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| date | Mon, 30 Nov 2009 22:05:42 +0000 |
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| 35 | 9 <body style="text-align:justify"> |
| 10 <blockquote> | |
| 11 <p style="text-align: center"><span style= | |
| 12 "font-size: 60pt">13</span></p> | |
| 13 <p align="center"><b>LECTURE I</b></p> | |
| 14 <blockquote> | |
| 15 <p><b>1 Now before the feast of the Passover, when Jesus knew that | |
| 16 his hour had come to depart out of this world to the Father, having | |
| 17 loved his own who were in the world, he loved them to the end. 2 | |
| 18 And during supper, when the devil had already put it into the heart | |
| 19 of Judas Iscariot, Simon's son, to betray him, Jesus, knowing that | |
| 20 the Father had given all things into his hand, and that he had come | |
| 21 from God and was going to God…<a href="#_ftn1" name= | |
| 22 "_ftnref1" id="_ftnref1">[1]</a></b></p> | |
| 23 </blockquote> | |
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24 <p>1727 Above, the Evangelist set forth some of the events leading |
| 35 | 25 to Christ's passion and death; in this part he shows how Christ |
| 26 prepared his disciples before his passion. First, we see how he | |
| 27 formed them by his example; secondly, how he comforted them with | |
| 28 his words (c 14); thirdly, how he strengthened them by the help of | |
| 29 his prayers (c 17). Concerning the first he does two things: first, | |
| 30 he presents the example Christ gave for his disciples to imitate; | |
| 31 and secondly we see the weakness of the disciples, who were not yet | |
| 32 ready to follow him (v 21). Concerning the first he does three | |
| 33 things: first, he sets forth the example; secondly, he shows that | |
| 34 the example was useful (v 6); thirdly, we see Jesus asking them to | |
| 35 imitate it (v 12). Concerning the first he does two things: first, | |
| 36 he describes the love of Christ, who is giving the example; | |
| 37 secondly, the action in which he gave the example (v 2). Concerning | |
| 38 the first he mentions three things: first, the feast about to be | |
| 39 celebrated; secondly, the approaching death of Christ; thirdly, | |
| 40 Christ's burning love.</p> | |
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41 <p>1728 The feast at hand was the Passover; so he says, <b>Now |
| 35 | 42 before the feast of the Passover</b>. Here we should note that some |
| 43 say the [Latin] word <i>pascha</i> comes from the Greek word for | |
| 44 "passion," and that this feast is called the <i>Pascha</i> because | |
| 45 it is then that we celebrate the passion of our Lord. As a matter | |
| 46 of fact, the word <i>pascha</i> in Greek does mean "to suffer." Yet | |
| 47 the primary origin of this word is from the Hebrew word, | |
| 48 <i>pesah</i>, which means a "passage," as in Exodus [12:11]: "It is | |
| 49 the <i>pesah</i>," passage, or a passing over, "of the Lord." This | |
| 50 is the meaning the Evangelist gives it here because of two | |
| 51 passings. The first was the passing of the angel striking down the | |
| 52 first-born of the Egyptians and sparing the first-born of the | |
| 53 Hebrews (Ex 12:12); and the other was the passage of the children | |
| 54 of Israel through the Red Sea. So it was reasonable to call this | |
| 55 feast the <i>Pascha</i>, [translated into English as Passover].</p> | |
| 56 <p>We can say that our Passover takes its meaning from both | |
| 57 languages, Greek and Hebrew. For the passage of Christ from this | |
| 58 world to the Father took place through his passion. "He passed | |
| 59 about doing good and healing all" [Acts 10:38]. Again, all of us | |
| 60 who follow Christ have our own passage: either by reform and | |
| 61 martyrdom, according to the saying, "We have passed through fire | |
| 62 and water and you have brought us to a place of refreshment" [Ps | |
| 63 66:12]; or by the desire of our mind aspiring to heavenly things: | |
| 64 "Pass over to me all you who desire me and be filled with my | |
| 65 fruits" [Sir 24:19].</p> | |
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66 <p>1729 As we read in Exodus (23:14), the Jews had three great |
| 35 | 67 feasts, when they gathered together in a place chosen by the Lord: |
| 68 The Pesah, when the lamb was sacrificed, Pentecost, and the Feast | |
| 69 of Tabernacles, that is, the <i>Skenopegia</i>. But the greatest | |
| 70 feast was that of the Passover.</p> | |
| 71 <p>A problem arises as to why he says here, <b>before the feast of | |
| 72 the Passover</b>, for the feast of the Passover is when the lamb | |
| 73 was sacrificed, that is, on the 14th day of the month. So since he | |
| 74 says, <b>before the feast of the Passover</b>, it seems that this | |
| 75 was taking place on the 13th day, the day before the 14th. And | |
| 76 indeed, the Greeks accept this, and say that our Lord suffered on | |
| 77 the 14th, when the Jews were supposed to celebrate the Passover, | |
| 78 and that our Lord, knowing that his passion was near, anticipated | |
| 79 the celebration of the Passover and celebrated his own Passover on | |
| 80 the day before the Passover feast of the Jews. And because it is | |
| 81 commanded in Exodus (12:18) that from the evening of the 14th day | |
| 82 to the 21st day the Hebrews should not have any leavened bread, | |
| 83 they further say that the Lord celebrated not with unleavened | |
| 84 bread, but with leavened bread, because Hebrews did have leavened | |
| 85 bread on the 13th day, that is, before the Passover.</p> | |
| 86 <p>But the other three Evangelists do not agree with this, for they | |
| 87 say the time was the first day of Unleavened Bread, when the lamb | |
| 88 was to be sacrificed (Mt 26:17; Mk 14:12; Lk 22:7). It follows from | |
| 89 this that our Lord's supper took place on the very day that the | |
| 90 Jews sacrificed the lamb.</p> | |
| 91 <p>1730 The Greeks respond to this that the other Evangelists did | |
| 92 not report this truly; and so John, who wrote the last of the | |
| 93 Gospels, corrected them. But it is heresy to say that there is | |
| 94 anything false not only in the Gospels but anywhere in the | |
| 95 canonical scriptures. Consequently, we have to say that all the | |
| 96 Evangelists state the same thing and do not disagree.</p> | |
| 97 <p>To elucidate this it should be noted that, as is stated in | |
| 98 Leviticus (23:5), the feasts of the Jews began on the evening of | |
| 99 the preceding day. The reason for this was that they reckoned their | |
| 100 days according to the moon, which first appears in the evening; so, | |
| 101 they counted their days from one sunset to the next. Thus for them, | |
| 102 the Passover began on the evening of the preceding day and ended on | |
| 103 the evening of the day of the Passover. We celebrate feasts in the | |
| 104 same way; so something that takes place with us on the vigil of | |
| 105 Christmas is said to have happened on Christmas. And so the other | |
| 106 Evangelists, using this way of speaking, said that the supper took | |
| 107 place on the first day of Unleavened Bread, meaning it took place | |
| 108 on the evening before the first full day of the feast of Unleavened | |
| 109 Bread. But here, John the Evangelist regards the Passover as that | |
| 110 entire daytime which was celebrated, but not as the evening before, | |
| 111 which was also celebrated. Thus he says, <b>before the feast of the | |
| 112 Passover</b>. Consequently, it is clear that our Lord's supper took | |
| 113 place on the 14th day in the evening [the beginning of the 14th | |
| 114 day, the day beginning in the evening].</p> | |
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115 <p>1731 The death of Christ, which was approaching, was his passage |
| 35 | 116 from this world by his passion. And as to this he says, <b>Jesus |
| 117 knew that his hour had come</b>: for this feast was a symbol of the | |
| 118 passion of Christ, "All these things happened to them as symbols" | |
| 119 [1 Cor 10:11]. So he at once mentions the reality, that is, the | |
| 120 passion of Christ. And as a way of showing that the word | |
| 121 <i>pascha</i> came from <i>pesah</i>, meaning a passage, he | |
| 122 mentions his passage, <b>to depart</b>, pass, <b>out of this world | |
| 123 to the Father</b>.</p> | |
| 124 <p>1732 Here the Evangelist mentions three things about the passion | |
| 125 of Christ: first, that it was foreseen; secondly, that it was | |
| 126 fitting; thirdly, it was a source of benefits and exaltation.</p> | |
| 127 <p>It was foreseen and not fortuitous; so he says, <b>Jesus | |
| 128 knew</b>. He is saying in effect; Jesus suffered knowingly and | |
| 129 willingly, not unexpectedly and unwillingly. "Jesus, knowing all | |
| 130 that was to befall him" (18:4). The opposite is said of us: "There | |
| 131 is great affliction for man because he is ignorant of things past, | |
| 132 and things to come he cannot know in any way" [Eccl 8:7].</p> | |
| 133 <p>1733 The passion of Christ was fitting, first as to its time; | |
| 134 and as to this he says, <b>that his hour had come</b>, which was | |
| 135 the time of the Passover, when his passage would be by the cross: | |
| 136 "There is a time and opportunity for every business" [Eccl 8:6]. | |
| 137 This is the hour of which he said, "My hour has not yet come" | |
| 138 (2:4). Yet this hour was not a matter of fate, as though governed | |
| 139 by the course and arrangement of the stars; it was determined by | |
| 140 the disposition and providence of God. I say, therefore, it was | |
| 141 determined for the Jewish Passover because it was fitting to this | |
| 142 Jewish feast that the reality follow the symbol, that is, that when | |
| 143 the lamb, which was a symbol of Christ, was sacrificed, Christ, who | |
| 144 was truly the Lamb of God, should be immolated. "You know that you | |
| 145 were ransomed…not with perishable things such as silver or | |
| 146 gold, but with the precious blood of Christ, like that of a lamb | |
| 147 without blemish or spot" (1 Pet 1:18-19).</p> | |
| 148 <p>It was also fitting to the situation, for Christ was now | |
| 149 glorified: "Now is the Son of man glorified, and in him God is | |
| 150 glorified" (13:31). He had already revealed the Father to the | |
| 151 world: "I have manifested thy name to the men whom thou gavest me | |
| 152 out of the world" (17:6). What remained, therefore, was to | |
| 153 accomplish his passion and the work of human redemption, about | |
| 154 which we read: "It is finished," followed by, "and he bowed his | |
| 155 head and gave up his spirit" (19:30).</p> | |
| 156 <p>1734 The passion of Christ was a source of benefits and glory, | |
| 157 not of defeat, because it was in order that he could <b>depart out | |
| 158 of this world to the Father</b>, by making his human nature a | |
| 159 partaker in the glory of the Father: "I am ascending to my Father | |
| 160 and your Father, to my God and your God" (20:17). This does not | |
| 161 mean that he would pass from one place to another, since God the | |
| 162 Father is not contained by any place: "Do I not fill heaven and | |
| 163 earth? (Jer 23:24). Rather, just as Christ is said to have come | |
| 164 from the Father, not by leaving him, but by assuming an inferior | |
| 165 nature like our own, so he is said to have returned to the Father | |
| 166 insofar as, even in his human nature, he became a sharer in the | |
| 167 Father's glory. "The life he lives he lives to God" (Rom 6:10); | |
| 168 "Every tongue should confess that the Lord Jesus Christ is in the | |
| 169 glory of God the Father" [Phil 2:11].</p> | |
| 170 <p>1735 Then when he says, <b>having loved his own who were in the | |
| 171 world, he loved them to the end</b>, he commends the intense love | |
| 172 of Christ; and this on four points.</p> | |
| 173 <p>First, because his love was first, according to "Not that we | |
| 174 have loved God, but that he has first loved us" [1 Jn 4:10]. And as | |
| 175 to this he says, <b>having loved his own</b>, trying to suggest | |
| 176 that this was in advance of our love. I say he loved us before he | |
| 177 created us: "For thou lovest all things that exist, and have | |
| 178 loathing for none of the things which thou hast made" (Wis 11:24). | |
| 179 He loved us before he called us: "I have loved you with an | |
| 180 everlasting love; therefore, I have drawn you, taking pity on you" | |
| 181 [Jer 31:3]. And he loved us before he redeemed us: "Greater love | |
| 182 has not man than this, that a man lay down his life for his | |
| 183 friends" (15:13).</p> | |
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184 <p>1736 Secondly, his love is commended as fitting, because he |
| 35 | 185 loved <b>his own</b>. Here we should note that God loves persons in |
| 186 various ways, depending on the various ways they are Christ's. Now, | |
| 187 one can be his in three ways. First, by creation; and God loves | |
| 188 these by conserving their goods of nature: "He came to his own | |
| 189 home, and his own people," by creation, "received him not" (1:11). | |
| 190 Others are his by donation, that is, those given to him by God the | |
| 191 Father through faith: "Thine they were, and thou gave them to me, | |
| 192 and they have kept thy word" (17:6); and he loves these by | |
| 193 preserving their goods of grace. Finally, some are his by a special | |
| 194 devotion: "Behold, we are your bone and flesh" (1 Chron 11:1); he | |
| 195 loves these by consoling them in a special way.<a href="#_ftn2" | |
| 196 name="_ftnref2" id="_ftnref2">[2]</a></p> | |
| 197 <p>1737 Thirdly, Christ's love is commended because it was needed, | |
| 198 since he loved <b>his own who were in the world</b>. Those who were | |
| 199 already in the glory of the Father are his, because even our | |
| 200 fathers of long time past were his insofar as they hoped to be set | |
| 201 free by him: "All his holy ones are in his hand" [Deut 33:3]. But | |
| 202 these do not need such love as this as much as those who were in | |
| 203 the world; so he says, <b>who were in the world</b>, that is, in | |
| 204 body, but not in mind.</p> | |
| 205 <p>1738 Fourthly, his love is commended because it was perfect, so | |
| 206 he says, <b>he loved them to the end</b>. Now there are two kind of | |
| 207 ends: the end in the intention, and the end in execution. The end | |
| 208 in intention is that to which our intention is directed; and this | |
| 209 end ought to be eternal life, according to, "The return you get is | |
| 210 sanctification and its end, eternal life" (Rom 6:22). Again this | |
| 211 end should be Christ: "For Christ is the end of the law, that every | |
| 212 one who has faith may be justified" (Rom 10:4). But these two are | |
| 213 really one end, because eternal life is nothing other than enjoying | |
| 214 Christ in his divinity: "And this is eternal life, that they know | |
| 215 thee the only true God, and Jesus Christ whom thou hast sent" | |
| 216 (17:3). From this point of view he says, <b>he loved them to the | |
| 217 end</b>, in order to lead them to himself, the end; or, to lead | |
| 218 them to eternal life, which is the same thing. "I have loved you | |
| 219 with an everlasting love; therefore, I have drawn you, taking pity | |
| 220 on you" [Jer 31:3].</p> | |
| 221 <p>The end in execution is the terminus or outcome of a thing; so | |
| 222 in this sense, death can be called an end. Thus he could say, <b>he | |
| 223 loved them to the end</b>, that is, up to death. Used in this way, | |
| 224 it can have three meanings. The first, mentioned by Augustine, is a | |
| 225 very human way, and means that Christ loved his own until he died, | |
| 226 but then no longer.<a href="#_ftn3" name="_ftnref3" id= | |
| 227 "_ftnref3">[3]</a> This meaning is false: for Christ, who was not | |
| 228 ended by death, by no means ends his love at death. Another meaning | |
| 229 would take the word "to" as indicating a cause; and then it would | |
| 230 mean, <b>he loved them to the end</b>, that is, his love for them | |
| 231 led him to death: "He loved me and gave himself for me" (Gal 2:20). | |
| 232 A third meaning would be this: although Christ had already shown | |
| 233 them many signs of his love, yet <b>to the end</b>, that is, at the | |
| 234 time of his death, he showed them signs of a greater love: "I did | |
| 235 not say these things to you from the beginning, because I was with | |
| 236 you" (16:4). He would be saying in effect: it was not necessary | |
| 237 then to show you how much I loved you, but now that I am leaving it | |
| 238 is, so that my love and the memory of me might be impressed more | |
| 239 deeply into your hearts.</p> | |
| 240 <p>1739 Then when he says, <b>during supper</b>, he describes the | |
| 241 act by which Christ gave his example. First, he mentions the time | |
| 242 of the action; secondly, the dignity of the one acting (v 3); | |
| 243 thirdly, his humility (v 4). He describes the time in two ways: in | |
| 244 one way, as the time of Christ's love; in another way, by | |
| 245 emphasizing the sin of Judas.</p> | |
| 246 <p>1740 In regard to the first, he says, literally, "when supper | |
| 247 was done." Here we should note that both things that are permanent | |
| 248 and things that are successive are said to be done or made. A | |
| 249 permanent thing is said to be done or made when it has come to the | |
| 250 perfection of its proper species and form; thus a house is said to | |
| 251 be done or made when it has proper form. But in something which is | |
| 252 successive, it is said to be made or done when it is over or is | |
| 253 finished; thus the world is said to have been made when it was | |
| 254 completed. But even things like this can be said to be made or done | |
| 255 when they receive their appropriate species. So when he says here, | |
| 256 literally, "when supper was done," he does not mean it was finished | |
| 257 and over with: for after Christ washed the feet of the disciples, | |
| 258 he returned to his place and gave the morsel to Judas. "When supper | |
| 259 was done" rather means that it was prepared and now brought to his | |
| 260 own species: for the group had already begun to eat, and then | |
| 261 Christ got up. Thus Christ washed the feet of the disciples | |
| 262 <b>during supper</b>.</p> | |
| 263 <p>We read about such a supper in Luke [14:16], "A man once gave a | |
| 264 great supper." A breakfast and supper are different. What is given | |
| 265 at the beginning of the day is called a breakfast, while what is | |
| 266 given at its end is called supper. Likewise, that spiritual | |
| 267 nourishment suitable for those beginning is called breakfast, while | |
| 268 that nourishment appropriate for the advanced is more like a | |
| 269 supper.</p> | |
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270 <p>1741 Then when the Evangelist says, <b>when the devil had |
| 35 | 271 already put it into the heart of Judas Iscariot, Simon's son, to |
| 272 betray him</b>, he depicts the time by emphasizing the sin of the | |
| 273 traitor. He mentions his sin for two reasons. First, the better to | |
| 274 bring out the evil of Judas, who in spite of so many tokens of love | |
| 275 and humble service, considered committing such a great sin: the | |
| 276 Psalm (41:9) says: "Even my bosom friend in whom I trusted, who ate | |
| 277 of my bread, has lifted his heel against me." And secondly, the | |
| 278 better to show the wonderful love of Christ who, although knowing | |
| 279 this, treated him with love and humility by washing his feet: "With | |
| 280 those who hated peace I was peaceable" [Ps 120:7].</p> | |
| 281 <p>1742 But can the devil put anything into our hearts? It seems he | |
| 282 can, for a Psalm speaks of things "sent by evil angels" [Ps 77:49]. | |
| 283 To explain this, we should note that what is in a person's thought | |
| 284 and will is said to be in his heart. So the statement, <b>when the | |
| 285 devil had already put it into the heart of Judas</b>, should be | |
| 286 understood to refer to his will.</p> | |
| 287 <p>Understanding it the above way, there are two ways something can | |
| 288 be put into our heart. First, directly; and in this way only one | |
| 289 who has the power to move our will from within can put something | |
| 290 into our heart. Only God can do this; consequently, he alone can | |
| 291 directly move our will: "The king's heart is a stream of water in | |
| 292 the hand," in the power, "of the Lord; he turns it wherever he | |
| 293 will" (Prv 21:10). But because the will is also moved by an | |
| 294 external object, something apprehended as a good, it follows that | |
| 295 anyone who brings to mind, or suggests that something is good is | |
| 296 said to put something into our heart indirectly, by making us | |
| 297 apprehend something as good, which in turn moves our will. This | |
| 298 happens in two ways. By an external suggestion, and then one person | |
| 299 can put something into another's heart; or by an interior | |
| 300 suggestion, which is the way the devil puts something into our | |
| 301 heart. For our imagination, since it is a physical reality, is | |
| 302 subject to the power of the devil when God allows it. So, whether | |
| 303 we be awake or asleep, he forms in it certain images which, when | |
| 304 apprehended, move our will to desire something. And so the devil | |
| 305 puts something into our heart, not directly by moving our heart, | |
| 306 but indirectly, by suggestion.<a href="#_ftn4" name="_ftnref4" id= | |
| 307 "_ftnref4">[4]</a></p> | |
| 308 <p>1743 Then (v 3) he considers the dignity of the one acting, for | |
| 309 "The greater you are, the more you must humble yourself" (Sir | |
| 310 3:18). So the Evangelist, about to speak of Christ's humility, | |
| 311 treats first of his very great dignity because of his knowledge, | |
| 312 saying, <b>Jesus, knowing that the Father had given all things into | |
| 313 his hands</b>. For spiritual gifts are such that they are not | |
| 314 unrecognized when given: "Now we have received not the spirit of | |
| 315 the world, but the Spirit which is from God, that we might | |
| 316 understand the gifts bestowed on us by God" (1 Cor 2:12). Thus, | |
| 317 Christ knew what had been given to him by God; and the Evangelist | |
| 318 mentions this so Christ's humility would be more admirable. For | |
| 319 sometimes it happens that a person is of great dignity, yet because | |
| 320 of his simplicity he does not realize it. If such a person were to | |
| 321 do something humble, it would not be regarded as worthy of great | |
| 322 praise: "If you do not know yourself, O fairest among | |
| 323 women…" [Song 1:8]. But if someone does know his own | |
| 324 dignity, and still his affections are inclined to what is humble, | |
| 325 his humility should be praised. And this is why the Evangelist | |
| 326 says, <b>Jesus, knowing that the Father had given all things into | |
| 327 his hands</b>; and he still did not neglect to do what was | |
| 328 humble.</p> | |
| 329 <p>Secondly, we see his dignity as to his power, because <b>the | |
| 330 Father had given all things into his hands</b>, that is, into his | |
| 331 power. God gave, in time, to Christ as man, what was in the power | |
| 332 of the Son from eternity: "All authority in heaven and earth has | |
| 333 been given to me" (Mt 28:18). He says, <b>the Father had given all | |
| 334 things into his hands</b>, for two reasons. First, to show that | |
| 335 Christ did not suffer against his will. For if all things were in | |
| 336 <b>his hands</b>, that is, in his power, it is clear that his | |
| 337 enemies could do nothing to him against his will. Secondly, because | |
| 338 when a person of little importance is honored, he easily becomes | |
| 339 proud; nor does he do anything humble, lest it seem to lessen his | |
| 340 dignity. But when one of great dignity is honored, he does not | |
| 341 neglect the humble things. And so Christ's dignity is mentioned | |
| 342 here.</p> | |
| 343 <p>Thirdly, we see his dignity because of his nobility, when he | |
| 344 says, <b>that he had come from God and was going to God</b>: | |
| 345 "living with God" as Wisdom (8:3) says. Fourthly, his dignity | |
| 346 because of his holiness, because he <b>was going to God</b>, for | |
| 347 our holiness lies in our going to God. He mentions this because | |
| 348 since Christ is going to God, it is special to him to lead others | |
| 349 to God. This is done especially by humility and love; and so he | |
| 350 offers them an example of humility and love.<br /> | |
| 351 <br /> | |
| 352 <br /></p> | |
| 353 <p align="center"><b>LECTURE 2</b></p> | |
| 354 <blockquote> | |
| 355 <p><b>4 [He] rose from supper, laid aside his garments, and girded | |
| 356 himself with a towel. 5 Then he poured water into a basin, and | |
| 357 began to wash the disciples' feet, and to wipe them with the towel | |
| 358 with which he was girded. 6 He came to Simon Peter; and Peter said | |
| 359 to him, "Lord, do you wash my feet?" 7 Jesus answered him, "What I | |
| 360 am doing you do not know now, but afterward you will understand." 8 | |
| 361 Peter said to him, "You shall never wash my feet." Jesus answered | |
| 362 him, "If I do not wash you, you have not part in me." 9 Simon Peter | |
| 363 said to him, "Lord, not my feet only but also my hands and my | |
| 364 head!" 10 Jesus said to him, "He who has bathed does not need to | |
| 365 wash, except for his feet, but he is clean all over; and you are | |
| 366 clean, but not all of you." 11 For he knew who was to betray him; | |
| 367 that was why he said, "You are not all clean."<a href="#_ftn5" | |
| 368 name="_ftnref5" id="_ftnref5">[5]</a></b></p> | |
| 369 </blockquote> | |
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370 <p>1744 After showing the dignity of Christ, the Evangelist now |
| 35 | 371 commends his humility, which Christ showed by washing the feet of |
| 372 the disciples. First, the Evangelist mentions Christ's preparation | |
| 373 for this humble task; secondly, the service itself (v 5).</p> | |
| 374 <p>1745 In regard to the first, we should note that in performing | |
| 375 this humble task, Christ shows himself a servant: "The Son of man | |
| 376 came not to be served but to serve, and to give his life as a | |
| 377 ransom for many" (Mt 20:28). Now three things are necessary for a | |
| 378 good servant. First, he should be careful to notice anything that | |
| 379 might be lacking in his service; and this would be hampered if he | |
| 380 were sitting or lying down. Thus servants stand. So he says, Christ | |
| 381 <b>rose from supper</b>: "For which is the greater, one who sits at | |
| 382 table, or one who serves" (Lk 22:27). Secondly, a servant should | |
| 383 not be encumbered, so he can do everything necessary to his | |
| 384 service. And since too much clothing is such a hindrance, our Lord | |
| 385 <b>laid aside his garments</b>. Thirdly, a good servant is | |
| 386 prepared, having at hand everything which he needs. In Luke (10:40) | |
| 387 we read that Martha "was distracted with much serving." So our Lord | |
| 388 <b>girded himself with a towel</b>, so he would be ready not just | |
| 389 to wash their feet, but to dry them as well. And since he who had | |
| 390 come from God and was going to God is now washing the feet of | |
| 391 others, he is treading under foot the universal tendency to | |
| 392 pride.</p> | |
| 393 <p>1746 As to its mystical meaning, this action can be referred to | |
| 394 two things: the incarnation of Christ and his passion. If it is | |
| 395 referred to his incarnation, it tells us three things about Christ. | |
| 396 First, he was willing to help the human race, indicated by the fact | |
| 397 that he <b>rose from supper</b>. For God seems to be sitting down | |
| 398 as long as he allows us to be troubled; but when he rescues us from | |
| 399 it, he seems to rise, as the Psalm (43:26) says: "Rise up, come to | |
| 400 our help." Secondly, it indicates that he emptied himself: not that | |
| 401 he abandoned his great dignity, but he hid it by taking on our | |
| 402 smallness: "Truly, thou art a God who hidest thyself" (Is 45:15). | |
| 403 This is shown by the fact that he <b>laid aside his garments</b>: | |
| 404 "He emptied himself, taking the form of a servant" (Phil 2:7). | |
| 405 Thirdly, the fact that he <b>girded himself with a towel</b> | |
| 406 indicates that he took on our mortality: "taking the form of a | |
| 407 servant, being born in the likeness of men" (Phil 2:7).</p> | |
| 408 <p>If this event is referred to the passion of Christ, then he | |
| 409 literally set aside his garments when the soldiers stripped him: | |
| 410 "for my clothing they cast lots" (19:23). And he was girded with a | |
| 411 towel in the tomb. And also in his passion he laid aside the | |
| 412 garments of our mortality and put on a towel, that is, the splendor | |
| 413 of immortality: "Christ being raised from the dead will never die | |
| 414 again; death no longer has dominion over him" (Rom 6:9).</p> | |
| 415 <p>1747 Then when the Evangelist says, <b>Then he poured water into | |
| 416 a basin…</b>, he describes Christ's service, and shows his | |
| 417 admirable humility in three ways. First, as to what kind of service | |
| 418 it was, for it was very lowly, since the Lord of majesty stooped | |
| 419 down to wash the feet of his servants. Secondly, as to the number | |
| 420 of things he did, for he put water into the basin, washed their | |
| 421 feet, and then dried them. Thirdly, as to the way it was done: for | |
| 422 Christ did not do it through others or with their help, but by | |
| 423 himself. "The greater you are, the more you must humble yourself" | |
| 424 (Sir 3:18).</p> | |
| 425 <p>1748 As for the mystical meaning, three things can be gathered | |
| 426 from these events. First, the pouring out of Christ's blood on the | |
| 427 earth is indicated by his pouring water into the basin. For the | |
| 428 blood of Jesus can be called water because it has the power to | |
| 429 cleanse: "He washed us from our sins in his own blood" (Rev 1:4). | |
| 430 And so blood and water came out of his side at the same time to | |
| 431 show us that his blood washes away sins. Or, water can indicate the | |
| 432 passion of Christ, for in Scripture water signifies tribulations: | |
| 433 "Save me O God! For the waters," that is, tribulations, "have come | |
| 434 up to my soul" [Ps 69:1]. Therefore, <b>he poured water into a | |
| 435 basin</b>, that is, he impressed the memory of his passion on the | |
| 436 minds of the faithful by their faith and devotion: "Remember my | |
| 437 affliction and my bitterness, the wormwood and the gall!" (Lam | |
| 438 3:19).</p> | |
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439 <p>1749 Secondly, when he says, <b>and began to wash</b>, it |
| 35 | 440 indicates our human imperfection. For after Christ, the apostles |
| 441 were more perfect than others, and yet even they needed to be | |
| 442 washed, since they were unclean to some degree. We can understand | |
| 443 by this that no matter how perfect a person may be, he acquires | |
| 444 some uncleanness, and still needs to become more perfect: "Who can | |
| 445 say, 'I have made my heart clean; I am pure from my sin'?" (Prv | |
| 446 20:9). However, only the feet of such persons are unclean. But | |
| 447 others are not only unclean in their feet, they are stained all | |
| 448 over. For those who lie down in earthly uncleanness are defiled all | |
| 449 over; thus, those who cling entirely to the love of earthly things, | |
| 450 both in their affections and their senses, are entirely unclean. | |
| 451 But those who stand, that is, tend to heavenly things in mind and | |
| 452 desire, become unclean only on their feet. For just as a person who | |
| 453 is standing must at least touch the earth with his feet, so we, as | |
| 454 long as we live this mortal life which needs earthly things to | |
| 455 sustain the body, acquire some uncleanness, at least because of our | |
| 456 sensuality. Thus our Lord told the disciples to shake the dust from | |
| 457 their feet (Lk 9:5). The Evangelist says that Christ <b>began to | |
| 458 wash</b>, because the cleansing of our earthly affections begins | |
| 459 here and is completed in the future. Then the words of Isaiah | |
| 460 (35:8) will be fulfilled: "It shall be called the Holy Way."</p> | |
| 461 <p>Note that, according to Origen, our Lord began to wash the feet | |
| 462 of his disciples right before his passion, for if he had washed | |
| 463 them a long time before, they would have become dirty | |
| 464 again.<a href="#_ftn6" name="_ftnref6" id="_ftnref6">[6]</a> So he | |
| 465 began to wash them a short time before he would wash the apostles | |
| 466 with the water of the Holy Spirit, after his passion: "Before many | |
| 467 days you shall be baptized with the Holy Spirit" (Act 1:5). In | |
| 468 short, when our Lord put water into the basin, this indicated the | |
| 469 pouring out of his blood; and when he began to wash the feet of his | |
| 470 apostles, this indicated the cleansing of our sins.</p> | |
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471 <p>1750 Thirdly, we have indicated the fact that Christ took upon |
| 35 | 472 himself our punishments; for he not only cleansed us from our |
| 473 stains, but took upon himself the punishments they deserved. For | |
| 474 our own punishments and penance would not be enough unless they | |
| 475 were founded on the merits and power of Christ's passion. This is | |
| 476 shown by the fact that he wiped the feet of his disciples with his | |
| 477 towel, that is, his body (1 Pet 2:21).</p> | |
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478 <p>1751 Then when the Evangelist says, <b>he came to Simon |
| 35 | 479 Peter</b>, he shows the example was beneficial by means of an |
| 480 encounter between the Teacher and the disciple. In this encounter | |
| 481 our Lord shows that this example is both a mystery and necessary (v | |
| 482 8); and secondly, that it is appropriate (v 9). As to the first, | |
| 483 the Evangelist does two things. First, he mentions the | |
| 484 circumstances for Christ's speaking; secondly, what Christ said (v | |
| 485 7).</p> | |
| 486 <p>1752 The occasion for Christ's words was the refusal of Peter to | |
| 487 allow this example of humility; he says, <b>he came to Simon Peter, | |
| 488 and Peter said to him, Lord, do you wash my feet?</b> There are | |
| 489 three explanations for this.</p> | |
| 490 <p>According to Origen, our Lord began to wash their feet by | |
| 491 beginning with the last.<a href="#_ftn7" name="_ftnref7" title="" | |
| 492 id="_ftnref7">[7]</a> The reason for this was that just as a doctor | |
| 493 who must care for a number of sick begins with those who need it | |
| 494 more, so too Christ, when he washed the grimy feet of his | |
| 495 disciples, began with the dirtiest, and then came to Peter, who | |
| 496 needed it less than the others: "beginning with the last, up to the | |
| 497 first" (Mt 20:8). The Evangelist seems to indicate this: for Christ | |
| 498 <b>began to wash the disciples' feet</b>, and then he follows this | |
| 499 with, <b>he came to Simon Peter</b>. It seems from this that Jesus | |
| 500 washed the feet of the others first.</p> | |
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501 <p>1753 If you ask why Peter was the first to object, Origen |
| 35 | 502 replies that this was due to the intense love Peter had for |
| 503 Christ.<a href="#_ftn8" name="_ftnref8" id="_ftnref8">[8]</a> The | |
| 504 other disciples had a certain respectful awe and fear of Christ, | |
| 505 and so complied without question to everything he did. But Peter, | |
| 506 more aflame with love - "Simon, son of John, do you love me more | |
| 507 than these?…Yes Lord; you know that I love you" (21:15) - | |
| 508 and taking confidence from this love, refuses to comply and asks to | |
| 509 know why: "A true friend will act as your equal and assume | |
| 510 authority in your household" [Sir 6:11]. This is why in Scripture | |
| 511 Peter often asks for explanations and does not hesitate to say what | |
| 512 he thinks is best.</p> | |
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513 <p>1754 The second explanation is by Chrysostom.<a href="#_ftn9" |
| 35 | 514 name="_ftnref9" id="_ftnref9">[9]</a> He says that Christ was ready |
| 515 to start with the first of the apostles, but Judas, the betrayer, | |
| 516 in his foolishness and pride, pushed ahead of Peter. None of the | |
| 517 others would have dared to go ahead of Peter. Thus the Evangelist | |
| 518 is speaking of Judas when he says, <b>he began to wash the | |
| 519 disciples' feet</b>, that is, the feet of Judas, who, as proud and | |
| 520 foolish, would make no objection or refuse to allow what our Lord | |
| 521 did. But when he came to Peter, who revered and loved his Teacher, | |
| 522 Peter refused with awe and asked for an explanation. And any of the | |
| 523 others would have done the same.</p> | |
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524 <p>1755 The third explanation is by Augustine.<a href="#_ftn10" |
| 35 | 525 name="_ftnref10" id="_ftnref10">[10]</a> He says the words of the |
| 526 Evangelist do not show that our Lord first washed the feet of the | |
| 527 other disciples and then came to Peter. Rather, according to his | |
| 528 custom, the Evangelist first mentions the incident and after that | |
| 529 gives the order of events within in, just as he did in Chapter 6. | |
| 530 So he first mentions the entire incident, that is, Christ washed | |
| 531 the feet of his disciples; and then, if we should ask how this was | |
| 532 done, he says that he came first to Simon Peter. And so he was the | |
| 533 first to refuse, saying, <b>Lord, do you wash my feet?</b></p> | |
| 534 <p>These words have great depth. He says, <b>Lord, do you</b>, who | |
| 535 are the Son of the living God, <b>wash my feet</b>, who am Simon, | |
| 536 the son of Jonah? <b>Lord, do you</b>, the Lamb without spot, the | |
| 537 mirror without stain, and the brightness of eternal light, <b>do | |
| 538 you wash my feet</b>, who am a sinner? "Depart from me, for I am a | |
| 539 sinful man, O Lord" (Lk 5:8). <b>Lord, do you</b>, who are the | |
| 540 Creator, <b>wash my feet</b>, I who am a creature and of little | |
| 541 faith? Peter said these things struck by awe at the realization of | |
| 542 the dignity of Christ, as in "I have considered your works, and | |
| 543 have feared" [Hab 1:3].</p> | |
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544 <p>1756 Then (v 7), we see the words of Christ, which show that |
| 35 | 545 this action is a mystery. Christ said to Peter: <b>What I am doing |
| 546 you do not know now, but afterward you will understand</b>. This | |
| 547 action is both an example and a mystery. It is an example of | |
| 548 humility to be practiced: "For I have given you an example, that | |
| 549 you also should do as I have done to you" (v 15) And it is a | |
| 550 mystery because it signifies an interior cleansing: "He who has | |
| 551 bathed does not need to wash, except for his feet" (v 10).</p> | |
| 552 <p>So what Christ said can be understood in two ways. In one way, | |
| 553 <b>What I am doing you do not know now</b>, that is, you do not now | |
| 554 understand that what I am doing is an example; <b>but afterward you | |
| 555 will understand</b>, when he explained it to them saying: "Do you | |
| 556 know what I have done to you?" (v 12). In another way, <b>What I am | |
| 557 doing you do not know now</b>; that is to say, this is a mystery | |
| 558 and something hidden, and it signifies an interior cleansing which | |
| 559 only I can accomplish, and which you do not understand now, <b>but | |
| 560 afterward you will understand</b>, when you receive the Holy | |
| 561 Spirit: "I have yet many things to say to you, but you cannot bear | |
| 562 them now. When the Spirit of truth comes, he will guide you into | |
| 563 all the truth" (16:12).</p> | |
| 564 <p>1757 Next, he shows that this action is necessary. First, the | |
| 565 Evangelist mentions what Peter said which provoked Christ's answer; | |
| 566 secondly, we see what Christ said.</p> | |
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567 <p>1758 Peter says, <b>You shall never wash my feet</b>. He is |
| 35 | 568 saying in effect: By no means will I submit to this from my |
| 569 Teacher, my Lord and my God. And although Peter said this out of | |
| 570 zeal, it was an imprudent and disordered zeal: "They have a zeal | |
| 571 for God, but it is not enlightened" (Rom 10:2). His zeal was | |
| 572 disordered for three reasons. He refused something that was | |
| 573 beneficial and necessary; for as we read: "We do not know how to | |
| 574 pray as we ought" (Rom 8:26). And so it is imprudent to refuse what | |
| 575 God gives us, even if it seems disadvantageous. Paul too asked to | |
| 576 be freed from his thorn (2 Cor 12:8), yet it was for his benefit. | |
| 577 Again, it seemed to indicate a certain disrespect for Christ by | |
| 578 wanting to go against his plans. Finally, it seemed to disparage | |
| 579 his companions in that the others, according to Origen, yielded to | |
| 580 Christ without an argument, while Peter refused, saying, <b>You | |
| 581 shall never wash my feet</b>.<a href="#_ftn11" name="_ftnref11" id= | |
| 582 "_ftnref11">[11]</a></p> | |
| 583 <p>1759 Our Lord reproved him, saying, <b>If I do not wash you, you | |
| 584 have not part in me</b>. This statement can refer to two things: to | |
| 585 the action that Christ was performing, or to what the action | |
| 586 signified.</p> | |
| 587 <p>If we refer it to what the action signified, the meaning is | |
| 588 clear. For no one can share in the eternal inheritance and be a | |
| 589 joint heir with Christ unless he is spiritually clean, for we read: | |
| 590 "But nothing unclean shall enter it" (Rev 21:27). And in the Psalm | |
| 591 (15:1) it says: "O Lord, who shall sojourn in thy tent?" And the | |
| 592 answer is given: "He who walks blamelessly." Therefore, it is like | |
| 593 he was saying: <b>If I do not wash you</b>, you will not be clean; | |
| 594 and if you are not clean, <b>you have no part in me</b>.</p> | |
| 595 <p>But if we refer this statement to the action itself, then it can | |
| 596 be asked if this washing was necessary for salvation. We can say to | |
| 597 this that just as some things are forbidden because they are evil, | |
| 598 and some things are evil because they are forbidden, so some things | |
| 599 are commanded because they are necessary, and some things are | |
| 600 necessary because they are commanded. And so this washing, about | |
| 601 which our Lord said, <b>If I do not wash you, you have no part in | |
| 602 me</b>, if considered in itself, was not necessary for salvation. | |
| 603 But on the supposition that it was commanded by Christ, then it was | |
| 604 necessary: "To obey is better than sacrifice," and so "stubbornness | |
| 605 is as iniquity and idolatry" (1 Sam 15:22-23).</p> | |
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606 <p>1760 Then the Evangelist shows the action was appropriate. |
| 35 | 607 First, the words of Peter are given; and then Christ's answer.</p> |
| 608 <p>1761 Peter's words indicate his intense love for Christ. Before, | |
| 609 when our Lord said to him, <b>What I am doing you do not know | |
| 610 now</b>, he had intimated that it would be useful; yet Peter paid | |
| 611 no attention to this, and could not be persuaded to have his feet | |
| 612 washed. But when our Lord warned him it would mean they would no | |
| 613 longer be together, saying, <b>you have no part in me</b>, Peter | |
| 614 offered more than just his feet, saying, <b>Lord, not my feet only, | |
| 615 but also my hands and my head!</b> For Peter was frightened by this | |
| 616 answer, and affected by love and fear, he offered all of himself | |
| 617 for washing. Clement tells us in his <i>Itinerary</i> that Peter | |
| 618 was so touched by the physical presence of Christ, whom he had | |
| 619 loved so intensely, that after the ascension, when he recalled the | |
| 620 sweetness of Christ's presence, and his holy manner, he wept so | |
| 621 much that his cheeks appeared to be furrowed.<a href="#_ftn12" | |
| 622 name="_ftnref12" id="_ftnref12">[12]</a></p> | |
| 623 <p>1762 We may note that there are three things in a person: the | |
| 624 head at the top, the feet at the bottom, and the hands in the | |
| 625 middle. The same is true for the inner person, that is, for the | |
| 626 soul. There is the head, which is the higher reason, by which the | |
| 627 soul adheres to God. "The head of a woman is her husband" (1 Cor | |
| 628 4:4), that is, the higher reason. The hands are the lower reason, | |
| 629 which is concerned with the works of the active life. Finally, the | |
| 630 feet are the sensuality. Now our Lord knew that his disciples were | |
| 631 clean as to their head, because they had been united to God by | |
| 632 faith and charity; and their hands were clean because their works | |
| 633 were holy. But as to their feet, they still retained some affection | |
| 634 for earthly things in their sensuality. And so Peter, anxious | |
| 635 because of our Lord's warning, agrees not only to have his feet | |
| 636 washed, but also his hands and head, saying, <b>Lord, not my feet | |
| 637 only but also my hands and my head</b>. It was like saying: I do | |
| 638 not know if my hands and feet need washing - "I am not aware of | |
| 639 anything against myself, but I am not thereby acquitted" (1 Cor | |
| 640 4:4) - and so I am ready to wash <b>not my feet only</b>, that is, | |
| 641 my lower affections - "I had bathed my feet, how could I soil | |
| 642 them?" (Song 5:3) - <b>but also my hands</b>, that is, my works - | |
| 643 "I will wash my hands among the innocent" [26:6] - <b>and my | |
| 644 head</b>, that is, my higher reason - "Wash your face" (Mt | |
| 645 6:17).</p> | |
| 646 <p>1763 Then (v 10), the Evangelist gives our Lord's answer. First, | |
| 647 our Lord states a general principle; secondly, he applies it to | |
| 648 this situation; and thirdly, the Evangelist explains these words of | |
| 649 Christ.</p> | |
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650 <p>1764 He says at first, <b>he who has bathed does not need to |
| 35 | 651 wash, except for his feet, but he is clean all over</b>, except for |
| 652 his feet, which touch the earth. We understand from this that the | |
| 653 apostles had already been baptized. For he says, <b>he who has | |
| 654 bathed</b>, and then adds, <b>and you are clean</b>, that is, | |
| 655 because they had been baptized.</p> | |
| 656 <p>1765 Some say they had been baptized only with the baptism of | |
| 657 John. But this does not seem to be true, because then they would | |
| 658 not have bathed, because the baptism of John did not cleanse within | |
| 659 from guilt. And so it should be said, according to Augustine, that | |
| 660 they had been baptized with the baptism of Christ.<a href="#_ftn13" | |
| 661 name="_ftnref13" id="_ftnref13">[13]</a> If you object that Christ | |
| 662 did not baptize but only his disciples, as was stated above (4:2), | |
| 663 I say that he did not baptize the crowds, but only his disciples | |
| 664 and those he knew well.</p> | |
| 665 <p>But since baptism cleanses even the stains from the feet, it | |
| 666 seems that one who has bathed, that is, is baptized, does not need | |
| 667 to wash his feet. I answer that if they had left this world | |
| 668 immediately after their baptism, they would have had no need for | |
| 669 this washing, for since they would be entirely clean, they would go | |
| 670 to God at once. But those who live in this world after their | |
| 671 baptism cannot reach such perfection that disordered movement of | |
| 672 the sensuality in regard to earthly affections never arise. And so | |
| 673 it is necessary that they wash their feet either by martyrdom, | |
| 674 which is a baptism of blood, or by repentance, which is a baptism | |
| 675 of fire, so that they can return to God.</p> | |
| 676 <p>1766 Then when he says, <b>you are clean, but not all of | |
| 677 you</b>, our Lord applies this general principle to the situation. | |
| 678 But if they were clean, why did our Lord wash them again? Augustine | |
| 679 says their hands and heads were clean, but that their feet needed | |
| 680 washing.<a href="#_ftn14" name="_ftnref14" id="_ftnref14">[14]</a> | |
| 681 Chrysostom says that they were not absolutely clean, because they | |
| 682 had not yet been cleansed from original sin: for since Christ had | |
| 683 not yet suffered, the price of our redemption had not yet been paid | |
| 684 - but they were clean in a limited sense, that is, from the errors | |
| 685 of the Jews.<a href="#_ftn15" name="_ftnref15" id= | |
| 686 "_ftnref15">[15]</a> Origen says that they were clean, but that a | |
| 687 further cleansing was needed, for reason should always aspire to | |
| 688 better gifts, always strive for the heights of virtue, and glow | |
| 689 with the brightness of righteousness: "He who is holy, let him be | |
| 690 sanctified further" [Rev 22:11]. <b>But not all of you</b>, because | |
| 691 one of them was dirty both in hands and head.<a href="#_ftn16" | |
| 692 name="_ftnref16" title="" id="_ftnref16">[16]</a></p> | |
| 693 <p>1767 This is why the Evangelist says, <b>for he knew who was to | |
| 694 betray him</b>. He is saying that Christ said, <b>but not all of | |
| 695 you</b>, because he knew the uncleanness of Judas the betrayer. In | |
| 696 general, there are two things which cleans a person: alms and | |
| 697 compassion for the poor - "Give alms and then all things are clean | |
| 698 for you" [Lk 11:41] - and love for God - "her sins, which are many, | |
| 699 are forgiven, for she loved much" (Lk 7:47); "love covers all | |
| 700 offenses" (Prv 10:12). But Judas lacks these two things. He lacked | |
| 701 compassion because he was a thief and, holding the money, he stole | |
| 702 the alms of the poor. He also lacked love for Christ, because the | |
| 703 devil had already put it into this heart to betray Christ to the | |
| 704 chief priests to be crucified.<br /> | |
| 705 <br /> | |
| 706 <br /></p> | |
| 707 <p align="center"><b>LECTURE 3</b></p> | |
| 708 <blockquote> | |
| 709 <p><b>12 When he had washed their feet, and taken his garments, and | |
| 710 resumed his place [again], he said to them, "Do you know what I | |
| 711 have done to you? 13 You call me Teacher and Lord; and you are | |
| 712 right, for so I am. 14 If I then, your Lord and Teacher, have | |
| 713 washed your feet, you also ought to wash one another's feet. 15 For | |
| 714 I have given you an example, that you also should do as I have done | |
| 715 to you. 16 Truly, truly, I say to you, a servant is not greater | |
| 716 than his master; nor is he who is sent greater than he who sent | |
| 717 him. 17 If you know these things, blessed are you if you do them. | |
| 718 18 I am not speaking of you all; I know whom I have chosen; it is | |
| 719 that the scripture may be fulfilled, 'He who ate my bread has | |
| 720 lifted his heel against me.' 19 I tell you this now, before it | |
| 721 takes place, that when it does take place you may believe that I am | |
| 722 he. 20 Truly, truly, I say to you, he who receives anyone whom I | |
| 723 send receives me; and he who receives me receives he who sent | |
| 724 me."<a href="#_ftn17" name="_ftnref17" id= | |
| 725 "_ftnref17">[17]</a></b></p> | |
| 726 </blockquote> | |
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727 <p>1768 After our Lord showed that his humble service was |
| 35 | 728 necessary, he then urges that it be imitated. First, the Evangelist |
| 729 describes the circumstances of this exhortation; secondly, he | |
| 730 mentions the exhortation itself (v 12b). Concerning the first he | |
| 731 does two things: first, he mentions the sequence in this | |
| 732 exhortation; secondly, he describes the one giving the exhortation | |
| 733 (v 12a).</p> | |
| 734 <p>1769 The sequence found in this exhortation is that Christ later | |
| 735 taught in words what he had first done by his actions. In regard to | |
| 736 this he says, <b>When he had washed their feet</b>: "Jesus began to | |
| 737 do and teach" (Acts 1:1): "He who does them and teaches them shall | |
| 738 be called great in the kingdom of heaven" (Mt 5:19).</p> | |
| 739 <p>1770 He describes the one giving the exhortation by his clothing | |
| 740 and posture. As to his clothing, different clothing is suitable to | |
| 741 different people depending on the different activities appropriate | |
| 742 to each: "A man's attire…shows what he is" (Sir 19:30). One | |
| 743 sort of attire is suitable for a servant, and another for a | |
| 744 teacher. Now because a servant must be ready to serve, he does not | |
| 745 have any superfluous clothing; and so Christ, when he wished to | |
| 746 serve, "rose from supper, laid aside his garments." And a teacher, | |
| 747 who should be serious and of great authority, ought also to be | |
| 748 suitably dressed. Thus our Lord, when beginning to teach, had | |
| 749 <b>taken his garments</b>.</p> | |
| 750 <p>As to his posture: when Christ began to serve he rose; he says | |
| 751 that Christ "rose from supper." But now, about to teach, he | |
| 752 reclines; he says, <b>he resumed his place again, he said to | |
| 753 them</b>. The reason for this is that teaching should be done in an | |
| 754 atmosphere or serenity, and it is by sitting and being quiet that | |
| 755 the soul becomes wise and discerning.</p> | |
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756 <p>1771 Three events here are able to indicate mysteries. When |
| 35 | 757 Christ sends the Holy Spirit to his disciples he will be giving |
| 758 them complete teaching: "But the Counselor, the Holy Spirit, whom | |
| 759 the Father will send in my name, he will teach you all things, and | |
| 760 bring to your remembrance all that I have said to you" (14:26). But | |
| 761 three things are to take place before the Spirit is sent. First, | |
| 762 their sins are to be washed away by his passion: "He washed us from | |
| 763 our sins in his own blood" [Rev 1:5]. In reference to this he says, | |
| 764 <b>when he had washed their feet</b>, that is, completely cleansed | |
| 765 them by his blood. Secondly, there is the resurrection of Christ. | |
| 766 Christ had a mortal body before his passion, but he was not mortal | |
| 767 because he was, as a person, the Son or God; his mortality was due | |
| 768 to the human nature he assumed. But after he rose from the dead by | |
| 769 the power of his divinity, he took on bodily immortality. And in | |
| 770 reference to this he says, he had <b>taken his garments</b>, that | |
| 771 is, he arose immortal. He says <b>his garments</b> because he did | |
| 772 this by his own power: "The life he lives he lives to God," that | |
| 773 is, by the power of God (Rom 6:10). We read of these garments: "He | |
| 774 who conquers shall be clad thus in white garments, and I will not | |
| 775 blot his name out of the book of life" (Rev 3:5). Also, before the | |
| 776 Spirit is sent, Christ is to be seated [next to the Father] after | |
| 777 his ascension: "If I do not go away, the Counselor will not come to | |
| 778 you" (16:7). And referring to this he says, <b>and resumed his | |
| 779 place again</b>, that is, remaining and sitting at the right hand | |
| 780 of the Father: "The Lord Jesus, after he had spoken to them, was | |
| 781 taken up into the heaven, and sat down at the right hand of God" | |
| 782 (Mk 16:19). He says, <b>again</b>, not because as the Son of God he | |
| 783 had ever ceased to sit with the Father, for he is in the bosom of | |
| 784 the Father from all eternity, but because as man he was raised to | |
| 785 the greater goods of the Father: "Therefore God has highly exalted | |
| 786 him and bestowed on him the name which is above every name" (Phil | |
| 787 2:9).</p> | |
| 788 <p>And so, before sending into them the Holy Spirit, who would | |
| 789 perfectly teach them, Christ would wash them with the blood he | |
| 790 shed; take up his garments by rising; and resume his place by | |
| 791 ascending in glory.</p> | |
| 792 <p>1772 Next (v 12b), he gives his exhortation. First, he asks a | |
| 793 question; secondly, he accepts their acknowledgement; thirdly, he | |
| 794 draws a conclusion from this; fourthly, he confirms this | |
| 795 conclusion.</p> | |
| 796 <p>1773 Christ questions them when he says, <b>Do you know what I | |
| 797 have done to you?</b> This means: You have seen what I have done, | |
| 798 but you do not know why I did it. And he asks them in this way in | |
| 799 order to show the greatness of his action and to prompt them to | |
| 800 reflect on it. For we should meditate on the works of God because | |
| 801 they are profound: "How great are thy works, O Lord! Thy thoughts | |
| 802 are very deep" (Ps 92:5). We can barely know the works of God: | |
| 803 "Then I saw all the works of God, that man cannot find out the work | |
| 804 that is done under the sun" (Eccl 8:17). Yet it is still a delight | |
| 805 to think about them: "For thou O Lord, hast made me glad by thy | |
| 806 work; at the work of thy hands I sing for joy" (Ps 92:4). Further, | |
| 807 these works are helpful, because they lead us to a knowledge of | |
| 808 their author: "For from the greatness and beauty of created things | |
| 809 comes a corresponding perception of their Creator" (Wis 13:5); | |
| 810 "These very works which I am doing, bear me witness" (5:36).</p> | |
| 811 <p>According to Origen, this statement can be rendered as, <b>Know | |
| 812 what I have done to you</b>.<a href="#_ftn18" name="_ftnref18" id= | |
| 813 "_ftnref18">[18]</a> In this way, it has an imperative sense, as if | |
| 814 Christ were saying: You ought to understand what I have done to | |
| 815 you. In this interpretation our Lord said this to rouse their | |
| 816 understanding.</p> | |
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817 <p>1774 Our Lord accepts their acknowledgment, <b>You call me |
| 35 | 818 Teacher and Lord</b>. He mentions what they acknowledge; and than |
| 819 he approves of it.</p> | |
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820 <p>1775 As to the first, we should note that in 1 Corinthians |
| 35 | 821 (1:24), the Apostle says two things about Christ: he is the power |
| 822 of God and the wisdom of God. As the power of God, he rules all | |
| 823 things, for as Ambrose says, the word "Lord" is a name of | |
| 824 power.<a href="#_ftn19" name="_ftnref19" title="" id= | |
| 825 "_ftnref19">[19]</a> As the wisdom of God he teaches everyone. Thus | |
| 826 the disciples called him <b>Lord</b> - "Lord, to whom shall we go?" | |
| 827 (6:68) - <b>and Teacher</b> - "Rabbi, eat" (4:31). And with good | |
| 828 reason. For he is the Lord, who alone creates and restores: "Know | |
| 829 that the Lord is God!" (Ps 100:3). And he is the only Teacher who | |
| 830 teaches from within: "You have one master, the Christ" (Mt | |
| 831 23:10).</p> | |
| 832 <p>1776 When he says, <b>and you are right</b>, he approves their | |
| 833 acknowledgement. Here we should note that something which is spoken | |
| 834 can be commendable for two reasons. First, because what is said is | |
| 835 in harmony with the thing about which it is said; and this happens | |
| 836 if what is said is true, for if it is false, it does not harmonize | |
| 837 with the thing. So it is well said: "Therefore, putting away | |
| 838 falsehood, let every one speak the truth" (Eph 4:25). For lies must | |
| 839 be avoided to such an extent that even if it seems that they lead | |
| 840 to the glory of God, they should not be spoken. In reference to | |
| 841 this point he says, <b>and you are right</b>; because what you say | |
| 842 is true, for it applies to me, <b>for so I am</b>, Teacher and | |
| 843 Lord. I am the Teacher because of the wisdom I teach by my words; I | |
| 844 am the Lord because of the power I show in my miracles.</p> | |
| 845 <p>Secondly, what is spoken can be commendable because it is in | |
| 846 harmony with the person speaking. There are some who call Christ | |
| 847 Teacher and Lord, but it is not in harmony with themselves, for | |
| 848 they do not defer to the teaching and commands of God; and such | |
| 849 people do not speak rightly. So to those who say, "Lord, Lord, open | |
| 850 to us," the answer is given, "Truly, I say to you, I do not know | |
| 851 you" (Mt 25:11), because they are not speaking from their hearts, | |
| 852 but only with their lips. But the apostles spoke rightly, because | |
| 853 it was in agreement with themselves. And so Christ replied, <b>and | |
| 854 you are right</b>, that is, you are speaking the truth, <b>for so I | |
| 855 am</b>, that is, for you I am the Teacher and the Lord, for you | |
| 856 listen to me as Teacher - "To whom shall we go? You have the words | |
| 857 of eternal life" (6:6) - and you follow me as Lord - "Lo, we have | |
| 858 left everything and followed you" (Mt 19:27).</p> | |
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859 <p>1777 This seems to conflict with the statement in Proverbs |
| 35 | 860 (27:2): "Let another praise you, and not your own mouth." It seems, |
| 861 therefore, that it was not right for our Lord to praise himself. | |
| 862 Augustine answers this in two ways.<a href="#_ftn20" name= | |
| 863 "_ftnref20" id="_ftnref20">[20]</a> First, it is wrong for a person | |
| 864 to commend himself because of the danger of becoming proud: because | |
| 865 if one is inclined to pride, it is dangerous for him to be pleased | |
| 866 with himself. When there is no danger of pride, self-praise is not | |
| 867 wrong. This danger was not to be feared in Christ, for if one is | |
| 868 above everything, then no matter how much he praises himself, he | |
| 869 does not commend himself too much.</p> | |
| 870 <p>Augustine also says that sometimes it is good that a person | |
| 871 commends himself, as when this is beneficial to others.<a href= | |
| 872 "#_ftn21" name="_ftnref21" id="_ftnref21">[21]</a> The Apostle | |
| 873 commended himself this way to the Corinthians (2 Cor 11). Now for | |
| 874 us to know God is very beneficial and necessary in every way, for | |
| 875 our entire perfection lies in this. Thus it was a benefit for us | |
| 876 that he reveal his greatness to us, for how could we know it if it | |
| 877 were not shown to us by the one who knows. Thus it was necessary | |
| 878 that Christ commend himself to us, for as Augustine says, if he did | |
| 879 not praise himself in order to avoid seeming arrogant, he would be | |
| 880 depriving us of wisdom: "Wisdom will praise herself" (Sir | |
| 881 24:1).</p> | |
| 882 <p>1778 He draws the conclusion when he says, <b>If I then, your | |
| 883 Lord and Teacher, have washed your feet, you also ought to wash one | |
| 884 another's feet</b>. He is arguing here from what is less [expected] | |
| 885 to what is more [expected]. For it seems less [expected] that one | |
| 886 who is greater humble himself than one who is not as great. And | |
| 887 with this in mind he concludes, <b>If I then</b>, who am greater, | |
| 888 because I am <b>your Lord and Teacher, have washed your feet</b>, | |
| 889 then <b>you</b> who are not as great, because you are disciples and | |
| 890 servants, <b>ought</b>, far more than I, <b>to wash one another's | |
| 891 feet</b>: "Whoever would be great among you must be your | |
| 892 servant…even as the Son of man came not to be served but to | |
| 893 serve" (Mt 20:26).</p> | |
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894 <p>1779 It seems that the statement, <b>you ought to wash one |
| 35 | 895 another's feet</b>, is a precept. And one who neglects a precept |
| 896 sins in a serious way. Therefore, [it is a serious sin not to wash | |
| 897 the feet of others]. I reply, according to Augustine, that every | |
| 898 one should wash the feet of others, either in a physical or | |
| 899 spiritual way.<a href="#_ftn22" name="_ftnref22" title="" id= | |
| 900 "_ftnref22">[22]</a> And it is much better, and true beyond | |
| 901 argument, that one should do this in a physical way, so that a | |
| 902 Christian will not consider it beneath him to do what Christ did. | |
| 903 For when a person stoops down to the feet of his neighbor, humility | |
| 904 is awakened in his heart, or if already there it is made | |
| 905 stronger.</p> | |
| 906 <p>If one cannot do this in a physical way, it should at least be | |
| 907 done in one's heart. When feet are washed, their stains are washed | |
| 908 away. So we wash the feet of our neighbors in a spiritual way when, | |
| 909 as far as we can, we wash away their moral stains. This is done in | |
| 910 three ways. The first way is by forgiving their offenses, as in | |
| 911 "And if one has a complaint against another, forgiving each other; | |
| 912 as the Lord has forgiven you, so you also must forgive" (Col 3:13). | |
| 913 Another way is by praying because of their sins, according to "Pray | |
| 914 for one another, that you may be healed" (Jas 5:16). These two | |
| 915 kinds of washing can be done by all the faithful. The third way | |
| 916 belongs to prelates, who ought to wash by forgiving sins by the | |
| 917 power of the keys: "Receive the Holy Spirit. If you forgive the | |
| 918 sins of any, they are forgiven" (20:22).</p> | |
| 919 <p>We can also say that by this action our Lord pointed out all the | |
| 920 works of mercy. For one who gives bread to the hungry washes his | |
| 921 feet, as does one who practices hospitality, or gives food to one | |
| 922 in need; and so on for the other works. "Contribute to the needs of | |
| 923 the saints" (Rom 12:13).</p> | |
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924 <p>1780 He supports his conclusion in four ways: first, by his |
| 35 | 925 intention; secondly, by his authority (v 16); thirdly, by the |
| 926 reward due this action (v 17); and fourthly, by the dignity of | |
| 927 those whose feet he washed (v 20).</p> | |
| 928 <p>1781 He said the reason I did this was to give you an example; | |
| 929 so <b>you also ought to wash one another's feet</b>, because that | |
| 930 was what I intended by this action. For when we are dealing with | |
| 931 the conduct of people, example has more influence than words. A | |
| 932 person chooses and does what seems good to him, and so what one | |
| 933 chooses is a better indication of what is good than what one | |
| 934 teaches should be chosen. This is why when someone says one thing | |
| 935 and does another, what he does has more influence on others than | |
| 936 what he has taught. Thus it is especially necessary to give example | |
| 937 by one's actions.</p> | |
| 938 <p>Now the example of a mere human being would not be adequate for | |
| 939 the entire human race to imitate, both because human reason cannot | |
| 940 take everything into account, and it does err in what it does take | |
| 941 into account. And so there was given to us the example of the Son | |
| 942 of God, which cannot be in error and is adequate for all | |
| 943 situations. Thus Augustine says: "Pride is not healed if it is not | |
| 944 healed by the divine humility" <a href="#_ftn23" name="_ftnref23" | |
| 945 title="" id="_ftnref23">11.0pt;font-family:"Times New | |
| 946 Roman"'>[23]</a>; and the same is true of avarice and the other | |
| 947 vices.</p> | |
| 948 <p>Note that the Son of God is a fitting and sufficient example for | |
| 949 us. For he is the art of the Father, and just as he was the model | |
| 950 or pattern for every thing created, so he was the model for our | |
| 951 justification: "Christ also suffered for you, leaving you an | |
| 952 example that you should follow in his steps" (1 Pet 2:21); "My foot | |
| 953 has held fast to his steps, I have kept his way and have not turned | |
| 954 aside," as we read in Job (23:11).</p> | |
| 955 <p>1782 Then when he says, <b>Truly, truly, I say to you, a servant | |
| 956 is not greater than his master</b>, he strengthens his conclusion | |
| 957 by his authority. First, he mentions the status of his disciples; | |
| 958 secondly, the work they do.</p> | |
| 959 <p>Then the status of the disciples is that they are servants: "so | |
| 960 you also, when you have done all that is commanded you, say, 'We | |
| 961 are unworthy servants'" (Lk 17:10). The work they have to do is to | |
| 962 be apostles - and an apostle is one who is sent: "He…chose | |
| 963 from them twelve, whom he named apostles" (Lk 6:13). So he says: I | |
| 964 say that "you also ought to wash one another's feet" as I have | |
| 965 washed yours, because <b>a servant is not greater than his | |
| 966 master</b>, and this refers to their status, <b>nor is he who is | |
| 967 sent grater than he who sent him</b>. Although the Son of God was | |
| 968 sent to us, as we see in Hebrews (3:1), and he is equal to the one | |
| 969 who sent him, that is, the Father, yet it is true of all others | |
| 970 that he who is sent is not greater than the one who sent him.</p> | |
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971 <p>1783 This seems to contradict what our Lord said to his |
| 35 | 972 disciples below (15:15): "No longer do I call you servants, for the |
| 973 servant does not know what his master is doing." I answer that | |
| 974 there are two ways of being a servant. One way is based on | |
| 975 reverence and respect, "filial fear," and this produces a good | |
| 976 servant: "Well done, good and faithful servant" (Mt 25:23). This is | |
| 977 the kind of servant our Lord is talking about here in John (13:16). | |
| 978 The other way of being a servant is based on the fear of | |
| 979 punishment, "servile fear." This kind of servant is mentioned in | |
| 980 "You wicked servant! I forgave you all that debt because you | |
| 981 besought me" (Mt 18:33). This is the kind of servant our Lord | |
| 982 refers to when he says: "No longer do I call you servants" | |
| 983 (15:15).</p> | |
| 984 <p>1784 When he says, <b>If you know these things, blessed are you | |
| 985 if you do them</b>, he strengthens his conclusion by a reward. | |
| 986 First, he mentions the reward; secondly, he excludes someone from | |
| 987 it (v 18).</p> | |
| 988 <p class="MsoHeader"> </p> | |
| 989 <p>1785 <b>If you know these things</b>, which many do know, | |
| 990 <b>blessed are you if you do them</b>, which is true of few. He | |
| 991 says, "know" and "do" because we read: "Blessed are those who hear | |
| 992 the word of God and keep it" (Lk 11:28); and "A good understanding | |
| 993 have all those who practice it" (Ps 111:10). On the other hand, | |
| 994 "Whoever knows what is right to do and fails to do it, for him it | |
| 995 is sin" (Jas 4:17).</p> | |
| 996 <p>1786 He excludes someone when he says, <b>I am not speaking of | |
| 997 you all</b>. First, he says there is an exception; secondly, he | |
| 998 gives the reason for the exception (v 18). Thirdly, he tells why he | |
| 999 said there was an exception (v 19). He does two things about the | |
| 1000 first: he mentions there is an exception; he answers an unspoken | |
| 1001 question.</p> | |
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1002 <p>1787 He says there is an exception when he says, <b>I am not |
| 35 | 1003 speaking of you all</b>. He is saying in effect: You will be |
| 1004 blessed, but not all of you, because <b>I am not speaking of you | |
| 1005 all</b> when I say you will be blessed: "All the runners compete, | |
| 1006 but only one receives the prize" (1 Cor 9:24). For there is one of | |
| 1007 you, that is, Judas, who will not be blessed, and he will not do | |
| 1008 these things.</p> | |
| 1009 <p>According to Origen, our Lord did not say <b>blessed are | |
| 1010 you</b>, without qualification; but he added a condition, <b>if you | |
| 1011 do them</b>.<a href="#_ftn24" name="_ftnref24" id= | |
| 1012 "_ftnref24">[24]</a> And this is true for all of them, even Judas; | |
| 1013 for if Judas had done these things, he would have been blessed. So | |
| 1014 for Origen, Jesus is excluding Judas from his servants, "a servant | |
| 1015 is not greater than his master" (v 16). It was like saying: I say | |
| 1016 you are servants and apostles, <b>but I am not speaking of you | |
| 1017 all</b>: for Judas, since he was a servant of sin, was not a | |
| 1018 servant of the Divine Word, nor was he an apostle once the devil | |
| 1019 had entered into his heart.</p> | |
| 1020 <p>1788 Someone could say: Since Christ does not say that all are | |
| 1021 blessed or his apostles, then some member of his group might perish | |
| 1022 unexpectedly. Our Lord answers this saying, <b>I know whom I have | |
| 1023 chosen</b>. This was like saying: Those who have been chosen will | |
| 1024 not perish; but not all have been chosen. So, the one who will | |
| 1025 perish will be the one who has not been chosen, that is, Judas: | |
| 1026 "You did not choose me, but I chose you" (15:16).</p> | |
| 1027 <p>1789 This seems to conflict with his earlier statement: "Did I | |
| 1028 not choose you, the twelve?" (6:71). Therefore, since Judas was one | |
| 1029 of the twelve, it seems that he was chosen. I answer that one can | |
| 1030 be chosen in two ways. One is for a present righteousness; and | |
| 1031 Judas was chosen for this. The other is for final glory; and Judas | |
| 1032 was not chosen for this.</p> | |
| 1033 <p>1790 The reason there was an exception was so <b>that the | |
| 1034 scripture may be fulfilled</b> - not that scripture forced the | |
| 1035 event, but it did mention an event that would happen: "Everything | |
| 1036 written about me in the law of Moses and the prophets and the | |
| 1037 psalms must be fulfilled" (Lk 24:44); "Not an iota, nor a dot, will | |
| 1038 pass from the law until all is accomplished" (Mt 5:18). This | |
| 1039 scripture says: <b>He who ate my bread has lifted his heel against | |
| 1040 me</b>. This is another translation of what we have in the Psalm | |
| 1041 [41:9] as: "The man of my peace, in whom I trusted, who ate my | |
| 1042 bread, has greatly deceived me." The intimacy Judas had with Christ | |
| 1043 is shown when we read, <b>he who ate my bread</b>: for Judas, along | |
| 1044 with the other disciples, ate bread with Christ, even consecrated | |
| 1045 bread. Further, his malicious efforts against Christ are shown when | |
| 1046 it says, <b>has lifted his heel against me</b>; that is, he will | |
| 1047 try to crush me. And we do crush our enemies under our heel: "She | |
| 1048 shall crush your head, and you will lie in wait for her heel" [Gen | |
| 1049 3:15]. And so one is said to raise his heel against another when he | |
| 1050 tries to crush him. But Judas will not be able to do this, because | |
| 1051 I will be exalted by the very thing with which he wants to crush | |
| 1052 me: "And I, when am lifted up from the earth, will draw all things | |
| 1053 to myself" [12:32].</p> | |
| 1054 <p>1791 We have an example in this for ourselves: let us not be set | |
| 1055 back if we happen to suffer evil from those close to us or from the | |
| 1056 malicious, since we can remember the conduct of Judas who, in spite | |
| 1057 of having received unlimited goods, returned the contrary to his | |
| 1058 benefactor. Our Lord chose Judas, whom he knew would become an evil | |
| 1059 person, so that we could realize that there would be no human | |
| 1060 society which does not have some evil members: "As a lily among | |
| 1061 brambles, so is my love among maidens" (Song 2:2). And in one of | |
| 1062 his letters Augustine says: "I don't care to assume that my | |
| 1063 household is better than the group of the apostles."<a href= | |
| 1064 "#_ftn25" name="_ftnref25" id="_ftnref25">[25]</a> We can also | |
| 1065 understand from this that if a prelate receives someone into the | |
| 1066 Church, and this person becomes bad, the prelate should not be | |
| 1067 blamed. Look at Judas! Even though he was chosen by Christ he | |
| 1068 turned out to be a traitor. The same thing happened to Philip when | |
| 1069 he received Simon the magician: "Shall they repay good with evil, | |
| 1070 by making a snare to take my life?" [Jer 18:20]; "A man's foes will | |
| 1071 be those of his own household" (Mt 10:36).</p> | |
| 1072 <p>1792 Then when he says, <b>I tell you this now</b>, he gives the | |
| 1073 reason why he mentioned there was an exception. As if to say: I | |
| 1074 have been silent about his malice for a long time, but because the | |
| 1075 time is near when it will appear publicly, therefore, <b>I tell you | |
| 1076 this now, before it takes place, that when it does take place you | |
| 1077 may believe that I am he</b> who predicts the future and reveals | |
| 1078 the secrets of the heart: things which are characteristic of God. | |
| 1079 "The heart is deceitful above all things, and desperately corrupt; | |
| 1080 who can understand it? 'I the Lord search the mind and try the | |
| 1081 heart'" (Jer 17:9); "Tell us what is to come hereafter, that we may | |
| 1082 know that you are gods" (Is 41:23). Or, "I am who am" [Ex | |
| 1083 3:14].</p> | |
| 1084 <p>1793 Next (v 20), he confirms his conclusion from the dignity of | |
| 1085 those whose feet he washed. For their dignity was so great that | |
| 1086 services performed for them seemed in a way to rebound to God, | |
| 1087 although according to a certain progression: because things done | |
| 1088 for the faithful through Christ rebound to God the Father.</p> | |
| 1089 <p>First, he shows how those things done for the disciples of | |
| 1090 Christ flow back or rebound to Christ. Regarding this he says, | |
| 1091 <b>Truly, truly, I say to you</b>. He is saying in effect: Truly, | |
| 1092 you ought to wash their feet, because <b>he who receives any one | |
| 1093 whom I send receives me</b>, that is, I regard as done to me the | |
| 1094 service given to those whom I send: "He who receives you receives | |
| 1095 me" (Mt 10:41). Secondly, he shows how a service given to Christ | |
| 1096 rebounds to the Father, saying, <b>he who receives me receives him | |
| 1097 who sent me</b>: "That all may honor the Son, even as they honor | |
| 1098 the Father" (5:23).</p> | |
| 1099 <p>However, according to Origen, this verse can be understood in | |
| 1100 two ways.<a href="#_ftn26" name="_ftnref26" id="_ftnref26">[26]</a> | |
| 1101 In one way by compressing the two parts into one, and then the | |
| 1102 sense is: he who receives those sent by me also receives the | |
| 1103 Father. The second way keeps the parts distinct, and then the | |
| 1104 meaning is: he who receives, that is, in a physical way, those sent | |
| 1105 by me, receives me; and those who receive me, that is, coming into | |
| 1106 their souls in a spiritual way - as in "that Christ may dwell in | |
| 1107 your hearts through faith" (Eph 3:17) - receives him who sent me, | |
| 1108 the Father. Not only will I dwell in him, but the Father will also: | |
| 1109 "We will come to him and make our home with him" (14:23).</p> | |
| 1110 <p>1794 Arius used this text in the following way to help support | |
| 1111 his own error: the Lord says that he who receives him receives the | |
| 1112 Father; and so the relationship between the Father who sends and | |
| 1113 the Son is the same as that of the Son who sends and the disciples. | |
| 1114 But Christ who sends is greater than the disciples who are sent; | |
| 1115 thus, the Father is greater than the Son.</p> | |
| 1116 <p>We should answer this, according to Augustine, by saying that | |
| 1117 there were two natures in Christ, a human and a divine | |
| 1118 nature.<a href="#_ftn27" name="_ftnref27" id="_ftnref27">[27]</a> | |
| 1119 In the first part he is speaking with reference to his human | |
| 1120 nature, saying, <b>he who receives any one whom I send receives | |
| 1121 me</b>, as human, for I share with them in one [human] nature. In | |
| 1122 the second part he speaks in reference to his divinity: <b>he who | |
| 1123 receives me</b>, who am God, <b>receives him who sent me</b>, for I | |
| 1124 have the same [divine] nature as him.</p> | |
| 1125 <p>Or, we could understand it to mean: he who receives one whom I | |
| 1126 send, receives me, for my authority is in him; and he who receives | |
| 1127 me receives the Father, whose authority is in me. In this way, | |
| 1128 these words show that Christ is the bridge between God and | |
| 1129 humankind, as in "There is one mediator between God and the men, | |
| 1130 the man Christ Jesus" (1 Tim 2:5).<br /> | |
| 1131 <br /> | |
| 1132 <br /></p> | |
| 1133 <p align="center"><b>LECTURE 4</b></p> | |
| 1134 <blockquote> | |
| 1135 <p><b>21 When Jesus had thus spoken, he was troubled in spirit, and | |
| 1136 testified, "Truly, truly, I say to you, one of you will betray me." | |
| 1137 22 The disciples looked at one another, uncertain of whom he spoke. | |
| 1138 23 One of his disciples, whom Jesus loved, was lying close to the | |
| 1139 breast [lap] of Jesus; 24 so Simon Peter beckoned to him and said, | |
| 1140 "Tell us who it is of whom he speaks." 25 So lying thus, close to | |
| 1141 the breast of Jesus, he said to him, "Lord, who is it?" 26 Jesus | |
| 1142 answered, "It is he whom I shall give this morsel [bread] when I | |
| 1143 have dipped it." So when he had dipped the morsel [bread], he gave | |
| 1144 it to Judas, the son of Simon Iscariot. 27 Then after the morsel, | |
| 1145 Satan entered into him.<a href="#_ftn28" name="_ftnref28" id= | |
| 1146 "_ftnref28">[28]</a></b></p> | |
| 1147 </blockquote> | |
| 1148 <p>1795 Above, the Evangelist presented the example Christ gave to | |
| 1149 his disciples to imitate. Here he shows the failure of the | |
| 1150 disciples who were not yet ready to follow him; a failure which | |
| 1151 Christ predicted. First, we see the failure of the disciple who | |
| 1152 betrayed him; secondly, of the disciple who denied him (v 36). Two | |
| 1153 things are done with the first: one of the disciples is said to be | |
| 1154 a betrayer; secondly, we see him leave the supper. Two things are | |
| 1155 done concerning the first: the betrayal is predicted; then we see | |
| 1156 it beginning to be executed (v 27a). Two things are done about the | |
| 1157 first: the crime of the traitor is foretold; secondly, the traitor | |
| 1158 is identified (v 22).</p> | |
| 1159 <p>1796 Two things are done about the first: the emotions of the | |
| 1160 one foretelling the betrayal are mentioned; secondly, the event | |
| 1161 predicted is mentioned.</p> | |
| 1162 <p>The one foretelling the betrayal is Christ, and he is troubled. | |
| 1163 As to this the Evangelist says, <b>When Jesus had thus spoken</b>, | |
| 1164 inviting them once again to works of love, he visualized the | |
| 1165 disciple who was to betray him and <b>he was troubled in | |
| 1166 spirit</b>. Here we should note that to be troubled is to be | |
| 1167 disturbed. This is shown by an event mentioned before: "From time | |
| 1168 to time an angel of the Lord used to come down into the pool and | |
| 1169 the water was disturbed…the sick man said, 'Sir, I have no | |
| 1170 one to plunge me into the pool once the water is troubled'" (5:4). | |
| 1171 Here it is the same thing for water to be disturbed or troubled. We | |
| 1172 also say the sea is troubled when it is disturbed. And so to say | |
| 1173 that a soul is troubled is to say that it is disturbed. Now there | |
| 1174 are some acts of the soul which do not involve a disturbance in the | |
| 1175 body; these are the actions of its intellectual powers. But the | |
| 1176 acts of the sensory appetite do involve a disturbance in the body; | |
| 1177 these are the actions of its intellectual powers. But the acts of | |
| 1178 the sensory appetite do involve some bodily disturbance; and so the | |
| 1179 affections of the sensory appetite are called passions. Now among | |
| 1180 all the affections or passions of the sensory appetite, sadness | |
| 1181 involves the most disturbance. While pleasure, since it implies a | |
| 1182 rest in a good which is possessed, has more the character of rest | |
| 1183 than of disturbance. Even fear, since it is concerned with an evil | |
| 1184 to come in the future, has less disturbance than sadness, which | |
| 1185 involves an evil which is present. This is why one who is afflicted | |
| 1186 with sadness is especially said to be troubled. So Christ was | |
| 1187 troubled, that is, he was sad.</p> | |
| 1188 <p>1797 We can recall here that there have been philosophers, the | |
| 1189 Stoics, who said that those who are wise are not troubled this way | |
| 1190 or by such passions. For although they admit that one who is wise | |
| 1191 may have fear, or joy or desire, such a one is never sad. It is | |
| 1192 clear that this is false because Jesus, who is the highest wisdom, | |
| 1193 was troubled.</p> | |
| 1194 <p>Note that one can be troubled in two ways. Sometimes it comes | |
| 1195 from the flesh, which means that one is troubled because of some | |
| 1196 apprehension by the senses, but independently of the judgment of | |
| 1197 reason. Yet sometimes this can remain within the limits of reason | |
| 1198 and not cloud one's reason; in this case, Jerome would call it a | |
| 1199 <i>propassion</i>.<a href="#_ftn29" name="_ftnref29" id= | |
| 1200 "_ftnref29">[29]</a> This can happen in one who is wise. At other | |
| 1201 times, this can go beyond the limits of reason and trouble reason. | |
| 1202 This is not found in the wise.</p> | |
| 1203 <p>The second way of being troubled is to have it come from one's | |
| 1204 reason, that is, when one is troubled in the sensory appetite | |
| 1205 because of a judgment of reason and from deliberation. This was the | |
| 1206 way Christ was troubled. And so the Evangelist is careful to say | |
| 1207 that <b>he was troubled in spirit</b>, that is, the sensory | |
| 1208 appetite of Christ was troubled because of a judgment of his | |
| 1209 reason. Thus he said above (11:33) that Jesus "troubled himself." | |
| 1210 For in Christ all things arose from the deliberation of reason, | |
| 1211 even in his sensory appetite; and so there were in him no sudden | |
| 1212 disturbances of his sensuality.</p> | |
| 1213 <p>1798 Jesus willed to be troubled at this time for two reasons. | |
| 1214 First, in order to instruct us in the faith. For suffering and | |
| 1215 death, which human nature naturally shuns, were drawing near to | |
| 1216 him; and when he realized this, he became sad because they were | |
| 1217 harmful and evil for him. And so he willed, by a judgment of | |
| 1218 reason, to be troubled even in his soul, to show us that he had a | |
| 1219 real human nature. This excludes the error of Apollinaris who said | |
| 1220 that Christ did not have a soul, but the Word took its place.</p> | |
| 1221 <p>Secondly, he did this to aid our own progress. According to | |
| 1222 Augustine, he saw that the traitor was about to leave and return | |
| 1223 with the Jews who wanted to capture him.<a href="#_ftn30" name= | |
| 1224 "_ftnref30" id="_ftnref30">[30]</a> By this action, Judas was | |
| 1225 severed from the society of the saints and drew down a sentence of | |
| 1226 death upon himself. And because Jesus loved him, this made him sad. | |
| 1227 This gives an example to superiors that if now and then they have | |
| 1228 to pass a harsh judgment on their subjects, they should do it with | |
| 1229 a sad heart, according to "Let a good man strike or rebuke me in | |
| 1230 kindness" (Ps 141:5). For when Jesus decided to reveal the | |
| 1231 treachery of Judas to the others, <b>he was troubled in spirit and | |
| 1232 testified</b>, to show he was not ignorant of his betrayal, and | |
| 1233 said, <b>Truly, truly, I say to you, one of you will betray | |
| 1234 me</b>.</p> | |
| 1235 <p>1799 He is careful to say, <b>one of you</b>, i.e., one of those | |
| 1236 chosen for this holy society, so that we might understand that | |
| 1237 there would never be a society so holy that it would be without | |
| 1238 sinners and those who are evil: "Now there was a day when the sons | |
| 1239 of God came to present themselves before the Lord, and Satan also | |
| 1240 came among them" (Job 1:6).</p> | |
| 1241 <p>He said one of them, not two or several, so it would not seem | |
| 1242 that he was reproving the whole group rather than the traitor in | |
| 1243 the group. For we should not think a group bad because one member | |
| 1244 is bad; although if several are bad, the group could be considered | |
| 1245 bad. He said, <b>one of you</b>, that is, one of your number, not | |
| 1246 one of you in merit or one in spirit: "They went out from us, but | |
| 1247 they were not of us, for if they had been of us, they would have | |
| 1248 continued with us" (1 Jn 2:19). <b>One of you will betray me</b>. | |
| 1249 Me, the Teacher, the Lord, the Savior.</p> | |
| 1250 <p>1800 Next (v 22), the traitor is privately identified. First, | |
| 1251 the occasions for this are mentioned; secondly, the traitor is | |
| 1252 identified (v 26); thirdly, we see the effect of his identification | |
| 1253 (v 27). There were two occasions for his identification: one was | |
| 1254 the uncertainty of the disciples, and the other was a question | |
| 1255 asked by one of the disciples. First, John mentions their | |
| 1256 uncertainty; and then the disciple's question.</p> | |
| 1257 <p>1801 With regard to the first, note that the good disciples had | |
| 1258 very great love for Christ and their faith was very strong. Because | |
| 1259 of their love each one assumed that he would not be the one to deny | |
| 1260 Christ; yet because their faith was so strong they were most | |
| 1261 certain that what Christ said could not be false. And so, although | |
| 1262 none of them was conscious of any evil, they nevertheless thought | |
| 1263 the prediction of Christ was truer and more believable than their | |
| 1264 own opinion. Accordingly, considering that they were human and that | |
| 1265 their affections could change so much that they could will the | |
| 1266 opposite of what they willed before, they were more uncertain of | |
| 1267 themselves than of the truth spoken by Christ. So, <b>the disciples | |
| 1268 looked at one another, uncertain of whom he spoke</b>: "Therefore | |
| 1269 let any one who thinks that he stands take heed lest he fall" (1 | |
| 1270 Cor 10:12); "If I wash myself with snow, and cleanse my hands with | |
| 1271 lye, yet thou will plunge me into a pit" (Job 9:30).</p> | |
| 1272 <p>1802 Next (v 23), the disciple's question is stated. First we | |
| 1273 see the intimacy he had with Christ; secondly, what led him to ask | |
| 1274 (v 24); thirdly, his question (v 25).</p> | |
| 1275 <p>1803 The disciple's intimacy with Christ is shown by the fact | |
| 1276 that he was lying close to him. He says, <b>one of the disciples | |
| 1277 was lying close to the lap of Jesus</b>. This was John the | |
| 1278 Evangelist who wrote his Gospel. He wrote of himself in the third | |
| 1279 person to avoid boasting. In this he followed the custom of others | |
| 1280 who wrote Sacred Scripture. Moses wrote of himself this way, as | |
| 1281 though he were someone else: "and the Lord said to Moses" (Lev | |
| 1282 11:1). And so did Matthew: "He saw a man called Matthew sitting at | |
| 1283 the tax office" as we see from Matthew (Mt 9:9). And further on | |
| 1284 Paul did the same: "I know a man in Christ who fourteen years ago | |
| 1285 was caught up to the third heaven" (2 Cor 12:2).</p> | |
| 1286 <p>1804 John here mentions three things about himself. First, the | |
| 1287 love he had for Christ as he rested on him. John said that he | |
| 1288 <b>was lying</b>, that is resting: "Then you will delight yourself | |
| 1289 in the Almighty, and lift up your face to God" (Job 22:26); "He | |
| 1290 leads me beside the waters of rest" (Ps 23:2). Secondly, he | |
| 1291 intimates his knowledge of mysteries, which were made known to him | |
| 1292 by Christ, and especially for the writing of this Gospel. He says | |
| 1293 he was lying <b>close to the lap of Jesus</b>, for the lap | |
| 1294 signifies things that are hidden: "The only Son, who is in the lap | |
| 1295 of the Father, he has made him known" [1:18]. Thirdly, he mentions | |
| 1296 the special love Christ had for him, saying, <b>whom Jesus | |
| 1297 loved</b>, not exclusively, but in a way above others. Exactly how | |
| 1298 Christ loved him more than others will be stated more clearly at | |
| 1299 the end of this book.</p> | |
| 1300 <p>For the present, it is enough to say that John was more loved by | |
| 1301 Christ for three reasons. First, because of the cleanliness of his | |
| 1302 purity: for he was a virgin when chosen by the Lord, and always | |
| 1303 remained so: "He who loves purity of heart, and whose speech is | |
| 1304 gracious, will have the king as his friend" (Prv 22:11). Secondly, | |
| 1305 because of the depth of his wisdom, for he saw further into the | |
| 1306 secrets of God than others; and so he is compared to an eagle, "A | |
| 1307 wise servant has the king's favor" [Prv 14:35]. Thirdly, because of | |
| 1308 the great intensity of his love for Christ: "I love those who love | |
| 1309 me" (Prv 8:17).</p> | |
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1310 <p>1805 Then when he says, <b>so Simon Peter beckoned to him</b>, |
| 35 | 1311 John mentions what led him to question Christ. But since to beckon |
| 1312 is to suggest something without speaking any words, why does he say | |
| 1313 that Peter both <b>beckoned…and said?</b> I answer that the | |
| 1314 [Latin] word beckon can also mean just to think something within | |
| 1315 ourselves, as "The fool says in his heart…" (Ps 53:1). And, | |
| 1316 even more so, we can say that someone said something when he | |
| 1317 indicates by some external sign or gesture what he has conceived in | |
| 1318 his heart. This is the meaning of his saying that Peter | |
| 1319 <b>beckoned…and said</b>, that is, thinking of something | |
| 1320 within himself, he indicated it by some kind of gesture. Or, one | |
| 1321 could say that he first gave some gesture, and then said in words: | |
| 1322 <b>Who is it of whom he speaks?</b> that is, who will betray | |
| 1323 him.</p> | |
| 1324 <p>1806 Since everywhere in the Gospels Peter is always presented | |
| 1325 as bold and as the first to speak out because of his fervent love, | |
| 1326 why is he now keeping silent? Chrysostom gives three reasons for | |
| 1327 this.<a href="#_ftn31" name="_ftnref31" id="_ftnref31">[31]</a> One | |
| 1328 is that Peter had just been reprimanded by our Lord for not | |
| 1329 allowing him to wash his feet, and had heard, "If I do not wash | |
| 1330 you, you have no part in me." As a result, he preferred not to | |
| 1331 bother our Lord just now. Another reason is that Peter did not want | |
| 1332 our Lord to reveal this openly so that others could hear it. And so | |
| 1333 because Peter was a few feet away from Christ and would not be the | |
| 1334 only one to hear his answer, he urged John, who was next to Jesus, | |
| 1335 to ask him.</p> | |
| 1336 <p>The third reason is mystical. John signifies the contemplative | |
| 1337 life, and Peter the active life. Now Peter is instructed by Christ | |
| 1338 by means of John because the active life learns about divine things | |
| 1339 by means of the contemplative life: "Mary sat at the Lord's feet | |
| 1340 and listened to his teaching. But Martha was distracted with much | |
| 1341 serving" (Lk 10:39).</p> | |
| 1342 <p>1807 Then when he says, <b>So lying thus, close to the breast of | |
| 1343 Jesus, he said to him, Lord, who is it?</b> he mentions the | |
| 1344 question. Note that when Peter was beckoning to John to get him to | |
| 1345 question our Lord, John was leaning near the lap of Jesus. But now | |
| 1346 when John asks he is near the breast of Jesus, for the breast is | |
| 1347 closer to the mouth than the lap is. And so John moved from the lap | |
| 1348 of Christ to his breast so he could hear his answer more quietly | |
| 1349 and privately.</p> | |
| 1350 <p>As for the mystical interpretation, we can see from this that | |
| 1351 the more a person wants to grasp the secrets of divine wisdom, the | |
| 1352 more he should try to get closer to Christ, according to: "Come to | |
| 1353 him and be enlightened" [Ps 34:5]. For the secrets of divine wisdom | |
| 1354 are especially revealed to those who are joined to God by love: "He | |
| 1355 shows his friend that it is his possession" [Job 36:33]; "His | |
| 1356 friend comes and searches into him" [Prv 18:17].</p> | |
| 1357 <p>1808 Then when he says, <b>Jesus answered</b>, he identifies the | |
| 1358 betrayer: first by words, then by an action. He identifies by words | |
| 1359 when he says, <b>It is he to whom I shall give this bread when I | |
| 1360 have dipped it</b>. This can signify two things, depending on how | |
| 1361 bread is understood. If it is understood to indicate something | |
| 1362 evil, it signifies the hypocrisy of Judas. For just as dipped bread | |
| 1363 is stained and has changed in appearance so also a pretender, for | |
| 1364 he thinks one thing in his heart while he simulates something else | |
| 1365 with his words. And Judas was like this, for on the outside he | |
| 1366 pretended to love the Teacher, but in his heart he planned to | |
| 1367 betray him: The wicked "speak peace with their neighbors, while | |
| 1368 mischief is in their hearts" (Ps 28:3).</p> | |
| 1369 <p>If bread is taken to signify something good, then this action | |
| 1370 stresses the malice of Judas. When bread is dipped it tastes | |
| 1371 better. So Christ gave Judas dipped bread to show that although | |
| 1372 Judas had received many good things from Christ, in spite of these | |
| 1373 he betrayed him: "But it is you, my equal, my companion, my | |
| 1374 familiar friend. We used to hold sweet converse together" (Ps | |
| 1375 55:13).</p> | |
| 1376 <p>1809 He identifies the betrayer by an action when he says,<b>so | |
| 1377 when he had dipped the bread, he gave it to Judas, the son of Simon | |
| 1378 Iscariot</b>. Some say that this bread was the consecrated body of | |
| 1379 Christ. But, according to Augustine, this is not so.<a href= | |
| 1380 "#_ftn32" name="_ftnref32" id="_ftnref32">[32]</a> For it is clear | |
| 1381 from the other Evangelists that our Lord gave his body to the | |
| 1382 disciples while he was having supper. Thus it is evident that Judas | |
| 1383 received the body of Christ at the same time as the other | |
| 1384 disciples, that is, during the supper. During the course of this | |
| 1385 meal Jesus rose and washed the feet of the disciples and returned | |
| 1386 to his place. And it was only after this that he gave the bread to | |
| 1387 Judas. Clearly, this was not the body of Christ.</p> | |
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1388 <p>1810 He continues with the effect of this identification, |
| 35 | 1389 saying, <b>then after the morsel, Satan entered into him</b>. Here |
| 1390 we might ask how Satan enters into a person. I answer that there | |
| 1391 are two ways of understanding Satan's entering into a person. He | |
| 1392 could enter into a person's body, as in the case of those who are | |
| 1393 physically molested by a devil. In this way the devil can | |
| 1394 essentially enter into a person. Or, we might take it to mean that | |
| 1395 the devil enters into a person's mind, so that the devil would | |
| 1396 essentially penetrate the mind. However, no one but God can enter | |
| 1397 into a person in this way. Now the rational soul does not have | |
| 1398 quantitative dimensions so that something could be in it except | |
| 1399 what gives it existence, which is there by its own power. Now where | |
| 1400 the power of God is, there also is his essence: for in God essence | |
| 1401 and power are the same. So it is clear that God is in the soul | |
| 1402 essentially. Yet the devil can enter into the human mind in the | |
| 1403 sense that a person who has been seduced by him follows him in | |
| 1404 doing evil; this is an effect of the devil's malice, which someone | |
| 1405 has loved.<a href="#_ftn33" name="_ftnref33" id= | |
| 1406 "_ftnref33">[33]</a></p> | |
| 1407 <p>1811 It was said above: "And during supper, when the devil had | |
| 1408 already put it into the heart of Judas Iscariot, Simon's son, to | |
| 1409 betray him…". But now he says, <b>Satan entered into | |
| 1410 him</b>. So there seems to be a difference between "put into" and | |
| 1411 "enter into." I say that this was not said to indicate a | |
| 1412 difference, but to note a growth in evil. The devil is said to put | |
| 1413 something evil into a person's heart when the person yields to him | |
| 1414 and assents to the evil, but with some fear as to whether he ought | |
| 1415 to do this or not. But he enters into a person's heart when one | |
| 1416 totally gives himself to following his suggestions and offers no | |
| 1417 resistance at all. Thus Satan first put the plan to deceive Christ | |
| 1418 into Judas, and then he entered into to possess him more completely | |
| 1419 and to lead him to accomplish the evil.</p> | |
| 1420 <p>1812 One might ask why Luke (22:3) says that Satan entered into | |
| 1421 Judas even before he received the morsel. This seems to conflict | |
| 1422 with what John says here, that <b>after the morsel, Satan entered | |
| 1423 into him</b>. I answer that in the first cast Satan entered into | |
| 1424 him to plan the betrayal, but now he entered into him to accomplish | |
| 1425 and complete it.</p> | |
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1426 <p>1813 Was it wrong to give Judas this morsel, for after that |
| 35 | 1427 Satan would enter into him? I say, no. Judas himself was evil, and |
| 1428 used a good thing in an evil way. In a similar way, when someone | |
| 1429 unworthily receives the Eucharist, which is good and even the best | |
| 1430 of things, he receives it in an evil way and it turns out to be | |
| 1431 evil for him, because he "eats and drinks judgment upon himself" (1 | |
| 1432 Cor 11:29).<br /> | |
| 1433 <br /> | |
| 1434 <br /></p> | |
| 1435 <p align="center"><b>LECTURE 5</b></p> | |
| 1436 <blockquote> | |
| 1437 <p><b>27b Jesus said to him, "What you are going to do, do | |
| 1438 quickly." 28 Now no one at the table knew why he said this to him. | |
| 1439 29 Some thought that, because Judas had the money box, Jesus was | |
| 1440 telling him, "Buy what we need for the feast"; or, that he should | |
| 1441 give something to the poor. 30 So, after receiving the morsel, he | |
| 1442 immediately went out; and it was night.<a href="#_ftn34" name= | |
| 1443 "_ftnref34" id="_ftnref34">[34]</a></b></p> | |
| 1444 </blockquote> | |
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1445 <p>1814 We now see the betrayal itself, after it was predicted. |
| 35 | 1446 First, we see that Judas was allowed to do what was predicted; and |
| 1447 secondly, how it was done (v 30). John does three things with the | |
| 1448 first: first, he gives the words of our Lord, allowing Judas to | |
| 1449 act; secondly, he mentions that the meaning of these words was not | |
| 1450 clear; and thirdly, he states how the Apostles understood them.</p> | |
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1451 <p>1815 Our Lord's words were: <b>What you are going to do, do |
| 35 | 1452 quickly</b>. This is not a command or a counsel, since sin cannot |
| 1453 be commanded or counseled, because "The command of the Lord is | |
| 1454 pure, enlightening the eyes" (Ps 19:8). It is, rather, a | |
| 1455 permission. As we have seen, the devil had put it into the heart of | |
| 1456 Judas to betray Jesus, and he had already made arrangements with | |
| 1457 the chief priests. Yet he could not carry this out unless Christ | |
| 1458 himself gave permission, because "No one takes it [my life] from | |
| 1459 me, but I lay it down of my own accord" (10:18); "He was offered | |
| 1460 because it was his own will" [Is 53:7].</p> | |
| 1461 <p>These words also reprimand the evil act of betrayal, and imply | |
| 1462 that while Christ was conferring benefits on him, Judas was | |
| 1463 planning his death: "But now I rebuke you, and lay the charge | |
| 1464 before you" (Ps 50:21). As Augustine says, they are also the words | |
| 1465 of one who eagerly desires to carry out the work of our | |
| 1466 redemption.<a href="#_ftn35" name="_ftnref35" id= | |
| 1467 "_ftnref35">[35]</a> Still, Christ was not commanding the crime, | |
| 1468 but predicting it. He was not so much seeking the ruin of the one | |
| 1469 who betrayed him as he was hurrying to become the salvation of | |
| 1470 believers: "I have a baptism to be baptized with; and how I am | |
| 1471 constrained until it is accomplished!" (Lk 12:50).</p> | |
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1472 <p>1816 What our Lord said was not clear to the disciples. John |
| 35 | 1473 says, <b>Now no one at the table knew why he said this to him</b>. |
| 1474 We can understand from this that the words of Christ are so | |
| 1475 profound and so above human understanding that we can understand no | |
| 1476 more of them than what he reveals: "It is the glory of God to | |
| 1477 conceal the word" [Prv 25:2].</p> | |
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1478 <p>1817 A question arises here. Since our Lord had indicated to |
| 35 | 1479 John who the traitor was, saying, <b>it is he to whom I shall give |
| 1480 this bread when I have dipped it</b>, and then he gave it to Judas, | |
| 1481 the disciples seem to have been exceedingly dull not to have | |
| 1482 understood what he had just said. I answer that our Lord said this | |
| 1483 privately to John in order not to reveal the betrayer. The reason | |
| 1484 for this being that Peter loved Christ so fiercely that had he been | |
| 1485 certain that Judas was about to betray him, he would have quickly | |
| 1486 killed him.</p> | |
| 1487 <p>1818 Since John himself was one of those at the dinner, why did | |
| 1488 he say, <b>no one at the table knew why he said this to him</b>? I | |
| 1489 answer that it is usual for one who is good and without evil to | |
| 1490 believe that others also are without evil. Now John was extremely | |
| 1491 good and would never consider becoming a betrayer. Thus he never | |
| 1492 suspected that another disciple would commit such a great | |
| 1493 crime.</p> | |
| 1494 <p>1819 Now the Evangelist tells us what the disciples, ignorant of | |
| 1495 the real reason Jesus was speaking, thought he meant: some of the | |
| 1496 disciples <b>thought that, because Judas had the money box, Jesus | |
| 1497 was telling him…</b> Here we should note that the Lord God | |
| 1498 of Heaven, who feeds all living things, had a purse, not to own the | |
| 1499 things of earth, but to save the offerings of believers and so | |
| 1500 provide for his own necessities and the needs of others. This purse | |
| 1501 was in the care of Judas. As Augustine says, this teaches us that | |
| 1502 the Church can have and reserve money for its immediate | |
| 1503 needs.<a href="#_ftn36" name="_ftnref36" id="_ftnref36">[36]</a> It | |
| 1504 also teaches us that the Church's money should be used for only two | |
| 1505 things. First, for what pertains to divine worship; for we read, | |
| 1506 <b>Buy what we need for the feast</b>, that is, what we can use to | |
| 1507 worship God on the festival day: "Bring the full tithes into the | |
| 1508 storehouse, that there may be food in my house" (Mal 3:10). | |
| 1509 Secondly, its money can be used to help the poor, so he adds, or | |
| 1510 <b>that he should give something to the poor</b>.</p> | |
| 1511 <p>1820 One might argue against this that Matthew (6:34) says, "do | |
| 1512 not be anxious about tomorrow." Augustine answered this and said | |
| 1513 that or Lord did not command the saints not to keep the money or | |
| 1514 other goods of one day for the next.<a href="#_ftn37" name= | |
| 1515 "_ftnref37" id="_ftnref37">[37]</a> Rather, he said, "Do not be | |
| 1516 anxious about tomorrow." This means that we should not be preaching | |
| 1517 or doing other religious services in order to provide a future for | |
| 1518 ourselves; nor should we omit acting in a virtuous way because of | |
| 1519 fear of the future. Thus it is clear that when our Lord said "Do | |
| 1520 not be anxious about tomorrow," he was forbidding two things. | |
| 1521 First, we are not to do good to secure our future; secondly, we are | |
| 1522 not to omit doing good because we fear a future poverty.</p> | |
| 1523 <p>Chrysostom explains this clearly when he says: "Do not be | |
| 1524 anxious about tomorrow, that is, do not anticipate today the cares | |
| 1525 of the next day; the troubles of today are enough."<a href= | |
| 1526 "#_ftn38" name="_ftnref38" id="_ftnref38">[38]</a></p> | |
| 1527 <p>1821 Some might also wonder why our Lord had a purse, since he | |
| 1528 told his disciples, "Carry no purse, no bag, no sandals" (Lk 10:4). | |
| 1529 According to Chrysostom, our Lord possessed a purse to provide for | |
| 1530 those in need and to teach us that no matter how poor and crucified | |
| 1531 to the world we may be, we should be concerned for the poor, | |
| 1532 according to "He has distributed freely, he has given to the poor" | |
| 1533 (Ps 112:9).<a href="#_ftn39" name="_ftnref39" title="" id= | |
| 1534 "_ftnref39">[39]</a> Or, we could say that when he told them to | |
| 1535 take nothing on their way, he was referring to individual preachers | |
| 1536 and Apostles, who should carry nothing when they went to preach. | |
| 1537 But it did not refer to the entire group which would need something | |
| 1538 for themselves and for the poor.</p> | |
| 1539 <p>1822 Next (v 30), John shows that what was predicted came about. | |
| 1540 First, he mentions the action which was done; secondly, the time | |
| 1541 when it was done.</p> | |
| 1542 <p>1823 What was done was done quickly, because <b>after receiving | |
| 1543 the morsel, he immediately went out</b>. Note that, as Origen says, | |
| 1544 the Evangelist does not say that Judas ate the morsel, but that he | |
| 1545 received it.<a href="#_ftn40" name="_ftnref40" id= | |
| 1546 "_ftnref40">[40]</a> This can be understood in two ways. First, it | |
| 1547 could be that Judas was so troubled about obeying the Teacher that | |
| 1548 when he received the morsel, he did not eat it, but perhaps left it | |
| 1549 on the table and without delay went out to complete his betrayal. | |
| 1550 The reason for this could be that the devil did not allow Judas to | |
| 1551 eat the bread. For the devil, who had already entered into the | |
| 1552 heart of Judas, feared that if Judas ate the bread, the devil would | |
| 1553 have to leave, since he could not be in the same place as Jesus: | |
| 1554 "What accord has Christ with Belial?" (2 Cor 6:15); "You cannot | |
| 1555 drink the cup of the Lord and the cup of demons" (1 Cor 10:21).</p> | |
| 1556 <p>Taken the other way, we could think that Judas ate the bread he | |
| 1557 received. Then the meaning is, <b>after receiving the morsel</b>, | |
| 1558 not only in his hand, but even eating it, <b>he immediately went | |
| 1559 out</b>. He thus made use of a good thing in a bad way. This is | |
| 1560 exactly what someone does who unworthily eats the bread of the | |
| 1561 Lord, or drinks from his chalice: he eats and drinks to his own | |
| 1562 damage and adds to his sin. So the bread Jesus gave to Judas became | |
| 1563 a source of harm: for after the bread entered into him so did | |
| 1564 Satan.</p> | |
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1565 <p>1824 The time is described as one of darkness: <b>and it was |
| 35 | 1566 night</b>. He mentions this for two reasons. First, to emphasize |
| 1567 the malice of Judas. It had grown in his heart to such a degree | |
| 1568 that even the inconvenience of the hour did not cause him to wait | |
| 1569 till the morning: "The murderer rises in the dark…and in the | |
| 1570 night he is as a thief" (Job 24:14).</p> | |
| 1571 <p>In the second place, he wants to show his state of mind. <b>It | |
| 1572 was night</b>, because the mind of Judas the traitor was dark, | |
| 1573 without divine light. "If any one walks in the day, he does not | |
| 1574 stumble, because he sees the light of this world. But if any one | |
| 1575 walks in the night, he stumbles, because the light is not in him" | |
| 1576 (11:9-10).<br /> | |
| 1577 <br /> | |
| 1578 <br /></p> | |
| 1579 <p align="center"><b>LECTURE 6</b></p> | |
| 1580 <blockquote> | |
| 1581 <p><b>31 When he had gone out, Jesus said, "Now is the Son of man | |
| 1582 glorified and in him God is glorified; 32 if God is glorified in | |
| 1583 him, God will also glorify him in himself, and [will] glorify him | |
| 1584 at once.</b></p> | |
| 1585 <p><b>1825 After Judas left to bring about our Lord's death, Jesus | |
| 1586 mentions that he himself will be leaving for glory. First, to | |
| 1587 console them, he mentions the glory to which he is going; secondly, | |
| 1588 he foretells his leaving (v 33).</b></p> | |
| 1589 </blockquote> | |
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1590 <p>1826 The glory to which he is going is the glorification and |
| 35 | 1591 exaltation of Christ insofar as he is the Son of man. <b>When he |
| 1592 had gone out</b>, that is Judas, <b>Jesus said</b>, to his | |
| 1593 disciples, <b>Now is the Son of man glorified, and in him God is | |
| 1594 glorified</b>. The [Latin] word used was actually "clarified" and | |
| 1595 not "glorified." But both words mean the same thing. To be | |
| 1596 clarified, (to be made bright or splendorous, to be displayed and | |
| 1597 made known) is the same as to be glorified, for glory is a kind of | |
| 1598 splendor. According to Ambrose, someone has glory when he is known | |
| 1599 with clarity and praised.<a href="#_ftn41" name="_ftnref41" id= | |
| 1600 "_ftnref41">[41]</a> And so exegetes translate the Greek word | |
| 1601 "clarify" as "glorify," and vice versa.</p> | |
| 1602 <p>We can understand this statement in four ways, by referring it | |
| 1603 to the four kinds of glory which Christ had: the glory of the | |
| 1604 cross; the glory of his judicial power; the glory of his | |
| 1605 resurrection; and the glory of being known by the faith of the | |
| 1606 people. Scripture attributes this fourfold glory to Christ.</p> | |
| 1607 <p>1827 First, then, Christ was glorified by being lifted up on the | |
| 1608 cross. Even Paul said that his own glory was in the cross: "But far | |
| 1609 be it from me to glory except in the cross of our Lord Jesus | |
| 1610 Christ" (Gal 6:14). This is the glory Chrysostom has in mind in his | |
| 1611 explanation of the text.<a href="#_ftn42" name="_ftnref42" id= | |
| 1612 "_ftnref42">[42]</a> In this explanation our Lord mentions four | |
| 1613 things about the glory of the cross: the glory itself; the fruit of | |
| 1614 this glory; the author of the glory; and the time of the glory.</p> | |
| 1615 <p>As to the first [the very glory of the cross] he says, <b>Now is | |
| 1616 the Son of man glorified</b>. Note that when something is | |
| 1617 beginning, it seems in a way to already exist. Now when Judas went | |
| 1618 out to bring back the soldiers, this seems to be the beginning of | |
| 1619 Christ's passion, the passion by which he was to be glorified. This | |
| 1620 is why he says, <b>now is the Son of man glorified</b>, that is, | |
| 1621 the passion by which he will be glorified is now beginning. Indeed, | |
| 1622 Christ was glorified by the passion of the cross because by it he | |
| 1623 conquered the enemies of death and the devil: "that through death | |
| 1624 he might destroy him who has the power of death" (Heb 2:14). Again, | |
| 1625 he acquired glory because by his cross he joined heaven and earth: | |
| 1626 "to reconcile to himself all things, whether on earth or in heaven, | |
| 1627 making peace by the blood of his cross" (Col 1:20). Further, he was | |
| 1628 glorified by his cross because by it he acquired all kingship. One | |
| 1629 version of Psalm 95 (v 9) says: "Say to the nations that the Lord | |
| 1630 has reigned from his cross." Again, Christ was glorified by the | |
| 1631 cross because he accomplished many miracles on it: the curtain of | |
| 1632 the temple was split, an earthquake occurred, rocks were split and | |
| 1633 the sun was darkened, and many saints arose, as Matthew (27:51) | |
| 1634 states. So with his passion drawing near, these are the reasons why | |
| 1635 our Lord said, <b>now is the Son of man glorified</b>. It is like | |
| 1636 saying: now my passion is beginning, the passion which is my | |
| 1637 glory.</p> | |
| 1638 <p>The fruit of this glory is that God is glorified by it. So he | |
| 1639 says, <b>and in him God is glorified</b>, that is, in the glorified | |
| 1640 Son of man. For the glory of the passion leads to the glory of God. | |
| 1641 If God was glorified by the death of Peter - "This he said to show | |
| 1642 by what death he was to glorify God" (21:19) - he was much more | |
| 1643 glorified by the death of Christ.</p> | |
| 1644 <p>The author of this glory is not an angel or a human being, but | |
| 1645 God himself. He says, <b>if God is glorified in him</b>, that is, | |
| 1646 if his glory is so great that God is glorified by it, he does not | |
| 1647 need to be glorified by another. But <b>God will also glorify him | |
| 1648 in himself</b>, that is, through himself: "Father, glorify | |
| 1649 me"<a href="#_ftn43" name="_ftnref43" title="" id= | |
| 1650 "_ftnref43">[43]</a> (17:5).</p> | |
| 1651 <p>The time for this glory is fast approaching, because God <b>will | |
| 1652 glorify him at once</b>, that is, he will give him the glory of the | |
| 1653 cross. "For the cross, although it is foolish to the Gentiles and | |
| 1654 to those who are lost, yet to us who believe, it is the very great | |
| 1655 wisdom of God and the power of God" (1 Cor 1:18).</p> | |
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1656 <p>1828 The second glory of Christ is the glory of his judicial |
| 35 | 1657 power: "And then they will see the Son of man coming in clouds with |
| 1658 great power and glory" (Mk 13:26). This is the glory about which | |
| 1659 Augustine speaks, as the gloss says.<a href="#_ftn44" name= | |
| 1660 "_ftnref44" id="_ftnref44">[44]</a> In reference to this, he does | |
| 1661 four things here: first, he mentions the glory of the judicial | |
| 1662 power of Christ; secondly, he shows the merit from which he | |
| 1663 acquired it; thirdly, he expounds on this; fourthly, he shows the | |
| 1664 source of Christ's glory. As to the first, he says, <b>Now is the | |
| 1665 Son of man glorified</b>. We should note that in Sacred Scripture, | |
| 1666 one thing is not explicitly said to signify another, and the word | |
| 1667 for the signifying thing is also used for the thing signified. For | |
| 1668 example, we do not read that "The rock signified Christ"; rather, | |
| 1669 it says, "And the Rock was Christ" (1 Cor 10:4). In the departure | |
| 1670 of Judas away from the apostles we have a kind of image of the | |
| 1671 future judgment, when the wicked will be separated from the good, | |
| 1672 and Christ will put the sheep on his right and the goats on his | |
| 1673 left (Mt 25:33). Since this departure of Judas signified the future | |
| 1674 judgment, right after this our Lord began to speak of the glory of | |
| 1675 his judicial power, saying, <b>Now is the Son of man glorified</b>; | |
| 1676 that is, this departure or separation represents the glory which | |
| 1677 the Son of man will have in the judgment, where none of the good | |
| 1678 will perish and none of the evil will be with them. He does not | |
| 1679 say: "Now is the glorification of the Son of man signified," but | |
| 1680 rather, <b>Now is the Son of man glorified</b>, in keeping with the | |
| 1681 above-mentioned custom of Scripture.</p> | |
| 1682 <p>Now the merit of this glorification is that God would be | |
| 1683 glorified in him. For God is glorified by those who seek to do his | |
| 1684 will, and not their own. Christ was like this: "For I have come | |
| 1685 down from heaven not to do my own will, but the will of him who | |
| 1686 sent me" (6:38). And this is why <b>in him God is glorified</b>. He | |
| 1687 amplifies on this when he says, <b>if God is glorified in him</b>, | |
| 1688 that is, if, by doing the will of God, he glorifies God, then | |
| 1689 rightly <b>God will also glorify him in himself</b>, so that the | |
| 1690 human nature assumed by the eternal Word will be given an eternal | |
| 1691 glory. Thus, <b>in himself</b>, that is, in his own glory: | |
| 1692 "Therefore God has highly exalted him and bestowed on him the name | |
| 1693 which is above every name" (Phil 2:9). Therefore the glorification | |
| 1694 by which God is glorified in Christ is the merit in virtue of which | |
| 1695 Christ as man is glorified <b>in himself</b>, that is, in the glory | |
| 1696 of God. This will occur when his human nature, its weakness having | |
| 1697 been laid down by the death of the cross, receives the glory of | |
| 1698 immortality at the resurrection. So the resurrection itself was the | |
| 1699 source from which this glory began. Accordingly he says, <b>and | |
| 1700 will glorify him at once</b>, at the resurrection, which will | |
| 1701 quickly come: "I will arise in the morning early" [Ps 108:2]: and | |
| 1702 also, "You will not let your Holy One see corruption" [Ps | |
| 1703 16:10].</p> | |
| 1704 <p>1829 The third glory of Christ is the glory of his resurrection, | |
| 1705 about which we read, "We were buried therefore with him by baptism | |
| 1706 into death, so that as Christ was raised from the dead by the glory | |
| 1707 of the Father, we too might walk in newness of life" (Rom 6:4). It | |
| 1708 is in terms of this glory that Hilary explains this passage, and | |
| 1709 Augustine also in part.<a href="#_ftn45" name="_ftnref45" id= | |
| 1710 "_ftnref45">[45]</a></p> | |
| 1711 <p>From this aspect, Christ first foretells this glory of his, | |
| 1712 saying, <b>Now is the Son of man glorified</b>. Here he is speaking | |
| 1713 of the future as if it has already happened, because what we think | |
| 1714 will quickly happen we regard as good as done. Now the glory of the | |
| 1715 resurrection was very near, and so he says, <b>Now is the Son of | |
| 1716 man glorified</b>, as if his body, by its union with the divine | |
| 1717 nature, had in a way acquired the glory of the divinity.</p> | |
| 1718 <p>Secondly, he mentions the cause of this glory quite subtly. As | |
| 1719 he said, in the resurrection the humanity of Christ was glorified | |
| 1720 because of its union with the divine nature; and there was one | |
| 1721 person, that of the Word. For we read: "You will not leave my soul | |
| 1722 in Sheol; you will not let your holy one," who is the holiest of | |
| 1723 all, "see corruption" [Ps 16:10]. Such glory is also due to this | |
| 1724 human being, Christ, in so far as he is God. We too will have the | |
| 1725 glory of the resurrection to the extent that we share in the | |
| 1726 divinity: "He who raised Jesus Christ from the dead will give life | |
| 1727 to your mortal bodies also through his Spirit which dwells in you" | |
| 1728 (Rom 8:11). So he says that <b>the Son of man</b>, that is, Christ | |
| 1729 considered in his human nature, <b>is glorified</b>, by his | |
| 1730 resurrection. And who will glorify him? He says, <b>God will also | |
| 1731 glorify him in himself</b>, so that this human being, Christ, who | |
| 1732 reigns in the glory which is from the glory of God, may himself | |
| 1733 pass into the glory of God, that is, might entirely abide in God, | |
| 1734 as though deified by the way his human nature is possessed. It is | |
| 1735 like saying: A lamp is bright because a fire is burning brightly | |
| 1736 within it. That which sends the rays of brightness into the human | |
| 1737 nature of Christ is God; and thus the human nature of Christ is | |
| 1738 glorified by the glory of his divinity, and the human nature of | |
| 1739 Christ is brought into the glory of his divinity, not by having its | |
| 1740 nature changed, but by a sharing of glory in so far as this human | |
| 1741 being, Christ, is adored as God: "Therefore God has highly exalted | |
| 1742 him and bestowed on him the name which is above every name, that at | |
| 1743 the name of Jesus every knee should bow" (Phil 2:9). So he says, | |
| 1744 <b>if God is glorified in him</b>, that is, if it is true that the | |
| 1745 glory of his divinity overflows to the glory of his humanity, | |
| 1746 subsequently <b>God will also glorify him in himself</b>, give him | |
| 1747 a share of his own glory by assuming him into that glory: "Every | |
| 1748 tongue should confess that the Lord Jesus is in the glory of the | |
| 1749 Father" [Phil 2:11].</p> | |
| 1750 <p>Thus, Christ has a twofold glory. One is in his human nature, | |
| 1751 but is derived from his divinity. The other is the glory of his | |
| 1752 divinity, into which his human nature is in a way taken up. But | |
| 1753 each glory is different. The first-mentioned glory had a beginning | |
| 1754 in time. For this reason he speaks of it as past, saying, <b>and in | |
| 1755 him God is</b>, or has been, <b>glorified</b>, on the day of the | |
| 1756 resurrection. The other glory is eternal, because from eternity the | |
| 1757 Word of God is God. And the human nature of Christ, assumed into | |
| 1758 this glory, will be glorified forever. And so he speaks of this as | |
| 1759 in the future: <b>and will glorify him at once</b>, that is, he | |
| 1760 will always establish him in that glory forever.</p> | |
| 1761 <p>1830 The fourth glory of Christ is the glory of being known by | |
| 1762 the faith of the people. Origen has this kind of glory in mind in | |
| 1763 his exposition.<a href="#_ftn46" name="_ftnref46" id= | |
| 1764 "_ftnref46">[46]</a> According to him, glory means one thing in | |
| 1765 ordinary speech, and another thing in Scripture. In ordinary | |
| 1766 speech, glory is the praise given by a number of people, or the | |
| 1767 clear knowledge of someone accompanied by praise, as Ambrose | |
| 1768 says.<a href="#_ftn47" name="_ftnref47" id="_ftnref47">[47]</a> | |
| 1769 While in Scripture, glory indicates that a divine sign or mark is | |
| 1770 upon one. We read in Exodus [40:34] that "The glory of the Lord | |
| 1771 appeared over the tabernacle," that is, a divine sign rested over | |
| 1772 it. The same happened to the face of Moses, when it was glorified. | |
| 1773 Just as glory, in the physical sense, indicates that a divine sign | |
| 1774 rests upon one, so, in the spiritual sense, that intellect is said | |
| 1775 to be glorified when it is so deified and so transcends all | |
| 1776 material things that it is raised to a knowledge of God. It is by | |
| 1777 this that we are made sharers of glory: "And we all, with unveiled | |
| 1778 face, beholding the glory of the Lord, are being changed into his | |
| 1779 likeness from one degree of glory to another" (2 Cor 3:18). | |
| 1780 Therefore, if anyone who knows God is glorified and made a sharer | |
| 1781 of glory, it is clear that Christ, who knows God most perfectly, | |
| 1782 since he is the brightness of the entire divine glory (Heb 1:30), | |
| 1783 and able to receive the splendor of the entire divine glory, if, I | |
| 1784 say, this is so, then Christ is most perfectly glorified. And all | |
| 1785 who know God owe this to Christ.</p> | |
| 1786 <p>But men did not yet realize that Christ was so glorified by this | |
| 1787 most perfect knowledge and participation in the divinity. And so, | |
| 1788 although he was glorified in himself, he was not yet glorified in | |
| 1789 the knowledge of men. He began to have his glory at his passion and | |
| 1790 resurrection, when men began to recognize his power and divinity. | |
| 1791 Our Lord, speaking here of this glory, says, <b>Now is the Son of | |
| 1792 man glorified</b>, that is, now, in his human nature, he is | |
| 1793 receiving glory in the knowledge of men because of his approaching | |
| 1794 passion. <b>And in him God</b>, the Father, <b>is glorified</b>. | |
| 1795 For the Son not only reveals himself, but the Father as well: | |
| 1796 "[Father] I have manifested thy name" (17:6). Consequently, not | |
| 1797 only is the Son glorified, but the Father also: "No one knows the | |
| 1798 Father except the Son and any one to whom the Son chooses to reveal | |
| 1799 him" (Mt 11:27). He says, <b>in him</b>, because one who sees the | |
| 1800 Son also sees the Father (14:9).</p> | |
| 1801 <p>It is characteristic of one who is greater to return what is | |
| 1802 greater. And thus he adds, <b>if God is glorified in him</b>, that | |
| 1803 is, if the glory of God the Father somehow increases because of the | |
| 1804 glory of the Son of man, because the Father becomes better known, | |
| 1805 <b>God will also glorify him in himself</b>, that is, make it known | |
| 1806 that Christ Jesus is in his glory. This will not be delayed for he | |
| 1807 <b>will glorify him at once</b>.<br /> | |
| 1808 <br /> | |
| 1809 <br /></p> | |
| 1810 <p align="center"><b>LECTURE 7</b></p> | |
| 1811 <blockquote> | |
| 1812 <p><b>33 "Little children, yet a little while I am with you. You | |
| 1813 will seek me; and as I said to the Jews so now I say to you, 'Where | |
| 1814 I am going you cannot come.' 34 A new commandment I give to you, | |
| 1815 that you love one another; even as I have loved you, that you also | |
| 1816 love one another. 35 By this all men will know that you are my | |
| 1817 disciples, if you have love for one another."</b></p> | |
| 1818 </blockquote> | |
| 1819 <p>1831 Above, our Lord spoke of the glory he would acquire by his | |
| 1820 leaving. Here, he is telling them that he will leave them. First, | |
| 1821 he foretells his leaving; secondly, he shows that his disciples | |
| 1822 were not yet fit to follow him (v 33b); thirdly, he shows how they | |
| 1823 can become fit, <b>A new commandment I give to you</b>.</p> | |
| 1824 <p>1832 He briefly foretells his coming departure, saying, | |
| 1825 <b>Little children, yet a little while I am with you</b>. He uses | |
| 1826 the words of a parent to his children the more to inflame their | |
| 1827 love; for it is when friends are about to leave each other that | |
| 1828 they especially glow with love: "Having loved his own who were in | |
| 1829 the world, he loved them to the end" (13:1). He says, <b>little | |
| 1830 children</b>, to show their imperfection, for they were not yet | |
| 1831 perfectly children, because they did not yet perfectly love. They | |
| 1832 were not yet perfect in charity: "My little children, with whom I | |
| 1833 am again in travail until Christ be informed in you" (Gal 4:19). | |
| 1834 Still, they had grown somewhat in perfection, because from slaves | |
| 1835 they became little children, as he calls them here, and brethren, | |
| 1836 "Go to my brethren and say to them" (20:17).</p> | |
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1837 <p>1833 We should note that the expression, <b>yet a little |
| 35 | 1838 while</b>, can be explained in three ways, according to the three |
| 1839 ways Christ is present to his disciples. Christ was present to his | |
| 1840 disciples in body. But his body can be considered in two ways. | |
| 1841 First, we can view it as having the characteristics that belong to | |
| 1842 human nature, for Christ had a mortal body, just as others. So, | |
| 1843 <b>a little while</b>, is understood as the time between these | |
| 1844 words and his death. So the sense is: <b>yet a little while I am | |
| 1845 with you</b>, that is, a little time remains until I am taken and | |
| 1846 die, and then I will rise and be immortal, even in body: "Christ | |
| 1847 being raised from the dead will never die again; death no longer | |
| 1848 has dominion over him" (Rom 6:9). So Luke (24:44) says: "These are | |
| 1849 my words which I spoke to you, while I was still with you."</p> | |
| 1850 <p>Secondly, he was with them in body, but a body that was already | |
| 1851 glorified. Then, <b>a little while</b>, indicates the time that | |
| 1852 intervened until his ascension: "A little while, and you will see | |
| 1853 me no more; again a little while, and you will see me, because I go | |
| 1854 to the Father" [16:16]; "Once again, in a little while, I will | |
| 1855 shake the heavens and the earth and the sea and the dry land" (Hag | |
| 1856 2:6).</p> | |
| 1857 <p>Thirdly, it can be explained as applying to the spiritual | |
| 1858 presence of Christ, his presence in his divinity and in the | |
| 1859 sacraments. Then, <b>a little while</b>, is taken to mean the time | |
| 1860 which would intervene until the end of the world. This is a little | |
| 1861 while in comparison with eternity: "Children it is the last hour" | |
| 1862 (1 Jn 2:18). Then the meaning is: <b>yet a little while I am with | |
| 1863 you</b>, that is, although I will leave you in body, I am still | |
| 1864 spiritually with you for <b>a little while</b> which remains before | |
| 1865 the end of the world: "I am with you always, to the close of the | |
| 1866 age" (Mt 28:20).</p> | |
| 1867 <p>Yet this explanation is not appropriate to the presence of | |
| 1868 Christ in his divinity, for he will be with them not only to the | |
| 1869 end of the world, but for all eternity. For this reason Origen | |
| 1870 explains it another way.<a href="#_ftn48" name="_ftnref48" id= | |
| 1871 "_ftnref48">[48]</a> He says that Christ is always with the | |
| 1872 perfect, who do not sin in a serious way. But he is not always | |
| 1873 present to the imperfect, because when they sin he withdraws from | |
| 1874 them. Now in a little while the disciples would leave Christ, fall | |
| 1875 away and abandon him: "You will all fall away because of me this | |
| 1876 night" (Mt 26:31). And so Christ spiritually withdrew from them. In | |
| 1877 reference to this he says, <b>yet a little while I am with you</b>, | |
| 1878 that is, in a little while you will leave and abandon me, and then | |
| 1879 I will not be with you.</p> | |
| 1880 <p>1834 Next, he mentions their inability to follow him. First, he | |
| 1881 notes their effort, <b>you will seek me</b>, whom you have | |
| 1882 spiritually abandoned by your flight and denials. <b>You will seek | |
| 1883 me</b>, I say, by your repentance, as Peter did, who wept bitterly: | |
| 1884 "Seek the Lord while he may be found" (Is 55:6); "In their distress | |
| 1885 they seek me" (Hos 5:15). Or, <b>you will seek me</b>, that is, you | |
| 1886 will want me to be present in body: "The days are coming when you | |
| 1887 will desire to see one of the days of the Son of man, and you will | |
| 1888 not see it" (Lk 17:22).</p> | |
| 1889 <p>Secondly, he shows their weakness, saying, <b>as I said to the | |
| 1890 Jews so now I say to you, Where I am going you cannot come</b>. Yet | |
| 1891 this was said differently to the two. Some of the Jews would never | |
| 1892 be converted. It was to these that it was said absolutely that they | |
| 1893 could not go where Christ was going. But now that Judas has gone, | |
| 1894 none of the remaining disciples would be separated from Christ. And | |
| 1895 to them he did not say absolutely, <b>you cannot come</b>, but | |
| 1896 added, <b>now I say to you</b>. It is like saying: <b>I said to the | |
| 1897 Jews</b>, that is, to the obstinate among them, that they could | |
| 1898 never come. But <b>I say to you</b>, that for <b>now</b>, you | |
| 1899 cannot follow me, because you are not perfect enough in charity to | |
| 1900 want to die for me. For I will leave you by dying.</p> | |
| 1901 <p>Again, I am going to the glory of my Father, to which no one can | |
| 1902 come unless he is perfect in charity. Also, I will be glorified | |
| 1903 now, for as we read, "Now is the Son of man glorified." But it is | |
| 1904 not yet the time for your bodies to be glorified; so, <b>where I am | |
| 1905 going you cannot come</b>.</p> | |
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1906 <p>1835 Then, he teaches them how they can become fit to follow |
| 35 | 1907 him: <b>a new commandment I give to you</b>. First, he mentions the |
| 1908 special character of this commandment; secondly, he shows why they | |
| 1909 should live up to it (v 35). As to the first he does three things: | |
| 1910 first, he mentions a feature of this commandment, secondly, its | |
| 1911 meaning; and thirdly, its standard.</p> | |
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1912 <p>1836 The feature of this commandment he emphasizes is its |
| 35 | 1913 newness. Thus he says, <b>a new commandment</b>. But did not the |
| 1914 Old Testament or Law have a commandment about the love of one's | |
| 1915 neighbor? It did, because when Christ was asked by a lawyer which | |
| 1916 was the greatest commandment, he replied: "You shall love the Lord | |
| 1917 your God," and continued, "You shall love your neighbor as | |
| 1918 yourself" (Mt 22:37). This is found in Leviticus: "You shall love | |
| 1919 your neighbor as yourself" (Lev 19:18).</p> | |
| 1920 <p>Nevertheless, there are three special reasons why this | |
| 1921 commandment is said to be new. First, because of the newness, the | |
| 1922 renewal, it produces: "You have put off the old nature with its | |
| 1923 practices and have put on the new nature, which is being renewed in | |
| 1924 knowledge after the image of its creator" (Col 3:9). This newness | |
| 1925 is from charity, the charity to which Christ urges us. Secondly, | |
| 1926 this commandment is said to be new because of the cause which | |
| 1927 produces this renewal; and this is a new spirit. There are two | |
| 1928 spirits: the old and the new. The old spirit is the spirit of | |
| 1929 slavery; the new is the spirit of love. The first produces slaves; | |
| 1930 the second, children by adoption: "For you did not receive the | |
| 1931 spirit of slavery to fall back into fear, but you have received the | |
| 1932 spirit of sonship" (Rom 8:15); "A new heart I will give you, and a | |
| 1933 new spirit I will put within you" (Ez 36:26). The spirit sets us on | |
| 1934 fire with love because "God's love has been poured into our hearts | |
| 1935 through the Holy Spirit" (Rom 5:5). Thirdly, it is a new | |
| 1936 commandment because of the effect it established, that is, a New | |
| 1937 Covenant. The difference between the New and the Old Covenant is | |
| 1938 that between love and fear: as we read in Jeremiah (31:31): "I will | |
| 1939 make a new covenant with the house of Israel." Under the Old | |
| 1940 Covenant, this commandment was observed through fear; under the New | |
| 1941 Covenant it is observed through love. So this commandment was in | |
| 1942 the Old Law, not as characteristic of it, but as a preparation for | |
| 1943 the New Law.</p> | |
| 1944 <p>1837 The import of the commandment is mutual love; thus he says: | |
| 1945 <b>that you love one another</b>. It is of the very nature of | |
| 1946 friendship that is not imperceptible; otherwise, it would not be | |
| 1947 friendship, but merely good-will. For a true and firm friendship | |
| 1948 the friends need a mutual love for each other; for this duplication | |
| 1949 makes it true and firm. Our Lord, wanting there to be perfect | |
| 1950 friendship among his faithful and disciples, gave them this command | |
| 1951 of mutual love: "Whoever fears the Lord directs his friendship | |
| 1952 aright" (Sir 6:17).</p> | |
| 1953 <p>1838 The standard for this mutual love is given when he says, | |
| 1954 <b>as I have loved you</b>. Now Christ loved us three ways: | |
| 1955 gratuitously, effectively and rightly.</p> | |
| 1956 <p>He loved us gratuitously because he began to love us and did not | |
| 1957 wait for us to begin to love him: "Not that we loved God, but | |
| 1958 because he first loved us" [1 Jn 4:10]. In the same way we should | |
| 1959 first love our neighbors and not wait to be loved by them or for | |
| 1960 them to do us a favor.</p> | |
| 1961 <p>Christ loved us effectively, which is obvious from what he did; | |
| 1962 for love is proven to exist from what one does. The greatest thing | |
| 1963 a person can do for a friend is to give himself for that friend. | |
| 1964 This is what Christ did: "Christ loved us and gave himself up for | |
| 1965 us" (Eph 5:2). So we read: "Greater love has no man than this, that | |
| 1966 a man lay down his life for his friends" (15:13). We also should be | |
| 1967 led by this example and love one another effectively and | |
| 1968 fruitfully: "Let us not love in word or in speech but in deed and | |
| 1969 in truth" (1 Jn 3:18).</p> | |
| 1970 <p>Christ also loved us rightly. Since all friendship is based on | |
| 1971 some kind of sharing (for similarity is a cause of love), that | |
| 1972 friendship is right which is based on a similarity or a sharing in | |
| 1973 some good. Now Christ loved us as similar to himself by the grace | |
| 1974 of adoption, loving us in the light of this similarity in order to | |
| 1975 draw us to God. "I have loved you with an everlasting love; and so | |
| 1976 taking pity on you, I have drawn you" [Jer 31:3]. We also, in the | |
| 1977 one we love, should love what pertains to God and not so much the | |
| 1978 pleasure or benefits the loved one gives to us. In this kind of | |
| 1979 love for our neighbor, even the love of God is included.</p> | |
| 1980 <p>1839 Then when he says, <b>By this all men will know that you | |
| 1981 are my disciples</b>, he gives the reason for following this | |
| 1982 command. Here we should note that one who is in the army of a king | |
| 1983 should wear this emblem. The emblem of Christ is the emblem of | |
| 1984 charity. So anyone who wants to be in the army of Christ should be | |
| 1985 stamped with the emblem of charity. This is what he is saying here: | |
| 1986 <b>By this all men will know that you are my disciples, if you have | |
| 1987 love for one another</b>. I mean a holy love: "I am the mother of | |
| 1988 beautiful love and of fear and of knowledge and of holy hope" [Sir | |
| 1989 24:24].</p> | |
| 1990 <p>Although the apostles received many gifts from Christ, such as | |
| 1991 life, intelligence and good health, as well as spiritual goods, | |
| 1992 such as the ability to perform miracles - "I will give you a mouth | |
| 1993 and wisdom" (Lk 21:15) - none of these are the emblem of a disciple | |
| 1994 of Christ, since they can be possessed both by the good and the | |
| 1995 bad. Rather, the special sign of a disciple of Christ is charity | |
| 1996 and mutual love; "He has put his seal upon us and given us his | |
| 1997 Spirit" (2 Cor 1:22).<br /> | |
| 1998 <br /> | |
| 1999 <br /></p> | |
| 2000 <p align="center"><b>LECTURE 8</b></p> | |
| 2001 <blockquote> | |
| 2002 <p><b>36 Simon Peter said to him, "Lord, where are you going?" | |
| 2003 Jesus answered, "Where I am going you cannot follow me now; but you | |
| 2004 shall follow afterward." 37 Peter said to him, "Lord, why cannot I | |
| 2005 follow you now? I will lay down my life for you." 38 Jesus | |
| 2006 answered, "Will you lay down your life for me? Truly, truly, I say | |
| 2007 to you, the cock will not crow, till you have denied me three | |
| 2008 times."</b></p> | |
| 2009 </blockquote> | |
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2010 <p>1840 Above, John mentioned the defection of one of the |
| 35 | 2011 disciples, Judas the traitor; here he tells of the failure of |
| 2012 another, Peter, who denied Christ. First we see the occasion of | |
| 2013 Christ's prediction; secondly, the prediction of Peter's denial. He | |
| 2014 does two things about the first: he mentions Peter's desire; | |
| 2015 secondly, his confidence, <b>Why cannot I follow you now?</b> He | |
| 2016 does two things about the first: he shows Peter expressing his | |
| 2017 desire; secondly, he shows that its fulfillment will be delayed, | |
| 2018 <b>you cannot follow me now</b>.</p> | |
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2019 <p>1841 Peter's desire is shown by the quick way he questioned |
| 35 | 2020 Christ: <b>Simon Peter said to him, Lord, where are you going?</b> |
| 2021 Peter had heard our Lord say that he would be with them just for a | |
| 2022 little while, and he became anxious about Christ's leaving them. So | |
| 2023 he asks, <b>Where are you going?</b> Chrysostom says about this: | |
| 2024 "Peter's love was indeed great, and more furious than a fire that | |
| 2025 nothing could stop."<a href="#_ftn49" name="_ftnref49" id= | |
| 2026 "_ftnref49">[49]</a> This is why even after Christ had said, "Where | |
| 2027 I am going you cannot follow," Peter still wanted to follow him. So | |
| 2028 he asked where he was going, just like we read in the Song of | |
| 2029 Songs: "Whither has your beloved gone, O fairest among women? | |
| 2030 Whither has your beloved turned, that we may seek him with you?" | |
| 2031 (6:1).</p> | |
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2032 <p>1842 Yet he cannot now have what he desires, since for the |
| 35 | 2033 present he is prevented from following Christ. <b>Where I am going |
| 2034 you cannot follow me now; but you shall follow afterward</b>. This | |
| 2035 is like saying: You are still imperfect, and thus not able to | |
| 2036 follow me now; but later, when you are perfect, you will follow me. | |
| 2037 This is similar to what we will read further on: "Truly, truly, I | |
| 2038 say to you, when you were young," that is, imperfect, "you girded | |
| 2039 yourself…but when you are old," and have climbed the | |
| 2040 mountain of perfection, "you will stretch out your hands, and | |
| 2041 another will gird you" (21:18).</p> | |
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2042 <p>1843 When John says, <b>Peter said to him</b>, he indicates |
| 35 | 2043 Peter's confidence. Peter had understood what our Lord had just |
| 2044 said as expressing some doubt about the perfection of Peter's love. | |
| 2045 Love is perfect when one exposes oneself to death for a friend: | |
| 2046 "Greater love has no man than this, that a man lay down his life | |
| 2047 for his friends" (15:13). And so because Peter was ready to die for | |
| 2048 Christ, he declared that he was perfect in love when he said, <b>I | |
| 2049 will lay down my life for you</b>, that is, I am ready to die for | |
| 2050 you. He really meant this, and was not pretending. Still, we do not | |
| 2051 know the strength of our own love until it meets some obstacle to | |
| 2052 be overcome: "I am not aware of anything against myself, but I am | |
| 2053 not thereby acquitted" (1 Cor 4:4).</p> | |
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2054 <p>1844 Next, John shows Jesus predicting the denial of Peter. |
| 35 | 2055 First, Jesus checks Peter's presumption; secondly, he predicts his |
| 2056 denial.</p> | |
| 2057 <p>1845 As to the first we should note that after Christ said | |
| 2058 <b>you cannot follow me now</b>, Peter was confident of his own | |
| 2059 strength and said that he could follow Christ and die for him. Our | |
| 2060 Lord checked him by saying, <b>Will you lay down your life for | |
| 2061 me?</b> It is like saying: Think what you are saying. I know you | |
| 2062 better than you know yourself; you do not know how strong your own | |
| 2063 love is. So do not assume that you can do everything. "So do not | |
| 2064 become proud, but stand in awe" (Rom 11:20). A similar thought is | |
| 2065 found in Matthew (26:41): "The spirit indeed is willing, but the | |
| 2066 flesh is weak."</p> | |
| 2067 <p>Our Lord allowed Peter to be tempted and to fall so that when he | |
| 2068 became head of the Church he would have an unpretentious opinion of | |
| 2069 himself and have compassion for his subjects when they sinned: "For | |
| 2070 we have not a high priest who is unable to sympathize with our | |
| 2071 weakness, but one who in every respect has been tempted as we are, | |
| 2072 yet without sinning" (Heb 4:15). In Peter, some temptations grew | |
| 2073 into sins. But Christ was tempted as we are, not because he | |
| 2074 committed sin, but because the temptations were penal in | |
| 2075 character.</p> | |
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2076 <p>1846 Christ predicts Peter's denial when he says, <b>Truly, |
| 35 | 2077 truly, I say to you, the cock will not crow, till you have denied |
| 2078 me three times</b>. This causes a problem as it seems to be false: | |
| 2079 for in [some versions of] Mark (14:68) we read that the cock crowed | |
| 2080 immediately after his first denial. Augustine answers this in two | |
| 2081 ways.<a href="#_ftn50" name="_ftnref50" title="" id= | |
| 2082 "_ftnref50">[50]</a> In the first way he says that our Lord was | |
| 2083 expressing Peter's state of mind rather than his actions: for such | |
| 2084 fear had overcome Peter's soul that he was ready, by the time the | |
| 2085 cock crowed, to deny our Lord not only once but three times. So the | |
| 2086 meaning is: you will be ready to deny me three times before the | |
| 2087 cock crows. He explains it another way by saying the prediction | |
| 2088 refers to the very beginning of Peter's denial. Something is said | |
| 2089 to happen before something else even it if only begins to happen. | |
| 2090 Now our Lord predicted three denials; they began before the first | |
| 2091 cock-crow, although the entire series was not completed before it. | |
| 2092 Here the meaning is: your triple denial will begin before the cock | |
| 2093 crows.</p> | |
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2094 <p>1847 There is also a question about where these words were |
| 35 | 2095 spoken. Matthew and Mark say that our Lord said this to Peter after |
| 2096 they had left the upper room; but Luke and John say he said this in | |
| 2097 the upper room. It is after the farewell discourses that John has | |
| 2098 Jesus saying, "Rise, let us go hence" (below 14:31). In answer to | |
| 2099 this we should say that it is true that our Lord said this in the | |
| 2100 upper room. Matthew and Mark did not follow the order of history, | |
| 2101 but of memory.</p> | |
| 2102 <p>One could also say, with Augustine, that our Lord said this | |
| 2103 three times.<a href="#_ftn51" name="_ftnref51" id= | |
| 2104 "_ftnref51">[51]</a> A close inspection of our Lord's words which | |
| 2105 led to his predicting the denial of Peter shows that three | |
| 2106 different things were said. In Matthew we read that our Lord said: | |
| 2107 "You will all fall away because of me this night" (Mt 26:31); and | |
| 2108 Mark says the same (Mk 14:27). Peter answered: "Though they all | |
| 2109 fall away because of you, I will never fall away" (Mt 26:33). Then | |
| 2110 Jesus said: "This very night, before the cock crows, you will deny | |
| 2111 me three times" (Mt 26:34). In Luke, however, we read that Jesus | |
| 2112 said: "Satan demanded to have you, that he might sift you like | |
| 2113 wheat, but I have prayed for you that your faith may not fail" (Lk | |
| 2114 22:31). Peter then said, "Lord, I am ready to go with you to prison | |
| 2115 and to death" (Lk 22:33). Our Lord answered this: "I tell you, | |
| 2116 Peter, the cock will not crow this day, until you three times deny | |
| 2117 that you know me" (Lk 22:34). But here, in John, when Peter asked | |
| 2118 our Lord where he was going, our Lord replied: "the cock will not | |
| 2119 crow, till you have denied me three times." We can conclude from | |
| 2120 this that our Lord predicted Peter's denial several times.</p> | |
| 2121 <div><br clear="all" /> | |
| 2122 <hr align="left" size="1" width="33%" /> | |
| 2123 <div id="ftn1"> | |
| 2124 <p><a href="#_ftnref1" name="_ftn1" id="_ftn1">[1]</a> St. Thomas | |
| 2125 refers to Jn 13:1 in the <i>Summa Theologiae:</i> III, q. 46, a. 9, | |
| 2126 s. c. and ad 1; q. 74, a. 4, obj. 1.</p> | |
|
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2127 </div> |
| 35 | 2128 <div id="ftn2"> |
| 2129 <p><a href="#_ftnref2" name="_ftn2" id="_ftn2">[2]</a> Summa-</p> | |
|
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2130 </div> |
| 35 | 2131 <div id="ftn3"> |
| 2132 <p><a href="#_ftnref3" name="_ftn3" id="_ftn3">[3]</a> <i>Tract. in | |
| 2133 Io</i>., 55, ch. 2, col 1785; cf. <i>Catena Aurea</i>, 13:1-5.</p> | |
|
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2134 </div> |
| 35 | 2135 <div id="ftn4"> |
| 2136 <p><a href="#_ftnref4" name="_ftn4" id="_ftn4">[4]</a> Summa-will | |
| 2137 can be moved by God, by internal suggestion and external | |
| 2138 suggestion</p> | |
|
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2139 </div> |
| 35 | 2140 <div id="ftn5"> |
| 2141 <p><a href="#_ftnref5" name="_ftn5" id="_ftn5">[5]</a> St. Thomas | |
| 2142 refers to Jn 13:4 in the <i>Summa Theologiae:</i> III, q, 74, a. 4, | |
| 2143 obj. 1; Jn 13:5: <i>ST</i> III, q. 46, a. 9, ad 1; Jn 13:10: | |
| 2144 <i>ST</i> III, q. 72, a. 6, ad 2; q. 83, a. 5, ad 1.</p> | |
|
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2145 </div> |
| 35 | 2146 <div id="ftn6"> |
| 2147 <p><a href="#_ftnref6" name="_ftn6" id="_ftn6">[6]</a> Origen, | |
| 2148 <i>In Ioan.</i>, XXXII, ch. 2; PG 14, col. 405; cf. <i>Catena | |
| 2149 Aurea</i>, 13:1-5.</p> | |
|
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2150 </div> |
| 35 | 2151 <div id="ftn7"> |
| 2152 <p><a href="#_ftnref7" name="_ftn7" id="_ftn7">[7]</a> Origen, | |
| 2153 <i>In Ioan.</i>, XXXII, ch. 4; PG 14, col. 411; cf. <i>Catena | |
| 2154 Aurea</i>, 13:6-11.</p> | |
| 2155 </div> | |
| 2156 <div id="ftn8"> | |
| 2157 <p><a href="#_ftnref8" name="_ftn8" id="_ftn8">[8]</a> Origen, | |
| 2158 <i>In Ioan.</i>, XXXII, ch. 5; PG 14, col. 412; cf. <i>Catena | |
| 2159 Aurea</i>, 13:6-11.</p> | |
|
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2160 </div> |
| 35 | 2161 <div id="ftn9"> |
| 2162 <p><a href="#_ftnref9" name="_ftn9" id="_ftn9">[9]</a> <i>In | |
| 2163 Ioannem hom</i>., 70, ch. 2; PG 59, col. 383; cf. <i>Catena | |
| 2164 Aurea</i>, 13:6-11.</p> | |
|
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2165 </div> |
| 35 | 2166 <div id="ftn10"> |
| 2167 <p><a href="#_ftnref10" name="_ftn10" id="_ftn10">[10]</a> | |
| 2168 <i>Tract. in Io</i>., 56, ch. 1, col. 1788; cf. <i>Catena | |
| 2169 Aurea</i>, 13:6-11.</p> | |
|
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2170 </div> |
| 35 | 2171 <div id="ftn11"> |
| 2172 <p><a href="#_ftnref11" name="_ftn11" id="_ftn11">[11]</a> Origen, | |
| 2173 <i>In Ioan.</i>, XXXII, ch. 5; PG 14, col. 412; cf. <i>Catena | |
| 2174 Aurea</i>, 13:6-11.</p> | |
|
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2175 </div> |
| 35 | 2176 <div id="ftn12"> |
| 2177 <p><a href="#_ftnref12" name="_ftn12" id="_ftn12">[12]</a> Clement, | |
| 2178 <i>Itinerary.</i></p> | |
| 2179 </div> | |
| 2180 <div id="ftn13"> | |
| 2181 <p><a href="#_ftnref13" name="_ftn13" id= | |
| 2182 "_ftn13">[13]</a><i>Epistola 64,</i> ch. 5, no. 10; PL 33, col. | |
| 2183 178; cf. <i>Catena Aurea</i>,13:6-11.</p> | |
|
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2184 </div> |
| 35 | 2185 <div id="ftn14"> |
| 2186 <p><a href="#_ftnref14" name="_ftn14" id="_ftn14">[14]</a> | |
| 2187 <i>Tract. in Io</i>., 56, ch. 3, col. 1788; cf. <i>Catena | |
| 2188 Aurea</i>, 13:6-11.</p> | |
|
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2189 </div> |
| 35 | 2190 <div id="ftn15"> |
| 2191 <p><a href="#_ftnref15" name="_ftn15" id="_ftn15">[15]</a> <i>In | |
| 2192 Ioannem hom</i>., 70, ch. 2; PG 59, col. 384; cf. <i>Catena | |
| 2193 Aurea</i>, 13:6-11.</p> | |
|
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2194 </div> |
| 35 | 2195 <div id="ftn16"> |
| 2196 <p><a href="#_ftnref16" name="_ftn16" id="_ftn16">[16]</a> Origen, | |
| 2197 <i>In Ioan.</i>, XXXII, ch. 6; PG 14, col. 416; cf. <i>Catena | |
| 2198 Aurea</i>, 13:6-11.</p> | |
|
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2199 </div> |
| 35 | 2200 <div id="ftn17"> |
| 2201 <p><a href="#_ftnref17" name="_ftn17" id="_ftn17">[17]</a> St. | |
| 2202 Thomas refers to Jn 13:13 in the <i>Summa Theologiae:</i> II-II, q. | |
| 2203 132, a. 1, ad 1; Jn 13:15: <i>ST</i> III, q. 37 a. 1, obj. 2; Jn | |
| 2204 13:17: <i>ST</i> I-II, q. 4, a. 6, s. c.; q. 5, a. 7, s. c.; q. 7, | |
| 2205 a. 2, ad 3; Jn 13:18: <i>ST</i> III, q. 36, a. 3, s. c.</p> | |
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2206 </div> |
| 35 | 2207 <div id="ftn18"> |
| 2208 <p><a href="#_ftnref18" name="_ftn18" id="_ftn18">[18]</a> Origen, | |
| 2209 <i>In Ioan.</i>, XXXII, ch. 57 PG 14, col. 430; cf. <i>Catena | |
| 2210 Aurea</i>, 13:12-20.</p> | |
|
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2211 </div> |
| 35 | 2212 <div id="ftn19"> |
| 2213 <p><a href="#_ftnref19" name="_ftn19" id="_ftn19">[19]</a> Ambrose, | |
| 2214 <i>Expos sec. Lucam</i>, X, ch .3 ; PL 15, col. 1804-5.</p> | |
|
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2215 </div> |
| 35 | 2216 <div id="ftn20"> |
| 2217 <p><a href="#_ftnref20" name="_ftn20" id="_ftn20">[20]</a> | |
| 2218 <i>Tract. in Io</i>., 58, ch. 3, col. 1793; cf. <i>Catena | |
| 2219 Aurea</i>, 13:12-20.</p> | |
|
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2220 </div> |
| 35 | 2221 <div id="ftn21"> |
| 2222 <p><a href="#_ftnref21" name="_ftn21" id="_ftn21">[21]</a> Ibid.; | |
| 2223 cf. <i>Catena Aurea</i>, 13:12-20.</p> | |
|
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2224 </div> |
| 35 | 2225 <div id="ftn22"> |
| 2226 <p><a href="#_ftnref22" name="_ftn22" id="_ftn22">[22]</a> | |
| 2227 <i>Tract. in Io</i>., 58, ch. 4, col. 1794; cf. <i>Catena | |
| 2228 Aurea</i>, 13:12-20.</p> | |
|
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2229 </div> |
| 35 | 2230 <div id="ftn23"> |
| 2231 <p><a href="#_ftnref23" name="_ftn23" id="_ftn23">[23]</a> | |
| 2232 Augustine, <i>De Agone Christiano</i>, ch. XI, 12; PL 40, col. | |
| 2233 297.</p> | |
|
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2234 </div> |
| 35 | 2235 <div id="ftn24"> |
| 2236 <p><a href="#_ftnref24" name="_ftn24" id="_ftn24">[24]</a> Origen, | |
| 2237 <i>In Ioan.</i>, XXXII, ch. 8; PG 14, col. 424; cf. <i>Catena | |
| 2238 Aurea</i>, 13:12-20.</p> | |
|
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2239 </div> |
| 35 | 2240 <div id="ftn25"> |
| 2241 <p><a href="#_ftnref25" name="_ftn25" id="_ftn25">[25]</a> | |
| 2242 Augustine, <i>Epistola 78</i>, ch. 8; PL 33, col. 272.</p> | |
|
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2243 </div> |
| 35 | 2244 <div id="ftn26"> |
| 2245 <p><a href="#_ftnref26" name="_ftn26" id="_ftn26">[26]</a> Origen, | |
| 2246 <i>In Ioan.</i>, XXXII, ch. 10; PG 14, col. 431 cf. <i>Catena | |
| 2247 Aurea</i>, 13:12-20.</p> | |
|
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2248 </div> |
| 35 | 2249 <div id="ftn27"> |
| 2250 <p><a href="#_ftnref27" name="_ftn27" id="_ftn27">[27]</a> | |
| 2251 <i>Tract. in Io</i>., 59. ch. 2, col. 1796; cf. <i>Catena | |
| 2252 Aurea</i>, 13:12-20.</p> | |
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2253 </div> |
| 35 | 2254 <div id="ftn28"> |
| 2255 <p><a href="#_ftnref28" name="_ftn28" id="_ftn28">[28]</a> St. | |
| 2256 Thomas refers to Jn 13:26, 27 in the <i>Summa Theologiae:</i> III, | |
| 2257 q. 81, a. 2, obj. 3.</p> | |
| 2258 </div> | |
| 2259 <div id="ftn29"> | |
| 2260 <p><a href="#_ftnref29" name="_ftn29" id="_ftn29">[29]</a> Comm. in | |
| 2261 Matt., I; PL 26, col. 38C.</p> | |
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2262 </div> |
| 35 | 2263 <div id="ftn30"> |
| 2264 <p><a href="#_ftnref30" name="_ftn30" id="_ftn30">[30]</a> | |
| 2265 <i>Tract. in Io</i>., 60, ch. 1, col. 1797; cf. <i>Catena | |
| 2266 Aurea</i>, 13:21-30.</p> | |
|
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2267 </div> |
| 35 | 2268 <div id="ftn31"> |
| 2269 <p><a href="#_ftnref31" name="_ftn31" id="_ftn31">[31]</a> <i>In | |
| 2270 Ioannem hom</i>., 72, ch. 1; PG 59, col. 389, 390; cf. <i>Catena | |
| 2271 Aurea</i>, 13:21-30.</p> | |
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2272 </div> |
| 35 | 2273 <div id="ftn32"> |
| 2274 <p><a href="#_ftnref32" name="_ftn32" id="_ftn32">[32]</a> | |
| 2275 <i>Tract. in Io</i>., 62, ch. 3, col. 1802; cf. <i>Catena | |
| 2276 Aurea</i>, 13:21-30.</p> | |
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2277 </div> |
| 35 | 2278 <div id="ftn33"> |
| 2279 <p><a href="#_ftnref33" name="_ftn33" id="_ftn33">[33]</a> | |
| 2280 Summa-God is in the soul essentially, but the devil cannot be.</p> | |
|
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2281 </div> |
| 35 | 2282 <div id="ftn34"> |
| 2283 <p><a href="#_ftnref34" name="_ftn34" id="_ftn34">[34]</a> St. | |
| 2284 Thomas refers to Jn 13:29 in the <i>Summa Theologiae:</i> II-II, q. | |
| 2285 188, a. 7.</p> | |
|
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2286 </div> |
| 35 | 2287 <div id="ftn35"> |
| 2288 <p><a href="#_ftnref35" name="_ftn35" id="_ftn35">[35]</a> | |
| 2289 <i>Tract. in Io</i>., 62, ch. 4, col. 1802-3; cf. <i>Catena | |
| 2290 Aurea</i>, 13:21-30.</p> | |
|
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2291 </div> |
| 35 | 2292 <div id="ftn36"> |
| 2293 <p><a href="#_ftnref36" name="_ftn36" id="_ftn36">[36]</a> Ibid., | |
| 2294 5, col. 1803; cf. <i>Catena Aurea</i>, 13:21-30.</p> | |
| 2295 </div> | |
| 2296 <div id="ftn37"> | |
| 2297 <p><a href="#_ftnref37" name="_ftn37" id="_ftn37">[37]</a> Ibid.; | |
| 2298 cf. <i>Catena Aurea</i>, 13:21-30</p> | |
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2299 </div> |
| 35 | 2300 <div id="ftn38"> |
| 2301 <p><a href="#_ftnref38" name="_ftn38" id="_ftn38">[38]</a> <i>In | |
| 2302 Ioannem hom</i>., 72, ch. 2; PG 59, col. 392.</p> | |
|
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2303 </div> |
| 35 | 2304 <div id="ftn39"> |
| 2305 <p><a href="#_ftnref39" name="_ftn39" id="_ftn39">[39]</a> <i>In | |
| 2306 Ioannem hom</i>., 72, ch. 2; PG 59, col. 391, 392; cf. <i>Catena | |
| 2307 Aurea</i>, 13:21-30.</p> | |
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2308 </div> |
| 35 | 2309 <div id="ftn40"> |
| 2310 <p><a href="#_ftnref40" name="_ftn40" id="_ftn40">[40]</a> Origen, | |
| 2311 <i>In Ioan.</i>, XXXII, ch. 16; PG 14, col. 443; cf. <i>Catena | |
| 2312 Aurea</i>, 13:21-30.</p> | |
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2313 </div> |
| 35 | 2314 <div id="ftn41"> |
| 2315 <p><a href="#_ftnref41" name="_ftn41" id="_ftn41">[41]</a>Ambrose, | |
| 2316 <i>Hexaemeron</i>, III, ch. 7, no. 30; PL col. 168B, see also Sermo | |
| 2317 III De Caritate, 11; PL 18, col. 142A.</p> | |
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2318 </div> |
| 35 | 2319 <div id="ftn42"> |
| 2320 <p><a href="#_ftnref42" name="_ftn42" id= | |
| 2321 "_ftn42">[42]</a>Chrysostom, <i>In Ioannem hom</i>., 72, ch. 2; PG | |
| 2322 59, col. 392; cf. <i>Catena Aurea</i>, 13:31-32.</p> | |
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2323 </div> |
| 35 | 2324 <div id="ftn43"> |
| 2325 <p><a href="#_ftnref43" name="_ftn43" id="_ftn43">[43]</a> | |
| 2326 Summa-1827-1830, the glory of Christ.</p> | |
| 2327 </div> | |
| 2328 <div id="ftn44"> | |
| 2329 <p><a href="#_ftnref44" name="_ftn44" id="_ftn44">[44]</a> | |
| 2330 Gloss.</p> | |
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2331 </div> |
| 35 | 2332 <div id="ftn45"> |
| 2333 <p><a href="#_ftnref45" name="_ftn45" id="_ftn45">[45]</a> | |
| 2334 Augustine, <i>Tract. in Io</i>., 63, ch. 3, col. 1805; Hilary, | |
| 2335 <i>De Trin</i>., 11, ch. 42; PL 10; Cf. <i>Catena Aurea,</i> | |
| 2336 13:31-32.</p> | |
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2337 </div> |
| 35 | 2338 <div id="ftn46"> |
| 2339 <p><a href="#_ftnref46" name="_ftn46" id="_ftn46">[46]</a> Origen, | |
| 2340 <i>In Ioan.</i>, XXXII, ch. 17, 18; PG 14, col. 445-451; cf. | |
| 2341 <i>Catena Aurea</i>, 13:31-32.</p> | |
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2342 </div> |
| 35 | 2343 <div id="ftn47"> |
| 2344 <p><a href="#_ftnref47" name="_ftn47" id="_ftn47">[47]</a> Ambrose, | |
| 2345 <i>Hexaemeron</i>, III, ch. 7, no. 30; PL col. 168B.</p> | |
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2346 </div> |
| 35 | 2347 <div id="ftn48"> |
| 2348 <p><a href="#_ftnref48" name="_ftn48" id="_ftn48">[48]</a> Origen, | |
| 2349 <i>In Ioan.</i>, XXXII, ch. 19; PG 14, col. 453 ; cf. <i>Catena | |
| 2350 Aurea</i>, 13:33-35.</p> | |
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2351 </div> |
| 35 | 2352 <div id="ftn49"> |
| 2353 <p><a href="#_ftnref49" name="_ftn49" id="_ftn49">[49]</a> <i>In | |
| 2354 Ioannem hom</i>., 63, ch. 3; PG 59, col. 31; cf. <i>Catena | |
| 2355 Aurea</i>, 13:36-38.</p> | |
| 2356 </div> | |
| 2357 <div id="ftn50"> | |
| 2358 <p><a href="#_ftnref50" name="_ftn50" id="_ftn50">[50]</a> | |
| 2359 <i>Tract. in Io.</i>, 66, ch. 2, col. 1880-1; cf. <i>Catena | |
| 2360 Aurea,</i> 7:9-13.</p> | |
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2361 </div> |
| 35 | 2362 <div id="ftn51"> |
| 2363 <p><a href="#_ftnref51" name="_ftn51" id="_ftn51">[51]</a> <i>De | |
| 2364 consensus evangelistarum</i>, 3, ch. 11; PL 34; cf. <i>Catena | |
| 2365 Aurea</i>, 13:36-38.</p> | |
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2366 </div> |
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2367 </div> |
| 35 | 2368 </blockquote> |
| 2369 </body> | |
| 2370 </html> |