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| date | Mon, 30 Nov 2009 22:05:42 +0000 |
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8 </head> |
| 35 | 9 <body style="text-align:justify"> |
| 10 <blockquote> | |
| 11 <p style="text-align: center"><span style= | |
| 12 "font-size: 60pt">21</span></p> | |
| 13 <p align="center"><b>LECTURE I</b></p> | |
| 14 <blockquote> | |
| 15 <p><b>1 After this Jesus revealed himself again to the disciples by | |
| 16 the Sea of Tiberias; and he revealed himself in this way. 2 Simon | |
| 17 Peter, Thomas called the Twin [Didymus], Nathanael of Cana in | |
| 18 Galilee, the sons of Zebedee, and two others of his disciples were | |
| 19 together. 3 Simon Peter said to them, "I am going fishing." They | |
| 20 said to him, "We will go with you." They went out and got into the | |
| 21 boat; but that night they caught nothing. 4 Just as day was | |
| 22 breaking, Jesus stood on the beach; yet the disciples did not know | |
| 23 that it was Jesus. 5 Jesus said to them, "Children, have you any | |
| 24 fish?" They answered him, "No." 6 He said to them, "Cast the net on | |
| 25 the right side of the boat, and you will find some." So they cast | |
| 26 it, and now they were not able to haul it in, for the quantity of | |
| 27 fish.<a href="#_ftn1" name="_ftnref1" id="_ftnref1">[1]</a></b></p> | |
| 28 </blockquote> | |
| 29 <p>2569 The Evangelist has just told of two appearances of Christ | |
| 30 to his disciples. Now he mentions a third appearance. If we | |
| 31 consider the order and purpose of these appearances, it is evident | |
| 32 that the first showed Christ's divine authority by his breathing | |
| 33 the Holy Spirit upon them; the second showed that he was the same | |
| 34 person as before, since he let them view his wounds; and the third | |
| 35 showed the reality of his risen human nature, for he ate with | |
| 36 them.</p> | |
| 37 <p>There are two parts in this. The Evangelist first mentions | |
| 38 Christ's dealing with a group of the disciples; secondly, with two | |
| 39 of them he especially loved (v 15). As to the first, the Evangelist | |
| 40 mentions the time and circumstance of his appearance, and then adds | |
| 41 a short epilogue, <b>This was now the third time....</b></p> | |
| 42 <p>2570 The time is <b>After this</b>, after what the Evangelist | |
| 43 just narrated. It is significant that he says this for it shows | |
| 44 that Christ was not with them continuously, but appeared to them at | |
| 45 intervals. The reason for this was that he had not risen with the | |
| 46 same life as before, but with a glorious life, as the angels have | |
| 47 and the blessed will have: "Except the gods," that is, the angels, | |
| 48 "whose dwelling is not with flesh" (Dan 2:11).</p> | |
| 49 <p>2571 The Evangelist seemed to be ending his gospel before, when | |
| 50 he wrote, <b>these are written that you may believe....</b> Why, | |
| 51 then, does he add on this appearance? Augustine gives a mystical | |
| 52 reason for this, which is that this appearance signifies the glory | |
| 53 of the future life, when Christ will appear to us as he is.<a href= | |
| 54 "#_ftn2" name="_ftnref2" id="_ftnref2">[2]</a> And so the | |
| 55 Evangelist put this appearance after what seemed to be the end of | |
| 56 his gospel so that this could be better understood.</p> | |
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57 <p>2572 The circumstance of his appearance was that <b>Jesus |
| 35 | 58 revealed himself again to the disciples by the Sea of Tiberias.</b> |
| 59 It is in the nature and power of a glorified body that it can be | |
| 60 seen or not seen, as the person wishes, by non‑glorified | |
| 61 bodies. That is why he says, <b>revealed</b>, i.e., Christ made | |
| 62 himself visible. In the same way he is said to appear, which means | |
| 63 the same thing as to reveal, "appearing to them during forty days" | |
| 64 (Acts 1:3). As Ambrose says, that appears in whose power it is to | |
| 65 be seen or not seen.<a href="#_ftn3" name="_ftnref3" id= | |
| 66 "_ftnref3">[3]</a></p> | |
| 67 <p>2573 The place is <b>by the Sea of Tiberias</b>, which is the | |
| 68 Sea of Galilee. It is called the Sea of Tiberias after the city of | |
| 69 Tiberias, which was built in honor of Tiberius Caesar. The | |
| 70 Evangelist mentions this, first, to show that our Lord had kept the | |
| 71 promise made to the disciples, "he is going before you to Galilee" | |
| 72 (Mt 28:7). Secondly, he wanted to show that our Lord had banished | |
| 73 the very great fear from the hearts of his disciples, so that they | |
| 74 no longer remained shut up in their house, but even traveled as far | |
| 75 as Galilee.</p> | |
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76 <p>2574 In describing this appearance, he first mentions the |
| 35 | 77 persons to whom Christ appeared; what they were doing; and thirdly, |
| 78 the circumstances of this appearance.</p> | |
| 79 <p>2575 Christ appeared to seven persons. The Evangelist says that | |
| 80 there were together <b>Simon Peter,</b> who had denied him, | |
| 81 <b>Thomas called the Twin,</b> who was not present at the first | |
| 82 appearance, <b>Nathanael of Cana in Galilee,</b> who is thought to | |
| 83 be the brother of Philip, <b>the sons of Zebedee</b>, that is, | |
| 84 James and John, and <b>two others of his disciples</b> not | |
| 85 explicitly named. In the mystical sense, this number signifies the | |
| 86 state and appearance of future glory, which will be after the | |
| 87 seventh age, that is, in the eighth, which is the age of those who | |
| 88 arise: "From new moon to new moon, and from sabbath to sabbath, all | |
| 89 flesh shall come to worship before me" (Is 66:23).</p> | |
| 90 <p>2576 They were fishing, and so we first see Peter asking about | |
| 91 this; the willingness of the others to go with him; and then their | |
| 92 efforts.</p> | |
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93 <p>2577 Peter asks them to go fishing, saying, <b>I am going |
| 35 | 94 fishing.</b> In the mystical interpretation, this signifies the |
| 95 work of preaching: "I will make you fishers of men" (Mt 4:19). So | |
| 96 when Peter said, <b>I am going fishing,</b> the mystical sense is | |
| 97 that he is taking the others to share in his concerns and | |
| 98 preaching: "So it will be easier for you, and they will bear the | |
| 99 burden with you" (Ex 18:22).</p> | |
| 100 <p>2578 Their actual fishing seems to go against Luke (9:62): "No | |
| 101 one who puts his hand to the plow and looks back is fit for the | |
| 102 kingdom of God." And it is clear that Peter had given up his work | |
| 103 as fisherman. Why then did he return to it and look back? I answer, | |
| 104 with Augustine, that if he had returned to this work of fishing | |
| 105 before Christ's resurrection and before seeing Christ's wounds, we | |
| 106 would think that he was acting out of despair. But now, even after | |
| 107 Christ returned from the grave, after they had seen his wounds, and | |
| 108 had received the Holy Spirit by Christ's breathing on them, they | |
| 109 became what they were before, fishers of fish [not of men]. | |
| 110 <a href="#_ftn4" name="_ftnref4" title="" id="_ftnref4">[4]</a> We | |
| 111 can learn from this that a preacher can use his abilities to earn | |
| 112 the necessaries of life and still preserve the integrity of his | |
| 113 apostolate, if he has no other means of sustenance. For if St. Paul | |
| 114 learned an art he did not previously have in order to obtain the | |
| 115 food he needed, so as to avoid being a burden to others, Peter | |
| 116 could all the more do this by using his own skill.</p> | |
| 117 <p>2579 Augustine says that a preacher can do this when he cannot | |
| 118 gain a living in any other way. But in this case Peter did have | |
| 119 another way, for our Lord promised: "But seek first his kingdom and | |
| 120 his righteousness, and all these things shall be yours as well," | |
| 121 that is, what is necessary for life (Mt 6:33). The answer is that | |
| 122 it is true that these things will be added, with our cooperation. | |
| 123 So our Lord did keep his promise here, with the cooperation of | |
| 124 Peter. For who else but our Lord caused the fish that were caught | |
| 125 to be within the range of their net?</p> | |
| 126 <p>2580 Gregory remarks that there are two kinds of work.<a href= | |
| 127 "#_ftn5" name="_ftnref5" id="_ftnref5">[5]</a> One absorbs the | |
| 128 mind, and hinders our spiritual concerns, as tax collecting. No one | |
| 129 should return to such work, even to provide food. So we do not read | |
| 130 that Matthew returned to his tax collecting post. There is another | |
| 131 kind of work which can be done without sin and without absorbing | |
| 132 the mind, such as fishing and things like that. And it was not a | |
| 133 sin for Peter to return to this kind of work after his | |
| 134 conversion.</p> | |
| 135 <p>2581 The others agree to this, <b>We will go with you</b>. This | |
| 136 sets an example for preachers and prelates to encourage each other | |
| 137 in their work of turning people to God: "A brother helped is like a | |
| 138 strong city" (Prv 18:19); "He was like a young cedar on Lebanon; | |
| 139 and they surrounded him like the trunks of palm trees" (Sir | |
| 140 50:12).</p> | |
| 141 <p>2582 Next, we see that they were working at this, <b>They went | |
| 142 out and got into the boat; but that night they caught nothing.</b> | |
| 143 Here he touches on three things that preachers ought to do. First, | |
| 144 they should leave those places which are sunk in sin: "Come out | |
| 145 from them," the Chaldaeans, "and be separate from them, says the | |
| 146 Lord, and touch nothing unclean; and I will welcome you" (2 Cor | |
| 147 6:17). And they should go out from their carnal affections: "Go | |
| 148 from your country and your kindred and your father's house" (Gen | |
| 149 12:1). And also leave the quiet of contemplation: "Let us go forth | |
| 150 into the fields, and lodge in the villages; let us go out early to | |
| 151 the vineyards" (Song 7:11). Secondly, preachers should get into the | |
| 152 ship, that is, go forward in charity within the unity of the | |
| 153 Church, which is called a ship: "In the days of Noah, during the | |
| 154 building of the ark, in which a few, that is, eight persons, were | |
| 155 saved through water" (1 Pet 3:20). They should also board the ship | |
| 156 of the cross by depriving the flesh: "But far be it from me to | |
| 157 glory except in the cross of our Lord Jesus Christ, by which the | |
| 158 world has been crucified to me, and I to the world" (Gal 6:14); | |
| 159 "Blessed is the wood by which righteousness comes" (Wis 14:7).</p> | |
| 160 <p>Thirdly, preachers should have total confidence in the help of | |
| 161 Christ. All <b>that night they caught nothing,</b> because as long | |
| 162 as God's help and the interior Preacher are not there, the words of | |
| 163 the preacher have no effect. But when the light comes, enlightening | |
| 164 hearts, the preacher makes a catch: "Send out your light and your | |
| 165 truth" (Ps 42:3). Here, night indicates the lack of divine help: | |
| 166 "Night comes, when no one can work" (9:4). Or, one could say, | |
| 167 <b>that night,</b> during the time of the Old Testament, <b>they | |
| 168 caught nothing,</b> because they could not bring the Gentiles to | |
| 169 the faith: "The night has passed" [Rom 13:12]. According to | |
| 170 Augustine, they were fishing at night because they were still | |
| 171 afraid.<a href="#_ftn6" name="_ftnref6" id="_ftnref6">[6]</a></p> | |
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172 <p>2583 Now we see the way and stages in which Jesus appeared: |
| 35 | 173 first, he allows himself to be seen; secondly he is recognized; and |
| 174 thirdly, he eats with the disciples.</p> | |
| 175 <p>2584 The Evangelist says that the <b>day was breaking</b>, it | |
| 176 was morning. In the mystical interpretation, morning or the break | |
| 177 of day indicates the glory of the resurrection: "Weeping may tarry | |
| 178 for the night, but joy comes with the morning" (Ps 30:5); "In the | |
| 179 morning I will stand before you, and will see you" [Ps 5:5].</p> | |
| 180 <p>2585 Before his passion, on the occasion of a similar miracle, | |
| 181 Jesus did not stand on the shore, but was in a boat. Why, after the | |
| 182 passion, does he stand on the shore? The reason is that the sea | |
| 183 signifies the troubles and tribulations of this present life, but | |
| 184 all these end at the shore [of eternal life]. So, before his | |
| 185 passion, Christ stood on the sea, because he had a body subject to | |
| 186 death; but after the resurrection, he had surmounted the corruption | |
| 187 of the flesh and stood upon the shore.</p> | |
| 188 <p>2586 <b>The disciples did not know that it was Jesus</b> because | |
| 189 of their own ignorance. We can see from this that on this turbulent | |
| 190 sea of the present, we cannot know the hidden things of Christ: | |
| 191 "The eye has not seen, O God, besides you, what things you have | |
| 192 prepared for those who wait for you" [Is 64:4].</p> | |
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193 <p>2587 Next, Jesus brings them to recognize him. First, the |
| 35 | 194 Evangelist shows how they came to recognize him; and who was the |
| 195 first to do so.</p> | |
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196 <p>2588 The Evangelist does three things regarding the first. |
| 35 | 197 First, he shows our Lord asking for food, <b>Children, have you any |
| 198 fish?</b> The disciples did not think it was Christ asking, but | |
| 199 someone who wanted to buy fish, for he spoke like a customer. In | |
| 200 the mystical interpretation, Christ asks us for food to refresh | |
| 201 himself. And we do this for him by obeying the commandments "My | |
| 202 food is to do the will of him who sent me, and to accomplish his | |
| 203 work" (4:34). <b>They answered him, No</b>, that is, not of | |
| 204 themselves: "I can will what is right, but I cannot do it" (Rom 7: | |
| 205 18).</p> | |
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206 <p>2589 Secondly, the Evangelist mentions Christ's order, <b>Cast |
| 35 | 207 the net on the right side of the boat.</b> In Luke (5:4) there is a |
| 208 similar incident, but there Christ did not tell them to cast their | |
| 209 nets to the right side, as he does here. The reason for this is | |
| 210 that the fishing mentioned by John signifies that fishing by which | |
| 211 the predestined are taken to eternal life, and it is only those | |
| 212 children on the right who are brought there: "The Lord knows the | |
| 213 ways that are on the right; those on the left are perverse" [Prv | |
| 214 4:27]; "The right hand of the Lord does valiantly!" (Ps 118:16). | |
| 215 The fishing mentioned in Luke signified the call into the Church, | |
| 216 and so the net is cast to all sides because people are caught and | |
| 217 brought to Christ from all over: "Go out quickly to the streets and | |
| 218 lanes of the city, and bring in the poor and maimed and blind and | |
| 219 lame" (Lk 14:21).</p> | |
| 220 <p>2590 The obedience of the disciples is shown when the Evangelist | |
| 221 says, <b>So they cast it</b>, the net; and the effect of this | |
| 222 obedience, <b>and now they were not able to haul it in, for the | |
| 223 quantity of fish,</b> that is, for the great number of those who | |
| 224 would be saved: "By your descendants shall all the nations of the | |
| 225 earth bless themselves, because you have obeyed my voice" (Gen | |
| 226 22:18); "Behold, a great multitude which no man could number" (Rev | |
| 227 7:9). This fishing differs from that mentioned by Luke because | |
| 228 there (Lk 5:6) the nets broke; and in a like way the Church is rent | |
| 229 by disagreements and heresies. But in the fishing mentioned by John | |
| 230 the net does not break because there will be no lack of unity in | |
| 231 the future life. Again, in the incident mentioned by Luke, the fish | |
| 232 were taken into the boat. But here in John's incident, the fish are | |
| 233 brought to the shore, because the saints destined for glory are | |
| 234 hidden from us: "In the covert of your presence you hide them from | |
| 235 the plots of men" (Ps 31:20). [Augustine remarks that when on the | |
| 236 sea of this life the elect are not known to us, they are hidden | |
| 237 from us; they become known to us only when we arrive at the shore, | |
| 238 at eternal life.]<a href="#_ftn7" name="_ftnref7" id= | |
| 239 "_ftnref7">[7]</a><br /> | |
| 240 <br /> | |
| 241 <br /></p> | |
| 242 <p align="center"><b>LECTURE 2</b></p> | |
| 243 <blockquote> | |
| 244 <p><b>7 That disciple whom Jesus loved said to Peter, "It is the | |
| 245 Lord!" When Simon Peter heard that it was the Lord, he put on his | |
| 246 clothes, for he was stripped for work, and sprang into the sea. 8 | |
| 247 But the other disciples came in the boat, dragging the net full of | |
| 248 fish, for they were not far from the land, but about a hundred | |
| 249 yards [two hundred cubits] off. 9 When they got out on land, they | |
| 250 saw [hot coals] a charcoal fire there, with fish lying on it, and | |
| 251 bread. 10 Jesus said to them, "Bring some of the fish that you have | |
| 252 just caught." 11 So Simon Peter went aboard and hauled the net | |
| 253 ashore, full of large fish, a hundred and fifty‑three of | |
| 254 them; and although there were so many, the net was not torn. 12 | |
| 255 Jesus said to them. "Come and [dine] have breakfast." Now none of | |
| 256 the disciples dared ask him, "Who are you?" They knew it was the | |
| 257 Lord. 13 Jesus came and took the bread and gave it to them, and so | |
| 258 with the fish. 14 This was now the third time that Jesus was | |
| 259 revealed to the disciples after he was raised from the | |
| 260 dead.<a href="#_ftn8" name="_ftnref8" title="" id= | |
| 261 "_ftnref8">[8]</a></b></p> | |
| 262 </blockquote> | |
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263 <p>2591 The Evangelist, having shown how the taking of the great |
| 35 | 264 number of fish lead the disciples to recognize Christ, now mentions |
| 265 the order in those recognizing him. First, he mentions John; then | |
| 266 Peter; and then actions of the other disciples.</p> | |
| 267 <p>2592 John, being quick in understanding, recognized Christ at | |
| 268 once. So he said to Peter, whom he loved more than the others, and | |
| 269 also because Peter was above the others in rank, <b>It is the | |
| 270 Lord!</b> John was convinced of this by the catch of the fish: | |
| 271 "Thou dost rule the raging of the sea" (Ps 88:8); "Whatever the | |
| 272 Lord pleases he does, in heaven and on earth in the seas and all | |
| 273 deeps" (Ps 134:6). He said, <b>It is the Lord!</b> because they | |
| 274 usually called him this: "You call me teacher and Lord" | |
| 275 (13:13).</p> | |
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276 <p>2593 Peter is seen as passionately devoted to Christ. His |
| 35 | 277 devotion is clear, first of all, by his quickness to act: <b>When |
| 278 Simon Peter heard that it was the Lord, he put on his clothes, for | |
| 279 he was stripped for work, and sprang into the sea. But the other | |
| 280 disciples came in the boat.</b> As soon as he heard it was the | |
| 281 Lord, Peter went without delay.</p> | |
| 282 <p>Secondly, we see his devotion for Christ, for out of modesty he | |
| 283 did not want to appear naked, but put on his clothes, for he was | |
| 284 stripped for work, because it was hot and it made working easier. | |
| 285 We can learn from this that those coming to Christ ought to put off | |
| 286 the old man and put on the new, which has been created for God in | |
| 287 faith: "He who conquers shall be clad thus in white garments, and I | |
| 288 will not blot his name out of the book of life" (Rev 3:5).</p> | |
| 289 <p>Thirdly, his devotion is shown by his lack of fear: for because | |
| 290 of his great love he was unwilling to stay in the boat, which was | |
| 291 moving too slowly, and so he <b>sprang into the sea</b>, to reach | |
| 292 Christ more quickly.</p> | |
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293 <p>2594 In the mystical interpretation, the sea signifies the |
| 35 | 294 troubles of this present world. Those who desire to come to Christ |
| 295 cast themselves into the sea, and do not refuse the tribulations of | |
| 296 this world: "Through many tribulations we must enter the kingdom of | |
| 297 God" (Acts 14:22); "My son, if you come forward to serve the Lord, | |
| 298 prepare yourself for trials" (Sir 2:1). Now Peter did cast himself | |
| 299 into the sea and he reached Christ unharmed because the servant of | |
| 300 Christ is kept safe and unharmed in the midst of tribulations: "You | |
| 301 have given a path in the sea, and a safe way through the waves" | |
| 302 [Wis 14:3]. As Chrysostom says, this incident very well brings out | |
| 303 the difference between John and Peter: for John is seen to be | |
| 304 greater in understanding, while Peter is more ardent in his | |
| 305 affections.<a href="#_ftn9" name="_ftnref9" id= | |
| 306 "_ftnref9">[9]</a></p> | |
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307 <p>2595 The other disciples remained on the boat. First, the |
| 35 | 308 Evangelist mentions what they did, <b>the other disciples came in |
| 309 the boat,</b> because they were not as ardent as Peter. The boat | |
| 310 signifies the Church: "The hope of the world took refuge on a raft, | |
| 311 and guided by your hand left to the world the seed of a new | |
| 312 generation" (Wis 14:6). This text refers to the Church as we see | |
| 313 from 1 Peter (3:20).</p> | |
| 314 <p><b>The other disciples came in the boat,</b> that is, protected | |
| 315 by the society of the Church, which is as formidable as an army | |
| 316 prepared for battle: "In the covert of your presence you hide them | |
| 317 from the plots of men" (Ps 31:20).</p> | |
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318 <p>2596 Secondly, the Evangelist gives the reason why they did |
| 35 | 319 this, <b>for they were not far from the land, but about two hundred |
| 320 cubits off.</b> This could be the reason why Peter sprang into the | |
| 321 sea, because the land was near; and it could explain why the others | |
| 322 arrived so quickly. Indeed, they were not far away, because the | |
| 323 Church is not far from the land of the living, for the Church is | |
| 324 "none other than the house of God, and ... the gate of heaven" (Gen | |
| 325 28:17); and the saints think about this land every day: "We look | |
| 326 not to the things that are seen, but to the things that are unseen" | |
| 327 (2 Cor 4:18); "Our commonwealth is in heaven" (Phil 3:20).</p> | |
| 328 <p>He says, <b>two hundred cubits,</b> which signifies the same | |
| 329 thing as the two boats mentioned by Luke (5:2), that is, the two | |
| 330 peoples from which the elect are drawn to eternal life: "That he | |
| 331 might create in himself one new man in place of the two, so making | |
| 332 peace, and might reconcile us both to God in one body through the | |
| 333 cross" (Eph 2:15). The net by which the fish are taken is the | |
| 334 teaching of the faith, by which God draws us by inspiring us from | |
| 335 within: "No one can come to me unless the Father who sent me draws | |
| 336 him" (6:44). The apostles also draw us by their exhortations.</p> | |
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337 <p>2597 Next, the Evangelist tells how Christ affectionately |
| 35 | 338 prepared a meal for his disciples. He mentions its preparation; |
| 339 Christ's invitation; and the meal itself. In the preparation of the | |
| 340 meal we see what was contributed by Christ, and what was brought by | |
| 341 the disciples.</p> | |
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342 <p>2598 Christ prepared three things. The Evangelist continues, |
| 35 | 343 <b>When they got out on land, they saw hot coals there, with fish |
| 344 lying on it, and bread,</b> which Christ by his power had created | |
| 345 from nothing, or had formed from some nearby matter. In a previous | |
| 346 miracle (6:11), Jesus fed the people with bread he had multiplied | |
| 347 from previously existing bread. Now, after his passion, he creates | |
| 348 or newly forms things, because it is no longer the time to show | |
| 349 weakness but his power. For what he did before his passion in the | |
| 350 multiplication of the bread was done in condescension, because if | |
| 351 he wanted, he could have created it from nothing or newly formed | |
| 352 it.</p> | |
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353 <p>2599 We can understand from this that Christ prepares a |
| 35 | 354 spiritual meal or banquet. If we take this present meal |
| 355 symbolically for the Church's meal, Christ also prepares these | |
| 356 three things. First the hot coals of charity: "You will heap coals | |
| 357 of fire on his head" (Prv 25:22); "Fill your hands with burning | |
| 358 coals" (Ez 10:2). Christ carried these burning coals from heaven to | |
| 359 earth: "A new commandment I give you, that you love one another" | |
| 360 (13:34); "I came to cast fire upon the earth" (Lk 12:49). Also, | |
| 361 Christ prepares the fish laid over the coals, which is Christ | |
| 362 himself: for the cooking fish outspread over the hot coals is the | |
| 363 suffering Christ who is spread over the hot coals when because of | |
| 364 the fire of his love for us he is immolated on the cross: "Christ | |
| 365 loved us and gave himself up for us, a fragrant offering and | |
| 366 sacrifice to God" (Eph 5:2); "Be imitators of God, as beloved | |
| 367 children. And walk in love, as Christ loved us and gave himself up | |
| 368 for us, a fragrant offering and sacrifice to God" (Eph 5:1).</p> | |
| 369 <p>He also prepares the bread which nourishes us, and this bread is | |
| 370 himself. Christ is called a fish insofar as his divinity is hidden, | |
| 371 for it is characteristic of fish to remain hidden in the water: | |
| 372 "Truly, you are a God who hides yourself" (Is 45:15). While insofar | |
| 373 as Christ nourishes us by his teaching, and even gives us his body | |
| 374 for food, he is truly bread: "I am the living bread which came down | |
| 375 from heaven" (6:51); "The bread will be rich and abundant" [Is | |
| 376 30:23]. The ministers of the Church should also bring something to | |
| 377 this meal; but whatever it is, it has come from God.</p> | |
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378 <p>2600 The Evangelist now mentions what was brought by the |
| 35 | 379 disciples: first, we see the Lord's command; and then one of the |
| 380 disciples acts on it.</p> | |
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381 <p>2601 Our Lord tells them to bring some of the fish they have |
| 35 | 382 caught. It was like saying: I have given you the gift of charity, I |
| 383 have roasted my body upon the cross and given you the bread of my | |
| 384 teaching, which perfects and strengthens the Church. Now it is your | |
| 385 task to catch others. These are the ones who will be converted by | |
| 386 the preaching of the apostles: "Bring to the Lord, O children of | |
| 387 God" [Ps 29:1]; "And they shall bring all your brethren from all | |
| 388 the nations as an offering to the Lord" (Is 66:20).</p> | |
| 389 <p>2602 If this meal is understood to be a moral meal, then Christ | |
| 390 first prepares as food for the soul the burning coals of charity: | |
| 391 "God's love has been poured into our hearts" (Rom 5:5); "I came to | |
| 392 cast fire upon the earth" (Lk 12:49). Then he prepares the fish, | |
| 393 that is, a hidden faith, since it is concerned with things that are | |
| 394 not evident (Heb 10:1); and also the bread, that is, solid | |
| 395 teaching: "Solid food is for the mature" (Heb 5:14). Our | |
| 396 contribution to this meal is to make good use of the grace given to | |
| 397 us: "But by the grace of God I am what I am, and his grace toward | |
| 398 me was not in vain" (1 Cor 15:10). Thus our Lord asks us to | |
| 399 <b>bring the fish,</b> bring your good works, which have been | |
| 400 granted to you to accomplish: "Let your light so shine before men, | |
| 401 that they may see your good works" (Mt 5:16).</p> | |
| 402 <p>2603 The Evangelist mentions that this was done by one of the | |
| 403 disciples, Peter, who was more ardent than the others, <b>So Simon | |
| 404 Peter went aboard</b>; he also went up to the helm of the Church: | |
| 405 "I will climb the state of perfection" [Song 7:8]; "In his heart he | |
| 406 is set to ascend" [Ps 64:6]. <b>And hauled the net ashore,</b> | |
| 407 because the holy Church has been entrusted to him, and it was said | |
| 408 to him in particular, "Feed my lambs" (21:15). Peter now | |
| 409 foreshadows this by his action in drawing the fish to the solid | |
| 410 land, because he will show the solidity of the eternal homeland to | |
| 411 the faithful.</p> | |
| 412 <p>2604 He said, <b>full of large fish,</b> because "those whom he | |
| 413 predestined he also called; and those whom he called he also | |
| 414 justified" (Rom 8:30); "Men renowned for their power, giving | |
| 415 counsel by their understanding, and proclaiming prophecies; leaders | |
| 416 of the people in their deliberations" (Si 44:3). At the other catch | |
| 417 of fish (Lk 5:4) the number of fish taken was not mentioned, but it | |
| 418 is here; here there were <b>a hundred and fifty‑three.</b> | |
| 419 The reason for this is that those called to the Church of the | |
| 420 present time include both those who are good and bad: "The number | |
| 421 of fools is infinite" [Eccl 1:15]. Thus in Genesis (22:17), when | |
| 422 Abraham is told of his calling, we read, "I will multiply your | |
| 423 descendants as the sand which is on the seashore," which refers to | |
| 424 the bad. While referring to the good, God says, "Look toward | |
| 425 heaven, and number the stars, if you are able to number them .... | |
| 426 So shall your descendants be" (Gen 15:5); for God especially counts | |
| 427 the good, "He tells the number of the stars" [Ps 147:4].</p> | |
| 428 <p>2605 Does this mean that no more than a hundred and | |
| 429 fifty‑three will be saved? No indeed! There will be more, but | |
| 430 this number indicates a mystery. For no one can reach the homeland | |
| 431 without observing the commandments of the decalogue; and the | |
| 432 commandments can only be kept with the help of the sevenfold gift | |
| 433 of the Holy Spirit: "The spirit of wisdom and of understanding, the | |
| 434 spirit of counsel and of fortitude; the spirit of knowledge and of | |
| 435 godliness, and you will be filled with the spirit of the fear of | |
| 436 the Lord" [Is 11:2]. Further, the first recorded instance of | |
| 437 sanctification occurred on the seventh day: "God blessed the | |
| 438 seventh day and hallowed it" (Gen 2:3). Adding ten and seven gives | |
| 439 seventeen. Now if we add the cardinal numbers successively ‑ | |
| 440 one plus two gives three, plus three gives six, plus four gives | |
| 441 ten, plus five gives fifteen, plus six gives twenty‑one, and | |
| 442 so on in this way till we have reached the number seventeen ‑ | |
| 443 we arrive at the number one hundred and fifty‑three.</p> | |
| 444 <p>Or, in another way: Christ now was appearing to seven disciples. | |
| 445 If we multiply this seven by seven (the gifts of the Holy Spirit) | |
| 446 we get forty‑nine. Now if we add one to indicate that | |
| 447 perfection of unity which is characteristic of the children of God | |
| 448 who act by the Spirit of God, we get fifty. If we triple this, and | |
| 449 also add three, to indicate our faith in the Trinity (which we | |
| 450 profess with our heart, our words and our actions), we get a | |
| 451 hundred and fifty‑three. Thus, those who are perfected by the | |
| 452 seven gifts of the Holy Spirit, and united by their faith in the | |
| 453 Trinity, come to the Father.</p> | |
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454 <p>2606 The Evangelist continues, <b>and although there were so |
| 35 | 455 many, the net was not torn.</b> In the incident related by Luke (Lk |
| 456 5:6) the net broke because in the present Church [in this world], | |
| 457 which the net signifies, there are many rips of schisms, heresies | |
| 458 and seditions. But the Church is not entirely torn apart because "I | |
| 459 am with you always, to the close of the age" (Mt 28:20). But in the | |
| 460 future, in our homeland, heaven, which is signified by the net | |
| 461 which was not torn, that is, in that peace which will be in the | |
| 462 saints, there will be no schisms: "He makes peace in your borders" | |
| 463 (Ps 147:14).</p> | |
| 464 <p>2607 When the Evangelist says, <b>Jesus said to them, Come and | |
| 465 dine,</b> we see his invitation to the meal he had prepared. First, | |
| 466 we see Christ's invitation; then the attitude of the disciples.</p> | |
| 467 <p>2608 Christ invites us to dine with him by inspiring us himself | |
| 468 from within, saying, <b>Come and dine</b>: "Come to me, all who | |
| 469 labor and are heavy laden, and I will refresh you" [Mt 11:28]; | |
| 470 "Eat, O friends, and drink; drink deeply, O lovers!" (Song 5:1). He | |
| 471 also invites us to dine by encouraging and teaching us from without | |
| 472 through others: "A man once gave a great banquet ... he sent his | |
| 473 servant to say to those who had been invited, Come" (Lk 14:16).</p> | |
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474 <p>2609 The Evangelist gives their attitude when he says, <b>Now |
| 35 | 475 none of the disciples dared ask him, Who are you?</b> According to |
| 476 Augustine, this indicates the disciples' certainty about Christ's | |
| 477 resurrection; they were so certain that it was Christ that none of | |
| 478 them presumed to doubt that it was he.<a href="#_ftn10" name= | |
| 479 "_ftnref10" id="_ftnref10">[10]</a> And because a question | |
| 480 indicates a doubt, no one presumed to ask, <b>Who are you?</b> "In | |
| 481 that day you will ask nothing of me" (16:23). For Chrysostom, it | |
| 482 indicates a reverence of the disciples for Christ which was greater | |
| 483 than usual.<a href="#_ftn11" name="_ftnref11" id= | |
| 484 "_ftnref11">[11]</a> They would have liked to have questioned him; | |
| 485 but Christ appeared to them in such grandeur and glory that they | |
| 486 did not dare to question him because of their amazement and | |
| 487 respect. It was this that particularly stopped them from | |
| 488 questioning him, for <b>they knew it was the Lord.</b></p> | |
| 489 <p>2610 Next, Jesus came and took bread and gave it to them, and we | |
| 490 see the meal they had, with Jesus eating with them: "You open your | |
| 491 hand, you satisfy the desire of every living thing" (Ps 145:16). | |
| 492 For he is the one who gives nourishment at the appropriate | |
| 493 times.</p> | |
| 494 <p>2611 But did Christ really eat with them? We should say that he | |
| 495 did, although it does not say this here. Luke (24:43) explicitly | |
| 496 says that he ate with them, and in Acts [1:4] we read that "while | |
| 497 eating with them, he charged them not to leave Jerusalem."</p> | |
| 498 <p>2612 But did he truly eat? We should say to this that a thing is | |
| 499 said to be true in two ways: true with the truth of signification, | |
| 500 and true with the truth of its species. A thing is true in the | |
| 501 first way when it corresponds to what is signified. For example, if | |
| 502 I want to signify something by speech, and what I signify by it is | |
| 503 true and agrees with the thing signified, my speech is true with | |
| 504 the truth of signification, although not [necessarily] true with | |
| 505 the truth of the species. When Christ said "I am the true vine" | |
| 506 (15:1), that was true, although he is not a true vine in the sense | |
| 507 that he has the species or nature of a vine, but he is a vine | |
| 508 considering what vine signifies. On the other hand, something is | |
| 509 said to be true with the truth of its species or kind, when it has | |
| 510 what belongs to the truth of its species. These things are the | |
| 511 principles of the species, not their subsequent effects. Thus the | |
| 512 utterance, "Man is an animal" is true in the first way, with the | |
| 513 truth of signification, because it signifies what is true. But is | |
| 514 not true with the truth of species unless it is spoken by the mouth | |
| 515 of a [human] animal using its normal organs of speech. Its truth | |
| 516 does not depend on the effects of the speaking, for example, that | |
| 517 it be heard by someone. So, applied to the act of eating: some | |
| 518 cases are true only with the truth of signification, as the eating | |
| 519 ascribed to an angel, because an angel does not have the organs for | |
| 520 eating. But what is signified by their eating is true, that is, the | |
| 521 desire they have for our salvation. But Christ's act of eating | |
| 522 after the resurrection was true both with the truth of | |
| 523 signification, because he did it to show that he had a human | |
| 524 nature, which he did in truth have, and his eating was true | |
| 525 according to its species, because he had the organs used for | |
| 526 eating. However, the effects consequent on eating were not present, | |
| 527 since the food was not transformed into his substance, since he had | |
| 528 a glorified and incorruptible body. It was dissolved into | |
| 529 pre‑existing matter by the divine power. However, this effect | |
| 530 does not alter the truth of the species, as was said.<a href= | |
| 531 "#_ftn12" name="_ftnref12" id="_ftnref12">[12]</a></p> | |
| 532 <p>2613 The Evangelist summarizes the appearances by saying, | |
| 533 <b>This was now the third time that Jesus was revealed to the | |
| 534 disciples.</b> According to Augustine, if this <b>third time</b> | |
| 535 refers to the number of times, it is not true.<a href="#_ftn13" | |
| 536 name="_ftnref13" id="_ftnref13">[13]</a> For as was said, on the | |
| 537 first day Christ appeared five times, again on the eighth day when | |
| 538 Thomas was present, again by the Sea as recorded here, again on the | |
| 539 mountain in Galilee (Mt 28:16), again when they were at table (Mk | |
| 540 16:14), and again on the day of his ascension, when "as they were | |
| 541 looking on, he was lifted up" (Acts 1:9). Further, he appeared to | |
| 542 them many other times during the forty days, but these are not | |
| 543 recorded (Acts 1:3).</p> | |
| 544 <p>Thus the <b>third time</b> must refer to the days on which | |
| 545 Christ appeared. The first day he appeared was the day of the | |
| 546 resurrection; the second day was eight days after the resurrection, | |
| 547 <b>eight days later</b> (20:26); and the third day was the | |
| 548 appearance by the lake mentioned here. Or, one could say, this | |
| 549 statement can be true even if it is refereed to the number of | |
| 550 times: for the only times we read that he appeared to a | |
| 551 <i>number</i> of the disciples gathered together was on the first | |
| 552 day in the evening, when the doors were shut; secondly, eight days | |
| 553 later, when the disciples were gathered together; and thirdly, here | |
| 554 at the Sea. Thus, he explicitly says, <b>this was now the third | |
| 555 time that Jesus was revealed to the disciples.</b><br /> | |
| 556 <br /> | |
| 557 <br /></p> | |
| 558 <p align="center"><b>LECTURE 3</b></p> | |
| 559 <blockquote> | |
| 560 <p><b>15 When they had finished breakfast, Jesus said to Simon | |
| 561 Peter, "Simon, son of John, do you love me more than these?" He | |
| 562 said to him, "Yes, Lord; you know that I love you." He said to him, | |
| 563 "Feed my lambs." 16 A second time he said to him, "Simon, Son of | |
| 564 John, do you love me?" He said to him, "Yes, Lord; you know that I | |
| 565 love you." He said to him, "Tend my sheep" [Feed my lambs]. 17 He | |
| 566 said to him the third time, "Simon, son of John, do you love me?" | |
| 567 Peter was grieved because he said to him the third time, "Do you | |
| 568 love me?" And he said to him, "Lord, you know everything; you know | |
| 569 that I love you." Jesus said to him, "Feed my sheep."<a href= | |
| 570 "#_ftn14" name="_ftnref14" id="_ftnref14">[14]</a></b></p> | |
| 571 </blockquote> | |
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572 <p>2614 The Evangelist just showed what the Lord did for the |
| 35 | 573 disciples in general; here he shows him dealing with his two |
| 574 especially loved disciples: first, what he did for Peter; and how | |
| 575 he dealt with John (v 20). He does two things with the first: | |
| 576 first, he lays on Peter the pastoral office; secondly, he predicts | |
| 577 that he will be martyred (v18).</p> | |
| 578 <p>He imposes the pastoral office on Peter only after an | |
| 579 examination. Thus, those who are to be raised to this office are | |
| 580 first examined, "Do not be hasty in the laying on of hands" (1 Tim | |
| 581 5:22). Christ examined him three times, and so this part is divided | |
| 582 into three parts. In the first part we see our Lord's question (v | |
| 583 15); Peter's answer; and the imposition of the office (v 15). | |
| 584 Looking at the first, we can consider three things: the time of the | |
| 585 examination; the tenor of the conversation; and on what Peter was | |
| 586 examined.</p> | |
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587 <p>2615 The order of this event is given as <b>When they had |
| 35 | 588 finished</b> the meal. This signifies the spiritual meal by which |
| 589 the soul is refreshed with spiritual gifts, even when it is united | |
| 590 to the body: "I will come in to him and eat with him" (Rev 3:20). | |
| 591 Therefore it is appropriate that one who is raised to this office | |
| 592 be already refreshed with this joyous meal. Otherwise, how could he | |
| 593 refresh the hungry ones that come to him: "I will feast the soul of | |
| 594 the priests with abundance" (Jer 31:14), with that abundance | |
| 595 mentioned in Psalm 63 (v 5): "My soul is feasted as with marrow and | |
| 596 fat."</p> | |
| 597 <p>2616 The tenor of the conversation is seen when he says, | |
| 598 <b>Jesus said to Simon Peter.</b> Three things are given here which | |
| 599 are necessary for a prelate. First, obedience, when he says, | |
| 600 <b>Simon,</b> which means obedient. A prelate needs to be obedient | |
| 601 because one who does not know how to obey superiors does not know | |
| 602 how to govern inferiors: "An obedient man will speak of victory" | |
| 603 [Prv 21:28]. Secondly, a prelate needs knowledge, indicated by | |
| 604 <b>Peter</b>,which means understanding. A prelate needs | |
| 605 understanding for he is the appointed watchman, and one who is | |
| 606 blind is a poor watchman: "His watchmen are blind" (Is 56:10); | |
| 607 "Because you have rejected knowledge, I reject you from being a | |
| 608 priest to me" (Hos 4:6). Thirdly, a prelate needs grace, for he | |
| 609 says <b>son of John.</b> Prelates need grace because if they do not | |
| 610 have grace they do not have anything: "By the grace of God I am | |
| 611 what I am" (1 Cor 15:10); "And when they perceived the grace that | |
| 612 was given to me, James and Cephas and John, who were reputed to be | |
| 613 pillars, gave to me and Barnabas the right hand of fellowship" (Gal | |
| 614 2:9).</p> | |
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615 <p>2617 The questions are about love; and Jesus asks, <b>Do you |
| 35 | 616 love me more than these?</b> This was a suitable question, for |
| 617 Peter had previously fallen, as we saw before, and it was not | |
| 618 appropriate that he be preferred to the others until his sin was | |
| 619 forgiven ‑ which is only brought about by charity: "Love | |
| 620 covers a multitude of sins" (1 Pet 4:8); "Love covers all offenses" | |
| 621 (Prv 10:12). So it was fitting that his charity be made known by | |
| 622 this questioning, not indeed to him who looks into the depths of | |
| 623 our hearts, but to others. So Christ said, but not as one who did | |
| 624 not already know, <b>Do you love me more than these?</b> Now we | |
| 625 read that "perfect love casts out fear" (1 Jn 4:18). Thus it was | |
| 626 that when our Lord was about to die, Peter was afraid and denied | |
| 627 him; but the risen Lord restored love and banished his fear. So | |
| 628 Peter, who before had denied Christ because he was afraid to die, | |
| 629 now, after our Lord has arisen, feared nothing. Why should he be | |
| 630 afraid, since he now realized that death had died?</p> | |
| 631 <p>2618 This questioning was also appropriate for the office, since | |
| 632 many who assume a pastoral office use it as self‑lovers: "In | |
| 633 the last days there will come times of stress. For men will be | |
| 634 lovers of self" (1 Tim 3:1). One who does not love the Lord is not | |
| 635 a fit prelate. A fit prelate is one who does not seek his own | |
| 636 advantage, but that of Christ's; and he does this through love: | |
| 637 "The love of Christ controls us" (2 Cor 5:14). Love also becomes | |
| 638 this office because it benefits others: for it is due to the | |
| 639 abundance of love that those who love Jesus will at times give up | |
| 640 the quiet of their own contemplation to help their neighbor. | |
| 641 Although the: Apostle said, "I am sure that neither death nor life | |
| 642 ... will be able to separate us from the love of God" (Rom 8:39), | |
| 643 he added, "For I could wish that I myself were accursed and cut off | |
| 644 from Christ for the sake of my brethren" (Rom 9:3). Thus a prelate | |
| 645 should be questioned about his love.</p> | |
| 646 <p>2619 He adds, <b>more than these,</b> for even as the | |
| 647 Philosopher says in his <i>Politics</i>, it is the natural order of | |
| 648 things that the one who cares for and governs others should be | |
| 649 better.<a href="#_ftn15" name="_ftnref15" id="_ftnref15">[15]</a> | |
| 650 Thus he says that just as the soul is to the body that it rules, | |
| 651 and reason is to our lower powers, so man is related to the | |
| 652 irrational animals. And there ought to be a similar relation | |
| 653 between prelates and their subjects. Thus, according to Gregory, | |
| 654 the life of a pastor should be such that he is related to his | |
| 655 subjects as a shepherd to his sheep.<a href="#_ftn16" name= | |
| 656 "_ftnref16" title="" id="_ftnref16">[16]</a> So Christ says, | |
| 657 <b>more than these,</b> because the more Peter loves the better he | |
| 658 is: "Do you see him whom the Lord has chosen? There is none like | |
| 659 him among all the people" (1 Sam 10:24).</p> | |
| 660 <p>2620 But in selecting someone [to rule] is it always necessary | |
| 661 to choose the one who is unconditionally better, even if the laws | |
| 662 say that it is enough to choose one who is merely good? To answer | |
| 663 this two distinctions must be made. Some things are sufficient | |
| 664 according to human judgment which are still not sufficient | |
| 665 according to the divine judgment. According to human judgment, if a | |
| 666 person cannot be reproached for something, this is sufficient for | |
| 667 his election to stand. For it is obvious that it would be difficult | |
| 668 to have elections if they could be nullified because someone was | |
| 669 found who was better than the one actually chosen. So, according to | |
| 670 our human judgment, it is sufficient if an election is honest and a | |
| 671 suitable person is chosen.</p> | |
| 672 <p>But, so far as concerns the divine judgment, and our own | |
| 673 conscience, it is necessary to choose that person who is better. | |
| 674 Now a person can be unconditionally better; and this is the way a | |
| 675 holier person is said to be better, for holiness makes one good. | |
| 676 Yet such a person might not be better for the Church. For this | |
| 677 purpose, that person would be better who is better educated, more | |
| 678 competent, more discerning, and chosen more unanimously. But if | |
| 679 other things are equal, such as the benefit and welfare of the | |
| 680 Church, one would sin if he were to choose a person who was less | |
| 681 unconditionally good than another. There has to be a reason for | |
| 682 such a choice. This is either the honor of God and the benefit of | |
| 683 the Church, or some private motive. If the motive is the honor of | |
| 684 God and the benefit to the Church, these goods will be regarded as | |
| 685 linked to the one chosen, and will make him the better person, in | |
| 686 these respects. If there is some private motive for the choice, | |
| 687 such as some carnal love, the expectation of ecclesiastical | |
| 688 advancement, or temporal advantage, the election is a fraud and | |
| 689 there has been partiality.</p> | |
| 690 <p>2621 Now we see Peter's answer, <b>Yes, Lord; you know that I | |
| 691 love you.</b> This is a clear sign that he had retracted his | |
| 692 previous denial. And it shows that if the predestined fall, they | |
| 693 are always better after they are corrected. Before his denial, | |
| 694 Peter thought that he was better than the other apostles, saying, | |
| 695 "Though they all fall away because of you, I will never fall away" | |
| 696 (Mt 26:33). And when Jesus said to him, "You will deny me three | |
| 697 times," Peter went against this and even boasted that "Even if I | |
| 698 must die with you, I will not deny you" (Mt 26:35). But now, Peter, | |
| 699 having been conquered by his own weakness, does not presume to | |
| 700 state his love unless it is attested to and confirmed by the Lord. | |
| 701 He humbles himself before Christ, saying, <b>You know that I love | |
| 702 you</b>: "My witness is in heaven, and he that vouches for me is on | |
| 703 high" (Job 16:19). He also humbles himself in respect to the | |
| 704 apostles, for he does not say that he loves Jesus more than they | |
| 705 do, but simply, <b>I love you.</b> This teaches us not to rank | |
| 706 ourselves before others, but others before ourselves: "In humility | |
| 707 count others better than yourselves" (Phil 2:3).</p> | |
| 708 <p>2622 We can also notice, as Augustine points out, that when our | |
| 709 Lord asks, <b>Do you love</b> (<i>diligis</i>) <b>me</b>, Peter | |
| 710 does not answer with the same word, but says <b>I love</b> | |
| 711 <i>(amo)</i> <b>you</b>, as if they were the same.<a href="#_ftn17" | |
| 712 name="_ftnref17" id="_ftnref17">[17]</a> And they are the same in | |
| 713 reality, but there is some difference in meaning: Love <i>(amor) | |
| 714 is</i> a movement of our appetitive power, and if this is regulated | |
| 715 by our reason it is the will's act of love, which is called | |
| 716 "direction" (<i>dilectio</i>) ‑ because it presupposes an act | |
| 717 of election, choice (<i>electio</i>). This is why the brute animals | |
| 718 are not said to love (<i>diligere</i>). For if the appetitive | |
| 719 movement is not regulated by reason, it is called <i>amor.</i></p> | |
| 720 <p>2623 After this examination, Christ assigns Peter his office, | |
| 721 saying, <b>Feed my lambs,</b> that is, my faithful, which I, the | |
| 722 Lamb, call lambs: "Behold, the Lamb of God" (1:29). Thus, one | |
| 723 should not be called a Christian who says he is not under the care | |
| 724 of that shepherd, that is, Peter: "They shall all have one | |
| 725 shepherd" (Ez 37:24); "They shall appoint for themselves one head" | |
| 726 (Hos 1:11). It was appropriate that this office be assigned to | |
| 727 Peter, the others being passed over, because, according to | |
| 728 Chrysostom, he was the extraordinary apostle, the voice of the | |
| 729 disciples, and the head of the group.<a href="#_ftn18" name= | |
| 730 "_ftnref18" id="_ftnref18">[18]</a></p> | |
| 731 <p>2624 Now we have the second examination. In order to avoid a lot | |
| 732 of repetition, note that Christ says three times, <b>Feed my | |
| 733 lambs,</b> because Peter ought to feed them three ways. First, they | |
| 734 are to be fed by being taught: "And I will give you shepherds after | |
| 735 my own heart, who will feed you with knowledge and understanding" | |
| 736 (Jer 3:15). Secondly, they are to be fed by example: "Set the | |
| 737 believers an example in speech and conduct, in love, in faith, in | |
| 738 purity" (1 Tim 4:12); "Upon the mountain heights of Israel," that | |
| 739 is, in the excellence of great men, "shall be their pasture" (Ez | |
| 740 34:14). Thirdly, they are to be fed by being offered temporal help: | |
| 741 "Woe, shepherds of Israel who have been feeding yourselves! Should | |
| 742 not shepherds feed the sheep?" (Ez 34:2).</p> | |
| 743 <p>2625 The third time Christ says to him, <b>Feed my sheep.</b> | |
| 744 This is because there are three types of people in the Church: | |
| 745 beginners, those who have made some progress, and the perfect. The | |
| 746 first two types are the lambs, since they are still imperfect. The | |
| 747 others, since they are perfect, are called sheep: "The mountains," | |
| 748 that is, the perfect, "skipped like rams," and "the hills," the | |
| 749 others, "like lambs" (Ps 114:4). And so all prelates ought to guard | |
| 750 their charges as Christ's sheep and not their own. But alas! As | |
| 751 Augustine says in his <i>Easter Sermon</i>: "We witness the | |
| 752 appearance of certain unfaithful servants who have abandoned | |
| 753 Christ's flock and by their thefts have made gold their flock. You | |
| 754 hear them say, 'These are my sheep. What do you want with my sheep? | |
| 755 I will not let you come to my sheep.' But if we say "my sheep," and | |
| 756 others talk about their sheep, then Christ has lost his own | |
| 757 sheep."<a href="#_ftn19" name="_ftnref19" id= | |
| 758 "_ftnref19">[19]</a></p> | |
| 759 <p>2626 Note also that just as Peter was assigned his office three | |
| 760 times, so he was examined three times. This was because he had | |
| 761 denied Christ three times. As Augustine says: "A threefold | |
| 762 profession was required so that Peter's tongue might show as much | |
| 763 love as it had shown of fear, and that life gained would wrest more | |
| 764 words than the threat of death."<a href="#_ftn20" name="_ftnref20" | |
| 765 id="_ftnref20">[20]</a> Another reason for this was because Peter | |
| 766 was obligated to love Christ for three things. First, because his | |
| 767 sin was forgiven, for the one who is forgiven more loves the more | |
| 768 (cf. Lk 7:43). Secondly, because he was promised a great honor: "On | |
| 769 this rock I will build my Church" (Mt 16:18). Thirdly, because of | |
| 770 the office entrusted to him, as right here, when Christ entrusts | |
| 771 the care of the Church to him, <b>Feed</b>. "You shall love the | |
| 772 Lord your God with all your heart," so that you will direct your | |
| 773 entire intention to God, "and with all your soul," so that your | |
| 774 entire will might rest in God through love, "and with all your | |
| 775 might," so that the performance of all your actions will serve | |
| 776 God.</p> | |
| 777 <p>2627 Peter became sad because asked three times. As was seen, he | |
| 778 was rebuked by our Lord before the passion when he so quickly | |
| 779 asserted that he loved him. Now, seeing that he is questioned so | |
| 780 many times about his love, he is afraid he will be rebuked again | |
| 781 and becomes sad. Thus he says, <b>Lord, you know everything; you | |
| 782 know that I love you.</b> He is saying in effect: I do love you; at | |
| 783 least I think I do. But you know all things, and perhaps you know | |
| 784 of something else that will happen. And so the final commitment of | |
| 785 the Church is given to the humbled Peter. According to one of the | |
| 786 Greek doctors, this is also the reason why catechumens are | |
| 787 questioned three times during their baptism.<a href="#_ftn21" name= | |
| 788 "_ftnref21" id="_ftnref21">[21]</a><br /> | |
| 789 <br /> | |
| 790 <br /></p> | |
| 791 <p align="center"><b>LECTURE 4</b></p> | |
| 792 <blockquote> | |
| 793 <p><b>18 "Truly, truly, I say to you, when you were young, you | |
| 794 girded yourself and walked where you would, but when you are old, | |
| 795 you will stretch out your hands, and another will gird you and | |
| 796 carry you where you do not wish to go." 19a (This he said to show | |
| 797 by what death he was to glorify God.)</b></p> | |
| 798 </blockquote> | |
| 799 <p>2628 Above, our Lord entrusted the office of shepherd to Peter. | |
| 800 Now he foretells his martyrdom. This was pertinent because a good | |
| 801 shepherd should lay down his life for his sheep (10:11). It was not | |
| 802 granted to the young Peter to lay down his life for Christ; but | |
| 803 rather to the old Peter to lay down his life for his sheep. This is | |
| 804 what Christ foretold to him. Christ first tells of Peter's past | |
| 805 life; then he predicts the end of his future life (v 18). Thirdly, | |
| 806 the Evangelist explains our Lord's words (v 19).</p> | |
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807 <p>2629 Peter's past life showed certain shortcomings, for as a |
| 35 | 808 young man he was too presumptuous and self‑willed. But this |
| 809 is characteristic of the young, as the Philosopher says in his | |
| 810 <i>Rhetoric.</i><a href="#_ftn22" name="_ftnref22" id= | |
| 811 "_ftnref22">[22]</a>Thus we read in Ecclesiastes (11:9) a kind of | |
| 812 reproach: "Rejoice, O young man, in your youth, and let your heart | |
| 813 cheer you in the days of your youth; walk in the ways of your heart | |
| 814 and the sight of your eyes." Our Lord refers to this trait of Peter | |
| 815 and says, <b>When you were young, you girded yourself and walked | |
| 816 where you would.</b> He says, <b>you girded yourself</b>, that is, | |
| 817 you restrained yourself from certain unlawful and superfluous | |
| 818 things, <b>but walked where you would,</b> not allowing yourself to | |
| 819 be kept in check by anyone. That is why you always wanted to be in | |
| 820 danger for my sake. But it was not granted to you that you suffer | |
| 821 for me when young, <b>but when you are old</b> I will fulfill your | |
| 822 desire because <b>you will stretch out your hands, and another will | |
| 823 gird you.</b> What a wondrous prediction! It gives both the time | |
| 824 and the suffering. From the time these words were spoken until | |
| 825 Peter's death, about thirty‑seven years went by. We can see | |
| 826 from this that Peter was quite old.</p> | |
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827 <p>2630 According to Chrysostom, he says, <b>when you are old</b>, |
| 35 | 828 because human affairs are different than divine affairs: in human |
| 829 affairs the young are useful, and the old are not of much use; but | |
| 830 in divine matters virtue is not taken away by old age, rather it | |
| 831 sometimes becomes even stronger: "My old age is exalted in abundant | |
| 832 mercy" [Ps 92:10]; "As the days of your youth, so shall your old | |
| 833 age be" [Deut 33:25].<a href="#_ftn23" name="_ftnref23" title="" | |
| 834 id="_ftnref23">[23]</a> But this is to be understood only of those | |
| 835 who have practiced virtue in their youth, as Cicero says.<a href= | |
| 836 "#_ftn24" name="_ftnref24" id="_ftnref24">[24]</a> For those who | |
| 837 have passed their youth in idleness will become of little or no | |
| 838 value when old. This also teaches us that we rarely find rulers and | |
| 839 teachers who are useful to the Church dying young, as Origen | |
| 840 remarks in his explanation of Matthew (25:19): "Now after a long | |
| 841 time the master of those servants came."<a href="#_ftn25" name= | |
| 842 "_ftnref25" id="_ftnref25">[25]</a> He gives Paul as an example. In | |
| 843 Acts (7:58) Paul is seen as "a young man," but in Philemon (1:9) he | |
| 844 is "an old man." The reason for this is that people of this caliber | |
| 845 are so rare, that when they are found, the Lord preserves them to a | |
| 846 ripe old age.</p> | |
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847 <p>2631 He mentions the way he will suffer when he says, <b>you |
| 35 | 848 will stretch out your hands,</b> for Peter was crucified. Yet he |
| 849 was crucified using ropes, not nails, so he would not die so | |
| 850 quickly. This is the girding spoken of by Christ.</p> | |
| 851 <p>Three things can be considered in the sufferings of the saints. | |
| 852 First, there is a natural affection: there is such a natural love | |
| 853 between the soul and the body that the soul never desires to be | |
| 854 separated from the body, nor the body from the soul: "For while we | |
| 855 are still in this tent, we sigh with anxiety; not that we would be | |
| 856 unclothed, but that we would be further clothed" (2 Cor 5:4); "My | |
| 857 soul is very sorrowful, even to death" (Mt 26:38). This is why | |
| 858 Christ says, <b>where you do not wish to go,</b> that is, by the | |
| 859 impulse of nature, which is so rooted in nature that even old age | |
| 860 could not destroy it in Peter. Yet, the desire due to grace weakens | |
| 861 this: "My desire is to depart and be with Christ" (Phil 1:23); "We | |
| 862 are of good courage, and we would rather be away from the body and | |
| 863 at home with the Lord" (2 Cor 5:8). Secondly, the intentions of the | |
| 864 persecutors and the saints are different, <b>and carry you where | |
| 865 you do not wish to go.</b> Thirdly, we see that we should be | |
| 866 prepared to suffer, but not to kill ourselves. Thus Christ says, | |
| 867 <b>you will stretch out your hands.</b> This clearly was the case | |
| 868 with Peter: for when the people wanted to rebel against Nero and | |
| 869 deliver Peter, he forbade it: "Christ also suffered for you, | |
| 870 leaving you an example" (1 Pet 2:21).</p> | |
| 871 <p>2632 The words <b>another will gird you</b> rightly come before | |
| 872 <b>and carry you</b>, the thought being that <b>another will gird | |
| 873 you</b> because he will <b>carry you where you do not wish to | |
| 874 go</b>. Lest one think this statement was lightly written, it was | |
| 875 written after the death of Peter. Peter was killed during Nero's | |
| 876 lifetime; and John wrote this Gospel after he returned from the | |
| 877 exile to which he had been banished during the reign of Domitian, | |
| 878 there being several other emperors between Nero and Domitian.</p> | |
| 879 <p>2633 John mentions this as something in the future, saying, | |
| 880 <b>This he said to show by what death he was to glorify God,</b> | |
| 881 for the death of the saints gives glory to Christ: "Christ will be | |
| 882 honored in my body, whether by life or by death" (Phil 1:20); "But | |
| 883 let none of you suffer as a murderer, or a thief ... yet if one | |
| 884 suffers as a Christian, let him not be ashamed, but under that name | |
| 885 let him glorify God" (1 Pet 4:15). Indeed, the greatness of the | |
| 886 Lord is shown by the fact that the saints brave death for his truth | |
| 887 and faith.<br /> | |
| 888 <br /> | |
| 889 <br /></p> | |
| 890 <p align="center"><b>LECTURE 5</b></p> | |
| 891 <blockquote> | |
| 892 <p><b>19b And after this he said to him, "Follow me." 20 Peter | |
| 893 turned and saw following them the disciple whom Jesus loved, who | |
| 894 had lain close to his breast at the supper and had said, "Lord, who | |
| 895 is it that is going to betray you?" 21 When Peter saw him, he said | |
| 896 to Jesus, "Lord, what about this man?" 22 Jesus said to him, "If | |
| 897 [So] it is my will that he remain until I come, what is that to | |
| 898 you? Follow me!" 23 The saying spread abroad among the brethren | |
| 899 that this disciple was not to die; yet Jesus did not say to him | |
| 900 that he was not to die, but, "If [So] it is my will that he remain | |
| 901 until I come, what is that to you?"<a href="#_ftn26" name= | |
| 902 "_ftnref26" id="_ftnref26">[26]</a></b></p> | |
| 903 </blockquote> | |
| 904 <p>2634 After the Evangelist showed what our Lord had in mind for | |
| 905 Peter, he now tells about John. First, we see the commendation of | |
| 906 the disciple, John; secondly, his gospel is commended (v 25). In | |
| 907 regard to the first, we see the occasion for John's commendation; | |
| 908 and then the commendation itself, <b>the disciple whom Jesus | |
| 909 loved.</b></p> | |
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910 <p>2635 The occasion for John's commendation was Christ's |
| 35 | 911 invitation to Peter to follow him. <b>And after he said this to |
| 912 him,</b> that is, after Christ told Peter about his office and | |
| 913 martyrdom, he <b>said to him,</b> Jesus said to Peter, <b>Follow | |
| 914 me.</b> For Augustine, this means follow me in martyrdom, by | |
| 915 suffering for me; for it is not enough just to suffer in some way, | |
| 916 but this must be done by following Christ, that is, by suffering | |
| 917 for his sake: "Blessed are you when men hate you ... on account of | |
| 918 the Son of man" (Lk 6:22); "Christ also suffered for you, leaving | |
| 919 you an example, that you should follow in his steps" (1 Pet | |
| 920 2:21).<a href="#_ftn27" name="_ftnref27" id= | |
| 921 "_ftnref27">[27]</a></p> | |
| 922 <p>2636 Many others who were present would also suffer for Christ, | |
| 923 especially James, who was the first to be killed: "He killed James | |
| 924 the brother of John with the sword" (Acts 12:2). Why then does | |
| 925 Christ say to Peter in particular, <b>Follow me</b>? The reason, | |
| 926 according to Augustine, was that Peter not only suffered death for | |
| 927 Christ, but also followed Christ even in the kind of death, that | |
| 928 is, death by the cross: "If any man would come after me, let him | |
| 929 deny himself and take up his cross and follow me" (Mt | |
| 930 16:24).<a href="#_ftn28" name="_ftnref28" id="_ftnref28">[28]</a> | |
| 931 Or, according to Chrysostom, in saying <b>Follow me,</b> Christ | |
| 932 means in your office as prelate, leader.<a href="#_ftn29" name= | |
| 933 "_ftnref29" id="_ftnref29">[29]</a> He was saying in effect: As I | |
| 934 have the care of the Church, received from my Father ‑ "Ask | |
| 935 of me, and I will make the nations your heritage" (Ps 2:8) ‑ | |
| 936 so will you be, in my place, over the whole Church.</p> | |
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937 <p>2637 But after Christ's ascension, why did James hold first |
| 35 | 938 place in Jerusalem? We can say that James had a special |
| 939 jurisdiction over that place, but Peter had the universal authority | |
| 940 over the whole Church of believers.</p> | |
| 941 <p>2638 Now we see that John is commended: first, as to his past; | |
| 942 then with respect to his future (v 21). John is commended on three | |
| 943 points in his past.</p> | |
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944 <p>2639 First, John had the privilege of having Christ's special |
| 35 | 945 love. The Evangelist says, <b>Peter turned,</b> for he had begun to |
| 946 follow Jesus even bodily, <b>and saw following them the disciple | |
| 947 whom Jesus loved.</b> Here we see that Peter, already made a | |
| 948 shepherd, was intent on the care of others: "And when you have | |
| 949 turned again, strengthen your brethren" (Lk 22:32). Now Jesus loved | |
| 950 John without excluding the others, for above he said, "As the | |
| 951 Father has loved me, so have I loved you" (15:9). But he loved John | |
| 952 above the others with a special love. There were three reasons for | |
| 953 this. First, because of his penetrating understanding: for teachers | |
| 954 especially love their intelligent students: "A servant who deals | |
| 955 wisely has the king's favor" (Prv 14:35). Secondly, because of his | |
| 956 purity, for he was a virgin: "He who loves purity of heart, and | |
| 957 whose speech is gracious, will have the king as his friend" (Prv | |
| 958 22:11). Thirdly, because of his youth, for we have tender feelings | |
| 959 for the young and the weak, and act with friendship towards them. | |
| 960 And this is the way Christ acted with the youthful John: "When | |
| 961 Israel was a child, I loved him" (Hos 11:1). We can see from this | |
| 962 that God especially loves those who serve him from their youth: "My | |
| 963 soul desires the first ripe figs" [Mic 7:1].</p> | |
| 964 <p>2640 But this seems to go against Proverbs (8:17): "I love those | |
| 965 who love me." Peter loved Christ more than the others: "Do you love | |
| 966 me more than these?" (21:15). Therefore, Christ should have loved | |
| 967 Peter more than John. I answer: it could be said that John, because | |
| 968 he was more loved, was happier; while</p> | |
| 969 <p>Peter, because he loved more, was better. But this would be a | |
| 970 violation of justice. Consequently, this refers to a mystery: that | |
| 971 is, Peter and John stand for two kinds of life, the active and the | |
| 972 contemplative, and the end and object of each is Christ. The active | |
| 973 life, which Peter signifies, loves God more than the contemplative | |
| 974 life (which is signified by John) because it feels more keenly the | |
| 975 difficulties of this present life, and more intensely desires to be | |
| 976 freed from them and to go to God. But God loves the contemplative | |
| 977 life more, because he preserves it longer: it does not come to an | |
| 978 end with death, as does the active life: "The Lord loves the gates | |
| 979 of Zion more than all the dwelling places of Jacob" (Ps 87:2).</p> | |
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980 <p>2641 Some try to solve this problem using the literal sense. |
| 35 | 981 They distinguish two kinds of love in Christ, according to his two |
| 982 wills, his human and divine will. They say that Christ loved Peter | |
| 983 more with his divine love, but he loved John more with his human | |
| 984 love. The objection to this is that Christ's human will was | |
| 985 entirely conformed to his divine will; and so the more he loved one | |
| 986 with his divine will, so also he loved that one more with his human | |
| 987 will. Therefore, we should say that he loves that one the more to | |
| 988 whom he wills more good. He loved Peter more in the sense that he | |
| 989 made Peter love him [Christ] more; Christ loved John more in | |
| 990 another sense, that is, by giving him a keener understanding. "The | |
| 991 Lord will fill him with the spirit of wisdom and understanding" | |
| 992 [Sir 15:3]. Accordingly, Peter is better because charity is better | |
| 993 than knowledge (cf. 1 Cor 13:8); but John is better in keenness of | |
| 994 understanding. However, only God can weigh their merits: "The Lord | |
| 995 weighs the spirit" (Prv 16:2).</p> | |
| 996 <p>And so others say, and this is better, that Peter loved Christ | |
| 997 more in his members; and in this way he was also more loved by | |
| 998 Christ. For this reason the Church was entrusted to him. But John | |
| 999 loved Christ more in Himself, and in this way was more loved by | |
| 1000 Christ, who entrusted his mother to John's care. Or, one could say | |
| 1001 that Peter loved Christ more readily and fervently. While John was | |
| 1002 more loved by being given tokens of intimate friendship, which | |
| 1003 Christ gave him on account of his youth and purity.</p> | |
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1004 <p>2642 John adds, <b>who had lain close to his breast at the |
| 35 | 1005 supper,</b> which commends him to us on the second point, his |
| 1006 special intimacy with Christ. This was just explained.</p> | |
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1007 <p>2643 Thirdly, John is commended on account of the special |
| 35 | 1008 confidence he had in Christ, so that he could question Christ with |
| 1009 more assurance than all the others. Thus he adds that this disciple | |
| 1010 <b>had said, Lord, who is it that is going to betray you?</b> This | |
| 1011 was also explained before (13:25).</p> | |
| 1012 <p>John is recalling his own privileges in order to exalt Peter. | |
| 1013 One might suppose that because Peter had denied Christ he would not | |
| 1014 be allowed back to his former intimacy. To reject this, John shows | |
| 1015 that he was admitted to a greater intimacy. The one who did not | |
| 1016 dare to question Christ at the supper, but asked John to do it, was | |
| 1017 made head over his brethren after the passion, and is now | |
| 1018 questioning Christ not only for himself, but also for John. We can | |
| 1019 understand from this that those who fall into sin sometimes rise in | |
| 1020 greater grace: "For just as you purposed to go astray from God, | |
| 1021 return with tenfold zeal to seek him" (Bar 4:28).</p> | |
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1022 <p>2644 And so the Evangelist immediately shows Peter asking a |
| 35 | 1023 question, <b>When Peter saw him, he said to Jesus, Lord, what about |
| 1024 this man?</b> This concerns the future of John. First, we have | |
| 1025 Peter's question; Christ's answer; and then the interpretation of | |
| 1026 the answer (v 23).</p> | |
| 1027 <p>2645 Regarding the first point, note that when our Lord said to | |
| 1028 Peter, "Follow me" (v 19), Peter did begin to follow him with | |
| 1029 bodily steps, and so did John. When Peter noticed John following he | |
| 1030 asked Christ about him, saying, <b>Lord, what about this man?</b> | |
| 1031 This was like saying: I am following you in your suffering. But | |
| 1032 this man, will he die also? John would have asked the same question | |
| 1033 had he dared.</p> | |
| 1034 <p>But according to Chrysostom, Peter was questioning about the | |
| 1035 leadership [of the Church], not about John's martyrdom.<a href= | |
| 1036 "#_ftn30" name="_ftnref30" id="_ftnref30">[30]</a> For Peter loved | |
| 1037 John more than all the other disciples, and they are always found | |
| 1038 together in the Gospel and in the Acts of the Apostles. So Peter | |
| 1039 wanted to have John as his companion in the work of preaching. | |
| 1040 Peter says, <b>Lord, what about this man?</b> as if to say, "Let | |
| 1041 him come with me."</p> | |
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1042 <p>2646 Christ's answer is given, <b>So it is my will that he |
| 35 | 1043 remain until I come, what is that to you?</b> Notice that the Greek |
| 1044 text does not have "So" but <b>If it is my will that he remain | |
| 1045 until I come, what is that to you?</b> Yet the difference is not | |
| 1046 too important, for whatever the expression, the meaning understood | |
| 1047 by the apostles from the beginning was that John was not going to | |
| 1048 die. So <b>it is my will that he remain until I come,</b> was [for | |
| 1049 them] the same as saying, John will not die until I come.</p> | |
| 1050 <p>But this interpretation is rejected by what follows: <b>yet | |
| 1051 Jesus did not say to him that he was not to die, but, So it is my | |
| 1052 will that he remain until I come, what is that to you?</b></p> | |
| 1053 <p>2647 Those who defend the first interpretation, claim that John | |
| 1054 added this not to exclude the first interpretation but to show that | |
| 1055 our Lord did not convey that meaning by these words, but only by | |
| 1056 the words, <b>So it is my will that he remain.</b> This is the | |
| 1057 reason they say that John has not yet died.</p> | |
| 1058 <p>There are various opinions about John's burial. All say that it | |
| 1059 is true that he was buried in a tomb which still exists. But some | |
| 1060 say he entered his tomb while still alive, and then left it by | |
| 1061 divine power, transported to the region of Enoch and Elias, and he | |
| 1062 is being kept there until the end of the world. According to this, | |
| 1063 the meaning is: <b>So it is my will that he remain</b> alive until | |
| 1064 the end of the world; and then, under the Antichrist, he will be | |
| 1065 martyred along with those other two. For it is not right that he | |
| 1066 should not die, for whatever is born dies: "It is appointed for men | |
| 1067 to die once" (Heb 9:27).</p> | |
| 1068 <p>Others say he entered his tomb at Ephesus alive, and he remains | |
| 1069 there still alive, but sleeping, until the Lord comes. They base | |
| 1070 their theory on the fact that the soil there moves up and down in | |
| 1071 rhythm with John's breathing. Augustine rejects this by saying that | |
| 1072 it is not as good to be alive and sleeping as to be alive and | |
| 1073 blessed.<a href="#_ftn31" name="_ftnref31" id="_ftnref31">[31]</a> | |
| 1074 Why then would Christ reward the disciple he loved above the others | |
| 1075 with a long sleep and deprive him of that great good for the sake | |
| 1076 of which the apostle wanted to be dissolved and to be with Christ | |
| 1077 (Phil 1:23). Thus, we should not believe this. Rather, we should | |
| 1078 say that he died and arose with his body indicated by the fact that | |
| 1079 his body cannot be found ‑ and remains happy with Christ, as | |
| 1080 Christ invited him: "He who testifies to these things says, Surely | |
| 1081 I am coming soon" (Rev 22:20).</p> | |
| 1082 <p>2648 Augustine explains this passage mystically.<a href= | |
| 1083 "#_ftn32" name="_ftnref32" id="_ftnref32">[32]</a> Then the word | |
| 1084 remain means "continue on," or "persist," as in "Remain in the | |
| 1085 city, until you are clothed with power from on high" [Lk 24:49]. | |
| 1086 Consequently, our Lord is saying about John, that is, about the | |
| 1087 contemplative life, <b>So it is my will that he remain,</b> that | |
| 1088 is, continue on, <b>until I come,</b> either at the end of the | |
| 1089 world, or at the death of any contemplative; for the contemplative | |
| 1090 life although begun here is not completed here. It remains | |
| 1091 incomplete and continues on till Christ comes to complete it: "Then | |
| 1092 they were ... told to rest a little longer, until the number of | |
| 1093 their fellow servants and their brethren should be complete" (Rev | |
| 1094 6:11); "Mary has chosen the good portion, which shall not be taken | |
| 1095 away from her" (Lk 10:42); "Long life is in her right hand; in her | |
| 1096 left hand are riches and honor" (Prv 3:16). Meanwhile, the active | |
| 1097 life, completed and vivified by the example of Christ's passion, | |
| 1098 follows him by suffering for him.</p> | |
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1099 <p>2649 Chrysostom understands it this way: <b>So it is my will |
| 35 | 1100 that he remain,</b> that is, to remain in Judea, and to preach on |
| 1101 this earth; and I want you [Peter] to follow me by having a concern | |
| 1102 for the entire world, and by suffering for me; and John is to | |
| 1103 remain <b>until I come,</b> to destroy the Jewish nation.<a href= | |
| 1104 "#_ftn33" name="_ftnref33" id="_ftnref33">[33]</a> <b>What is that | |
| 1105 to you?</b> means "These things are for me to decide." For we do | |
| 1106 see from history that John did not leave Judea until Vespasian came | |
| 1107 to Judea and took Jerusalem; then John set out for Asia.</p> | |
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1108 <p>2650 Then there is the interpretation of Jerome: <b>Follow |
| 35 | 1109 me!</b> Peter, by your martyrdom; and so, now speaking about John, |
| 1110 <b>it is my will that he remain,</b> without the sufferings of | |
| 1111 martyrdom and death, <b>until I come,</b> to call him to myself | |
| 1112 ‑ "I will come again and take you to myself" (14:3) ‑ | |
| 1113 <b>what is that</b>, this privilege, <b>to you?</b> And so in the | |
| 1114 stories about blessed John it is said that when he was ninety years | |
| 1115 old our Lord Jesus Christ appeared to him and invited him to his | |
| 1116 banquet.</p> | |
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1117 <p>2651 Then the Evangelist shows how the disciples understood |
| 35 | 1118 these words of our Lord. They thought that John would not die. |
| 1119 <b>The saying spread abroad among the brethren,</b> the disciples | |
| 1120 ‑ "Behold, how good and pleasant it is when brothers dwell in | |
| 1121 unity!" (Ps 133:1) ‑ <b>that this disciple,</b> John, <b>was | |
| 1122 not to die.</b> But he corrects this error, saying, <b>Yet Jesus | |
| 1123 did not say to him that he was not to die</b>: "Are you also still | |
| 1124 without understanding?" (Mt 15:16). The rest has been | |
| 1125 explained.<br /> | |
| 1126 <br /> | |
| 1127 <br /></p> | |
| 1128 <p align="center"><b>LECTURE 6</b></p> | |
| 1129 <blockquote> | |
| 1130 <p><b>24 This is the disciple who is bearing witness to these | |
| 1131 things, and who has written these things; and we know that his | |
| 1132 testimony is true. 25 But there are also many other things which | |
| 1133 Jesus did; were every one of them to be written, I suppose that the | |
| 1134 world itself could not contain the books that would be | |
| 1135 written.<a href="#_ftn34" name="_ftnref34" id= | |
| 1136 "_ftnref34">[34]</a></b></p> | |
| 1137 </blockquote> | |
| 1138 <p>2652 Now we have the last part of this Gospel, which is a kind | |
| 1139 of epilogue. First, the Gospel is commended; and then the vastness | |
| 1140 of the subject treated (v 25). The Gospel is commended because of | |
| 1141 two things: its author, and its truth. Three things are mentioned | |
| 1142 about the author.</p> | |
| 1143 <p>2653 First, there is the authority of the author, because | |
| 1144 <b>This is the disciple</b> ‑ understanding what was | |
| 1145 mentioned before who was loved above the others, intimate with | |
| 1146 Christ, able to question him with confidence, and to whom it was | |
| 1147 granted to remain until Christ came. All these things refer to the | |
| 1148 authority of the author.</p> | |
| 1149 <p>John is said to have been loved more than the others because of | |
| 1150 his unique charity: "By this all men will know that you are my | |
| 1151 disciples, if you have love for one another" (13:35). None of the | |
| 1152 other apostles speak so much of love for others as does John in his | |
| 1153 letters. We also read that as an old man he was carried to the | |
| 1154 church by his followers to teach the faithful. He taught only one | |
| 1155 thing: "Little children, love one another." This is the perfection | |
| 1156 of the Christian life.</p> | |
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1157 <p>2654 Secondly, John's office is mentioned, which was to give |
| 35 | 1158 testimony, for he says, <b>who is bearing witness to these |
| 1159 things</b>. This is the special office of apostles: "You shall be | |
| 1160 my witnesses" (Acts 1:8); "You are my witnesses!" (Is 44:8).</p> | |
| 1161 <p>2655 Thirdly, he refers to his zeal when he says, <b>and who has | |
| 1162 written these things</b>. As an apostle he testified to the actions | |
| 1163 of Christ to those who were present; and in his zeal he recorded | |
| 1164 these actions in writing for those who were not with him and were | |
| 1165 to come after him: "Take a large tablet and write upon it in common | |
| 1166 characters" (Is 8:1); "The wisdom of the scribe depends on the | |
| 1167 opportunity of leisure; and he who has little business may become | |
| 1168 wise" (Sir 38:24). For it was granted to John to live until the | |
| 1169 time when the Church was at peace; and this is the time when he | |
| 1170 wrote all these things. John mentions such things so that we will | |
| 1171 not think that his gospel has less authority than the other three, | |
| 1172 seeing that he wrote after the death of all the other apostles, and | |
| 1173 the other gospels, especially that of Matthew, had been approved by | |
| 1174 them.</p> | |
| 1175 <p>2656 Now John states that his Gospel is true, and he speaks in | |
| 1176 the person of the entire Church which received it: "My mouth will | |
| 1177 utter truth" (Prv 8:7). We should note that although many have | |
| 1178 written about Catholic truth, there is a difference among them: | |
| 1179 those who wrote the canonical scriptures, such as the evangelists | |
| 1180 and apostles and the like, so constantly and firmly affirm this | |
| 1181 truth that it cannot be doubted. Thus John says, <b>we know that | |
| 1182 his testimony is true</b>: "If any one is preaching to you a gospel | |
| 1183 contrary to that which you received, let him be accursed" (Gal | |
| 1184 1:9). The reason for this is that only the canonical scriptures are | |
| 1185 the standard of faith. The others have set forth this truth but in | |
| 1186 such a way that they do not want to be believed except in those | |
| 1187 things in which they say what is true.</p> | |
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1188 <p>2657 Now John states the incompleteness of his Gospel as |
| 35 | 1189 compared with the reality, because Christ not only did these things |
| 1190 <b>but there are also many other things which Jesus did.</b></p> | |
| 1191 <p>2658 His statement, <b>were every one of them to be written, I | |
| 1192 suppose that the world itself could not contain the books that | |
| 1193 would be written,</b> can be understood in two ways. First, the | |
| 1194 word <b>contain</b> can refer to the capacity of our minds to | |
| 1195 understand. So the meaning is: So much could be said about Christ | |
| 1196 that the world could not understand all that could be written: "I | |
| 1197 have yet many things to say to you, but you cannot bear them now," | |
| 1198 that is, understand them (16:12). We could also regard this | |
| 1199 statement as a deliberate exaggeration; and it then indicates the | |
| 1200 abundance of Christ's works.</p> | |
| 1201 <p>2659 How reconcile this? He had just said, <b>we know that his | |
| 1202 testimony is true</b>, and then immediately resorts to hyperbole, | |
| 1203 exceeding the truth. According to Augustine, Scripture does use | |
| 1204 figures of speech, such as "I saw the Lord seated on a high and | |
| 1205 lofty throne" [Is 6:1], and such statements are not false.<a href= | |
| 1206 "#_ftn35" name="_ftnref35" id="_ftnref35">[35]</a> This is so when | |
| 1207 hyperbole is used. The desire of the speaker is not that we accept | |
| 1208 the literal meaning of the words, but what they were intended to | |
| 1209 mean, that is, the great number of Christ's works. Hyperbole is not | |
| 1210 used to explain what is obscure or doubtful, but to exaggerate or | |
| 1211 minimize what is obvious. For example, to emphasize how plentiful | |
| 1212 something is, one can say that there is enough for a hundred or a | |
| 1213 thousand people. And to minimize something, one could say that | |
| 1214 there is hardly enough for three. This is not speaking falsely, | |
| 1215 because it is so obvious that the words contort the reality that | |
| 1216 they show that one does not intend to lie, but to indicate that | |
| 1217 something is great or small.</p> | |
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1218 <p>2660 Or, this statement could be understood to refer to the |
| 35 | 1219 power of Christ, who performed these signs; and the emphasis is on |
| 1220 <b>every one of them.</b> For to write about each and every word | |
| 1221 and deed of Christ is to reveal the power of every word and deed. | |
| 1222 Now the words and deeds of Christ are also those of God. Thus, if | |
| 1223 one tried to write and tell of the nature of every one, he could | |
| 1224 not do so; indeed, the entire world could not do this. This is | |
| 1225 because even an infinite number of human words cannot equal one | |
| 1226 word of God. From the beginning of the Church Christ has been | |
| 1227 written about; but this is still not equal to the subject. Indeed, | |
| 1228 even if the world lasted a hundred thousand years, and books | |
| 1229 written about Christ, his words and deeds could not be completely | |
| 1230 revealed: "Of making many books there is no end" (Eccl 12:12); The | |
| 1231 works of God "are multiplied above number" [Ps 50:5].</p> | |
| 1232 <div><br clear="all" /> | |
| 1233 <hr align="left" size="1" width="33%" /> | |
| 1234 <div id="ftn1"> | |
| 1235 <p><a href="#_ftnref1" name="_ftn1" id="_ftn1">[1]</a> St. Thomas | |
| 1236 refers to Jn 21:6 in the <i>Summa Theologiae</i>: III, q. 44, a. 4, | |
| 1237 ad 1.</p> | |
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1238 </div> |
| 35 | 1239 <div id="ftn2"> |
| 1240 <p><a href="#_ftnref2" name="_ftn2" id="_ftn2">[2]</a> <i>Tract. in | |
| 1241 Io</i>., 122, ch. 1, col. 1959; cf. <i>Catena Aurea</i>, | |
| 1242 20:1-11.</p> | |
| 1243 </div> | |
| 1244 <div id="ftn3"> | |
| 1245 <p><a href="#_ftnref3" name="_ftn3" id="_ftn3">[3]</a> Ambrose.</p> | |
|
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1246 </div> |
| 35 | 1247 <div id="ftn4"> |
| 1248 <p><a href="#_ftnref4" name="_ftn4" id="_ftn4">[4]</a> <i>Tract. in | |
| 1249 Io</i>., 122, ch. 2, col. 1959-60; cf. <i>Catena Aurea</i>, | |
| 1250 21:1-11.</p> | |
|
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1251 </div> |
| 35 | 1252 <div id="ftn5"> |
| 1253 <p><a href="#_ftnref5" name="_ftn5" id="_ftn5">[5]</a> <i>XL | |
| 1254 homiliae in Evangelista</i>; PL 76; cf. <i>Catena Aurea,</i> | |
| 1255 21:1-11.</p> | |
|
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1256 </div> |
| 35 | 1257 <div id="ftn6"> |
| 1258 <p><a href="#_ftnref6" name="_ftn6" id="_ftn6">[6]</a> | |
| 1259 Augustine.</p> | |
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1260 </div> |
| 35 | 1261 <div id="ftn7"> |
| 1262 <p><a href="#_ftnref7" name="_ftn7" id="_ftn7">[7]</a> <i>Tract. in | |
| 1263 Io</i>., 122, ch. 7, col. 1962; cf. <i>Catena Aurea</i>, | |
| 1264 21:1-11.</p> | |
|
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1265 </div> |
| 35 | 1266 <div id="ftn8"> |
| 1267 <p><a href="#_ftnref8" name="_ftn8" id="_ftn8">[8]</a> St. Thomas | |
| 1268 refers to Jn 21:12 in the <i>Summa Theologiae</i>: III, q. 53, a. | |
| 1269 2, obj. 3.</p> | |
|
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1270 </div> |
| 35 | 1271 <div id="ftn9"> |
| 1272 <p><a href="#_ftnref9" name="_ftn9" id="_ftn9">[9]</a> <i>In | |
| 1273 Ioannem hom</i>., 87, ch. 2; PG 59, col. 475; cf. <i>Catena | |
| 1274 Aurea</i>, 21:1-11.</p> | |
|
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1275 </div> |
| 35 | 1276 <div id="ftn10"> |
| 1277 <p><a href="#_ftnref10" name="_ftn10" id="_ftn10">[10]</a> | |
| 1278 <i>Tract. in Io</i>., 123, ch. 1, col. 1965; cf. <i>Catena | |
| 1279 Aurea</i>, 21:1-11.</p> | |
|
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1280 </div> |
| 35 | 1281 <div id="ftn11"> |
| 1282 <p><a href="#_ftnref11" name="_ftn11" id="_ftn11">[11]</a> <i>In | |
| 1283 Ioannem hom</i>., 87, ch. 2; PG 59, col. 475; cf. <i>Catena | |
| 1284 Aurea</i>, 21:1-11.</p> | |
|
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1285 </div> |
| 35 | 1286 <div id="ftn12"> |
| 1287 <p><a href="#_ftnref12" name="_ftn12" id="_ftn12">[12]</a> | |
| 1288 summa</p> | |
| 1289 </div> | |
| 1290 <div id="ftn13"> | |
| 1291 <p><a href="#_ftnref13" name="_ftn13" id="_ftn13">[13]</a> | |
| 1292 <i>Tract. in Io</i>., 123, ch. 3, col. 1966; also <i>De consensus | |
| 1293 evangelistarum</i>, 3, ch. 26; PL 34; cf. <i>Catena Aurea</i>,</p> | |
|
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1294 </div> |
| 35 | 1295 <div id="ftn14"> |
| 1296 <p><a href="#_ftnref14" name="_ftn14" id="_ftn14">[14]</a> St. | |
| 1297 Thomas refers to Jn 21:17 in the <i>Summa Theologiae</i>: III, q. | |
| 1298 7, a. 3, s. c.</p> | |
|
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1299 </div> |
| 35 | 1300 <div id="ftn15"> |
| 1301 <p><a href="#_ftnref15" name="_ftn15" id="_ftn15">[15]</a> | |
| 1302 Aristotle, <i>Politics</i>.</p> | |
|
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1303 </div> |
| 35 | 1304 <div id="ftn16"> |
| 1305 <p><a href="#_ftnref16" name="_ftn16" id="_ftn16">[16]</a> | |
| 1306 Gregory.</p> | |
|
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1307 </div> |
| 35 | 1308 <div id="ftn17"> |
| 1309 <p><a href="#_ftnref17" name="_ftn17" id="_ftn17">[17]</a> | |
| 1310 <i>Tract. in Io</i>., 123, ch. 5, col. 1968; cf. <i>Catena | |
| 1311 Aurea</i>, 21:15-17.</p> | |
| 1312 </div> | |
| 1313 <div id="ftn18"> | |
| 1314 <p><a href="#_ftnref18" name="_ftn18" id="_ftn18">[18]</a> <i>In | |
| 1315 Ioannem hom</i>., 88, ch. 1; PG 59, col. 478; cf. <i>Catena | |
| 1316 Aurea</i>, 21:15-17.</p> | |
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1317 </div> |
| 35 | 1318 <div id="ftn19"> |
| 1319 <p><a href="#_ftnref19" name="_ftn19" id="_ftn19">[19]</a><i>Serm. | |
| 1320 Pasch.</i>; cf. <i>Catena Aurea</i>, 21:15-17.</p> | |
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1321 </div> |
| 35 | 1322 <div id="ftn20"> |
| 1323 <p><a href="#_ftnref20" name="_ftn20" id="_ftn20">[20]</a> | |
| 1324 <i>Tract. in Io</i>., 123, ch. 5, col. 1967; cf. <i>Catena | |
| 1325 Aurea</i>, 21:15-17.</p> | |
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1326 </div> |
| 35 | 1327 <div id="ftn21"> |
| 1328 <p><a href="#_ftnref21" name="_ftn21" id="_ftn21">[21]</a> Greek | |
| 1329 Doctor.</p> | |
| 1330 </div> | |
| 1331 <div id="ftn22"> | |
| 1332 <p><a href="#_ftnref22" name="_ftn22" id="_ftn22">[22]</a> | |
| 1333 Aristotle, <i>Rhetoric</i>.</p> | |
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1334 </div> |
| 35 | 1335 <div id="ftn23"> |
| 1336 <p><a href="#_ftnref23" name="_ftn23" id="_ftn23">[23]</a> <i>In | |
| 1337 Ioannem hom</i>., 88; PG 59, col. 479; cf. <i>Catena Aurea</i>, | |
| 1338 21:18-19.</p> | |
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1339 </div> |
| 35 | 1340 <div id="ftn24"> |
| 1341 <p><a href="#_ftnref24" name="_ftn24" id="_ftn24">[24]</a> | |
| 1342 Cicero.</p> | |
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1343 </div> |
| 35 | 1344 <div id="ftn25"> |
| 1345 <p><a href="#_ftnref25" name="_ftn25" id="_ftn25">[25]</a> | |
| 1346 Origen<i>, Explanation of Matthew</i>.</p> | |
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1347 </div> |
| 35 | 1348 <div id="ftn26"> |
| 1349 <p><a href="#_ftnref26" name="_ftn26" id="_ftn26">[26]</a> St. | |
| 1350 Thomas refers to Jn 21:21 in the <i>Summa Theologiae</i>: III, q. | |
| 1351 83, a. 4, ad 2.</p> | |
| 1352 </div> | |
| 1353 <div id="ftn27"> | |
| 1354 <p><a href="#_ftnref27" name="_ftn27" id="_ftn27">[27]</a> | |
| 1355 <i>Tract. in Io</i>., 124, ch. 1, col. 1969; cf. <i>Catena | |
| 1356 Aurea</i>, 21:19-23.</p> | |
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1357 </div> |
| 35 | 1358 <div id="ftn28"> |
| 1359 <p><a href="#_ftnref28" name="_ftn28" id="_ftn28">[28]</a> Ibid., | |
| 1360 col. 1970; cf. <i>Catena Aurea</i>, 21:19-23.</p> | |
| 1361 </div> | |
| 1362 <div id="ftn29"> | |
| 1363 <p><a href="#_ftnref29" name="_ftn29" id="_ftn29">[29]</a> <i>In | |
| 1364 Ioannem hom</i>., 88, ch. 1; PG 59, col. 480.</p> | |
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1365 </div> |
| 35 | 1366 <div id="ftn30"> |
| 1367 <p><a href="#_ftnref30" name="_ftn30" id="_ftn30">[30]</a> <i>In | |
| 1368 Ioannem hom</i>., 88, ch. 2; PG 59, col. 480; cf. <i>Catena | |
| 1369 Aurea</i>, 21:19-23.</p> | |
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1370 </div> |
| 35 | 1371 <div id="ftn31"> |
| 1372 <p><a href="#_ftnref31" name="_ftn31" id="_ftn31">[31]</a> | |
| 1373 <i>Tract. in Io</i>., 124, ch. 2, col. 1970; cf. <i>Catena | |
| 1374 Aurea</i>, 21:19-23.</p> | |
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1375 </div> |
| 35 | 1376 <div id="ftn32"> |
| 1377 <p><a href="#_ftnref32" name="_ftn32" id="_ftn32">[32]</a> Ibid.; | |
| 1378 cf. <i>Catena Aurea</i>, 21:19-23.</p> | |
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1379 </div> |
| 35 | 1380 <div id="ftn33"> |
| 1381 <p><a href="#_ftnref33" name="_ftn33" id="_ftn33">[33]</a> <i>In | |
| 1382 Ioannem hom</i>., 88, ch. 2; PG 59, col. 480.</p> | |
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1383 </div> |
| 35 | 1384 <div id="ftn34"> |
| 1385 <p><a href="#_ftnref34" name="_ftn34" id="_ftn34">[34]</a> St. | |
| 1386 Thomas refers to Jn 21:25 in the <i>Summa Theologiae</i>: III, q. | |
| 1387 42, a. 4; q. 83, a. 4, ad 2.</p> | |
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1388 </div> |
| 35 | 1389 <div id="ftn35"> |
| 1390 <p><a href="#_ftnref35" name="_ftn35" id="_ftn35">[35]</a> | |
| 1391 <i>Tract. in Io</i>., 124, ch. 8, col. 1976; cf. <i>Catena | |
| 1392 Aurea</i>,21:24-25.</p> | |
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1393 </div> |
| 35 | 1394 </div> |
| 1395 </blockquote> | |
| 1396 </body> | |
| 1397 </html> |