dicunt, nisi quia illa quae scitipsisnon intelligentibus esse proverbia, usque adeo non intelligunt, ut nec saltemnon seintelligereintelligant?
CHRYS. The disciples were so refreshed withthe thought of being in favor with the Father, thattheysay theyaresureHeknowsallthings:Hisdisciplessaidto Him,Nowyouspeakplainly,andspeaknoproverb.
AUG.Butwhydotheysayso,whenthehourinwhichHe wastospeakwithoutproverbswasyetfuture,andonly promised? Because, our Lords communications still continuing proverbs to them, they are so far from understanding them, that they do not evenunderstand theirnotunderstandingthem.
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Chrysostomus:Quoniamautemadid quod in eorum mente erat respondit, subdunt nunc scimus quoniam scis omnia. Vides qualiter imperfecte se habebant, qui post tot et tanta demonstratadicuntnuncscimusethoc dicunt tamquam ei quamdam gratiam tribuentes.Etnonestopustibiutquiste interroget hoc est, antequam audias, nosti ea quae scandalizant nos, et quiescere nos fecisti dicens quoniam patervosamat. Augustinus:Quidergovultsibiquodei quem sciebant nosse omnia, cum diceredebuissevideantur:nonestopus tibi ut quidquam interroges, dicendum potius putaverunt non est opus tibi ut quis te interroget? Quod utrumque legimus factum: et interrogassescilicet dominum, et interrogatum fuisse. Sed hoc cito solvitur: quia hoc non ei,sed illis potius opus eratquosinterrogabat, velaquibusinterrogabatur.Nequeenim aliquosilleinterrogabatutabeisaliquid disceret, sed eos potius ut doceret: et qui interrogabant eum, volentes abeo aliquid discere, illis profecto id opus erat ut scirent ab eo aliquaquinoverat
CHRYS. But since His answer met what wasintheir minds, they add, Now we are sure that you knowall things.Seehowimperfecttheyyetwere,aftersomany andgreatthingsnowatlasttosay,Nowwearesure&c. sayingittooasiftheywereconferringafavor.Andneed not that any man should ask you, i.e. you knowwhat offendsus,beforewetellYou,andyouhaverelievedus bysayingthattheFatherlovesus.
AUG. Why this remark? To one Who knew all things, insteadofsaying,youneednotthatanymanshouldask Youitwouldhavebeenmoreappropriatetohavesaid, youneednottoaskanymanyetweknowthatbothof these were done, viz. that our Lord both asked questions, and was asked. But this issoonexplained forbothwereforthebenefit,notofHimself,butofthose whom He asked questions of, or by whom He was asked.Heaskedquestionsofmennotinordertolearn Himself,buttoteachthem:andinthecaseofthosewho asked questions of Him, such questions were necessarytotheminordertogaintheknowledgethey wantedbuttheywerenotnecessarytoHimtotellHim what that was, because He knew the wish of the inquirer, before the question was put. Thus to know mens thoughts beforehand was no great thing forthe
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omnia. Ille autem non opus habebat ut quod ab eo scire quisque vellet,per ipsius cognosceret interrogationem: quia priusquam interrogaretur, interrogatorum noverat voluntatem. Praevidere autem cogitationes hominum, magnum domino non erat, sed magnum parvulis erat, quisubdunt inhoccredimusquiaaDeoexisti. Hilarius de Trin: Per id enimcredunt quodaDeoexiit,quiaeaquaeDeisunt agit. Nam cum dominus utrumque dixisset, a Deo exivi, et apatreveniin hunc mundum, nihil admirationis in eo habuerunt quod frequenter audierunt: undenonaddunt:apatrevenistiinhunc mundum:sciebantenimaDeomissum, exisse tamen a Deo nesciebant. Inenarrabilem vero illam filii nativitatem pervirtutemdictiistiusintelligentes,tunc primum coeperunt advertere, cumillum sine proverbiis profiterentur esse locutum. Non enim per consuetudinem humani partus Deus ex Deo nascitur, cuius a Deo exitio potius quam partus est. Est enim unus ex uno: non est portio, non est defectio, non est diminutio, non derivatio non est
Lord,buttothemindsofbabesitwasagreatthing:By thisweknowthatyoucameforthfromGod.
HILARY. They believe that He came forth fromGod, because He does the works of God. Forwhereasour Lordhadsaidboth,IcameforthfromtheFather,and,I amcomeintotheworldfromtheFather,theytestifiedno wonder at the latter words, I am come into the world, whichtheyhadoftenheardbefore.Buttheirreplyshows abeliefinandappreciationoftheformer,Icameforth from the Father. And they notice this in theirreply:By this we believe that you came forth from God not adding, and are come into the world, for theyknew already that He was sent from God, but had not yet received the doctrine of His eternal generation.That unutterabledoctrinetheynowbegantoseeforthefirst timeinconsequenceofthesewords,andthereforereply that He spoke no longer in parables. For Godisnot bornfromGodafterthemannerofhumanbirthHisisa coming forth from, rather than a birth from,God.Heis one from one not a portion, not a defection, not a diminution, not a derivation, not a pretension, not a
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protensio, non passio, sed viventis naturaeexviventenativitasest.Deusex Deo exiens est, non creatura in Dei nomine electa, non ut esset coepit ex nihilo sed exiit a manente, etexiisse significationem habet nativitatis, non inchoationis. Augustinus: Denique de ipsa eorum aetate adhuc secundum interiorem hominemparvaetinfirmaeosadmonet undesubditurresponditeisIesus:modo creditis. Beda: Quod duobus modispronuntiari potestaffirmandoscilicetetinsultando. Siinsultando,hicestsensus:tardiusad credendum evigilastis: ecce enimvenit hora ut dispergamini unusquisque in propriaetcetera.Siaffirmando,sensus est: verum est quod creditis sedecce venit hora ut dispergaminiunusquisque inpropria,etmesolumrelinquatis. Augustinus in Ioannem: Non enim quandocomprehensusest,tantummodo carne sua eius carnem, verum etiam mentereliqueruntfidem.
passion,butthebirthoflivingnaturefromlivingnature. He is God coming forth from God, not acreature appointedtothenameofGodHedidnotbegintobe fromnothing,butHecameforthfromanabidingnature. To come forth has the signification of birth, not of beginning.
AUG.Lastly,Heremindsthemoftheirweaktenderage inrespectoftheinnerman.Jesusansweredthem,Do younowbelieve?
BEDE.Whichcanbeunderstoodintwoways,eitheras reproaching or affirming. If the former, themeaningis, youhaveawakedsomewhatlatetobelief,forbeholdthe hour comes, yea is now come, that you shall be scatteredeverymantohishome.Ifthelatter,itis,That which you believe is true, but behold the hourcomes, &c.
AUG.FortheydidnotonlywiththeirbodiesleaveHis body,whenHewastaken,butwiththeirmindsthefaith.
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Chrysostomus in Ioannem: Dicit autem dispergamini, scilicet quando tradar: tantum enim vobis dominabitur timor ut neque simulpossitisrecedere. Sed ego ex hoc nullum patiar malum undesubditetnonsumsolus,quiapater mecumest. Augustinus:Adhocintelligendumeos volebat extendi et crescere ne sic a patrefiliumcogitarentexisseutputarent etiam recessisse. Deinde sermonem concludit dicens haec locutus sum vobis,utinmepacemhabeatis. Chrysostomus: Idest, ut non abiciatis me a mente vestra. Non enim nunc solum quando comprehendar, fient vobis adversa, sed donec eritis in mundo pressuram habebitis, idest tribulationem et hoc est quodsubditin mundopressuramhabebitis. Gregorius Moralium: Quasi dicat: sit vobis de me interius quodconsolando reficiat, quia erit de mundo exterius, quodsaeviendograviterpremat.
CHRYS. You shall be scattered i.e. when I am betrayed,fearshallsopossessyou,thatyouwillnotbe ableeventotaketoflighttogether.ButIshallsufferno harminconsequence:AndyetIamnotalone,because theFatheriswithMe.
AUG. He wishes to advance them so far as to understand that He had not separatedfromtheFather becauseHehadcomeforthfromtheFather.
CHRYS.ThesethingshaveIsaidtoyou,thatyoumight have peace i.e. that you may not reject Mefromyour minds. For not only when I am taken shall yousuffer tribulation, but so long as you are in theworld:Inthe worldyoushallhavetribulation.
GREG. As if He said, Have Me within you tocomfort you,becauseyouwillhavetheworldwithoutyou.
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Augustinus:Illudinitiumhabiturafuerat ista pressura de quo dicit venithoraut dispergamini unusquisque in propria sed non eo modo eratperseveratura: quod enim adiunxit, et me solum relinquatis, non vult eos tales essein consequenti pressura, quam post eius ascensionemfuerantinmundohabituri, ut relinquant eum, sed ut in illopacem habeant permanentes in eo unde sequitursedconfidite. Chrysostomus:Idest,resurgitemente: magistro enim superante inimicos,non oportet discipulos anxiari undesubdit quiaegovicimundum. Augustinus:Datoautemspiritusancto confiderunt, et vicerunt, non nisi inillo: non enim vicisset ille mundum, si membra eius vinceret mundus. Cum autemdiciturhaeclocutussumvobis,ut in me pacem habeatis, nonrecentiora paulo ante ab eo dicta, sed omnia debemus accipere: sive quaecumque illis locutus est ex quo eos coepit habere discipulos, sive ex quo post coenam exorsus est hunc mirabilem prolixumque sermonem. Hanc enim
AUG. The tribulation of which He speaks wasto commencethus,i.e.ineveryonebeingscatteredtohis home, but was not to continue so. For in saying,And leaveMealone,Hedoesnotmeanthistoapplytothem intheirsufferingsafterHisascension.Theywerenotto desertHimthen,buttoabideandhavepeaceinHim. WhereforeHeadds,Beofgoodcheer.
CHRYS. i.e. raise up your spirits again whenthe Master is victorious, the disciples should not be dejectedIhaveovercometheworld.
AUG.WhentheHolySpiritwasgiventhem,theywereof good cheer, and, in His strength, victorious. ForHe would not have overcome the world, had the world overcome His members. When He says,Thesethings haveIspokentoyou,thatinMeyoumighthavepeace, HerefersnotonlytowhatHehasjustsaid,buttowhat Hehadsaidallalong,eitherfromthetimethatHefirst haddisciples,orsincethesupper,whenHebeganthis longandwonderfuldiscourse.Hedeclaresthistobethe objectofHiswholediscourse,viz.thatinHimtheymight have peace. And this peace shall have no end,butis itselftheendofeverypiousactionandintention.
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causam commendavit sermonis sui,ut inillopacemhaberent.Haecpaxfinem temporis non habebit sed omnispiae nostraeintentionisactionisquefinisipsa erit.
CHAPTER XVII Lectio 1 1 , , , : ,,2 , . 3 , . 4 , : 5 , , .

1.ThesewordsspokeJesus,andlifted uphiseyestoheaven,andsaid,Father, the hour is come glorify your Son,that yourSonalsomayglorifyyou:2.Asyou havegivenhimpoweroverallflesh,that heshouldgiveeternallifetoasmanyas you have given him. 3. And this islife eternal,thattheymightknowyoutheonly true God, and Jesus Christ, whomyou havesent.4.Ihaveglorifiedyouonthe earth:Ihavefinishedtheworkwhichyou gave me to do. 5. And now, OFather, glorifyyoumewithyourownselfwiththe glory which I had with you before the worldwas.
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Chrysostomus in Ioannem: Quia dixerat dominus: in mundo pressuram habebitis, postadmonitioneminorationemconvertitur, erudiens nos in tribulationibus, omnia dimittentes,adDeumrefugereundedicitur haeclocutusestIesus. Beda: Illa intelligi debent quae incoena locutus est, quaedam quidem sedendo usque ibi: surgite, eamus hinc deinde standousqueadhymnifinem,cuiushocest initium: et sublevatis oculis in caelumdixit: pater,venithora:clarificafiliumtuum. Chrysostomus: Propter hoc in caelum oculoselevavitutnosdoceretextensionem quae est in orationibus, ut stantessursum aspiciamus,nonoculiscarnissolum,sedet mentis. Augustinus in Ioannem: Poterat autem dominus in forma servi, si hocopusesset, oraresilentioseditasepatriexhiberivoluit precatoremutmeminissetnostrumseesse doctorem. Proinde non solum ad ipsos
CHRYS. After having said, In the world you shall have tribulation, our Lord turns from admonitionto prayer thus teaching us in our tribulations to abandonallotherthings,andfleetoGod.
BEDE.ThesethingsspokeJesus,thosethingsthat Hehadsaidatthesupper,partlysittingasfarasthe words,Arise,letusgohenceandthencestanding, up to the end of the hymn whichnowcommences, AndliftedupHiseyesandsaid,Father,thehouris comeglorifyYourSon. CHRYS.HeliftedupHiseyestoheaventoteachus intentnessinourprayers:thatweshouldstandwith upliftedeyes,notofthebodyonly,butofthemind.
AUG.OurLord,intheformofaservant,couldhave prayed in silence had He pleased but He remembered that He had not only to pray, butto teach. For not only His discourse, but His prayer also,wasforHisdisciplesedification,yesandfor
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sermocinatio, sed etiam pro ipsis ad patrem oratio, discipulorum estaedificatio: profecto et nostrum, qui fueramus conscriptalecturi.Hocautemquodaitpater, venithora,ostenditomnetempus,etquidet quando faceret, vel fieri sineret, ab illo dispositum qui tempori subditus nonest. Nonautemcredaturhaechorafatourgente venisse, sed Deo potius ordinante:absit enim ut sidera mori cogerent siderum conditorem. Hilarius de Trin: Non diem autem, non tempus, sed horam venisse dicit. Inhora dieiportioest:etquaeerathaechora?Iam nunc conspuendus, flagellandus, crucifigenduserat:sedclarificatpaterfilium. Sol de cursu operis defecit, et interitum suum cum eo reliqua mundi elementa senserunt ad onus domini in cruce pendentisterratremuit,eteumquimoriturus erat se contestata est non capere. Proclamatcenturio:verefiliusDeieratiste praedictioni consentit effectus. Dominus dixerat clarifica filium tuum. Non solum nominecontestatusestessesefilium,sed et proprietate qua dicitur tuum: multienim nosfiliiDei,sednontalishicfilius:hicenim proprius et verus est filius origine, non
ourswhoreadthesame.Father,thehouriscome, shows that all time, and every thing that Hedidor sufferedtobedone,wasatHisdisposing,Whois not subject to time. Not that wemustsupposethat thishourcamebyanyfatalnecessity,butratherby Godsordering.Awaywiththenotion,thatthestars coulddoomtodeaththeCreatorofthestars.
HILARY.Hedoesnotsaythattheday,orthetime, butthatthehouriscome.Anhourcontainsaportion ofaday.Whatwasthishour?Hewasnowtobespit upon, scourged, crucified. But the Fatherglorifies theSon.Thesunfailedinhiscourse,andwithhim all the other elements felt that death. The earth trembled under the weight of our Lord hangingon theCross,andtestifiedthatithadnotpowertohold within it Him who was dying. The Centurion proclaimed, Truly this was the Son of God. The event answered the prediction. Our Lordhadsaid, GlorifyYourSon,testifyingthatHewasnottheSon in name only, but properly the Son. YourSon,He said.ManyofusaresonsofGodbutnotsuchisthe Son.ForHeistheproper,trueSonbynature,notby adoption, in truth, not in name, by birth, not by creation. Therefore after His glorifying, to the
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adoptione veritate, non nuncupatione nativitate, non creatione. Ergo post clarificationem eius, veritatem confessio secuta est: nam verum Dei filiumcenturio confitetur, ne quis credentium ambigeret quodaliquispersequentiumnonnegasset. Augustinus in Ioannem:Sedsipassione clarificatus dicitur, quanto magis resurrectione?Naminpassionemagiseius humilitasquamclaritascommendatur.Quod ergo ait: pater, venit hora, clarifica filium tuum,sicintelligendumesttamquamdixerit: venit hora seminandae humilitatis: fructum nondifferasclaritatis. Hilarius de Trin: Sed forte infirmus reperieturfiliusdumclarificationempotioris expectat. Et quis non patrem potiorem confitebitur,cumipsedicat:patermaiorme est?Sedcavendumestneapudimperitos gloriam filii honor patris infirmet nam sequitur ut filius tuus clarificet te.Nonergo infirmusestfilius,vicemclarificationisipse, cum clarificandus sit, redditurus. Ergo expostulatio clarificationis dandae vicissimquereddendae,eamdeminutroque ostenditdivinitatisvirtutem.
manifestation of the truth there succeeded confession.TheCenturionconfessesHimtobethe trueSonofGod,thatsononeofHisbelieversmight doubtwhatoneofHispersecutorscouldnotdeny.
AUG. But if He was glorified by HisPassion,how much more by His Resurrection? For HisPassion rather showed His humility than His glory. So we must understand, Father, the hour iscome,glorify YourSon,tomean,thehouriscomeforsowingthe seed,humilitydefernotthefruit,glory.
HILARY. But perhaps this proves weaknessinthe Son His waiting to be glorified by onesuperiorto Himself.AndwhodoesnotconfessthattheFather issuperior,seeingthatHeHimselfsaid,TheFather is greater than I? But beware lest the honorofthe Father impair the glory of the Son. It follows: That Your Son also may glorify You. So thentheSonis not weak, inasmuch as He gives back inHisturn glory for the glory which He receives. Thispetition for glory to be given and repaid, shows thesame divinitytobeinboth.
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Augustinus: Merito autem quaeritur quomodo patrem clarificaverit filius, cum sempiterna claritas patris nec diminuta fuerit in forma humana, necaugeripotuerit in sua perfectione divina. Sed apud homines minor erat, quando in Iudaea tantummodoDeusnotuseratquiaveroper Evangelium Christi factum est ut pater innotesceret gentibus, patrem clarificavitet filius.Dicitergoclarificafiliumtuum,utfilius tuusclarificetteacsidicat:resuscitame,ut innotescas toti orbi per me.Deindemagis pandens quomodo clarificet patrem filius, subiungitsicutdedistieipotestatemomnis carnis, ut omne quod dedisti ei, deteis vitam aeternam. Omnem carnem dixit omnemhominem,apartetotumsignificans. Hoc autem quod potestas Christo apatre dataestomniscarnis,secundumhominem intelligendumest. Hilarius de Trin: Caro enim factus ipse vitaeaeternitatemeratcaducisetcorporeis etmortalibusredditurus. Velacceptiopotestatissolaestsignificatio nativitatis, in qua accepit id quodest.Non est infirmitati datio deputanda, cum in eo significeturpateressequoddederit,etineo
AUG.Butitisjustlyasked,howtheSoncanglorify theFather,whentheeternalgloryoftheFathernever experiencedabasementintheformofman,andin respectofitsownDivineperfection,doesnotadmit of being added to. But among men this glorywas less when God was only known in Judeaand therefore the Son glorified the Father, whenthe GospelofChristspreadtheknowledgeoftheFather amongtheGentiles.GlorifyYourSon,thatYourSon also may glorify You i.e. Raise Mefromthedead, that by Me You may be known to thewholeworld. ThenHeunfoldsfurtherthemannerinwhichtheSon glorifies the Father As You havegivenHimpower over all flesh, that He should give eternallifetoas many as You have given Him. Allfleshsignifiesall mankind,thepartbeingputforthewhole.Andthis powerwhichisgiventoChristbytheFatheroverall flesh, must be understood with reference toHis humannature.
HILARY. For being made flesh Himself, Hewas about to restore eternal life to frail, corporeal,and mortalman. HILARY. If Christ be God, not begotten, but unbegotten, then let this receiving be thought weakness.ButnotifHisreceivingofpowersignifies Hisbegetting,inwhichHereceivedwhatHeis.This
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filius Deus maneat quod vitae aeternae dandaesumpseritpotestatem.
giftcannotbecountedforweakness.FortheFather issuchinthatHegivestheSonremainsGodinthat Hehasreceivedthepowerofgivingeternallife. CHRYS.Hesaid,YouhavegivenHimpowerover allflesh,toshowthatHispreachingextendednotto theJewsonly,buttothewholeworld.Butwhatisall flesh?Foralldidnotbelieve?SofaraslaywithHim, alldid.IftheydidnotattendtoHiswords,itwasnot Hisfaultwhospoke,buttheirswhodidnotreceive.
Chrysostomus in Ioannem: Dicit autem dedisti ei potestatem omnis carnis: ut ostendat quod non ad Iudaeos solossua praedicatio, sed ad totum orbemterrarum extenditur. Sed quid est quod dicit omnis carnis?Nonenimutiqueomnescrediderunt. Et quidem quantum ex eo est, omnes crediderunt si vero non attendebant his quae dicebantur, non eius qui dicebat,est criminatio,sedeorumquinonsusceperunt. Augustinus in Ioannem: Dicit ergosicut dedisti ei potestatem omnis carnis, ita te glorificet filius, idest notum te faciatomni carni quam dedisti ei sic enimdedisti,ut omne quod dedisti ei, det eis vitam aeternam. Hilarius de Trin: Sed in quo tandem aeternitatis vita est, ostendit cum subdit haecestautemvitaaeterna,utcognoscant tesolumverumDeum.VitaestverumDeum nossesedsolumhocnonfacitvitam:quid ergo connectitur? Et quem misisti Iesum
AUG.Hesaid,AsYouhavegivenHimpowerover allflesh,sotheSonmayglorifyYou,i.e.makeYou knowntoallfleshwhichYouhavegivenHimforYou havesogivenittoHim,thatHeshouldgiveeternal lifetoasmanyasYouhavegivenHim.
HILARY.Andinwhateternallifeis,Hethenshows: Andthisislifeeternal,thattheymightknowYou,the onlytrueGod.ToknowtheonlytrueGodislife,but thisalonedoesnotconstitutelife.Whatelsethenis added?AndJesusChristwhomYouhavesent.

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Christum. Hilarius de Trin: Dum autem Ariani intelliguntsolumpatremverumDeum,solum iustum, solum sapientem, a communione horum,secundumhos,filiusseparatur.Soli enim, ut aiunt, propria nonparticipanturab altero quae si in patre solo, et noninfilio existimabuntur, necesse est ut filius Deus falsusetinsipiensessecredatur. Nulli autem dubium est veritatemexnatura et ex virtute naturae esse: verum enim triticum est quod spica structum, etaristis vallatum, et folliculis excussum, et infar comminutum, et in panem coctum, et in cibum sumptum reddit ex se et naturam panis et munus. Quaero ergo in quofilio veritas Dei desit, cui non desit Deinec naturanecvirtus.Naturaeenimsuaevirtute ususest,utessentquaenonerant,etfierent quaeplacerent. An forte quod ait te solum, communionem atque unitatem suam a Deo separat? Separatsane,sinonadidquodaittesolum verum Deum, continue subiecit et quem misisti Iesum Christum. Per id enim Ecclesiae fides Christum verum Deum
HILARY.TheArianshold,thatastheFatheristhe only true, only just, only wise God, the Sonhasno communion of these attributes for that which is proper to one, cannot be partaken of byanother. AndastheseareastheythinkintheFatheralone, and not in the Son, they necessarily considerthe SonafalseandvainGod. HILARY.Butitmustbecleartoeveryonethatthe reality of any thing is evidenced by its power.For thatistruewheat,whichwhenrisingwithgrainand fencedwithears,andshakenoutbythewinnowing machine, and ground into corn, and baked into bread, and taken for food, fulfills the nature and function of bread. I ask then wherein the truthof Divinity is wanting to the Son, Who hasthenature and virtue of Divinity. For He so made use of the virtueofHisnature,astocausetobethingswhich werenot,andtodoeverythingwhichseemedgood toHim. HILARY.BecauseHesays,Youtheonly,doesHe separate Himself from communion and unitywith God?HedoesseparateHimself,butthatHeadds immediately, And Jesus Christ Whom You have sent. For the Catholic faith confesses Christ tobe true God, in that it confesses the Father tobethe
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confessa est, quod solum verum Deum confessa patrem sit: non enim unigenito Deo naturae demutationem naturalis nativitasintulit. Augustinus de Trin: Videndum est ergo anintelligerecogamur,cumdictumestpatri ut cognoscant te solum verum Deum, tamquam hoc insinuare voluerit, quia et soluspaterDeusverusest,nenonnisiipsa tria simul, patrem et filium et spiritum sanctum, intelligeremus esse Deum. Nunc ergoexdominitestimonioetpatremsolum verumDeumdicimus,etfiliumsolumDeum verum, et spiritum sanctum solum verum Deumetsimulpatremetfiliumetspiritum, idestsimulipsamTrinitatem,nontresveros deos,sedunumverumDeum. Augustinus: Vel ordo verborum est:utte, etquemmisistiIesumChristum,cognoscant solum verum Deum consequenter enimet spiritus sanctus intelligitur, quiaspiritusest patris et filii, tamquam caritas consubstantialis amborum. Sic igitur filius glorificat te, ut omnibus quos dedisti ei,te cognitum faciat. Porro si cognitio meiest vita aeterna, tanto magis in vita aeterna, quantomagisinhaccognitioneproficimus.
onlytrueGodfornaturalbirthdidnotintroduceany changeofnatureintotheOnly-BegottenGod.
AUG. Dismissing then the Arians, let us seeifwe are forced to confess, that by thewords,Thatthey mayknowYoutobetheonlytrueGod,Hemeansus tounderstandthattheFatheronlyisthetrueGod,in suchsenseasthatonlytheThreetogether,Father, Son, and Holy Ghost, are to becalledGod?Does our Lords testimony authorize us to say thatthe Father is the only true God, the Son theonlytrue God, and the Holy Ghost the only trueGod,andat thesametime,thattheFather,Son,andHolyGhost together,i.e.theTrinity,arenotthreeGods,butone trueGod?
AUG.Orisnottheorderofthewords,Thattheymay knowYouandJesusChrist,WhomYouhavesent,to be the only true God? the Holy Spirit being necessarily understood, because the Spirit isonly the love of the Father and the Son,consubstantial with both. If then the Son so glorifies YouasYou havegivenHimpoweroverallflesh,andYouhave givenHimthepower,thatHeshouldgiveeternallife toasmanyasYouhavegivenHim,and,Thisislife eternal,toknowYou,itfollowsthatHeglorifiesYou
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Non autem moriemur in vita aeterna.Tunc ergoDeicognitioperfectaeritquandonulla morserit:summatuncDeiclarificatio,quia summa gloria. A veteribus autem gloria definita est frequens de aliquo fama cum laude. At si homo laudatur cum famae creditur, quomodo Deus laudabiturquando ipse videbitur? Propter quod scriptum est: beati qui habitant in domo tua,insaecula saeculorum laudabunt te. Ibi erit Dei sine finelaudatio,ubieritDeiplenacognitio,et ideoclarificatio.
by making You known to all whom Youhavegiven Him. Moreover, if the knowledge of God is life eternal, the more advance we make in this knowledge,themorewemakeinlifeeternal.Butin life eternal we shall never die. Wherethenthereis no death, there will then be perfect knowledgeof GodtherewillGodbemostglorified,becauseHis glorywillbegreatest.Glorywasdefinedamongthe ancientstobefameaccompaniedwithpraise.Butif man is praised in dependence on what is saidof him, how will God be praised when He shallbe seen?asinthePsalm,Blessedaretheywhodwell in Your house: they will be always praising You. TherewillbepraiseofGodwithoutend,wherewill befullknowledgeofGod.Therethenshallbeheard theeverlastingpraiseofGod,fortherewilltherebe fullknowledgeofGod,andthereforefullglorifyingof Him. AUG.WhatHesaidtoHisservantMoses,IamthatI amthisweshallcontemplateinthelifeeternal.
Augustinus de Trin: Quod dixerit famulo suo Moysi: ego sum qui sum, hoc contemplabimurcumvivemusinaeternum. Augustinus de Trin: Cum enim fides nostravidendofiatveritas,tuncmortalitatem nostramcommutatamtenebitaeternitas. Augustinus in Ioannem: Sed prius hic
AUG.Forwhensighthasmadeourfaithtruth,then eternity shall take possession of and displace our mortality. AUG. But God is first glorified here, when He is
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clarificaturDeuscumannuntiatushominibus innotescit, et per fidem credentibus praedicatur propter quod dicit ego te clarificavisuperterram. Hilarius de Trin: Haec quidem clarificationis vicissitudo non pertinet ad divinitatisprofectum,sedadhonoremquiex cognitioneignorantiumsuscipiebatur.
proclaimed, made known to, and believed in,by men:IhaveglorifiedYouontheearth.
HILARY. This new glory with which our Lordhad glorified the Father, does not imply any advancement in Godhead, but refers to thehonor received from those who are converted from ignorancetoknowledge. CHRYS, He says, on the earth for He hadbeen glorifiedinheaven,bothinrespectofthegloryofHis ownnature,andoftheadorationoftheAngels.The glory therefore here spoken of is not thatwhich belongstoHissubstance,butthatwhichpertainsto the worship of man: wherefore it follows, Ihave finishedtheworkwhichYougaveMetodo.
Chrysostomus: Unde bene dixit super terram:incaeloenimglorificatusfuerat,etin natura gloriam habens, et ab Angelis adoratus. Non igitur de illa gloria ait quae substantiae eius est, sed de ea quae ad culturam hominum pertinet unde subdit opus consummavi quod dedisti mihi ut facerem. Augustinus: Non ait: iussisti, seddedisti: ubicommendaturevidensgratia:quidenim habetquodnonaccepit,etiaminunigenito, humana natura? Sed quomodo consummavit opus quod accepit ut faciat, cum restet adhuc passionisexperimentum, nisi consummasse se dicat quod se consummaturumcertissimenovit?
AUG. Not You command Me, but, You gaveMe, implying evidently grace. For what has human nature, even in the Only-Begotten, what it hasnot received?ButhowhadHefinishedtheworkwhich hadbeengivenHimtodo,whenthereyetremained Hispassiontoundergo?HesaysHehasfinishedit, i.e.HeknowsforcertainthatHewill.
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Chrysostomus: Vel dicit consummavi quasi, ea quae ex parte mea sunt omnia feci aut quia, cum id quod maximum est factum est, dici potest totum iamfactum esse. Radix enim bonorum submissaerat, quamomninodebebatsequifructus:etquia his quae futura erant, ipse iam aderatet copulabatur. Hilarius de Trin: Post quae, ut meritum obedientiae et sacramentum totius dispensationis intelligeremus, adiecit et nunc clarifica me tu, pater, apud temetipsum. Augustinus: Supra dixerat: pater, venit hora, clarifica filium tuum, ut filius tuus clarificet te in quo verborum ordine ostenderat, prius a patre clarificandum filium, ut patrem clarificaret filius modo autem dixit ego te clarificavi, et nunc clarifica me tamquam prior ipse patrem clarificaverit, a quo deinde ut clarificetur exposcit. Ergo intelligendum est utroque verbosuperiususumeoordinequofuturum eratmodoverousumfuisseverbopraeteriti temporisderefutura,velutsidixisset:ego te clarificabo super terram, opus
CHRYS.Or,Ihavefinished,i.e.HehaddoneallHis ownpart,orhaddonethechiefofit,thatstandingfor thewhole(fortherootofgoodwasplanted:)orHe connectsHimselfwiththefuture,asifitwerealready present.
HILARY. After which, that we may understand the reward of His obedience, and the mystery of the whole dispensation, He adds, And now glorify Me withtheglorywithYourownSelf,withtheglorywhich IhadwithYoubeforetheworldwas. AUG.Hehadsaidabove,Father,thehouriscome: glorifyYourSon,thatYourSonalsomayglorifyYou: the order of which words shows that the Sonwas first to be glorified by the Father, that the Father might be glorified by the Son. But now He says,I haveglorifiedYouandnowglorifyMe,asifHehad first glorified the Father, and then asked to be glorifiedbyHim.Wemustunderstandthatthefirstis theorderinwhichonewastosucceedtheother,but thatHeafterwardsusesapasttense,toexpressa thingfuturethemeaningbeing,IwillglorifyYouon theearth,byfinishingtheworkyouhavegivenMeto do: and now, Father, glorify Me, which isquitethe
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consummandoquoddedistimihiutfaciam, et nunc clarifica me tu, pater: quaeest omnino eadem sententia, nisi quod hic additur clarificationis modus, cum subdit claritate quam habui, priusquam mundus fieret, apud te. Ordo verborum est:quam habui apud te, priusquam mundus esset. Hoc quidam sic intelligendum putaverunt tamquamnaturahumanaquaesusceptaest a verbo, converteretur in verbum, ethomo mutaretur in Deum immo, si diligentius cogitemus,homoperiretinDeo.Nonenim quisquam ex ista mutatione hominis, vel duplicari Dei verbum dicturus est, vel augeri sed quisquis Dei filium praedestinatumnegat,hunceumdemfilium hominis negat. Cum ergo videret illius praedestinatae suae glorificationisvenisse tempus,utetnuncfieretinredditionequod fueratinpraedestinationeiamfactum,oravit dicens et nunc clarifica me tu, pater,etc.: idest, illam claritatem quam habui apudte praedestinationetua,tempusestutapudte habeametiamvivensindexteratua. Hilarius de Trin: Vel orabat ut idquodex tempore erat, gloriam eius quae sine tempore est claritatis acciperet, ut inDei virtutem et spiritus incorruptionem
same sentence with the first one, except that He addsherethemodeinwhichHeistobeglorified withtheglorywhichIhadbeforetheworldwas,with You.Theorderofthewordsis,TheglorywhichIhad withyoubeforetheworldwas.Thishasbeentaken bysometomean,thatthehumannaturewhichwas assumed by the Word, would be changed intothe Word, that man would be changed intoGod,or,to speak more correctly, be lost in God. Fornoone would say that the Word of God would by that changebedoubled,orevenmadeatallgreater.But weavoidthiserror,ifwetaketheglorywhichHehad withtheFatherbeforetheworldwas,tobetheglory which He predestined for Him on earth: (forifwe believeHimtobetheSonofman,weneednotbe afraid to say that He was predestined.) This predestinedtimeofHisbeingglorified,Henowsaw was arrived, that He might now receive whathad beenaforetimepredestined,Heprayedaccordingly: Andnow,Father,glorifyMe,&c.i.e.thatglorywhichI had with you by your predestination, it isnowtime thatIshouldhaveatyourrighthand.
HILARY.OrHeprayedthatthatwhichwasmortal, mightreceivethegloryimmortal,thatthecorruption ofthefleshmightbetransformedandabsorbedinto theincorruptionoftheSpirit.

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transformatacarniscorruptioabsorberetur.
Lectio 2 6 . ,. 7 :8 , , . 6. I have manifested your name unto the men which you gaveme out of the world: yours theywere, and you gave them me andthey have kept your word. 7. Nowthey have known that all things whatsoeveryouhavegivenmeare of you. 8. For I have given unto them the words which you gave me: and they havereceivedthem, andhaveknownsurelythatIcame out from You, and they have believedthatyoudidsendme.
Chrysostomus in Ioannem: Quia dixeratopus consummavi, manifestat quale opus: ut scilicet nomenDeimanifestaretundediciturmanifestavi nomen tuum hominibus quos dedisti mihi de mundo.
CHRYS.Havingsaid,IhavefinishedMywork, Heshowswhatkindofworkitwas,viz.thatHe should make known the name of God:Ihave manifestedyournameuntothemenwhichYou gaveMeoutoftheworld.
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Augustinus in Ioannem:Quodsidehistantum dicitdiscipuliscumquibuscoenavit,nonpertinet hoc ad illam clarificationem de qua superius loquebatur,quafiliusclarificatpatrem:quantaest enim gloria duodecim vel undeciminnotescere potuisse mortalibus? Si autem quod ait manifestavi nomen tuum hominibusquosdedisti mihi de mundo, omnes intelligi voluit quiineum fuerant credituri, est plane ista clarificatio qua filius clarificat patrem: et tale est quod ait manifestavi nomen tuum, quale illud quodsupra dixerat: ego te clarificavi, pro temporefuturoet illicethicpraeteritumponens.Seddehisquiiam erantdiscipuli,nondeomnibusquiinillumfuerant credituri, eum hoc dixisse, ea quae sequuntur credibilius demonstrant. Ab ipso ergo orationis suae exordio omnes suos dominus volebat intelligi, quibus notum faciendopatrem,clarificat eum. Cum enim dixisset: filius tuusclarificette, mox quemadmodum id fieret demonstravit dicens:sicutdedistieipotestatemomniscarnis. Iam nunc quid de illis a quibustuncaudiebatur discipulis suis dicat, audiamus: manifestavi nomen tuum hominibus quos dedisti mihi de mundo. Non ergo Dei nomen noverant, cum essent Iudaei et ubi est quod legitur: notusin Iudaea Deus, et in Israel magnum nomeneius? Ergo intelligendum est: manifestavi nomentuum hominibusistis,quosdedistimihidemundo,qui
AUG. If He speaks of the disciples onlywith whomHesupped,thishasnothingtodowith that glorifying of which He spoke above, wherewiththeSonglorifiedtheFatherforwhat gloryisittobeknowntotwelveorelevenmen? ButifbythemenwhichweregiventoHimout of the world, He means all those whoshould believeinHimafterwards,thisiswithoutdoubt the glory wherewith the Son glorifies the Father and, I have manifested your name,is the same as what He said before, I have glorifiedYouthepastbeingputforthefuture both there and here. But whatfollowsshows that He is speaking here of thosewhowere already His disciples, not of all whoshould afterwardsbelieveonHim.Atthebeginningof His prayer then our Lord is speaking ofall believers,alltowhomHeshouldmakeknown the Father, thereby glorifying Him: for after saying, that your Son also may glorifyYou,in strewinghowthatwastobedone,Hesays,As YouhavegivenHimpoweroverallflesh.Now let us hear what He says to the disciples: I havemanifestedyournametothemenwhich You gave Me out of the world. Hadtheynot knownthenameofGodthen,whentheywere Jews?WereadinthePsalms,InJewryisGod known His name is great in Israel. Ihave manifested your name, then must be
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meaudiunthaecdicentem,nonilludnomentuum quodvocarisDeus,sedilludquodvocarispater meus quod nomen manifestari sine ipsius filii manifestationenonpossit:namquodDeusdicitur universae creaturae, etiam omnibus gentibus antequam in Christum crederent nonomnimode esse potuit hoc nomen incognitum. In hocergo quod fecit hunc mundum, et antequam imbuerentur in fide Christi, notus in omnibus gentibus Deus in hoc autem quod nonestcum diisfalsiscolendus,notusinIudaeaDeusinhoc veroquodpateresthuiusChristi,perquemtollit peccatummundi,hocnomeneiuspriusoccultum, nuncmanifestaviteisquosdediteipateripsede mundo. Sed quomodo manifestavit, sinondum venit hora de qua superius dixerat, quod veniet hora cum iam non in proverbiis loquar vobis? Proinde intelligendum est pro tempore futuro praeteritumpositum. Chrysostomus:VelquodipsumChristumfilium habeat,manifestaverateisiametverbisetrebus.
understoodnotofthenameofGod,butofthe Fathers name, which name could not be manifested without the manifestation of the Son.ForGodsname,astheGodofthewhole creation,couldnothavebeenentirelyunknown toanynation.AstheMakerthenoftheworld, Hewasknownamongallnationsevenbefore the spread of the Gospel. In Jewry Hewas known as a God, Who was not to be worshipped with the false gods: but as the Father of that Christ, by whom Hetookaway thesinsoftheworld,Hisnamewasunknown which name Christ now manifests to those whom the Father had given Him out ofthe world. But how did He manifest it, whenthe hour had not come of which Hesaidabove, The hour comes, when I shallnomorespeak untoyouinproverbs.Wemustunderstandthe pasttobeputforthefuture. CHRYS. That He was the Son oftheFather, Christ had already manifested to them by wordsanddeeds. AUG. Which you have given Me out ofthe world: i.e. who were not of theworld.Butthis theyworebyregeneration,notbynature.What is meant by, Yours they were, andyougave them Me? Had ever the Father anything
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Augustinus: Per hoc autem quod dicitdedisti mihi de mundo, dictum est de illis quod non essent de mundo sed hoc eis regeneratio praestitit, non generatio. Quid est autemquod sequitur: tui erant, et mihi eos dedisti? An
aliquando habuit pater aliquid sine filio? Absit. Verumtamen habuit aliquid aliquando Deifilius, quodnondumhabuitidemipsehominisfilius,qui nondum erat homo factus ex matre:quapropter quod dixit tui erant, non inde se separavit Dei filius sed solet ei tribuere omne quod potest a quo est ipse qui potest. Quod itaque aitetmihi eos dedisti, secundum hominem seaccepisse hancpotestatemuteoshaberetostenditetetiam ipse sibi eos dedit, hoc est cum patreDeus ChristushominiChristoquodcumpatrenonest. Hoc autem dixit, ut ostendat eam quam ad patrem unanimitatem, et quoniam placetpatriut filio credant unde sequitur et sermonem tuum servaverunt.
without the Son? God forbid. But theSonof Godhadthatsometimes,whichHehadnotas SonofmanforHehadtheuniversewithHis Father, while He was still in His mothers womb.Whereforebysaying,TheywereYours, the Son of God does not separateHimself from the Father but only attributes allHis power to Him, from whom he is, andhasthe same. And you gave them Me, then,means that He had received as man the powerto have them nay, that He Himself had given them to Himself, i.e. Christ as God withthe Father, to Christ as man not with theFather. HispurposehereistoshowHisunanimitywith the Father, and how that it was theFathers pleasurethattheyshouldbelieveinHim. BEDE.Andtheyhavekeptyourword.Hecalls Himself the Word of the Father, becausethe FatherbyHimcreatedallthings,andbecause HecontainsinHimselfallwords:asiftosay, They have committed Me to memorysowell, that they never will forget Me. Or,Theyhave keptyourword,i.e.inthattheyhavebelieved inMe:asitfollows,Nowtheyhaveknownthat allthingswhatsoeverYouhavegivenMe,are ofYou.Someread,NowIhaveknown,&c.But thiscannotbecorrect.ForhowcouldtheSon beignorantofwhatwastheFathers?Itisthe
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Beda: Sermonem patris semetipsum appellat, quia per ipsum pater omnia condidit, et inse continet omnes sermones ac si diceret: memoriae me commendaverunt, ut nunquam obliviscantur. Vel dicit: et sermonem tuum servaverunt,ineoscilicetquodmihicrediderunt unde sequitur et nunc cognoverunt quiaomnia quae dedisti mihi, abs te sunt. Quidamautem dicunt hanc esse litteram: nunc cognovi quia omniaquaededistimihi,abstesunt:sedhinon habentrationem.Quomodoenimpoteratignorare filiusquaesuntpatris?Seddediscipulisdictum
est quasi dicat: didicerunt quod nihil est in me alienumextrate,etquodquaecumquedoceo,tua sunt.
disciplesHeisspeakingofasiftosay,They havelearnedthatthereisnothinginMealien from You, and that whatever I teachcomes fromYou. AUG. The Father gave Him all things,when havingallthingsHebegatHim. CHRYS. And whence have they learned? From My words, wherein I taught themthatI cameforthfromYou.ForthiswaswhatHehas beenlaboringtoshowthroughoutthewholeof the Gospel: For I have given unto themthe words which you gave me, and they have receivedthem. AUG. i.e. have understood and remembered them. For then is a word received, whenthe mind apprehends it as it follows, And have knownsurelythatIcameoutfromYou.Andthat none might imagine that that knowledgewas one of sight, not of faith, He adds,Andthey have believed (surely, is understood)thatyou did send Me. What they believedsurely,was whattheyknewsurelyforIcameoutfromYou, is the same with, You did send Me. They believedsurely,i.enotasHesaidabovethey believed,butsurely,i.e.astheywereaboutto
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Augustinus: Simul autem pater dedit eiomnia cumgenuitquihabetomnia. Chrysostomus: Et unde didicerunt? Ex verbis meis, quibus docebam eos quoniam a te exivi: hoc enim per totum studebat ostendere Evangelium unde sequitur quia verba quae dedistimihi,dedieisetipsiacceperunt.
Augustinus:Idest,intellexerunt,atquetenuerunt. Tunc enim verbum accipitur quando mente percipiturundesequituretcognoveruntverequia a te exivi. Et ne quisquam putaret istam cognitionem iam per speciem factam, nonper fidem, exponendo addidit et crediderunt, ut subaudiamusverequiatumemisisti.Hocitaque crediderunt vere, quod cognoverunt vere. Idem enimestateexiviquodesttumemisisti.Quod autem dicit crediderunt, vere intelligendumest, non eo quo supra dixit modo crediderunt,sed vere,idestquomodocredendumest,inconcusse,
firme, stabiliter non iam ad propria redituri, et Christumrelicturi.Adhucergodiscipulinonerant tales quales eos dicit verbis praeterititemporis, quasiiamessetpraenuntiansqualesfuturiessent acceptospiritusancto.Quomodoautempaterea verba filio dederit, facilior quaestio videtur, si secundum quod est filius hominis accepissea patre credatur si vero secundum id quod esta patre genitus, accepisse a patre ista verba cogitatur, nihil ibi temporis cogitetur,quasiprius fuerit,eteanonhabueritquoniamquidquidDeus paterDeofiliodedit,gignendodedit.
believefirmly,steadily,unwaveringly:neverany more to be scattered to their own,andleave ChristThedisciplesasyetetwerenotsuchas He describes them to be in the past tense, meaning such as they were to be whenthe, had received the Holy Ghost. Thequestion howtheFathergavethosewordstotheSon,is easier to solve, if we suppose Him to have receivedthemfromtheFatherasSonofman. ButifweunderstandittobeastheBegottenof the Father, let there be no time supposed previous to His having them, as if Heonce existed without them: for whatever Godthe Father gave God the Son, He gave in begetting.
Lectio 3 9 : ,,10 , . 11 , , . , ,
9. I pray for them: I pray not forthe world, but for them which youhave givenmefortheyareyours.10.And all mine are yours, and yours are mine and I am glorified inthem.11. AndnowIamnomoreintheworld, buttheseareintheworld,andIcome to you. Holy Father, keep through yourownnamethosewhomyouhave given me, that they may be one,as
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. 12 ' , , , . 13 , .
weare.12.WhileIwaswiththemin the world, I kept them inyourname: those that you gave me Ihavekept, andnoneofthemislost,buttheson of perdition that the scripturemight be fulfilled. 13. And now come Ito you and these things I speakinthe world, that they might have my joy fulfilledinthemselves.
Chrysostomus in Ioannem: Quia multas a domino consolationes discipuli audientes nondumpersuasierant,dereliquopatriloquitur, dilectionem quam ad eos habebatostendens unde sequitur ego pro eis rogo quasi dicat: non solum quae a me sunt tribuo eis,sedet alium pro hoc rogo ut amplioremostendat amorem. Augustinus in Ioannem:Cumergoadditnon promundo,mundumvultintelligieosquivivunt secundumconcupiscentiammundi,etnonsunt ineasortegratiaeutabilloeliganturexmundo quamsortemsignificatcumsubditsedprohis quos dedisti mihi. Per hoc enim quod eosilli pateriamdedit,factumestutnonpertineantad
CHRYS.Asthediscipleswerestillsadinspite of all our Lords consolations, henceforth He addressesHimselftotheFathertoshowthelove which He had for them I pray for themHenot only gives them what He has of His own, but entreatsanotherforthem,asastillfurtherproof ofHislove.
AUG.WhenHeadds,Ipraynotfortheworld,by theworldHemeansthosewholiveaccordingto the lust of the world, and have not thelottobe chosenbygraceoutoftheworld,asthosehad for whom He prayed: But for them whichyou have given Me. It was because the Fatherhad given Him them, that they did notbelongtothe
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mundumproquononrogat.Nequeautemquia pater eos filio dedit, amisit ipse quosdedit undesubditquiatuisunt. Chrysostomus: Frequenter autem hocponit dedisti mihi, ut discant quoniam patri hoc placet, et quoniam non ut alienusvenienseos seduxit, sed ut proprios accepit. Deindene quis aestimet novum esse eiusprincipatumet nuper eos suscepisse a patre, subiungit et omnia mea tua sunt, et tua mea sunt acsi dicat:nequeaudiensaliquisquoniammihieos dedisti, aestimet eos alienos esse a patre mea enim eius sunt: nec audiens quoniamtui erant,aestimetalienoseosfuisseame:quae enimsunteius,measunt. Augustinus: Satis autem hic apparet, quoniam unigeniti filii sunt omnia quae sunt patris per hoc utique quod etiam ipseDeus est, et de patre natus, patri aequalis: non quomodo dictum est maiori ex duobus filiis: omnia mea tua sunt illud enim de omnibus dictum est creaturis quae infra creaturam sanctamrationalemsunthocautemitadictum est, ut sit haec etiam ipsa creaturarationalis quae non nisi Deo subditur. Hoc ergocumsit Dei patris, non simul esset et filii, nisi patri esset aequalis. Nefas est enim ut sanctide
world.NoryethadtheFather,ingivingthemto the Son, lost what He had given: Fortheyare Yours. CHRYS. He often repeats, you havegivenMe, to impress on them that it was allaccordingto theFatherswill,andthatHedidnotcometorob another, but to take unto Him His own.Thento show them that this power had notbeenlately received from the Father, He adds, And all Yours, and Yours are Mine: as if tosay,Letno one, hearing Me say, Them which You have givenMe,supposethattheyareseparatedfrom theFatherforMineareHis:norbecauseIsaid, TheyareYours,supposethattheyareseparate fromMe:forwhateverisHisisMine. AUG. It is sufficiently apparent fromhence,that all things which the Father has, the OnlyBegotten Son has has in that He isGod,born fromtheFather,andequalwiththeFathernotin thesenseinwhichtheeldersonistold,AllthatI have is yours. For all theremeansallcreatures below the holy rational creature, but here it means the very rational creature itself,whichis only subjected to God. Since this is Godthe Fathers, it could not at the same timebeGod the Sons, unless the Son were equal to the Father.Foritisimpossiblethatsaints,ofwhom
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quibus haec locutus est, cuiusquam sint nisi eiusaquocreatietsanctificatisunt.Hocautem quod ait, cum de spiritu sancto loqueretur: omniaquaehabetpater,measunt,dehisdicit quae ad ipsam patris pertinent divinitatem: neque enim spiritus sanctus decreaturaquae patriestsubditaetfilio,fuerataccepturus,cum dicat:demeoaccipiet.
this is said, should be the property ofanyone, except Him who created and sanctifiedthem. Who He says above in speaking of theHoly Spirit,AllthingsthattheFatherhasareMine,He means all things which pertain to thedivinityof the [Father for He adds, He (the Holy Ghost) shallreceiveofMineandtheHolyGhostwould notreceivefromacreaturewhichwassubjectto theFatherandtheSon. CHRYS. Then He gives proof of this, Iam glorified in them. If they glorify Me, believingin MeandYou,itiscertainthatIhavepowerover them: for no one is glorified by thoseamongst whomhehasnopower.
Chrysostomus: Deinde demonstrationem praedictorumponit,dicensetclarificatussumin eis. Ex quo patet quoniam potestatem super eos habeo, quoniam glorificant me, tibi credentes et mihi: nullus enim in quibusnon habetpotestatemglorificatusest. Augustinus in Ioannem:Dicendoautemiam esse factum, ostendit iam fuisse praedestinatum, et certum haberi voluitquod essetfuturum.Sedutrumipsasitclarificatiode quadixerat:etnuncclarificametu,pater,apud temetipsum (si enim apud te, quomodo in eis?),Ancumhocipsuminnotesciteis,etper eos omnibus qui credunt eis, quasi testibus suisundesubditetiamnonsuminmundo,et hiinmundosunt.
AUG. He speaks of this as already done, meaningthatitwasaspredestined,andsureto be.ButisthistheglorifyingofwhichHespeaks above, And now, O Father, glorify you Mewith YourownSelf?IfthenwithYourself,whatmeans here, In them? Perhaps that this very thing,i.e. His glory with the Father, was madeknownto them,andthroughthemtoallthatbelieve.
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Chrysostomus:Hocest:etsinonappaream secundum carnem, per hos glorificor quipro me moriuntur sicut et pro patre, etpraedicant mesicutetpatrem. Augustinus: Sed si horam illam qua loquebatur attendas, utrique in mundo adhuc erant.Nonenimsecundumprofectumcordiset vitaeidacciperepossumus,cumdicatiamnon sum in mundo. Numquid ergo fas estuteum credamus aliquando mundana sapuisse? Restatigiturutsecundumilludquodetiamipse inmundopriuserat,inmundosedixitiamnon esse praesentia corporali. An non quotidie dicimus: iam non est hic dealiquoquantocius abituro, et maxime morituro? Undeexponens cur hoc dixerit, adiecit et ego ad te venio. Commendat igitur patri eos quos corporali absentia relicturus est, dicens pater sancte, serva eos in nomine tuo quos dedistimihi. Sicut homo Deum rogat pro discipulissuis, quos accepit a Deo. Sed attende quod sequitur:utsintunumsicutetnos. Nonait:utsimusunumipsietnos,sicutetnos unum sumus: ipsi utique in natura suaunum sunt,sicutnosinnostraunumsumus:quiaenim una eademque persona est Deus et homo, intelligimus hominem in eo quod rogat, et
CHRYS.AndnowIamnomoreintheworld:i.e. though I no longer appear in the flesh, Iam glorified by those who die for Me, as forthe Father,andpreachMeastheFather. AUG. At the time at which He was speaking, both were still in the world. Yet we must not understand, I am no more in the world, metaphorically of the heart and life for could thereeverhavebeenatimewhenhenHeloved the things of the world? It remains thenthatHe meansthatHewasnotintheworld,asHehad beenbeforei.e.thatHewassoongoingaway. Dowenotsayeveryday,whenanyoneisgoing to leave us, or going to die, such an oneis gone? This is shown to be the sensebywhat follows for He adds, And now I come toYou. And then He commends to His Father those whomHewasabouttoleave:HolyFather,keep through Your own name those whom youhave given Me. As man He prays God for His disciples, whom He received from God.But markwhatfollows:Thattheymaybeone,asWe are:Hedoesnotsay,Thattheymaybeonewith us,Weareone:but,thattheymaybeone:that theymayboneintheirnature,asWeareonein Ours. For, in that He was God andmaninone personasmanHeprayed,asGodHewasone withHimtoWhomHeprayed.
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Deumineoquodunumsuntetilleetipsequem rogat. Poterat quidem dicere per id quod Ecclesiae caput est, et corpus eiusEcclesia: ego et ipsi, non unum sed unus sumus,quia caput et corpus unus est Christus sed divinitatem suam consubstantialem patri ostendens,vultessesuosunum,sedinChristo non tantum per eamdem naturam quaomnes exhominibusmortalibusaequalesAngelisfiunt, sed etiam per eamdem in eamdem habitudinem conspirantem concordissimam voluntatem, in unum spiritum quodammodo caritatis igne conflati. Ad hoc enimvaletquod ait ut sint unum, sicut et nos unumsumus:ut quemadmodum pater et filius non tantum aequalitate substantiae, sed etiam voluntate unumsunt,itaethiinterquosetDeummediator est filius, non tantum per hoc quodeiusdem naturaesunt,sedetiampereamdemdilectionis societatemunumsint. Chrysostomus: Rursus ut homo loquitur subdens cum essem cum eis, egoservabam eosinnominetuo,hocestpertuumadiutorium humane enim loquitur, et ad eorum mentem aestimantium quod maiorem quamdam haberentutilitatemabeiuspraesentia. Augustinus in Ioannem: In nomine enim
withHimtoWhomHeprayed. AUG. He does not say, That I andtheymaybe one,thoughHemighthavesaidsointhesense, that He was the head of the Church,andthe ChurchHisbodynotonething,butoneperson: the head and the body being one Christ.But strewing something else, viz. that Hisdivinityis consubstantialWiththeFather,HepraysthatHis people may in like manner be one butonein Christ, not only by the same nature, inwhich mortalmanismadeequaltotheAngels,butalso by tile same will, agreeing most entirelyinthe samemind,andmeltedintooneSpiritbythefire oflove.Thisisthemeaningof,Thattheymaybe one as We are: viz. that as the Fatherandthe Son are one not only by equality ofsubstance, butalsoinwill,sothey,betweenwhomandGod theSonisMediator,maybeonenotonlybythe unionofnature,butbytheunionoflove.
CHRYS.AgainHespeaksasman:WhileIwas withthemintheworld,Ikepttheminyourname i.e.byyourhelp.Hespeaksincondescensionto the minds of His disciples, who thoughtthey weremoresafeinHispresence.
AUG.TheSonasmankeptHisdisciplesinthe
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patris servabat discipulos suos filius homo, cumeishumanapraesentiaconstitutussedet paterinnominefiliiservabatquosinnominefilii petentesexaudiebat.Nequehoctamcarnaliter debemus accipere velut vicissim nos servent pater et filius: simul enim nos custodiuntet pateretfiliusetspiritussanctussedScriptura nos non levat nisi descendat ad nos. Intelligamus ergo cum ita dominus loquitur, personas eum distinguere, non separare naturam. Quando ergo servabat discipulos suosfiliuspraesentiacorporali,nonexpectabat pater ad custodiendum succedere filio discedenti sed eos ambo servabantpotentia spiritali et quando ab eis abstulit filius praesentiam corporalem, tenuit cum patre custodiam spiritalem quia et custodiendos quandofiliushomoaccepit,custodiaepaternae non abstulit et cum pater filiocustodiendos dedit, non dedit sine ipso cui deditseddedit homini filio, non sine Deo eodem ipso filio sequiturenimquosdedistimihi,egocustodivi, et nemo ex ipsis periit, nisi filius perditionis, idesttraditorChristi,perditionipraedestinatus, ut Scriptura impleatur, qua scilicet de illo, maximeinPsalmo108,prophetatur. Chrysostomus: Et nimirum solus ille tunc periit, sed multi postea. Dicit autem nemo ex
Fathers name, being placed among themin human form: the Father again kept them inthe Sonsname,inthatHeheardthosewhoasked in the Sons name. But we must not takethis carnally,asiftheFatherandSonkeptusinturns, fortheFather,Son,andHolyGhostguardusat the same time: but Scripture dodoesnotraise us,exceptitstooptous.Letusunderstandthen thatwhenourLordsaysthis,Heisdistinguishing the persons, not dividing, the nature, sothat whentheSonwaskeepingHisdisciplesbyHis bodily presence, the Father was waiting to succeed Him on His departure but bothkept them by spiritual power, and when the Son withdrew His bodily presence, he still heldwith the Father the spiritual keeping . For whenthe SonasmanreceivedthemintoHiskeeping,He did not take them from n theFatherskeeping, and when the Father gave them into theSons keeping,itwastotheSonasman,whoatthe, sametimewasGod.ThosethatyougaveMeI havekept,andnoneofthemislostbuttheSon of perdition: i.e. the betrayer of Christ, predestinedtoperditionthattheScripturemight be fulfilled, especially the prophecy, in Psalm 108. CHRYS. He was the only one indeed who perished then, but there were manyafter.None
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eis periit, idest, quantum ex mea parte non perdam: quod manifestius alibi dicit: non eiciamforas.Siveroperseipsosexilient,non ex necessitate ad me traho. Sequitur nunc autem ad te venio. Sed quia posset aliquis quaerere: numquid non potes eos conservare recedens?Potestquidem,sedcuiusgratiahoc dicat, ostendit subdens et haec loquor in mundo,uthabeantgaudiummeumimpletumin semetipsum idest, ut non tumultuentur imperfectioresexistentesperidquodindicavit quodproptereorumgaudiumetrequiemomnia haecinfirmaloquebatur. Augustinus:Velaliter.Quodsithocgaudium, iam superius expressum est ubi ait utsint unum, sicut et nos unum sumus.Hocgaudium suum, idest a se in eos collatum, ineisdicit implendum propter quod se locutum dixit in mundo.Haecestpaxetbeatitudofuturisaeculi. In mundo autem loqui se dicit, qui pauloante dixerat iam non sum in mundo quia enim nondum abierat, hic adhuc erat et quia mox fueratabiturus,hicquodammodoiamnonerat.
ofthemislost,i.e.asfarasIamconcernedas HesaysabovemoreclearlyIwillinnowisecast out.Butwhentheycastthemselvesout,Iwillnot draw them to Myself by dint of compulsion.It follows: And now I come to you. Butsomeone mightask,Canyounotkeepthem?Ican.Then why say you this? That they may have myjoy fulfilledinthem,i.e.thattheymaynotbealarmed intheirasyetimperfectstate.
AUG. Or thus: That they might have the joy spokenofabove:Thattheymaybeone,Weare one.Thisspokeni.e.bestowedbyHim,Hesays, is to be fulfilled in them on which accountHe spokethusintheworld.Thisjoyisthepeaceand happinessofthelifetocome.HesaysHespoke intheworld,thoughHehadjustnowsaid,Iam nomoreintheworld.For,inasmuchasHehad not yet departed, He was still here and inasmuchasHewasgoingtodepart,Hewasin acertainsensenothere.
Lectio 4
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14, , .15 ' . 16 .17 : . 18 , : 19 , .
14. I have given themyourword and the world has hated them, becausetheyarenotoftheworld, evenasIamnotoftheworld.15.I praynotthatyoushouldtakethem out of the world, but that you should keep them from theevil. 16. They are not of the world, evenasIamnotoftheworld.17. Sanctify them through your truth yourwordistruth.18.Asyouhast sent me into the world, evenso have I also sent them into the world. 19. And for their sakesI sanctify myself, that they also might be sanctified through the truth.
Chrysostomus in Ioannem: Rursus dominus assignatcausampropterquamdignisuntdiscipuli multadiligentiapotiriapatre,dicensegodedieis sermonemtuum,etmunduseosodiohabuitquasi dicat: propter te odio habiti sunt et propter sermonemtuum.
CHRYS.Again,ourLordgivesareasonwhy the disciples are worthy your of obtaining such favor our from the Father: Ihavegiven them your word and the world hashated them i.e. They are had in hatred for your sake,andonaccountofyourword.
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Augustinus in Ioannem: Nondum autem id expertifuerantpassionibussuis,quaeillospostea sunt secutae sed more suo dicit ista, verbis praeteriti temporis futura praenuntians. Deinde causamsubicitcureosoderitmundus,dicensquia non sunt de mundo. Hoc eis regeneratione collatum est: nam generatione de mundoerant. Donatumestergoeisutsicutnecipse,itanecipsi de mundo essent unde sequitur sicutetegonon sumdemundo.Ipsedemundonunquamfuitquia etiam secundum formam servi de spiritu sancto natus est, de quo illi renati. Quamvisautemiam nonessentdemundo,adhuctamennecessarium erat eos esse in mundo unde subditnonrogout tollaseosdemundo.
AUG. They had not yet experiencedthese sufferingswhichtheyafterwardsmetwithbut, after His custom, He puts the futureintothe pasttense.ThenHegivesthereasonwhythe world hated them viz. Because theyarenot oftheworld.Thiswasconferreduponthemby regeneration for by nature they were of the world. It was given to them that they should notbeoftheworld,evenasHewasnotofthe world as it follows Even as I am notofthe world.HeneverwasoftheworldforevenHis birthoftheformofaservantHereceivedfrom the Holy Ghost, from Whom they were born again.Butthoughtheywerenolongerofthe world, it was still necessary that theyshould beintheworld:Ipraynotthatyoushouldtake themoutoftheworld. BEDE.Asiftosay,Thetimeisnowathand, when I shall be taken out of theworldand therefore it is necessary that theyshouldbe stillleftintheworld,inordertopreachMeand You to the world. But that you shouldkeep them from the evil every evil, butespecially theevilofschism. AUG.HerepeatsthesamethingagainThey arenotoftheworld,evenasIamnotofthe world.
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Beda: Quasi dicat: iam imminet tempusuttollar ego de mundo, ideoque necesse est ut illinunc non tollantur de mundo, ut me et te primum annuntientmundo.Quodverosubdit,sedutserves eos a malo, licet omne malum intelligi possit, maximevultintelligimalumsecessionis.
Augustinus:Repetitautemeamdemsententiam, dicens de mundo non sunt, sicut etegononsum demundo.

Chrysostomus: Supra autem dixit: quos dedisti mihidemundoillicnaturamdicens,hicautemde actibusmalis.Dicitautemnonsuntdemundo:quia nihil commune cum terra est eis, sedcaelestium factisuntcives:inquoamoremsuumeisostendit, dumpatrieoslaudat.Hocautemquoddicitsicut, cum in ipso et patre ponitur, parilitas ostenditur propter naturae unitatem sed cum de nobis et Christo dicitur, multa distantia intermedia inter utrumqueexistit.Cumautempriusdixit:servaeos a malo, non de periculorum ereptione aitsolum, seddepermanentiainfideundesubditsanctifica eosinveritate. Augustinus: Sic enim servantur a maloquod superius oravit ut fieret. Quaeri autem potest quomodo de mundo iam non erant,sisanctificati inveritatenondumerant.Anquiaetsanctificatiin eadem proficiunt sanctitate, neque hoc sine adiutorio gratiae Dei? Sanctificantur autem in veritate heredes testamenti novi, cuius veritatis umbraefueruntsanctificationesveteristestamenti et cum sanctificantur in veritate, sanctificantur in Christo,quidixit:egosumvia,veritasetvitaunde sequitur sermo tuus veritas est. Graecum Evangelium logos habet, idest verbum. Sanctificavit ergo pater in veritate, idest inverbo suounigenito,suosheredes,eiusquecoheredes.
CHRYS. Above, when He said, Thenwhom yougaveMeoutoftheworld,Hemeanttheir naturehereHemeanstheiractions.Theyare not of the world because theyhavenothing, incommonwithearththeyaremadecitizens of heaven. Wherein He shows His love for them, thus praising them to the Father. The wordaswhenusedwithrespecttoHimand the Father expresses likeness ofnaturebut between us and Christ there isimmense distance Keep them from the evil, i.e. not fromdangersonly,butfromfallingawayfrom thefaith. AUG. Sanctify them through your truth:for thusweretheytobekeptfromtheevil.Butit maybeasked,howitwasthattheywerenot oftheworld,whentheywerenotyetsanctified inthetruth?Becausethesanctifiedhavestill to grow in sanctity, and this by the helpof Godsgrace.TheheirsoftheNewTestament are sanctified in that truth, the shadowsof which were the sanctification of the Old TestamenttheyaresanctifiedinChrist,Who said above, I am the way, the truth,andthe life. It follows, your discourse is truth.The Greekisi.e.word.TheFatherthensanctified them in the truth, i.e. in His WordtheOnlypdfcrowd.com
Begotten, them, i.e. the heirs of God,and joint-heirsWithChrist. Chrysostomus: Vel aliter. Sanctifica eos in veritate idest, sanctos fac per sancti spiritus donationem et recta dogmata: recta enim dogmata de Deo docent, etsanctificantanimam: etquiahicdedogmatibusait,subiunxitsermotuus veritasesthocest:nullummendaciumestineo,et nihil typicum ostendit neque corporeum. Videtur autem mihi et aliud ostendere hoc quod dicit sanctifica eos in veritate idest, segrega eos sermoni et praedicationi unde subdit sicuttume misistiinmundum. Glossa: Pro quo enim Christus missus est,pro hoc et hi unde Paulus: Deus erat inChristo, mundum reconcilians sibi, et posuit in nobis verbum reconciliationis. Hoc autem quod dicit sicut, non similiter de eo et de apostolisponitur, sed ut erat possibile hominibus. Dicit autem se eos misisse in mundum, secundum quod erat ei consuetudo,futurumutfactumdicere. CHRYS.Orthus:Sanctifytheminyourtruth i.e. Make them holy, by the gift of theHoly Spirit, and sound doctrines: for sound doctrines give knowledge of God, and sanctify the soul. And as He is speakingof doctrines, He adds, your word is truth,i.e. there is in it no lie, nor anything typical,or bodily.Again,Sanctifytheminyourtruth,may mean, Separate them for the ministry ofthe word,andpreaching.
GLOSS.AsyouhavesentMeintotheworld, evensohave1alsosentthemintotheworld. For what Christ was sent into the world,for the same end were they as said Paul,God wasinChristreconcilingtheworldtoHimself andhasgiventousthewordofreconciliation. As does not express perfect likeness betweenourLordandHisApostles,butonly asmuchaswaspossibleinmen.Havesent them, He says, according to His customof puttingthepastforthefuture. AUG. It is manifest by this, that He isstill
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Augustinus:Manifestumestautemperhocquod
nunc adhuc de apostolis loquitur: nam ipsum nomen apostolorum quoniam Graecum est, missos significat in Latino sed quoniamperhoc quod Christus factus est caput Ecclesiae, illi membra sunt eius, ideo ait et pro eis ego sanctifico meipsum idest, eos in meipso sanctifico, cum et ipsi sint ego. Et ut intelligeremus, cum dixit pro eis sanctifico meipsum, hoc eum dixisse quod eos ipse sanctificaret,moxaddiditutsintetipsisanctificati in veritate, idest in me, secundum quodverbum veritas est, in quo et ipse filius hominis sanctificatus est ab initio, quando verbum caro factumest.Tuncenimsanctificavitseinse,idest hominem se in verbo se: quia unusChristus verbumethomoproptersuaveromembradicitet proeisegosanctificomeipsumhocest,ipsosin me,quoniaminmeetiamipsisunt,etego.Utsint etipsisanctificatiinveritate.Quidestetipsi,nisi quemadmodumego,etinveritate,quodsumego? Chrysostomus: Vel aliter. Pro eis sanctifico meipsum idest, meipsum offero tibi hostiam: hostiae enim omnes sanctae dicuntur, et quaecumqueDeodicantur.Quiaveroantiquitusin figurasanctificatioerat,utpoteinove,nuncautem est in ipsa veritate, ideo subdit ut sint etipsi sanctificati in veritate: quia et eos tibi facio oblationem quod propterea dicit, quia ipse qui
speaking of the Apostles for theveryword ApostlemeansintheGreek,sent.Butsince theyareHismembers,inthatHeistheHead oftheChurch,Hesays,AndfortheirsakesI sanctity Myself i.e. I in Myselfsanctifythem, since they are Myself. And to make itmore clear that this was His meaning, Headds, Thattheyalsomightbesanctifiedthroughthe truth, i.e. in Me inasmuch as the Wordis truth,inwhichtheSonofmanwassanctified from the time that the Word was as made flesh. For then He sanctified Himself in Himself,i.e.Himselfasman,inHimselfasthe Word: the Word and man being oneChrist. ButofHismembersitisthatHesaid,Andfor theirsakesIsanctifyMyself,i.e.theminMe, sinceinMeboththeyandIare.Thattheyalso might be sanctified in truth: they also,i.e. evenasMyselfandinthetruth,i.e.Myself.
CHRYS. Or thus: for their sakes Isanctify Myself,i.e.IofferMyselfasasacrificetoYou forallsacrifices,andthingsthatareofferedto God, see called holy. And whereas this sanctification was of old in figure, (a sheep beingthesacrifice,)butnowintruth,Headds, Thattheyalsomightbesanctifiedthroughthe truth:i.e.ForImakethemtooanoblationto
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offertur est caput eorum, aut quia et ipsi immolantur.Exhibeteenim,aitapostolus,membra vestrahostiamviventemsanctam.
You,eithermeaningthatHewhowasoffered up was their head, or that they wouldbe offereduptoo:astheApostlesays,Present yourbodiesalivingsacrifice,holy.
Lectio 5 20 , , 21 , , , ,, . 22 , , 23 , , . 20.NeitherprayIforthesealone but for them also which shall believeonmethroughtheirword 21. That they all may beoneas you,Father,isinme,andIinYou, that they also may be oneinus: that the world may believe that you have sent me. 22. Andthe glory which you gave me Ihave giventhemthattheymaybeone, evenasweareone:23.Iinthem, and you in me, that theymaybe madeperfectinone:andthatthe world may know that you have sentme,andhavelovedthem,as youhavelovedme.
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Augustinus in Ioannem: Cum orassetdominus pro discipulis suis, quos et apostolos nominavit, adiunxit et ceteros qui in eum fuerantcredituri, dicensnonproeisautemrogotantum,sedetpro eisquicrediturisuntperverbumeoruminme.
AUG. When our Lord had prayed forHis disciples, whom He named also Apostles, Headdedaprayerforallotherswhoshould believeonHimNeitherprayIforthesealone, but for all others who shall believe of Me throughtheirword. CHRYS. Another ground of consolation to them, that they were to be the causeofthe salvationofothers.
Chrysostomus in Ioannem: Hinc rursus consolatureos,ostendensaliorumsalutiscausam futuros, cum dicit qui credituri sunt perverbum eoruminme. Augustinus: Ubi omnes suos intelligi voluit,non solumquituncerantincarne,sedetiamquifuturi erant neque hi tantum qui ipsos, cum incarne viverent, apostolos audierunt, sed et postobitum eorum, et nos longe post nati, perverbumeorum credidimus in Christum: quoniam ipsi quicumillo tunc fuerunt, quod ab illo audierunt, ceteris praedicaverunt, atque ita verbum eorum adnos usque pervenit, et perventurum est adposteros, quicumque credituri sunt. Potest autem videriin hacorationenonorasseproquibusdamsuis,pro illisscilicetquinequetuncerantcumillo,nequeper verbum eorum postea, sed in eum ante crediderunt. Numquid etiam cum illo erat tunc Nathanael,IosephabArimathaea,etmultialii,de quibus Ioannes dicit quod crediderunt in eum? Omitto dicere de Simeone sene, de Anna
AUG. All, i.e. not only those who werethen alive, but those who were to be bornnot those only who heard the Apostles themselves,butuswhowerebornlongafter their death. We have all believed in Christ through their word: for they first heardthat word from Christ, and then preached itto others,andsoithascomedown,andwillgo downtoallposterity.Wemayseethatinthis prayer there are some disciples whom He does not pray for for those, i.e. whowere neitherwithHimatthetime,norwereabout to believe on Him afterwards through the Apostles word, but believed already.Was Nathanael with Him then, or Joseph of Arimathea,andmanyothers,who,Johnsays, believedonHim?IdonotmentionoldSimon,
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prophetissa, Zacharia, Elisabeth, Ioanne praecursore:quoniamresponderipotest,orandum protalibusmortuisnonfuisse,quicummagnissuis meritishincabierant:hocenimetdeantiquisiustis similiter respondetur. Intelligendum estigiturquod nondum ei sic crediderant quomodo ipse inse credivolebatsedposteiusresurrectionemspiritu sancto impartito edoctis et confirmatisapostolis, sic alios credidisse quemadmodum Christocredi oportebat. Sed restat ad quaestionem Paulus apostolusnonabhominibus,nequeperhominem, etlatroquitunccrediditquandoinipsisdoctoribus fides quae fuerat qualiscumque defecit.Proinde relinquiturutsicintelligamusquoddictumest,per verbum eorum, ut ipsum verbum fidei quod praedicaverunt in mundo, sic significatum esse credamus. Dictum autem est verbum eorum, quoniam ab ipsis est primitus ac praecipue praedicatum: nam quidem abipsispraedicabatur in terra, quando per revelationem Iesu Christi ipsumverbumeorumPaulusaccepitacperhocet ille latro in fide sua verbum eorumhabebat.Ergo illaorationeproomnibusquosredemit,sivetuncin carne viventes, sive postea futuros, redemptor noster oravit. Quid autem, vel quare pro eis rogaret, continuo subiunxit dicens utomnesunum sint. Hic pro omnibus rogavit quod est suprapro illisutomnes,hocestutnosetilliunumsimus.
or Anna the prophetess, Zacharias, Elisabeth,orJohntheBaptistforitmightbe answered that it was not necessary topray for dead persons, such as these who departedwithsuchrichmerits.Withrespect to the former then we must understand that theydidnotyetbelieveinHim,asHewished, but that after His resurrection, when the Apostles were taught and strengthened by the Holy Spirit, they attained to arightfaith. The case of Paul however still remains, An Apostlenotofmen,orbymenandthatofthe robber,whobelievedwheneventheteachers themselves of the faith fell away. We must understand then, their word, to meanthe wordoffaithitselfwhichtheypreachedtothe world it being called their word, becauseit was preached in the first instance and principallybythemforitwasbeingpreached bythem,whenPaulreceiveditbyrevelation fromJesusChristHimself.Andinthissense the robber too believed their word. WhereforeinthisprayertheRedeemerprays forallwhomHeredeemed,bothpresentand to come. And then follows the thingitself whichHepraysfor,Thattheyallmaybeone. Heasksthatforall,whichheaskedabovefor the disciples that all both we andtheymay beone.
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Chrysostomus in Ioannem:Etsicinunanimitate sermonem concludit, unde incepit ibifiniens:nam incipiens dixit: mandatum novum do vobis, ut diligatisinvicem.
CHRYS. And with this prayer forunanimity, HeconcludesHisprayerandthenbeginsa discourse on the same subject: A new commandmentIgivetoyou,thatyouloveone another. HILARY. And this unity isrecommendedby the great example of unity: As you,Father, areinMe,andIinyou,thattheyalsomaybe oneinUs,i.e.thatastheFatherisintheSon, and the Son in the Father, so after the likeness of this unity, all may be one inthe FatherandintheSon. CHRYS. This as again does notexpress perfectlikeness,butonlylikenessasfarasit was possible in men as when Hesays,Be youmerciful,evenasyourFather,whichisin heaven,ismerciful. AUG.Wemustparticularlyobservehere,that ourLorddidnotsay,thatwemaybeallone, butthattheymaybeallone,asyou,Father,in Me, and I in You, are one, understood. For theFatherissointheSon,thatTheyareone, becauseTheyareofonesubstancebutwe can be one in Them, but not withThem because we and They are not of one
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Hilarius de Trin: Tum demum unitatis profectus exemplounitatisostenditurcumaitsicuttu,pater, inme,etegointe,utetipsiinnobisunumsint:ut scilicet sicut pater in filio, et filius inpatreest,ita per huius unitatis formam in patre et filiounum omnesessent.
Chrysostomus: Rursus autem et hoc quod dicit sicut, non certissimae parilitatis in eis est,sedut hominibus possibile est sicut cum dicit:estote misericordes sicut et pater vester caelestis perfectusest. Augustinus in Ioannem:Estautemhicdiligenter advertendum, non dixisse dominum: ut omnes unum simus sed ut omnes unum sint, sicut tu, pater, in me, et ego in te subintelligitur:unum sumus.Itaestenimpaterinfilioutunumsint,quia unius substantiae sunt nos vero esse quidem possumusineisunumunumtamencumeisesse non possumus, quia unius substantiae nosetipsi
nonsumus.Sicautemsuntinnobis,velnosinillis, utilliunumsintinnaturasua,nosunuminnostra. SuntquippeetipsiinnobissicutDeusintemplo sumusautemnosinillis,sicutcreaturaincreatore suo. Ideo ergo addidit in nobis, ut quodunum efficimur fidelissima caritate, gratiae Dei tribuendumesset,nonnobis.
substance.Theyareinus,andweinThem, so as that They are one in Theirnature,we oneinours.Theyareinus,asGodisinthe templeweinThem,asthecreatureisinits Creator.WhereforeHeadds,inUs,toshow, thatourbeingmadeonebycharity,istobe attributed to the grace of God, not to ourselves. AUG.Orthatinourselveswecannotbeone, severed from each other by diverse pleasures,andlusts,andthepollutionofsin, from which we must be cleansed by a Mediator,inordertobeoneinHim. HILARY. Heretics endeavoring to get over the words, I and My Father are one, as a provingunityofnature,andtoreducethemto mean a unity simply of natural love,and agreementofwill,bringforwardsthesewords of our Lords as an example of this kindof unity: That they may be all one, as You, Father, is in Me, and I in You.Butthough impiety can cheat its own understanding,it cannot alter the meaning of the words themselves.Fortheywhoarebornagainofa nature that gives unity in life eternal,they ceasetobeoneinwillmerely,acquiringthe same nature by their regeneration: butthe
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Augustinus de Trin: Vel quia in seipsis unum esse non possunt, dissociati ab invicem per diversas voluptates et cupiditates etimmunditiam peccatorum: unde mundentur per mediatorem,ut sintinillounum. Hilarius de Trin: Laborantes autem haeretici fallere, ne per id quod dictum est: ego et pater unum sumus, naturae in his unitas, etindifferens divinitatissubsistentiacrederetursedexdilectione mutua et voluntatum concordia unum essent: exemplum unitatis istius ex his dictisdominicis protulerunt ut omnes unum sint, sicut tu, pater, in me,etegointe.Sedlicetipsumintelligentiaesuae sensum impietas demutet, non tamen potest intelligentianonextaredictorum:sienimregenerati inuniusvitaeatqueaeternitatisnaturasunt,cessat in his solus unitatis assensus qui unum sunt in eiusdemregenerationenaturaesoliautempatriet filioexnaturapropriumestutunumsint,quiaDeus
exDeounigenitus,nonpotestnisiinoriginissuae essenatura.
Father and Son alone are properly one, becauseGod,only-begottenofGod,canonly existinthatnaturefromwhichHeisderived. AUG. But why does He say, That theworld maybelievethatyouhavesentMe?Willthe worldbelievewhenweshallallbeoneinthe Father and the Son? Is not this unity that peace eternal, which is the reward offaith, ratherthanfaithitself?Forthoughinthislife allofuswhoholdinthesamecommonfaith areone,yeteventhisunityisnotameansto belief, but the consequence of it. What means then, That all may be one, that the world may believe? He prays for theworld whenHesays,NeitherprayIforthesealone, but for all those who shall believe on Me through their word. Whereby it appearsthat Hedoesnotmakethisunitythecauseofthe worldbelieving,butpraysthattheworldmay believe,asHepraysthattheyallmaybeone. Themeaningwillbeclearerifwealwaysput in the word ask I ask that they allmaybe oneIask.thattheymaybeoneinUsIask thattheworldmaybelievethatyouhavesent Me. HILARY. Or, the world will believe thatthe SonissentfromtheFather,forthatreason,
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Augustinus: Quid est autem hoc quod subdit ut mundus credat quia tu me misisti? Numquidtunc crediturus est mundus, quando in patre et filio omnes unum erimus? Nonne ista est pax illa perpetua, potius fidei merces quam fides?Sed etsi in hac vita propter ipsam communemfidem omnesquiunumcredimus,unumsumusetiamsic nonutcredamus,sedquiacredimus,unumsumus. Quidestergoomnesunumsintutmunduscredat? Ipsiquippeomnismundusestcredens,cumdehis dicat de quibus dixerat: non pro his rogotantum, sed pro his qui credituri sunt per verba eorumin me. Quomodo ergo intellecturi sumus? Nisiquia nonineocausamposuitutcredatmundus,quiailli unumsunt:sedorandodixitutmunduscredat,sicut orando dixerat ut unum sint. Denique siverbum quodaitrogo,ubiqueponamus,erithuiusexpositio sententiae manifestior. Rogo ut omnesunumsint rogoutetipsiinnobisunumsintrogoutmundus credatquiatumemisisti.
Hilarius de Trin:Velperidmunduscrediturusest filium a patre missum esse, quod omnes qui

credituriinillumsunt,unuminpatreetfilioerunt.
viz.becauseallwhobelieveinHimareonein theFatherandtheSon. CHRYS.Forthereisnoscandalsogreatas division,whereasunityamongstbelieversis agreatargumentforbelievingasHesaidat thebeginningofHisdiscourse,Bythisshall allmenknowthatyouareMydisciples,ifyou haveloveonetoanother.Foriftheyquarrel, theywillnotbelookedonasthedisciplesof a peacemaking Master. And I, Hesays,not being a peacemaker, they will not acknowledgeMeassentfromGod. AUG. Then our Savior, Who, by prayingto the Father, showed Himself to beman,now shows that, being God with the Father,He doeswhatHepraysfor:Andtheglorywhich yougaveMe,Ihavegiventhem.Whatglory, but immortality, which human nature was abouttoreceiveinHim?Forthatwhichwas to be by unchangeable predestination, though future, He expresses by the past tense. That glory of immortality, whichHe sayswasgivenHimbytheFather,wemust understandHegaveHimselfalso.Forwhen the Son is silent of His own cooperation in the Fathers work, He shows Hishumility: whenHeissilentoftheFatherscooperation
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Chrysostomus in Ioannem: Nihil enim ita scandalizatomnesutabinvicemdividisedquod credentes fiant unum, hoc aedificat ad fidem,et hoc etiam a principio dixit: in hoc cognoscent omnes quia mei estis discipuli, si dilectionem habueritis ad invicem. Si enim altercantur, non dicentur pacifici magistri esse discipuli. Mevero, inquit,nonexistentepacifico,nonconfitebunturate missum.
Augustinus:Deindesalvatornoster,quirogando patrem se hominem demonstrabat, nunc demonstrat, se ipsum, quoniam cum patreDeus est, facere quod rogat unde subdit et ego claritatem quam dedisti mihi, dedi illis. Quam claritatem, nisi immortalitatem, quam natura humana in illo fuerat acceptura? Propter immutabilitatem enim praedestinationis praeteriti temporis verbis futura significat. Immortalitatis autem claritatem, quam sibi a patre datamdicit, etiamsesibidedisseintelligendumest.Cumenim tacet filius in opere patris operationem suam, humilitatem commendat cum vero in operesuo tacet operationem patris, parilitatem commendat. Istoigiturmodoethocloco,necsefacitalienuma
patris opere, quamvis dixerat claritatem quam dedisti mihi nec patrem fecit alienum ab opere suo, quamvis dixerat dedi eis. Sicut autemexeo quod patrem pro suis omnibus rogavit, hoc fieri voluitutomnesunumsintitaetiamsuobeneficio id fieri voluit unde adiunxit ut unum sint innobis, sicutetnosunumsumus.
in His work, He shows His equality. Inthis wayhereHeneitherdisconnectsHimselfwith the Fathers work, when He says, Theglory which you gave Me, nor the FatherwithHis work, when He says, I havegiventhem.But asHewaspleasedbyprayertotheFatherto obtain that all might be one, so nowHeis pleased to effect the same by His owngift for He continues, That all maybeone,even asWeareone. CHRYS. By glory, He means miracles,and doctrinesandunitywhichlatteristhegreater glory. For all who believed through the Apostles see one. If any separated, itwas owing to mens own carelessness notbut thatourLordanticipatesthishappening.
Chrysostomus:Velclaritatemdicitgloriamquae estpersignaetdogmata,etutunanimessintunde subdit ut unum sint in nobis, sicut et nosunum sumus.Haecenimgloria,utsintunumetiamsignis maior est. Universi enim qui per apostolos crediderunt,unumsuntetsiquidamexipsisdivisi sunt,hoceorumdesidiaefuitquodtameneumnon latuit. Hilarius: Per acceptum igitur et datumhonorem omnes unum sunt. Sed nondum apprehendo ratione, quoniam datus honor unum omnesesse perficiat. Sed dominus gradum quemdamatque ordinem consummandae unitatis exposuit cum subditutunumsintinnobis:utcumilleinpatreper naturam divinitatis esset, nos contra in eo per corporalemeiusnativitatem,etilleiteruminnobis per sacramenti esse mysterium crederetur,
HILARY. By this giving and receiving of honor, then, all are one. But I do notyet apprehend in what way this makesallone. Our Lord, however, explains the gradation and order in the consummating ofthisunity, whenHeadds,Iinthem,andYouinMeso thatinasmuchasHewasintheFatherbyHis divine nature, we in Him byHisincarnation, and He again in us by the mystery ofthe
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perfectapermediatoremunitasdocetur.
sacrament, a perfect union by means of a Mediatorwasestablished. CHRYS.ElsewhereHesaysofHimselfand the Father, We will come and make Our abode with Him by the mention of two persons, stopping the mouths of the Sabellians. Here by saying that theFather comes to the disciples through Him, He refutesthenotionoftheArians. AUG.Noristhissaid,however,asiftomean that the Father was not in us, or weinthe Father. He only means to see, that Heis Mediator between God and man. Andwhat Headds,Thattheymaybemadeperfectin one, shows that the reconciliation madeby this Mediator, was carried on even to the enjoyment of everlasting blessedness. So what follows, That the world may knowthat youhavesentMe,mustnotbetakentomean the same as the words just above.Thatthe worldmaybelieve.Foraslongaswebelieve what we do not see, we are not yetmade perfect,asweshallbewhenweharemerited to see what we believe. So that whenHe speaks of their being made perfect,weare tounderstandsuchaknowledgeasshallbe by sight not such as is by faith. .Thesethat
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Chrysostomus: Alibi vero ait de se et patre: veniemus,etmansionemapudeumfaciemus:illic quidemSabellianorumobstruensora,dumscilicet ponit duas personas hic vero Arii suspicionem destruens, cum patrem per se dicit discipulis advenire.
Augustinus in Ioannem: Neque tamen hocita dictumesttamquampaternoninnobisautnosin patrenonsimus,sedpermediatoreminterDeum ethominemsebreviterintimavit.Quodveroaddidit ut sint consummati in unum, ostendit eoperduci reconciliationem quae fit per mediatorem ut perfecta beatitudine perfruamur. Unde id quod sequitur,utcognoscatmundusquiatumemisisti, non sic accipiendum puto tamquamiterumdixerit ut credat mundus. Quamdiu enim credimus quod non videmus, nondum sumus consummati, sicut erimus cum meruerimus videre quod credimus. Quandoergodeconsummationeloquitur,talisest intelligenda cognitio qualis erit per speciem,non qualis nunc est per fidem. Ipsi quippecredentes sunt mundus, non permanens inimicus, sed ex inimico amicus effectus propterea sequitur et dilexisti eos sicut me dilexisti. In filio quippe nos
paterdiligit,quiaineonoselegit:necideopares sumus unigenito filio: neque enim semper aequalitatem significat quod dicitur: sicut illud,ita etistudsedaliquandotantum:quodilludest,estet illud.Itainhocloconihilestaliuddilexistieossicut me dilexisti, quam dilexisti eos, quoniam etme dilexisti:nonenimaliacausaestdiligendimembra eius,nisiquiadiligiteum.Cumigitureorumquae fecerit nihil oderit, quis digne possit eloqui quantumdiligatmembraunigenitifiliisui,etquanto ampliusipsumunigenitum?
believe are the world, not a permanent enemy,my,butchangedfromanenemytoa friendasitfollows:Andhaslovedthem,as youhaslovedMe.TheFatherlovesusinthe Son, because He elected us in Him.These wordsdonotprovethatweareequaltothe Only-Begotten Son for this mode of expression, as one thing so another, does notalwayssignifyequality.Itsometimesonly means, because cause one thing,therefore another. And this is its meaning here: You havelovedthem,asyouhavelovedMe,i.e. You have loved them, because youhave lovedMe.ThereisnoreasonforGodloving His members, but that He loves him,But since He hates nothing that He hasmade, who can adequately express how muchHe loves the members of His Only-Begotten Son, and still more the Only-Begotten Himself.
Lectio 6 24 , , ', ,
24. Father, I will that theyalso,whom youhavegivenme,bewithmewhereI am that they may behold myglory, whichyouhavegivenme:foryouloved mebeforethefoundationoftheworld.
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. 25 , , , , 26 , .
25. O righteous Father, theworldhas not known you: but I haveknownyou, and these have known that youhave sent me. 26. And I have declaredto them your name, and will declareit: that the love wherewith youhasloved memaybeinthem,andIinthem,
Chrysostomus in Ioannem: Postquam dixerat quia multi credent per eos, etmulta gloriapotientur,loquiturdereliquodecoronis eisrepositis,dicenspater,quosdedistimihi, voloutubiegosumetillisintmecum. Augustinus in Ioannem: Ipsi sunt quos a patreaccepit,quosetipsedemundoelegit: sicutenimaitinhuiusorationisexordio:dedit ei potestatem omnis carnis, idest omnis hominis, ut det eis vitam aeternam: ubi ostendit potestatem se omnis hominis accepisse, ut liberaret quos voluerit et damnaret quos voluerit. Quapropteromnibus membris suis promisit hoc praemium, utubi est ipse, et nos cum illo simusnecpoterat nonfieriquodomnipotentipatrisevelledixerit omnipotens filius: una vero est patris etfilii
CHRYS. After He has said that manyshould believeonHimthroughthem,andthattheyshould obtaingreatglory,Hethenspeaksofthecrownsin storeforthemFather,1willthattheyalsowhom youhavegivenMe,bewithMewhereIam. AUG.ThesearetheywhomHehasreceivedfrom theFather,whomHealsochoseoutoftheworld as He says at the beginning of this prayer,you have given Him power over all flesh, i.e.all mankind, That He should give eternal life to as manyasyouhavegivenHim.WhereinHeshows that He had received power over all men,to deliverwhomHewouldandtocondemnwhomHe would.WhereforeitistoallHismembersthatHe promises this reward, that where He istheymay be also. Nor can that but be done, whichthe AlmightySonsaysthatHewishestotheAlmighty
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voluntas et si intelligere nondum permittit infirmitas,credatpietas.Quantumergoattinet ad creaturam, in qua factus est exsemine David secundum carnem, eo modo dicere potuitubiegosum,utiamibiseessediceret ubi fuerat mox futurus. In caelo ergo nos futuros esse promisit: illo enim formaservi levata est quam sumpsit ex virgine et ad dexterampatriscollocata.
Father: for the Father and the Sonhaveonewill, which, if weakness prevent us from comprehending, piety must believe. Where Iam sofaraspertainstothecreature,Hewasmade of the seed of David according to theflesh:He might say, Where I am, meaning where He was shortly to be, i.e. heaven. In heaven then, He promisesus,weshallbe.Fortherewastheform ofaservantraised,whichHehadtakenfromthe Virgin,andthereplacedontherighthandofGod. GREG. What means then what the Truthsays above,Nomanhasascendedintoheaven,butHe thatcamedownfromheaven,eventheSonofman whichisinheaven.Yethereisnodiscrepancyfor our Lord being the Head of His members,the reprobates excluded, He is alone with us.And therefore, we making one with Him, whenceHe camealoneinHimself,thereHereturnsalonein us. AUG. But as respects the form of God,wherein HeisequaltotheFather,ifweunderstandthese words,thattheymayhewithMewhereIam,with reference to that, then an away with allbodily ideas, and inquire, not where the Son, Whois equaltotheFather,is:fornoonehasdiscovered whereHeisnot.Whereforeitwasnotenoughfor Himtosay,IwillthattheymaybewhereIam,but
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Gregorius Moralium: Ubi est ergo quod rursusveritasdicit:nemoascenditincaelum nisi qui de caelo descendit? Quae sibiin verbis suis non discrepat: quia enim membrorum suorum caput dominus factus est, repulsa reproborum multitudine, solus etiamestnobiscumetsic,dumnoscumillo unumiamfactisumus,undesolusvenitinse, illucetiamsolusreditinnobis. Augustinus in Ioannem: Quod vero attinet ad formam Dei, in qua aequalis estpatri,si secundum eam velimus intelligere quod dictum est ubi ego sum, et illi sint mecum, abscedat ab animo omnis imaginum corporalium cogitatio, et non inquiratur aequalis patri filius ubi sit quoniamnemo invenitubinonsit:proptereanoneisatisfuit
dicere volo ut ubi ego sum, et ipsi sint,sed addiditmecum.Esseenimcumillomagnum bonum est: nam et miseri possuntesseubi est ille sed beati soli sunt cum illo.Etutde visibili,quamvislongedissimili,qualecumque sumamusexemplumsicutcaecusetiamsiibi sit ubi lux est, non est tamen ipsecumluce, sed absens est a praesente, ita nonsolum infidelis, sed etiam fidelis, etsi esse numquampossitubinonsitChristus,nonest tamen ipse cum Christo per speciem nam fidelemnonestdubitandumessecumChristo per fidem. Sed hic de specie illa dicebatin quavidebimuseumsicutiestundeadiunxitut videant claritatem meam quam dedistimihi. Utvideantdixit,non:utcredant:fideimerces estista,nonfides. Chrysostomus in Ioannem: Non autem dixit: ut participent gloriam meam, sed ut videant,hococculteinsinuansquoniamomnis requiesibiestfiliumDeividere.Deditautem eipaterclaritatemquandoeumgenuit. Augustinus: Cum ergo viderimusclaritatem quamdeditpaterfilio,etiamsieamdicihoc loco intelligamus, non quam pater aequali filio, gignens eum, dedit, sed quam facto hominifiliodeditpostmortemcrucis,tuncfiet
Headds,withMe.FortobewithHimisthegreat good:eventhemiserablecanbewhereHeis,but only the happy can be with Him. And as inthe case of the visible though very different be whateverexamplewetake,ablindmanwillserve for one, as a blind man though He is wherethe light is, yet is not himself with the light, but is absent from it in its presence, so not onlythe unbelieving, but the believing, thoughtheycannot bewhereChristisnot,yetarenotthemselveswith Christbysight:byfaithwecannotdoubtbutthata believeriswithChrist.ButhereHeisspeakingof thatsightwhereinweshallseeHimasHeisas He adds, That they may behold Myglory,which you have given Me. That they may behold,He says,not,thattheymaybelieve.Itistherewardof faithwhichHespeaksof,notfaithitself. CHRYS.hesaysnot,thattheymaypartakeofMy glory,but,thattheymaybehold,intimatingthatthe rest there is to see the Son of God. TheFather gaveHimglory,whenHebegatHim.
AUG. When then we shall have seen theglory whichtheFathergavetheSon,thoughbythisglory wedonotunderstandhere,thatwhichHegaveto theequalSonwhenHebegatHim,butthatwhich He gave to the Son of man, afterHiscrucifixion
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iudicium, tunc tolletur impius ne videat claritatemdomini:quam,nisiillamquaDeus est? Si ergo secundum id quod filiusDeus est, accipiamus hoc dictum, volo ut ubi ego sum,etipsisintmecum,inpatrecumChristo erimus:quicumdixissetutvideantclaritatem quam dedisti mihi, continuo subiunxit quia dilexisti me ante constitutionem mundi.Inillo enimdilexitetnosanteconstitutionemmundi, ettuncpraedestinavitquodinfinefacturusest mundi.
then shall the judgment be, then shallthewicked be taken away, that he see not the gloryofthe Lord: what glory but that whereby He isGod?If thenwetaketheirwords,Thattheymaybeifwith Me where I am, to be spoken by HimasSonof God, in that case they must have a higher meaning, viz. that we shall be in the Fatherwith Christ. As He immediately adds, That theymay seeMyglorywhichyouhavegivenMeandthen, Which you gave Me before the foundationofthe world. For in Him He loved us before the foundationoftheworld,andthenpredestinedwhat Heshoulddoattheendoftheworld. BEDE.ThatwhichHecallsglorythenisthelove wherewithHewaslovedwiththeFatherbeforethe foundationoftheworld.AndinthatgloryHeloved ustoobeforethefoundationoftheworld. THEOPHYL. After then that He had prayed for believers, and promised them so many good things,anotherprayerfollowsworthyofHismercy and benignity: O righteous Father, the worldhas notknownityouasiftosay,Iwouldwishthatall men obtained these good things, which I have askedforthebelieving.Butinasmuchastheyhave notknownyou,theyshallnotobtainthegloryand crown.
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Beda:Claritatemigiturvocatdilectionemqua ipse dilectus est a patre ante mundi constitutionem: in illa claritate et nosdilexit anteconstitutionemmundi. Theophylactus: Postquam ergo pro fidelibus oravit, et tot illis prospera promisit, ponitquoddampiumetpropriamansuetudine dignum, dicens pater iuste, mundus tenon cognovit: quasi dicat: ego cuperemcunctos homines consequi dicta bona, quae quidem profidelibusimploravisedquiaignoraverunt te,ideononcontingentgloriametcoronas.
Chrysostomus: Videtur autem mihi hoc et anxiusdicere,quoniameumquiitabonuset iustus est cognoscere noluerunt. Nonigitur hoc est quod Iudaei dicunt, quoniam ipsi quidemtecognoscunt,egoveroignorosede contrarioestundesubditegoautemcognovi te, et hi cognoverunt quia tu me misisti:et notumfecieisnomentuum,etnotumfaciam, per spiritum sanctum eis perfectam cognitionem dando. Si autem didicerintquis estu,scientquiaegononsumseparatusate, sed valde amatus, et proprius filius et coniunctus. Hoc vero suasi eis, ut ego maneamineisetsicfidemquaeestinmeet amorem servabunt certissime et hoc est quod subditur ut dilectio qua dilexisti me, in ipsissit,etegoinipsisquasidicat:ipsisme amantibus,egomaneboineis. Augustinus: Vel aliter. Quid est eum cognoscere, nisi vita aeterna, quam mundo damnato non dedit, reconciliato dedit? Propterea itaque mundus non cognovitquia iustus es. Hoc meritis eius, ut non cognosceret,retribuistietproptereamundus reconciliatus cognovit quia misericors es et ut cognosceret, non ei merito, sed gratia subvenisti. Denique sequitur ego autem cognovite.IpsefonsgratiaeestDeusnatura,
CHRYS.HesaysthisasifHeweretroubledatthe thought,thattheyshouldbeunwillingtoknowOne sojustandgood.AndwhereastheJewshadsaid, thattheyknewGod,andHeknewHimnot:Heon thecontrarysays,ButIhaveknownyou,andthese have known that you have sent Me, and I have declaredtothemyourname,andwilldeclareit,by giving them perfect knowledge through the Holy Ghost.Whentheyhavelearnedwhatyouare,they willknowthatIamnotseparatefromYou,butYou ownSongreatlybeloved,andjoinedtoYou.ThisI have e told them, that I might receive them,and that they who believe this aright, shallpreserve their faith and love toward Me entire and I will abide in them: That the love wherewithyouhave lovedMemaybeinthem,andIinthem.
AUG. Or thus What is to know Him, buteternal life, which He gave not to a condemnedbuttoa reconciled world? for this reason the worldhath not known You because you are just, andhave punishedthewiththisignoranceofYou,inreward for their misdeeds. And for this reason the reconciled world knows You, because you are merciful,andhavevouchsafedthisknowledge,not inconsequenceoftheirmerits,butofyourgrace.it follows: But I have known You. He is God the
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homo autem de spiritu sancto et virgine ineffabili gratia. Denique quia gratiaDeiper IesumChristumest,diciturethicognoverunt: ipseestmundusreconciliatussedideoquia tu me misisti: ergo gratia cognoverunt. Et notum feci eis nomen tuum per fidem, et notum faciam per speciem, ut dilectio qua dilexistime,inipsissit.Qualisestistalocutio, tali et apostolus usus est: bonum certamen certavi non ait: bono certamine, quod usitatiusdicetur.Quomodoautemdilectioqua pater dilexit filium, esset in nobis, nisi quia membraeiussumus,etinillodiligimus,cum ipse diligitur totus, idest caput etcorpus?Et ideo subiunxit et ego in ipsis: est enim in nobis tamquam in templo suo, nos autemin illosecundumquodcaputnostrumest.
fountainofgracebynature,manoftheHolyGhost and Virgin by grace ineffable. Then becausethe grace of God is through Jesus Christ, Hesays, AndtheyhaveknownMe,i.e.thereconciledworld haveknownMe,bygrace,forasmuchasyouhave sent Me. And I have made known your name to thembyfaith,andwillmakeitknownbysight:that thelovewherewithyouhavelovedMemaybein them. The Apostle uses a like phrase, Ihave foughtagoodfight,byagoodfightbeingthemore common form. The love wherewith the Father lovestheSoninus,canonlybeinusbecausewe areHismembers,andwearelovedinHimwhen He is loved wholly, i.e. both headandbody.And thereforeHeadds,AndIinthemHeisinus,asin Histemple,weinHimasourHead.
CHAPTER XVIII Lectio 1 1 , .2 ,

1. When Jesus had spoken these words, he went forth with his disciples over the brook Cedron, wherewasagarden,intothewhich heentered,andhisdisciples.2.And Judas also, which betrayed him,
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knew the place: for Jesus often resortedtherewithhisdisciples.
Augustinus in Ioannem: Terminato sermone quem post coenam dominus ad discipulos habuit, adiuncta oratione quam dixerat ad patrem, eius passionem Ioannes Evangelista sic exorsus est haec cum dixisset Iesus, egressusestcumdiscipulissuistranstorrentem Cedron,ubierathortus,inquemintroivitipse,et discipuli eius. Non autem continuo hocfactum est cum eius illa finita esset oratio sedalia quaedam sunt interposita, quae ab isto praetermissa,apudaliosEvangelistasleguntur.
AUG. The discourse, which our Lordhadwith Hisdisciplesaftersupper,andtheprayerwhich followed, being now ended, the Evangelist beginstheaccountofHisPassion.WhenJesus hadspokenthesewords,HecameforthwithHis disciples over the brook Cedron, wherewasa garden, into which He entered, and His disciples. But this did not take place immediately after the prayer was ended there was an interval containing some things,which John omits, but which are mentioned bythe otherEvangelists. AUG. A contention took place between them, whichofthemwasthegreater,asLukerelates. HealsosaidtoPeter,asLukeaddsinthesame place, Behold, Satan has desired tohaveyou, that he might sift you as wheat, &c. And according to Matthew and Mark, they sanga hymn, and then went to MountOlivet.Matthew lastly brings the two narratives together: Then wentJesuswithHisdisciplestoaplacewhichis called Gethsemane. That is the place which
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Augustinus de Cons. Evang:Factaestenim contentio inter eos, quis eorum videreturesse maior, sicut Lucas commemorat. Dixit etiam ipse Petro, sicut ipse Lucas subiungit:ecce Satanasexpetivitvos,utcribraretsicuttriticum et cetera quae ibi sequuntur. Et hymnodicto, sicut Matthaeus et Marcus commemorant, exierunt in montem oliveti. Contexit ergo narrationemMatthaeus,etdixit:tuncvenitIesus cumillisinvillamquaediciturGethsemani.Iste
locus est quem commemorat hic Ioannes:ubi erat hortus, in quem introivit ipse, etdiscipuli eius. Augustinus: Ad hoc ergo valet quoddictum est, haec cum dixisset, ut non eum ante opinemuringressumquamillaverbafiniret. Chrysostomus in Ioannem:Sedpropterquid non dixit: cessans ab oratione venit illuc? Quoniam oratio illa fuit loquela propter discipulos facta. De nocte autem vadit, et flumenpertransit,etproperatadlocumproditori cognitum, auferens his qui insidiabantur, laborem, et ostendens discipulis quoniam volensadmortemvenit. Alcuinus:DicitautemtranstorrentemCedron, idest cedrorum: genitivus enim est Graecus. Transit torrentem, quia de torrentepassionis bibit.Ubierathortus,utpeccatumquodinhorto commissum fuerat, in horto deleret:Paradisus enimhortusdeliciaruminterpretatur. Chrysostomus: Ne autem audiens hortum, eum occultari aestimes, subiungit sciebat autem et Iudas, qui tradebat eum, locum:quia frequenterIesusconveneratilluccumdiscipulis
Johnmentionshere,Wheretherewasagarden, intothewhichHeentered,andHisdisciples.
AUG. When Jesus had spoken these words, shows that He did not enter before Hehad finishedspeaking. CHRYS.ButwhydoesnotJohnsay,WhenHe had prayed, He entered? Because Hisprayer wasaspeakingforHisdisciplessake.Itisnow nighttimeHegoesandcrossesthebrook,and hastens to the place which was known tothe traitorthusgivingnotroubletothosewhowere lyinginwaitforHim,andstrewingHisdisciples thatHewentvoluntarilytodie. ALCUIN.OverthebrookCedron,i.e.ofcedars. ItisthegenitiveintheGreek.Hegoesoverthe brook, i.e. drinks of the brook of HisPassion. Where there was a garden, that thesinwhich wascommittedinagarden,Hemightblotoutin agarden.Paradisesignifiesgardenofdelights. CHRYS. That it might not be thought thatHe wentintoagardentohideHimself,itisadded, ButJudaswhobetrayedHimknewtheplace:for JesusofoftenresortedtherewithHisdisciples.
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suis. Augustinus: Ibi ergo lupus ovina pelle contectus, et inter oves alto patrisfamilias consiliotoleratusdidicit,ubiadtempusexiguum dispergeret gregem, insidiis appetendo pastorem. Chrysostomus: Multoties autem ibi cum discipulis Iesus singulariter convenerat, de necessariisloquens,etquaenoneratfasalios audire.Facitautemhocinmontibusetinhortis, maxime purum a tumultibus inquirens semper locum, ne mens impediatur ab auditione.Ideo autem Iudas illuc venit, quoniam multoties Christus extra pernoctabat. Ivisset autem ad domum, si putasset eum ibi invenire dormientem. Theophylactus:NoveratetiamIudasdominum festo tempore consuevisse semper docere discipulos aliquod sublime: erat autemsolitus docere huiusmodi mystica in talibus locis: ac quoniamtuncdieseratsolemnis,arbitratusest illum esse illic, et discipulos docere quae ad celebritatemspectabant. AUG. There the wolf in sheeps clothing permittedbythedeepcounseloftheMasterof theflocktogoamongthesheep,learnedinwhat way to disperse the flock, and ensnarethe Shepherd. CHRYS.Jesushadoftenmetandtalkedalone withHisdisciplesthere,onessentialdoctrines, suchasitwaslawfulforotherstohear.Hedoes thisonmountains,andingardens,tobeoutof reachofnoiseandtumult.Judas,howeverwent there, because Christ had often passed the nightthereintheopenair.Hewouldhavegone to His house, if he had thought he should find Himsleepingthere.
THEOPHYL.Judasknewthatatthefeasttime ourLordwasaccustomedtoteachHisdisciples high and mysterious doctrines, and that He taught in places like this. And as itwasthena solemn season, he thought He wouldbefound there, teaching His disciples things relatingto thefeast.
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Lectio 2 3 .4 ' , 5, . , . ' . 6 , , . 7 , , . 8 , : , : 9 . 3. Judas then, having receivedaband of men and officers from the chief priests and Pharisees, comes there withlanternsandtorchesandweapons. 4. Jesus therefore, knowing allthings thatshouldcomeuponhim,wentforth, andsaidtothem,Whomdoyouseek? 5. They answered him, Jesus of Nazareth.Jesussaystothem,Iamhe. And Judas also, which betrayedhim, stoodwiththem6.Assoonthenashe said to them, I am he, they went backward, and fell to the ground. 7. Then asked he them again, Whomdo you seek? And they said, Jesus of Nazareth. 8. Jesus answered, Ihave told you that I am he: if thereforeyou seekme,letthesegotheirway:9.That the saying might be fulfilled, whichhe spoke, Of them which you gave me haveIlostnone.
Glossa: Ostenderat Evangelista quomodo

GLOSS.TheEvangelisthadstrewnhowJudashad
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Iudas ad locum ubi Christus erat,pervenire potuerit nunc ostendit quomodo illuc pervenit, dicens Iudas ergocumaccepisset cohortem, et a pontificibus et Pharisaeis ministros,venitilluccumlaternisetfacibuset armis. Augustinus in Ioannem: Cohors non Iudaeorum, sed militum fuit. A praeside itaque intelligatur accepta, tamquam ad tenendum reum servato ordine legitimae potestatis, ut nullus tenentibus auderet obsistere quamquam et manustantafuerat congregata, et sic armata veniebat, utvel terreret, vel etiam repugnaret, si quisquam Christumdefendereauderet. Chrysostomus in Ioannem: Sed qualiter cohorti suaserunt? Quia milites erant, pecuniarumgratiaomniafaceremeditantes. Theophylactus: Faces autem afferunt et laternas, ne Christus latens in tenebris fugeret. Chrysostomus: Multoties autem alias miserunt comprehendere eum, sed non valuerunt: unde manifestum est quod tunc
found, out the place where Christ was, now he relates how he went there. Judas then,having receivedabandofmenandofficersfromthechief priests and Pharisees, comes there withlanterns andtorchedandweapons.
AUG. It was a band not of Jews, but ofsoldiers, granted,wemustunderstand,bytheGovernor,with legal authority to take the criminal, as Hewas considered,andcrushanyoppositionthatmightbe made.
CHRYS. But how could they persuade theband? Byhiringthemforbeingsoldiers,theywereready todoanythingformoney. THEOPHYL. They carry torches and lanterns, to guardagainstChristescapinginthedark.
CHRYS. They had often sent elsewhere totake Him, but had not been able. Whence itisevident that He gave Himself up voluntarily as itfollows,
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sponteseipsumdeditpropterquodsubditur Iesus autem sciens omnia quae ventura erant super eum, processit, et dixitadeos: quemquaeritis? Theophylactus: Quaerit autem non ut volensscire:namutiquenoveratomniaquae ventura erant super eum: sed ostendere volensquoniamcumpraesensesset,abeis viderinonpoteratveldiscerninamsequitur diciteiIesus:egosum. Chrysostomus: In medio enim eorum existens,excaecaviteorumoculos:quoniam enim non tenebrae causa erant, indicavit Evangelista dicens, quoniam habuerunt lampades. Si vero lampades non essent,a voce saltem debebant eum agnoscere.Si veroetilliignorabant,qualiterIudasignoravit, qui cum eo fuerat continue? Et ideosubdit stabatautemetIudas,quitradebateum,cum ipsis. Fecit autem hoc Iesus, ostendens quoniam non solum comprehendere eum non possent, sed nec videre in medio existentem, nisi ipse concederet unde subditurutergodixiteis:egosum,abierunt retrorsum,etcecideruntinterram.
Jesus therefore, knowing all things that should come upon Him, went forth, and said tothem, Whomdoyouseek?
THEOPHYL.HeasksnotbecauseHeneededto know,forHeknewallthingsthatshouldcomeupon HimbutbecauseHewishedtoshow,thatthough present, they could not see or distinguishHim: Jesussaystothem,IamHe.
CHRYS. He Himself had blinded their eyes.For thatdarknesswasnotthereasonisclear,because theEvangelistsaysthattheyhadlanterns.Though theyhadnotlanterns,however,theyshouldatleast haverecognizedHimbyHisvoice.Andiftheydid notknowHim,yethowwasitthatJudas,whohad beenwithHimconstantlyalso,didnotknowHim? And Judas also which betrayed Him stood with them.Jesusdidallthistoshowthattheycouldnot havetakenHim,orevenseenHimwhenHewasin themidstofthem,hadHenotpermittedit.
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Augustinus: Ubi nunc militum cohors,ubi terror, et munimen armorum? Una vox turbam odiis ferocem armisque terribilem sine telo ullo percussit, repulit,stravit.Deus enimlatebatincarne,etsempiternusdiesita membris occultabatur humanis, ut cum laternisetfacibusquaerereturoccidendusa tenebris. Quid iudicaturus faciet qui iudicandus hoc fecit? Et nunc utique per Evangelium, ego sum, dicit Christus, et a Iudaeis expectatur Antichristus, ut retro redeant, et in terram cadant: quoniam deserentescaelestia,terrenadesiderant.
AUG.AssoonthenasHesaidTothem,IamHe, they went backward. Where now is the bandof soldiers, where the terror and defence of arms? Without a blow, one word struck, drove back, prostrated a crowd fierce with hatred,terriblewith arms.ForGodwashidintheflesh,andtheeternal daywassoobscuredbyHishumanbody,thatHe wassoughtforwithlanternsandtorches,tobeslain inthedarkness.WhatshallHedowhenHecomes to judge, Who did thus when He wasgoingtobe judged? And now even at the presenttimeChrist says by the Gospel, I am He, andanAntichristis expectedbytheJews:totheendthattheymaygo backward, and fall to the ground becausethat forsakingheavenly,theydesireearthlythings. GREG.Whyisthis,thattheElectfallontheirfaces, thereprobatebackward?Becauseeveryonewho fallsback,seesnotwherehefalls,whereashewho fallsforward,seeswherehefalls.Thewickedwhen they suffer loss in invisible things, are said tofall backward,becausetheydonotseewhatisbehind them: but the righteous, who of their ownaccord cast themselves down in temporal things,inorder that they may rise in spiritual, fall as itwereupon their faces, when with fear and repentancethey humblethemselveswiththeireyesopen.
Gregorius super Ezech: Quid autem hoc est quod electi in faciem, et reprobi retrorsum cadunt, nisi quod omnis qui post secadit,ibicaditubinonvidetquiveroante se ceciderit, ibi cadit ubi videt? Iniquiergo quia in invisibilibus cadunt, post se cadere dicuntur,quiaibicorruuntubiquodtunceos sequitur, modo videre non possunt: iusti vero, quia in istis visibilibus semetipsos sponte deiciunt ut in invisibilibus erigantur, quasi in faciem cadunt, quia timore compunctividenteshumiliantur.
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Chrysostomus in Ioannem: Demum ne quis dicat quoniam ipse Iudaeos ad hoc induxit ut eum occiderent, seipsum in manibus eorum tradens, manifeste ostendit eis omnia quae sufficiebant eosrevocare. Sed quia permanebant in malitia etnullam habebant excusationem, tunc seipsum in manibuseorumtradiditundesequituriterum ergo interrogavit eos: quem quaeritis? Illi ergo dixerunt: Iesum Nazarenum.Respondit Iesus:dixivobisquiaegosum. Augustinus in Ioannem: Audierant primo ego sum sed non comprehenderant: quia hocnoluitquipotuitquidquidvoluit.Verumsi nunquam se ab eis permitteretapprehendi non quidem illi facerent propter quod venerant,sednecipsefaceretpropterquod venerat: proinde quia tenere volentibuset non valentibus ostendit potestatem suam, iamtenebunteum,utfaciatdenescientibus voluntatem suam unde subditur si ergome quaeritis,sinitehosabire. Chrysostomus: Quasi dicat: si me quaeritis, nihil vobis ad hos communeest: ecce meipsum trado: usque ad ultimam horam ad suos dilectionis conservantiam demonstrans.
CHRYS. Lastly, lest any should say that Hehad encouraged the Jews to kill Him, indelivering Himselfintotheirhands,Hesayseverythingthatis possibletoreclaimthem.Butwhentheypersisted in their malice, and showed themselves inexcusable then He gave Himself up intotheir hands:ThenaskedHethemagain,Whomdoyou seek? And they said, Jesus of Nazareth.Jesus answered,IhavetoldyouthatIamHe.
AUG.Theyhadheardatthefirst,IamHe,buthad not understood it because He who could do whateverHewould,willednotthattheyshould.But had He never permitted Himself to be takenby them, they would not have done indeedwhatthey cametodobutneitherwouldHewhatHecameto do.SonowhavingstrewnHispowertothemwhen theywishedtotakeHimandcouldnot,Heletsthem seizeHim,thattheymightbeunconsciousagent,of HiswillIfyouseekMe,letthesegotheirway.
CHRYS. As if to say, Though you seekMe,you havenothingtodowiththese:lo,IgiveMyselfup: thuseventothelasthourdoesHeshowHislovefor Hisown.

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Augustinus: Inimicos iubet, et hoc faciunt quod iubet: sinunt scilicet nunc eosabire quosnonvultperire. Chrysostomus: Unde Evangelista ostendensquodhocnonfuiteorumpropositi, sed virtus eius qui comprehensus fuerat, subiungit ut impleretur sermo quem dixit: quia quos dedisti mihi, non perdidi ex eis quemquam. Perditionem autem non hanc dixeratquaeestmortis,sedillamaeternam: Evangelista vero et de praesenti morteid accepit. Augustinus: Numquid autem non erant posteamorituri?Curergosituncmorerentur, perderet eos, nisi quia nondum ineumsic credebantquomodocreduntquicumquenon pereunt?
AUG. He commands His enemies, and theydo whatHecommandstheypermitthemtogoaway, whomHewouldnothavedesign. CHRYS. The Evangelist, to show that it wasnot their design to do this, but that His powerdidit, adds, That the saying might be fulfilledwhichHe spoke, Of them which you have given Me, haveI lost none. He had said this with referencenotto temporal, but to eternal death: the Evangelist however understands the word of temporaldeath also.
AUG. But were the disciples never to die? Why then would He lose them, even if they diedthen? BecausetheydidnotyetbelieveinHiminasaving way.
Lectio 3 10
10.ThenSimonPeterhavingasword drew it, and smote the highpriests servant, and cut off his rightear.The servants name was Malchus. 11.
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. .11 , :
ThensaidJesustoPeter,Putupyour sword into the sheath: the cup which my Father has given me, shall Inot drinkit?
Chrysostomus in Ioannem: Petrus confidens in praedicta voce domini et in his quae iam facta erant, armatur adversuseos qui supervenerant unde dicitur Simon ergo Petrus habens gladium, eduxit eum, et percussit pontificis servum. Sed qualiter iussus non peram habere neque duo vestimenta,gladiumhabet?Mihivideturhunc formidanspraeparassedudum. Theophylactus: Vel ad opus agni illo indigens,ferebathuncetiampostcoenam.
CHRYS.Petertrustingtotheselastwordsofour Lords, and to what He had just done,assaults thosewhocametotakeHim:ThenSimonPeter having a sword drew it, and smote the high priestsservant.Buthow,commandedashehad beentohaveneitherscrip,nortwogarments,had he a sword? Perhaps he had foreseen this occasion,andprovidedone.
THEOPHYL. Or, he had got one forsacrificing the lamb, and carried it away with him from the Supper. CHRYS. But how could he, who had been forbidden ever to strike on the cheek, be a murderer?Becausewhathehadbeenforbidden todowastoavengehimself,butherehewasnot avenging himself, but his Master. They werenot
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Chrysostomus:Sedqualiterquiiussuserat nonalapamdare,homicidafit?Quiamaxime non se ulcisci iussus est hic autem nonse ulciscebatur,sedmagistrum.Demumnondum perfecti adhuc erant, sed videbis postea
Petrumverberatum,ethumiliterferentem.Non sine causa autem subdit et abscidit eius auriculam dexteram. Videtur mihi enim impetum apostoli significare quoniam ad ipsumcaputimpetumfecit. Augustinus in Ioannem: Solus autem hic Evangelista etiam nomen servi huius expressit, cum dixit erat autem nomenservo Malchus: sicut Lucas solus quod eius auriculamdominustetigerit,etsanaveriteum. Chrysostomus: Tunc enim miraculum fecit, eterudiensnos,quoniameisquimalefaciunt benefacereoportet,etvirtutemrevelanssuam. Nomen autem propterea posuit Evangelista, ut his qui tunc legerent, liceret quaerere si vere factum sit. Servum autem eumsummi pontificisdicit:quiamagnumestquodfactum est, non solum quia curavit, sed quiacuravit eum qui super eum venerat, et paulo post alapamdaturuserat. Augustinus: Malchus autem interpretatur regnaturus. Quid ergo auris pro domino amputata et a domino sanata significat,nisi auditum amputata vetustate renovatum, utsit innovitatespiritus,etnoninvetustatelitterae:
however yet perfect: afterwards you shallsee Peterbeatenwithstripes,andbearingithumbly. And cut off his right ear: this seemstoshowthe impetuosity of the Apostle that he struckatthe headitself. AUG. The servants name was MalchusJohnis the only Evangelist who mentions theservants nameasLukeistheonlyonewhomentionsthat ourLordtouchedtheearandhealedhim.
CHRYS.Hewroughtthismiraclebothtoteachus, thatweoughttodogoodtothosewhosufferand to manifest His power. The Evangelist givesthe name,thatthosewhothenreaditmighthavethe opportunity of inquiring into the truth of the account.Andhementionsthathewastheservant of the high priest, because in addition to the miracle of the cure itself, this shows thatitwas performed upon one of those who cametotake Him,andwhoshortlyafterstruckHimontheface. AUG.ThenameMalchussignifies,abouttoreign. What then does the ear cut off forourLord,and healedbyourLorddenote,buttheabolitionofthe old, and the creating of a new, hearing inthe newnessoftheSpirit,andnotintheoldnessofthe
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quod cui praestitum fuerit a Christo, quis dubitet regnaturum esse cum Christo?Quod autem servus inventus est, et hoc ad illam pertinet vetustatem, quae in servitutem generat sed cum accessit sanitas, figurata estetlibertas. Theophylactus: Vel caesio auris dexterae servi principis sacerdotum signum erat surditatis eorum, quae praecipue in principibus sacerdotum inoleverat quod autem denuo restituta sit auris, significat ultimamreparationemintellectusinIsraeliticis venienteElia. Augustinus: Factum autem Petri dominus improbavit, et progredi ultra prohibuit unde sequitur dixit ergo Iesus Petro:mittegladium tuum in vaginam. Etenim ille ad patientiam commonendus fuit, et hoc adintelligentiam conscribendum. Chrysostomus:Nonsolumautemminiseum cohibuit, ut Matthaeus refert sed et aliter consolatur eum, dicens calicem quem dedit mihipater,nonvisutbibamillum?Ostendens quoniamnonillorumvirtutisquaefiebanterant, sedsuaeconcessionisetquodnonestDeo
letter? To whomsoever this is given, whocan doubtthathewillreignwithChrist?Buthewasa servant too, has reference to thatoldness,which generatedtobondage:thecurefiguresliberty.
THEOPHYL.Or,thecuttingoffofthehighpriests servants right ear is a type of the peoples deafness,ofwhichthechiefpriestspartookmost strongly: the restoration of the ear, ofultimate reenlightenmentoftheunderstandingoftheJews, atthecomingofElias.
AUG. Our Lord condemned Peters act, and forbadehimproceedingfurther:ThensaidJesus to Peter, Put up your sword into the sheath. He wastobeadmonishedtohavepatience:andthis waswrittenforourlearning.
CHRYS. He not only restrained Himhoweverby threats, but consoled him also atthesametime: ThecupthatMyFathergivesMe,shallInotdrink it? Whereby He shows that it was not bytheir power,butbyHispermission,thatthishadbeen done, and that He did not opposeGod,butwas
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contrarius,sedobediensusqueadmortem. Theophylactus: In eo autem quod ipsam calicemdicit,quamsibigrataetacceptabilis prosalutemortaliummorsvideatur,edisserit. Augustinus: Quod autem a patre traditum sibidicitcalicempassionis,illudestquodait apostolus: filio proprio non pepercit, sedpro nobis omnibus tradidit eum. Verum auctor calicis huius est etiam ipse qui bibit:unde idem apostolus dicit: Christus dilexit nos,et tradiditseipsumpronobis.
obedienteventodeath. THEOPHYL. In that He calls it acup,Heshows how pleasing and acceptable death for the salvationofmenwastoHim. AUG.ThecupbeinggivenHimbytheFather,is thesamewithwhattheApostlesays,Whospared notHisownSon,butdeliveredHimupforusall. ButtheGiverofthiscupandtheDrinkerofitare thesame,asthesameApostlesays,Christloved us,andgaveHimselfforus.
Lectio 4 12 13 : , :14 .
12. Then the band and the captain and officers of the Jews tookJesus, andboundhim,13.Andledhimaway toAnnasfirstforhewasfatherinlaw to Caiaphas, which was the high priest that same year. 14. Now Caiaphaswashe,whichgavecounsel totheJews,thatitwasexpedientthat onemanshoulddieforthepeople.
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Theophylactus: Peractis cunctis quae sufficienter se habebant ad prohibendum Iudaeos,cumillihocnequaquamdiscernerent, tuncducisepermisitundediciturcohorsergo et tribunus et ministri Iudaeorum comprehenderuntIesum. Augustinus in Ioannem: Comprehenderunt adquemnonaccesserunt:necaudieruntillud: accediteadeum,etilluminamini.Sienimsic accederent, non eum manibus occidendum, sed recipiendum corde comprehenderent. Nunc autem quando eum illo modo comprehenderunt, ab eo longiusrecesserunt. Sequituretligaverunteumaquosolvipotius velledebuerunt:eterantforteineisquipostea liberati ab eo, dixerunt: dirupisti vinculamea. PosteaveroquampersecutorestradenteIuda dominum ligaverunt, ut intelligatur Iudas non laudabilis utilitate traditionis huius, sed sceleris voluntate damnabilis, subditur et adduxerunteumadAnnamprimum. Chrysostomus in Ioannem: Prae delectatione enim gloriabantur in his quae fiebant,quasitrophaeumstatuentes.
THEOPHYL. Every thing having been donethat couldbetodissuadetheJews,andtheyrefusing to take warning, He suffered Himself to be deliveredintotheirhands:Thenthebandandthe captainandofficersoftheJewstookJesus.
AUG. They took Him Whom they did not draw nightonorunderstoodthatwhichiswritteninthe Psalms,DrawnightoHim,andbeyoulightened. ForhadtheythusdrawnnightoHim,theywould havetakenHim,nottokillHim,buttobeintheir hearts. But now that they take Him thewaythey do,theygobackward.Itfollows,andboundHim, Him by Whom they ought to have wished tobe loosed. And perhaps there were amongthem some who, afterwards delivered by Him, exclaimed, you have broken Mychainsasunder. But after that they had bound Jesus, it then appears most clearly that Judas had betrayed Himnotforagood,butamostwickedpurpose: AndledHimawaytoAnnasfirst. CHRYS. In exultation, to show what they had done,asiftheywereraisingatrophy.
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Augustinus in Ioannem: Nec tacetcausam cur ita factum sit, subdens erat enimsocer Caiphae,quieratpontifexanniillius.Meritoet Matthaeus, cum id brevius narrare voluisset, eumadCaiphamductumfuissecommemorat: quiaetadAnnampriusideoductusest,quod socer eius fuerit ut intelligendum sit hoc eumdemCaiphamfierivoluisse. Beda: Quatenus dum a consimili pontifice damnaretur,ipsequoqueminoriscriminisreus haberetur. Vel fortassis sic domus eius sita erat ut praeterire eam non possent. Sive divinitus actum est, ut qui erant affines sanguine, sociarentur in scelere. Sedquod dicitur, quod esset pontifex anni illius, sonat contrarium legi, in qua praeceptum erat ut unus esset pontifex summus, quo mortuo succedereteifiliussuussediampontificatus ambitioneeratinfectus. Alcuinus: Refert enim Iosephus, istum Caipham,uniusannisacerdotiumredemisse. Non ergo mirum si iniquus pontifexinique iudicaverit: saepe qui per avaritiam ad sacerdotium accedit, per iniustitiam in eo servatur.
AUG. Why they did so, he tells usimmediately after:ForhewasfatherinlawtoCaiaphas,which was the high priest that same year. Matthew,in order to shorten the narrative, says thatHewas led to Caiaphas because He was ledtoAnnas first, as being the father in law ofCaiaphas.So thatwemustunderstandthatAnnaswishedtoact Caiaphasspart. BEDE. In order that, while our Lord was condemned by his colleague, he might notbe guiltless, though his crime was less.Orperhaps hishouselayintheway,andtheywereobligedto pass by it. Or it was the designofProvidence, that they who were allied in blood, shouldbe associated in guilt. That Caiaphashoweverwas highpriestforthatyearsoundscontrarytothelaw, whichordainedthattherebeonlyonehighpriest, andmadetheofficehereditary.Butthepontificate hadnowbeenabandonedtoambitiousmen. ALCUIN. Josephus relates that this Caiaphas bought the high priesthood for this year. No wonder then if a wicked high priest judged wickedly. A man who was advanced to the priesthood by avarice would keep himselfthere byinjustice.
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Chrysostomus: Ne autem audiens vincula auditor tumultuetur, recoluit prophetiae, quoniam mors eius salus fuit orbisterrarum unde sequitur erat autem Caiphas qui consiliumdederatIudaeis,quiaexpeditunum hominem mori pro populo: tanta enim est veritatis superabundantia, ut et inimicieam personent.
CHRYS.Thatnoonehowevermightbedisturbed atthesoundofthechains,theEvangelistreminds themoftheprophecythatHisdeathwouldbethe salvation of the world: Now Caiaphas was he which gave counsel to the Jews, that itwas expedientthatonemanshoulddieforthepeople. Suchistheoverpoweringforceoftruth,thateven itsenemiesechoit.
Lectio 5 15 . , ,16 . .17 , , .18 , , :

15.AndSimonPeterfollowedJesus, and so did another disciple: that disciplewasknowntothehighpriest, andwentinwithJesusintothepalace ofthehighpriest.16.ButPeterstood atthedoorwithout.Thenwentoutthat otherdisciple,whichwasknowntothe highpriest,andspoketoherthatkept the door, and brought in Peter. 17. Then says the damsel that keptthe doortoPeter,Arenotyoualsooneof this mans disciples? He said, I am not.18.Andtheservantsandofficers stood there, who a made a fireof coals, for it was cold: and who had made a fire of coals for itwascold:
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and they warmed themselves: and Peter stood with them, and warmed himself.
Augustinus de Cons. Evang: De Petri tentatione, quae inter domini contumelias facta est, non eodem ordine omnesnarrant: namipsasprimocommemorantMatthaeuset Marcus,deindePetritentationemLucasvero explicatpriustentationesPetri,demumdomini contumelias. Ioannes autem incipit Petri tentationem dicere, cum dicit sequebatur autemIesumSimonPetrus,etaliusdiscipulus. Alcuinus: Ex devotione sequebatur magistrum,quamvisalongeproptertimorem. Augustinus in Ioannem: Quis sit autemille aliusdiscipulus,nontemereaffirmandumest, quiatacetur.SoletautemseidemIoannesita significare et addere: quem diligebatIesus: fortassisergoethicipseest. Chrysostomus in Ioannem: Se autem occultat humilitatis gratia etenim magnam
AUG.ThetemptationofPeter,whichtookplacein themidstofthecontumeliesofferedtoourLord,is notplacedbyallinthesameorder.Matthewand Mark put the contumelies first, the temptationof Peter afterwards Luke the temptation first,the contumelies after. John begins with the temptation:AndSimonPeterfollowedJesus,and sodidanotherdisciple.
ALCUIN.HefollowedhisMasteroutofdevotion, thoughafaroff,onaccountoffear. AUG. Who that other disciple was wecannot hastily decide, as his name is not told us.John however is accustomed to signify himselfbythis expression, with the addition of, whomJesus loved.Perhapsthereforeheistheone. CHRYS. He omits his own nameoutofhumility: though he is relating an act of great virtue,how
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rectitudinem enarrat, quomodo omnibus fugientibus ipse sequitur. Sed praeponitsibi Petrum, et sui ipsius coactusestmeminisse, ut discas quoniam certius aliis enarratea quae facta sunt in atrio, quasiintusexistens. Succidit autem propriam laudem, subdens discipulus autem ille erat notus pontifici, et introivitcumIesuinatriumpontificisnonenim hocutmagnumquiddeseipsoponitsedquia dixit quod intravit cum Iesu solus, utnon aestimes hoc excelsae mentis esse, addit causam. Igitur Petrum venisse illuc, amoris fuit non intrasse autem intro, timoris unde sequiturPetrusautemstabatadostiumforis. Alcuinus: Foris stabat qui negaturus erat dominum, nec erat in Christo quiChristum confiterinoneratausus. Chrysostomus: Sed quoniam et Petrus intrasset utique domum, si ei concessum esset,indicavitsubdensexivitergodiscipulus alius,quieratnotuspontifici,etdixitostiariae, etintroduxitPetrum.Ideoautemipseeumnon introduxit, quia Christo adhaerebat, et sequebatur eum. Sequitur dixit ergoancilla ostiaria:numquidettuexdiscipuliseshominis istius?Dicitille:nonsum.Quiddicis,oPetre? Nonne prius dixisti: et si oportuerit,animam
thathefollowedwhentherestfled.HeputsPeter before himself, and then mentions himself, in order to show that he was inside the hall, and thereforerelatedwhattookplacetherewithmore certainty than the other Evangelists could.That disciplewasknowntothehighpriest,andwentin withJesusintothepalaceofthehighpriest.This he mentions not as a boast, but in orderto diminish his own merit, in having been theonly one who entered with Jesus. It is accountingfor theactinanotherway,thanmerelybygreatness of mind. Peters love took him as far as the palace,buthisfearpreventedhimenteringin:But Peterstoodatthedoorwithout. ALCUIN. He stood without, as being aboutto deny his Lord. He was not in Christ, whodared notconfessChrist. CHRYS. But that Peter would haveenteredthe palace, if he had been permitted, appears by whatimmediatelyfollows:Thenwentoutthatother disciple who was known to the highpriest,and spoketoherwhokeptthedoors,andbroughtin Peter.Hedidnotbringhiminhimself,becausehe keptnearChrist.Itfollows:Thensaysthedamsel thatkeptthedoortoPeter,Arenotyoualsoone ofthisManssdisciples?Hesays,Iamnot.What sayyou,OPeter?Didyounotsaybefore,Iwilllay
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meam pro te ponam? Quid ergo factumest, quoniam nec ostiariae fersinterrogationem? Non erat miles qui interrogabat, sedostiaria vilisnequedixit:seductorisdiscipuluses,sed hominis illius quod miserentis erat. Dicit autemnumquidettu?QuiaIoannesintuserat.
down my life for your sake? What then had happened, that you give way even when the damselasksyou?Itwasnotasoldierwhoasked you,butameanporteress.Norsaidshe,Areyou this Deceivers disciple, but, this Mans: an expression of pity. Are not you also, she says, becauseJohnwasinside. AUG.Butwhatwonder,ifGodforetoldtruly,man presumedfalsely.RespectingthisdenialofPeter weshouldremark,thatChristisnotonlydeniedby him,whodeniesthatHeisChrist,butbyhimalso whodenieshimselftobeaChristian.FortheLord didnotsaytoPeter,youshalldenythatyouartMy disciple, but, you shall deny Me. HedeniedHim then, when he denied that he was Hisdisciple. And what was this but to deny that he wasa Christian?Howmanyafterwards,evenboysand girls,wereabletodespisedeath,confessChrist, and enter courageously into the kingdom of heaven which he who received the keys ofthe kingdom,wasnowunabletodo?Whereinwesee the reason for His saying above, Let these go their way, for of those which you hastgivenMe, haveIlostnone.IfPeterhadgoneoutofthisworld immediately after denying Christ, He musthave beenlost. CHRYS.ThereforedidDivineProvidencepermit
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Augustinus: Sed quid mirum si Deus vera praedixit, homo autem falsa praesumpsit? Sane in ista quae iam coepta estnegatione Petri debemus advertere, non solum abeo negari Christum qui dicit eum non esse Christum,sedabilloetiamquinegatseesse Christianum. Dominus enim non ait Petro: discipulum meum te negabis sed: me negabis. Negavit ergo ipsum cumsenegavit essediscipulum.Quidautemaliudistomodo quam se negavit esse Christianum?Quam multipostea,etiampuerietpuellae,potuerunt mortem pro Christi confessionecontemnere, etregnumcaelorumfortiterintroire,quodtunc iste non potuit, qui claves regnieiusaccepit. Ecce unde dictum est sinite hos abire:quia quos dedisti mihi, non perdidi ex eis quemquam. Utique enim Petrus, si negato Christohinciret,quidaliudquamperiret? Chrysostomus:
Idcirco
autem divinae
providentiaesecretumpermisitutprimusipse laberetur Petrus, quo erga peccantes duriorem sententiam proprii casus intuitu temperaret.Petrusenimorbisterrarumdoctor et magister peccavit, et veniamimpetravit,ut haec indulgentiae norma et regula iudicantibus praeberetur. Idcirco enim non Angelis arbitror commissam sacerdotii potestatem,necumipsiminimepeccarent,in peccatoribus sine misericordia vindicarent. Homo passibilis supra homines ordinatur,ut dum ipse in aliis suas recolit passiones, mitemapudeossepraebeatetbenignum. Theophylactus: Quidam tamen inanem quamdam gratiam appropriantes Petro, dicunt, quod ideo negavit Petrus, quoniam volebat semper esse cum Christo, etsequi continue.Novitenimquodsifatereturseesse deChristidiscipulis,dividereturabeo,etnon haberet ultra spatium sequendi videndique dilectum: unde simulabat se officium gerere ministrorum, ne vultus moestitia cognitus excluderetur unde sequitur stabant autem servietministriadprunas,quiafriguserat,et calefaciebant se. Erat autem et Petrusstans cumeis,etcalefaciensse. Augustinus:Nonhiemserat,ettamenfrigus
Peter first to fall, in order that he might be less severe to sinners from the remembrance ofhis own fall. Peter, the teacher and master of the whole world, sinned, and obtained pardon. that judgesmightthereafterhavethatruletogobyin dispensingpardon.ForthisreasonIsupposethe priesthood was not given to Angelsbecause, being without sin themselves, they would punish sinnerswithoutpity.Passiblemanisplacedover man, in order that remembering his own weakness,hemaybemercifultoothers.
THEOPHYL.SomehoweverfoolishlyfavorPeter, sofarastosaythathedeniedChrist,becausehe didnotwishtobeawayfromChrist,andheknew, theysay,thatifheconfessedthathewasoneof Christs disciples, he would be separated from Him, and would no longer have the liberty of following and seeing his beloved Lord and thereforepretendedtobeoneoftheservants,that hissadcountenancemightnotbeperceived,and so exclude him: And the servants and officers stood there, who had made a fire of coals,and warmed themselves and Peter stoodwiththem, andwarmedhimself. AUG.Itwasnotwinter,andyetitwascold,asit
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erat, quale solet etiam aequinoctio verno accidere. Gregorius Moralium: Iam autem intus a caritatis calore Petrus torpuerat, et ad amorem praesentis vitae, quasi ad persecutorum prunas, infirmitate aestuante recalebat.
oftenisatthevernalequinox.
GREG.ThefireoflovewassmotheredinPeters breast, and he was warming himself beforethe coalsofthepersecutors,i.e.withtheloveofthis present life, whereby his weakness was increased.
Lectio 6 19 . 20 , : , , .21 : . 19.ThehighpriestthenaskedJesusof his disciples, and of his doctrine. 20. Jesus answered him, I spokeopenlyto theworldIevertaughtinthesynagogue, and in the temple, where the Jews alwaysresortandinsecrethaveIsaid nothing. 21. Why do you ask me?ask them which heard me, what Ihavesaid tothem:behold,theyknowwhatIsaid.
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Chrysostomus in Ioannem:QuiaChristo nullumcrimeninferrepoterant,dediscipulis interrogabant unde dicitur pontifex ergo interrogavit Iesum de discipulis suis: fortassis ubi erant, vel cuius gratia eos collegit. Hoc autem dicebat quasi seditiosumetnovarumrerumfactoremeum redarguere volens, quasi nullo alio attendenteeiquameiusdiscipulis. Theophylactus: Explorat insuper de doctrinaundesequituretdedoctrinaeius, cuiusmodi scilicet foret, utrum a lege discrepans et adversa Moysi, ut exinde occasione concepta ut Dei aemulum perdat. Alcuinus: Non enim cognoscendae veritatis amore interrogat, sed utcausam inveniret qua eum accusare potuisset,et tradere Romano praesidi addamnandum. Sed dominus ita temperavitresponsionem ut nec veritatem taceret, necsedefendere videretur sequitur enim respondit eiIesus: egopalamlocutussummundoegosemper docuiinsynagogaetintemploquoomnes Iudaeiconveniunt,etinoccultolocutussum nihil.
CHRYS. As they could bring no chargeagainst Christ, they asked Him of His disciples: Thehigh priest then asked Jesus of His disciples perhaps where they were, and on what account He had collected them, he wished to prove that he was a seditious and factious person whom no one attendedto,exceptHisowndisciples.
THEOPHYL. He asks Him moreover of His doctrine,whatitwas,whetheropposedtoMosesan thelaw,thathemighttakeoccasiontherebytoput HimtodeathasanenemyofGod.
ALCUIN.Hedoesnotaskinordertoknowthetruth, buttofindoutsomechargeagainstHim,onwhichto deliver Him to the Roman Governor to be condemned. But our Lord so tempers Hisanswer, asneithertoconcealthetruth,noryettoappearto defend Himself: Jesus answered him, I spoke openlytotheworldIevertaughtinthesynagogue, and in the temple, where the Jews alwaysresort andinsecrethaveIsaidnothing.
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Augustinus in Ioannem: Non praetereundanasciturhicquaestio:sienim ipsis discipulis non loquebatur palam, sed horam promittebat quando palam fuerat locuturus, quomodo palam locutus est mundo? Deinde ipsis discipulis suismulto manifestiusloquebaturquandocumeiserat remotus a turbis tunc enim et parabolas aperiebat, quas clausas proferebat ad alios.Sedintelligendumestitaeumdixisse palam locutus sum mundo, ac si dixisset: multi me audierunt. Et rursus non erat palam, quia non intelligebant et quod seorsum discipulis loquebatur, non in occulto utique loquebatur quis namque in occulto loquitur qui coram tot hominibus loquitur? Praesertim si hocloquiturpaucis, quodpereosvelitinnotesceremultis. Theophylactus: Reminiscitur autem hic prophetiaequaedicit:noninoccultolocutus sum,necinlocoterraetenebroso. Chrysostomus in Ioannem: Vel locutus est quidem in occulto, sed non, ut hi aestimabant, trepidans et seditionem faciens sed ubi multorum auditione superiora erant quae dicebantur. Volens
AUG. There is a difficulty here not to bepassed over: if He did not speak openly even to His disciples,butonlypromisedthatHewoulddosoat sometime,howwasitthatHespokeopenlytothe world? He spoke more openly to Hisdisciples afterwards, when they had withdrawn from the crowd for He then explained His parables,the meaning of which He concealed from theothers. WhenHesaysthen,Ispokeopenlytotheworld,He mustbeunderstoodtomean,wwithinthehearingof many.SoinonesenseHespokeopenly,i.e.inthat manyheardHiminanothersensenotopenly,i.e.in thattheydidnotunderstandHim.Hisspeakingapart with His disciples was not speaking insecretfor howcouldHespeakinsecretbeforethemultitude, especially when that small number ofHisdisciples weretomakeknownwhatHesaidtoamuchlarger?
THEOPHYL. He refers here to the prophecyof EsaiasIhavenotspokenin,secret,inadarkplace oftheearth. CHRYS. Or, He spoke in secret, butnot,asthese thought, from fear, or to excite sedition butonly whenwhatHesaidwasabovetheunderstandingof the many. To establish the matter, however,upon superabundant evidence, He adds, Why ask you
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autem ex superabundantia fide dignum constituere suum testimonium, subdit quid me interrogas? Interroga eosquiaudierunt quid locutus sim ipsis: ecce hisciuntquae dixerim ego quasi dicat: tu me demeis interrogas interroga inimicos meos, qui insidiantur mihi. Sunt autem haec verba confidentis in eorum quae dicta erant veritate: haec est enim veritatis inaltercabilis demonstratio, cum inimicos quisinvocatteste. Augustinus: Ipsa enim quae audierantet non intellexerant, talia erant utnonpossent iuste ac veraciter criminari: et quotiescumque interrogando tentarunt ut invenirent unde accusarent eum, sic eis respondit ut omnes eorum retunderentur doli,etcalumniaeeorumfrustrarentur.
Me?askthemwhichheardMewhatIsaidtothem behold,theyknowwhatIsaidtothem:asifHesaid, youaskMeofMydisciplesaskMyenemies,who lieinwaitforMe.Thesearethewordsofonewho was confident of the truth of what He said:foritis incontrovertibleevidence,whenenemiesarecalled inaswitnesses.
AUG.Forwhattheyhadbeardandnotunderstood wasnotofsuchakind,asthattheycouldjustlyturnit against Him. And as often as they tried by questioning to find out some charge againstHim, He so replied as to blunt all their stratagems,and refutetheircalumnies.
Lectio 7 22 , 23 ,
22.Andwhenhehadthusspoken,one of the officers which stood by struck Jesus with the palm of his hand, saying,Answeryouthehighpriestso? 23. Jesus answered him, If I have
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, : , 24 .
spoken evil, bear witness of theevil: butifwell,whysmiteyoume?24.Now Annas had sent him bound to Caiaphasthehighpriest.
Theophylactus: Cum Iesus astantium interpellassettestimonium,volensseminister excusare quod non esset de his qui admirabantur Iesum, percussit eum unde dicitur haec autem cum dixisset, unus assistens ministrorum dedit alapam Iesu, dicens:sicrespondespontifici? Augustinus de Cons. Evang: Hic sane ostenditurquodAnnaspontifexerat,nondum enim erat missus ad Caipham cum hoc diceretur et hos duos Annam et Caipham pontifices commemorat etiam Lucasininitio Evangeliisui. Alcuinus: Hic impletur prophetia threnorum: dedi maxillam meam percutientibus. Sed Iesus iniuste percussus mansueterespondit unde sequitur respondit ei Iesus: si male
THEOPHYL. When Jesus had appealed tothe testimony of the people by, an officer,wishingto clear himself, and show that he was not oneof those who admired our Lord, struck Him:And when He had thus spoken, one of the officers which stood by struck Jesus with the palmofhis hand,saying,Answeryouthehighpriestso? AUG.ThisshowsthatAnnaswasthehighpriest, forthiswasbeforeHewassenttoCaiaphas.And Luke in the beginning of his Gospel says,that AnnasandCaiaphaswerebothhighpriests.
ALCUIN.Hereisfulfilledtheprophecy,Igavemy cheektothesmiters.Jesus,thoughstruckunjustly, replied gently: Jesus answered him, If I have spokenevil,bearwitnessoftheevil:butifwell,why

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locutussum,testimoniumperhibedemalosi autembene,quidmecaedis? Theophylactus:Quasidicat:sihabesexhis quae nunc a me prolata suntreprehendere, ostende quod male dixerim quod sinequis, quid furis? Vel etiam sic: siperperamdocui cum in synagogis docebam, certifica principem sacerdotum quod si rectedocui, ita ut etiam vos ministri miraremini,quidme nunccaedis,quempriusadmirabaris? Augustinus in Ioannem: Quid ista responsione verius, mansuetius, iustius?Qui enimaccepitalapam,numquidvelleteumqui percussitautcaelestiigneconsumi,autterra dehiscentesorberi,autcorreptumDaemonio volutari, aut etiam alia huiusmodi qualibet poena,veletiamgravioripuniri?Quidhorum perpotentiamiuberenonpotuissetperquem factusestmundus,nisipatientiamnosdocere maluisset, qua vincitur mundus? Hic dicet aliquis: cur non fecit quod ipse praecepit? Percutienti scilicet non sic respondere, sed maxillamdebuitalterampraebere.Quidquod etmansueterespondit,etnonsolummaxillam alteramiterumpercussuro,sedtotumcorpus figendumpraeparavitinligno?Ethincpotius demonstravit sua illa praecepta patientiae
smiteyouMe?
THEOPHYL.Asiftosay,Ifyouhaveanyfaultto findwithwhatIhavesaid,showitifyouhavenot, why do you rage? Or thus: If I taughtanything unadvisedly,whenItaughtinthesynagogues,give proofofittothehighpriestIbutiftaughtaright,so thatevenyouofficersadmired,whysmiteyouMe, Whombeforeyouadmired?
AUG.Whatcanbetruer,gentler,kinder,thanthis answer? He Who received the blow on the face neitherwishedforhimwhostruckitthatfirefrom heavenshouldconsumehim,ortheearthopenits month and swallow him or a devil seize himor anyotheryetmorehorriblekindofpunishment.Yet hadnotHe,byWhomtheworldwasmade,power tocauseanyoneofthesethingstotakeplace,but that He preferred teaching us that patiencewhy whichtheworldisovercome?Someonewillask here, why He did not do what He Himself commanded, i.e. not make this answer, butgive theothercheektothesmiter?ButwhatifHedid both, both answered gently, and gave, notHis checkonlytothesmiter,butHiswholebodytobe nailed to the Cross? And herein Heshows,that those precepts of patience are tobeperformed
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non ostentatione corporis, sed cordis praeparatione fienda: fieri enim potest ut alteram maxillam visibiliter homo praebeat iratus.Quantoergomeliusetrespondetvera placatus,etadperferendagravioratranquillo animofitparatus? Chrysostomus in Ioannem: Quid igitur consequens erat, nisi aut redarguere, aut acceptarequoddictumest?Sedhocnonfit: eaenimquaefiebantnonerantiudicium,sed seditio et tyrannis. Non invenientes autem quid plus facerent, mittunt eum ligatumad Caipham unde sequitur et misit eumAnnas ligatumadCaiphampontificem. Theophylactus: Suspicantes hunc, cum astutior esset, excogitare aliquid posse adversumIesumdignummorte. Augustinus:Adillumautem,sicutMatthaeus dicit, ab initio ducebatur, quoniam ipse erat illius anni princeps sacerdotum. Alternis quippe intelligendi sunt solere annis agere pontificatum, et credendum est secundum voluntatemCaiphaeidessefactumutIesum primo ad Annam ducerent vel etiamdomos eorumitafuissepositasutnondeberetAnnas
not by posture of the body, but bypreparationof theheart:foritispossiblethatamanmightgive hischeekoutwardly,andyetbeangryatthesame time. How much better is it to answer truly, yet gently, and be ready to bear even harderusage patiently. CHRYS. What should they do then buteither disprove,oradmit,whatHesaid?Yetthistheydo not do: it is not a trial they arecarryingon,buta faction,atyranny.Notknowingwhattodofurther, theysendHimtoCaiaphas:NowAnnassentHim boundtoCaiaphasthehighpriest.
THEOPHYL. Thinking that as he was more cunning,hemightfindoutsomethingagainstHim worthyofdeath. AUG. He was the one to whomtheyweretaking Himfromthefirst,asMatthewsayshebeingthe high priest of this year. We mustunderstandthat the pontificate was taken between themyearby year alternately, and that it was by Caiaphass consent that they led Him first to Annas orthat theirhousesweresosituated,thattheycouldnot butpassstraightbythatofAnnas.
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atranseuntibuspraeteriri. Beda: Quod autem dicit ligatum, non sic intelligendum quod tunc tantum fueritligatus sed tunc ligatus est cum est captus:itaque ligatum ad Caipham misit sicut sibifuerat praesentatus. Sive fieri potuit ut ad horam solveretur, quatenus discuteretur, post hoc discussusiterumligaretur,etsicadCaipham mitteretur. BEDE. Sent Him bound, not that He wasbound nowforthefirsttime,fortheyboundHimwhenthey took Him. They sent Him bound as theyhad brought Him. Or perhaps He may have been loosedfromHisbondsforthathour,inordertobe examined, after which He was bound again,and senttoCaiaphas.
Lectio 8 25 ., , .26 , , ' 27 : . 25. And Simon Peter stood and warmed himself. They said therefore to him, Are not you also one ofhis disciples? He denied it, and said, I amnot.26.Oneoftheservantsofthe highpriest,beinghiskinsmanwhose ear Peter cut off, said, Did notIsee youinthegardenwithhim?27.Peter then denied again: and immediately thecockcrowed.
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Augustinus in Ioannem: Cum dixisset Evangelista, quod Iesum ligatum miserat Annas ad Caipham, reversus est ad locum narrationis,ubireliqueratPetrum,utexplicaret quod in domo Annae de trinaeiusnegatione contigerat unde dicitur erat autem Simon Petrusstans,etcalefaciensse.Hicrecapitulat quodanteiamdixerat. Chrysostomus in Ioannem: Vel multo stupore detinebatur qui fervidus erat, ut deducto Iesu de cetero non moveretur.Sed hoc fit, ut discas quanta naturae sit imbecillitas, cum Deus hominem dereliquerit. Et interrogatus rursus etiam negat unde sequitur dixerunt ergo ei: numquid et tuex discipulis eius es? Negavit ille, et dixit: non sum. Augustinus de Cons. Evang: Hoc loco invenimus non ante ianuam, sed ad focum stantem,secundonegassePetrumquodfieri non posset nisi iam rediisset postea quam foras exierat, ut Matthaeus dicit. Nequeenim iam exierat, et foris vidit eum alteraancilla sedcumexiret,eumviditidest,cumsurgeret etexiret,animadvertiteumetdixithisquierant ibi, idest qui simul erant ad ignem intus in
AUG.AftertheEvangelisthassaidthattheysent JesusboundfromAnnastoCaiaphas,hereturns toPeterandhisthreedenials,whichtookplacein thehouseofAnnas:AndSimonPeterstoodand warmed himself. He repeats what he had said before.
CHRYS. Or, He means that the once fervid disciplewasnowtootorpid,tomoveevenwhen ourLordwascarriedaway:strewingtherebyhow weak mans nature is, when God forsakes him. Asked again, he again denies: They said therefore to him, Are not you also one ofHis disciples?Hedeniedit,andsaid,Iamnot.
AUG. Here we find Peter not at thegate,butat thefire,whenhedeniesthesecondtime:sothat he must have returned after he had goneoutof doors,whereMatthewsayshewas.Hedidnotgo out,andanotherdamselseehimontheoutside, butanotherdamselsawhimashewasrisingto go out, and remarked him, and told thosewho wereby,i.e.thosewhowerestandingwithherat the fire inside the hall, This fellow alsowaswith
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atrio:ethiccumIesuNazarenoerat.Illeautem qui foras exierat, hoc audito, rediens,iuravit illiscontranitentibus:quianonnovihominem. Deinde in eo quod Ioannes hic aitdixerunt: numquid et tu ex discipulis eius es?Quod redeunti et stanti dictum intelligimus, hoc quoque confirmatur, non illam tantumalteram ancillam,quamcommemorantinhacsecunda negatione Matthaeus et Marcus, sed alium quemdam, quem commemorat Lucas, cum PetroilludegisseundeIoannesdicitdixerunt ergoei.IoannesautemsecutusdetertiaPetri negatione, ita explicat dicit ei unus exservis pontificis,cognatuseiuscuiusabsciditPetrus auriculam:nonneegoviditeinhortocumillo? QuodMatthaeusetMarcusnonsingulari,sed plurali numero enuntiant eos qui cum Petro agebant, cum Lucas unum dicat Ioannes quoque unum eumdemque cognatum eius cuius abscidit Petrus auriculam: facile est intelligereautpluralemnumerumprosingulari usitata locutione usurpasse Matthaeum et Marcum aut quod unus maxime tamquam sciens, et qui eum viderat, affirmabatceteri autem secuti eius fidem Petrum simul urgebant. Chrysostomus: Sed neque hortus in memoriameiusreduxiteaquaeibidictasunt,
Jesus of Nazareth. He heard this outside,and returned,andswore,Idonotknowtheman.Then John continues: They said therefore to him,Are not you also one of His disciples? whichwords we suppose to have been said to him whenhe hadcomeback,andwasstandingatthefire.And this explanation is confirmed by the fact, that besidestheotherdamselmentionedbyMatthew andMarkintheseconddenial,therewasanother person,mentionedbyLuke,whoalsoquestioned him.SoJohnusestheplural.Theysaidtherefore to him. And then follows the third denial:Oneof theservantsofthehighpriest,beinghiskinsman whoseearPetercutoff,says,DidnotIseeyouin the garden with Him? That Matthew andMark speakofthepartywhoherequestionPeterinthe pluralnumber,whereasLukementionsonlyone, and John also, adding that that one was the kinsmanofhimwhoseearPetercutoff,iseasily explained by supposing that Matthew andMark used the plural number by a common formof speech for the singular or that one whohad observed him most strictly put thequestionfirst, andothersfolloweditup,andpressedPeterwith more.
CHRYS.Butneitherdidthegardenbringbackto hismemorywhathehadthensaid,andthegreat
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nequemultadilectioquamillicperverbamulta ostendit unde sequitur iterum ergo negavit Petrus,etstatimgalluscantavit. Augustinus: Ecce medici completa est praedictio, aegroti convicta praesumptio:non enim factum est quod ille dixerat: animam meamproteponamsedfactumestquodille praedixerat:termenegabis.
professions of love he had made: Peterthen deniedagain,andimmediatelythecockcrew.
AUG.Lo,theprophecyofthePhysicianisfulfilled, the presumption of the sick mandemonstrated. That which Peter had said he would do,hehad notdone.Iwilllaydownmylifeforyoursake,but whatourLordhadforetoldhadcometopass,you shalldenyMethrice. CHRYS.TheEvangelistshaveallgiventhesame account of the denials of Peter, not with any intentionofthrowingblameuponhim,buttoteach ushowhurtfulitistotrustinself,andnotascribe alltoGod. BEDE.Mystically,bythefirstdenialofPeterare denoted those who before our LordsPassion denied that He was God, by thesecond,those whodidsoafterHisresurrection.Sobythefirst crowingofthecockHisresurrectionissignified bythesecond,thegeneralresurrectionattheend of the world. By the first damsel, whoobliged Peter to deny, is denoted lust, by thesecond, carnaldelight:byoneormoreservants,thedevils whopersuadementodenyChrist.
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Chrysostomus: Evangelistae vero concorditernegationemPetriscripserunt,non discipulum accusantes, sed nos erudire volentes quantum malum sit non Deototum concedere,sedinsemetipsoconfidere. Beda: Mystice autem per primam Petri negationem illi designantur qui ante passionem ipsius negaverunt eum esse Deum per secundam vero illi qui post resurrectionem eius in divinitate pariter et humanitate offenderunt. Item per primumgalli cantum ipsius designatur capitis resurrectio, per secundum illa quae in finecelebrabitur totius corporis. Per primam autemancillam, quae Petrum negare coegit, designatur cupiditas per secundam carnalis delectatio
per unum seu plures servos, Daemones,qui suadentChristumnegare.
Lectio 9 28 : : , .29 , [] 30 , , .31 , , . , :32 . 28.ThenledtheyJesusfromCaiaphas tothehallofjudgment:anditwasearly and they themselves went notintothe judgment hall, lest they should be defiled but that they might eat the Passover. 29. Pilate then went out to them,andsaid,Whataccusationbring you against this man? 30. They answered and said to him, Ifhewere not a malefactor, we would not have deliveredhimuptoyou.31.Thensaid Pilate to them, Take you him, and judge him according to your law. The Jews therefore said to him, It isnot lawful for us to put any man todeath. 32.ThatthesayingofJesusmightbe fulfilled, which he spoke, signifying whatdeathheshoulddie.
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Augustinus in Ioannem: ReditEvangelista adlocumnarrationissuae,ubieamreliquerat ut explicaret Petri negationem undedicitur adducunt ergo Iesum ad Caipham in praetorium: ad Caipham quippe ab Anna collegaetsoceroeiusdixeratmissum.Sedsi ad Caipham, cur ad praetorium, quodnihil aliud vult intelligi quam ubi praeses Pilatus habitavit? Beda: Praetorium enim dicitur sedes praetoris praetores vero dicunturpraefecti, sive praeceptores, eo quod civibus praeceptadonent. Augustinus:Autigituraliquaurgentecausa de domo Annae, quo ad audiendum ambo convenerant, Caiphas perrexerat ad praetorium praesidis, et socero suo Iesum reliquerat audiendum aut in domoCaiphae praetoriumPilatusacceperat,ettantadomus erat ut seorsum habitantem dominumsuum, seorsumiudicemferret. Augustinus de Cons. Evang: Tamen ad ipsumCaiphamabinitioducebatur,adquem in extremo perductus est sed quia iam
AUG.TheEvangelistreturnstothepartwherehe hadleftoff,inordertorelatePetersdenial:Then ledtheyJesustoCaiaphastothehallofjudgment: to Caiaphas from his colleague and fatherinlaw Annas,ashasbeensaid.ButIftoCaiaphas,how tothepraetorium,whichwastheplacewherethe governorPilateresided
BEDE. The praetorium is the place wherethe praetor sat. Praetors were called prefects and preceptors,becausetheyissuedecrees.
AUG. Where then for some urgent reason Caiaphas proceeded from the house ofAnnas, where both had been sitting, tothepraetoriumof the governor, and left Jesus to the hearingofhis father in law: or Pilate had established the praetorium in the house of Caiaphas, whichwas large enough to afford a separate lodging toits owner,andthegovernoratthesametime. AUG. According to Matthew, When the morning came, they led Him away, and deliveredHimto Pontius Pilate. But He was to have been ledto
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tamquam convictum reum adducebant, Caiphae autem antea visum fuerat utIesus moreretur, nulla mora interposita est quin occidendus Pilato traderetur. Sequitur erat autemmane.
Caiaphas at first. How is it then that Hewas brought to him so late? The truth is,nowHewas going as it were a committedcriminal,Caiaphas having already determined on His death.AndHe was to be given up to Pilate immediately.Andit wasearly. CHRYS.HewasledtoCaiaphasbeforethecock crowed,butearlyinthemorningtoPilate.Whereby the Evangelist shows, that all that night of examination, ended in proving nothing against Him and that He was sent to Pilate in consequence.Butleavingwhatpassedthentothe otherEvangelists,hegoestowhatfollowed.
Chrysostomus in Ioannem: Antequam gallus cantaret, ad Caipham ducitur mane vero ad Pilatum: per quae demonstrat Evangelista quoniam per totumintermedium noctis a Caipha interrogatus in nullo redarguitur et idcirco misit eum Pilato.Sed illa aliis dimittens enarranda, ipsequaesivit quoddeincepsestsequiturenimetipsinon introieruntinpraetorium. Augustinus in Ioannem: Hoc est in eam partemdomusquamPilatustenebat,siipsa erat domus Caiphae. Cur autem non introierunt, exponit subdens ut non contaminarentur,sedmanducarentPascha.
AUG. And they themselves entered not into the judgmenthall:i.e.intothatpartofthehousewhich Pilate occupied, supposing it to be the houseof Caiaphas. Why they did not enter is next explained:Lesttheyshouldbedefiled,butthatthey mighteatthePassover. CHRYS For the Jews were thencelebratingthe passover He Himself celebrated it one day before,reservingHisowndeathforthesixthday on which day the old passover was kept. Or,
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Chrysostomus: Quoniam tunc Iudaei faciebantPaschaipseveroanteunamdiem tradiditPascha,reservanssuamoccisionem sextaeferiaequandovetusPaschafiebat:vel

Paschadicittotumfestum. Augustinus: Dies enim agere coeperant azymorum, quibus diebus contaminatio illis eratinalienigenaehabitaculumintrare. Alcuinus: Pascha enim proprie dicebatur dies illa qua agnus ad vesperam quartadecimalunaoccidebaturseptemvero diessequentesdiesazymorumdicebantur,in quibus nihil fermentatum in domibus eorum debuit inveniri. Sed tamen dies paschalis invenitur inter dies azymorum, ut apud Matthaeum: prima autem die azymorum accesseruntdiscipuliadIesum,dicentes:ubi visparemustibicomederePascha?Pascha etiam dies azymorum inveniuntur nominati, sicut hic: ut manducarent Pascha: Pascha enimnonimmolationemagnihicnotat,quae fiebat quartadecima luna ad vesperam sed magnam solemnitatem, quae quintadecima luna celebrabatur post agni immolationem quartadecimaenimlunadominus,sicutetalii Iudaei,Paschacelebravitquintadecimaluna, quando magna solemnitas celebrabatur, est crucifixus quartadecima vero luna coepit esseimmolatioexquocaptusestinhorto.
perhaps,thepassovermeansthewholeseason. AUG. The days of unleavened breed were beginning during which time it wasdefilementto enterthehouseofastranger. ALCUIN.Thepassoverwasstrictlythefourteenth dayofthemonth,thedayonwhichthelambwas killedintheevening:thesevendaysfollowingwere called the days of unleavened bread, inwhich nothingleavenedoughttobefoundintheirhouses. Yet we find the day of the passoverreckoned amongthedaysofunleavenedbread:Nowthefirst dayofthefeastofunleavenedbreadthedisciples cametoJesus,sayingtoHim,Wherewillyouthat weprepareforyoutoeatthepassover?Andhere also in like manner: That they might eatthe passover the passover here signifying not the sacrifice of the lamb, which took place the fourteenth day at evening, but the greatfestival whichwascelebratedonthefifteenthday,afterthe sacrificeofthelamb.OurLord,liketherestofthe Jews,keptthepassoveronthefourteenthday:on thefifteenthday,whenthegreatfestivalwasheld, He was crucified. His immolationhoweverbegan on the fourteenth day, from the time thatHewas takeninthegarden.
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Augustinus: O impia caecitas.Alienigenae iudicis praetorio contaminari timebant, et fratris innocentis sanguinem fundere non timebant. Nam quod etiam dominus eratet vitae dator qui occidebatur, non eorum conscientiae,sednescientiaedeputetur. Theophylactus: Sed Pilatus utcumque procedens mitius, ipse idemegrediturunde sequiturexivitergoPilatusadeosforas. Beda: Haec autem erat consuetudo Iudaeorum, ut quem mortis reumiudicarent, vinctum praesidi traderent, ut dumpraeses vinctumcerneret,intelligeretmortiaddictum. Chrysostomus: Sed videns eumligatumet atotductum,nonaestimavithocargumentum esse inaltercabile accusationis, sed interrogat unde sequitur et dixit eis:quam accusationem affertis adversus hominem hunc?Inconveniensenimdicitesse,iudicium eos rapuisse, supplicium autem illi concedere. Sed illi renuentes ex directo accusationem,coniecturisquibusdamutuntur unde sequitur responderunt, et dixerunt: si non esset hic malefactor, non tibi tradidissemuseum.
AUG. O impious blindness! They feared to be defiledbythejudgmenthallofaforeignprefect,to shedthebloodofaninnocentbrothertheyfeared not. For that He Whom they killed wastheLord andGiveroflife,theirblindnesssavedthemfrom knowing THEOPHYL.Pilatehoweverproceedsinamore gentleway:Pilatethenwentouttothem.
BEDE. It was the custom of the Jewswhenthey condemned any one to death, to notify it tothe governor,bydeliveringthemanbound.
CHRYS. Pilate however seeing Him bound, and suchnumbersconductingHim,supposedthatthey hadnotunquestionableevidenceagainstHim,so proceeds to ask the question : And said, What accusationbringyouagainstthisMan?Foritwas absurd,hesaid,totakethetrialoutofhishands, and yet give him the punishment. They inreply bringforwardnopositivechargebutonlytheirown conjectures:Theyansweredandsaidtohim,IfHe were not a malefactor, we would not have deliveredHimuptoyou.
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Augustinus: Interrogentur atque respondeant ab immundis spiritibusliberati, caeci videntes, mortui resurgentes, et,quod omnia superat, stulti sapientes, utrum sit malefactor Iesus. Sed ista dicebant, de quibus per prophetam iam ipsepraedixerat: retribuebantmihimalaprobonis. Augustinus de Cons. Evang: Sed videndumestnecontrasitquodLucasdicit, certa in eum dicta esse crimina:coeperunt autem illum, inquit, accusare, dicentes:hunc invenimus subvertentem gentem nostram, et prohibentemtributadariCaesari,etdicentem se Christum regem esse. Sed secundum Ioannem videntur Iudaei noluisse dicere crimina ut eorum auctoritatem secutus Pilatus,quideiobicerentdesineretquaerere sedobhoctantumnocentemcrederet,quod sibi ab eis tradi meruisset. Ergo intelligere debemus et hoc dictum esse, et illudquod Lucas commemoravit: multa enim dicta et multa responsa sunt. Unde innarrationesua quisqueposuitquodsatisesseiudicavit:nam etipseIoannesdicitquaedamquaeobiecta sunt, quae suis locis videbimus. Itaque sequitur dicit ergo eis Pilatus: accipite eum vos, et secundum legem vestram iudicate eum.
AUG.Askthefreedfromuncleanspirits,theblind who saw, the dead who came to lifeagain,and, whatisgreaterthanall,thefoolswhoweremade wise, and let them answer, whether Jesuswasa malefactor. But they spoke, of whom He had HimselfprophesiedinthePsalms,Theyrewarded Meevilforgood. AUG. But is not this account contradictory to Lukes, who mentions certain positive charges: AndtheybegantoaccuseHim,saying,Wefound thisfellowpervertingthenation,andforbiddingto give tribute to Caesar, saying that He Himselfis ChristaKing.AccordingtoJohn,theJewsseem to have been unwilling to bringactualcharges,in order that Pilate might condemn Him simply on theirauthority,askingnoquestions,buttakingitfor grantedthatifHewasdelivereduptohim,Hewas certainly guilty. Both accounts are however compatible Each Evangelist only inserts what he thinks sufficient. And Johns account implies that somechargeshadbeenmade,whenitcomesto Pilates answer: Then said Pilate to them,Take youHim,andjudgeHimaccordingtoyourlaw.
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Theophylactus: Quasi dicat: quoniam ad votum iudicium poscitis, et superbitis, acsi nihil unquam profanum egeritis, accipitevos et damnate ego nequaquam talis iudex efficiar. Alcuinus:Velhocdicit,quasidicat:vosqui legem habetis, scitis quid lex de talibus iudicet secundum quod iustum esse scitis, itafacite.SequiturdixeruntergoIudaei:nobis nonlicetinterficerequemquam. Augustinus in Ioannem: Sed nonne lex praecepit, ne malefactoribus, praesertim seductoribus adeo qualem istum putabant, parcant? Sed intelligendum est eosdixisse nonsibilicereinterficerequemquampropter festi diei sanctitatem quam celebrare iam coeperant. Ita ne omnem sensum nimia malitia perdidistis, ut ideo vos a sanguine innocentisimpollutosessecredatis,quiaeum fundendumalteritraditis? Chrysostomus in Ioannem: Vel ideo ipsi eum non interfecerunt, quia multum de potestateeorumabscissumerateisRomanis regibussubiacentibus.Velaliter.Quiadixerat
THEOPHYL.Asiftosay,Sinceyouwillonlyhave suchatrialaswillsuityou,andareproud,asifyou never did any thing profane, take you Him, and condemnHimIwillnotbemadeajudgeforsucha purpose. ALCUIN.Orasifhesaid,youwhohavethelaw, know what the law judges concerning such: do whatyouknowtobejust.TheJewsthereforesaid to him, It is not lawful for us to put any manto death. AUG. But did not the law command nottospare malefactors, especially deceivers such as they thoughtHim?Wemustunderstandthemhowever to mean, that the holiness of the day whichthe were beginning to celebrate, made itunlawfulto putanymantodeath.Haveyouthensolostyour understanding by your wickedness, that youthink yourselves free from the pollution of innocent blood, because you e deliver it to be shedby another? CHRYS.Or,theywerenotallowedbytheRoman law to put Him to death themselves. Or,Pilate havingsaid,JudgeHimaccordingtoyourlaw,they reply,Itisnotlawfulforus:HissinisnotaJewish
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eissecundumlegemvestraminterficiteeum, volentes ostendere quod peccatumeiusnon estIudaicum,dicuntnonlicetnobis:nonenim secundum legem nostram peccavit sed crimeneiusestpublicum,quiaseregemdixit. Vel quia eum crucifigi cupiebant, utetiam modo mortis eum diffament. Non autem licebat eis crucifigere. Sed quod alio modo interficiebant, monstrat Stephanus ab eis lapidatus et ideo subditur ut sermo Iesu impleretur quem dixit significans qua morte esset moriturus: quoniam scilicet Iudaeis crucifigere non licebat. Aut dicit hoc Evangelista,quoniamnonabeissolum,sed etagentibusdebebatinterfici. Augustinus: Sic enim legimus apud Marcum, ubi ait: ecce ascendimus Ierosolymam, et filius hominis tradetur principibussacerdotumetScribis,ettradent eum gentibus. Pilatus autem Romanus erat, eumque in Iudaeam Romani praesidem miserant.UtergoistesermoIesuimpleretur, idestuteumsibitraditumgentesinterficerent, noluerunt eum accipere, dicentes nobisnon licetinterficerequemquam.
one,Hehasnotsinnedaccordingtoourlaw:His offenseispolitical,HecallsHimselfaKing.Orthey wished to have Him crucified, to add infamyto death:theynotbeingallowedtoputtodeathinthis waythemselves.Theyputtodeathinanotherway, as we see in the stoning of Stephen: Thatthe sayingofJesusmightbefulfilled,whichHespoke, signifying what death He should die. Whichwas fulfilledinthatHewascrucified,orinthatHewas puttodeathbyGentilesaswellasJews.
AUG. As we read in Mark, Behold, we go upto JerusalemandtheSonofmanshallbedelivered to the chief priests, and to the scribes andthey shallcondemnHimtodeath,andshalldeliverHim to the Gentiles. Pilate again was aRoman,and wassenttothegovernmentofJudea,fromRome. ThatthissayingofJesusthenmightbefulfilled,i.e. that He might be delivered to and killed by the Gentiles, they would not accept Pilatesoffer,but said,Ifisnotlawfulforustoputanymantodeath.
Lectio 10
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33 , 34 , 35 , : 36, : , [], : . 37 , , . , : . 38 ,
33. Then Pilate entered into the judgment hall again, and called Jesus,andsaidtohim,Areyouthe King of the Jews? 34. Jesus answeredhim,Sayyouthisthingof yourself, or did others tell it youof me? 35. Pilate answered, Am I a Jew?Yourownnationandthechief priests have delivered you to me: what have you done? 36. Jesus answered,Mykingdomisnotofthis world: if my kingdom were of this world, then would my servantsfight, that I should not be deliveredtothe Jews: but now is my kingdom not from here. 37. Pilate thereforesaid to him, Are you a king then?Jesus answered,yousaythatIamaking. To this end was I born, andforthis cause came I into the world, that I should bear witness to the truth. Every one that is of thetruthhears my voice. 38. Pilate says to him, Whatistruth?
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Chrysostomus in Ioannem: Pilatus ab odio Iudaeorumeripivolens,iudiciumnonprotraxitin longum unde dicitur introivit ergo iterum in praetoriumPilatus,etvocavitIesum. Theophylactus: Seorsum, eo quod magnam habebatdeeosuspicionem.Proponebatautem omnia exquisite rimari amoto strepitu Iudaeorum unde sequitur et dixit ei: tu es rex Iudaeorum? Alcuinus: His verbis ostendit PilatusIudaeos obiecisse hoc criminis, ut diceret se esse regemIudaeorum. Chrysostomus: Vel hoc Pilatus a multis audierat. Quia vero nihil illi habebat dicere,ut non multa fieret investigatio, quodcommuniter dicebatur,hocinmediumducerevult.Sequitur etresponditIesus:atemetipsohocdicis,analii tibidixeruntdeme? Theophylactus: Innuit ex hoc, Pilatumesse vecordem, ac indiscrete iudicantem ac si diceret:sihocexteipsoloqueris,pandesigna meae rebellionis at si ab aliis percepisti, inquisitionemfacordinariam.
CHRYS.Pilate,wishingtorescueHimfromthe hatredofthecJews,protractedthetrialalong time.ThenPilateenteredintothejudgmenthall, andcalledJesus. THEOPHYL. i.e. Apart, because he had a strong suspicion that He was innocent, and thoughthecouldexamineHimmoreaccurately, awayfromthecrowd:andsaidtoHim,Areyou theKingoftheJews? ALCUIN. Wherein Pilate shows that theJews hadchargedHimwithcallingHimselfKingofthe Jews. CHRYS.OrPilatehadheardthisbyreportand as the Jews had no charge to bringforward, began to examine Him himself with respect to the things commonly reported of Him. Jesus answeredhim,Sayyouthisthingofyourself,or didotherstellityouofMe? THEOPHYL.HeintimatesherethatPilatewas judging blindly and indiscreetly: If you saythis thing of yourself, He says, bringforwardproofs ofMyrebellionifyouhavehearditfromothers, makeregularinquiryintoit.
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Augustinus in Ioannem: Sciebat utique dominus et quod ipse interrogavit, etquodille responsurus fuit sed tamen dici voluit, nonut ipsesciret,sedutconscribereturquodvoluitut sciretur. Chrysostomus:Nonergoignoransinterrogat, sed ab ipso accusari Iudaeos volens unde sequitur respondit Pilatus: numquid ego Iudaeussum?
AUG. Our Lord knew indeed both whatHe Himself asked, and what Pilate wouldanswer but He wished it to be written down n forour sakes.
CHRYS.Heasksnotinignorance,butinorder to draw from Pilate himself an accusation againsttheJews:PilateansweredBred,AmIa Jew?Yourownnationandthechiefpriestshave deliveredyoutome. AUG. He rejects the imputation that Hecould havesaiditofHimselfYourownnationandthe chiefpriestshavedeliveredyoutome:adding, what have you done? Whereby he showsthat thischargehadbeenbroughtagainstHim,forit isasmuchastosay,Ifyoudenythatyouarea King,whathaveyoudonetobedeliveredupto me?AsifitwerenowonderthatHeshouldbe deliveredup,ifHecalledHimselfaKing. CHRYS.Hethentriestobringroundthemindof Pilate, not a very bad man, by proving tohim, thatHeisnotamereman,butGod,andtheSon of God and overthrowing all suspicion of His having aimed at a tyranny, which Pilatewas afraidof,Jesusanswered,Mykingdomisnotof
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Augustinus: Abstulit a se suspicionem qua posset putari a semetipso dixisse, id se a Iudaeisaudissedemonstransundesubditgens tuaetpontificestuitradiderunttemihi.Deinde dicendoquidfecisti?Satisostenditilludeipro crimineobiectumtamquamdiceret:siteregem negas, quid fecisti, ut tradereris mihi?Quasi mirumnonesset,sipuniendusiudicitraderetur quisediceretregem. Chrysostomus: Reducit autem Pilatum non valdemalumexistentem,etvultostenderequod nonesthomonudus,sedDeusetDeifilius:et quod formidaverit Pilatus, dissolvit tyrannidis suspicionem unde sequitur respondit Iesus: regnummeumnonestdehocmundo.
thisworld. Augustinus: Hoc est quod bonus magister scirenosvoluit.Sedpriusnobisdemonstranda fueratvanahominumderegnoeiusopinio,sive gentium, sive Iudaeorum, a quibus idPilatus audierat quasi propterea fuisset morte plectendus, quod illicitum affectaveritregnum, vel quoniam solent regnaturi invidereregnanti: etvidelicetcavendumeratnehuiusregnumsive RomanissiveIudaeisessetadversum.Quodsi interrogante Pilato continue respondisset,non etiam Iudaeis, sed solis gentibus hoc dese opinantibus respondisse videretur. Sed post responsionem Pilati, iam Iudaeis et gentibus opportunius aptiusque respondit quasi dicat: audite, Iudaei et gentes, non impedio dominationem vestram in hoc mundo. Quid vultis amplius? Venite credendo ad regnum quodnonestdehocmundo.Quidestenimeius regnum,nisicredentesineum?Quibusdicit:de hoc mundo non estis quamvis eosessevellet in mundo. Unde et hic non ait regnummeum non est in hoc mundo sed non est de hoc mundo.Demundoenimestquidquidhominum a Deo quidem creatum, sed ex Adamvitiata stirpegeneratumestfactumestautemregnum non iam de mundo quidquid inde in Christo regeneratum est. Sic enim nos Deuseruitde
AUG. This is what the good Master wishedto teachus.Butfirstitwasnecessarytoshowthe falsity of the notions of bothJewsandGentiles astoHiskingdom,whichPilatehadheardofas if it meant that He aimed at unlawful power a crime punishable with death, and thiskingdom were a subject of jealousy to the rulingpower, andtobeguardedagainstaslikelytobehostile either to the Romans or Jews. NowifourLord hadansweredimmediatelyPilatesquestion,He wouldhaveseemedtohavebeenansweringnot theJews,buttheGentilesonly.ButafterPilates answer, what He says is an answer toboth GentilesandJews:asifHesaid,Men,i.e.Jews and Gentiles, I hinder not your dominioninthis world. What more would you have? Come by faith to the kingdom which is not of thisworld. ForwhatisHiskingdom,buttheythatbelievein Him,ofwhomHesays,youarenotoftheworld: although He wished that they should beinthe world. In the same way, here Hedoesnotsay, Mykingdomisnotinthisworldbut,isnotofthis world.Oftheworldareallmen,whocreatedby God are born of the corrupt race of Adam.All that are born again in Christ, are made a kingdomnotofthisworld.ThushathGodtaken usoutofthepowerofdarkness,andtranslated
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potestatetenebrarum,ettranstulitinregnumfilii caritatissuae. Chrysostomus: Vel hoc dicit, quoniam non tenet regnum ut hic reges terreni tenent sed quoniam desuper habet principatum, qui non est humanus, sed multo maior et clariorunde subdit si ex hoc mundo esset regnummeum, ministri mei utique decertarent ut nontraderer Iudaeis.Ostendithicregnieiusquodapudnos est imbecillitatem, quoniam a ministris habet fortitudinem superius vero regnum sufficiens est sibi ipsi, nullo indigens. Siigiturmaiusest illud regnum, volens captus est, seipsum tradens.
ustothekingdomofHisdearSon.
CHRYS.OrHemeansthatHedoesnotderive His kingdom from the same sourcethatearthly kings do but that He has his sovereigntyfrom aboveinasmuchasHeisnotmereman,butfar greater and more glorious than man: If My kingdom were of this world, then would My servants fight, that I should not be deliveredto the Jews. Here He shows the weakness ofan earthly kingdom, has its strength from its servants, whereas that higher kingdom is sufficienttoitself,andwantinginnothing.Andif Hiskingdomwasthusthegreaterofthetwo,it follows that He was taken of His own will,and deliveredupHimself. AUG,AftershowingthatHiskingdomwasnotof thisworld,Headds,ButnowMykingdomisnot from here. He does not say, Not here,forHis kingdomisheretotheendoftheworld,having withinitthetaresmixedwiththewheatuntilthe harvest.Butyetitisnotfromhere,sinceitisa strangerintheworld. THEOPHYL, Or He says, from here,not,here becauseHereignsintheworld,andcarrieson
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Augustinus: Cum autem probasset regnum suum non esse de hoc mundo, subditnunc autem regnum meum non est hinc. Nondixit: nonesthic:hicenimestregnumeiususquead finemsaeculi,habensintrasecommixtazizania usque ad messem sed tamen non esthinc, quiaperegrinaturinmundo. Theophylactus:Velideonondicit:nonesthic, sednonesthinc:namregnatinmundo,etutitur
eiusprovisione,etiuxtavotumcunctadisponit non est autem ab infimis constitutum regnum eius,sedcaelitusetantesaecula. Chrysostomus: Hinc autem haeretici accipientes occasionem, alienum eum essea mundiconditionedicunt.Sedcumdicitregnum meum non est hinc, non privat mundum asua providentiaetpraelationesedostenditregnum suum non esse humanum neque corruptibile. SequiturdicititaqueeiPilatus:ergorexestu? ResponditIesus:tudicisquiarexsumego.
the government of it, and disposes all things accordingtoHiswillbutHiskingdomisnotfrom below,butfromabove,andbeforeallages. CHRYS. Heretics infer from these wordsthat ourLordisadifferentpersonfromtheCreatorof theworld.ButwhenHesays,Mykingdomisnot fromhere,HedoesnotdeprivetheworldofHis government and superintendence, but only shows that His government is not human and corruptible.PilatethereforesaidtoHim,Areyou aKingthen?Jesusanswered,yousaythatIam aKing. AUG.HedidnotfeartoconfessHimselfaKing, but so replied as neither to deny that Hewas, noryettoconfessHimselfaKinginsuchsense asthatHiskingdomshouldbesupposedtobe ofthiswworld.Hesays,yousay,meaning,you beingcarnalsayitcarnally.Hecontinues,Tothis endwasIborn,andforthiscausecameIintothe world,that1shouldbearwitnesstothetruth.The pronounhere,inhoc,mustnotbedweltlongon as if it meant, in hc re, but shortened, asifit stood,adhoc,natussum,asthenextwordsare, adhocveniinmundum.WhereinitisevidentHe alludestoHisbirthinthefleshnottothatdivine birthwhichneverhadbeginning.
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Augustinus: Non quia regem se timuit confiteri:seditadictumest,utnequeregemse neget, neque regem se talem esse fateatur cuius regnum putetur esse de hoc mundo. Dictum est enim tu dicis, ac si diceretur: carnalis carnaliter dicis. Deinde subiungit ego inhocnatussum,etadhocveniinmundum,ut testimonium perhibeam veritati. Non est producenda huius pronominis syllaba quodait in hoc natus sum, tamquam dixerit: in hacre natus sum sed corripienda, tamquam dixerit: ad hoc natus sum sicut et ait ad hocveniin mundum. Unde manifestum est eum temporalem nativitatem suam hic commemorasse, qua incarnatus venit in
mundumnonillamsineinitioquaDeuserat. Theophylactus: Vel aliter. Quaesito per Pilatumsidominusessetrex,ego,inquit,inhoc natussum,idestadhocquiarexsumhocenim ipso quod a rege productus sum, me quoque testorforeregem. Chrysostomus in Ioannem:Siigiturrexnatus est, nihil nisi accipiens habet. Ad hoc,inquit, veni,uttestimoniumperhibeamveritati,hocest, ut hoc ipsum suadeam omnibus. Etnotandum est, quod suam humilitatem ostendit, dum dicentibus quoniam malefactor est, ferebat silens quando vero interrogatus est deregno, tunc locutus est ad Pilatum, erudiens eum et reducens ad altiora: et ostendit se nihil versutumoperatumesse,perhocquoddicitut testimoniumperhibeamveritati. Augustinus:CumautemChristustestimonium perhibeat veritati, testimonium perhibet sibi: eiusquippeestvox:egosumveritas.Sedquia nonomniumestfides,adiungit,atqueaitomnis qui est ex veritate, audit vocem meam.Audit utique interioribus auribus idest, obeditmeae voci ac si diceret: credit mihi. Quod veroait omnisquiestexveritate,gratiamcommendavit,
THEOPHYL. Or, to Pilates question whether He w as a King our Lord answers,Tothisend wasIborn,i.e.tobeaKing,ThatIambornfrom aKing.provesthatIamaKing.
CHRYS.IfthenHewasaKingbybirth,Hehas nothingwhichHehasnotreceivedfromanother. ForthisIcame,thatIshouldbearwitnesstothe truth, i.e. that I should make all men believeit. We must observe how He shows His humility here: when they accused Him asamalefactor, He bore it in silence but when He isaskedof Hiskingdom,thenHetalkswithPilate,instructs him,andraiseshismindtohigherthings.ThatI should bear witness to the truth shows thatHe hadnocraftypurposeinwhatHedid. AUGButwhenChristbearswitnesstothetruth, HebearswitnesstoHimselfasHesaidabove,I amthetruth.Butinasmuchasallmenhavenot faith,Headds,Everyonethatisofthetruthhears My voice: hears, that is, with the inwardear obeysMyvoice,believesMe.Everyonethatis ofthetruth,hasreferencetothegracebywhich He calls according to His purpose. For as
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qua secundum propositum vocat. Nam si naturam cogitemus in qua creati sumus, cum omnes veritas creaverit, quis non est ex veritate? Sed non omnes sunt, quibus ut obediantveritati,exipsaveritatepraestatur.Si enimdixisset:omnisquiauditvocemmeam,ex veritate est, ideo dictus ex veritateputaretur, quia obtemperat veritati. Non autem hocdicit, sed ait omnis qui est ex veritate,auditvocem meam.Auditutique,acperhocnonideoestex veritate quia eius audit vocem, sedideoaudit quia ex veritate est: quia hoc illi donumex veritatecollatumest. Chrysostomus: Haec autem dicens, attrahit, etsuadetfierieorumquaedicuntur,auditorem: itadeniqueeteumcepithisbrevibusverbis,ut quaereretquidestveritassequiturenimdixitei Pilatus:quidestveritas? Theophylactus: Nam fere ab hominibus evanuerat,etcunctiseratincognita,dumessent increduli.
regards the nature in which we arecreated, sincethetruthcreatedall,allareofthetruth.But itisnotalltowhomitisgiventhetruthtoobey the truth. For had He even said,Everyoneone thathearsMyvoiceisofthetruth,itstillwouldbe thoughtthatsuchwereofthetruth,becausethey obeyed the truth But He does not say this,but Everyone that is of the truth hears Myvoice.A man then is not of the truth, becausehehears Hisvoice,buthearsHisvoicebecauseheisof thetruth.Thisgraceisconferreduponhimbythe truth.
CHRYS. These words have an effect upon Pilate, persuade him to become ahearer,and elicitfromhimtheshortinquiry,Whatistruthhad almostsaidtoHim,Whatistruth?
THEOPHYL. For it had almost vanishedfrom theworld,andbecomeunknownInconsequence ofthegeneralunbelief.
Lectio 11 38b
38.Andwhenhehadsaidthis,hewent
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, , . 39 : 40 , . .
out again to the Jews, and saysto them,Ifindinhimnofaultatall.39.But you have a custom, that I should releasetoyouoneatthepassover:will you therefore that release to youthe KingoftheJews?40.Thencriedthey all again, saying, Not this man,but Barabbas. Now Barabbas was a robber.
Augustinus in Ioannem: Cum dixisset Pilatusquidestveritas?Credoinmentemilli venisse continuo consuetudinemIudaeorum, quasoleteisdimittiunusinPaschaetideo non expectavit ut responderet ei Iesus, ne mora fieret, cum recoluisset morem quo posseteisinPaschadimittiquodeumvalde voluisse manifestum est unde dicit et cum hocdixisset,iterumexivitadIudaeos. Chrysostomus in Ioannem: Sciebat enim quidem quoniam haec indigebat tempore interrogatiooportebatautemeumeripereab impetuIudaeorumidcircoetexivit.
AUG. After Pilate had asked, What is truth? he remembered a custom of the Jews, ofreleasing oneprisoneratthepassover,anddidnotwaitfor Christs answer, for fear to losing thischanceof saving Him, which he much wished to do.And when he had said this, he went out againtothe Jews.
CHRYS.Heknewthatthisquestionrequiredtime to answer, and it was necessary immediatelyto rescueHimfromthefuryoftheJews.Sohewent out.

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Alcuinus: Vel non expectabat audire responsum, quia forte indignus fuit audire. Sequituretdixiteis:egonullamineoinvenio causam. Chrysostomus: Non dixit: quiapeccavit,et dignus est morte, donate eum festo sed primum eum excusans, tum rogat ex abundanti, ut si nollent eum utinnocentem dimittere,saltemobnoxiumdonarenttempori, ideoque induxit est autemconsuetudovobis utunumdimittamvobisinPascha.
ALCUIN, Or, he did not wait to hear thereply, because he was unworthy to hear. And, saysto them,IfindnofaultinHim.
CHRYS. He did not say, He has sinned andis worthy,ofdeathyetreleaseHimatthefeastbut acquittingHiminthefirstplace,hedoesmorethan heneeddo,andasksitasafavor,our,that,ifthey areunwillingtoletHimgoasinnocent,theywillat any rate allow Him the benefit of theseason:But youhaveacustom,thatIshouldreleaseonetoyou atthepassover. BEDE. This custom was not commanded inthe law, but had been handed down bytraditionfrom the old fathers, viz. that in remembrance oftheir deliverance out of Egypt, they should releasea prisoner at the passover. Pilate triestopersuade them: Will you therefore that I release toyouthe KingoftheJews. AUG.Hecouldnotdismisstheideafromhismind, that Jesus was King of the Jews as iftheTruth itself, whom he had just asked what it was,had inscribeditthereasatitle. THEOPHYL. Pilate is judicious in replyingthat
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Beda: Haec consuetudo non erat legis praeceptum,sedexantiquapatrumtraditione descendit, ut ob recordationem liberationis ex Aegypto unum etiam in die Paschae dimitterent vinctum. Deinde exhortativedicit. Vultis ergo dimittam vobis regem Iudaeorum? Augustinus: Avelli enim ex eius cordenon potuit Iesum regem Iudaeorum esse, tamquam hoc ibi sicut in titulo ipsaveritas fixerit,dequaquidessetinterrogavit. Theophylactus: Pulchre autem Pilatus
respondet per hoc quod in nullo Iesus erraverit sed frustra inquietetur ab eisvelut regnum desiderans. Non enim eum quise regem assereret ac aemulum Romanae potestatis, Romanorum vicarius absolvisset. Quamobrem in hoc quod dixit regem Iudaeorum absolvam, prorsus innoxium Iesum prodit, illuditque Iudaeos quasidicat: quemvoscriminaminiutregemseputantem, hunc ego absolvi iubeo quasi talem non existentem. Augustinus: Sed hoc audito clamaverunt unde sequitur clamaverunt omnes rursum dicentes: non hunc, sed Barabbam. Erat autemBarabbaslatro.Nonreprehendimus,o Iudaei,quodperPaschaliberastisnocentem, sedquodoccidistisinnocentemquodtamen nisifieret,verumPaschanonfieret Beda: Quia ergo reliquerunt salvatorem et petiverunt latronem, usque hodie Diabolus sualatrociniaexercetinipsos. Alcuinus:Barabbasauteminterpretaturiste filius magistri eorum, idest Diaboli, quihuic latroniinsuoscelere,Iudaeisinsuaperfidia magisterfuit.
Jesushaddonenothingwrong,andthattherewas noreasontosuspectHimofaimingatakingdom. FortheymightbesurethatifHesetHimselfupas aKing,andarivaloftheRomanempire,aRoman prefectwouldnotreleaseHim.WhenthenHesays, WillyouthereforethatIreleasetoyoutheKingof theJews?heclearsJesusofallguilt,andmocks the Jews, as if to say, Him whom you accuseof thinkingHimselfaKing,thesameIbidyourelease: Hedoesnosuchthing.
AUG.Uponthistheycriedout:Thencriedtheyall again, saying, Not this man, but Barabbas. now Barabbas was a robber. We blame you not,O Jews, for releasing a guilty man at thepassover, butforkillinganinnocentone.Yetunlessthiswere done,itwereerenotthetruepassover.
BEDE. Inasmuch then as they abandoned the Savior, and sought out a robber, to this daythe devilpracticeshisrobberiesuponthem. ALCUIN. The name Barabbas signifies, Theson of their master i.e. the devil his master inhis wickedness,theJewsintheirperfidy.
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CHAPTER XIX Lectio 1 1 . 2 , , 3 ,, : . 4 , , .5 , . ,. 1. Then Pilate therefore took Jesus,andscourgedhim.2.And the soldiers platted a crownof thorns, and put it on hishead, and they put on him a purple robe. 3. And said, Hail, Kingof the Jews! and they smote him with their hands. 4. Pilate therefore went forth again, and saystothem,Behold,Ibringhim forth to you, that you may know thatIfindnofaultinhim.5.Then came Jesus forth, wearing the crown of thorns, and thepurple robe. And Pilate says to them, Beholdtheman!
Augustinus in Ioannem:CumIudaeiclamassent, nonIesumsibidimittiaPilatovellepropterPascha, sed Barabbam latronem, subditur tunc ergo apprehenditPilatusIesum,etflagellavit.HocPilatus
AUG.WhentheJewshadcriedoutthatthey did not wish Jesus to be released on account of the passover, but Barabbas, Then Pilate therefore took Jesus, and
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non ob aliud fecisse credendus est nisi ut eius iniuriis Iudaei satiati, sufficere sibi aestimarent,et usqueadeiusmortemsaeviredesisterent.Adhoc pertinetquodidempraesesetiamcohortemsuam permisit facere quae sequuntur aut fortassis et iussit: dixit enim quid deinde fecerint milites, Pilatumtamenidiussissenondixitsequiturenimet milites plectentes coronam de spinisimposuerunt capitieius,etvestepurpureacircumdederunteum: et veniebant ad eum, et dicebant: ave, rex Iudaeorum,etdabanteialapas.
scourged Him. Pilate seems to have done thisfornoreasonbuttosatisfythemaliceof the Jews with some punishment short of death. On which account he allowedhis band to do what follows, or perhapseven commandedthem.TheEvangelistonlysays however that the soldiers did so, notthat Pilate commanded them: And thesoldiers platted a crown of thorns, and putitonHis head, and they put on Him a purplerobe, and said, Hail, King of the Jews! andthey smoteHimwiththeirhands. CHRYSPilatehavingcalledHimtheKingof theJews,theyputtheroyaldressuponHim, inmockery. BEDE. For instead of a diadem, theyput upon Him a crown of thorns, andapurple robe to represent the purple robewhich kings wear. Matthew says, a scarlet robe, but scarlet and purple are differentnames forthesamecolor.Andthoughthesoldiers didthisinmockery,yettoustheiractshave a meaning. For by the crown of thornsis signifiedthetakingofoursinsuponHim,the thorns which the earth of our bodybrings forth.Andthepurplerobesignifiestheflesh crucified. For our Lord is robed inpurple,
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Chrysostomus in Ioannem: Quia enim Pilatus dixiteumregemIudaeorum,schemaeicontumeliae dereliquoapponunt. Beda: Nam pro diademate spineam illi imposueruntcoronam,etpropurpureovestimento, quoregesveteresutebantur,vestempurpureamei circumdant: ubi non debet videri contrariumquod Matthaeus dicit circumdedisse chlamydem coccineam, quia, ut Origenes refert, unius sunt materiae coccus et purpura: cocculae enim inciduntur, et ex his guttae sanguinis fluunt, ex quibus utriusque generis tingitur vestimentum. Et quamvishocmilitesilludendofacerent,nobistamen operabantur mysteria. Nam per spineamcoronam nostrorum designatur peccatorum susceptio,quae
sicut spinas terra nostri corporis germinat. In vestimento purpureo caro passionibus subiecta significatur. Purpura etiam vestitur, cum de triumphissanctorummartyrumgloriatur. Chrysostomus:Nonauteminiunctioprincipiserat quod faciebant, sed ad gratiam Iudaicam hoc faciebant quia neque circa initium ab illo iussi iverunt nocte sed Iudaeis pecuniarum gratia gratificantes omnia audebant: tot autem et talibus factis ipse stabat silens. Tu vero audienshaec,in mente habe continue: et regem orbis terrarumet Angelorumdominumvidenscontumeliampatientem etomniaferentemsilentioimitare.
wherever He is glorified by the triumphsof holymartyrs.
CHRYS. It was not at the command ofthe governor that they did this, but in orderto gratify the Jews. For neither were they commanded by him to go to the gardenin thenight,buttheJewsgavethemmoneyto go.Heborehoweveralltheseinsultssilently. Yet do you, when you hear of themkeep stedfastlyinyourmindtheKingofthewhole earth, and Lord of Angels bearingallthese contumelies in silence, and imitate His example. AUG. Thus were fulfilled what Christhad prophesied of Himself thus weremartyrs taught to suffer all that the malice of persecutors could inflict thus thatkingdom which was not of this world conquersthe proud world, not by fierce fighting, butby patientsuffering. CHRYS. That the Jews might cease from their fury, seeing Him thus insulted,Pilate brought out Jesus before them crowned:
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Augustinus: Sic enim implebantur quae de se dixerat Christus sic martyres informabantur ad omniaquaepersecutoreslibuitfacere,perferenda sicregnumquoddehocmundononerat,superbum mundum non atrocitate pugnandi, sed patiendi humilitatevincebat.
Chrysostomus: Ut autem convicium quod a militibus factum erat in eum, videntes respirenta passione, coronatum Iesum adduxit ad eosunde
sequiturexivititerumPilatusforas,etdixiteis:ecce adducovobiseumforas,utcognoscatisquianullam ineocausaminvenio. Augustinus: Hinc apparet non ignorante Pilato haec a militibus facta, sive iusserit ea, sive permiserit illa, scilicet causa quam supradiximus, uthaeceiusludibriainimicilibentissimeviderent,et ulteriussanguinemnonsitirentundesequiturexivit ergoIesusportansspineamcoronametpurpureum vestimentum: non clarus imperio, sed plenus opprobrio. Sequitur et dicit eis: eccehomoquasi dicat: si regi invidetis, iam parcite, quiaabiectum videtis:fervetignominia,frigescatinvidia.
Pilatethereforewentforthagainandsaysto them, Behold, I bring Him forth to you,that youmayknowthatIfindnofaultinHim,. AUG.Henceitisapparentthatthesethings were not done without Pilatesknowledge, whether he commanded, or onlypermitted them,forthereasonwehavementioned,viz. thatHisenemiesseeingtheinsultsheaped uponHim,mightnotthirstanylongerforHis blood: Then came Jesus forth, wearingthe crownofthorns,andthepurplerobe:notthe insigniaofempire,butthemarksofridicule. AndPilatesaystothem,Behold,themanas if to say, If you envy the King, sparethe outcastignominyoverflows,letenvysubside.
Lectio 2 6 , . , , . 7 , ,
6. When the chief prieststherefore andofficerssawhim,theycriedout, saying, Crucify him, crucify him. Pilate says to them, Take youhim, and crucify him: for I find no faultin him.7.TheJewsansweredhim,We havealaw,andbyourlawheought todie,becausehemadeHimselfthe
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, . 8 ,,
SonofGod.8.WhenPilatetherefore heard that saying, he was themore afraid.
Augustinus in Ioannem: Iudaeorum invidia pro Christi ignominia non frigescit: inardescit potius et increscit unde dicitur cum ergo vidissenteumpontificesetministri,clamabant dicentes:crucifige,crucifigeeum. Chrysostomus in Ioannem: Vidit ergo Pilatus omnia inaniter fieri undesequiturdicit eis Pilatus: accipite eum vos, et crucifigite. Execrantis est hoc verbum, et ad rem non concessameosimpellentis:ipsienimducebant eum, ut cum praesidis iudicio hoc fieret. Contigit autem contrarium, iudicio praesidis eum magis absolvi unde sequitur egoenim noninvenioineocausam:continueenimeum ab accusationibus eruit: unde manifestumest quoniam et priora propter illorum concessit insaniam. Sed Iudaeos canes nil horum in verecundiam convertit nam sequitur responderunt Iudaei: nos legem habemus,et secundumlegemdebetmori,quiafiliumDeise
AUG.TheenvyoftheJewsdoesnotsubsideat Christs disgraces yea, rather rises: Whenthe chiefprieststhereforeandofficerssawHim,they criedout,saying,CrucifyHim,crucifyHim.
CHRYS. Pilate saw then that it was allinvain: Pilate says to them, Take you Him, andcrucify Him.Thisisthespeechofamanabhorringthe deed,andurgingotherstodoadeedwhichhe abhors himself. They had brought our, Lord indeed to him that He might be puttodeathby hissentence,buttheverycontrarywastheresult thegovernoracquittedHim:ForIfindnofaultin Him. He clears Him immediately from all charges:whichshowsthathehadonlypermitted the former outrages, to humor the madnessof the Jews. But nothing could shametheJewish hounds: The Jews answered him, We havea law,andbyoutlawHeoughttodie,becauseHe madeHimselftheSonofGod.
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fecit. Augustinus: Ecce alia maior invidia:parva quidem illa videbatur velut affectatae illicito ausu regiae potestatis: et tamen neutrumsibi Iesus mendaciter usurpavit sed utrumque verumest:etunigenitusestDeifilius,etrexa Deo constitutus super Sion montem sanctum eius: et utrumque nunc demonstraret, nisi quanto erat potentior, tanto mallet esse patientior. Chrysostomus: Ad invicem enim ipsis disputantibussilebat,implenspropheticumillud quod non aperuit os suum in humilitatesua iudiciumeisublatumest. Augustinus de Cons. Evang: Hoc autem potest congruere ei quod Lucascommemorat in accusatione Iudaeorum dictum: hunc invenimus subvertentem gentem nostram, ut adiungaturquiafiliumDeisefecit. Chrysostomus: Deinde Pilatus quidemtimet ab ipsis auditis, et formidavit ne forte verum essetquoddicebatur,etvidereturiniqueagere unde sequitur cum ergo audisset Pilatushunc sermonem,magistimuit.
AUG.Lo,anothergreateroutbreakofenvy.The formerwaslighter,beingonlytopunishHimfor aspiring to a usurpation of the royalpower.Yet didJesusmakeneitherclaimfalselybothwere true:HewasboththeOnly-begottenSonofGod, andtheKingappointedbyGodupontheholyhill of Sion. And He would have demonstratedHis righttobothnow,hadHenotbeenaspatientas Hewaspowerful. CHRYS.Whiletheydisputedwitheachother,He was silent, fulfilling the prophecy, He opensnot His mouth He was taken from prisonandfrom judgment. AUG. This agrees: with Lukes account,We found this fellow perverting the nation, onlywith the addition of, because He madeHimselfthe SonofGod.
CHRYSThenPilatebeginstofearthatwhathad been said might be true, and that he might appear to be administering justiceimproperly: WhenPilatethereforeheardthatsaying,hewas themoreafraid.
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Beda: Non timuit quia legem audivit, quia alienigenaeratsedmagistimuit,nefiliumDei occideret. Chrysostomus: Illi vero hoc dicentes non horruerunt sed interficiunt eum pro quibus oportuerat adorare. CHRYS. They were not afraidtosaythis,thatHemadeHimselftheSon ofGod:buttheykillHimfortheveryreasonsfor whichtheyoughttohaveworshippedHim.
BEDE.Itwasnotthelawthathewasafraidof, as he was a stranger: but he wasmoreafraid, lestheshouldslaytheSonofGod.
Lectio 3 9 , . 10 , 11 [] , ' : . 12 :
9.Andwentagainintothejudgment hall, and say to Jesus, Where are you?ButJesusgavehimnoanswer. 10.ThensaysPilatetohim,Speak you not to me? know you not thatI havepowertocrucifyyou,andhave power to release you? 11. Jesus answered,youcouldhavenopower at all against me, except it were given you from above thereforehe that delivered me to you havethe greatersin.12.Andfromthenceforth Pilatesoughttoreleasehim.
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Chrysostomus in Ioannem: Pilatus timore concussus, rursus inquisitionem facit unde dicitur et ingressus est praetorium iterum, et dicit ad Iesum: unde es tu? Non autemultra interrogat: quid fecisti? Sequitur Iesus autem responsum non dedit ei. Qui enim audivit, quoniam in hoc natus sum et ad hoc veni,et quoniam regnum meum non est hinc, cum debuissetresistereeteripereeum,hocquidem non fecit, sed secutus est Iudaicum impetum. Propterea ergo nihil ei respondit, quoniam inaniter omnia interrogabat. Sed et aliter operibus testantibus ei, nolebat persermones vincere,etexcusationescomponere,ostendens quoniamadhocvenit.
CHRYS.Pilate,agitatedwithfear,beginsagain examining Him: And went again into the judgment hall, and says to Jesus, Whereare you? He no longer asks, Whathastyoudone? ButJesusgavehimnoanswer.Forhewhohad heard,TothisendwasIborn,andforthiscause came I into the world, and, My kingdom isnot from here ought to have resisted,andrescued Him,insteadofwhichhehadyieldedtothefury of the Jews. Wherefore seeing that heasked questions without object, He answers himno moreindeedatothertimesHewasunwillingto givereasonsanddefendHimselfbyargument, when His works testified so strongly forHim thus showing that He came voluntarily toHis work. AUG.Incomparingtheaccountsofthedifferent Evangelists together, we find that this silence wasmaintainedmorethanonceviz.beforethe HighPriest,beforeHerod,andbeforePilate.So thattheprophecyofHim,Asasheepbeforeher shearersisdumb,soopenedHenotHismouth was amply fulfilled. To many indeed of the questionsputto,Hedidreply,butwhereHedid not reply, this comparison of the sheepshows
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Augustinus in Ioannem:Hocautemsilentium domini nostri Iesu Christi non semel factum, collatis omnium Evangelistarum narrationibus, reperitur: et apud principem sacerdotum, et apud Herodem, et apud ipsum Pilatum,utnon frustradeilloprophetiaprocesserit:sicutagnus coramtondentefuitsinevoce,sicnonaperuitos suum, tunc utique quando interrogantibusnon respondit quamvis enim quibusdam
respondit quamvis enim quibusdam interrogantibus saepe responderit, tamen propterillainquibusnoluitrespondere,adhoc data est de agno similitudo, ut in suosilentio non reus, sed innocens haberetur idest, non sicut male sibi conscius, qui de peccatis convincebatursuis,sedsicutmansuetusquipro peccatisimmolabaturalienis. Chrysostomus:Quiaigitursiluit,sequiturdicit ergoeiPilatus:mihinonloqueris?Nescisquia potestatemhabeocrucifigerete,etpotestatem habeo dimittere te? Vide qualiter seipsum condemnavit. Si enim in te totum positumest, cuius gratia nullam causam inveniens, non absolvis?Quiaigituradversusseipsumprotulit, respondit Iesus: non haberes potestatem adversum me ullam, nisi datum esset tibi desuper,ostendensquoniamnonsimpliciteret secundum aliorum consequentiam hoc fit,sed mystice consummatur. Ne igitur hoc audiens aestimes eum ab omni erutum crimine, subdit propterea qui tradidit me tibi,peccatummaius habet. Et nimirum si datum erat, neque hic nequeilliobnoxiisuntcriminibusinaniterdicis. Hoc enim datum est, idest concessum ac si diceret: permisit hoc fieri neque tamen proptereaextranequitiamsunt. Augustinus: Ecce respondit. Proinde ubinon
not reply, this comparison of the sheepshows us that His was not a silence of guilt,butof innocence not of self-condemnation, but of compassion, and willingness to suffer for the sinsofothers.
CHRYS. He remaining thus silent, Then says PilatetoHim,Speakyounottome?knowyou not that I have power to crucify you, and have power to release you? See howhecondemns himself.Ifalldependsuponthee,why,whenyou findnofaultofoffence,doyounotacquitHim? Jesusanswered,youcouldhavenopoweratall against Me, except it were given you from above: strewing that this judgment was accomplished not in the common andnatural order of events, but mysteriously. But lest we shouldthinkthatPilatewasaltogetherfreefrom blame,Headds,Thereforehethathasdelivered Metoyouhasthegreatersin.Butifitwasgiven, you wilt say, neither he nor they were liableto blame you speak foolishly. Given means permittedasifHesaid,Hehaspermittedthis tobedonebutyouarenotonthataccountfree fromguilt. AUG.SoHeanswers.WhenHewassilent,He
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respondebat, non sicut reus, sivedolosus,sed sicutovissilebatubirespondebat,sicutpastor docebat.Discamusergoquoddixit,quodetper apostolum docuit quia non est potestas nisi a Deo et quia plus peccat qui potestati innocentem occidendum livore tradit, quam potestas ipsa si eum timore alicuius maioris potestatis occidit. Talem quippe Deusdederat illi potestatem ut esset etiam sub Caesaris potestate: quapropter inquit non haberes adversum me potestatem ullam, idest quantulamcumque habes, nisi hoc ipsum, quidquid est, tibi esset datum desuper.Sed quia scio quantum sit, non enim tantum est ut tibiomnimodoliberumsit,proptereaquitradidit me tibi, maius peccatum habet. Illequippeme tuae potestati tradidit invidendo tu vero eamdem potestatem in me exerciturus es metuendo. Nec timendo quidem, praesertim innocentem hominem, homo debet occidere sed id zelando facere multo maius malum est quam timendo et ideo non ait qui metibi tradidit,ipsehabetpeccatum,tamquamillenon haberetsedaitmaiuspeccatumhabet,utetiam sehabereintelligeret. Theophylactus: Dicit autem qui tradidit me tibi, idest Iudas, vel etiam turba. Cum ergo patensresponsumIesusediderit,quodnisiego
wassilentnotasguiltyorcrafty,butasasheep: when He answered, He taught as ashepherd. LetushearwhatHesayswhichisthat,asHe teachesbyHisApostle,Thereisnopowerbut ofGodandthathethatthroughenvydeliversan innocentpersontothehigherpower,whoputsto death from fear of a greater power, stillsins more than that higher power itself. Godhad givensuchpowertoPilate,asthathewasstill under Caesars power: wherefore our Lord says,youcouldhavenopoweratallagainstMe, i.e.nopowerhoweversmall,unlessit,whatever itwas,wasgivenyoufromabove.Andasthatis not so great as to give you completelibertyof action,thereforehethatdeliveredMetoyouhas thegreatersin.HedeliveredMeintoyourpower fromenvy,butyouwillexercisethatpowerfrom fear.Andthoughamanoughtnottokillanother evenfromfear,especiallyaninnocentman,yet to do so from envy is much worse.Wherefore ourLorddoesnotsay,HethatdeliveredMeto you has the sin, as if the other had none,but, hasthegreatersin,implyingthattheotheralso hadsome.
THEOPHYL. He that delivered Me to you,i.e. Judas,orthemultitude.WhenJesushadboldly replied,thatunlessHegaveHimselfup,andthe

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memetipsum praeberem, et paterconcederet, non haberes potestatem in me ex hocpotius ipsum absolvere Pilatus satagebat unde sequitur et exinde quaerebat Pilatus dimittere eum. Augustinus: Lege superiora, et inveniesiam dudum eum quaerere dimittere Iesum.Exinde itaque intelligendum est, propter hoc, idestex hac causa, ne haberet peccatum occidendo innocentemsibitraditum.
Father consented, Pilate could have had no poweroverHim,Pilatewasthemoreanxiousto releaseHimAndfromthenceforthPilatesought toreleaseHim.
AUG.Pilatehadsoughtfromthefirsttorelease: so we must understand, from thence, tomean fromthiscause,i.e.lestheshouldincurguiltby puttingtodeathaninnocentperson.
Lectio 4 12b , , : . 13 , , .14 , . , .15,

12. But the Jews cried out, saying,If you let this man go, you are not Caesars friend: whosoever makes himselfakingspeaksagainstCaesar. 13. When Pilate therefore heardthat saying,hebroughtJesusforth,andsat down in the judgment seat inaplace thatiscalledthePavement,butinthe Hebrew,Gabbatha.14.Anditwasthe preparation of the passover, and aboutthesixthhour:andhesaystothe Jews, Behold your King! 15.Butthey cried out, Away with him, awaywith
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, . , , . 16 .
him, crucify him. Pilate says tothem, Shall I crucify your King? Thechief priests answered, We have no king but Caesar. 16a. Then delivered he himthereforetothemtobecrucified.
Augustinus in Ioannem: Maiorem timorem se ingerere putaverunt Iudaei Pilatoterrendo de Caesare ut occideret Christum, quam superiusubidixeruntnoslegemhabemus,et secundum legem debet mori, quiafiliumDei sefecitundediciturIudaeiautemclamabant dicentes: si hunc dimittis, non es amicus Caesaris: omnis enim qui se regem facit, contradicitCaesari. Chrysostomus in Ioannem: Sed unde habetis hoc demonstrare? A purpura, a diademate,acurru,amilitibus?Nonnesolus semper cum duodecim discipulisincedebat, per omnia vilia transiens, et cibumetstolam ethabitationem?
AUG. The Jews thought they could alarmPilate morebythementionofCaesar,thanbytellinghim oftheirlaw,astheyhaddoneaboveWehavea law,andbythatlawHeoughttodie,becauseHe made Himself the Son of God. Soitfollows.But theJewscriedout,saying,youletthisMango,you arenotCaesarsfriendwhosoevermakeshimself akingspeaksagainstCaesar.
CHRYS. But how can you prove this? By His purple,Hisdiadem,Hischariot,Hisguards?Did He not wall about with His twelvedisciplesonly, andeverythingmeanaboutHim,food,dress,and habitation?
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Augustinus:Pilatusautemeorumlegemnon timuitutoccideretsedmagisfiliumDeitimuit, ne occideret. Nunc vero non sic potuit contemnere Caesarem auctorem potestatis suae, quemadmodum legem gentis alienae undesubditurPilatusautemcumaudissethos sermones, adduxit foras Iesum, et seditpro tribunali in loco qui dicitur lithostratos, HebraiceautemGabbatha. Chrysostomus: Exiit quidem, ut scrutaturus rem: sedere enim pro tribunali, hoc ostendebat. Glossa: Sicut enim tribunal est iudicum,sic thronus vel solium regum, et cathedra doctorum. Beda:Lithostratosautemdiciturpavimentum quasi lapide stratum et erat locussublimis. SequitureratautemparascevePaschae,hora quasisexta. Alcuinus:Parasceve,idestpraeparatiohoc nomine dicebatur sexta sabbati, in qua praeparabant necessaria sabbato, ut de mannadictumest:sextadiecolligetisduplum. Quia enim sexta die homo est factus, etin
AUG.Pilatewasbeforeafraidnotofviolatingtheir lawbysparingHim,butofkillingtheSonofGod, in killing Him. But he could not treathismaster Caesar with the same contempt with whichhe treated the law of a foreign nation:WhenPilate therefore heard that saying, he brought Jesus forth,andsatdowninthejudgmentseatinaplace that is called the Pavement, but in theHebrew, Gabbatha. CHRYS He went out to examine intothematter: hissittingdownonthejudgmentseatshowsthis.
GLOSS.Thetribunalistheseatofthejudge,as thethroneistheseatoftheking,andthechairthe seatofthedoctor. BEDE.Lithostraton,i.e.laidwithstonetheword signifiespavement.Itwasanelevatedplace.And itwasthepreparationofthePassover.
ALCUIN.Parasceve,i.e.preparation.Thiswasa name for the sixth day, the day before the Sabbath, on which they prepared what was necessary for the Sabbath as we read, Onthe sixthdaytheygatheredtwiceasmuchbread.As
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septima requievit Deus, ideo sexta diepro hominepatitur,sabbatoquiescitinsepulchro. Horaautemeratquasisexta.
manwasmadeonthesixthday,andGodrested ontheseventhsoChristsufferedonthesixthday, andrestedinthegraveontheseventh.Andwas aboutthesixthhour. AUG. Why then does Mark say, And itwasthe thirdhour,andtheycrucifiedHim?Becauseonthe thirdhourourLordwascrucifiedbythetonguesof theJews,onthesixthbythehandsofthesoldiers. Sothatwemustunderstandthatthefifthhourwas passed, and the sixth began, when Pilate sat downonthejudgmentseat,(aboutthesixthhour, John says,) and that the crucifixion, and allthat tookplaceinconnectionwithit,filleduptherestof thehour,fromwhichtimeuptotheninthhourthere was darkness, according to Matthew, Mark,and Luke.ButsincetheJewstriedtotransfertheguilt of putting Christ to death from themselvestothe Romans, i.e. to Pilate and his soldiers,Mark, omitting to mention the hour at which He was crucified by the soldiers, hasexpresslyrecorded thethirdhourinorderthatitmightbeevidentthat not only the soldiers who crucified Jesus on the sixth hour, but the Jews who cried out forHis death at the third, were His crucifiers. There is another way of solving this difficulty, viz. thatthe sixthhourheredoesnotmeanthesixthhourofthe dayasJohndoesnotsay,Itwasaboutthesixth houroftheday,but,Itwasthepreparationofthe
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Augustinus in Ioannem:Quidestergoquod Marcus dicit: erat hora tertia quando crucifixerunt eum, nisi quia hora tertia crucifixusestdominuslinguisIudaeorum,hora sextamanibusmilitum?Utintelligamushoram quintam iam fuisse transactam, etaliquidde sexta coeptum, quando sedit pro tribunali Pilatus, quae dicta est a Ioanne horaquasi sexta et cum duceretur et crucifigeretur,et iuxta eius crucem gererentur quae gesta narrantur, hora sexta integra compleretur: ex qua hora usque ad nonam sole obscurato, tenebras factas, trium Evangelistarum, Matthaei, Marci et Lucae contestatur auctoritas. Sed quoniam Iudaei facinus interfecti Christi a se in Romanos, idest Pilatumeteiusmilites,transferreconatisunt, propterea Marcus ea hora qua Christus a militibus crucifixus est praetermissa, tertiam potius horam recordatus expressit, ut non tantum milites reperiantur crucifixisseIesum, verumetiamIudaei,quiutcrucifigeretur,hora tertia clamaverunt. Est et alia huius solutio quaestionis, ut non hic accipiatur horasexta
diei quia neque Ioannes ait: erat hora diei quasi sexta sed ait erat parasceve hora quasi sexta. Parasceve autem Latine praeparatioestPaschaenimnostrum,utdicit apostolus, immolatus est Christus: cuius Paschae praeparationem si ab hora noctis nonacomputemus,quandovidenturprincipes sacerdotum pronuntiasse domini immolationem, dicentes: reus est mortis, usque ad horam diei tertiam, quacrucifixum esse Christum Marcus Evangelista testatur, sexhoraesunt:tresnocturnaeettresdiurnae. Theophylactus:Solvuntautemquidam,quod ex peccato scriptoris contigerit apud Graecos: nam quaedam littera Graeca nomine gamma, cuius talis est figura g, tertiam horam importat: quaedam autem figura, quae ab eis vocatur episemon,quae talis est s, sextam horam importat. Ex negligentia ergo scriptorum, praecedens figuracederepotuitinsequentem. Chrysostomus in Ioannem:Pilatusergo,ut scrutaturusexiens,nullamtamenscrutationem faciens, tradit eum, aestimans movendos esseeosundesequituretdixitIudaeis:ecce rexvester.
passover, and about the sixth hour. Parasceve means in Latin, praeparatio. For Christ our passover,assaystheApostle,issacrificedforas. Thepreparationforwhichpassover,countingfrom the ninth hour of the night, which seems tohave been the hour at which the chief priests pronounceduponourLordssacrifice,saying,He isguiltyofdeath,betweenitandthethirdhourof the day, when He was crucified, according to Mark,isanintervalofsixhours,threeofthenight andthreeoftheday.
THEOPHYL.Somesupposeittobeafaultofthe transcriber,whoforthelettery,three,puts,six.
CHRYS. Pilate, despairing of moving them,did not examine Him, as he intended, butdelivered Him up. And he says to the Jews, Beholdyour King!
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Theophylactus: Quasi dicat: ecce qualem hominem fatemini quod imperium vestrum capesseret,humilis,utnihiltalepossittentare. Chrysostomus: Et nimirum quae dictasunt erantsufficientiautfacerenteosdeceteroab ira cessare sed trepidabant, ne dimissus, rursusturbamducat.Amoretenimprincipatus versutum quid est, et animum sufficiens perdere: propterea magis insistunt unde sequitur illi autem clamabant: tolle, tolle. Interficere enim eum conantur exprobratissima morte unde subdunt crucifige eum, formidantes, ne aliqua eius postipsumfiatmemoria. Augustinus: Adhuc autem Pilatusterrorem, quem de Caesare ingesserant, superare conaturundesubditurdixiteisPilatus:regem vestrum crucifigam? De ignominia eorum volens eos frangere, quos de ignominia Christi mitigare non potuit. Sequitur responderuntpontifices:nonhabemusregem, nisiCaesarem. Chrysostomus: Volentes seipsos submiserunt supplicio propterea et Deus tradiditeosquiaenimconcorditernegaverunt
THEOPHYL. As if to say, See the kindofMan whom you suspect of aspiring to the throne,a humbleperson,whocannothaveanysuchdesign. CHRYS.Aspeechthatshouldhavesoftenedtheir rage but they were afraid of letting Himgo,lest Hemightdrawawaythemultitudeagain.Forthe love of rule is a heavy crime, and sufficientto condemn a man. They cried out,AwaywithHim, awaywithHim.Andtheyresolveduponthemost disgracefulkindofdeath,CrucifyHim,inorderto preventallmemorialofHimafterwards.
AUG. Pilate still tries to overcome their apprehensions on Caesars account Pilatesays to them, Shall I crucify your King? He tries to shamethemintodoingwhathehadnotbeenable tosoftenthemintobyputtingChristtoshame.The chief priests answered, We have no king but Caesar.
CHRYS. They voluntarily brought themselves under punishment, and God gave them uptoit. WithoneaccordtheydeniedthekingdomofGod,
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regnum Dei, dimisit eos in suum iudicium incidere: regnum enim Christi refutantes,id quodCaesarisestsuperseipsosvocabant.
and God suffered them to fall into their own condemnation for they rejected the kingdom of Christ,andcalleddownupontheirownheadsthat ofCaesar. AUG.ButPilateisatlastovercomebyfear:Then deliveredheHimthereforetothemtobecrucified. ForitwouldbetakingpartopenlyagainstCaesar, if when the Jews declared that they hadnoking but Caesar, he wished to put anotherkingover them, as he would appear to do if he letgo unpunished a Man whom they had delivered to him for punishment on this very ground. It is not however, delivered Him to them to crucify Him, but, to be crucified, i.e. by the sentence and authority of the governor. The Evangelistsays, delivered to them, to show that they were implicated in the guilt from which they tried to escape. For Pilate would not have done this excepttopleasethem.
Augustinus:SedPilatustimoremoxvincitur unde sequitur tunc ergo tradidit eis illum,ut crucifigeretur. Apertissime enim contra Caesarem venire videretur, si regem senon habere nisi Caesarem profitentibus, alium regem vellet ingerere, dimittendo impunitum quem propter hos ausus ei tradiderunt occidendum. Non autem dictum est tradidit eis illum ut crucifigerent illum, sed ut crucifigeretur, scilicet iudicio ac potestate praesidis. Sed ideo illis traditum dixit Evangelista,uteoscrimineimplicatos,aquo alieniesseconabantur,ostenderetnonenim facerethocPilatus,nisiutidquodeoscupere cernebat,impleret.
Lectio 5 16b :17 , ,

16b. And they took Jesus, andled him away. 17. And he bearinghis cross went forth into aplacecalled the place of a skull, whichiscalled
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18,' ,.
intheHebrewGolgotha:18.Where they crucified him, and two other with him, on either side one, and Jesusinthemidst.
Glossa: Ad mandatum praesidis, milites Christum susceperunt crucifigendum unde dicitursusceperuntautemIesum,eteduxerunt. Augustinus in Ioannem:Potestenimhociam referri ad milites apparitores praesidis: nam postea evidentius dicitur: milites ergo cum crucifixissenteumquamvisEvangelista,etiamsi totum Iudaeis tribuit, merito facit: ipsi enim feceruntquidquidutfieretextorserunt. Chrysostomus in Ioannem: Sed quialignum ut profanum putabant et vitabant, et neque tangere ipsum sustinebant crucem Iesu ut condemnatoimponuntundesequituretbaiulans sibi crucem, exivit in eum qui diciturCalvariae locum, Hebraice autem Golgotha, ubi eum crucifixerunt. Ita et in typo factum est: Isaac etenimlignaportavitsedtuncquidemusquead patrisbeneplacitumresprocessitnuncautemin
GLOSS.Bythecommandofthegovernor,the soldiers took Christ to be crucified. Andthey tookJesus,andledHimaway. AUG. They, i.e. the soldiers, the guardsofthe governor, as appears more clearlyafterwards Then the soldiers when they had crucified Jesus though the Evangelist might justly have attributedthewholetotheJews,whowerereally theauthorsofwhattheyprocuredtobedone. CHRYS.TheycompelJesustobearthecross, regarding it as unholy, and thereforeavoiding thetouchofitthemselves.AndHebearingHis crosswentforthintoaplacecalledtheplaceof a skull, which is called in Hebrew Golgotha, wheretheycrucifiedHim.Thesamewasdone typically by Isaac, who carried the wood. But then the matter only proceeded as far ashis fathersgoodpleasureordered,butnowitwas
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rebuseffectumobtinuit,veritasenimerat. Theophylactus: Sed quodammodo, ut illic Isaacdimissusest,etmactatusestaries,sicet hic divina natura manet impassibilis sed humanitas, secundum quam aries dicitur, tamquamerrantisarietisAdaefilius,hicmactata est. Sed qualiter alius Evangelista dicit, quod angariaveruntSimonem,utcrucemportaret? Augustinus de Cons. Evang: Utrumque factum invenimus: primo id quod Ioannesdicit, deinde quod ceteri tres unde intelligitur quod ipse sibi portabat crucem, cum exiret inlocum memoratum. Augustinus in Ioannem:Grandespectaculum sed si spectet impietas, grande ludibrium si pietas,grandemysterium.Videtimpietasregem provirgaregnilignumsuiportaresupplicii:videt pietas regem baiulantem lignum ad seipsum figendum, quod fixurus fuerat etiaminfrontibus regum, spernendum oculis impiorum, in quo erantgloriaturacordasanctorum:ipsamcrucem suam gestans humero commendabat, et lucernaearsurae,quaesubmodioponendanon erat,candelabrumferebat.
fullyaccomplished,fortherealityhadappeared. THEOPHYL.ButasthereIsaacwasletgo,and a ram offered so here too the Divine nature remainsimpassible,butthehuman,ofwhichthe ramwasthetype,theoffspringofthatstraying ram, was slain. But why does another EvangelistsaythattheyhiredSimontobearthe cross? AUG. Both bore it first Jesus, as Johnsays, thenSimon,astheotherthreeEvangelistssay. Onfirstgoingforth,HeboreHisowncross.
AUG. Great spectacle, to the profane a laughing-stock, to the pious a mystery. Profaneness sees a King bearing a cross insteadofascepterpietyseesaKingbearing across,thereontonailHimself,andafterwards to nail it on the foreheads of kings. That to profane eyes was contemptible, which the hearts of Saints would afterwards glory in Christ displaying His own cross on His shoulders,andbearingthatwhichwasnottobe put under a bushel, the candlestick of that candlewhichwasnowabouttoburn.
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Chrysostomus:Etsicutvictores,itaetipsein humeris portabat victoriae signum. Quidam autem dicunt, quod in illo loco qui Calvariae dicebatur, Adam mortuus est et sepultus ut in loco ubi mors regnavit, illic etIesustrophaeum statuerit. Hieronymus super Matth: Favorabilis interpretatio et mulcens aurem populi, nec tamen vera. Extra urbem enim et forisportam loca sunt in quibus truncantur capita damnatorum, et Calvariae, quasi decollatorum, sumpsere nomen. Adam vero sepultum iuxta Ebron et Arbee in Iesu filii Nave volumine legimus. Chrysostomus:Crucifigebantautemeumcum latronibus unde sequitur et cum eo aliosduos hinc et inde: medium autem Iesum: inhoc prophetiam implentes, quoniam cum iniquis reputatus est. Quae enim conviciantes faciebant, haec veritati conferebant: volebat enimDaemonquodfiebatobumbrare,sednon valuit:tribusenimincruceaffixis,miraculaquae fiebant, nulli ascripsit, nisi soli Iesu. Itainanes Diaboliartesfactaesunt.Necsolumnonobfuit gloriae eius sed contulit non parum: nam latronem in cruce convertere, et inParadisum
CHRYS.HecarriedthebadgeofvictoryonHis shoulders, was conquerors do. Some saythat theplaceofCalvarywaswhereAdamdiedand wasburiedsothatintheveryplaceonwhere deathreigned,thereJesuserectedHistrophy.
JEROME. An apt connection, and smooth to the ear, but not true. For the placewherethey cutofftheheadsofmencondemnedtodeath, calledinconsequenceCalvary,wasoutsidethe city gates, whereas we read in the book of Jesus the son of Nave, that Adamwasburied byHebronandArbah.
CHRYS. They crucified Him with the thieves: And two others with Him, on either sideone, and Jesus in the midst thus fulfilling,fillingthe prophecy, And He was numbered with the transgressors. What they did in wickedness, was a gain to the truth. The devil wishedto obscurewhatwasdone,butcouldnot.Though three were nailed on the cross, it wasevident thatJesusalonedidthemiraclesandthearts of the devil were frustrated. Nay, they even addedtoHisgloryfortoconvertathiefonthe cross,andbringhimintoparadise,wasnoless
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inducere,nonminusfuitquamconcuterepetras. Augustinus: Tamen et ipsa crux, siattendas, tribunal fuit: in medio enim iudice constituto, unus latro, qui credidit, liberatus alter, qui insultavit, damnatus est: iam significabatquod facturus est de vivis et mortuis, aliospositurus addexteram,aliosveroadsinistram.
amiraclethantherendingoftherocks. AUG. Yea, even the cross, if you considerit, was a judgment seat: for the Judge beingthe middle,onethief,whobelieved,waspardoned, theother,whomocked,wasdamned:asignof whatHewouldoncedotothequickanddead, placetheoneonHisrighthand,theotheronHis left.
Lectio 6 19 : , .20 , : , , . 21 ,, ,', . 22 , , .

19.AndPilatewroteatitle,andputit on the cross. And the writingwas, JESUS OF NAZARETH, THEKING OF THE JEWS. 20. This titlethen readmanyoftheJews:fortheplace whereJesuswascrucifiedwasnigh to the city: and it was written in Hebrew, and Greek, and Latin. 21. Then said the chief priests of the JewstoPilate,Writenot,TheKingof theJewsbutthathesaid,IamKing of the Jews. 22. Pilate answered, WhatIhavewrittenIhavewritten.
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Chrysostomus in Ioannem:Sicutintrophaeo litterae ponuntur victoriam ostendentes, ita Pilatus titulum cruci Christi inscripsit unde diciturscripsitautemettitulumPilatus,etposuit super crucem: simul quidem pro Christo respondens, ut eum a communione latronum discerneret simul autem et de Iudaeis ulciscens,ostendensscilicetipsorummalitiam, dum in suum regem insurrexerunt unde sequitureratautemscriptum:IesusNazarenus rexIudaeorum. Beda: In quo monstrabatur iam tum regnum ipsius, non, ut ipsi putabant, destructum, sed potiusaugmentatum. Augustinus in Ioannem: Sed Iudaeorum tantum rex Christus est, an etiam gentium? Immoetgentiumcumenimdixisset:egoautem sumconstitutusrexabeosuperSionmontem sanctum eius, subiecit: postula a me,etdabo tibi gentes hereditatem tuam. Magnum ergo volumusintelligiinhoctitulosacramentum:quia scilicet oleaster factus est particeps pinguedinisoleae,nonoleaparticepsfactaest
CHRYS. As letters are inscribed on atrophy declaring the victory, so Pilate wrote atitleon Christscross.AndPilatewroteatitle,andputit on the cross: thus at oncedistinguishingChrist from the thieves with Him, and exposingthe maliceoftheJewsinrisingupagainsttheirKing: Andthewritingwas,JesusofNazareth,theKing oftheJews.
BEDE. Wherein was strewn that His kingdom was not, as they thought, destroyed,butrather strengthened. AUG.ButwasChristtheKingoftheJewsonly? oroftheGentilestoo?OftheGentilestoo,aswe readinthePsalms,YethaveIsetMyKingupon My holy hill of Sion after which it follows, DemandofMe,andIwillgiveyoutheheathenfor yourinheritance.Sothistitleexpressesagreat mystery, viz. that the wild olive-tree wasmade partaker of the fatness of the olive-tree,notthe olive-treemadepartakerofthebitternessofthe
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amaritudinis oleastri. Rex ergo Iudaeorum Christus, secundum Iudaeorum circumcisionem, non carnis, sed cordisnon littera, sed spiritu. Sequitur hunc ergo titulum multilegebantIudaeorum:quiapropecivitatem eratlocusubicrucifixusestIesus. Chrysostomus: Credibile autem est multos gentiles simul cum Iudaeis propter festum convenisse et ideo ut nullus ignoraret, non in unalingua,sedintribusscripsitundesubditur eteratscriptumHebraice,GraeceetLatine. Augustinus:Haequippetreslinguaeibiprae ceteriseminebant:HebraeapropterIudaeosin lege Dei gloriantes Graeca propter gentium sapientes Latina propter Romanos multis et peneomnibustuncgentibusimperantes.
wild olive-tree. Christ then is King oftheJews accordingtothecircumcisionnotoftheflesh,but oftheheartnotintheletter,butinthespirit.This title then read many of the Jews: for the place whereJesuswascrucifiedwasnightothecity.
CHRYS.ItisprobablethatmanyGentilesaswell as Jews had come up to the feast. Sothetitle was written in three languages, that all might readit:AnditwaswritteninHebrew,andGreek, andLatin. AUG. These three were the languages most known there: the Hebrew, on account ofbeing used in the worship of the Jews: the Greek,in consequenceofthespreadofGreekphilosophy: the Latin, from the Roman empire being establishedeverywhere. THEOPHYL.Thetitlewritteninthreelanguages signifies that our Lord was King of thewhole world practical, natural, and spiritual.TheLatin denotes the practical, because the Roman empire was the most powerful, and best managed one the Greek the physical, the Greeks being the best physicalphilosophers and,lastly,theHebrewthetheological,because
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Theophylactus:Significatautemsuperscriptio triplicisermonefigurata,dominumesseregem practicae, physicae, nec non theologiae.Nam per Latinas litteras figuratur practica, eoquod Romanorumimperiumpotentissimum,satisque officiosuminexpeditionibusfuerit.PerGraecas vero litteras physica figuratur: Graecinamque erga naturalium speculationem insudaverunt.
Demum per Hebraicas theologiapraetenditur, dum Iudaeis est credita rerum divinarum agnitio. Chrysostomus: Iudaei autem crucifixo invidebant unde sequitur dicebant ergoPilato pontifices Iudaeorum: noli scribere: rex Iudaeorum sed: quia ipse dixit: rex sum Iudaeorum.Namhaecquidemenuntiatioest,et communissententia.Siveroadiciaturquoniam ipse dixit, ipsius petulantiae et extollentiae ostendereturcrimenesse.SedPilatusinpriori stetit mente unde sequitur respondit Pilatus: quodscripsiscripsi. O ineffabilem vim divinae operationisetiamin cordibus ignorantium. Nonne occulta vox quaedam Pilato intus quodam, si dicipotest, clamososilentiopersonabatquodtantoantein Psalmorum litteris prophetatum est: ne corrumpas tituli inscriptionem? Sed quid loquimini, insani pontifices? Numquid enim propterea non erit verum, quia Iesus ait:rex sum Iudaeorum? Si corrumpi nonpotestquod Pilatus scripsit, corrumpi potest quodveritas dixit? Ideo enim Pilatus quod scripsitscripsit, quiadominusquoddixitdixit.
the Jews had been made the depositoriesof religiousknowledge.
CHRYS. But the Jews grudged our Lordthis title: Then said the chief priests of the Jewsto Pilate,Writenot,TheKingoftheJewsbutthat He said, I am King of the Jews. For as Pilate wroteit,itwasaplainandsingledeclarationthat he was King, but the addition of thathesaid, madeitachargeagainstHimofpetulanceand vainglory.ButPilatewasfirm:Pilateanswered, WhatIhavewrittenIhavewritten. AUG.OineffableworkingofDivinepowereven in the hearts of ignorant men. Did not some hidden voice sound from within, and,ifwemay sayso,withclamoroussilence,sayingtoPilate inthepropheticwordsofthePsalm,Alternotthe inscriptionofthetitle?Butwhatsayyou,youmad priests: will the title be the less true,because Jesus said I am the King of the Jews? Ifthat whichPilatewrotecannotbealtered,canthatbe alteredwhichtheTruthspoke?Pilatewrotewhat hewrote,becauseourLordsaidwhatHesaid.
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Lectio 7 23 , ,. , '.24 , , : [ ], . 23. Then the soldiers, whenthey had crucified Jesus, took his garments, and made four parts,to every soldier a part and also his coat: now the coat was without seam, woven from the top throughout. 24a. They said thereforeamongthemselves,Letus notrendit,butcastlotsforit,whose it shall be: that theScripturemight befulfilled,whichsaid,Theyparted myraimentamongthem,andformy vesturetheydidcastlots.
Augustinus in Ioannem: Iudicante Pilato, militesquieiparebantcrucifixeruntIesumunde dicitur milites ergo, cum crucifixissent eum, acceperunt vestimenta eius: et tamen si voluntates,siclamoreseorumcogitemus,Iudaei magis crucifixerunt. Sed de partitione sortitioneque vestimentorum eius, ceteri Evangelistae brevius et clause iste vero apertissimelocutusestnamsequituretfecerunt quatuor partes, unicuique militi partem: unde
On Pilate giving sentence, the soldiersunder his command crucified Jesus: Then the soldiers, when they had crucified Jesus,took His is garments. And yet if we fool totheir intentions,theirclamors,theJewswererather thepeoplewhichcrucifiedHim.Ontheparting and casting lots for His garment, Johngives morecircumstancesthantheotherEvangelists. And made four parts, to every soldier a part: whence we see there were four soldiers who
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apparet quatuor fuisse milites qui in eo crucifigendo praesidi paruerunt. Sequitur et tunicam: subaudiendum est: acceperunt ut iste sit sensus: acceperunt autem et tunicametsic locutus est, ut de ceteris vestimentis nullam sortem missam esse videamus sed detunica, quam simul cum ceteris acceperunt, sednon similiter diviserunt de hac enim sequitur exponenseratautemtunicainconsutilis,desuper contextapertotum. Chrysostomus in Ioannem: Ipsam speciem tunicaeEvangelistahistoricedesignat:quiaenim in Palaestina duos pannos connectentes subtexuntindumenta,ostenditIoannesquodtalis erat tunica Iesu occultevilitatemvestimentorum insinuans. Theophylactus: Alii vero dicunt, quod apud Palaestinamtelascontexunt,nonvelutapudnos texuntur,existentesuperiusstamine,inferiusvero texentibus ut sic non versus partemsupremam texturaprotendat,sedecontra. Augustinus: Cur autem de illasortemmiserint narrat, dicens dixerunt ergo ad invicem: non scindamuseam,sedsortiamurdeilla,cuiussit. Apparet itaque in aliis vestimentis aequalesse
executed the governors sentence. And also Hiscoat:took,understoodTheytookHiscoat too.Thesentenceisbroughtinsotoshowthat this was the only garment for which theycast lots, the others being divided. Now thecoat was without seam, woven from the top throughout.
CHRYS.TheEvangelistdescribesthetunic,to show that it was of an inferior kind,thetunics commonlyworninPalestinebeingmadeoftwo pieces.
THEOPHYL. Others say that they did not weaveinPalestine,aswedo,theshuttlebeing driven upwards through the warp so that amongthemthewoofwasnotcarriedupwards butdownwards. AUG. Why they cast lots for it, next appears: Theysaidthereforeamongthemselves,Letus not rend it, but cast lots for it whoseitshould be.Itseemsthenthattheothergarmentswere
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habuissepartes,utsortirinecessenonfueritin illa vero una non eos habere potuissesingulas partes nisi scinderetur, ut pannos eiusinutiliter tollerent: quod ne facerent, ad unum eam pervenire sortitione maluerunt. Huius Evangelistaenarrationiconsonatetpropheticum testimonium unde subiungit ut Scriptura impleretur dicens: partiti sunt vestimentamea sibi,etinvestemmeammiseruntsortem. Chrysostomus: Intuere prophetiae certitudinem: non enim quae partiti suntsolum, sedetquaenonpartitisunt,dixitpropheta:nam vestimenta quidem diviserunt, sed vestem sorti concesserunt. Augustinus: Matthaeus dicendo: diviserunt vestimenta eius, sortem mittentes, totam divisionem vestimentorum voluit intelligi, et ad illamtunicampertinere,dequasortemmiserunt. Tale est quod etiam ait Lucas: dividentes vestimenta eius, miserunt sortes. Dividentes enim venerunt ad tunicam, de qua estsortitio. Dicendo autem sortes, pluralem numerum pro singulari posuit. Marcus autem solus videtur intulisse aliquam quaestionem: dicendo enim: mittentes sortem super eis, quis quid tolleret, tamquamsuperomnibusvestimentis,nonsuper solatunicasorsmissasit,locutusvideatur.Sed
made up of equal parts, as it was not necessarytorendthemthetuniconlyhavingto berentinordertogiveeachanequalshareof ittoavoidwhichtheypreferredcastinglotsfor it, and one having it all. This answeredtothe prophecy: That the Scripture might befulfilled which says, They parted My raiment among them,andforMyvesturetheydidcastlots.
CHRYS.Beholdthesurenessofprophecy.The Prophetforetoldnotonlywhattheywouldpart, but what they would not. They parted the raiment,butcastlotsforthevesture.
AUG. Matthew in saying, They parted His garments,castinglots,meansustounderstand the whole division of the garments, including thetunicalsoforwhichtheycastlots.Lukesays the same: They parted His raiment,andcast lots. In parting His garments they cametothe tunic,forwhichtheycastlots.Markistheonly one that raises any question: TheypartedHis garments, casting upon them what everyman should take: as if they cast lots for all the garments, and not the tunic only. But it is his brevity that creates the difficulty. Castinglots uponthem:asifitwas,castinglotswhenthey
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haec brevitas obscuritatem facit. Sic enim dictum est: mittentes sortem super eis, ac si diceretur: mittentes sortem cum dividerentur. Cum autem dicit: quis quid tolleret, idestquis tunicam tolleret, tamquam si totumitadiceretur: mittentes sortem super eis, quis tunicam,quae partibus aequalibus superfuerat, tolleret. Quadripartita autem vestis domini nostri Iesu Christi, quadripartitam figuravit eius Ecclesiam, quatuor scilicet partibus in orbe diffusam,etin eisdemaequaliter,idestconcorditer,distributam. Tunicaveroillasortita,omniumpartiumsignificat unitatem, quae caritatis vinculo continetur. Si autemcaritasetsupereminentioremhabetviam, et supereminet scientiae, et super omnia praecepta est, secundum illud: super omnia autemhaeccaritatemhabetemeritovestis,qua significatur, desuper contexta perhibetur. Et addiditpertotum:quianemoeiusestexpersqui pertinereinvenituradtotum,aquototoCatholica vocatur Ecclesia. Inconsutilis autem, ne aliquandodissuaturetadunumprovenit,quiain unum omnes colligit. In sorte autem, Deigratia commendata est: cum enim sors mittitur, non personae cuiusque, vel meritis, sed occulto iudicioDeiceditur. Chrysostomus:Vel,sicutquidamdicunt,tunica inconsutilis desuper contexta per totum,
were parting the garments. What everyman shouldtake:i.e.whoshouldtakethetunicasif the whole stood thus: Casting lotsuponthem, whoshouldtakethetunicwhichremainedover andabovetheequalshares,intowhichtherest of the garments were divided. Thefourfold division of our Lords garment representsHis Church, spread over the four quarters of the globe, and distributed equally, i.e. inconcord, toall.Thetunicforwhichtheycastlotssignifies the unity of all the parts, whichiscontainedin the bond of love. And if love is themore excellentway,aboveknowledge,andaboveall other commandments, according to Colossians, Above all things have charity,the garmentbywhichthisisdenoted,iswellsaidto be woven from above. Through the whole,is added, because no one is void of it, who belongs to that whole, from which the Church Catholicisnamed.Itiswithoutseamagain,so that it can never come unsown, and isinone piece,i.e.bringsalltogetherintoone.Bythelot issignifiedthegraceofGod:forGodelectsnot withrespecttopersonormerits,butaccording toHisownsecretscounsel.
CHRYS.Accordingtosome,Thetunicwithout seam, woven from above throughout, is an

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secundum allegoriam ostendit quoniam non simpliciter homo erat qui crucifixus est, sedet desuperdeitatemhabebat. Theophylactus: Vel aliter. Vestis inconsutilis denotat corpus Christi, quod a superioriparte contextum est: spiritus enimsanctussupervenit, et virtus altissimi virgini obumbravit. Hocergo sacrosanctumChristicorpusindivisibileconstat: nam et si dividatur per singulos, sanctificans uniuscuiusque animam simul et corpus,integre tamen et indivisibiliter consistit in omnibus.At quoniamexquatuorelementismundusconsistit, intelligenda est per Christi vestimenta visibilis creatura, quam inter se dividunt Daemones, quotiesmortitraduntverbumDeiquodhabitatin nobis, ac satagunt nos suae partis efficereper mundanasillecebras.
allegory strewing that He who was crucified wasnotsimplyman,butalsohadDivinityfrom above. THEOPHYL. The garment without seam denotes the body of Christ, which waswoven fromabovefortheHolyGhostcameuponthe Virgin, and the power of the Highest overshadowed her. This holy body of Christ then is indivisible: for though it be distributed foreveryonetopartakeof,andtosanctifythe soul and body of each one individually,yetit subsistsinallwhollyandindivisibly.Theworld consisting of four elements, the garmentsof Christ must be understood to representthe visible creation, which the devils divide amongstthemselves,asoftenastheydeliverto deaththewordofGodwhichdwellsinus,and by worldly allurements bring us over totheir Side. AUG.Norletanyonesaythatthesethingshad nogoodsignification,becausetheyweredone bywickedmenforifso,whatshallwesayof thecrossitselfForthatwasmadebyungodly men,andyetcertainlybyitweresignified,What is the length, and depth, and breadth, and height,astheApostlesays.Itsbreadthconsists of a cross beam, on which arestretchedthe
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Augustinus: Nec ideo ista non aliquidboni significasse quis dixerit, quia per malosfacta sunt: quid enim de ipsa cruce dicturisumus, quae similiter ab impiis facta est?Ettamenea significari recte intelligitur quod ait apostolus: quaesitlatitudo,longitudo,altitudoetprofundum. Lata est quippe in transverso ligno, quo extendunturpendentesmanus,etsignificatopera
bonainlatitudinecaritatis:longaestatransverso ligno usque ad terram, et significat perseverantiam in longitudine temporis: altaest in cacumine, quo transversum lignum sursum versusexcedit,etsignificatsupernumfinem,quo cunctaoperareferuntur:profundaestineaparte quae in terra figitur ibi quippe occultaest,sed cuncta eius apparentia inde consurgunt, sicut bona nostra de profunditate gratiae Dei, quae comprehendi non potest, universa procedunt. Sed etsi crux Christi hoc solum significetquod ait apostolus: qui Christi sunt, carnem suam crucifixeruntcumpassionibusetconcupiscentiis, quam magnum bonum est. Postremo quid est signum Christi nisi crux Christi? Quodsignum nisi adhibeatur sive frontibus credentium, sive ipsi aquae, ex qua regenerantur, siveoleo,quo chrismate unguntur, sive sacrificio quoaluntur, nihileorumvitaeproficitur.
handsofHimwhohangsuponit.Thissignifies the breadth of charity, and the goodworks done therein. Its length consists of a cross beam going to the ground, and signifies perseverance in length of time. The heightis thetopwhichrisesabovethecrossbeam,and signifiesthehighendtowhichallthingsrefer. The depth is that part which is fixed in the groundthereitishidden,butthewholecross thatweseerisesfromit.Evensoallourgood works proceed from the depth of Gods incomprehensible grace. But thoughthecross of Christ only signify what the Apostle said, They that are Christs have crucifiedtheflesh, withtheaffectionsandlusts,howgreatagood isit?Lastly,whatisthesignofChrist,butthe crossofChrist?Whichsignmustbeappliedto the foreheads of believers, to the water of regeneration, to the oil of chrism, to the sacrificewherebywearenourished,ornoneof theseisprofitableforlife.
Lectio 8 24b .25

24b. These things therefore the soldiers did. 25. Now there stoodby thecrossofJesushismother,andhis mothers sister, Mary the wife of
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, . 26 , , , .27, . ' .
Cleophas, and Mary Magdalene.26. WhenJesusthereforesawhismother, andthedisciplestandingby,whomhe loved,hesaystohismother,Woman, behold your son! 27. Then saysheto thedisciple,Beholdyourmother!And fromthathourthatdiscipletookherto hisownhome.
Theophylactus: Cum milites quae ad propriam spectabant socordiam prosequebantur, ipse de genitricis cura sollicitus est unde dicitur et militesquidem haec fecerunt: stabant autem iuxtacrucem Iesu mater eius, et soror matriseius,Maria CleophaeetMariaMagdalene. Ambrosius:Mariamaterdominiantecrucem stabat filii. Nullus me hoc docuitnisisanctus IoannesEvangelista.Mundumaliiconcussum in passione domini conscripserunt, caelum tenebris obductum, refugisse solem, in Paradisum latronem, sed post piam confessionem, receptum. Ioannes docuit quod alii non docuerunt, quemadmodum in
THEOPHYL. While the soldiers weredoingtheir cruel work, He was thinking anxiously ofHis mother: These things therefore the soldiers did. NowtherestoodbythecrossofJesusHismother, and His mothers sister, Mary the wife of Cleophas,andMaryMagdalene.
AMBROSE. Mary the mother of our Lordstood before the cross of her Son. None of the Evangelists hath told me this except John.The othershaverelatedhowthatatourLordsPassion theearthquaked,theheavenwasoverspreadwith darkness, the sun fled, the thief was takeninto paradiseafterconfession.Johnhathtoldus,what the others have not, how that from thecross
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cruce positus matrem appellaverit. Pluris putavit quod victor suppliciorum, pietatis officia matri exhibebat, quam quodregnum caeleste donabatur vitae aeternae. Nam si religiosumestquodlatronidonaturvita,multo uberiorispietatisestquodafiliomatertanto affectu honoratur: ecce, inquit, filius tuus. Eccematertua.TestabaturdecruceChristus, et inter matrem atque discipulum dividebat pietatisofficia.Condebatdominusnonsolum publicum, sed etiam domesticum testamentum. Et hoc eius testamentum signabat Ioannes, dignus tanto testatore testis. Bonum testamentum non pecuniae, sed vitae aeternae, quod non atramento scriptumest,sedspirituDeivivi:linguamea calamusScribaevelociterscribentis.Sednec Maria minor quam matrem Christi decebat, fugientibus apostolis, ante crucem stabat,et piis spectabat oculis filii vulnera, quia spectabat non in pignoris mortem, sed in mundi salutem aut fortasse quiacognoverat per filii mortem mundi redemptionem, aula regalis etiam sua morte putabat sealiquid publico addituram muneri sed Iesus non egebat adiutore ad redemptionem omnium, qui omnes sine adiutore servavit unde et dicit: factus sum homo sine adiutorio inter mortuos liber. Suscepit quidem affectum parentis, sed non quaesivit alteriusauxilium.
whereon He hung, He called to His mother. He thought it a greater thing to show Himvictorious overpunishment,fulfillingtheofficesofpietytoHis mother, than giving the kingdom of heaven and eternallifetothethief.Forifitwasreligioustogive lifetothethief,amuchricherworkofpietyitisfor a son to honor his mother with such affection. Behold, He says, your son behold yourmother. Christ made His Testament from the cross,and divided the offices of piety between the Mother andthedisciples.OurLordmadenotonlyapublic, but also a domestic Testament. And this His TestamentJohnsealedawitnessworthyofsucha Testator.Agoodtestamentitwas,notofmoney, but of eternal life, which was not writtenwithink, but with tile spirit of the living God: Mytongueis the pen of a ready writer. Mary, asbecamethe motherofourLord,stoodbeforethecross,when theApostlesfledandWithpitifuleyesbeheldthe wounds of her Son. For she looked notonthe death of the Hostage, but on the salvationofthe worldendperhapsknowingthatherSonsdeath would bring this salvation, she whohadbeenthe habitation of the King, thought that byherdeath shemightaddtothatuniversalgift.ButJesusdid notneedanyhelpforsavingtheworld,asyouread inthePsalm,Ihavebeenevenasamanwithno help, free among the dead. He receivedindeed the affection of a parent, but He did not seek anothershelp.Imitateher,youholymatrons,who,
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parentis, sed non quaesivit alteriusauxilium. Hanc imitamini, matres sanctae, quae in unico filio dilectissimo tantum maternae virtutis exemplum dedit: neque enim vos dulciores liberos habetis, neque illud virgo quaerebatsolatium,utaliumpossetgenerare filium. Hieronymus contra Helvidium: Mariaista, quaeinMarcoetMatthaeo,IacobietIoseph mater dicitur, fuit uxor Alphaei, et soror Mariae matris domini quam Mariam CleophaenuncIoannescognominat,apatre, siveagentilitatefamiliae,autquacumquealia causaeinomenimponens.Siautemindetibi alia atque alia videtur, quod alibi dicatur Maria Iacobi minoris mater, et hic Maria Cleophae, disce Scripturae consuetudinem, eumdem hominem diversis nominibus appellari. Chrysostomus in Ioannem: Et considera, quod imbecillius genus, scilicet mulierum, virilius apparuit iuxta crucem stando, fugientibusdiscipulis. Augustinus de Cons. Evang: Nisi autem Matthaeus et Lucas Mariam Magdalene nominassent, potuissemus dicere alias a
anothershelp.Imitateher,youholymatrons,who, as towards here only most beloved Son,hasset you an example of such virtue: for youhavenot sweetersons,nordidtheVirginseekconsolation inagainbecomingamother.
JEROME.TheMarywhichinMarkandMatthewis called the mother of James and Joses wasthe wifeofAlpheus,andsisterofMarythemotherof our Lord: which Mary John here designates of Cleophas, either from her father, or family,orfor some other reason. She need not be thoughta different person, because she is called inone placeMarythemotherofJamestheless,andhere MaryofCleophas,foritiscustomaryinScripture togivedifferentnamestothesameperson.
CHRYS. Observe how the weaker sex isthe strongerstandingbythecrosswhenthedisciples fly.
AUG.IfMatthewandMarkhadnotmentionedby name Mary Magdalene, we should havethought thatthereweretwoparties,oneofwhichstoodfar

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longe, alias iuxta crucem fuisse: nullusenim eorum praeter Ioannem matrem domini commemoravit. Nunc ergo quomodo intelligitur eadem Maria Magdalene, et a longe stetisse cum aliis mulieribus, sicut Matthaeus et Lucas dicunt, et iuxta crucem fuisse, sicut Ioannes dicit, nisi quia intanto intervallo erant ut iuxta dici possent,quiain conspectueiuspraestoaderant,etalongein conspectu turbae propinquius circumstantis cumcenturioneetmilitibus?Possumusetiam intelligerequodillaequaesimuladerantcum matre domini, postquam eam discipulo commendavit, abire iam coeperant, ut a densitate turbae se eruerent, etceteraquae facta sunt, longius intuerentur ut ceteri Evangelistae, qui post mortem domini eas commemoraverunt, iam longe stantes commemorarent. Quid autem interest ad veritatem quod quasdam mulieres pariter omnes,quasdamsingulinominaverunt? Chrysostomus: Et cum aliae mulieres astarent, nullius alterius meminit nisimatris, docens nos plus aliquid matribuspraebere. Sicut enim parentes circa spiritualia adversantesnequenosseoportet,itaquando nihilimpediunt,omniadeceteispraebere,et aliis praeferre unde subditur cum vidisset
off,andtheothernear.Buthowmustweaccount for the same Mary Magdalene and the other women standing afar off, as Matthew and Mark say,andbeingnearthecross,asJohnsays?By supposingthattheywerewithinsuchadistanceas to be within sight of our Lord, andyetsufficiently far off to be out of the way of the crowd and Centurion, and soldiers who were immediately about Him. Or, we e may suppose that afterour LordhadcommendedHismothertothedisciple, theyretiredtobeoutofthewayofthecrowd,and sawwhattookplaceafterwardsatadistance:so thatthoseEvangelistswhodonotmentionthemtill afterourLordsdeath,describethemasstanding afar off. That some women are mentioned byall alike,othersnot,makesnomatter.
CHRYS.Thoughtherewereotherwomenby,He makesnomentionofanyofthem,butonlyofHis mother,toshowusthatv,eshouldspeciallyhonor our mothers. Our parents indeed, iftheyactually oppose the truth, are not even to beknown:but otherwise we should pay them all attention,and honor them above all the world beside: When
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ergo Iesus matrem, et discipulum stantem quemdiligebat,dicitmatrisuae:mulier,ecce filiustuus. Beda: Dilectionis indicio Evangelista suam demonstrat personam: non quod exceptis ceteris solus, sed prae ceteris familiarius propter privilegium castitatis a domino amabatur,quoniamvirgoabeovocatus,virgo permansitinaevum. Chrysostomus: Papae. Quanto discipulum honoravithonore.Sedipseseipsumoccultat, moderate sapiens: si enim vellet gloriari,et causam utique adiecisset propter quam amabatur: etenim conveniens est magnam quamdam et mirabilem esse causam.Ideo autem nihil aliud Ioanni loquitur, neque consolatur tristantem, quoniam tempus non erat verborum consolatione. Sed neque parum erat honorari eum tali honore. Quia vero conveniens erat matrem existentem dolore oppressam procurationem quaerere, quia ipse aberat, discipulo qui diligebatur tradidit diligentiam habituro unde sequitur deindedicitdiscipulo:eccematertua. Augustinus in Ioannem: Haec nimirumest
JesusthereforesawHismother,andthedisciple standing by, whom he loved, He says toHis mother,Woman,beholdyourson! BEDE. By the disciple whom Jesus loved, the Evangelistmeanshimselfnotthattheotherswere not loved, but he was loved more intimatelyon account of his estate of chastity for aVirginour Lordcalledhim,andaVirginheeverremained.
CHRYS.Heavens!whathonordoesHepaytothe disciple who however conceals his name from modesty. For had he wished to boast, he would haveaddedthereasonwhyhewasloved,forthere musthavebeensomethinggreatandwonderfulto havecausedthatlove.ThisisallHesaystoJohn Hedoesnotconsolehisgrief,forthiswasatime for giving consolation. Yet was it nosmalloneto behonoredwithsuchacharge,tohavethemother ofourLord,inheraffliction,committedtohiscare byHimselfonHisdeparture:ThensaysHetothe disciple,Beholdyourmother!
AUG. This truly is that hour of the whichJesus,

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illa hora de qua Iesus aquamconversurusin vinum dixerat matri: quid mihi et tibiest, mulier? Nondum venit hora mea. Tunc enim divina facturus, non divinitatis, sed humanitatis vel infirmitatis matrem velut incognitam repellebat nunc autem humana iam patiens, ex qua factus fuerat homo, affectu commendabat humano. Moralisigitur insinuatur locus, et exemplo suo instruit praeceptor bonus, ut a filiis piisimpendatur cura parentibus: tamquam lignum illud ubi erant fixa membra morientis,etiamcathedra fueritmagistridocentis. Chrysostomus in Ioannem: Itaque etiam Marcionisobstruitinverecundiam:sienimnon genitusestsecundumcarnem,nequematrem habuit cuius gratia tantam circa eamsolam facit providentiam? Intuere autem qualiter cum crucifigeretur, universa imperturbate agebat, discipulo loquens de matre, prophetias implens, latroni bonam spem tribuens antequam autem crucifigeretur, trepidans videtur nam illic quidem naturae imbecillitas demonstrata est, hic autem virtutissuperabundantiaostendebatur.Sedet nos per hoc erudit, si ante adversa conturbamur, non propterea desistere cum vero agonem ingressi fuerimus, omnia
when about to change the water into wine,said, Mother, what have I to do with you?Minehouris not yet come. Then, about to act divinely, He repelled the mother of His humanity, of His infirmity, as if He knew her not: now, suffering humanly, He commends with humanaffectionher of whom He was made man. Here is amoral lesson. The good Teacher shows us by His examplehowthatpioussonsshouldtakecareof theirparents.Thecrossofthesufferer,isthechair oftheMaster.
CHRYS. The shameless doctrine of Marcionis refuted here. For if our Lord were not born accordingtotheflesh,andhadnotamother,why didHemakesuchprovisionforher?Observehow imperturbableHeisduringHiscrucifixion,talking tothediscipleofHismother,fulfillingprophecies, airinggoodhopetothethiefwhereasbeforeHis crucifixion, He seemed in fear. The weaknessof His nature was strewn there, the exceeding greatness of His power here. He teachesustoo herein, not to turn back, because we may feel disturbedatthedifficultiesbeforeusforwhenwe are once actually under the trial, all willbelight andeasyforus.
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sustinereutfaciliaetlevia. Augustinus: Quia ergo matri, quam relinquebat, alterum pro se filium quodammodo providebat, cur hoc fecerit ostendit in hoc quod subditur et ex illahora accepit eam discipulus in sua. Sed inquae sua Ioannes matrem dominiaccepit?Neque enimnonexeiseratquidixerantei:eccenos dimisimus omnia, et secuti sumus te. Suscepitergoeaminsua,nonpraedia,quae nulla propria possidebat, sed officia,quae propriadispensationeexequendacurabat. Beda: Alia littera habet: accepit eam discipulus in suam, quidam volunt in suam matremsedcongruentiussubauditurinsuam curam. AUG.Hedoesthistoprovideasitwereanother sonforHismotherinhisplaceAndfromthathour thatdiscipletookhertohisown.Tohisownwhat? WasnotJohnoneofthosewhosaid,Lo,wehave leftall,andfollowedYou?Hetookherthentohis own,i.enottohisfarm,forhehadnone,buttohis care,forofthishewasmaster.
BEDE.Anotherreadingis,Accepyeamdisciplus insuam,hisownmothersomeunderstand,butto hisowncareseemsbetter.
Lectio 9 28 , ,,.29 : . 30
28.Afterthis,Jesusknowingthatall thingswerenowaccomplished,that theScripturemightbefulfilled,said, I thirst. 29. Now there was set a vesselfullofvinegar:andtheyfilled a sponge with vinegar, and putit
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[] , : .
upon hyssop, and put it to his mouth. 30. When Jesus therefore hadreceivedthevinegar,hesaid,It isfinished:andhebowedhishead, andgaveuptheghost.
Augustinus in Ioannem: Patiebatur haec omnia qui apparebat homo, et ipse idem disponebat haec omnia qui latebat Deusunde dicitur postea, sciens quoniam omnia consummata sunt, ut consummareturScriptura, idest quod Scriptura praedixerat: et in sitimea potaverunt me aceto, dixit: sitio, tamquam diceret: hoc minus fecistis: date quod estis. Iudaeiquippeipsierantacetum,degenerantesa vino patriarcharum et prophetarum. Vas ergo positum erat aceto plenum: tamquam enimde pleno vase, de iniquitate mundi huiusimpletum cor habentes, velut spongia, cavernosis quodammodo atque tortuosis latibulis fraudulentumundesequiturilliautemspongiam plenam aceto, hyssopo circumponentes, obtuleruntorieius. Chrysostomus in Ioannem:Nequeenimexhis quae videbant facti sunt mansueti, sed
AUG.Hewhoappearedman,sufferedallthese things, He who was God, ordered them:After this Jesus knowing that all things were now accomplishedi.e.knowingtheprophecyinthe Psalms,AndwhenIwasthirsty,theygaveme vinegartodrink,said,Ithirst:Asiftosay,you have not done all give me yourselves: for the Jews were themselves vinegar having degenerated from the wine of thePatriarchs andtheProphets.Nowtherewasavesselfull ofvinegar:theyhaddrunkfromthewickedness of the world, as from a full vessel,andtheir heartwasdeceitful,asitwereaspongefullof caves and crooked hiding places: Andthey filled a sponge with vinegar, and put it upon hyssop,andputittohismouth.
CHRYS.Theywerenotsoftenedatallbywhat theysaw,butwerethemoreenraged,andgave
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saeviebant magis, et eum potabant, condemnatorum pocula offerentes: propterea enimhyssopusapposituserat. Augustinus: Hyssopum autem, cui circumposuerunt spongiam aceto plenam, quoniam herba est humilis et pectuspurgat, Christihumilitatemcongruenteraccipimusquam circumdederunt,etsecircumvenisseputaverunt: Christinamquehumilitatemundamur.Nemoveat quomodospongiamorieiuspotueruntadmovere qui in cruce fuerat exaltatus a terra: sicutenim apud alios Evangelistas legitur, quod hic praetermisit, in arundine factum est, ut in spongiatalispotusadcrucissublimialevaretur. Theophylactus:Quidamverohyssopumdicunt vocari arundinem: nam frondes habetarundini consimiles.SequiturcumergoaccepissetIesus acetum,dixit:consummatumest. Augustinus: Quid nisi quod prophetia tanto antepraedixerat? Beda: Hic quaeri potest quomodo hicdicitur cum accepisset acetum, cum alius Evangelista dicat: noluit bibere. Sed hoc facile solvitur: quoniam non accepit ut biberet, sed ut quod
Him the cup to drink, as theydidtocriminals, i.e.withahyssop.
AUG. The hyssop around which they put the sponge full of vinegar, being a mean herb, taken to purge the breast, represents the humility of Christ, which they hemmed inand thought they had circumvented. For we are made clean by Christ s humility. Nor letit perplex you that they were able to reachHis mouth when He was such a height abovethe ground: for we read in the otherEvangelists, what John omits to mention, that thesponge wasputuponareed. THEOPHYL.Somesaythatthehyssopisput here for reed, its leaves being like areed. When Jesus therefore had received the vinegar,Hesaid,Itisfinished. AUG. viz. what prophecy had foretold solong before. BEDE. It may be asked here, why itissaid, When Jesus had received the vinegar, when another Evangelists says, He would notdrink. Butthisiseasilysettled.Hedidnotreceivethe
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scriptumeratimpleret. Augustinus: Deinde, quia nihil remanserat quod antequam moreretur fieriadhucoporteret, sequitur et inclinato capite tradidit spiritum, peractis omnibus quae ut peragerentur expectabat, tamquam ille qui potestatem habebat ponendi animam suam, et iterum sumendieam. Gregorius Moralium: Spiritus autem hic pro anima ponitur: si enim aliud spiritum quam animam Evangelista diceret, exeunte spiritu animaremansisset. Chrysostomus: Non autem quoniamexpiravit, inclinavit caput, sed quia inclinavit caput,tunc expiravit per quae omnia indicavitEvangelista quoniamomniumdominusipseerat.
vinegar,todrinkit,butfulfilltheprophecy. AUG.ThenastherewasnothingleftHimtodo before He died, it follows, And HebowedHis head,andgaveuptheghost,onlydyingwhen Hehadnothingmoretodo,likeHimwhohadto laydownHislife,andtotakeitupagain.
GREG. Ghost is put here for soul:forhadthe Evangelist meant any thing else by it,though theghostdeparted,inthesoulmightstillhave remained. CHRYS.HedidnotbowHisheadbecauseHe gave up the ghost, but He gave up theghost because at that moment He bowedHishead. WherebytheEvangelistintimatesthatHewas Lordofall. AUG. For whoever had such power tosleep whenhewished,asourLordhadtodiewhen Hewished?WhatpowermustHehave,forour goodorevil,Whohadsuchpowerdying? THEOPHYL. Our Lord gave up His ghostto God the Father, showing that the souls ofthe
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Augustinus: Quis enim ita dormit quando voluerit, sicut Iesus mortuus est quandovoluit? Quanta speranda vel timenda potestas est iudicantis,siapparuittantamorientis? Theophylactus: Tradidit autem dominus spiritumDeopatri,ostendensquodnequaquam
sanctorumanimaeconversanturintumulis,immo deveniunt ad manus patris omnium, peccatoribus ad locum poenarum delatis, videlicetadInfernum.
saintsdonotremaininthetomb,butgointothe hand of the Father of all while sinners are reserved-fortheplaceofpunishment,i.e.hell.
Lectio 10 31 , , , , . 32 , : 33, , , 34' , . 35 , , , []. 36 ,

31. The Jews therefore, because it was the preparation, that the bodies should not remain upon the cross on the Sabbath clay, (for that Sabbath daywasanhighday,)besoughtPilate that their legs might be broken, and that they might be taken away. 32. Thencamethesoldiers,andbrakethe legsofthefirst,andoftheotherwhich was crucified with him, 33. But when they came to Jesus, and sawthathe was dead already, they brokenothis legs:34.Butoneofthesoldierswitha spear pierced his side, andforthwith came thereout blood and water.35. Andhethatsawitbarerecord,andhis record is true: and he knowsthathe says true, that you might believe.36. For these things were done, thatthe Scriptureshouldbefulfilled,Aboneof himshallnotbebroken.37.Andagain
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.37 , .
anotherScripturesays,Theyshalllook onhimwhomtheypierced.
Chrysostomus in Ioannem: Iudaei qui camelum transglutiebant, culicem autem colabant, cum tantam fuissent operati audaciam, de die diligenter ratiocinantur unde dicitur Iudaei ergo,quoniamparasceve erat, ut non remanerent in cruce corpora sabbato. Beda:Parasceve,idestpraeparatio,dictaest sextaferia,quiaeodieduplicessibicibosfilii Israel praeparabant. Erat enim magnus dies ille sabbati scilicet propter solemnitatem paschalem. Rogaverunt Pilatum, ut frangerenturcruraeorum. Augustinus in Ioannem: Non crura tollerentur,sedhiquibusideofrangebanturut morerentur,auferrenturexligno,nependentes in crucibus magnum diem festum suidiurni cruciatushorrorefoedarent.
CHRYS. The Jews who strained at a gnatand swallowed a camel after their audacious wickedness, reason scrupulously about the day: The Jews therefore because it was the preparation, that the bodies should not remain uponthecrossontheSabbath.
BEDE.Parasceue,i.e.preparation:thesixthday was so called because the children of Israel preparedtwicethenumberofloavesonthatday. For that Sabbath day was an high day, i.e.on account of the feast of the passover. Besought Pilatethattheirlegsmightbebroken. AUG. Not in order to take away the legs, butto causedeath,thattheymightbetakendownfrom thecross,andthefeastdaynotbedefiledbythe sightofsuchhorridtorments.
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Theophylactus: Sic enim iubebatur inlege, non occidere solem in hominis supplicio:vel quia noluerunt in die festo tortores aut homicidaecenseri. Chrysostomus: Vide autem qualitervalida est veritas: per eorum enimstudiaprophetia completur unde subditur venerunt ergo milites, et primi quidem fregerunt crura,et alterius qui crucifixus est cum eo adIesum autem cum venissent, ut viderunt eumiam mortuum, non fregerunt eius crura sed unus militumlancealatuseiusaperuit. Theophylactus: Ut Iudaeis complaceant, lanceant Christum, circa corpus exanime contumelias inferentes sed contumelia in signum prodiit: sanguinem enim decorpore extinctomanaremiraculosumest. Augustinus:VigilantiverboEvangelistausus est, ut non diceret latus eius percussit,aut vulneravit, sed aperuit, ut illicquodammodo vitae ostium panderetur, unde sacramenta Ecclesiae manaverunt, sine quibus ad vitam quaeverevitaest,nonintraturundesequitur etcontinuoexivitsanguisetaqua.Illesanguis in remissionem fusus est peccatorum:aqua
THEOPHYL. For it was commanded intheLaw that the sun should not set on thepunishmentof anyone or they were unwilling to appear tormentorsandhomicidesonafeastday. CHRYS.Howforcibleistruth:theirowndevicesit isthataccomplishthefulfillmentofprophecy:Then camethesoldiersandbrokethelegsofthefirst, andoftheotherwhichwascrucifiedwithHim.But when they came to Jesus, an saw that Hewas deadalready,theybrokenotHislegs:butoneof thesoldierswithaspearpiercedHisside.
THEOPHYL. To please the Jews, theypierce Christ, thus insulting even His lifeless body.But theinsultissuesinamiracle:foramiracleitisthat bloodshouldflowfromadeadbody.
AUG. The Evangelist has expressed himself cautiouslynotstruck,orwounded,butopenedHis side: whereby was opened the gate of life,from whence the sacraments of the Church flowed, withoutwhichwecannotenterintothatlifewhichis the true life: And forthwith came thereout blood andwater.Thatbloodwasshedfortheremission of sins, that water tempers the cupofsalvation.
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illa salutare temperat poculum: hoc et lavacrum praestat et potum. Hoc praenuntiabat quod Noe in latere arcae ostium facere iussus est, quo intrarent animalia quae non erant diluvio peritura, quibus praefigurabatur Ecclesia. Propterhoc prima mulier facta est de viri latere dormientis et hic secundus Adam inclinato capiteincrucedormivit,utindeformareturei coniux per id quod de latere dormientis effluxit.Omors,undemortuireviviscunt.Quid isto sanguine mundius, quid isto vulnere salubrius? Chrysostomus: Et quia hinc suscipiunt principiumsacramysteria,cumaccesserisad tremendum calicem, ut ab ipsa bibiturus Christicosta,itaaccedas. Theophylactus: Erubescant igitur quivinum insacrisnonlimphantmysteriis:videnturenim non credere quod aqua de latere fluxerit. Potest tamen quis calumniose dicere, quod aliqua virtus vitalis erat in corpore, etideo sanguis effluxit aqua vero manans inexpugnabilesignumfuitetideoEvangelista subiungitetquividit,testimoniumperhibuit.
ThisitwaswhichwasprefiguredwhenNoahwas commandedtomakeadoorinthesideoftheark, bywhichtheanimalsthatwerenottoperishbythe deluge entered which animals prefigured the Church. To shadow forth this, the womanwas madeoutofthesideofthesleepingmanforthis secondAdambowedHishead,andsleptonthe cross,thatoutofthatwhichcametherefrom,there mightbeformedawifeforHim.Odeath,bywhich the dead are quickened, what can bepurerthan thatblood,whatmoresalutarythanthatwound!
CHRYS. This being the source whence theholy mysteries are derived, when you approach the awful cup, approach it as if you wereaboutto drinkoutofChristsside. THEOPHYL.Shamethenuponthemwhomixnot water with the wine in the holy mysteries:they seemasiftheybelievednotthatthewaterflowed fromtheside.Hadbloodflowedonly,amanmight havesaidthattherewassomelifeleftinthebody, andthatthatwasaswhythebloodflowed.Butthe water flowing is an irresistible miracle, and thereforetheEvangelistadds,Andhethatsawit barerecord.
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Chrysostomus: Quasi dicat: non ab aliis audivit,sedipsepraesensvidit.Etverumest testimonium eius: quod convenienter subiungit, convicium Christi enarrans, non magnumaliquodetadmirabilesignum,utsic suspectus sermo redderetur sed ipse hoc dixit, haereticorum ora praecludens, etfutura personansmysteria,eteumquilatebatineis inspiciensthesaurum.Sequituretillescitquia veradicit,utetvoscredatis. Augustinus:Scitenimquividit,cuiuscredat testimonioquinonvidit.Duoautemtestimonia de Scripturis reddidit singulis rebus quas factas fuisse narravit. Nam quia dixerat:non fregerunt crura Iesu, subdidit facta suntenim haec ut Scriptura impleretur: os non comminuetisexeo:quodpraeceptumesteis qui celebrare Pascha iussi sunt ovis immolatione in veteri lege, quaedominicae passionis umbra praecesserat. Item quia subiunxerat: unus militum lancea latus eius aperuit, ad hoc pertinet alterumtestimonium quod subdit dicens et iterum aliaScriptura dicit: videbunt in quem transfixerunt: ubi promissus est Christus in ea qua crucifixus estcarnefuturus. Hieronymus.
CHRYS.Asiftosay,Ididnothearitfromothers, butsawitwithmineowneyes.Andhisrecordis true, he adds, not as if he had mentioned somethingsowonderfulthathisaccountwouldbe suspected,buttostopthemouthsofheretics,and in contemplation of the deep value of those mysterieswhichheannounces.Andheknowsthat hesaystrue,theyoumightbelieve.
AUG. He that saw it knows let himthatsawnot believe his testimony. He givestestimoniesfrom the Scriptures to each of these two thingshe relates. After, they brake not His legs, Headds, For these things were done, that the Scripture should be fulfilled, A bone of Him shall notbe broken, a commandment which applied to the sacrifice of the paschal lamb under theoldlaw, which sacrifice foreshadowed our Lords. Also after,OneofthesoldierswithaspearopenedHis side, then follows another Scripture testimony AndagainanotherScripturesaid,Theyshalllook on Him whom they pierced, a prophecy which implies that Christ will come in the veryfleshin whichHewascrucified.
Hoc
autem
testimonium
JEROME.ThistestimonyistakenfromZacharias.
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sumptumestdeZacharia.
Lectio 11 38 [] , , : . . 39 , , . 40 , .41 , :42 , ,. 38.AndafterthisJosephofArimathea, being a disciple of Jesus,butsecretly for fear of the Jews besought Pilate that he might take away the bodyof Jesus: and Pilate gave him leave.He came therefore and took the bodyof Jesus. 39. And there came also Nicodemus, which at the firstcameto Jesus by night, and brought amixture of myrrh and aloes, about anhundred pound weight. 40. Then took theythe body of Jesus, and wound it in linen clotheswiththespices,asthemanner of the Jews is to bury. 41. Nowinthe placewherehewascrucifiedtherewas a garden, and in the garden anew sepulcher,whereinwasnevermanyet laid.42.TherelaidtheyJesustherefore becauseoftheJewspreparationday forthesepulcherwasnighathand.
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Chrysostomus in Ioannem: Aestimans Ioseph extinctum esse Iudaeorum furorem Christo crucifixo, cum fiducia accessit, ut deponendum funus procuraret unde dicitur post haec autem rogavit Pilatum Iosephab Arimathaea. Beda:Arimathaea,ipsaestRamathacivitas Helcanae et Samuelis. Caelitus autem provisumestutessetdives,utadpraesidem possetaccedereetutessetiustus,utcorpus domini accipere mereretur unde sequiturut tolleretcorpusIesu,eoquodessetdiscipulus Iesu. Chrysostomus: Non ex duodecim, sedex septuaginta: quoniam nullus ex duodecim accesserit.EtsitimoremIudaeorumquispro causa assumpserit, hic eodem detinebatur timore unde dicitur occultus autem propter metumIudaeorum.Sedvaldeinsigniserat,et Pilatonotusundeetgratiamaccepitethoc est quod subditur et permisit Pilatus. Et sepelitdereliquo,nonutcondemnatum,sed ut magnum quemdam et mirabilem unde subditurvenitergo,ettulitcorpusIesu.
CHRYS. Joseph thinking that the hatred of the JewswouldbeappeasedbyHiscrucifixion,went withconfidencetoaskpermissiontotakecharge of His burial: And after this Joseph ofArimathea besoughtPilate.
BEDE. Arimathea is the same as Ramatha,the city of Elkanah, and Samuel. It wasprovidentially ordered that he should be rich, in order that he might have access to the governor, and just,in orderthathemightmeritthechargeofourLords body: That he might take the body of Jesus, becausehewasHisdisciple. CHRYS. He was not of the twelve, but ofthe seventy,fornoneofthetwelvecamenear.Notthat their fear kept them back, for Joseph was a disciple,secretlyfor:fearoftheJews.ButJoseph wasapersonofrank,andknowntoPilatesohe went to him, and the favor was granted, and afterwards believed Him, not as a condemned man, but as a great and wonderful Person:He cametherefore,andtookthebodyofJesus.
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Augustinus de Cons. Evang: In extremo enim illo officio funeri exhibendo, minus curavitdeIudaeis,quamvissoleretindomino audiendoeoruminimicitiasdevitare. Beda: Sedata enim utcumque eorum saevitia, eo quod se adversus Christum praevaluissegaudebant,corpusChristipetiit, quoniam non videbatur causa discipulatus sed pietatis venisse, ut funeri officium impenderetquodhominesnonsolumbonis, sedetiammalissolentimpendere.Adiungitur autem ei et Nicodemus unde sequiturvenit autem et Nicodemus, qui venerat adIesum nocte primum, ferens mixturam myrrhae et aloesquasilibrascentum. Augustinus in Ioannem: Non ita distinguendum est, ut dicamus: primum ferensmixturammyrrhae,sedutquoddictum estprimum,adsuperioremsensumpertineat. Venerat enim ad Iesum Nicodemus nocte primum, quod idem Ioannes narravit in prioribus Evangelii sui partibus. Hic ergo intelligendum est, ad Iesum non tuncsolum, sed tunc primum venisse Nicodemum venisse autem postea, ut fieret audiendo discipulusChristi.
AUG.InperformingthislastofficetoourLord,he showedaboldindifferencetotheJews,thoughhe had avoided our Lords company whenalive,for fearofincurringtheirhatred. BEDE.Theirferocitybeingappeasedforthetime bytheirsuccess,hesoughtthebodyofChrist.He didnotcomeasadisciple,butsimplytoperforma workofmercy,whichisduetotheevilaswellasto thegood.Nicodemusjoinedhim:Andtherecame alsoNicodemus,whichatthefirstcametoJesus bynight,andbroughtamixtureofmyrrhandaloes, aboutanhundredpoundweight.
AUG.Wemustnotreadthewords,atthefirst,first bringing a mixture of myrrh, but attach thefirstto theformerclause.ForNicodemusatthefirstcame toJesusbynight,asJohnrelatesintheformerpart of the Gospel. From these words then we areto inferthatthatwasnottheonlytimethatNicodemus wenttoourLord,butsimplythefirsttimeandthat he came afterwards and heard Christs discourses,andbecameadisciple. CHRYS.Theybringthespicesmostefficaciousfor
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discipulusChristi. Feruntautempigmenta,quaemaximecorpus apta sunt quamplurimum conservare, etnon permitterecitosubicicorruptioni:adhucenim ut de nudo homine disponebant, sedtamen multamdilectionemdemonstrabant. Beda: Notandum est autem, quodsimplex unguentumfuerit:quiaexdiversisaromatibus licentiam conficiendi non haberent. Sequitur acceperunt ergo corpus Iesu, etligaverunt eum linteis cum aromatibus, sicut mosest Iudaeissepelire. Augustinus:InquoEvangelistaadmonuitin huiusmodi officiis quae mortuis exhibentur, morem cuiusque gentis esse servandum. Erat autem illius gentis consuetudo, ut mortuorum corpora variis aromatibus condirentur,utdiutiusservarenturillaesa. Augustinus de Cons. Evang: Neque autemhicIoannesaliisrepugnat:nequeenim illiquiNicodemumtacuerunt,affirmaverunta solo Ioseph dominum sepultum, quamvis solius commemorationem fecerint: aut quia illi una sindone a Ioseph involutum dixerunt, propterea prohibuerunt intelligi, et alialintea
preserving the body from corruption, treatingHim asamereman.Yetthisshowgreatlove.
BEDE. We must observe however that it was simple ointment for they were not allowedtomix manyingredientstogether.Thentooktheythebody of Jesus, and wound it in linen clotheswiththe spices,asthemanneroftheJewsistobury.
AUG. Wherein the Evangelist intimates, that in paying the last offices of the dead,thecustomof thenationistobefollowed.Itwasthecustomofthe Jewish nation to embalm their dead bodies, in orderthattheymightdkeepthelonger.
AUG. Nor does John here contradict theother Evangelists, who, though they are silent about Nicodemus, yet do not affirm that our Lord was buriedbyJosephalone.Norbecausetheysaythat ourLordwaswrappedinalinenclothbyJoseph, do they say that other linen cloths maynothave been brought by Nicodemus in addition so that
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potuisseafferriaNicodemo,etsuperaddiut verum narret Ioannes, quod non uno linteo, sed linteis involutus sit: quamvis et propter sudarium quod capiti adhibeatur, etinstitas quibus corpus totum alligatum est, quia omnia de lino erant, etiam si unasindonibi fuit, veracissime dici potuit ligaverunteum linteis:linteaquippegeneraliterdicunturquae linotexuntur. Beda:HincEcclesiaeconsuetudodescendit, utcorpusdomininoninsericisetaurotextis consecretur,sedinsindonemunda. Chrysostomus in Ioannem: Quia vero brevitate temporis urgebantur: nona enim horamortuoChristo,deindeaccedentibusad Pilatum et deponentibus Christi corpus, vespera imminebat ideo ponunt eum in proximo monumento unde subditur erat auteminlocoubicrucifixusest,hortus,etin horto monumentum novum, in quo nondum quisquampositusfuerat:quoddispensatione factum est, ne alterius alicuius, qui cumeo iaceret,aestimareturresurrectiofactaesse. Augustinus in Ioannem: Sicut etiam in Mariae virginis utero nemo anteillum,nemo
Johnmayberightinsaying,not,inasinglecloth, but,inlinencloths.Naymore,thenapkinwhichwas about His head and the bands which weretied round His body being all of linen, thoughtthere were but one linen cloth, He may yet besaidto havebeenwrappedupinlinencloths:linencloths beingtakeninageneralsense,ascomprehending allthatwasmadeoflinen.
BEDE.Hencehathcomedownthecustomofthe Church,ofconsecratingtheLordsbodynotonsilk orgoldcloth,butinacleanlinencloth. CHRYS. But as they were pressed for time,for Christdiedattheninthhour,andafterthattheyhad gone to Pilate, and taken away the body,sothat the evening was now near, they lay Him inthe nearest tomb: Now in the place where Hewas crucifiedtherewasagardenandinthegardena newsepulcher,whereinwasnevermanyetlaid.A providential design, to make it certain thatitwas Hisresurrection,andnotanyotherpersonsthatlay withHim.
AUG. As no one before or after Him was conceived in the womb of the Virgin Mary, so in
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post illum conceptus est, ita in hoc monumentonemoanteillum,nemopostillum sepultusest. Theophylactus:Perhocetiamquodnovum fuit sepulchrum, mystice datur intelligi quod per Christi sepulturam omnes innovamur, morteetcorruptionedestructa.Attendeetiam abundantiam pro nobis susceptae paupertatis: nam qui domum in vita non habuit, post mortem quoque in alieno sepulchro reconditur, et nudus existens, a Ioseph operitur. Sequitur ibi ergo propter parasceven Iudaeorum, quia iuxta erat monumentum,posueruntIesum. Augustinus: Acceleratam vult intelligi sepulturam,neadvesperasceret,quandoiam propter parasceven, quam coenam puram Iudaei Latine usitatius apud nos vocant, faceretalealiquidnonlicebat. Chrysostomus: Propinquum autem fuit sepulchrum, ut discipuli possent cum facilitate accedere, et consideratores fieri eorum quae eveniebant, prope existente loco et ut sepulturae testes essentetiam inimici custodientes sepulchrum, et utfalsus
this grave was there none buried beforeorafter Him.
THEOPHYL.Inthatitwasanewsepulcher,weare given to understand, that we are all renewedby Christs death, and death and corruption destroyed.MarktootheexceedingpovertythatHe took up for our sakes. He had no house inHis lifetime,andnowHeislaidinanotherssepulcher at His death, and His nakedness covered by Joseph. There laid they Jesus thereforebecause oftheJewspreparationdayforthesepulcherwas asnighathand.
AUG. Implying that the burial was hastened,in order to finish it before the evening, when,on accountofthepreparation,nwhichtheJewswith uscallmorecommonlyintheLatin,Cenapure,it wasunlawfultodoanysuchthing. CHRYS. The sepulcher was near, that the disciples might approach it more easily, andbe betterwitnessesofwhattookplacethere,andthat evenenemiesmightbemadethewitnessesofthe burial,beingplacedthereasguards,andthestory ofHisbeingstolenawayshowedtobefalse.
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ostendereturisquidefurtosermo. Beda: Mystice autem Ioseph interpretatur aptus pro acceptione boni operis adquod monemur ut corpus domini dignepercipere mereamur. Theophylactus: Nunc etiam quodammodo Christusapudavarosmortificaturinpaupere famem patiente. Esto ergo Ioseph, et tege Christi nuditatem non semel, sed iugiter in tuo tumulo spirituali considerandoreconde, cooperi, et misce myrrham et aloem amaricantia, considerando vocem illam:ite, maledicti, in ignem aeternum, qua nihil amariusaestimo. BEDE.Mystically,thenameJosephmeans,aptfor the receiving of a good work whereby we are admonishedthatweshouldmakeourselvesworthy ofourLordsbody,beforewereceiveit. THEOPHYL.EvennowinacertainsenseChristis puttodeathbytheavaritious,inthepersonofthe poormansufferingfamine.BethereforeaJoseph, and cover Christs nakedness, and, notonce,but continually by contemplation, embalm Himinyour spiritualtomb,coverHim,andmixmyrrhandbitter aloes considering that bitterest sentence of all, Depart,youcursedintoeverlastingfire.
CHAPTER XX Lectio 1 1 , . 2 ,
1. The first day of the weekcomes Mary Magdalene early, when itwas yet dark, to the sepulcher,andsees the stone taken away from the sepulcher. 2. Then she runs, and comes to Simon Peter, and tothe other disciple, whom Jesus loved,
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, , . 3 , . 4 : , 5 , . 6 , : , 7 , , . 8 , : 9 .
and says to them, They havetaken away the Lord out of thesepulcher, and we know not where they have laidhim.3.Peterthereforewentforth, andthatotherdisciple,andcameto the sepulcher. 4. So they ran both together: and the other disciple did outrun Peter, and came first tothe sepulcher.5.Andhestoopingdown, andlookingin,sawthelinenclothes lying: yet went he not in. 6. Then comes Simon Peter following him, and went into the sepulcher, and seeing the linen clothes lie, 7. And thenapkin,thatwasabouthishead, not lying with the linen clothes, but wrappedtogetherinaplacebyitself: 8. Then went in also that other disciple, which came first to the sepulcher,andhesaw,andbelieved. 9. For as yet they knew notthe Scripture, that he must rise again fromthedead.
Chrysostomus in Ioannem: Quia iam transierat sabbatum in quo impediebatur a

CHRYS. The Sabbath being now over, during which it was unlawful to be there, Mary
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lege, non potuit Maria Magdalenequiescere, sed venit profundo diluculo, consolationem quamdam a loco sepulturae invenire volens unde dicitur una autem sabbati Maria Magdalene venit mane, cum adhuc tenebrae essent,admonumentum. Augustinus de Cons. Evang: Venit quidem Maria Magdalene, sine dubio ceteris mulieribus quae domino ministraverant plurimumdilectioneferventior,utnonimmerito Ioannes solam commemoraret, tacitis eisqui cumillafuerant,sicutaliitestantur. Augustinus in Ioannem: Una autemsabbati est,quemiamdiemdominicumpropterdomini resurrectionemmosChristianusappellat,quem Matthaeusprimamsabbatinominavit. Beda:Diciturergounasabbati,hocestaltera siveprimadiepostsabbatum. Theophylactus:Velaliter.Hebdomadaedies Iudaei sabbatum nominabant, unam autemex sabbati diebus primam. Futuri autem saeculi exemplaresthaecdies,quoniamfuturisaeculi una dies est nequaquam nocte interpolata: Deusenimibisolest,quinumquamoccidit.In
Magdalene could rest no longer, butcamevery early in the morning, to seek consolationatthe grave: The first day of the week comesMary Magdalene early, when it was yet dark, tothe sepulcher.
AUG. Mary Magdalene, undoubtedly the most ferventinlove,ofallthewomenthatministeredto our Lord so that John deservedlymentionsher only, and says nothing of the others whowere withher,asweknowfromtheotherEvangelists.
AUG. Una sabbati is the day whichChristians calltheLordsday,afterourLordsresurrection. Matthewcallsitprimasabbati.
BEDE. Una sabbati, i.e. one day after the sabbath. THEOPHYL.Orthus:TheJewscalledthedays oftheweeksabbath,andthefirstday,oneofthe sabbaths,whichdayisatypeofthelifetocome for that life will be one day not cutshortbyany night, since God is the sun there, asunwhich neversets.OnthisdaythenourLordroseagain,
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hac igitur die dominus resurrexit, incorruptibilitatem corporis assumens, sicut nosinfuturosaeculoincorruptioneinduemur. Augustinus de Cons. Evang: Quod autem Marcusdicit:valdemaneorienteiamsole,non repugnat ei quod hic dicitur: cum adhuc tenebrae essent: die quippe surgentealiquae reliquiae tenebrarum tanto magisextenuantur, quanto magis oritur lux. Nec sic accipiendum estquodaitMarcus:valdemaneortoiamsole, tamquam sol ipse iam videretursuperterram sed potius, sicut dicere solemus eis quibus volumus significare temporius aliquid faciendum, orto iam sole dicitur, idest de proximoadvenienteinhaspartes. Gregorius in Evang: Congrue autem dicitur cum adhuc tenebrae essent. Maria enim auctorem omnium quem carne viderat, mortuum quaerebat in monumento: et quia hunc minime invenit, furatum credidit. Adhuc ergo erant tenebrae cum venit ad monumentum. Sequitur et vidit lapidem revolutumamonumento. Augustinus:Iamergofactumeratquodsolus Matthaeus commemorat de terraemotu et
withanincorruptiblebody,evenasweinthelife tocomeshallputonincorruption.
AUG.WhatMarksays,Veryearlyinthemorning, at the rising of the sun, does not contradict Johnswords,whenitwasyetdark.Atthedawn ofday,thereareyetremainsofdarkness,which disappear as the light breaks in. We mustnot understand Marks words, Very early in the morning,attherisingofthesun,tomeanthatthe sun was above the horizon, but rather whatwe ourselves ordinarily mean by the phrase,when wewantanythingtobedoneveryearly,wesay attherisingofthesun,i.e.sometimebeforethe sunisrisen. GREG.Itiswellsaid,Whenitwasyetdark:Mary wasseekingtheCreatorofallthingsinthetomb, andbecauseshefoundHimnot,thoughtHewas stolen.Trulyitwasyetdarkwhenshecametothe sepulcher.Andseesthestonetakenawayfrom thesepulcher.
AUG.NowtookplacewhatMatthewonlyrelates, the earthquake, and rolling away of the stone,

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lapiderevoluto,conterritisquecustodibus. Chrysostomus: Surrexit quidem dominus, lapide et signaculis sepulchro iniacentibus. Quiaverooportebatetalioscertificari,aperitur monumentum post resurrectionem, et ita creditur quod factum est. Hoc denique et Mariam movit: videns enimlapidemsublatum, nonintravitnequeprospexit,sedaddiscipulos ex multo amore cum velocitate cucurrit. Nondum autem de resurrectione noverat aliquid manifestum, sed putabattranslationem corporisessefactam. Glossa: Et ideo cucurrit nuntiarediscipulis,ut aut secum quaererent, aut secum dolerentet hocestquodsequiturcucurritergo,etvenitad SimonemPetrum,etadaliumdiscipulumquem diligebatIesus. Augustinus in Ioannem: Ita se commemoraresoletquodeumdiligebatIesus, qui utique omnes, sed ipsum prae ceteriset familiarius diligebat. Sequitur et dixit eis: tulerunt dominum de monumento,etnescimus ubiposuerunteum. Gregorius Moralium: Hoc autem dicens,
andfightoftheguards. CHRYS.OurLordrosewhilethestoneandseal were still on the sepulcher. But as itwas necessarythatothersshouldbecertifiedofthis, the sepulcher is opened after the resurrection, and so the fact confirmed. This it was which rousedMary.Forwhenshesawthestonetaken away, she entered not nor looked in, butranto thediscipleswithallthespeedoflove.Butasyet she knew nothing for certain about the resurrection,butthoughtthatHisbodyhadbeen carriedoff. GLOSS. And therefore she ran to tell the disciples, that they might seek Him withher,or grieve with her: Then she runs, and comes to Simon Peter, and to the other disciple,whom Jesusloved. AUG. This is the way in which he usually mentions himself. Jesus loved all, but himinan especial and familiar way. And says tothem, They have taken away the Lord out ofthe sepulcher,andweknownotwheretheyhavelaid Him. GREG.Sheputsthepartforthewholeshehad
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totumproparteinsinuatsolumquippecorpus domini quaesitura venerat: et quasi totum dominumsublatumdeplorat. Augustinus: Nonnulli autem codices Graeci habent tulerunt dominum meum quodvideri dictum potest propensiore caritatis vel famulatus affectu. Sed hoc in pluribus codicibus quos in promptu habemus, non invenimus. Chrysostomus:Evangelistaverononprivavit mulierem hac laude, nec verecundum existimavit quod ab ea prius addiscerent. Audientes ergo illi, cum multo studio monumentoinsistunt. Gregorius in Evang: Illi autem prae ceteris cucurrerunt, qui prae ceteris amaverunt, videlicetPetrusetIoannesundesequiturexiit ergoPetrusetillealiusdiscipulus,etvenerunt admonumentum. Theophylactus: Sed si quaeras quomodo astantibus custodibus venerunt ad monumentum, rudis questio: quoniam postquam dominus resurrexit, et una cum terraemotu affuit Angelus in sepulchro,
comeonlytoseekforthebodyofourLord,and nowshelamentsthatourLord,thewholeofHim, istakenaway. AUG. Some of the Greek copies have,taken awaymyLord,whichismoreexpressiveoflove, andofthefeelingofanhandmaiden.Butonlya fewhavethisreading.
CHRYS. The Evangelist does not deprivethe womanofthispraise,norleavesoutfromshame, thattheyhadthenewsfirstfromher.Assoonas theyhearit,theyhastentothesepulcher.
GREG.ButPeterandJohnbeforetheothers,for they loved most Peter therefore wentforth,and thatotherdisciple,andcametothesepulcher.
THEOPHYL. But how came they to the sepulcher, while the soldiers were guardingit? an easy question to answer. After our Lords resurrection and the earthquake, and the appearance of the angel at the sepulcher, the
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recesseruntcustodes,annuntiantesPharisaeis.
guards withdrew, and told the Phariseeswhat hadhappened. AUG. After saying, came to the sepulcherhe goesbackandtellsushowtheycame:Sothey ran both together: and the other disciple did outrun Peter, and came first to thesepulcher meaning himself, but he always speaks of himself, as if he were speaking of another person. CHRYS.Oncomingheseesthelinenclothesset aside: And he stooping down, and lookingin, saw the linen clothes lying. But he makesno further search: yet went he not in. Peter onthe other hand, being of a more fervid temper, pursued the search, and examined every thing: Then comes Simon Peter following him, and went into the sepulcher, and sees the linen clothes lie, and the napkin, that wasaboutHis head,notlyingwiththelinenclothes,butwrapped together in a place by itself. Which circumstances were proof of Hisresurrection. For had they carried Him away, they wouldnot have stripped Him nor, if any had stolenHim, wouldtheyhavetakenthetroubletowrapupthe napkin,andputitinaplacebyitself,apartfrom thelinenclothesbutwouldhavetakenawaythe bodyasitwas.Johnmentionedthemyrrhfirstof
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Augustinus:Cumautemiamdixissetvenerunt ad monumentum, regressus est, ut narraret quomodo venerunt, atque ait currebantautem duo simul: et ille alius discipuluspraecucurrit citiusPetro,etvenitprioradmonumentum,ubi ostenditquodipsepriorvenerit,sedtamquam dealiocunctanarrat. Chrysostomus in Ioannem: Veniens autem considerat linteamina posita unde sequituret cumseinclinasset,viditpositalinteamina.Nihil tamen ipse plus perscrutatur, sed desistitet hoc est quod subditur non tamen introivit. Petrus vero ut fervidus introiens universa inspexit diligenter, et amplius vidit unde sequiturvenitergoSimonPetrussequenseum, et introivit in monumentum, et viditlinteamina posita, et sudarium quod fuerat supercaput eius, non cum linteaminibus positum, sed separatiminvolutuminunumlocum:quoderat resurrectionissignum.Nequeenim,siquidem eum transtulissent, corpus eiusdenudassent nequesifuratiessent,huiusreifuissentsolliciti, utlevarentsudariumetinvolverentetponerent in unum locum seorsum a linteaminibus,sed simpliciterutsehabebatsuscepissentcorpus.
Ideo enim Ioannes praemiserat quoniam sepultus est cum myrrha, quae conglutinat corporilinteamina,utnondecipiarisabhisqui dicunt eum furto sublatum esse. Non enimita insensatus esset qui furaretur, ut circa rem superfluam tantum studium consumeret.Post PetrumautemetIoannesintroivitundesequitur tunc ergo introivit et ille discipulusquivenerat primusadmonumentum,etviditetcredidit. Augustinus in Ioannem: Nonnulli putanthoc Ioannem credidisse quod Iesus resurrexerit sedquodsequitur,hocnonindicat.Viditergo inane monumentum, et credidit quod dixerat mulier nam sequitur nondum enim sciebant Scripturam quia oportebat eum a mortuis resurgere.Nonergoeumcrediditresurrexisse quem nesciebat oportere resurgere. Quando autem ab ipso domino audiebant, quamvis apertissime diceretur, consuetudine tamen audiendiabilloparabolas,nonintelligebant,et aliquidaliudeumsignificarecredebant. Gregorius in Evang:Haecautemtamsubtilis Evangelistae descriptio a mysteriis vacare credenda non est. Per Ioannem iuniorem synagoga,persenioremveroPetrumEcclesia gentiumdesignatur:quiaetsiadDeicultumest prior synagoga quam Ecclesia gentium, ad
all,forthisreason,i.e.toshowyouthatHecould not have been stolen away. For myrrhwould make the linen adhere to the body, andso caused trouble to the thieves, and theywould neverhavebeensosenselessastohavetaken this unnecessary pains about the matter. After Peterhowever,Johnentered:Thenwentinalso that other disciple, which came first to the sepulcher,andhesaw,andbelieved. AUG. i.e. That Jesus had risen again,some think: A but what follows contradictsthisnotion. Hesawthesepulcherempty,andbelievedwhat thewomanhadsaid:Forasyettheyknewnotthe Scripture,thatHemustriseagainfromthedead. If he did not yet know that He mustriseagain fromthedead,hecouldnotbelievethatHehad risen.Theyhadheardasmuchindeedfromour Lord, and very openly, but they were so accustomedtohearparablesfromHim,thatthey tool this for a parable, and thought Hemeant somethingelse. GREG. But this account of the Evangelistmust not be thought to be without some mystical meaning.ByJohn,theyyoungerofthetwo,the synagogue by Peter, the elder, the Gentile Church is represented: for s though the synagogue was before the Gentile Church as
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usumtamensaeculipriorestmultitudogentium quamsynagoga.Cucurreruntautemsimul,quia abortussuitemporeusqueadoccasumpariet communivia,etsinonparietcommunisensu, gentilitas cum synagoga decucurrit. Venit synagoga prior ad monumentum, sedminime intravit: quia legis quidem mandata percepit, prophetias de incarnatione ac passione dominica audivit sed credere in mortuum noluit venit autem Simon Petrus, etintroivitin monumentum: quia secuta posterior Ecclesia gentium, Christum Iesum et cognovit carne mortuum,etviventemcrediditDeum.Sudarium autem capitis domini cum linteaminibus non invenitur:quiacaputChristiDeus,etdivinitatis incomprehensibilia sacramenta ab infirmitatis nostrae cognitione disiuncta sunt, eiusque potentia creaturae transcendit naturam. Non solumautemseparatim,sedinvolutuminveniri dicitur:quialinteiquoinvolvitur,necinitiumnec finis aspicitur. Celsitudo autem divinitatisnec coepitessenecdesinit.Beneautemadditurin unum locum: quia in scissura mentium Deus nonest:etillieiusgratiamhaberemerenturqui se ab invicem per sectarum scandala non dividunt. Sed quia solet per sudarium laborantium sudor detergi, potest et sudarii nomineintelligilaborDei.Sudariumergoquod supercaputeiusfuerat,seorsuminvenitur,quia ipsa redemptoris nostri passio longeanostra
regards the w worship of God, asregardstime the Gentile world was before the synagogue. Theyrantogether,becausetheGentileworldran sidebysidewiththesynagoguefromfirsttolast, inrespectofpurityandcommunityoflife,though a purity and community of understanding they had not. The synagogue came first to the sepulcher, but entered not: it knew the commandments of the law, and had heardthe propheciesofourLordsincarnationanddeath, but would not believe in Him who died.Then comes Simon Peter, and entered into the sepulcher: the Gentile Church both knewJesus Christ as dead man, and believed in Himas livingGod.ThenapkinaboutourLordsheadis not found with the linen clothes, i.e. God, the Head of Christ, and the incomprehensible mysteriesoftheGodheadareremovedfromour poor knowledge His power transcends the nature of the creature. And it is foundnotonly apart,butalsowrappedtogetherbecauseofthe linen wrapped together, neither beginning nor endisseenandtheheightoftheDivinenature hadneitherbeginningnorend.Anditisintoone place:forwherethereisdivision,Godisnotand they merit His grace, who do notoccasion scandalbydividingthemselvesintosects.Butas anapkiniswhatisusedinlaboringtowipethe sweat of the brow, by the napkin here wemay understand the labor of God: which napkin is
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ipsa redemptoris nostri passio longeanostra passione disiuncta est: quoniam ipse sine culpa pertulit quod nos cum culpatoleramus ipsespontemortisuccumberevoluit,adquam nos venimus inviti. Postquam autem intravit Petrus, ingressus est et Ioannes: quia infine mundi ad redemptoris fidem etiam Iudaea colligetur. Theophylactus: Vel aliter. Intellige Petrum activum et promptum Ioannem vero contemplativum et docilem rerum divinarum habuisseperitiam.Plerumqueautempraevenit contemplativusnotitiaetdocilitatesedactivus instantia fervoris et sedulitate praeceditillius acumen,etpriusinspicitdivinummysterium.
understand the labor of God: which napkin is found apart, because the suffering of our Redeemer is far removed from ours inasmuch as He suffered innocently, that which wesuffer justly He submitted Himself todeathvoluntarily, we by necessity. But after Peter entered,John entered too for at the end of the worldeven Judeashallbegatheredintothetruefaith. THEOPHYL. Or thus: Peter is practical and prompt, John contemplative and intelligent, and learned in divine things. Now thecontemplative man is generally beforehand in knowledge and intelligence, but the practical by his fervorand activity gets the advance of the others perception,andseesfirstintothedivinemystery.
Lectio 2 10 . 11 . ,12 , , .
10. Then the disciples went away againtotheirownhome.11.ButMary stood without at the sepulcher weeping: and as she wept, she stooped down, and looked into the sepulcher,12.Andseestwoangelsin whitesitting,theoneatthehead,and theotheratthefeet,wherethebodyof Jesushadlain.13.Andtheysaytoher,
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13,, , . 14 , , . 15 , , ,, , , . 16 , . , . 17 , , : , . 18 , .
Woman, why weep you? She saysto them, Because they have takenaway my Lord, and I know not wherethey have laid him. 14. And whenshehad thussaid,sheturnedherselfback,and sawJesusstanding,andknewnotthat it was Jesus. 15. Jesus says toher, Woman, why weep you? whom seek you? She, supposing him to bethe gardener,saystohim,Sir,ifyouhave bornehimfromhere,tellmewhereyou havelaidhim,andIwilltakehimaway 16. Jesus says to her, Mary. She turned herself, and says to him, Rabboni which is to say Master.17. Jesussaystoher,TouchmenotforI amnotyetascendedtomyFather:but go to my brethren, and say to them,I ascendtomyFather,andyourFather and to my God, and your God.18. Mary Magdalene came and toldthe disciples that she had seen theLord, andthathehadspokenthesethingsto her.
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Gregorius in Evang: Maria autem Magdalene, quae fuerat incivitatepeccatrix, amando veritatem laverat lacrymismaculas criminis, cuius mentem magna vis amoris accenderat, quae a monumento domini, etiamdiscipulisrecedentibus,nonrecedebat diciturenimabieruntergoiterumdiscipuliad semetipsos. Augustinus in Ioannem: Idest, ubi habitabant, et unde ad monumentum cucurrerant. Viris autem redeuntibus, infirmiorem sexum in eodem loco fortior figebat affectus unde sequitur Mariaautem stabatadmonumentumforisplorans. Augustinus de Cons. Evang: Idest, ante illum saxei sepulchri locum sed tamenintra illud spatium quo iam ingressae fuerant: hortusquippeillicerat. Chrysostomus in Ioannem: Ne mireris autem quod Maria amare flebat ad sepulchrum,Petrusveronihiltalepassusest: compassibile enim est muliebre genus et naturaflebile.
GREG.MaryMagdalene,whohadbeenthesinner in the city, and who had washed outthespotsof hersinsbyhertears,whosesoulburnedwithlove, did not retire from the sepulcher whentheothers did: Then the disciples went away again to their ownhome.
AUG. i.e. To the place where they werelodging, andfromwhichtheyhadrantothesepulcher.But though the men returned, the stronger loveofthe woman fixed her to the spot. But Mary stood withoutatthesepulcherweeping.
AUG. i.e. Outside of the place where thestone sepulcherwas,butyetwithinthegarden.
CHRYS.BenotastonishedthatMaryweptforlove atthesepulcher,andPeterdidnotforthefemale sexisnaturallytender,andinclinedtoweep.
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Augustinus in Ioannem: Oculi igitur qui dominum quaesierant et non invenerant, lacrymis vacabant, amplius dolentes, quod fuerat ablatus de monumento quam quod fueratoccisusinligno:quoniammagistritanti, cuius vita subtracta fuerat, nec memoria remanebat. Augustinus de Cons. Evang: Viderat autem cum aliis mulieribus Angelum sedentemadextrissuperlapidemrevolutum a monumento, ad cuius verba cumfleret, prospexitinmonumentum. Chrysostomus: Magnum enim ad mitigationem est monumentum apparens. Vide denique eam, ut plus requiesceret, et inclinantemse,etvolentemlocumvidereubi iacuit corpus unde sequitur dumergofleret, inclinavitse,etprospexitinmonumentum. Gregorius in Evang: Amanti enim semel aspexisse non sufficit, quia vis amoris intentionemmultiplicatinquisitionis. Augustinus in Ioannem: Nimium enim dolebat, nec suis nec discipulorum oculis facile putabat esse credendum: an potius
AUG. The eyes then which had sought ourLord, andfoundHimnot,nowweptwithoutinterruption more for grief that our Lord had beenremoved, thanforHisdeathuponthecross.Fornowevenall memorialofHimwastakenaway.
AUG. She then saw, with the other women, the Angel sitting on the right, on thestonewhichhad been rolled away from the sepulcher, atwhose wordsitwasthatshelookedintothesepulcher.
CHRYS. The sight of the sepulcher itself was some consolation. Nay, behold her, toconsole herself still more, stooping down, to seethevery place where the body lay: And as shewept,she stoopeddown,andlookedintothesepulcher.
GREG.Fortohavelookedonceisnotenoughfor love.Lovemakesonedesiretolookoverandover again. AUG. In her too great grief she couldbelieve neitherherowneyes,northedisciples.Orwasita divineimpulsewhichcausedhertolookin?
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divinoinstinctuinanimoeiuseffectumestut prospiceret? Gregorius:Quaesivitenimcorpus,etminime invenit perseveravit ut quaereret: unde et contingit ut inveniret, actumque est ut desideria dilata crescerent, et crescentia caperent quod invenissent. Sancta enim desideria dilatione crescunt si autem dilationedeficiunt,desiderianonfuerunt.Ista itaque, quae sic amat, quae se ad monumentum quod prospexerat, iterum inclinat:videamusquofructuvisamorisinea ingeminatopusinquisitionissequiturenimet viditduosAngelosinalbissedentes,unumad caput,etunumadpedes,ubipositumfuerat corpusIesu. Chrysostomus:Quiaenimnoneratexcelsa mulieris mens ut ex sudariis perciperet resurrectionem,Angelosvidetinlaetohabitu, utetipsaapassionemitigetur. Augustinus: Quid est autem quod unusad caput, et alter ad pedes sedebat? An, quoniam qui Graece Angeli dicuntur,Latine sunt nuntii, isto modo Christi Evangelium, velut a capite usque ad pedes, ab initio
GREG.Shesoughtthebody,andfounditnotshe perseveredinseekingandsoitcametopassthat shefound.Herlongingsgrowingthestronger,the more they were disappointed, at last found and laid hold on their object. For holy longings ever gainstrengthbydelay,didtheynot,theywouldnot be longings. Mary so loved, that not contentwith seeing the sepulcher, she stooped down and looked in: let us see the fruit which came ofthis persevering love: And sees two Angels inwhite sitting, the one at the head, and the other atthe feet,wherethebodyofJesushadlain,
CHRYS.Asherunderstandingwasnotsoraised astobeabletogatherfromthenapkinsthefactof theresurrection,sheisgiventhesightofAngelsin brightapparel,whosoothehersorrow. AUG.Butwhydidonesitatthehead,theotherat thefeet?TosignifythatthegladtidingsofChrists Gospel was to be delivered from theheadtothe feet, from the beginning to the end. TheGreek wordAngelmeansonewhodeliversnews.
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usqueinfinemsignabantessenuntiandum? Gregorius:VeladcaputsedetAngeluscum per apostolos praedicatur, quia in principio erat verbum et quasi ad pedes sedet,cum dicitur: verbum caro factum est. Possumus etiam per duos Angelos duo testamenta agnoscere,quaedumparisensuincarnatum etmortuumacresurrexissedominumnuntiant quasi testamentum prius ad caput et testamentumposteriusadpedessedet. Chrysostomus: Angeli autem apparentes nihil de resurrectione dicunt sedpaulatimin eum qui de resurrectione est intrant sermonem. Quia enim mulier ultra consuetudinem praeclarum habitum viderat, ne turbetur, audivit compassionis vocem unde sequitur dicunt ei illi: mulier, quid ploras? Angeli lacrymas prohibebant, et futurumquodammodogaudiumnuntiabant:ita enim dixerunt quid ploras? Ac si dicerent: plorarenoli. Gregorius: Ipsa enim sacra eloquia, quae nos in lacrymas amoris excitant, easdem lacrymasconsolantur,dumnobisredemptoris nostrispeciemrepromittunt.
GREG. The Angel sits at the head whenthe Apostles preach that in the beginning wasthe Word: he sits, as it were, at the feet, whenitis said,TheWordwasmadeflesh.BythetwoAngels toowemayunderstandthetwotestamentsbothof which proclaim alike the incarnation, death, and resurrection of our Lord. The Old seems tositat thehead,theNewatthefeet.
CHRYS. The Angels who appear say nothing abouttheresurrectionbutbydegreesthesubject is entered on. First of all they addressher compassionately, to prevent her from being overpoweredbyaspectacleofsuchextraordinary brightness:Andtheysaytoher,Woman,whyweep you? The Angels forbade tears, andannounced, as it were, the joy that was at hand:Whyweep you?Asiftosay,Weepnot.
GREG. The very declarations of Scripturewhich excite our tears of love, wipe away those very tears,bypromisingusthesightofourRedeemer again.
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Augustinus:Atillaeosputansinterrogasse nescientes, causas prodit lacrymarum unde sequitur dicit eis: quia tulerunt dominum meum. Dominum suum vocat domini sui corpus exanime, a toto partem significans sicutomnesconfitemurIesumChristumfilium Deisepultum,cumsolaeiussepultasitcaro. Sequitur et nescio ubi posuerunt. Haecerat causamaiorisdoloris,quianesciebatquoiret adconsolandumdolorem. Chrysostomus in Ioannem:Nondumautem de resurrectione aliquid noverat, sedadhuc translationemimaginabatur. Augustinus de Cons. Evang: Hic intelligendi sunt surrexisse Angeli, ut etiam stantes viderentur, sicut Lucas eos visos essecommemorat. Augustinus in Ioannem: Sed hora iam veneratquaidquodnuntiatumquodammodo fuerat ab Angelis flere prohibentibus, gaudium succederet flentibus unde sequitur haeccumdixisset,conversaestretrorsum. Chrysostomus: Sed quare ad Angelos loquens, et nondum ab eis aliquidaudiens,
AUG. But she, thinking that they wanted toknow whyshewept,tellsthemthereason:Shesaysto them,BecausetheyhavetakenawaymyLord.The lifelessbodyofherLord,shecallsherLord,putting the part for the whole just as we confess that JesusChristtheSonofGodwasburied,whenonly His flesh was buried. And I know notwherehere they hare placed Him: it was a stillgreatergrief, thatshedidnotknowwheretogotoconsoleher grief. CHRYS. As yet she knew nothing of the resurrection,butthoughtthebodyhadbeentaken away. AUG.HeretheAngelsmustbeunderstoodtorise up,forLukedescribesthemasseenstanding.
AUG.Thehourwasnowcome,whichtheAngels announced,whensorrowshouldbesucceededby joy: And when she had thus said, sheturned herselfback.
CHRYS. But why, when she is talking tothe Angels,andbeforeshehasheardanythingfrom

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loquens, et nondum ab eis aliquidaudiens, convertiturretrorsum?Mihivideturquodhaec ea dicente, Christus post eam apparuit,et Angeli considerantes dominatorem, etfigura etinspectioneetmotuconfestimostenderunt quoniam dominum viderunt et hoc estquod mulieremconvertiretrorsumfecit. Gregorius: Notandum etiam quod Maria, quae adhuc de domini resurrectione dubitabat, conversa retrorsum est utvideret Iesum, quia videlicet per eamdem dubitationem suam quasi tergum indomini faciem miserat, quem resurrexisse minime credebat. Sed quia amabat et dubitabat, videbat et non agnoscebat eum unde sequituretviditIesumstantem,etnonsciebat quiaIesusesset. Chrysostomus: Angelis enim utdominator apparuit, mulieri vero non ita, ne eam ex prima visione stupefaceret: non enim oportebateamrepenteadexcelsareducere, sed paulatim. Sequitur dicit ei Iesus:mulier, quidploras?Quemquaeris? Gregorius: Interrogatur doloris causa, ut augeatur desiderium quatenus cum nominaret quem quaereret, in amoremeius
Angels,andbeforeshehasheardanythingfrom them, does she turn back? It seems to methat while she was speaking, Christappearedbehind her,andthattheAngelsbytheirposture,look,and motion, showed that they saw our Lord, andthat thusitwasthatsheturnedback.
GREG. We must observe that Mary, whoasyet doubted our Lords resurrection, turned backto see Jesus. By her doubting she turnedherback, as it were, upon our Lord. Yet inasmuchasshe loved,shesawHim.Shelovedanddoubted:she saw, and did not recognize Him: AndsawJesus standing,andknewnotthatitwasJesus.
CHRYS.TotheAngelsHeappearedastheirLord but not so to c the woman, for thesightcoming uponherallatonce,wouldhavestupefiedher.She wasnottobeliftedsuddenly,butgraduallytohigh things.
GREG. Jesus says to her, Woman, why doyou weep?Heasksthecauseofhergrief,tosether longing still more. For the mere mentioningHis
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ardentiusaestuaret.
namewhomshesoughtwouldinflameherlovefor Him. CHRYS. Because He appeared as a common person, she c thought Him the gardener:She, supposing Him to be the gardener, says toHim, Sir,ifyouhaveborneHimfromhere,tellmewhere youhavelaidHim,and1willtakeHimaway.i.e.If you have taken Him away from fear oftheJews, tellme,andIwilltakeHimagain. THEOPHYL.ShewasafraidthattheJewsmight vent their rage even on the lifeless body,and therefore wished to remove it to some secret place. GREG.Perhaps,however,thewomanwasright,in believing Jesus to be the gardener. Was notHe the spiritual Gardener, who by the power ofHis lovehadsownstrongseedsofvirtueinherbreast? But how is it that, as soon as she seesthe gardener, as she supposes Him to be,shesays without having told Him who it was she was seeking, Sir, if you have borne Himfromhere?It arisesfromherlovewhenonelovesaperson,one never thinks that any one else canbeignorantof him. Our Lord, after calling her by thecommon name of her sex, and notbeingrecognized,calls
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Chrysostomus: Et quia in communi figura apparuit, aestimavit eum hortulanum esse unde sequitur illa aestimans quia hortulanus esset, dicit ei: domine, si tu sustulistieum, dicito mihi ubi posuisti eum, et ego eum tollamhocest:siproptertimoremIudaeorum levastieum,dicitomihi,etegoeumaccipiam. Theophylactus: Timebat enim ne Iudaei etiam in corpus saevirent exanime et ideo volebat in alio loco incognito illud transponere. Gregorius:Forsitanautemnecerrandohaec mulier erravit, quae Iesum hortulanum credidit.Annoneispiritualiterhortulanuserat, quiineiuspectoreperamorissuivimsemina virtutumvirentiaplantabat?Sedquidestquod visoeoquemhortulanumcredidit,cuinecdum dixerat quem quaerebat, ait: domine, si tu sustulisti eum? Sed vis amoris hocagere soletinanimo,utquemipsesempercogitat, nullum alium credat ignorare. Postquam autem eam dominus communi vocabulo appellavit ex sexu, et agnitus non est,vocat
exnomineundesequiturdiciteiIesus:Maria ac si dicat: recognosce eum a quo recognosceris. Maria ergo, quia vocatur ex nomine, recognoscit auctorem: quia etipse eratquiquaerebaturexterius,etipsequieam interius,utquaereret,docebatundesequitur conversa illa dicit ei: Rabboni (quoddicitur magister). Chrysostomus in Ioannem: Sicut enim Iudaeis quandoque immanifestus erat et praesens ita et loquens cum volebat, seipsum notum faciebat. Qualiter autem conversam dicit, cum Christus ad eam loqueretur? Mihi videtur quod dicenteeaubi posuisti eum, conversa est ad Angelos, ut interrogaret cur stupefacti essent. Deinde Christus vocans eam, convertit eam ad seipsum, et per vocemmanifestumseipsum fecit. Augustinus in Ioannem: Vel quia prius conversacorpore,quodnoneratputavit,nunc corde conversa quod erat agnovit. Nemo autem calumnietur mulierem, quod hortulanum dixerit dominum, et Iesum magistrum: ibi enim honorabat hominem a quo beneficium postulabat hic recolebat doctorem,aquodiscernerehumanaetdivina
herbyherownname:Jesussaystoher,Maryas if to say, Recognize Him, who recognizes you. Mary,beingcalledbyname,recognizesHimthat itwasHewhomshesoughtexternally,andHewho taught her internally to seek. She turnedherself, and says to Him, Rabooni which its to say, Master.
CHRYS.JustasHewassometimesinthemidst of the Jews, and they did not know Him till He pleasedtomakeHimselfknown.Butwhydoesshe turnherselfwhenshehadturnedherselfbefore?It seemstomethatwhenshesaid,Whereyouhave laidHim,sheturnedtotheAngels,toaskwhythey were astonished. Then Christ, calling her, discovered Himself by His voice, and madeher turntoHimagain.
AUG.Orshefirstturnedherbody,butthoughtHim whatHewasnotnowshewasturnedinheart,and knewwhoHewas.Letnoonehoweverblameher, becauseshecalledthegardener,Lord,andJesus, Master.Theonewasatitleofcourtesytoaperson from whom she was asking a favor the otherof respecttoaTeacherfromwhomshewasusedto learntodistinguishthedivinefromthehuman.The
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discebat. Aliter ergo dominum dixit: sustulerunt dominum meum aliter autem: domine,situsustulistieum. Gregorius: Iam vero ab Evangelista non subditur quid mulier fecit, sed ex eoinnuitur quodaudivitsequiturenimdiciteiIesus:noli metangere:inhisnamqueverbisostenditur, quodMariaamplectivoluiteiusvestigiaquem recognovit. Sed cur tangi non debeat,ratio quoqueadditurcumsubiungiturnondumenim ascendiadpatremmeum. Augustinus: Sed si stans in terra non tangitur,sedensincaeloquomodoabhomine tangetur? Qui certe antequam ascenderet, discipulis suis se obtulit tangendum,dicens: palpate, et videte, quia spiritus carnemet ossanonhabet,utLucastestatur.Quisautem tam sit absurdus ut dicat, eum a discipulis quidem, antequam ascendisset ad patrem, se voluisse tangi, a mulieribus autem noluisse, nisi cum ascendisset adpatrem? Sed leguntur etiam feminae post resurrectionem, antequam ad patrem ascenderet, tetigisse Iesum, in quibus erat etiam ipsa Maria Magdalena, narrante Matthaeo.Autergohocsicdictumestutinilla feminafigurareturEcclesiadegentibus,quae
word Lord is used in different senses, whenshe says, They have taken away my Lord, andwhen shesays,Lord,ifyouhaveborneHimaway. GREGTheEvangelistdoesnotaddwhatshedid uponrecognizingHim,butweknowfromwhatour Lordsaidtoher:Jesussaystoher,TouchMenot. MarythenhadtriedtoembraceHisfeet,butwas notallowed.Whynot?Thereasonfollows:ForIam notyetascendedtoMyFather.
AUG. But if standing upon the earth, Heisnot touched, how shall He be touched sitting in heaven? And did He not before Hisascension offerHimselftothetouchofthedisciples:Handle Meandsee,foraspirithasnotfleshandbones? WhocanbesoabsurdastosupposethatHewas willing that disciples should touch HimbeforeHe ascendedtoHisFather,andunwillingthatwomen should till after Nay, we read of women afterthe resurrection, and before He ascended to His Father, touching Him, one of whom was Mary Magdalene herself, according to Matthew.Either then Mary here is a type of the GentileChurch, which did not believe in Christ till after His ascension: or the meaning is that Jesus istobe believedin,i.e.spirituallytouched,innootherway,
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inChristumnoncrediditnisicumascendisset adpatremautsicinsecredivoluitIesus,hoc est sic se spiritualiter tangi, quod ipseet paterunumsunt.Eiusquippeintimissensibus quodammodo ascendit ad patrem qui sicin eo profecerit ut patri agnoscat aequalem. Quomodoautemhaecnoncarnaliteradhucin eumcredebatquemsicuthominemfiebat? Augustinus de Trin:Tactusautemtamquam finem facit notionis ideoque nolebat in eo esse finem intenti cordis in se, ut hocquod videbaturtantummodoputaretur. Chrysostomus: Vel aliter. Volebat haec mulieradhuccumChristoesse,sicutetante passionem et prae gaudio nihil magnum excogitabat quamvis caro Christi multo melior facta fuerit resurgendo. Ab hacergo intelligentia eam abducens, dixit noli me tangere, ut cum multa reverentia eiloquatur: unde nec discipulis apparet de reliquocum eis conversans, ut reverentius eiattendant. Dicensautemnondumenimascendi,ostendit quoniamillucproperatetfestinat.Eumautem qui illuc debet abire, et non ultra cum hominibus conversari, non oportebat cum eadem videre mente qua et ante et hoc manifestat consequenter dicens vadeautem
but as being one with the Father. Heascendsto theFathermystically,asitwere,inthemindofhim whohassofaradvancedastoacknowledgethat He is equal to the Father. But how couldMary believe in Him otherwise than carnally, whenshe weptforHimasaman?
AUG. Touch is as it were the end ofknowledge and He was unwilling that a soulintentuponHim shouldhaveitsend,inthinkingHimonlywhatHe seemedtobe. CHRYS.MarywishedtobeasfamiliarwithChrist now,asshewasbeforeHisPassionforgetting,in herjoy,thatHisbodywasmademuchmoreholy byitsresurrection.So,TouchMenot,Hesays,to remindherofthis,andmakeherfeelaweintalking with Him. For which reason too He no longer keeps company with His disciples, viz. thatthey mightlookuponHimwiththegreaterawe.Again, bysayingIhavenotyetascended,Heshowsthat He is hastening there. And He whowasgoingto departandlivenomorewithmen,oughtnottobe regarded with the same feeling that He was before: But go to My brethren, and saytothem,I ascend to My Father, and you Father andtoMy God,andyourGod.
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ad fratres meos et dic eis: ascendo ad patrem meum et patrem vestrum, Deum meumetDeumvestrum. Hilarius de Trin: Inter ceteras impietates suas etiam hoc dicto domini uti solent haeretici, ut per id quod pater eius pater eorumest,etDeuseius,Deuseorumest,in naturaDeinonsit.SedinformaDeimanens formam servi assumpsit: et cum hoc ad homines in servi forma Christus Iesus loquatur, non ambigitur quin pater sibi ut ceterissitexeapartequahomoest,etDeus sibiutcunctissitexeanaturaquaservusest. Denique hunc eumdem sermonem coepit dicens vade ad fratres meos.Fratresautem excarnesuntDeoceterumunigenitusDeus inunigenitiexceptionesinefratribusest. Augustinus in Ioannem:Velaliter.Nonait: patremnostrum,sedpatremmeumetpatrem vestrum. Aliter ergo meum, aliter vestrum natura meum, gratia vestrum. Neque dixit: Deum nostrum, sed Deum meum, sub quo ego homo, et Deum vestrum, inter quos et ipsummediatorsum. Augustinus de Cons. Evang: Tunc ergo
HILARY. Heretics, among their other impieties, misinterpret these words of our Lords,andsay, thatifHisFatheristheirFather,HisGodtheirGod, He cannot be God Himself. But though He remained in the form of God, He took uponHim the form of a servant and Christ says thisinthe formofaservanttomen.Andwecannotdoubtthat insofarasHeisman,theFatherisHisFatherin thesamesenseinwhichHeisofothermen,and God His God in like manner. Indeed Hebegins withsaying,GotoMybrethren,ButGodcanonly have brethren according to the flesh theOnlyBegotten God, being Only-Begotten, is without brethren. AUG.Hedoesnotsay,OurFather,but,MyFather and your Father: Mine therefore and yours ina different sense Mine by nature, yours bygrace. Nor does He say, Our God, but My God -under Him I am man - and your Godbetweenyouand HimIamMediator.
AUG.Shethenwentawayfrom.thesepulcher,i.e.
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egressa est a monumento, hoc est abillo loco ubi erat horti spatium ante lapidem effossum, et cum illa aliae quas secundum Marcuminvaserattremoretpavor,etnemini, scilicet aliorum, quidquam dicebant undeet hicdiciturvenitMariaMagdaleneannuntians discipulis: quia vidi dominum, et haecdixit mihi. Gregorius: Ecce humani generis culpa ibi absconditur unde processit: quia enim in Paradiso mulier viro propinavit mortem, a sepulchro mulier viris annuntiavit vitam et dicta sui vivificatoris narrat quae mortiferi serpentisverbanarraverat.
fromthatpartofthegardenbeforetherockwhich had been hollowed out, and with her the other women.Butthese,accordingtoMark,wereseized withtremblingandamazement,andsaidnothingto any man: Mary Magdalene came and told the disciplesthatshehadseentheLord,andthatHe hadspokenthesethingstoher.
GREG.Sothesinofmankindisburiedinthevery place whence it came forth. For whereas in Paradisethewomangavethemanthedeadlyfruit, a woman from the sepulcher announced life to menawomandeliversthemessageofHimwho raises us from the dead, as a woman had deliveredthewordsoftheserpentwhoslewus. AUG.Whileshewasgoingwiththeotherwomen, accordingtoMatthew,Jesusmetthem,saying,All hail. So we gather that there were twovisionsof Angels and that our Lord too was seen twice once when Mary took Him for the gardener,and again,whenHemetthembytheway,andbythis repeatingHispresenceconfirmedtheirfaith.And so Mary Magdalene came and toldthedisciples, not alone, but with the other womenwhomLuke mentions.
Augustinus: Dum autem cum aliis veniret, tuncsecundumMatthaeumoccurritillisIesus dicens: avete. Sic ergo colligamus Angelorum collocutionem bis numero eas habuisse venientes ad monumentum, et etiam ipsius domini: semel scilicetquando Maria hortulanum putavit et iterum cumeis occurrit in via, ut eas repetitione firmaret:et sic venit Maria Magdalene annuntians discipulis,nonsolumipsa,sedetaliaequas Lucascommemorat.
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Beda: Mystice autem Maria, quae interpretatur domina, illuminata, illuminatrix, seu stella maris, significat Ecclesiam,quae Magdalena, idest turrensis dicitur: nam Magdalon Graece, Latine turris dicitur, propter illud quod dicitur in Psalmo 60, 4: factus est mihi turris fortitudinis. Ineoautem quod haec mulier discipulis Christum resurrexisse nuntiavit, omnes monentur, maxime quibus est commissumpraedicandi officium, ut si quid ei caelitus revelatumfuit, studioseproximispropinent.
BEDE. Mystically, Mary, which name signifies, mistress,enlightened,enlightener,starofthesea, stands for the Church, which is also Magdalene, i.e. towered, (Magdalene being Greek for tower) aswereadinthePsalms,youhavebeenastrong tower for me. In that she announced Christs resurrectiontothedisciples,all,especiallythoseto whom the office of preaching is committedare admonishedtobezealousinsettingforthtoothers whateverisrevealedfromabove.
Lectio 3 19 , , , . 20 . .21 [ ], : ,.22

19. Then the same day at evening, beingthefirstdayoftheweek,when the doors were shut where the discipleswereassembledforfeelof the Jews, came Jesus and stoodin the midst, and says to them,Peace be to you. 20. And when he hadso said, he showed to them hishands andhisside.Thenwerethedisciples glad, when they saw the Lord. 21. Then said Jesus to them again, Peace be to you: as my Fatherhas sentme,evensosendIyou.22.And
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,:23 , . Thomas doubts 20:24-25 24 ,, '.25 , . , ,.
when he had said this, hebreathed on them, and says tothem,Receive you the Holy Ghost: 23. Whose soever sins you remit, they are remitted to them and whosesoever sinsyouretain,theyareretained.24. ButThomas,oneofthetwelve,called Didymus, was not with them when Jesuscame.25.Theotherdisciples thereforesaidtohim,Wehaveseen theLord.Buthesaidtothem,Except Ishallseeinhishandstheprintofthe nails,andputmyfingerintotheprint of the nails, and thrust my handinto hisside,Iwillnotbelieve.
Chrysostomus in Ioannem: Audientes discipuli quod Maria annuntiavit, consequens eratutautdiscrederent,autcredentesdolerent, quoniameosnonreputavitdignossuavisione. Haecigiturrecogitantesnequeperunamdiem dimisit pertransire sed ex eo quodsciebant iam suscitatum esse, videre sitientibus et timidis existentibus, cum sero factum esset, ipsis astitit unde dicitur cum ergoseroesset die illo, una sabbatorum, et fores essent
CHRYS. The disciples, when they heardwhat Marytoldthem,wereobligedeithertodisbelieve, or,iftheybelieved,togrievethatHedidnotcount themworthytohavethesightofHim.Hedidnot let them however pass a whole day in such reflections, but in the midst of their longing tremblingdesirestoseeHim,presentedHimself tothem:Thenthesamedayatevening,beingthe first day of the week, when thedoorswereshut where the disciples were assembled forfearof
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clausae ubi erant discipuli congregatipropter metumIudaeorum. Beda: In hoc infirmitas apostolorum monstratur,quiforibusclausisintuscongregati resident propter timorem Iudaeorum,quorum metufuerantpriusdispersi.VenitIesus,etstetit in medio. Ideo autem sero apparuit, quia consequens erat tunc maxime eos timidos esse. Theophylactus: Vel quia praestolabatur ut omnes convenirent. Ostiis vero clausis, ut ostendat quia eodem modo resurrexit adiacentelapidesupermonumentum. Augustinus: Nonnulli autem de hac re ita moventur, ut pene periclitentur afferentes contra miracula divina, praeiudicia ratiocinationum suarum sic enimdisputant:si corpuserat,sihocsurrexitdesepulchroquod pependit in ligno, quomodo per ostia clausa intrare potuit? Si comprehendis modum, non est miraculum ubi deficit ratio, ibi est fidei aedificatio. Augustinus in Ioannem: Moli quidem corporis, ubi divinitas erat, ostia clausanon
theJews.
BEDE. Wherein is strewn the infirmity ofthe Apostles. They assembled with doors shut, through that same fear of the Jews,whichhad before scattered them: Came Jesus,andstood in the midst. He came in the evening,because theywouldbethemostafraidatthattime.
THEOPHYL.OrbecauseHewaitedtillallwere assembled: and with shut doors, that hemight showhowthatintheverysamewayhehadrisen again,i.e.withthestonelyingonthesepulcher. AUG. Some are strongly indisposed to believe this miracle, and argue thus: If the samebody rose again, which hung upon the Cross,how could that body enter through shutdoors?Butif youcomprehendthemode,itisnomiracle:when reasonfails,thenisfaithedified.
AUG. The shut door did not hinder thebody, wherein Divinity resided. He couldenterwithout
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obstiterunt: ille quippe non eis apertisintrare potuit quo nascente virginitas matrisinviolata permansit. Chrysostomus: Sed mirabile est qualiter phantasmaeumnonaestimarunt.Sedhocfuit quia mulier praeveniens, in eis multam fidem operataest.Sedetipsepervisummanifestum se eis ostendit, et voce eorum fluctuantem mentemfirmavitundesequituretdixiteis:pax vobis idest, ne tumultuemini: in quo etiam commemorat verbum quod ante crucem dixerat: pacem meam do vobis et rursus:in mepacemhabebitis. Gregorius:Etquiaadilludcorpus,quodvideri poterat,fidesintuentiumdubitabat,ostenditeis protinus manus et latus unde sequituretcum hocdixisset,ostenditeismanusetlatus. Clavi enim manus fixerant, lancea latus aperuerat: ibi ad dubitantium corda sananda vulnerumsuntservatavestigia.
opendoors,whowasasbornwithoutaviolation ofHismothersvirginity
CHRYS.Itiswonderfulthattheydidnotthinkhim a phantom. But Mary had providedagainstthis, by the faith she had wrought in them. AndHe Himself too showed Himself so openly, and strengthenedtheirwaveringmindsbyHisvoice: And says to them, Peace be to you,i.e.Benot disturbed.WhereintooHeremindsthemofwhat He had said before His crucifixionMypeace1 give to you and again, In Me you shall have peace. GREG. And because their faith waveredeven with the material body before them,Heshowed themHishandsandside:AndwhenHehadsaid this,HeshowedthemHishandsandHisside. AUG.ThenailshadpiercedHishands,thelance hadpiercedHisside.Forthehealingofdoubting hearts, the marks of the wounds were still preserved. CHRYS.AndwhatHehadpromisedbeforethe crucifixion, I shall see you again, andyou,heart shall rejoice, is now fulfilled: Then were the disciplesgladwhentheysaytheLord.
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Chrysostomus in Ioannem: Et quia ante crucem eis dixerat: iterum videbo vos, et gaudebitcorvestrum,hocopereimpleturunde sequiturgavisisuntdiscipulivisodomino.
Augustinus de Civ. Dei: Claritas, qua iusti fulgebuntsicutsolinregnopatrissui,inChristi corpore,cumresurrexit,aboculisdiscipulorum potius abscondita fuisse quam defuisse credenda est (non enim eam ferrethumanus atqueinfirmusaspectus),quandoilleasuisita deberetattendiutpossetagnosci.
AUG. The glory, wherewith the righteous shall shinelikethesuninthekingdomoftheirFather, i.e. in Christs body, we must believe tohave beenratherveiledthannottohavebeenthereat all. He accommodated His presence to mans weaksight,andpresentedHimselfinsuchform, asthatHisdisciplecouldlookatandrecognize Him. CHRYS.Allthesethingsbroughtthemtoamost confidentfaith.Astheywereinendlesswarwith the Jews, He says again, Then said Jesusto themagain,Peacebetoyou.
Chrysostomus:Universaautemhaeceosad fidem certissimam inducebant. Quia vero praelium inexpugnabile habebant adIudaeos, rursuseispacemannuntiatundesequiturdixit eisergoiterum:paxvobis. Beda:Iteratioconfirmatioestsiveideorepetit, quia gemina est virtus caritatis vel quiaipse estquifecitutraqueunum. Chrysostomus: Simul quoque demonstrat crucisefficaciam,perquamsolvitomniatristia, et contulit omnia bona et hoc est pax. Mulieribus autem supra annuntiatum est gaudium, quia in tristitiis illud genus erat,et hancsuscepitmaledictionem,dicentedomino: in dolore paries. Quia ergo universa prohibentia sunt destructa, et directa sunt
BEDE.Arepetitionisaconfirmation:whetherHe repeatsitbecausethegraceofloveistwofold,or becauseHeitiswhomadeoftwainone. CHRYS.AtthesametimeHeshowstheefficacy ofthecross,bywhichHeundoesallevilthings, andgivesallgoodthingswhichispeace.Tothe womenabovetherewasannouncedjoyforthat sexwasinsorrow,andhadreceivedthecurse,In sorrow shall you bring forth. All hindrancesthen being removed, and every thing madestraight, he adds, As My Father has sent Me, evenso
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omnia, de reliquo subdit sicut misitmepater, etegomittovos. Gregorius:Paterquidemfiliummisit,quihunc pro redemptione generis humani incarnari constituit.Itaquedicitursicutmisitmepater,et egomittovosidest,eacaritatevosdiligo,cum inter scandalum persecutorum mitto, qua me caritatepaterdiligit,quemvenireadtolerandas passionesfecit. Augustinus in Ioannem: Aequalem autem patri filium novimus sed hicverbamediatoris agnoscimus. Medium quippe se ostendit dicendo:illeme,etegovos. Chrysostomus: Sic igitur elevavit eorum animumetabhisquaefactasuntetadignitate mittentis et non adhuc deprecatio adpatrem fit, sed sua auctoritate dat eisvirtutemunde sequitur haec cum dixisset, insufflavit, et dixit eis:accipitespiritumsanctum. Augustinus de Trin: Flatus ergo ille corporeus substantia spiritus sancti non fuit, sed demonstratio per congruam significationemnontantumapatre,sedetiam a filio procedere spiritum sanctum.Quisenim
sendIyou
GREG.TheFathersenttheSon,appointedHim totheworkofredemption.Hesaystherefore,As MyFatherhassentMe,evensosendIyoui.e.I loveyou,nowthatIsendyoutopersecution,with the same love wherewith My Father lovedMe, whenHesentMetoMysufferings.
AUG.WehavelearntthattheSonisAequalto theFather:hereHeshowsHimselfMediatorHe Me,andIyou.
CHRYS. Having then given themconfidenceby Hisownmiracles,andappealingtoHimwhosent Him, He uses a prayer to the Father,butofHis own authority gives them power: And whenHe hadsaidthis,Hebreathedonthem,andsaysto them,ReceiveyoutheHolyGhost. AUG. That corporeal breath was not the substance of the Holy Ghost, but to show,by meetsymbol,thattheHolyGhostproceedednot onlyfromtheFather,buttheSon.Forwhowould besomadastosay,thatitwasoneSpiritwhich
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dementissimus diceret alium fuisse spiritum quem sufflans dedit, et alium quem post ascensionemsuammisit? Gregorius in Evang:Curautempriusinterra discipulis datur, postmodum de caelomittitur, nisiquodduosuntpraeceptacaritatis,dilectio videlicetDeietdilectioproximi?Interradatur spiritus, ut diligatur proximus ex caelo datur spiritus, ut diligatur Deus. Sicut ergounaest caritas et duo praecepta ita unusestspiritus et duo data prius a consistente dominoin terra,postmodumdaturexcaelo,quiaproximi amore discitur qualiter perveniri debeat ad amoremDei.
Hegavebybreathing,andanotherwhichHesent afterHisascension?
GREG.ButwhyisHefirstgiventoothedisciples on earth, and afterwards sent from heaven? Because there are two commandments oflove, toloveGod,andtoloveourneighbor.Thespirit toloveourneighborisgivenonearth,thespiritto love God is given from heaven. As thenloveis one, and there are two commandments sothe Spiritisone,andtherearetwogiftsoftheSpirit. AndthefirstisgivenbyourLordwhileyetupon earth, the second from heaven, because bythe loveofourneighborwelearnhowtoarriveatthe loveofGod. CHRYS.SomesaythatbybreathingHedidnot give them the Spirit, but made them meet to receivetheSpirit.ForifDanielssenseswereso overpoweredbythesightoftheAngel,howwould they have been overwhelmed in receivingthat unutterablegift,ifHehadnotfirstpreparedthem forit!Itwouldnotbewronghowevertosaythat they received then the gift of acertainspiritual power,nottoraisethedeadanddomiracles,but toremitsins:Whosoeversinsyouremit,theyare remittedtothem,andwhosoeversinsyouretain, theyareretained.
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Chrysostomus: Quidam autem dicunt quoniamnonspiritumdedit,sedaptoseosad susceptionem spiritus per insufflationem construxit. Si enim Angelum videns Daniel excessummentispassusest,quidineffabilem illam gratiam suscipientes passi essent,nisi discipulos suos primitus instruxisset? Nequaquamautemquispeccabit,dicens,tunc suscepisse eos quamdam potestatem spiritualis gratiae non ut mortuos suscitentet miraculafaciant,sedutdimittantpeccataunde sequitur quorum remiseritis peccata,
remittuntur eis et quorum retinueritis, retenta sunteis. Augustinus in Ioannem: Ecclesiae caritas, quae per spiritum sanctum diffunditur in cordibus nostris, participum suorum peccata dimittit eorum autem qui non sunt eius participes, tenet ideo postquamdixitaccipite spiritum sanctum, continuo de peccatorum remissioneetretentionesubiecit. Gregorius: Sciendum vero est, quod hi qui prius spiritum sanctum habuerunt, ut etipsi innocenter viverent, et in praedicatione quibusdam prodessent, idcirco hunc post resurrectionemdominipatenteracceperunt,ut prodesse non paucis, sed pluribus possent. Libet ergo intueri, illi discipuli ad tanta onera humilitatis vocati, ad quantum culmengloriae sintperducti.Eccenonsolumdeseipsissecuri fiunt, sed etiam principatum superni iudicii sortiuntur, ut vice Dei quibusdam peccata retineant, quibusdam vero relaxent. Horum nunc in Ecclesia episcopi locum tenent,et solvendiacligandiauctoritatemsuscipiuntqui gradum regiminis sortiuntur. Grandis honor, sed grave pondus istius est honoris.Durum quippe est ut qui nescit teneremoderamina vitaesuae,iudexfiatvitaealienae.
AUG. The love of the Church, which isshed abroadinourheartsbytheHolySpirit,remitsthe sins of those who partake of it butretainsthe sins of those who do not. Where then Hehas said, Receive you the Holy Ghost, Heinstantly makesmentionoftheremissionandretainingof sins. GREG.Wemustunderstandthatthosewhofirst received the Holy Ghost, for innocenceoflifein themselves, and preaching to a few others, receiveditopenlyaftertheresurrection,thatthey might profit not a few only, but many. The disciples who were called to such works of humility,towhataheightofgloryaretheyled!Lo, not only have they salvation for themselves,but are admitted to the powers of the supreme Judgment-seatsothat,intheplaceofGod,they retain some mens sins, and remitothers.Their placeintheChurch,theBishopsnowholdwho receive the authority to bind, when they are admitted to the ram of government. Great the honor,butheavytheburdenoftheplace.Itisillif one who knows not how to govern his ownlife, shallbejudgeofanothers.
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Chrysostomus in Ioannem: Sacerdosenim etsi propriam bene dispensaverit vitam, aliorumverononcumdiligentiacuramhabuerit, cum perniciosis in Gehennam vadit.Scientes igiturpericulimagnitudinem,multamtribuiteeis devotionem,etiamsinonvaldenobilesfuerint. Non autem iustum est ab hisquiinprincipatu subiciunturiudicari.Etsivitaeorumfueritvalde detrectabilis,innullolaederisinhisquaesunt eiscommissaaDeo:nonenimsacerdos,sed nequeAngelusautArchangelusoperarialiquid potestinhisquaesuntdataaDeo,sedpater et filius et spiritus sanctus omnia dispensant sacerdos autem suam linguam et manum tribuit: non enim iustum esset,propteralterius malitiam circa symbola nostrae salutis laedi eos qui ad fidem veniunt. Omnibus autem discipulis congregatis, solus Thomas deficiebat a dispersione quae iam factaerat undediciturThomasautemunusexduodecim, quidiciturDidymus,noneratcumeis,quando venitIesus. Alcuinus: Didymus Graece, Latine geminus vel dubius, propter dubium cor incredendo: Thomas abyssus quia altitudinem divinitatis certafidepenetravit.
CHRYS. A priest though he may haveordered well his own life, yet, if he have notexercised proper vigilance over others, is sent tohellwith theevildoers.Wherefore,knowingthegreatness oftheirdanger,paythemallrespect,eventhough they be not men of notable goodness. Forthey who are in rule, should not be judged bythose who are under them. And their incorrectnessof life will not at all invalidate what they do by commission from God. For not only cannot a priest, but not even angel or archangel, doany thing of themselves the Father, Son, andHoly Ghostdoall.Thepriestonlyfurnishesthetongue, and the hand. For it were not just that the salvationofthosewhocometotheSacraments in faith, should be endangered by anothers wickedness.Attheassemblyofthedisciplesall werepresentbutThomas,whoprobablyhadnot returnedfromthedispersion:ButThomas,oneof the twelve, called Didymus, was not with them whenJesuscame.
ALCUIN.Didymus,doubleordoubtful,because hedoubtedinbelieving:Thomas,depth,because withmostsurefaithhepenetratedintothedepth ofourLordsdivinity.

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Gregorius: Non autem casu gestum est ut electus ille discipulus tunc deesset: egit namque miro modo superna clementia ut discipulus dubitans, dum in magistro suo vulnera palparet carnis, in nobis vulnera sanaretinfidelitatis.Plusenimnobisinfidelitas Thomae ad fidem quam fides credentium discipulorum profuit: quia dum ille ad fidem palpando reducitur, nostra mens omni dubitationepostpositainfidesolidatur. Beda: Quaeri autem potest quare hic EvangelistatuncThomamdefuissedicat,cum Lucas scribat quod duo discipuli euntes in Emmaus, reversi in Ierusalem invenerunt undecim congregatos. Sed datur intelligi quoddam fuisse intervallum, quo ad horam Thomas egressus sit, et Iesus veniens in medioeorumstetit. Chrysostomus in Ioannem: Sicut autem simpliciteretqualitercumquecredere,facilitatis est, ita multum investigare est crassissimae mentis: et propter hoc Thomas accusatur: apostolis enim dicentibus, quoniam vidimus dominum, non credidit, non tantum illis discredens,quantumremputansimpossibilem esse unde sequitur dixerunt ergo ei alii discipuli:vidimusdominum.Illeautemdixiteis:
GREG.Itwasnotanaccidentthatthatparticular disciple was not present. The Divine mercy ordained that a doubting disciple should, by feelinginhisMasterthewoundsofthefleshheal in us the wounds of unbelief. The unbeliefof Thomas is more profitable to our faith,thanthe belief of the other disciples for, the touch by which he is brought to believe, confirmingour mindsinbelief,beyondallquestion.
BEDE. But why does this Evangelist saythat Thomas was absent, when Luke writesthattwo disciplesontheirreturnfromEmmausfoundthe eleven assembled? We must understand that Thomashadgoneout,andthatintheintervalof hisabsence,Jesuscameandstoodinthemidst.
CHRYS. As to believe directly, andanyhow,is the mark of too easy a mind, so is too much inquiring of a gross one: and this isThomass fault.ForwhentheApostlesaid,Wehaveseen the Lord, he did not believe, not because he discredited them, but from an idea of the impossibility of the thing itself: The other disciples therefore said to him, We haveseen theLord.Buthesaidtothem,ExceptIshallsee
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nisivideroinmanibuseiusfixuramclavorum,et mittam digitum meum in locum clavorum, et mittam manum meam in latus eius, non credam. Aliis enim crassior existens, eam quae est per sensum crassissimum, scilicet tactum, quaerebat fidem, et neque oculis credebat: unde non suffecit ei dicere nisi videro,sedaddiditetmittamdigitummeumin locum clavorum, et mittam manum meamin latuseius,noncredam.
in His hands the print of the nails, andputmy finger into the print of the nails, and thrust my hand into His side, I will not believe. Beingthe grossest of all, he required the evidence ofthe grossest sense, viz. the touch, and would not evenbelievehiseyes:forhedoesnotsayonly, Except I shall see, but adds, and put myfinger intotheprintofthenails,andthrustmyhandinto Hisside.
Lectio 4 26' ' . , ,.27 , , , . 28 , . 29 , .30

26. And after eight days againhis disciples were within, and Thomas with them: then came Jesus, the doors being shut, and stood in the midst, and said, Peace be toyou. 27.ThensayshetoThomas,Reach hither your finger, and behold my hands and reach hither your hand, andthrustitintomyside:andbenot faithless, but believing. 28. And Thomas answered and said tohim, MyLordandMyGod.29.Jesussays to him, Thomas, because youhave seenme,youhavebelieved:blessed aretheythathavenotseen,andyet
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[], : 31 [] , .
have believed. 30. And manyother signstrulydidJesusinthepresence ofhisdisciples,whicharenotwritten in this book: 31. But these are written, that you might believe that JesusistheChrist,theSonofGod andthatbelievingyoumighthavelife throughhisname.
Chrysostomus in Ioannem: Considera dominatoris clementiam: qualiter et pro una anima ostendit seipsum vulnera habentem,et accedit ut salvet unum. Et nimirum discipuli annuntiantes, digni erant fide, et ipse promittens sed tamen, quia solus Thomas quaesivit,nequehoceumprivavitChristus.Non autemstatimeiapparet,sedpostdiesocto,ut in medio a discipulis admonitusaccendaturin maius desiderium, et fidelior fieret infuturum unde dicitur et post dies octo iterumerant discipuli eius intus, et Thomas cum eis.Venit Iesusianuisclausis,etstetitinmedio,etdixit: paxvobis. Augustinus: Quaeris a me, et dicis: si per ostiaclausaintravit,ubiestcorporismodus?Et
CHRYS.ConsiderthemercyoftheLord,howfor the sake of one soul, He exhibits Hiswounds. And yet the disciples deserved credit, andHe hadHimselfforetoldtheevent.Notwithstanding, because one person, Thomas, would examine Him,Christallowedhim.ButHedidnotappear tohimimmediately,butwaitedtilltheeighthday, in order that the admonition being given inthe presence of the disciples, might kindle in him greater desire, and strengthen his faith forthe future. And after eight days againHisdisciples were within, and Thomas with them:thencame Jesus, the doors being shut, and stood inthe midst,andsaid,Peacebetoyou. AUG. You ask If He entered by the shutdoor, whereisthenatureofHisbody?AndIreplyIfHe
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ego respondeo: si super mare ambulavit,ubi est corporis pondus? Sed fecit illuddominus tamquam dominus: numquid igitur, quia resurrexit,destititessedominus? Chrysostomus: Stat itaque Iesus et non expectat a Thoma interrogari sed utostendat quoniam cum loquebatur ad condiscipulos, aderat, eisdem verbis usus est. Et primo quidemincrepat,velimproperatundesequitur deindedicitThomae:inferdigitumtuumhuc,et vide manus meas, et affer manum tuam,et mitte in latus meum. Secundo autem erudit dicensetnoliesseincredulus,sedfidelis.Vide quoniaminfidelitatiseratambiguitas,antequam spiritum sanctum acciperent postea autem non,sedfirmierantdereliquo.Dignumautem estquaererequalitercorpusincorruptibiletypos habebat clavorum. Sed ne tumultueris: condescensionis enim erat ut discerent quoniamipseeratquicrucifixusfuerat. Augustinus de symbolo: Posset autem, si vellet, de corpore suscitato et clarificato omnem maculam cuiuslibet cicatricis abstergeresedsciebatquarecicatricesinsuo corpore reservaret. Sicut enim demonstravit Thomae non credenti, nisi tangeret etvideret, ita etiam inimicis suis vulnera demonstraturus
walked on the sea, where is the weight of His body?TheLorddidthatastheLordanddidHe, afterHisresurrection,ceasetobetheLord?
CHRYS Jesus then comes Himself, anddoes not wait till Thomas interrogates Him. Butto show that He heard what Thomas said to the disciples,Heusesthesamewords.AndfirstHe rebukes him Then says He to Thomas,Reach hither your finger, and behold My hands and reachhitheryourhand,andthrustitintoMyside: secondly, He admonishes him And be not faithless,butbelieving.Notehowthatbeforethey receive the Holy Ghost faith wavers, but afterward is firm. We may wonder how an incorruptible body could retain the marksofthe nails.Butitwasdoneincondescensioninorder that they might be sure that it was the very personWhowascrucified.
AUG.Hemight,hadHepleased,havewipedall spotandtraceofwoundfromHisglorifiedbody but He had reasons for retaining them. He showedthemtoThomas,whowouldnotbelieve except he saw and touched, and Hewillshow them to His enemies, not to say, as He didto Thomas, Because you have seen, you have
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estsua:nonquodeisdicatsicutThomae:quia vidisti,credidisti,sedutconvincenseosveritas dicat:eccehominemquemcrucifixistisvidetis vulnera quae infixistis, agnoscitis latus quod pupugistis, quoniam per vos et propter vos apertumest,nectamenintrarevoluistis. Augustinus de Civ. Dei: Nescio autem quomodo etiam sic afficimur amore martyrum beatorum, ut velimus in illo regno in eorum corporibusviderevulnerumcicatrices,quaepro Christi nomine pertulerunt et fortasse videbimus non enim deformitas in eis, sed dignitas erit et quaedam quamvis incorpore, non corporis, sed virtutis pulchritudo fulgebit. Necideotamensialiquamartyribusamputata et ablata sunt membra sine ipsis membrisin resurrectione erunt mortuorum, quibusdictum est: capillus capitis vestri non peribit. Sedsi hoc decebit in illo novo saeculo, utindicia gloriosorum vulnerum in illa immortali carne cernantur, ubi membra, ut praeciderentur, percussa vel secta sunt, ibi cicatrices,sed tamen eisdem membris redditis, non perditis, apparebunt. Quamvis igitur omnia quae acciderantcorporivitia,tuncnonerunt,nonsunt tamenappellandavitia,sedvirtutisindicia. Gregorius
believed, but to convict them: Behold theMan whom you crucified, see the woundswhichyou inflicted, recognize the side which youpierced, that it was by you, and for you, that it was opened,andyetyoucannotenterthere.
AUG. We are, as I know nothow,afflictedwith suchlovefortheblessedmartyrs,thatwewould wishinthatkingdomtoseeontheirbodiesthe marks of those wounds which they have borne for Christs sake. And perhaps we shallsee themfortheywillnothavedeformity,butdignity, and, though on the body, shine forth notwith bodily,butwithspiritualbeauty.Noryet,ifanyof thelimbsofmartyrshavebeencutoff,shallthey thereforeappearwithoutthemintheresurrection ofthedeadforitissaid,Thereshallnotanhair ofyourheadperish.Butifitbefitthatinthatnew world, the traces of glorious woundsshouldstill bepreservedontheimmortalflesh,intheplaces wherethelimbswerecutoffthere,thoughthose samelimbswithalbenotlostbutrestored,shall thewoundsappear.Forthoughalltheblemishes of the body shall then be no more, yetthe evidences of virtue are not to be called blemishes. GREG. Our Lord gave that flesh tobetouched
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in Evang: Palpandam autem

carnemdominuspraebuit,quamclausisianuis introduxit:quainreduomira,etiuxtahumanam rationemvaldesibicontrariaostendit,dumpost resurrectionem corpus suum incorruptibile, et tamenpalpabiledemonstravit.Nametcorrumpi necesse est quod palpatur, et palpari non potestquodnoncorrumpitur.Etincorruptibilem seergoetpalpabilemdemonstravit,utprofecto post resurrectionem esse ostendereturcorpus suumeteiusdemnaturaeetalteriusgloriae.
which He had introduced through shutdoors: whereintwowonderful,and,accordingtohuman reason, contradictory things appear, viz. that after the resurrection He had a body incorruptible,andyetpalpable.Forthatwhichis palpable must be corruptible, and that whichis incorruptible must be impalpable. But He showed Himself incorruptible and yet palpable, toprovethatHisbodyafterHisresurrectionwas the same in nature as before, but differentin glory. GREG.Ourbodyalsointhatresurrectiontoglory willbesubtlebymeansoftheactionoftheSpirit, butpalpablebyitstruenature,not,asEutychius says,impalpable,andsubtlerthanthewindsand theair.
Gregorius Moralium:Corpusetiamnostrumin illaresurrectionisgloriaeritquidemsubtileper effectumspiritualispotentiae,sedpalpabileper veritatem naturae: non autem sicutEutychius scripsit, impalpabile, et ventis aereque subtilius. Augustinus in Ioannem: Videbat autem Thomastangebatquehominem,etconfitebatur Deum,quemnonvidebatnequetangebatper hoc quod videbat atque tangebat, illud iam remota dubitatione credebat unde sequitur responditThomas,etdixitei:dominusmeuset Deusmeus. Theophylactus:Quipriusinfidelisfuerat,post
AUG. Thomas saw and touched the man,and confessed the. God whom he neither sawnor touched. By means of the one he believedthe other undoubtingly: Thomas answeredandsaid toHim,MyLordandMyGod.
THEOPHYL. He who had been before

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lateristactum,optimumsetheologumostendit: namduplicemnaturamunicamquehypostasim Christiedisseruit:dicendoenimdominusmeus, humanam naturam dicendo vero Deus meus, divinam confessus est, et unum eteumdem Deumetdominum.SequiturdiciteiIesus:quia vidistime,credidisti.
unbelieving, after touching the body showed himself the best divine for he asserted the twofold nature and one Person of Christ by saying,MyLord,thehumannaturebysaying,My God, the divine, and by joining them both, confessed that one and the same Person was LordandGod.Jesussaystohim,Becauseyou haveseenMe,youhavebelieved. AUG. He says not, has touched me, but, has seen me the sight being a kind of general sense,andputintheplaceoftenoftheotherfour sensesaswhenwesay,Hear,andseehowwell it sounds smell, and see how sweetitsmells taste,andseehowwellittastes,touch,andsee how warm it is. Wherefore also our Lordsays, Reachhitheryourfinger,andbeholdMyhands. Whatisthisbut,Touchandsee?Andyethehad not eyes in his finger. He refers them bothto seeingandtotouching,whenHesays,Because you have seen, you have believed. Althoughit might be said, that the disciple did notdareto touch,whatwasofferedtobetouched. GREG.ButwhentheApostlesays,Faithisthe substance of things hoped for, the evidenceof things not seen, it is plain thatthingswhichare seen,areobjectsnotoffaith,butofknowledge. Why then is it said to Thomas who sawand
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Augustinus: Non ait: tetigisti me, sedvidisti me: quoniam generalis quodammodo est sensusvisus:nametperquatuoraliossensus nominarisolet,velutcumdicimus:audi,etvide quam bene sonet olfac, et vide quambene oleatgusta,etvidequambenesapiattange, etvidequambenecaleat.Undeethicdominus dicit infer digitum tuum huc, et vide manus meas.Quidaliudaitquamtangeetvide?Nec tamen ille oculos habebat in digito. Ergosive intuendo, sive etiam tangendo, hoc ait: quia vidisti me, credidisti. Quamvis dici possitnon ausum fuisse discipulum tangere, cum se offerretilletangendum. Gregorius in Evang: Sed cum apostolus dicat:fidesestsubstantiasperandarumrerum, argumentum non apparentium, profecto liquet quiaquaeapparent,iamfidemnonhabent,sed agnitionem. Dum ergo vidit Thomas, dum
palpavit, cur ei dicitur quia vidisti me, credidisti? Sed aliud vidit, aliud credidit: hominem vidit et Deum confessus est. Laetificatautemvaldequodsequitur:beatiqui nonvideruntetcrediderunt:inquasententianos specialiter significati sumus, qui eum quem carne non vidimus, mente retinemussitamen fidem nostram operibus sequimur, ille enim verecreditquiexercetoperandoquodcredit.
touched,BecauseyouhaveseenMe,youhave believed? Because he saw one thing,believed another saw the man, confessed the God.But whatfollowsisverygladdeningBlessedarethey that have not seen, and yet have believed.In which sentence we are specially included,who havenotseenHimwiththeeye,butretainHimin the mind, provided we only develop ourfaithin good works. For he only really believes, who practiceswhathebelieves. AUG.Heusesthepasttense,inthefuturetoHis knowledge having already taken place byHis ownpredestination.
Augustinus: Praeteriti autem temporis usus est verbis, tamquam ille qui id quod erat futurum in sua noverat praedestinatione iam factum. Chrysostomus in Ioannem:Cumergoaliquis nuncdixerit:utinamintemporibusillisfuissem, et vidissem Christum miracula facientem excogitet:beatiquinonvideruntetcrediderunt. Theophylactus: Exprimit autem et hic discipulos qui nec plagas clavorum neclatus palpantescrediderunt. Chrysostomus: Quia vero Ioannespauciora aliis Evangelistis dixerat, subiungit multa quidem et alia signa fecit Iesus inconspectu
CHRYS. If any one then says, WouldthatIhad lived in those times, and seen Christdoing miracles! let him reflect, Blessed are theythat havenotseen,andyethavebelieved. THEOPHYL.HereHemeansthediscipleswho hadbelievedwithoutseeingtheprintofthenails, andHisside. CHRYS.Johnhavingrelatedlessthantheother Evangelists, adds, And many other signstruly didJesusinthepresenceofHisdisciples,which
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discipulorum suorum, quae non suntscriptain librohoc.Sednecaliiomniadixerunt,sedquae erantsufficientiaattrahereadfidemaudientes. Mihi autem videtur hic dicere ea quae post resurrectionem sunt signa et ideo dicit in conspectu discipulorum suorum, cum quibus solis post resurrectionem conversatus est. Deinde ut discas quoniam non solum discipulorum gratia signa fiebant, induxithaec autem scripta sunt, ut credatis quia Iesusest Christus filius Dei: communiter ad humanam naturamloquens.Etutostendatquoniamnonilli cui creditur, sed nobisipsis utile est credere, subditetutcredentesvitamhabeatisinnomine eius,idestperIesumipseautemestvita.
are not written in this book. Yet neither didthe othersrelateall,butonlywhatwassufficientfor the purpose of convincing men. He probably here refers to the miracles which ourLorddid afterHisresurrection,andthereforesays,Inthe presence of His disciples, and they being the onlypersonswithwhomHeconversedafterHis resurrectionThentoletyouunderstand,thatthe miracles were not done for the sake of the disciples only, He adds, But these arewritten, that you might believe that Jesus is theChrist, theSonofGodaddressingHimselftomankind generally. And, this belief, he then profits ourselves,notHiminWhomwebelieve.Andthat believingyoumighthavelifethroughHisname, i.e.throughJesus,whichislife.
CHAPTER XXI Lectio 1 1 : . 2

1. After these things Jesus showed himself again to the disciples atthe sea of Tiberias and on this wise showed he himself. 2. There were together Simon Peter, and Thomas called Didymus, and Nathaniel of Cana in Galilee and the sons of
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.3 , . , . , . 4 : . 5 [],, , . 6 , , . , .7 , . , , , , : 8 , , . 9
Zebedee, and two other of his disciples. 3. Simon Peter says to them, I go a fishing They saytohim, Wealsogowithyou.Theywentforth, and entered into a shipimmediately and that night they caught nothing.4. Butwhenthemorningwasnowcome, Jesus stood on the shore: butthe disciples knew not that it wasJesus. 5.ThenJesussaystothem,Children, have you any meat? Theyanswered him,No.6.Andhesaidtothem,Cast the net on the right side oftheship, andyoushallfind.Theycasttherefore, andnowtheywerenotabletodrawit forthemultitudeoffishes.7.Therefore thatdisciplewhomJesuslovesaysto Peter,ItistheLord.NowwhenSimon Peter heard that it was the Lord,he girthisfisherscoattohim,(forhewas naked,) and did cast himself intothe sea.8.Andtheotherdisciplescame in a little ship, (for they were notfar fromland,butasitweretwohundred cubits,)draggingthenetwithfishes.9. As soon then as they were cometo land, they saw a fire of coals there, and fish laid thereon, and bread.10. Jesus says to them, Bring ofthefish which you have now caught. 11.
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. 10 , . 11 : .
which you have now caught. 11. Simon Peter went up, and drew the net to land full of great fishes,an hundredandfiftyandthree:andforall there were so many, yet was notthe netbroken.
Augustinus in Ioannem: Quod immediate Evangelista praemiserat, veluti huius libri indicat finem sed narratur hic deinde quemadmodumsemanifestaveritdominusad mare Tiberiadis unde dicitur postea manifestavit se Iesus iterum ad mare Tiberiadis. Chrysostomus in Ioannem: Dicit autem postea,quianoncontinuecumeisambulabat, utantea.Dicitetiammanifestavitse,quianon videretur nisi condescenderet: quia incorruptibileeratcorpus.Lociautemmeminit, ostendens quoniam plurimum timoris eis dominusabstulerat,utdereliquoipsilongea domo procedant, non ultra in domoconclusi sedinGalilaeamierant,periculumdeclinantes
AUG. The preceding words of theEvangelist seemtoindicatetheendofthebook,butHegoes on farther to give an account of our Lords appearance by the sea of Tiberias: Afterthese things Jesus showed Himself again to the disciplesattheseaofTiberias.
CHRYS. He says, Afterwards, because Hedid not go continually with His disciples as before and,manifestedHimself,becauseHisbodybeing incorruptible, it was a condescension to allow Himself to be seen. He mentions the place, to showthatourLordhadtakenawayagooddealof their fear, and that they no longer keptwithin doors, though they had gone to Galileetoavoid thepersecutionoftheJews.
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Iudaicum. Beda: More autem solito Evangelista prius retulit causam, deinde quemadmodum res gesta sit enarrat unde sequitur manifestavit autemsic. Chrysostomus: Quia vero neque dominus cum eis continue erat, neque spiritusdatus erat,nequealiquidtuncerateiscommissum, neque aliquid habebant agere, artem piscatoriam tractabant unde sequitur manifestavit autem sic: erant simul Simon Petrus, et Thomas, qui dicitur Didymus, et Nathanael, qui erat a Cana Galilaeae, qui scilicet vocatus est a Philippo, et filii Zebedaei, scilicet Iacobus et Ioannes, etalii exdiscipuliseiusduo.DiciteisSimonPetrus: vadopiscari. Gregorius in Evang: Quaeri potest cur Petrus, qui piscator ante conversionem fuit, postconversionemadpiscationemrediit,cum veritas dicat: neque mittens manum ad aratrum, et respiciens retro, aptus estregno Dei. Augustinus: Quod si fecissent discipuli,
BEDE.TheEvangelist,afterhiswont,firststates the thing itself, and then says how ittookplace: AndonthiswiseshowedHeHimself.
CHRYS.AsourLordwasnotwiththemregularly, and the Spirit was as not given them,andthey hadreceivednocommission,andhadnothingto do, they followed the trade of fishermen:Andon this wise showed He Himself. There were together Simon Peter, and Thomas called Didymus, and Nathaniel of Cana in Galileehe who was called by Philip and the sons of Zebedee,i.e.JamesandJohn,andtwootherof His disciples. Simon Peter says to them, Igoa fishing.
GREG. It may be asked, why Peter, whowasa fisherman before his conversion, returned to fishing,whenitissaid,Nomanputtinghishandto theplow,andlookingback,isfitforthekingdom ofGod.
AUG.Ifthediscipleshaddonethisafterthedeath
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defuncto Iesu, priusquam resurrexisset a mortuis, putaremus eos illa quae animos eorum occupaverat desperatione fecisse. Nunc vero post eum sibi de sepulchro redditum vivum, post inspecta vulnerumloca, post acceptum eius insufflatione spiritum sanctum, subito fiunt sicut fuerant, non hominum, sed piscium piscatores. Respondendum est ergo, non eos fuisse prohibitos ex arte sua licita victum necessarium quaerere, sui apostolatus integritate servata, si quando unde viverent aliudnonhaberent.SienimbeatusPaulusea potestate, quam profecto cum ceteris Evangelii praedicatoribus habebat, non cum ceterisuteretur,sedstipendiosuomilitaret,ne gentes a nomine Christi penitus alienas, doctrina eius quasi venalis offenderet,aliter educatus, artem quam non noverat didicit,ut dum suis manibus transigitur doctor, nullus gravaretur auditor, quanto magis beatus Petrus, qui iam piscator fuerat, quodnoverat fecit, si ad praesens illud tempus,aliudunde viveretnoninvenit.Sedrespondebitquispiam: et cur non invenit, cum dominuspromiserit dicens: quaerite primum regnum Dei et iustitiam eius, et haec omnia apponentur vobis? Prorsus etiam dominusquodpromisit implevit:namquisaliuspiscesquicaperentur apposuit, qui non ob aliud credendusesteis
ofJesus,andbeforeHisresurrection,weshould haveimaginedthattheydiditindespair.Butnow afterthatHehasrisenfromthegrave,afterseeing the marks of His wounds, after receiving, by means of His breathing, the Holy Ghost, allat oncetheybecomewhattheywerebefore,fishers, notofmen,butoffishes.Wemustrememberthen thattheywerenotforbiddenbytheirApostleship from earning their livelihood by a lawful craft, providedtheyhadnoothermeansofliving.Forif the blessed Paul used not that powerwhichhe hadwiththerestofthepreachersoftheGospel, as they did, but went a warfare upon hisown resources,lesttheGentiles,whowerealiensfrom the name of Christ, might be offended at a doctrineapparentlyvenalif,educatedinanother way,helearntacraftheneverknewbefore,that, whiletheteacherworkedwithhisownhands,the hearer might not be burdened muchmoremight Peter,whohadbeenafisherman,workatwhathe knew, if he had nothing else to live upon at the time.Buthowhadhenot,someonewillask,when ourLordpromises,Seekyoufirstthekingdomof God and His righteousness, and allthesethings shall be added to you? Our Lord, weanswer, fulfilled this promise, by bringing themthefishes to catch: for who else brought them? Hedidnot bringuponthemthatpovertywhichobligedthem togofishing,exceptinordertoexhibitamiracle.
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apposuit, qui non ob aliud credendusesteis ingessisse penuriam, qua cogerentur ire piscatum, nisi dispositum volens exhibere miraculum? Gregorius: Negotium ergo quod ante conversionem sine peccato extitit, hocetiam post conversionem repetere culpa non fuit: unde post conversionem suam ad piscationem Petrus rediit Matthaeusveroad telonii negotium non resedit. Sunt enim pleraquenegotiaquaesinepeccatisexhiberi aut vix aut nullatenus possunt. Quae ergoad peccatum implicant, ad haec necesse est ut postconversionemanimusnonrecurrat. Chrysostomus in Ioannem: Alii autem discipuli sequebantur Petrum unde dicitur dicuntei:venimusetnostecum:colligatienim de reliquo sibi invicem erant. Simulvolebant piscationem videre. Sequitur et exierunt,et ascenderunt in navim. In nocte autem piscabantur,quiaadhucformidolosierant. Gregorius: Facta est autem discipulis piscationis magna difficultas, ut veniente magistrofieretadmirationismagnasublimitas undesequituretillanoctenihilprendiderunt.
GREG.Thecraftwhichwasexercisedwithoutsin beforeconversion,wasnosinafterit.Wherefore afterhisconversionPeterreturnedtofishingbut Matthew sat not down again for the receipt?of custom. For there are some businesseswhich cannotoritcanhardlybecarriedonwithoutsin andthesecannotbereturnedtoafterconversion.
CHRYS.TheotherdisciplesfollowedPeter:They saytohim,Wealsogowithyouforfromthistime theywereallboundtogetherandtheywishedtoo toseethefishing:Theywentforthandenteredinto a ship immediately. And that night theycaught nothing.Theyfishedinthenight,fromfear.
GREG.Thefishingwasmadetobeveryunlucky, inordertoraisetheirastonishmentatthemiracle after:Andthatnighttheycaughtnothing
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Chrysostomus: Laborantibus autem et afflictisdiscipulisassistitIesusundesequitur mane facto stetit Iesus in littore non tamen cognoveruntdiscipuliquiaIesusest.Nonenim seipsum mox eis ostendit, sed voluit et allocutionem cum eis inire et primoloquitur eis humanius nam sequitur dicit eis Iesus: pueri, numquid pulmentarium habetis? Hoc autemdicit,quasiabeisaliquidemerevellet. Ut autem timuerunt, eis signum ostendit, per quod cognoscerent sequitur enim dixit eis: mittite in dexteram navigii rete, etinvenietis. Multaautemconsequenterfactasunt:quorum primum est, multos pisces esse comprehensos unde sequitur miseruntergo, et iam non valebant illud trahere prae multitudinepiscium.SedinChristicognitione Petrus et Ioannes suos proprios modos ostenderunt. Ioannes enim perspicaciorerat et ideo primo cognovit Christum unde sequitur dicit ergo discipulus ille quem diligebatIesus,Petro:dominusest. Beda:Hocindiciosicutsaepe,itaethicsuam demonstratpersonam.Cognovitautemprimus dominumsivemiraculoistiuspiscationis,sive sono praecognitae vocis, sive primae reminiscenspiscationis.
CHRYS. In the midst of their laboranddistress, Jesus presented Himself to them: Butwhenthe morning was now come, Jesus stood onthe shore: but the disciples knew not that it was Jesus. He did not make Himself known tothem immediately, but entered into conversation and first He speak after human fashion:ThenJesus saystothem,Children,haveyouanymeat?asif Hewishedtobegsomeofthem.Theyanswered, No. He then gives them a sign to knowHimby: And He said to them, Cast the net ontheright side of the ship, and you shall find. Theycast therefore, and now they were not abletodrawit forthemultitudeoffishes.TherecognitionofHim brings out Peter and John in their different tempersofmindtheonefervid,theothersublime the one ready, the other penetrating. Johnisthe firsttorecognizeourLord:Thereforethatdisciple whom Jesus loved says to Peter, It is theLord Peter is the first to come to Him: Nowwhen SimonPeterheardthatitwastheLord,hegirthis fisherscoattoHim,forhewasnaked. BEDE.TheEvangelistalludestohimselfherethe same way he always does. He recognized our Lordeitherbythemiracle,orbythesoundofHis voice,ortheassociationofformeroccasionson whichHefoundthemfishing.
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Chrysostomus:Petrusautemferventiorerat, etideopromptiusvenitadChristumsequitur enim Simon Petrus cum audisset quia dominus est, tunica succinxit se (erat enim nudus). Beda: Dicitur autem Petrus nudus fuissead comparationem ceterorum vestimentorum quibus uti solebat sicut solemus dicerecum aliquemsimplicivestimentovidemusindutum: quare nudus incedis? Sive potest intelligi quodmorepiscatorumstudiopiscandinudus incesserit. Theophylactus: Quod vero se praecinxit Petrus, pudoris est signum praecinxitautem se lineo amictu, quem Phoenices et Tyrii piscatores circumvolvunt sibi, cum nudisunt, siveetiamceterisindumentisapponunt. Beda:Eodemautemardorequoetmultaalia fecerat,venitadIesumundesequituretmisit se in mare alii autem discipuli navigio venerunt.NontamenintelligendumestPetrum super fluctus venisse, sed aut natando, aut pedibus propriis, quia erant prope terram sequitur enim non longe enim erant aterra, sedquasicubitisducentis.
[Chrysostom: Peter was more fervent, and thereforecamepromptlytoChrist.Therefollows: "WhenSimonPeterheardthatitwastheLord,ht putonhistunic,forhewasnaked."
Peter was naked in comparison with theusual dresshewore,inthesenseinwhichwesaytoa person whom we meet thinly clad, Youarequite bare. Peter was bare for conveniencesake,as fishermenareinfishing.
THEOPHYL.Petersgirdinghimselfisasignof modesty.Hegirthimselfwithalinencoat,suchas Thamian and Tyrian fishermen throw overthem, whentheyhavenothingelseon,orevenovertheir otherclothes. BEDE.HewenttoJesuswiththeardorwithwhich hedideverything:Andcasthimselfintothesea. Andtheotherdisciplescameinalittleship.We mustnotunderstandherethatPeterwalkedonthe top of the water, but either swam, or walked through the water, being very near the land:For theywerenotfarfromland,butasitwereabout twohundredcubits,
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Glossa: Interpositio est sequitur enim trahentesretepiscium:utsitordolitterae:alii discipuli navigio venerunt trahentes rete piscium:nonlongeenimetcetera. Chrysostomus:Deindealiudsignumponitur cum subditur ut ergo descenderuntinterram, viderunt prunas positas, et piscem superpositum, et panem. Non enimadhucex materiasuperpositaoperatur,sedadidquod estmirabiliusducitsigna,ostendensquoniam et ex subiecta materia ante crucemmiracula faciebatpropterquamdamdispensationem. Augustinus in Ioannem:Nonautemhicest intelligendum, et panem fuisse prunis superpositum sed quasi diceret: viderunt prunas positas, et piscem superpositum prunis,etvideruntpanem. Chrysostomus: Ut autem ostenderet non esse phantasma quod factum est, iubet ex piscibus ab eis captis afferri sequitur enim dicit eis Iesus: afferte ex piscibus, quos prendidistisnunc.Deindeetaliudsignumfuit quod ex multitudine piscium rete non est scissum unde sequitur ascendit Simon Petrus,ettraxitreteadterramplenummagnis
GLOSS. Parenthesis for it follows,draggingthe net with fishes. The order is,Theotherdisciples cameinalittleship,draggingthenetwithfishes.
CHRYS.Anothermiraclefollows:Assoonthenas theywerecometoland,theysawafireofcoals there, and fish laid thereon, and bread. Heno longerworksuponalreadyexistingmaterials,but inastillmorewonderfulwayshowingthatitwas only in condescension that He wrought His miracles upon existing matter before His crucified. AUG.Wemustnotunderstandthatthebreadwas laid on the coals, but read it as ifitstood,They saw a fire of coals there, and fish laid onthe coalsandtheysawbread.
THEOPHYL. To show that it was no vision, He badethemtakeofthefishtheyhadcaught.Jesus saystothem,Bringofthefishwhichyouhavenow caught.Anothermiraclefollowsofviz.thatthenet was not broken by the number of fish: Simon Peter went up, and drew the net to land fullof greatfishes,ahundredandfiftyandthree:andfor all there were so many, yet was not thenet
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piscibus centum quinquaginta tribus: et cum tantiessent,nonestscissumrete. Augustinus: Mystice autem in captura piscium commendavit Ecclesiae sacramentum, qualis futura est in ultima resurrectione mortuorum. Et ad hoc commendandumvaletquodtamquamfinisest interpositus libri, quod essetetiamsecuturae narrationis quasi prooemium. Quod autem septemdiscipulifueruntinillapiscatione,suo septenario numero finem significattemporis: universum quippe septem diebus volvitur tempus. Theophylactus: Cum autem nox erat,ante solis Christi praesentiam prophetae nihil ceperunt: quia etsi unam nationem Israel corrigere conarentur, illa tamen frequenterin idololatriamlabebatur. Gregorius in Evang: Quaeri autem potest cur discipulis in mare laborantibus, post resurrectionem suam in littore stetit quiante resurrectionem suam coram discipulis in fluctibusmarisambulavit.Sedmarepraesens saeculum significat, quod se causarum tumultibusetundisvitaecorruptibilisilliditper
broken.
AUG. Mystically, in the draught of fishes He signified the mystery of the Church, a suchasit willbeatthefinalresurrectionofthedead.Andto make this clearer, it is put near the end ofthe book.Thenumberseven,whichisthenumberof thediscipleswhowerefishing,signifiestheendof time for time is counted by periods of seven days.
THEOPHYL. In the night time before the presence of the sun, Christ, the Prophetstook nothingforthoughtheyendeavoredtocorrectthe people,yettheseoftenfellintoidolatry.
GREG. It may be asked, why after His resurrectionHestoodontheshoretoreceivethe disciples,whereasbeforeHewalkedonthesea? Theseasignifiestheworld,whichistossedabout withvariouscausesoftumults,andthewavesof thiscorruptiblelifetheshorebyitssolidityfigures theresteternal.Thedisciplesthen,inasmuchas
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soliditatem autem littoris perpetuitas quietis aeternae figuratur. Quia igitur discipuliadhuc fluctibus mortalis vitae inerant, in mari laborabantquiaautemredemptornosteriam corruptionem carnis excesserat, post resurrectionemsuaminlittorestabat. Augustinus: Littus etiam finis est maris et ideofinemsignificatsaeculi.Sicuteniminhoc loco qualiter in fine saeculi futura sit, ita dominusaliapiscationesignificavitEcclesiam qualiter nunc sit: unde ibi Iesus nonstabatin littore, sed ascendens in unam navim,quae erat Simonis, rogavit eum a terra reducere pusillum. In alia piscatione nonmittunturretia indexteram,nesolossignificentbonosnecin sinistram, ne solos malos sedindifferenter: laxate, inquit, retia vestra in capturam, ut permixtos intelligamus bonos et malos hic autem mittite, inquit, in dexteramnavigiirete, ut significaret eos qui stabant addexteram solos bonos. Illud fecit initio praedicationis suae, hoc post resurrectionem suam: hinc ostendens illam capturam piscium bonoset malos significare, quos nunc habetEcclesia istam vero tantummodo bonos, quoshabebit in aeternum, completa in fine huius saeculi resurrectione mortuorum. Illi autem qui pertinent ad resurrectionem vitae, idest ad
they were still upon the waves of thismortallife, were laboring on the sea but the Redeemer having by His resurrection thrown off the corruptionoftheflesh,stoodupontheshore.
AUG. The shore is the end of the sea,and therefore signifies the end of the world. The Churchisheretypifiedasshewillbeattheendof theworld,justasotherdraughtsoffishestypified herassheisnow.Jesusbeforedidnotstandon theshore,butwentintoashipwhichwasSimons, andaskedhimtoputoutalittlefromtheland.Ina formerdraughtthenetsarenotthrowntothelight, ortotheleft,sothatthegoodorthebadshouldbe typifiedalone,butindifferently:Letdownyournets for a draught, meaning that the good andbad weremixedtogether.Buthereitis,Castthenet ontherightsideoftheshiptosignifythosewho shouldstandontherighthand,thegood.Theone ourLorddidatthebeginningofHisministry,the other after His resurrection, strewing thereinthat theformerdraughtoffishessignifiedthemixture ofbadandgood,whichcomposestheChurchat present the latter the good alone, which itwill containineternity,whentheworldisended,and the resurrection of the dead completed.Butthey who belong to the resurrection of life, i.e. tothe
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dexteram, et inter Christiani nominis retia defiguntur, nonnisi in littore, idest in fine saeculi, cum resurrexerint apparebunt ideo non valuerunt sic trahere retia ut innavem refunderent quos ceperant pisces, sicut de aliis factum est. Habet autem istosdexteros Ecclesia post finem vitae huius in somno pacisvelutinprofundolatentes,donecadlittus rete perveniat. Quod autem in prima piscatione duabus naviculis, hoc isto loco ducentis cubitis, tamquam centumetcentum, existimo figuratum, propter utriusquegeneris electos,etcircumcisionisetpraeputii. Beda: Vel per ducentos cubitos gemina caritatisvirtusexprimitur:perdilectionemenim Dei et proximi Christo appropinquamus. Piscisautemassus,estChristuspassus:ipse latere dignatus est in aquis generishumani, capivoluitlaqueonostraenoctisetquinobis factus est piscis humanitate, extitit nobis panis,nosreficienssuadivinitate. Gregorius: Petro autem sancta Ecclesiaest commissaipsispecialiterdicitur:pasceoves meas. Quod ergo postmodum aperitur in voce, nunc significatur in opere. Ipseenim pisces ad soliditatem littoris pertrahit, quia stabilitatem aeternae patriae fidelibus
right hand, and are caught within the netofthe Christian name, shall only appear ontheshore, i.e.attheendoftheworld,aftertheresurrection: whereforetheywerenotabletodrawthenetinto the ship, and unload the fishes, as theywere before.TheChurchkeepstheseoftherighthand, afterdeath,inthesleepofpeace,asitwereinthe deep, till the net come to shore. That thefirst draughtwastakenintwolittleships,thelasttwo hundred cubits from land, a hundred and a hundred,typifies,Ithink,thetwoclassesofelect, circumcisedanduncircumcised.
BEDE.Bythetwohundredcubitsissignifiedthe twofoldgraceoflovetheloveofGodandthelove of our neighbor for by them we approach to Christ.ThefishbroiledisChristwhosuffered.He deignedtobehidinthewatersofhumannature, andtobetakeninthenetofournightandhaving becomeafishbythetakingofhumanity,became breadtorefreshusbyHisdivinity. GREG.ToPeterwastheholyChurchcommitted to him is it specially said, Feed Mysheep.That thenwhichisafterwardsdeclaredbyword,isnow signifiedbyact.Heitiswhodrawsthefishesto thefirmshore,becauseheitwaswhopointedout the stability of the eternal country to thefaithful.
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ostendit. Hoc egit verbis, hoc epistolis,hoc agit quotidie miraculorum signis. Sed cum retemagnispiscibusplenumdicitur,addituret quantis et hoc est quod subditur plenum magnispiscibuscentumquinquagintatribus. Augustinus: In alia piscatione numerus piscium non exprimitur, tamquam illud ibifiat quod praedictum est per prophetam: annuntiavi, et locutus sum multiplicati sunt super numerum hic vero certusestnumerus, cuius reddenda est ratio. Numerus enimqui legem significat decem est propter Decalogum. Cum autem accedit ad legem gratiae, idest ad litteram spiritus, quodammodo denario numero additur septenarius, septenario quippe numero significatur spiritus sanctus, ad quem sanctificatio proprie pertinet. Primumenimin legesonuitsanctificatioindieseptima.Isaias etiam propheta eum commendat opere, vel munereseptenario.Cumitaquelegisdenario spiritus sanctus per septenarium numerum accedit, fiunt decem et septem, quinumerus ab uno usque ad seipsum, computatis omnibus crescens ad centum quinquaginta trespervenit. Gregorius: Ducamus etiam per trigonum
Thishedidbywordofmouth,byepistlesthishe doesdailybysignsandmiracles.Aftersayingthat thenetwasfullofgreatfishes,thenumberfollows: Full of great fishes, one hundred and fiftyand three. AUG. In the draught before, the number ofthe fishes is not mentioned, as if in fulfillmentofthe prophecy in the Psalm, If I should declarethem, andspeakofthem,theyshouldbemorethanlam able to express, but here there is a certain number mentioned, which we must explain.The numberwhichsignifiesthelawisten,fromtheten Commandments. But when to the law is joined grace, to the letter spirit, the number sevenis brought in, that being the number which representstheHolySpirit,toWhomsanctification properly belongs. For sanctification was first heard of in the law, with respect totheseventh day and Isaiah praises the Holy Spirit forHis sevenfoldworkandoffice.ThesevenoftheSpirit addedtothetenofthelawmakeseventeen,and the numbers from one up to seventeen when addedtogether,makeahundredandfifty-three.
GREG. Seven and ten multiplied by threemake

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decemetseptem,veniuntquinquagintaunum. In quinquagesimo autem anno cunctus populusabomnioperationequiescebat.Sed verarequiesinunitateest:ubienimscissura divisionisest,verarequiesnonest. Augustinus: Non ergo tantummodo centum quinquaginta tres sancti advitamresurrecturi significanturaeternam,sedomnesadgratiam spirituspertinenteshocnumerofigurantur:qui etiam numerus ter habet quinquagenarium numerum, et insuper ipsa tria propter mysterium Trinitatis. Quinquagenarius autem multiplicatis septem per septem, et unius adiectione completur. Unus autem additur,ut eos significet esse unum. Non autemfrustra dictum est quod erant magni. Cum enim dixissetdominus:nonvenisolverelegem,sed implere,daturusspiritum,utiqueperquemlex posset impleri, paucis verbis interpositisait: qui fecerit et docuerit, magnus vocabitur in regno caelorum. In prima autempiscatione rete propter significanda schismata rumpebatur hic vero, quoniam in illasumma pace sanctorum nulla erunt schismata, pertinuit ad Evangelistam consequenter dicere et cum tanti essent, idest tammagni, nonestscissumrete,tamquamilludrespiceret ubiscissumest,etinilliusmalicomparatione
fifty-one.Thefiftiethyearwasayearofresttothe whole people from all their work. In unity is true restforwheredivisionis,truerestcannotbe.
AUG. It is not then signified that only ahundred and fifty-three saints are to rise again toeternal life,butthisnumberrepresentsallwhopartakeof the grace of the Holy Spirit. which numbertoo contains three fifties, and three over, with reference to the mystery of the Trinity. And the numberfiftyismadeupofsevensevens,andone inaddition,signifyingthatthosesevensareone. That they were great fishes too, is notwithout meaning.ForwhenourLordsays,Icamenotto destroythelaw,buttofulfill,bygiving,thatis,the HolySpiritthroughWhomthelawcanbefulfilled, He says almost immediately after, Whosoever shalldoandteachthem,thesameshallbecalled greatinthekingdomofhearer.Inthefirstdraught thenetwasbroken,tosignifyschismsbuthereto show that in that perfect peace of theblessed there would be no schisms, the Evangelist continues:Andforalltheyweresogreat,yetwas not the net broken as if alluding to thecase before, in which it was broken, and making a favorablecomparison.
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commendarethocbonum.
Lectio 2 12 , . , .13 , . 14 . 12. Jesus says to them,Come and dine. And none of the disciples dare ask him, Who areyou?knowingthatitwasthe Lord. 13. Jesus then comes, and takes bread and gives them,andfishlikewise.14.This isnowthethirdtimethatJesus showedhimselftohisdisciples, afterthathewasrisenfromthe dead.
Augustinus in Ioannem: Peracta piscatione dominus eos ad prandium vocat unde diciturdicit eisIesus:venite,prandete. Chrysostomus in Ioannem:Hicquidemnondicit quod comedit cum eis sed Lucas hoc dicit. Hoc autem fiebat, non ut natura indigente cibis de
AUG. The fishing being over, our Lord invites them to dine: Jesus says tothem, Comeanddine. CHRYS.JohndoesnotsaythatHeatewith them,butLukedoes.Heatehowevernotto satisfythewantsofnature,buttoshowthe
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reliquo, sed condescensione ad demonstrationem resurrectionisfacta. Augustinus de Civ. Dei: Corpora autemiustorum quae in resurrectione futura sunt, nequelignovitae indigebunt, quo fiat ut nullo morbo, vel senectute inveterata moriantur, neque ullis aliiscorporalibus nutrimentis, quibus esuriendi atque sitiendi qualiscumque molestia devitetur quoniam certoet inviolabilimunereimmortalitatisinduentur,utnonnisi velint, possibilitate, non necessitate vescantur: non enim potestas, sed egestas edendi et bibendi talibuscorporibusauferetursicutetsalvatornoster post resurrectionem iam quidem inspiritualicarne, sed tamen vera, cibum ac potum cum discipulis sumpsit,nonalimentorumindigentia,sedeaquaet hoc poterat potestate. Sequitur et nemo audebat discumbentium interrogare eum: tu quis es? Scientesquiadominusestacsidiceretur: Augustinus in Ioannem: Nemo audebat dubitare quod ipse esset: tanta enim eratevidentiaveritatis ut eorum non solum negare, sed nec dubitare quidem ullus auderet: quoniam si quisquam dubitaret,utiqueinterrogaret. Chrysostomus: Vel hoc dicit, quia dereliquonon similiter confidebant ei loqui ut prius sed cum
realityofHisresurrection.
AUG.Thebodiesofthejust,whentheyrise again,shallneedneitherthewordoflifethat theydienotofdisease,oroldage,norany bodily nourishment to prevent hunger and thirst.Fortheyshallbeendowedwithasure and inviolable gift of immortality, thatthey shallnoteatofnecessity,butonlybeableto eatiftheywill.Notthepower,buttheneed ofeatinganddrinkingshallbetakenaway from them in like manner as our Savior after His resurrection took meat anddrink withHisdisciples,withspiritualbutstillreal flesh,notforthesakeofnourishment,butin exercise of a power. And none of His disciples dare ask Him, who are you? knowingthatitwastheLord. AUG.NoonedaredtodoubtthatitwasHe, much less deny it so evident was it. Had anyonedoubted,hewouldhaveasked.
CHRYS. He means that they had not confidencetotalktoHim,asbefore,butsat

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silentioetreverentiamultasedebantattendentesin eum:etformamquidemalteratamvidentes,etmulta admiratione plenam, valde stupefacti nolebant interrogare.Sedformidoinhocquodsciebantquod dominus est, detinebat interrogationem etsolum comedebant quae eis dabat cum prioripotestate. Hicautemnonrespicitincaelum,nequehumanailla facit, ostendens quoniam condescensionis gratia fiebant unde subditur et venit Iesus, et accepit panem,etdabateis:etpiscessimiliter.
looking at Him in silence and awe, absorbedinregardingHisalteredandnow supernaturalform,andunwillingtoaskany question.KnowingthatitwastheLord,they wereinfear,andonlyatewhat,inexercise of His great power, He had created.He again does not look up to heaven, ordo anything after a human sort, thusstrewing thatHisformeractsofthatkindweredone only in condescension: Jesus thencomes, andtakesbread,andgivesthem,andfish likewise. AUG.Mystically,thefriedfishisChristWho suffered. And He is the bread that came down from heaven. To Him the Churchis united to His body for participation of eternal bliss. Wherefore He says, Bringof the fishes which you have now caughtto signifythatallofuswhohavethishope,and are in that septenary number ofdisciples, whichrepresentstheuniversalChurchhere, partake of this great sacrament, andare admittedtothisbliss. GREG.Byholdingthislastfeastwithseven disciples,hedeclaresthattheyonlywhoare fullofthesevenfoldgraceoftheHolySpirit, shallbewithHimintheeternalfeast.Time
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Augustinus: Mystice autem piscis assus Christus estpassusipseestetpanisquidecaelodescendit huic incorporatur Ecclesia ad participandum beatitudinem sempiternam propter hoc dictum est affertedepiscibusquosprendidistisnunc:utomnes qui hanc spem gerimus, per illum septenarium numerumdiscipulorum,perquempotestinhocloco nostrauniversitasintelligifigurata,tantosacramento nos communicare nossemus, et eidem beatitudini sociari.
Gregorius: Per hoc etiam quod cum septem discipulis ultimum convivium celebrat, eos tantummodo qui septiformi gratia sancti spiritus pleni sunt, futuros secum in aeterna refectione
denuntiatseptemquoquediebusomnehoctempus evolvitur, et saepe septenario numero perfectio designatur. Illi ergo ultimo convivio depraesentia veritatis epulantur qui nunc perfectionis studio terrenotranscendunt. Chrysostomus: Quia vero non continuo cumeis conversabatur, neque similiter ut prius, subdit Evangelista dicens hoc iam tertio manifestatusest Iesusdiscipulissuiscumresurrexissetamortuis.
alsoisreckonedbyperiodsofsevendays, and perfection is often designated bythe number seven. They therefore feastupon the presence of the Truth in that last banquet,whonowstriveforperfection. CHRYS.Inasmuch,however,asHedidnot conversewiththemregularly,orinthesame wayasbefore,theEvangelistadds,Thisis now the third time that Jesus showed Himself to His disciples, after thatHewas risenfromthedead. AUG. Which has reference not to manifestations,buttodaysi.e.thefirstday after He had risen, eight days afterthat, when Thomas saw and believed, andthis day at the draught of fishes and thenceforwardasoftenasHesewthem,up tothetimeofHisascension. AUG.WefindinthefourEvangeliststhen occasions mentioned on which our Lord wasseenafterHisresurrection:oneatthe sepulcher by the women a second bythe one omen returning from the sepulchera thirdbyPeterafourthbythetwogoingto Emmaus a fifth in Jerusalem, when
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Augustinus: Quod non adipsasdemonstrationes, sedaddiesreferredebemusidest,primodiecum resurrexisset, et post octo, quando Thomasviditet credidit,ethocdiequandohocdepiscibusfecit,et deinde quoties voluit, usque ad diem quadragesimumquoascenditincaelum.
Augustinus de Cons. Evang: Invenimus autem apud quatuor Evangelistas deciescommemoratum dominum visum esse post resurrectionem.Semel ad monumentum a mulieribus iterum eisdem regredientibusamonumentoinitineretertioPetro quartoduobuseuntibusincastellumquintopluribus in Ierusalem, ubi non erat Thomas sexto ubividit
eum Thomas septimo ad mare Tiberiadis octavo omnibus undecim in monte Galilaeae secundum Matthaeum nono, ut dicit Marcus, novissime recumbentibus,quiaiamnonerantinterracumillo convivaturidecimoipsodieascensionis,noniamin terra,sedelevatuminnube.
Thomas was not present a sixth when Thomas saw Him a seventh at theseaof Tiberias an eighth by all the eleven ona mountainofGalilee,mentionedbyMatthew aninthwhenforthelasttimeHesatatmeat with the disciples a tenth when He was seennolongeruponearth,buthighupona cloud.
Lectio 3 15 , , , , , . , .16 , , ,,, ., .17 , , , ,,, . [ ], .

15. So when they had dined, Jesus says to Simon Peter, Simon, sonof Jonas,loveyoumemorethanthese? He says to him, Yea, Lord youknow that I love you. He says to him,Feed my lambs. 16. He says to himagain thesecondtime,Simon,sonofJonas, love you me? He says to him,Yea, LordyouknowthatIloveyou.Hesays, tohim,Feedmysheep.17.Hesaysto him the third time, Simon, son of Jonas, love you me? Peter was grieved because he said to himthe thirdtime,Loveyoume?Andhesaid to him, Lord, you know allthingsyou knowthatIloveyou.Jesussaystohim, Feedmysheep.
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Theophylactus: Finito prandio, commissionem ovium mundi Petro commendat,nonaliisundediciturcumergo prandissent,dicitSimoniPetroIesus:Simon Ioannis,diligismeplushis? Augustinus in Ioannem: Sciens dominus interrogat: sciebat enim dominus quodnon solum eum diligeret, verum etiam quodplus omnibuseumdiligeretPetrus. Alcuinus:DiciturautemSimonIoannis,idest filius Ioannis carnalis patris. Mystice autem Simon obediens, Ioannes gratia et merito hoc nomine vocatur, idest obediensgratiae Dei, ut ostendatur, quod ardentiori eum caritate amplectitur, non meriti humani, sed diviniessemuneris. Augustinus in Serm. Pass: Dum autem dominus moreretur, timuit et negavit resurgens autem dominus amoreminseruit, timorem fugavit: nam quando negavit, mori timuitresurgentedominoquidtimeret,inquo
THEOPHYL. The dinner being ended, He commits to Peter the superintendence overthe sheepoftheworld,nottotheothers:Sowhenthey haddined,JesussaystoSimonPeter,Simon,son ofJonas,DoloveyouMemorethanthesedo? AUG. Our Lord asked this, knowing it: He knew thatPeternotonlylovedHim,butlovedHimmore thanalltherest.
ALCUIN. He is called Simon, son of John,John being his natural father. But mystically,Simonis obedience,Johngrace,anamewellbefittinghim whowassoobedienttoGodsgrace,thatheloved our Lord more ardently than any of the others. Such virtue arising from divine gift, not mere humanwill. AUG. While our Lord was being condemnedto death, he feared, and denied Him. But by His resurrectionChristimplantedloveinhisheart,and droveawayfear.Peterdenied,becausehefeared todie:butwhenourLordwasrisenfromthedead,
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mortemmortuamreperiret?Undesequiturait illi: etiam, domine, tu scis quia amo te. Confitenti autem amorem suum, ovessuas commendavit unde sequitur dicit ei:pasce agnos meos: tamquam non esset ubi ostenderetPetrusamoremsuuminChristum, nisiessetpastorfidelissubprincipeomnium pastorum. Chrysostomus in Ioannem: Quod enim maxime omnium tribuit nobis eam quae desuper est benevolentiam, estproximorum procuratio.Praeteriensautemdominusalios, Petro de talibus loquitur: eximius enim apostolorum erat Petrus et osdiscipulorum, et vertex collegii unde et negationedeleta, committit ei praelationem fratrum. Et negationem quidem ei non exprobrat, sed dicit: si diligis me, praeside fratribus, et ferventem amorem quem per omnia demonstrasti,nuncostendeetanimamquam dixistiteessepositurumprome,hancdapro ovibus meis. Sequitur dicit ei iterum:Simon Ioannis, diligis me? Ait illi: etiam,domine,tu scisquiaamote. Augustinus:MeritodiciturPetrodiligisme? Et respondet amo te, eique dicitur pasce agnos meos: ubi etiam demonstraturunum
andbyHisdeathdestroyeddeath,whatshouldhe fear?HesaystoHim,Yea,Lordyouknowthat1 loveYou.Onthisconfessionofhislove,ourLord commends His sheep to him: He says tohim, FeedMylambs.asiftherewerenowayofPeters showing his love for Him, but by beingafaithful shepherd,underthechiefShepherd.
CHRYS.ThatwhichmostofallattractstheDivine love is care and love for our neighbor. OurLord passing by the rest, addresses this commandto Peter: he being the chief of the Apostles,the mouth of the disciples, and head ofthecollege. Our Lord remembers no more his sinindenying Him, or brings that as a charge againsthim,but commitstohimatoncethesuperintendenceover his brethren. If you love Me, have ruleoveryour brethren, show forth that love which youhave evidencedthroughout,andthatlifewhichyousaid youwouldlaydownforMe,laydownforthesheep. Hesaystohimagainthesecondtime,Simon,son ofJonas,loveyouMe?HesaystoHim,Yea,Lord youknowthatIloveYou.
Well does He say to Peter, Love you Me,and Peter answer, Amo Te, and our Lord replies again, Feed My lambs. Whereby, itappearsthat
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atque idem esse amorem et dilectionem: nametiamdominusnovissimenonait:diligis me, sed amas me. Sequitur dicit eitertio: Simon Ioannis, amas me? Tertio, utrum Petrus eum diligat, dominus interrogat. Redditur enim negationi trinae trina confessio ne minus amori lingua serviat quam timori et plus vocis elicuissevideatur morsimminensquamvitapraesens. Chrysostomus: Tertio etiam interrogat, et tertio iniungit eadem, ostendens quantum appretiat praelationem propriarum ovium,et quoniamhocestmaximeeiusamorissignum.
amor and dilectio are the same thing:especially asourLordthethirdtimeHespeaksdoesnotsay, DiligisMe,butAmasMe.Hesaystohimthethird time, Simon, son of Jonas, love you Me?Athird time our Lord asks Peter whether he lovesHim. Three confessions are made to answer tothe threedenialsthatthetonguemightshowasmuch love as it had fear, and life gained draw outthe voiceasmuchasdeaththreatened. CHRYS.AthirdtimeHeasksthesamequestion, and gives the same command to showofwhat importance He esteems the superintendenceof His own sheep, and how He regards it asthe greatestproofoflovetoHim. THEOPHYL. Thence is taken the custom of threefoldconfessioninbaptism.
Theophylactus: Ex tunc etiam inolevit consuetudo,utterconfiteanturquiveniuntad Baptismum. Chrysostomus: Deinde tertio interrogatus conturbatusestundesequiturcontristatusest Petrus,quiadixiteitertio:amasme?Rursus formidans priora, ne forte aestimans se diligere, si non diligat, corripiatur, sicut et prius correptus est, multum se aestimans fortemundeadipsumChristumrefugitunde sequitur et dicit ei: domine, tu omniascis,
CHRYS. The question asked for the thirdtime disturbed him: Peter was grieved becauseHe saidtohimthethirdtime,LoveyouMe?Hewas afraid perhaps of receiving a reproof againfor professing to love more than he did. Sohe appeals to Christ Himself: And he said toHim, Lord, you know all things, i.e. the secretsofthe heart,presentandtocome.
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idestineffabiliacordis,praesentiaetfutura. Augustinus de verbis Dom: Inde ergo contristatus est quod saepe interrogatus essetabeoquisciveratquodinterrogabat,et donaverat quod audiebat. Veraciter ergo respondit,etdeintimocordisprotulitamantis vocem,dicenstuscisquiaamote. Augustinus in Ioannem: Non autem addit plushishocenimresponditquoddeseipso sciebat non enim quantum ab alioquolibet diligereturscirepoteratquicoralteriusvidere non poterat. Sequitur dicit ei: pasce oves meas quasi dicat: sit amoris officium pasceredominicumgregem,sicutfuittimoris indiciumnegarepastorem. Theophylactus: Potest autem quis assignare differentiam inter agnos etoves: agnisuntquiintroducuntur,ovesveroperfecti. Alcuinus:Pascereautemovesestcredentes in Christo, ne a fide deficiant,confortare, terrena subsidia, si necesse est, subditis providere, et exempla virtutum cum verbo praedicationis impendere, adversariis obsistere,errantessubditoscorrigere.
AUG.Hewasgrievedbecausehewasaskedso oftenbyHimWhoknewwhatHeasked,andgave the answer. He replies therefore from hisinmost heartyouknowthatIloveYou.
AUG. He says no more, He only replieswhathe knewhimselfheknewhelovedHimwhetherany else loved Him he could not tell, as hecouldnot seeintoanothersheart:Jesussaystohim,Feed My sheep as if to say, Be it theofficeofloveto feed the Lords flock, as it was the resolutionof feartodenytheShepherd.
THEOPHYL. There is a difference perhaps between lambs and sheep. The lambsarethose justinitiated,thesheeparetheperfected. ALCUIN. To feed the sheep is to support the believers in Christ from falling from the faith, to provide earthly sustenance for those underus,to preachandexemplifywithalourpreachingbyour lives,toresistadversaries,tocorrectwanderers.
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Augustinus: Qui hoc autem animo pascunt oves Christi ut suas velint esse, nonChristi, se convincuntur amare, non Christum, vel gloriandi vel dominandi vel acquirendi cupiditate, non obediendi et subveniendi et Deo placendi caritate. Non ergo nos,sed ipsum amemus, et in pascendis ovibuseius ea quae sunt eius, non quae nostra sunt, quaeramus: quisquis enim seipsum, non Deum amat, non amat se: qui enim non potest vivere de se, moritur utiqueamando se: non ergo se amat qui ne vivat seamat. Cum vero ille diligitur de quo vivitur, nonse diligendo magis se diligit, quiproptereanon sediligituteumdiligatdequovivit. Augustinus: Extiterunt autem quidam servi infideles, qui diviserunt gregem Christi, et furtis suis peculia sibi fecerunt etaudiseos dicere:ovesmeaesuntillae:quidquaerisad ovesmeas?Nonteinveniamadovesmeas. Si sic et nos dicamus meas, et illi dicant suasperdiditChristusovessuas.
AUG. They who feed Christs sheep, as if they weretheirown,notChrists,showplainlythatthey lovethemselves,notChristthattheyaremovedby lust of glory, power, gain, not by the love of obeying, ministering, pleasing God. Let uslove therefore, not ourselves, but Him, and infeeding Hissheep,seeknotourown,butthethingswhich are His. For whoso loves himself,notGod,loves not himself: man that cannot live ofhimself,must diebylovinghimselfandhecannotlovehimself, wholoveshimselftohisowndestruction.Whereas when He by Whom we live is loved, we love ourselves the more, because we do not love ourselves because we do not love ourselvesin orderthatwemayloveHimbyWhomwelive. AUG. But unfaithful servants arose, whodivided Christs flock, and handed down the divisionto their successors: and you hear them say, Those sheep are mine, what seek you with mysheep,I will not let you come to my sheep. If we callour sheepours,astheycallthemtheirs,Christhaslost Hissheep.
Lectio 4
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18 , , : , , . 19 .
18. Verily, verily, I say to you,When you were young, yougirdedyourself, and walked where you would: but when you shall be old, you shall stretch forth your hands,andanother shall gird you, and carry youwhither you would not. 19a. This spoke he, signifying by what death heshould glorifyGod.
Chrysostomus in Ioannem: Cum dixisset Petro dominus de amore quem habebatad ipsum,praenuntiateimartyriumquodproipso debebat sustinere erudire nos volens quomodoeumamareoportetundedicitamen, amen,dicotibi:cumessesiunior,cingebaste, et ambulabas ubi volebas. Meminit prioris vitae,quiainsaecularibusiuvenisquidemutilis est, qui vero senuerit, inutilis. Indivinisautem non ita est sed cum superveneritsenectus, tunc virtus clarior, tunc virilitas industrior, in nullo ab aetate prohibita. Quia ergoPetrus sempervolebatinpericulisessecumChristo, dicitei:confide:itaimplebotuumdesiderium, ut quae passus non es iuvenis existens, oporteat te pati senem unde sequitur cum
CHRYS. Our Lord having made Peter declare hislove,informshimofhisfuturemartyrdoman intimationtoushowweshouldlove:Verily,verily, I say to you, When you were young, yougirded yourself, and walked where you would. He remindshimofhisformerlife,because,whereas in worldly matters a young man haspowers,an oldmannoneinspiritualthings,onthecontrary, virtueisbrighter,manlinessstronger,inoldage ageisnohindrancetograce.Peterhadallalong desiredtoshareChristsdangerssoChristtells him, Be of good cheer I will fulfillyourdesirein suchaway,thatwhatyouhasnotsufferedwhen young, you shall suffer when old: Butwhenyou are old. Whence it appears, that he wasthen neitherayoungnoranoldman,butintheprime
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autem senueris: per quod ostenditur quod neque tunc iuvenis erat neque senex, sedvir perfectus. Origenes super Matth: Et attende quodnon facile invenitur quis ex eis qui aptifuerintad hoc opus, ut cito transeat de hac vita unde nunc Petro dicitur cum senueris, extendes manustuas. Augustinus in Ioannem: Hoc est, crucifigeris. Ad hoc autem ut venias,aliuste cinget, et ducet quo non vis. Prius dixitquod fieret, et deinde quomodo fieret: non enim crucifixus, sed crucifigendus quo nollet est ductus.Solutusquippeacorporeessevolebat cumChristo:sedsifieriposset,praetermortis molestiam vitam concupiscebat aeternamad quammolestiamnolensvenitsedvolenseam vicit, et reliquit hunc infirmitatis affectum, quo nemovultmori,usqueadeonaturalemuteum beatoPetronecsenectusauferrepotuerit.Sed molestiaquantacumquesitmortis,debeteam vincerevisamorisquoamaturillequi,cumsit vitanostra,etiammortemvoluitferrepronobis. Namsinullaessetmortis,velparvamolestia, nonessettammagnamartyriigloria.
oflife.
ORIGEN.Itisnoteasytofindanyreadytopass at once from this life and so he says toPeter, When you are old, you shall stretch forthyour hand.
AUG.Thatis,shallbecrucified.Andtocometo this end, Another shall gird you, and carryyou where you would not. First He said what would come to pass, secondly, how it wouldcometo pass. For it was not when crucified, butwhen about to be crucified, that he was ledwherehe would not. He wished to be released fromthe body,andbewithChristbut,ifitwerepossible, hewishedtoattaintoeternallifewithoutthepains of death to which he went against hiswill,but conqueredbytheforceofhiswill,andtriumphing over the human feeling, so natural a one,that even old age could not deprive Peter of it. But whatever be the pain of death, it ought tobe conquered by the strength of love forHim,Who beingourlife,voluntarilyalsounderwentdeathfor us.Forifthereisnopainindeath,orverylittle, thegloryofmartyrdomwouldnotbegreat.
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Chrysostomus: Dicit ergo quo non vis, propter naturalem compassionem animae, quae invita separatur a corpore, Deo hoc utiliter dispensante, ut non multi sibi mortem inferant violentam. Deinde erigensauditorem Evangelistainduxithocautemdixitsignificans quamorteclarificaturusessetDeum.Nondixit: moriturus esset, ut discas quoniam patipro Christo, gloria est patientis et honor. Nisi autem certificaretur animus quia verusDeus est, minime eius intuitu mortem toleraret:quo fit ut sanctorum mors divinae sit gloriae certitudo. Augustinus: Hunc invenit exitum illenegator et amator, ut pro eius nomine perfecta dilectione moreretur cum quo se moriturum perversa festinatione promiserat. Hoc enim oportebat, ut prius Christus pro Petrisalute, deinde Petrus pro Christi praedicatione moreretur.
CHRYS. He says, Where you would not, with referencetothenaturalreluctanceofthesoulto beseparatedfromthebodyaninstinctimplanted by God to prevent men putting an end to themselves. Then raising the subject, the Evangelist says, This spoke He, signifyingby whatdeathheshouldglorifyGod:not,shoulddie: heexpresseshimselfso,tointimatethattosuffer forChristwasthegloryofthesufferer.Butunless the mind is persuaded that He is veryGod,the sight of Him can in no way enableustoendure death. Wherefore the death of the saints is certaintyofdivineglory. AUG.Hewhodeniedandloved,diedinperfect love for Him, for Whom he hadpromisedtodie with wrong haste. It was necessary thatChrist should first die for Peters salvation, andthen PeterdieforChristsGospel.
Lectio 5 19b , . 20
19b.Andwhenhehadspokenthis, hesaystohim,Followme.20.Then Peter, turning about, sees the

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, , , 21 , , 22 , , . 23 . ,', [, ]
disciple whom Jesus loved following which also leanedonhis breast at supper, and said,Lord, which is he that betrays you? 21. Peter seeing him says to Jesus, Lord, and what shall this mando? 22.Jesussaystohim,IfIwillthathe tarrytillIcome,whatisthattoyou? follow you me. 23. Then wentthis sayingabroadamongthebrethren, thatthatdiscipleshouldnotdie:yet Jesussaidnottohim,Heshallnot die but, If I will that he tarry tillI come,whatisthattoyou?
Augustinus in Ioannem: Cum praenuntiasset dominus Petro qua morte clarificaturus esset Deum,invitateumadsuisequelamundedicitur et cum hoc dixisset, dicit ei: sequere me.Cur diciturPetrosequereme,necdiciturceterisqui simuladerant,quieumsicutmagistrumdiscipuli sequebantur? Sed si ad passionem intelligendum est, numquid solus proChristiana veritate passus est Petrus? Nonne ibi erat Iacobus, qui ab Herode manifestaturoccisus? Verum aliquis dixerit, quoniam non estIacobus
AUG.OurLordhavingforetoldtoPeterbywhat hatdeathheshouldglorifyGod,bidshimfollow Him.AndwhenHehadspokenthis,Hesaysto him,FollowMe.WhydoesHesay,FollowMe, to Peter, and not to the others who were present, who as disciples were followingtheir Master? Or if we understand it of his martyrdom,wasPetertheonlyonewhodiedfor theChristiantruth?WasnotJamesputtodeath byHerod?SomeonewillsaythatJameswas not crucified, and that this wasfitlyaddressed
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crucifixus,meritodictumessePetrosequereme, qui non solum mortem, sed et mortemcrucis sicutChristusexpertusest. Theophylactus: Audiens autem Petrus quia mortem pro Christo passurus est, quaerit de Ioanne an moriatur unde sequitur conversus Petrus, vidit illum discipulum quem diligebat Iesussequentem,quietrecubuitincoenasuper pectuseius,etdixit:domine,quisestquitradet te?
toPeter,becausehenotonlydied,butsuffered thedeathofthecross,asChristdid.
THEOPHYL. Peter hearing that he was to sufferdeathforChrist,askswhetherJohnwas to die: Then Peter, turning about, sees the disciple whom Jesus loved following which alsoleanedonHisbreastatsupper,andsaid, Lord, which is he that betrays you? Peter seeinghimsaystoJesus,Lord,andwhatshall thismando? AUG.HecallshimselfthedisciplewhomJesus loved,becauseJesushadagreaterandmore familiarloveforhim,thanfortherestsothatHe made him lie on His breast at supper. Inthis way John the more commends the divine excellency of that Gospel which he preached. Some think, and they no contemptible commentators upon Scripture, that thereason why John was loved more than the rest,was, because he had lived in perfect chastity from his youth up. Then went this sayingabroad among the brethren, that that disciple should notdie:yetJesussaidnottohim,Heshallnot diebut,IfIwillthathetarrytillIcome,whatis thattoyou?
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Augustinus: Seipsum dicit discipulum quem diligebat Iesus, quia ipsum prae ceteris et familiarius diligebat, ita ut in convivio super pectussuumdiscumberefaceret.Credoutistius Evangelii quod per eum fuerat praedicaturus, divinam excellentiam hoc modo altius commendaret. Sunt qui senserint, et hi non contemptibiles sacri eloquii tractatores, a ChristoIoannemproptereaplusamatum,quiaab ineunte pueritia castissimus vixerit. Sequitur hunc ergo cum vidisset Petrus, dixit Iesu: domine,hicautemquid?
Theophylactus:Idest,numquidnonmorieturet ipse? Ut quidam exponunt. Sequitur dicit ei Iesus:siceumvolomaneredonecveniam,quid adte? Augustinus: Et repetitum est tu mesequere, tamquamilleideononsequeretur,quoniameum manere voluit donec veniat. Quis facile aliud esse credat quam quod fratres crediderunt qui tunc erant? Sequitur enim exiit ergosermoiste interfratres,quiadiscipulusillenonmoritur.Sed hancopinionemIoannesipseabstulitsubdenset non dixit Iesus: non moritur sed: sic eumvolo manere donec veniam quid ad te? Sed cui placetadhucresistatetdicat,verumessequod ait Ioannes, non dixisse dominum quod discipulus ille non moritur sed hoc tamen significatum esse talibus verbis qualia eum dixissenarravit.
THEOPHYL.i.e.Shallhenotdie?
AUG.Jesussaystohim,Whatisthattoyou? andHethenrepeats,FollowyouMe,asifJohn would not follow Him, because he wished to remain till He came Then went this saying abroad among the disciples, that disciple shouldnotdie.Wasitnotanaturalinferenceof the disciples? But John himself does awes Withsuchanotion:YetJesussaidnottohim, He shall not die but, If I will that he tarry till I come,whatisthattoyou?Butifanysowill,let himcontradict,andsaythatwhatJohnsaysis true, viz. that our Lord did not say that that disciple should not die, but that nevertheless thiswassignifiedbyusingsuchwordsasJohn records. THEOPHYL.Orlethimsay,Christdidnotdeny thatJohnwastodie,forwhateverisborncries butsaid,IwillthathetarrytillIcome,i.e.tolive totheendoftheworld,andthenheshallsuffer martyrdom for Me. And thereforetheyconfess thathestilllives,butwillbekilledbyAntichrist, andwillpreachChristsnamewithElias.Butif hissepulcherbeobjected,thentheysaythathe
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Theophylactus:Veldicat:Christusnonnegavit Ioannemmoriturum,namquidquidoriturmoritur seddixitvoloeummanere,idestvivereusquead mundi finem, et tunc pro mepatieturmartyrium etideofatenturadhucillumvivere,abAntichristo vero debere occidi, et una cum Elia praedicaturum nomen Christi. Sed et si assignetur eius sepulchrum, vivensquidemillud
intravit,posteadiscessit. Augustinus: Vel forte aliquis in illo sepulchro eius, quod est apud Ephesum, dormire potius eumquammortuumiacerecontendet:assumens argumentum,quodillicterrasensimscaturire,et quasiebullireperhibeturatquehoceiusanhelitu fieri pertinaciter asseverans. Sed cur eius discipulo quem prae ceteris diligebat, pro magno munere longum in corpore donaverit somnum, cum beatum Petrum per ingentem martyrii gloriam ab onere corporis absolverit, eiqueconcesseritquodPaulusseconcupiscere dixit: cupio dissolvi, et esse cum Christo? Si autemvereibifitquodsempersparsitfama,aut ideo fit ut eo modo commendeturpretiosaeius mors,quoniamnoneamcommendatmartyrium, aut propter aliquid aliud quod nos latet.Manet tamen quaestio cur dixerit dominus dehomine morituro sic eum volo manere donec veniam. Illud etiam movet ad quaerendum, curIoannem plusdilexeritdominus,cumipsumdominumplus dilexerit Petrus. Quantum ipse sapio,meliorem qui plus diligit Christum, feliciorem vero quem plus diligit Christus, facile responderem, si iustitiam liberatoris nostri, quemadmodum defenderem providerem. Aggrediar igitur de solvendaquaestionetamingenti.Duasvitassibi divinituspraedicatasnovitEcclesia:quarumuna
enteredinalive,andwentoutofitafterwards. AUG.OrperhapshewillallowthatJohnstilllies in his sepulcher at Ephesus, but asleep,not deadandwillgiveusaproof,thatthesoilover his grave is moist and watery, owing tohis respiration.ButwhyshouldourLordgrantitas agreatprivilegetothedisciplewhomHeloved, thatheshouldsleepthislongtimeinthebody, whenhereleasedPeterfromtheburdenofthe flesh by a glorious martyrdom, and gavehim whatPaulhadlongedfor,whenhesaid,Ihave adesiretodepartandbewithChrist?Ifthere really takes place at Johns grave thatwhich report says, it is either done to commendhis preciousdeath,sincethathadnotmartyrdomto commendit,orforsomeothercausenotknown to us. Yet the question remains, Whydidour Lordsayofonewhowasabouttodie,Iwillthat hetarrytillIcome?Itmaybeaskedtoowhyour LordlovedJohnthemost,whenPeterlovedour Lordthemost?Imighteasilyreply,thattheone wholovedChristthemore,wasthebetterman, and the one whom Christ loved the more,the moreblessedonlythiswouldnotbeadefense of our Lords justice. This important question then I will endeavor to answer. The Church acknowledges two modes of life, asdivinely revealed, that by faith, and that by sight.The
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est in fide, altera in specie. Ista significata est per apostolum Petrum propter apostolatussui primatum, illa per Ioannem ideo huic dicitur sequere me, per imitationemscilicetperferendi temporaliamaladeilloverodicitursiceumvolo manere donec veniam quasi dicat: tu me sequere per imitationem perferendi temporalia mala ille maneat donec sempiterna venio redditurus bona quod apertius dici potest: perfecta me sequatur actio informata meae passionis exemplo inchoata verocontemplatio maneat donec venio, perficienda cum venero: quod non sic intelligendum est, quasidixerit remanere vel permanere, sed expectare: quoniamquodpereumsignificatur,cumvenerit Christus implebitur. In hac autem activa vita quanto magis Christum diligimus, tantofacilius liberamuramaloatipsenosminusdiligitquales nossumus,ethincideoliberat,nesempertales simusibiveroampliusnosdiligit,quoniamquod ei displiceat et quod a nobis auferat non habebimus. Amet ergo eum Petrus, ut abista mortalitateliberemurameturabeoIoannes,utin illa immortalitate servemur. Cur ergo Ioannes minuseumdiligebatquamPetrus,sieamvitam significabatinquaestmultoampliusdiligendus, nisiquiaproptereadictumestvoloeummanere, idestexpectare,donecveniamquandoetipsum amorem qui tunc multo amplior erit, nondum habemus,sedexpectamusfuturum,utdumipse
one is represented by the Apostle Peter, in respect of the primacy of his Apostleshipthe other by John: wherefore to the oneitissaid, FollowMe,i.e.imitateMeinenduringtemporal sufferings of the other it is said, I will thathe tarrytillIcome:asiftosay,DoyoufollowMe, bytheenduranceoftemporalsufferings,lethim remaintillIcometogiveeverlastingblissorto open out the meaning more, Let action be perfected by following the example of My Passion,butletcontemplationwaitinchoatetill atMycomingitbecompleted:wait,notsimply remain,continue,butwaitforitscompletionat Christs coming. Now in this life of actionitis true,themoreweloveChrist,themoreweare freedfromsinbutHedoesnotloveusaswe are, He frees us from sin, that we may not always remain as we are, but He lovesus heretofore rather, because hereafter we shall nothavethatwhichdispleasesHim,andwhich He frees us from. So then let PeterloveHim, that we may be freed from this mortalitylet John be loved by Him, that we may be preserved in that immortality. John lovedless thanPeter,because,asherepresentedthatlife in which we are much more loved, ourLord said,Iwillthatheremain(i.e.wait)tillIcome seeing that that greater love we have notyet, butwaittillwehaveitatHiscoming.Andthis intermediatestateisrepresentedbyPeterwho
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habemus,sedexpectamusfuturum,utdumipse venerit, habeamus. Hoc ergo per Petrum significatum est plus amantem, sed minus amatum,quiaminusnosamatChristusmiseros quam beatos: veritatis autemcontemplationem qualistuncfuturaest,minusamamus,quianunc nondum novimus nec habemus. Nemo tamen istos insignes apostolos separet: et ineoquod significabat Petrus ambo erant, et in eo quod significabatIoannesambofuturierant. Glossa: Vel aliter sic eum volomanereidest, nolo eum per martyrium consummare, sed expectareeuminplacidamabsolutionemcarnis suae, quando ego veniens recipiam eum in aeternabeatitudine. Theophylactus: Vel aliter totum hoc. Quando dicit dominus Petro sequere me, cunctorum fidelium praelaturam ei instituit. Simul autemet sequi intelligas hic imitationem in cunctis et verbis et operibus. Ostendit etiam affectionem ad ipsum: quia qui nobis astrictioressunt,hos sequinosvolumus. Chrysostomus in Ioannem: Si vero dixerit quis: qualiter igitur Iacobus thronum assumpsit Hierosolymorum? Illud utique dicam, quoniam Petrus orbis terrarum inthronizavit magistrum.
intermediatestateisrepresentedbyPeterwho loves,butislovedless,forChristlovesusinour misery less than in our blessedness: andwe againlovethecontemplationoftruthsuchasit willbethen,lessinourpresentstate,because asyetweneitherknownorhaveit.Butletnone separate those illustrious Apostles thatwhich Peter represented, and that which John represented,bothweresometimetobe.
GLOSS.Iwillthathetarry,i.e.Iwillnotthathe suffer martyrdom, but wait for the quiet dissolutionoftheflesh,whenIshallcomeand receivehimintoeternalblessedness.
THEOPHYL. When our Lord says to Peter, Follow Me, He confers upon him the superintendenceoverallthefaithful,andatthe sametimebidshimimitateHimineverything, wordandwork.HeshowstooHisaffectionfor Peter for those who are most dear tous,we bidfollowus. CHRYS. But if it be asked, How then did James assume the see of Jerusalem? I answer, that our Lord enthroned Peter,notas Bishopofthissee,butasDoctorofthewhole
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Sequitur conversus Petrus viditillumdiscipulum quemdiligebatIesus,sequentem,quietrecubuit in coena super pectus eius. Non sinecausa recolit illam accubationem, sed ut ostendat quantam Petrus habebat fiduciam post negationem. Qui enim in coena nonaudebat interrogare, sed Ioanni interrogationem commisit, huic et praepositura fratrum credita est,etnonsolumnoncommittitalteriinterrogare quaeadipsumpertinent,seddereliquoipsepro aliis magistrum interrogat. Quia igiturmagnaei praedixerat dominus, et orbem terrarum commiserat, et martyrium praenuntiaverat, et amorem protestatus est ampliorem volenset Ioannem communicatorem accipere dixit hic autem quid? Quasi diceret: nonne eadem nobiscum veniet via? Valde enim Ioannem amabat Petrus et per Evangelium ostenditur eorum colligatio, et in actibus apostolorum.Sic igiturnuncvicemredditPetrusIoanni.Aestimans autem eum velle interrogare de seipso, nec audere, ipse pro eo suscipit interrogationem. Quia vero debebant orbis terrarum procurationem accipere, nec oportebat eosde reliquosibiinvicemesseconiunctos,quodesset damnum orbi terrarum, propterea dominusdicit secundum litteram Graecam: si eum volo manere donec veniam, quid ad te? Tume sequere quasi dicat: opus tibi commissum attende et perfice, hunc vero sivolueromanere
world: Then Peter, turning about, sees the disciple whom Jesus loved following, which also leaned on his breast at supper. Itisnot without meaning that that circumstance of leaningonHisbreastismentioned,buttoshow whatconfidencePeterhadafterhisdenial.For hewhoatthesupperdarednotaskhimself,but gave his question to John to put, has the superintendence over his brethren committed tohim,andwhereasbeforehegaveaquestion which concerned himself to another to put,he now asks questions himself of his Master concerning others. Our Lord then having foretold such great things of him, and committedtheworldtohim,andprophesiedhis martyrdom, and made known hisgreaterlove, PeterwishingtohaveJohnadmittedtoashare of this calling, says, And what shall thisman do?asiftosay,Willhenotgothesameway withus?ForPeterhadgreatloveforJohn,as appears from the Gospels and Acts of the Apostles,whichgivemanyproofsoftheirclose friendship.SoPeterdoesJohnthesameturn, thatJohnhaddonehimthinkingthathewanted toaskabouthimself,butwasafraid,heputsthe question for him. However, inasmuch asthey were now going to have the care oftheworld committed to them, and could not remain togetherwithoutinjurytotheircharge,ourLord says,IfIwillthathetarrytillIcome,whatisthat
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attende et perfice, hunc vero sivolueromanere hic,quidadte?
says,IfIwillthathetarrytillIcome,whatisthat to you? as if to say, Attend to the work committed to thee, and do it: if I will thathe abidehere,whatisthattoyou? THEOPHYL. Some have understood, Till I come,tomean,TillIcometopunishtheJews whohavecrucifiedMe,andstrikethemwiththe Romanrod.FortheysaythatthisApostlelived up to the time of Vespasian, who took Jerusalem, and dwelt near when itwastaken. Or,TillIcome,i.e.tillIgivehimthecommission to preach, for to you I commit now the pontificate of the world: and in this followMe, butlethimremaintillIcomeandcallhim,asI doyounow. CHRYS. The Evangelist then corrects the opiniontakenupbythedisciples.
Theophylactus:Quodverodiciturdumvenero, quidamsicintellexeruntacsidiceret:quousque contra Iudaeos, qui me crucifixerunt, veniam percutiensillosbaculoRomanorum.Aiuntenim, hunc apostolum usque ad Vespasiani tempus, cum Ierusalem capienda erat, in locis illis conversatum. Vel dicit dum venero, idest,dum hunc volens dirigam ad praedicandum, te namque nunc dirigo ad orbis pontificatumetin hocsequereme:ipseveromaneathicdonecet eumeducamsicutte. Chrysostomus: Deinde Evangelista discipulorumopinionemponitetcorrigit,utsupra dictumest.
Lectio 6 24 , . 25 ,
24. This is the disciple which testifies of these things, andwrote these things: and we know thathis testimonyistrue.25.Andthereare alsomanyotherthingswhichJesus
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' , ' .
did, the which, if they shouldbe written every one, I suppose that even the world itself could not contain the books that should be written.Amen.
Chrysostomus in Ioannem: Quia ex multa certitudinescripsitIoannes,nonrefutatsuiipsius testimoniuminmediumferreundedicithicest discipulus ille qui testimonium perhibet de his. Consuetudoenimest,cumvaldeveradicamus, nostrum testimonium non denegare, et multo magis ille qui spiritu sancto scribebat: undeet aliiapostolidicebant:nossumustesteshorum. Sequituretscripsithaecquodipsesolusdicit, quia posterior ad scribendum venit Christo monenteundeetfrequenterostenditChristiad se amorem, occulte insinuans causam exqua adscribendumprocessit,etfidedignumfaciens hunc sermonem ex sua dignitate. Sequitur et scimus quia verum est testimonium eius. Omnibus enim aderat, et neque cum crucifigeretur defuit et mater ei commissaest quaesuntsignaamoris,etquodcumcertitudine sciatomnia.Etsialiquinoncredant,inducantur adcredendumexhocquodsubditur:suntautem
CHRYS.Johnappealstohisownknowledgeof theseevents,havingbeenwitnessofthem:This is the disciple which testifies of thesethings. Whenweassertanyundoubtedfactincommon life,wedonotwithholdourtestimony:muchless would he, who wrote by the inspiration ofthe Holy Ghost. And thus the otherApostles,And we are witnesses of these things, andwrote these things. John is only one whoappealsto hisowntestimonyandhedoesso,becausehe wasthelastwhowrote.Andforthisreasonhe oftenmentionsChristsloveforhim,i.e.toshow the motive which led him to write, and togive weight to his history. And we know thathis testimony is true. He was present atevery event, even at the crucifixion, when ourLord committed His mother to him circumstances which both show Christs love, and hisown importanceasawitness.Butifanybelievenot, let him consider what follows: And thereare
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etaliamultaquaefecitIesus.Undemanifestum estquodnequaquamscripsiutChristogratiam praestarem, cum tot existentibus non tot scripserim quot ceteri sed horum plurareliqui, contumelias et convicia in medium proponens. Eum autem qui ad gloriam alterius scribit oportetecontrario,eaquaesuntexprobrabiliora tacere,quaeverosuntclaraproponere. Augustinus in Ioannem: Quod autem subdit: quae si scribantur per singula, nec ipsum arbitror mundum capere posse eos qui scribendi sunt libros, non spatio locorum credendumestmundumcaperenonposse,sed capacitate legentium comprehendi non posse quamvis salva rerum fide plerumque verba excedere videantur fidem: quod non fitquando aliquid quod erat obscurum vel dubium, exponitur, sed quando id quod apertumestvel augetur vel extenuatur nec tamen a tramite significandae veritatis erratur: quoniam sic verba rem quae indicatur excedunt, utvoluntas loquentis nec fallentis appareat. Huncloquendi modumGraeconominehyperbolemvocant,qui modus sicut in hoc loco, ita in nonnullisaliis divinislitterisinvenitur. Chrysostomus: Vel hoc referendum est ad eiuspotentiamquifaciebatvirtutem:sicutenim
alsomanyotherthingswhichJesusdid.If,when thereweresomanythingstorelate,Ihavenot said so much as the other, andhaveselected oftenreproachesandcontumeliesinpreference tootherthings,itisevidentthatIhavenotwritten partially.Onewhowantstoshowanotheroffto advantage does the very contrary, omitsthe dishonorableparts. AUG.Thewhich,iftheyshouldbewrittenevery one, I suppose that even the worlditselfcould not contain the books that should, bewritten meaningnottheworldhadnotspaceforthem, but that the capacity of readers was notlarge enoughtoholdthem:thoughsometimeswords themselves may exceed the truth, and yetthe thing they express be true a mode ofspeech which is used not to explain an obscure and doubtful, but to magnify or estimate aplain, thing:nordoesitinvolveanydeparturefromthe path of truth inasmuch as the excess ofthe word over the truth is evidently onlyafigureof speech, and not a deception. This way of speaking the Greeks call hyperbole, and itis foundinotherpartsofScripture.
CHRYS.ThisissaidtoshowthepowerofHim Whodidthemiraclesi.ethatitwasaseasyfor
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nobisfacileestloqui,itaetilli,etmultofacilius, facerequaevolebat:quiaipseestsuperomnia Deusbenedictusinsaeculasaeculorum.Amen.
Himtodothem,asitisforustospeakofthem, seeing He is God over all, blessed forever. [Amen.]
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Catena Aurea - JOHN

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Catena Aurea - JOHN

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Thomas Aquinas Catena Aurea in Ioannem GOSPEL OF SAINT JOHN

when he saw the glory of God, andspokeof himnodoubthemeantChrist.

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to gaze in vacancy on an illimitable expanse.For thewords,wasinthebeginning,aresignificativeof eternalandinfiniteessence.

posteriortoit.UnderstandthenthatBrightness,as revealingtheco-eternityoftheSonwiththeFather WordasprovingtheimpassabilityofHisbirth,and SonasconveyingHisconsubstantiality.

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CHRYS.Hehasnotsaid,wasinGod,butwas withGod:exhibitingtousthateternitywhichHe hadinaccordancewithHisPerson.

BASIL Thus cutting off the cavils ofblasphemers, andthosewhoaskwhattheWordis,hereplies,and theWordwasGod.

Lectio 4 2 . 2. The same was in the beginningwith God.

Hilarius de Trin: Quia dixerat Deuserat

thathebothagainmentionsEternity,TheSamewas in the beginning with God and addsHisattributeof Creator,AllthingsweremadebyHim.

ALCUIN Wherefore does he use the substantive verb,was?ThatyoumightunderstandthattheWord, WhichiscoeternalwithGodtheFather,wasbeforeall time.

Lectio 5 3', 3a.Allthingsweremadebyhim.

ALCUINAfterspeakingofthenatureoftheSon,he proceedstoHisoperations,saying,Allthingswere madebyhim,i.e.everythingwhethersubstance,or property. HILARYOrthus:[Itissaid],theWordindeedwasin thebeginning,butitmaybethatHewasnotbefore

Lectio 6 . 3b.Andwithouthimwasnotanything made.

Chrysostomus in Ioannem: Ut non aestimes, dum dicit omnia per ipsumfacta

CHRYS. That you may not suppose, whenhe says,AllthingsweremadebyHim,thathemeant

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6. There was a man sent fromGod,

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THEOPHYL.NotanAngel,asmanyhaveheld.The Evangelisthererefutessuchanotion. AUG.Andhowcouldhedeclarethetruthconcerning God,unlessheweresentfromGod. CHRYS.Afterthisesteemnothingthathesaysas humanforhespeaksnothisown,buthisthatsent

Augustinus: Et quomodo posset iste verumdeDeodicere,nisimissusaDeo? Chrysostomus in Ioannem: Nihil de reliquohumanumesseaestimoeorumquae

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AUG. Wherefore came he? The same camefora witness,tobearwitnessoftheLight.

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Lectio 11 9, , . 9.ThatwasthetrueLightwhichlights everymanthatcomesintotheworld.

Lectio 12 10, ' , . 10.Hewasintheworld,andtheworld wasmadebyhim,andtheworldknew himnot.

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CHRYS. But they who were the friends ofGod,

Lectio 13 11 , . 12 , , ,13 '

CHRYS.WhenHesaidthattheworldknewHim not, he c referred to the times of the old dispensation,butwhatfollowsHhasreferenceto thetimeofhispreachingHecametohisown.

noblenessofthesecond,whichisthroughgrace, wemighthencereceivegreatknowledge,worthy of being bestowed by him who begat us,and afterthisshowforthmuchzeal.

Lectio 14 14 , 14a. And the Word was madeflesh, anddweltamongus.

AUG. If men are disturbed however by itsbeing

ALCUIN Or, dwelt among us, means, lived amongstmen.

Lectio 15 , , . 14b. And we saw his glory, theglory asoftheonlybegottenoftheFather, fullofgraceandtruth.

CHRYS.Havingsaidthatwearemadethesons of God and in no other way than becausethe

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THEOPHYL.Hesaid,Whocomesafterme,that is, as to the time of His birth. John was six

THEOPHYL. The Arians infer from thisWord, thattheSonofGodisnotbegottenoftheFather, butmadelikeanyothercreature.

expressionthen,Hewasmadebeforeme,must be taken in the sense of honor: onlythatwhich wastotakeplace,hespeaksofashavingtaken placealready,afterthestyleoftheoldProphets, whocommonlytalkofthefutureasthepast.

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GREG. Some however there are whoconceive thatnoteventheAngelsseeGod.

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CHRYS.SuchconfidencehadtheyinJohn,thatthey werereadytobelievehimonhisownwords:witness howitissaid,Toaskhim,Whoareyou?

AUG.FortheyknewthatEliaswastopreachChrist thenameofChristnotbeingunknowntoanyamong theJewsbuttheydidnotthinkthatourLordwasthe Christ: and yet did not altogetherimaginethatthere

the dark as to himself, as not to know thathisown soulhadoncebelongedtoElias?

AUG. In His low estate He was not seen and thereforethecandlewaslighted.