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1 <html>
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2 <head>
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3 </head>
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4 <body style=text-align:justify><blockquote>
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5 <p style="text-align: center"><span style="font-size: 60pt">10</span>
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6 <p align=center><B>LECTURE I</B>
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7 <BLOCKQUOTE><p>1 "Truly, truly, I say to you, he who does not enter the
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8 sheepfold by the door but climbs in by another way, that man is a thief and a
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9 robber; 2 but he who enters by the door is the shepherd of the sheep. 3 To him
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10 the gatekeeper opens; the sheep hear his voice, and he calls his own sheep by
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11 name and leads them out. 4 When he has brought out all his own, he goes before
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12 them, and the sheep follow him, for they know his voice. 5 A stranger they will
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13 not follow, but they will flee from him, for they do not know the voice of
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14 strangers.</BLOCKQUOTE>
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15
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16 <p>1364 After our Lord showed that his teaching had power to
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17 enlighten, he here shows that he has power to give life. First, he shows this
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18 by word; secondly, by a miracle (chap 11). Concerning the first he does three
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19 things. First, he shows that he has life-giving power; secondly, his manner of
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20 giving life (v 11); thirdly, he explains his power to give life (v 19). The
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21 first part is divided into three parts. First, our Lord relates a parable;
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22 secondly, the Evangelist mentions the necessity for explaining it (v 6);
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23 thirdly, our Lord explains the parable (v 7).
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24
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25 <p>He relates the parable to them,
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26 saying, <b>Truly, truly, I say to you</b>. It concerns two things, a thief and
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27 the shepherd of the sheep. Thus he does three things. First, he mentions the
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28 mark of a thief and robber; secondly, a characteristic of the shepherd (v 2);
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29 thirdly, the effect each of these has (v 4).
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30
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31 <p>1365 To understand this parable we must consider who the
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32 sheep are, namely, that they are the faithful of Christ and those in the grace
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33 of God: "We are the people of his pasture, and the sheep of his hand" (Ps
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34 95:7); "You, the people, are the sheep of my pasture" [Ez 34:31]. And so the
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35 sheepfold is the multitude of the faithful: "I will surely gather all of you, O
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36 Jacob, I will gather the remnant of Israel; I will set them together like sheep
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37 in a fold" (Mic 2:12). The door of the sheepfold is explained in different ways
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38 by Chrysostom and by Augustine.
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39
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40 <p>1366 According to Chrysostom, Christ calls Sacred Scripture
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41 the door, according to "Pray for us also that God may open to us a door for the
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42 word" (Col 4:3). Sacred Scripture is called a door, as Chrysostom says, first
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43 of all, because through it we have access to the knowledge of God: "which he
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44 promised beforehand through his prophets in the holy scriptures" (Rom 1:2).
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45 Secondly, for just as the door guards the sheep, so Sacred Scripture preserves
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46 the life of the faithful: "You search the scriptures, because you think that in
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47 them you have eternal life" (5:39). Thirdly, because the door keeps the wolf
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48 from entering; so Sacred Scripture keeps heretics from harming the faithful:
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49 "Every scripture inspired by God is also profitable for teaching, for reproof,
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50 for correction" (2 Tim 3:16). So, the one who does not enter by the door is the
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51 one who does not enter by Sacred Scripture to teach the people. Our Lord says
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52 of such: "In vain do they worship me, teaching as doctrines the precepts of
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53 men" (Matt 15:9); "You have made void the word of God" (Matt 15:6). This, then,
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54 is the mark of the thief: he does not enter by the door, but in some other way. <a href="#_ftn1" name="_ftnref1">[1]</a>
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55
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56 <p>He adds that the thief <b>climbs</b>,
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57 and this is appropriate to this parable because thieves climb the walls,
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58 instead of entering by the door, and drop into the sheepfold. It also corresponds
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59 to the truth, because the reason why some teach what conflicts with Sacred
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60 Scripture is due to pride: "If any one teaches otherwise and does not agree
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61 with the sound words of our Lord Jesus Christ and the teaching which accords
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62 with godliness, he is puffed up with conceit, he knows nothing" (1 Tim 6:3).
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63 Referring to this he says that such a person <b>climbs</b>, that is, through
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64 pride. The one who <b>climbs in by another way, that man is a thief</b>,
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65 because he snatches what is not his, <b>and a robber</b>, because he kills what
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66 he snatches: "If thieves came to you, if plunderers by night - how you have
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67 been destroyed" (Obad v 5).
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68
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69 <p>According to this explanation, the
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70 relation with what preceded is made in this way: Since our Lord had said, "If
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71 you were blind, you would have no guilt," the Jews might have answered: "We do
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72 not believe you, but this is not due to our blindness. It is because of your
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73 own error that we have turned away from you." And so our Lord rejects this, and
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74 wishes to show that he is not in error because he enters by the door, by Sacred
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75 Scripture, that is, he teaches what is contained in Sacred Scripture.
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76
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77 <p>1367 Against this interpretation is the fact that when our
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78 Lord explains this further on, he says, <b>I am the door</b>. So it seems that
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79 we should understand the door to be Christ. In answer to this, Chrysostom says
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80 that in this parable our Lord refers to himself both as the door and the
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81 shepherd; but this is from different points of view, because a door and a
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82 shepherd are different.<a href="#_ftn2" name="_ftnref2">[2]</a>
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83 Now aside from Christ nothing is more fittingly called a door than Sacred
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84 Scripture, for the reasons given above. Therefore, Sacred Scripture is
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85 fittingly called a door.
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86
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87 <p>1368 According to Augustine, the door is Christ, because one
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88 enters through him: "After this I looked, and lo, in heaven an open door!" (Rev
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89 4:1). Therefore, any one who enters the sheepfold should enter by the door,
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90 that is, by Christ, and not by another way.<a href="#_ftn3" name="_ftnref3"
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91 >[3]</a>
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92
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93 <p>Note that both the sheep and their
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94 shepherd enter into the sheepfold: the sheep in order to be secure there, and
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95 the shepherd in order to guard the sheep. And so, if you wish to enter as a
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96 sheep to be kept safe there, or as a shepherd to keep the people safe, you must
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97 enter the sheepfold through Christ. You must not enter by any other way, as did
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98 the philosophers who treated the principle virtues, and the Pharisees who
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99 established the ceremonial traditions. These are neither sheep nor shepherds
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100 because, as our Lord says, <b>he who does not enter the sheepfold by the door</b>,
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101 i.e., does not enter by Christ, <b>but climbs in by another way, that man is a
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102 thief and a robber</b>, because he destroys both himself and others. For Christ
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103 and no one else is the door into the sheepfold, that is, the multitude of the
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104 faithful: "We have peace with God through our Lord Jesus Christ" (Rom 5:1);
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105 "there is no other name under heaven given among men by which we must be saved"
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106 (Acts 4:12).
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107
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108 <p>According to this exposition, the
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109 connection with what went before is made in this way: Because they said that
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110 they could see without Christ - "now that you say, 'We see'" - our Lord shows
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111 that this is not true, because they do not enter by the door. Thus he says, <b>Truly,
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112 truly, I say to you…</b>
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113
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114 <p>It should be noted that just as one
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115 who does not enter by the door as a sheep cannot be kept safe, so one who
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116 enters as a shepherd cannot guard the sheep unless he enters by the door,
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117 namely, by Christ. This is the door through which the true shepherds have
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118 entered: "And one does not take the honor upon himself, but he is called by
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119 God, just as Aaron was" (Heb 5:4). Evil shepherds do not enter by the door, but
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120 by ambition and secular power and simony; and these are thieves and robbers:
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121 "They set up princes, but without my knowledge," that is, without my approval
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122 (Hos 8:5). Further, he says such a person <b>climbs in by another way</b>,
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123 because the door, namely, Christ, since it is small through humility - "Learn
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124 from me; for I am gentle and lowly in heart" (Matt 11:29) - can be entered only
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125 by those who imitate the humility of Christ. Therefore, those who do not enter
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126 by the door but climb in by another way are the proud. They do not imitate him
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127 who, although he was God, became man; and they do not recognize his lowering of
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128 himself.
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129
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130 <p>1369 Now he considers the shepherd. First, he mentions the
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131 mark of the shepherd; secondly, he shows through signs that he is the shepherd
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132 (v 3).
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133
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134 <p>1370 The mark of the true shepherd is to enter by the door,
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135 that is, by the testimony of Sacred Scripture. Thus Christ said: "Everything
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136 written about me in the Law of Moses and the prophets and the psalms must be
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137 fulfilled" (Lk 24:44). He is called a shepherd: "I am not troubled when I
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138 follow you as my shepherd" [Jer 17:16]; "He rebukes and trains and teaches
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139 them, and turns them back, as a shepherd his flock" (Sir 18:13).
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140
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141 <p>But if the door is Christ, as
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142 Augustine explains it, then in entering by the door, he enters by himself.<a
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143 href="#_ftn4" name="_ftnref4">[4]</a>
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144 And this is special to Christ: for no one can enter the door, i.e., to
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145 beatitude, except by the truth, because beatitude is nothing else than joy in
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146 the truth. But Christ, as God, is the truth; therefore, as man, he enters by
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147 himself, that is, by the truth, which he is as God. We, however, are not the
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148 truth, but children of the light, by participating in the true and uncreated
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149 light. Consequently, we have to enter by the truth which is Christ: "Sanctify
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150 them in the truth" (17:17); "If any one enters by me, he will be saved" (10:9).
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151 If one wishes to enter even as a shepherd, he must enter by the door, that is,
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152 Christ, according to his truth, will and consent. Thus we read in Ezekiel
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153 (24:23): "And I will set up over them one shepherd, my servant David, and he
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154 shall feed them." This is like saying: They must be given by me, and not by
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155 others or themselves.
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156
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157 <p>1371 Now he mentions the signs of a good shepherd; and there
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158 are three. The first relates to the gatekeeper, and is that the good shepherd
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159 is let in by him. As to this he says, <b>to him the gatekeeper opens</b>. This
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160 gatekeeper, according to Chrysostom, is the one who opens the way to a
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161 knowledge of Sacred Scripture.<a href="#_ftn5" name="_ftnref5">[5]</a>
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162 The first one to do this was Moses, who first received and established Sacred
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163 Scripture. And Moses opened to Christ, because as was said above: "If you
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164 believed Moses, you would believe me, for he wrote of me" (5:46).
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165
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166 <p>Or, according to Augustine, the
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167 gatekeeper is Christ himself, because he brings us himself.<a href="#_ftn6"
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168 name="_ftnref6">[6]</a>
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169 He says, "He opens himself who reveals himself, and we enter only by his
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170 grace." "For by grace you have been saved" (Eph 2:8). It does not matter if
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171 Christ, who is the door, is also the gatekeeper; for certain things are
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172 compatible in spiritual matters that cannot occur in physical reality. Now
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173 there seems to be a greater difference between a shepherd and a door than
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174 between a door and a gatekeeper. Therefore, since Christ can be called both a
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175 shepherd and a door, as was said, much more so can he be called a door and a
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176 gatekeeper. But if you prefer that someone other than Moses or Christ be the
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177 gatekeeper, then consider the Holy Spirit the gatekeeper, as Augustine says.<a
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178 href="#_ftn7" name="_ftnref7">[7]</a>
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179 For it is the office of a gatekeeper to open the door, and it says below of the
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180 Holy Spirit that "He will guide you into all the truth" (16:13). And Christ is
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181 the door insofar as he is the Truth.
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182
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183 <p>1372 The second sign relates to the sheep, and it is that
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184 they obey the shepherd. This is what he says, <b>the sheep hear his voice</b>.
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185 This is reasonable if the resemblance to a natural shepherd is considered:
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186 because just as sheep recognize the voice of their shepherd due to familiar
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187 experience, so righteous believers hear the voice of Christ: "O that today you
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188 would harken to his voice" (Ps 95:7).
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189
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190 <p>1373 But what of the fact that many who are Christ's sheep
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191 did not hear his voice, as Paul; or that some who were not his sheep did here
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192 it, as Judas? One might reply that Judas was Christ's sheep for that time as to
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193 his present righteousness. And Paul, when he did not hear the voice of Christ,
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194 was not a sheep but a wolf; but when the voice of Christ came it changed the
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195 wolf into a sheep. This reply could be accepted if it were not contrary to a
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196 statement in Ezekiel (34:4): "The crippled you have not bound up, the strayed
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197 you have not brought back." It seems from this that even when they were
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198 crippled and strayed they were sheep. Therefore, one must say that here our
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199 Lord is speaking of his sheep not only according to their present righteousness
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200 but even according to their eternal predestination. For there is a certain
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201 voice of Christ that only the predestined can hear, i.e., "He who endures to
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202 the end" (Matt 10:22).
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203
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204 <p>Again, he says, <b>the sheep hear
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205 his voice</b>, because they might offer as an excuse for their unbelief the
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206 fact that not only they, but none of the leaders believed in him. So he says in
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207 answer to this, <b>the sheep hear his voice</b>, as if saying: They do not
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208 believe because they are not my sheep.
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209
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210 <p>1374 The third sign is taken from the actions of the
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211 shepherd. Here he mentions four actions of a good shepherd: the first being
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212 that he knows his sheep. He says, <b>he calls his own sheep by name</b>, which
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213 shows his knowledge of and familiarity with his sheep, for we call by name
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214 those whom we know familiarly: "I know you by name" (Ex 33:17). This is part of
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215 the office of a shepherd according to: "Be diligent to know the countenance of
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216 your flock" [Prv 27:23]. This applies to Christ according to his present
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217 knowledge, but even more so considering eternal predestination, by which he
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218 knew them by name from eternity: "He determined the number of the stars, he
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219 gives to all of them their names" (Ps 147:4); "The Lord knows those who are
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220 his" (2 Tim 2:19).
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221
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222 <p>The second action of a good
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223 shepherd is that he <b>leads them out</b>, i.e., he separates them from the
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224 society of those who are evil: "He brought them out of darkness and gloom" (Ps
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225 107:14).
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226
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227 <p>The third is that having separated
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228 them from evil and having brought them into the sheepfold, <b>he has brought
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229 out all his own</b>, from the sheepfold. He does this, first, for the salvation
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230 of others: "I will send survivors to the nations" (Is 66:19); "Behold, I send
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231 you as sheep in the midst of wolves" (Matt 10:16), so that they can make sheep
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232 out of the wolves. Secondly, they are to show the direction and way to eternal
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233 life: "To guide our feet into the way of peace" (Lk 1:79).
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234
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235 <p>Fourthly, the good shepherd goes
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236 before his sleep by the example of a good life; so he says, <b>he goes before
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237 them</b>, although this is not what the literal shepherd does, for he follows,
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238 as in "I took him from following the ewes" [Ps 78:70]. But the good shepherd
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239 goes before them by example, "not as domineering over those in your charge but
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240 being examples to the flock" (1 Pet 5:3). And Christ does go before them: for
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241 he was the first to die for the teaching of the truth - "If any man would come
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242 after me, let him deny himself and take up his cross and follow me" (Matt
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243 16:24); and he went before all into everlasting life - "He who opens the breach
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244 will go up before them" (Mic 2:13).
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245
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246 <p>1375 Now he considers the effect that both the thief and the
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247 shepherd have upon the sheep. First, he mentions the effect of the good
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248 shepherd; secondly, the effect of the wolf and the thief (v5).
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249
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250 <p>1376 He says, first, that <b>the sheep follow him</b> who
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251 goes before them. This is easy to see, because subjects follow in the steps of
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252 their leaders, as is stated: "Christ also suffered for you, leaving you an
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253 example, that you should follow in his steps" (1 Pet 2:21); "My foot has held
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254 fast to his steps" (Job 23:11). The sheep follow <b>for they know his voice</b>,
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255 i.e., they know it and take delight in it: "Let me hear your voice, for your
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256 voice is sweet" (Song 2:14).
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257
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258 <p>1377 The effect that the thief has is that the sheep do not
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259 follow him for very long, but only for a time; so he says, <b>a stranger they
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260 will not follow</b>, i.e., they do not follow a false and heretical teacher:
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261 "The children who are strangers have lied to me" [Ps 17:46]. Thus Paul did not
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262 follow false teachers for long. But <b>they will flee from him</b>, because
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263 "Bad company ruins good morals" (1 Cor 15:33). They flee <b>for they do not
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264 know</b>, that is, do not approve of, <b>the voice of strangers</b>, meaning
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265 their teaching, which spreads stealthily like a cancer.
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266 <BR><BR><BR>
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267 <p align=center><B>LECTURE 2</B>
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268
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269 <BLOCKQUOTE><p>6 This figure Jesus used with them, but they did not
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270 understand what he was saying to them. 7 So Jesus again said to them, "Truly,
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271 truly, I say to you, I am the door of the sheep. 8 All who came before me are
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272 thieves and robbers; but the sheep did not heed them. 9 I am the door; if any
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273 one enters by me, he will be saved, and will go in and out and find pasture. 10
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274 The thief comes only to steal and kill and destroy; I came that they may have
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275 life, and have it abundantly."<a href="#_ftn8" name="_ftnref8"><b>[8]</b></a></BLOCKQUOTE>
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276
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277 <p>1378 Here the Evangelist tells why it was necessary to
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278 explain the above similitude; and this necessity was caused by the failure of
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279 his listeners to understand. First, he mentions the reason why they failed to
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280 understand; secondly, he says they failed to understand.
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281
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282 <p>1379 The cause of their failure to understand was that
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283 Christ was speaking in figures. The Evangelist says, <b>This figure </b>[<i>proverbium</i>]
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284 <b>Jesus used with them. </b>A figure [<i>proverbium</i>], properly speaking,
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285 is the use of one word in place of another, when it is intended that one word
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286 be understood from its likeness to the other. This is also called a parable [<i>parabola</i>].
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287 Our Lord spoke in figures, first of all, because of the wicked, in order to
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288 conceal from them the mysteries of the kingdom of heaven: "To you it has been
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289 given to know the secrets of the kingdom of God; but for others they are in
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290 parables" (Lk 8:10). Secondly, because of the good, so that his figures might
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291 stir them up to make further inquiry. So, after our Lord spoke his figures or
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292 parables to the crowds, his disciples questioned him in private, as mentioned
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293 in Matthew (13:10) and Mark (4:10). This is the reason why Augustine says: "Our
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294 Lord feeds" the believing crowds "with clear words, and stirs up" his disciples
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295 "with things that are obscure."<a href="#_ftn9" name="_ftnref9">[9]</a>
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296
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297 <p>1380 The Evangelist discloses their failure to understand
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298 when he says, <b>but they did not understand what he was saying to them</b>.
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299 The ignorance which resulted from Christ's figures was both useful and harmful.
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300 For the good and the just [who tried to understand them] it was useful for
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301 giving praise to God; for although they did not understand, they believed and
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302 praised the Lord and his wisdom which was so far above them: "It is the glory
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303 of God to conceal the word" [Prv 25:2]. But for the wicked, it was a source of
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304 harm, because, failing to understand, they blasphemed: "But these men revile
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305 whatever they do not understand" (Jude 10). As Augustine observes, when both
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306 the good and the wicked hear the words of the Gospel, and neither of them
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307 understands, the good person says that what was said was true and good, but
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308 that he does not understand it. Such a person is knocking and deserves to have
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309 the door opened, provided he perseveres. But the wicked person says that what
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310 was said had no meaning or was evil.<a href="#_ftn10" name="_ftnref10">[10]</a>
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311
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312
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313 <p>1381 Now our Lord explains the similitude. If the above similitude
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314 is examined correctly, it contains two principal clauses, followed by others.
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315 The first is: "He who does not enter the sheepfold by the door…is a thief and a
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316 robber." The second is: "He who enters by the door is the shepherd of the
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317 sheep." Accordingly, this section is divided into two parts. First, he explains
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318 the first clause; then the second clause (v 11). Concerning the first he does
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319 two things: first, he explains the first clause; secondly, he proves it (v 7).
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320 The first clause mentions a door, a thief and a robber; so first he explains
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321 the door, then the thief and then the robber (v 8).
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322
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323 <p>1382 Concerning the first he says, <b>So Jesus again said to
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324 them</b>, to gain their attention and have them understand the similitude: "The
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325 man of understanding may acquire skill to understand a proverb and a figure"
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326 (Prv 1:6). Jesus said, <b>Truly, truly, I say to you, I am the door</b>. Now
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327 the purpose of a door is to conduct one into the inner rooms of a house; and
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328 this is fitting to Christ, for one must enter into the secrets of God through
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329 him: "This is the gate of the Lord," that is, Christ, "the righteous shall
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330 enter through it" (Ps 118:20). He says, <b>I am the door of the sheep</b>,
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331 because through Christ not only the shepherds are brought into the present
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332 Church or enter into everlasting happiness, but the sheep also. Thus he says
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333 below: "My sheep hear my voice…and they follow me; and I give them eternal
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334 life" (10:27).
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335
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336 <p>1383 Then when he says, <b>All who came before me are
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337 thieves and robbers</b>, he explains what he had said about thieves and
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338 robbers. First, he shows who the thieves and robbers are; secondly, their sign.
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339
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340 <p>1384 In regard to the first, we should avoid the error of
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341 the Manicheans, who rejected the Old Testament on the ground that it says here <b>that
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342 all who came before me are thieves</b>. They maintained that the fathers of the
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343 Old Testament, who came before Christ, were evil and have been damned.
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344
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345 <p>The falsity of this view is clear
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346 from three things. First, from what this parable says. For the statement, <b>all
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347 who came before me</b>, is intended as a description of the previous statement,
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348 which mentioned those who do not enter by the door. Therefore, <b>all who came
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349 before me</b>, but not through me, that is, not entering by the door, <b>are
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350 thieves and robbers</b>. It is clear that all the patriarchs and prophets, whom
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351 the Christ-to-come had sent forerunners, entered by the door, i.e., Christ. For
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352 although he took flesh and became man in time, he was the Word of God from all
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353 eternity: "Jesus Christ is the same yesterday and today and for ever" (Heb
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354 13:8). Indeed, the prophets were sent by the Word and Wisdom of God: "In every
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355 generation she," the Wisdom of God, "passes into holy souls and makes them
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356 friends of God, and prophets" (Wis 7:27). Accordingly, we expressly read in the
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357 prophets that the word of God came to this or that prophet, who prophesied by
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358 participating in the Word of God.
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359
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360 <p>Secondly, the falsity of the
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361 teaching of the Manicheans is seen when our Lord says, <b>all who came before
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362 me</b>, implying that they were thrusting themselves forward on their own
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363 authority and were not sent by God: "I did not send the prophets, yet they ran"
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364 (Jer 23:21). Indeed, such prophets have not come from the Word of God: "Woe to
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365 the foolish prophets who follow their own spirit, and have seen nothing" (Ez
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366 13:3). But the fathers of the Old Testament were not of this type, as has been
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367 said.
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368
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369 <p>Thirdly, this falsity is seen from
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370 the fact that he shows what effect their words had, for we read, <b>but the
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371 sheep did not heed them</b>. Therefore, those whom the sheep did heed were not
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372 thieves and robbers. Now the people of Israel did listen to the prophets, and
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373 those who did not heed them were rebuked in Sacred Scripture: "Which of the
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374 prophets did not your fathers persecute?" (Acts 7:52); "O Jerusalem, Jerusalem,
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375 killing the prophets and stoning those who are sent to you!" (Matt 23:37).
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376
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377 <p>1385 Having excluded this error, it must be said that <b>all
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378 who came before me</b>, that is, independently of me, without divine
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379 inspiration and authority, and not with the intention of seeking the glory of
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380 God but acquiring their own, <b>are thieves</b>, insofar as they take for
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381 themselves what is not theirs, that is, the authority to teach - "Your princes
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382 are rebels and companions of thieves" (Is 1:23) - <b>and robbers</b>, because
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383 they kill with their corrupt doctrine - "You make it a den of robbers" (Matt
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384 21:13); "As robbers lie in wait for a man…they murder on the way" (Hos 6:9). <b>But
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385 the sheep</b>, that is, the predestined, <b>did not heed them</b>, the thieves
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386 and robbers, otherwise they would not have been Christ's sheep, because, as was
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387 said before, "A stranger they will not follow, but they will flee from him."
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388 Furthermore, this is commanded in Deuteronomy: "You shall not listen to the
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389 words of that prophet or to that dreamer of dreams" (13:3).
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390
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391 <p><br>
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392 1386 <b>I am the door</b>. Here he clarifies his explanation: first, of the
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393 door; secondly, of the thief (v 10). Concerning the first, he does two things:
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394 first, he repeats what he intends to explain; and secondly, he gives the
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395 explanation (v 9).
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396
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397 <p>1387 He repeats what he had already said, namely, <b>I am
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398 the door</b>: "If she is a door, we will enclose her with boards of cedar"
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399 (Song 8:9), that is, let us grant her an incorruptible power.
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400
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401 <p>1388 He explains this when he says, <b>if any one enters by
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402 me, he will be saved</b>. First, he shows that the purpose of a door, which is
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403 to keep the sheep safe, applies to himself; secondly, he mentions the manner in
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404 which they are kept safe (v 9b).
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405
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406 <p>1389 The door safeguards the sheep by keeping those within
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407 from going out, and by protecting them from strangers who want to come in. And
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408 this applies to Christ, for he is our safeguard and protection. And this is
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409 what he says: <b>if any one</b>, not with insincerity, <b>enters</b>, into the
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410 fellowship of the Church and of the faithful, <b>by me, the door, he will be
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411 saved</b>, i.e., if he perseveres: "For there is no other name under heaven
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412 given among men by which we must be saved" (Acts 4:12); "We shall be saved by
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413 his life" (Rom 5:10).
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414
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415 <p>1390 The way the sheep are safeguarded is set forth when he
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416 says that <b>he will go in and out and find pasture</b>. This statement can be
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417 explained in four ways. First of all, according to Chrysostom, it simply
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418 affirms the security and freedom of those who cling to Christ.<a href="#_ftn11"
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419 name="_ftnref11">[11]</a>
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420 For one who enters some other way than by the door does not have free entry and
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421 exit; but one who does enter by the door has free exit, because he can leave
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422 freely. Therefore, when he says, <b>he will go in and out</b>, the meaning is
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423 that the Apostles adhering to Christ enter with security by living with the
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424 faithful, who are within the Church, and with unbelievers who are outside, when
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425 they became masters of the whole world and no one wished to cast them out: "Let
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426 the Lord, the God of the spirits of all flesh appoint a man over the
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427 congregation, who shall go out before them and come in before them…that the
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428 congregation of the Lord may not be as sheep which have no shepherd" (Num
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429 27:16). <b>And find pasture</b>, find delight in converting others, and find
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430 joy even when persecuted by unbelievers for the name of Christ: "Then they left
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431 the presence of the council, rejoicing that they were counted worthy to suffer
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432 dishonor for the name," as we read in Acts (5:41).
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433
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434 <p>1391 Secondly, this can be explained as Augustine does in
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435 his <i>Commentary on John</i>.<a href="#_ftn12" name="_ftnref12">[12]</a>
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436 Two things are incumbent upon anyone who acts well, namely to be well-ordered
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437 to the things that are within him, and to those that are without. Within a
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438 person is the spirit, and without is the body: "Though our outer nature is
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439 wasting away, our inner nature is being renewed every day" (2 Cor 4:16).
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440 Therefore, a person who clings to Christ <b>will go in</b> through<b> </b>contemplation,
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441 to protect his conscience - "When I enter my house," i.e., my conscience, "I
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442 shall find rest with her," i.e., with wisdom (Wis 8:16) - <b>and out</b>,
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443 namely, by good actions, to tame the body - "Man goes forth to his work and to
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444 his labor until the evening" (Ps 104:23) - <b>and find pasture</b>, in a clean
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445 and sincere conscience - "I will appear before your sight: I will be satisfied
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446 when your glory appears" [Ps 16:15]. Again, by his actions he will <b>find
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447 pasture</b>, i.e., fruit - "He shall come home with shouts of joy, bringing his
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448 sheaves with him" (Ps 126:6).
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449
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450 <p class=MsoHeader>&nbsp;
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451
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452 <p>1392 The third explanation is also Augustine's as well as
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453 that given by Gregory in his <i>Commentary on Ezekiel</i>.<a href="#_ftn13"
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454 name="_ftnref13">[13]</a>
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455 The meaning, then, is this. Such a one <b>will go in</b>, i.e., into the
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456 Church, by believing - "I shall go over into the place of the wonderful
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457 tabernacle" [Ps 41:5], and this is to enter the Church Militant; <b>and out</b>,
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458 from the Church Militant into the Church Triumphant - "Go forth, O daughters of
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459 Zion, and behold King Solomon, with the crown with which his mother crowned him
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460 on the day of the wedding" (Song 3:11); <b>and find pasture</b>, that is, the
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461 pastures of doctrine and grace in the Church Militant - "He makes me lie down
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462 in green pastures"; and the pastures of glory in the Church Triumphant: "I will
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463 feed them with good pasture" (Ez 34:14).
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464
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465 <p>1393 Fourthly, there is an explanation found in the work, <i>On
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466 the Spirit and the Soul</i>, which has been incorrectly attributed to
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467 Augustine.<a href="#_ftn14" name="_ftnref14">[14]</a>
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468 Here it is said that such a one <b>will go in</b>, that is, the saints will go
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469 in to contemplate the divinity of Christ, <b>and out</b>, to consider his
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470 humanity; and they will <b>find pasture</b> in both, because in both they will
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471 taste the joys of contemplation: "Your eyes shall see the king in his beauty"
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472 (Is 33:17).
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473
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474 <p>1394 Now he considers the thief. First, he mentions the mark
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475 of the thief; secondly, he says that he himself has the opposite
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476 characteristic, <b>I came that they may have life</b>.
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477
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478 <p>1395 He says that those who do not enter by the door, i.e.,
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479 those who have come independently of me, are thieves and robbers; and they are
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480 evil. For in the first place, <b>the thief comes only to steal</b>, i.e., to
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481 usurp what is not his; these are the agitators and heretics, who fasten on to
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482 those who belong to Christ: "He lies in ambush to catch the ones who are poor"
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483 [Ps 9:4]. Secondly, the thief comes to kill, and he kills by bringing in
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484 perverse teachings and evil practices: "As robbers lie in wait for a man…they
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485 murder on the way" (Hos 6:9). Thirdly, the thief comes to <b>destroy</b>, by casting
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486 into everlasting destruction: "My people have been lost sheep" (Jer 50:6). But
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487 these traits are not in me.
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488
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489 <p>1396 <b>I came that they may have life. </b>This is like
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490 saying: The above have not come in by me, otherwise they would do as I do. But
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491 they do the contrary, because they steal, and kill and destroy. <b>I came that
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492 they may have life</b>, that is, the life of righteousness, by entering into
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493 the Church Militant through faith: "My righteous one shall live by faith" (Heb
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494 10:38). We read of this life in 1 John (3:14) that "We know that we have passed
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495 out of death into life, because we love the brethren." <b>And have it
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496 abundantly</b>, that is, have eternal life, when they leave the body. We read
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497 below of this life: "This is eternal life, that they know thee the only true
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498 God" (17:3).
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499 <BR><BR><BR>
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500 <p align=center><B>LECTURE 3</B>
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501
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502 <BLOCKQUOTE><p>11 "I am the good shepherd. The good shepherd lays down
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503 his life for the sheep. 12 He who is a hireling and not a shepherd, whose own
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504 the sheep are not, sees the wolf coming and leaves the sheep and flees; and the
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505 wolf snatches them and scatters them. 13 He flees because he is a hireling and
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506 cares nothing for the sheep."<a href="#_ftn15" name="_ftnref15"><b>[15]</b></a></BLOCKQUOTE>
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507
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508 <p>1397 Here he explains the second clause of the parable, "he
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509 who enters by the door is the shepherd of the sheep" (10:2). First, he gives
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510 the explanation; secondly, he makes it clear (v 14). First, he explains that he
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511 is the good shepherd; secondly, he states the office of a good shepherd (v
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512 11b); thirdly, he shows that the opposite is found in an evil shepherd (v 12).
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513
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514 <p>1398 He says, in regard to the first, <b>I am the good
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515 shepherd</b>. That Christ is a shepherd is clear enough, for as a flock is led
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516 and fed by the shepherd, so the faithful are nourished by Christ with spiritual
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517 food, and even with his own body and blood: "For you were straying like sheep,
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518 but now have returned to the Shepherd and Guardian of your souls" (1 Pet 2:25);
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519 "He will feed his flock like a shepherd" (Is 40:11). To distinguish himself
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520 from an evil shepherd and thief, he adds, <b>good</b>. Good, I say, because he
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521 fulfills the office of a shepherd, just as a soldier is called good who
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522 fulfills the office of a soldier. But since Christ had said above that the
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523 shepherd enters by the door, and here he says that he is the shepherd, and
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524 before he said he was the door (v 9), then he must enter through himself. And
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525 he does enter through himself, because he manifests himself and through himself
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526 knows the Father. We, however, enter through him, because it is by him that we
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527 are led to happiness.
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528
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529 <p>Note that only he is the door,
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530 because no one else is the true light, but only shares in the light: "He," John
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531 the Baptizer, "was not the light, but came to bear witness to the light" (1:8).
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532 But we read of Christ that "He was the true light, which enlightens every man"
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533 [1:9]. Therefore, no one else refers to himself as a door; Christ reserved this
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534 for himself. But being a shepherd he did share with others, and conferred it on
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535 his members: for Peter was a shepherd, and the other apostles were shepherds,
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536 as well as all good bishops: "I will give you shepherds after my own heart"
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537 (Jer 3:15). Now, although the Church's rulers, who are her children, are all
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538 shepherds, as Augustine says, yet he expressly says, <b>I am the good shepherd</b>,
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539 in order to emphasize the virtue of charity.<a href="#_ftn16" name="_ftnref16"
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540 >[16]</a>
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541 For no one is a good shepherd unless he has become one with Christ by love, and
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542 has become a member of the true shepherd.
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543
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544 <p>1399 The office of a good shepherd is charity; thus he says,
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545 <b>the good shepherd lays down his life for the sheep</b>. It should be noted
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546 that there is a difference between a good shepherd and an evil one: the good
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547 shepherd is intent upon the welfare of the flock, but the evil one is intent
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548 upon his own. This difference is touched upon by Ezekiel (34:2): "Ho, shepherds
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549 of Israel who have been feeding yourselves! Should not shepherds feed the sheep?"
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550 Therefore, one who uses the flock only to feed himself is not a good shepherd.
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551 From this it follows that an evil shepherd, even over animals, is not willing
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552 to sustain any loss for the flock, since he does not intend the welfare of the
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553 flock, but his own. But a good shepherd, even over animals, endures many things
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554 for the flock whose welfare he has at heart. Thus Jacob said in Genesis
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555 (31:40): "By day the heat consumed me, and the cold by night." However, when
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556 dealing with mere animals it is not necessary that a good shepherd expose
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557 himself to death for the safety of the flock. But because the spiritual safety
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558 of the human flock outweighs the bodily life of the shepherd, when danger
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559 threatens the safety of the flock the spiritual shepherd ought to suffer the
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560 loss of his bodily life for the safety of the flock. This is what our Lord
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561 says, <b>the good shepherd lays down his life</b>, i.e., his bodily life, <b>for
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562 the sheep</b>, the sheep who are his by authority and charity. Both are
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563 required, for they must belong to him and he must love them; the first without
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564 the second is not enough. Furthermore, Christ has given us an example of this
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565 teaching: "He laid down his life for us; and we ought to lay down our lives for
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566 the brethren" (1 Jn 3:16).
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567
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568 <p>1400 Now he considers the evil shepherd, showing that he
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569 possesses characteristics contrary to those of the good shepherd. First, he
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570 mentions the marks of an evil shepherd; secondly, he shows how these marks
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571 follow one another (v 12). Concerning the first he does two things: first, he
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572 gives the marks of an evil shepherd; secondly, he mentions the danger which
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573 threatens the flock because of an evil shepherd: <b>the wolf snatches them and
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574 scatters them.</b>
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575
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576 <p>1401 Note that from what has been said about the good and
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577 evil shepherd, there are three differences in their traits: first in their
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578 intentions; secondly, in their solicitude; and thirdly in their affections.
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579
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580 <p>1402 First, they differ in their intentions, and this is
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581 implied by their very names. For the first is called a good shepherd, and this
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582 implies that he intends to feed the flock: "Should not shepherds feed the
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583 sheep?" (Ez 34:2). But the other one, the evil shepherd, is called a hireling,
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584 as though he were intent on his wages. Thus they differ in this: the good
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585 shepherd looks to the benefit of the flock, while the hireling seeks mainly his
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586 own advantage. This is also the difference between a king and a tyrant, as the
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587 Philosopher says, because when a king rules he intends to benefit his subjects,
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588 while a tyrant seeks his own interest.<a href="#_ftn17" name="_ftnref17"
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589 >[17]</a>
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590 So a tyrant is like a hireling: "If it seems right to you, give me my wages"
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591 (Zech 11:12).
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592
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593 <p>1403 But may not even good shepherds seek a wage? It seems
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594 so, for "Reward those who wait for thee" (Si 36:16); "The Lord God comes…his
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595 reward is with him" (Is 40:10); "How many of my father's hired servants have
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596 bread enough and to spare!" (Lk 15:17).
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597
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598 <p>I answer that wages can be taken in
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599 a general sense and in a proper sense. In a general sense, a wage is anything
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600 conferred by reason of merits. And because everlasting life, which is God -
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601 "This is true God and eternal life" (1 Jn 5:20) - is conferred by reason of
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602 merits, everlasting life is said to be a wage. And this is a wage that every
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603 good shepherd can and should seek. In the strict sense, however, a wage is different
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604 from an inheritance, and a wage is not sought after by a true child, who is
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605 entitled to the inheritance. A wage is sought after by servants and hirelings.
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606 Thus, since everlasting life is our inheritance, any one who works with an eye
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607 towards it is working as a child; but any one who aims at something different
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608 (for example, one who longs for worldly gain, or takes delight in the honor of
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609 being a prelate) is a hireling.
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610
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611 <p>1404 Secondly, they differ in their solicitude. We read of
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612 the good shepherd that the sheep are his own, not only as a trust, but also by
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613 love and solicitude: "I hold you in my heart" (Phil 1:7). On the other hand, it
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614 is said of the hireling, <b>whose own the sheep are not</b>, i.e., the hireling
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615 has no care for them: "My shepherds have not searched for my sheep, but the
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616 shepherds have fed themselves" (Ez 34:8).
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617
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618 <p>1405 Thirdly, they differ in their affections. For the good
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619 shepherd, who loves his flock, <b>lays down his life </b>for it, i.e., he
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620 exposes himself to dangers that affect his bodily life. But the evil shepherd,
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621 because he has no love for the flock, flees when he sees the wolf. Thus he
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622 says, <b>he sees the wolf coming and leaves the sheep and flees</b>. Here, the
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623 wolf is understood in three ways. First, for the devil as tempting: "What
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624 fellowship has a wolf with a lamb? No more has a sinner with a godly man" (Si
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625 13:17). Secondly, it stands for the heretic who destroys: "beware of false
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626 prophets, who come to you in sheep's clothing, but inwardly are ravenous
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627 wolves" (Matt 7:15); "I know that after my departure fierce wolves will come in
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628 among you, not sparing the flock" (Acts 20:29). Thirdly, it stands for the
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629 raging tyrant: "Her princes in the midst of her are like wolves" (Ez 22:27).
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630 Therefore, the good shepherd must guard the flock against these three wolves,
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631 so that when he sees the wolf, i.e., the devil tempting, the deceiving heretic
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632 and the raging tyrant, he can oppose him. Against those who do not, we read,
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633 "You have not gone up into the breaches, or built up a wall for the house of
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634 Israel" (Ez 13:5).
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635
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636 <p>Accordingly, we read of the evil
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637 shepherd that he <b>leaves the sheep and flees</b>: "Woe to my worthless
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638 shepherd, who deserts the flock" (Zech 11:17). As if to say: You are not a
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639 shepherd, but only appear to be one: "Even her hired soldiers in her midst are
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640 like fatted calves; yea, they have turned and fled together, they do not stand"
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641 (Jer 46:21).
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642
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643 <p>1406 But in Matthew (10:23) we find the contrary: "When they
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644 persecute you in one town, flee to the next." Therefore, it seems to be lawful
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645 for a shepherd to flee. I reply that there are two answers to this. One is that
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646 given by Augustine in his <i>Commentary on John</i>.<a href="#_ftn18"
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647 name="_ftnref18">[18]</a>
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648 There are two kinds of flight: that of the soul and that of the body. When we
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649 read here, he <b>leaves the sheep and flees</b>, we can understand it to mean the
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650 flight of the soul: for when an evil shepherd fears personal danger from a
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651 wolf, he does not dare to resist his injustices but flees, not by running away,
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652 but by withdrawing his encouragement, refusing to care for his flock.
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653
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654 <p>This should be the explanation when
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655 considering the first kind of wolf [the tempting devil], because it is not
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656 necessary to physically flee from the devil.
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657
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658 <p>But since sometimes a shepherd does
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659 flee physically because of certain wolves, such as powerful heretics and
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660 tyrants, another answer must be given, as found in Augustine's <i>Letter to
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661 Honoratus</i>.<a href="#_ftn19" name="_ftnref19">[19]</a>
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662 As he says, it seems lawful to flee, even physically, from the wolves, not only
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663 because of the authority of our Lord, as cited above, but because of the
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664 example of certain saints, as Athanasius and others, who fled from their
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665 persecutors. For what is censured is not the flight itself, but the neglect of
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666 the flock; so, if the shepherd could flee without abandoning his flock, it
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667 would not be blameworthy. Sometimes it is the prelate himself who is the one
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668 sought, and at other times, it is the entire flock. It is obvious that if the
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669 prelate alone is sought, others can be assigned to guard the flock in his
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670 territory, and console and govern the flock in his place. So if he flees under
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671 these circumstances, he is not said to leave the sheep. In this way, it is
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672 lawful to flee in certain cases. But if the whole flock is sought, then either
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673 all the shepherds should be with the people, or some should remain while the
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674 others leave. But if all desert the flock, then these words apply, <b>he sees
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675 the wolf coming and leaves the sheep and flees</b>.
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676
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677 <p>1407 Here he mentions the twofold danger that threatens. One
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678 is the ravaging of the sheep; so he says, <b>and the wolf snatches them</b>,
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679 i.e., takes for himself what belongs to another, for the faithful are Christ's
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680 sheep. Therefore, leaders of sects and wolves snatch the sheep when they entice
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681 Christ's faithful to their own teachings: "My sheep have become food for all
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682 the wild beasts" (Ez 34:8). The other danger is that the sheep be scattered; so
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683 he says, <b>and scatters them</b>, insofar as some are led astray and others
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684 persevere: "My sheep were scattered over all the face of the earth, with none
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685 to search or seek for them" (Ez 34:6).
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686
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687 <p>1408 Now he shows how the above-mentioned marks are related,
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688 for the third follows from the first two. Since the evil shepherd seeks his own
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689 advantage and has no love or solicitude for the flock, it follows that he is
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690 not willing to endure any inconvenience for them. Thus he says of the hireling,
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691 <b>he flees</b>, for this reason, <b>because he is a hireling</b>, that is, he
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692 seeks his own advantage, which is the first mark; <b>and cares nothing for the
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693 sheep</b>, i.e., he does not love them, and is not solicitous for them, which
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694 is the second mark. So we read in Job (39:16) about the evil shepherd: "She
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695 deals cruelly with her young, as if they were not hers." The opposite is true
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696 of the good shepherd, for he seeks the welfare of his flock, and not his own:
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697 "Not that I seek the gift; but I seek the fruit which increases to your credit"
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698 (Phil 4:17). Furthermore, he is concerned for his sheep, that is, he loves them
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699 and is solicitous for them: "I hold you in my heart" (Phil 1:7).
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700 <BR><BR><BR>
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701 <p align=center><B>LECTURE 4</B>
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702
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703 <BLOCKQUOTE><p>14 "I am the good shepherd; I know my own and my own know
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704 me, 15 as the Father knows me and I know the Father; and I lay down my life for
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705 the sheep. 16 And I have other sheep, that are not of this fold; I must bring
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706 them also, and they will heed my voice. So there shall be one flock, one
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707 shepherd. 17 For this reason the Father loves me, because I lay down my life,
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708 that I may take it again. 18 No one takes it from me, but I lay it down of my
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709 own accord. I have power to lay it down, and I have power to take it again;
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710 this charge I have received from my Father."<a href="#_ftn20" name="_ftnref20"
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711 ><b>[20]</b></a></BLOCKQUOTE>
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712
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713 <p>1409 Here our Lord proves his explanation. First, he
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714 restates what he intends to prove; secondly, he gives the proof, <b>I know my
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715 own</b>…(v 14b); and thirdly, he amplifies on it (v 17).
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716
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717 <p>1410 He says, <b>I am the good shepherd</b>, which has been
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718 explained above: "As a shepherd seeks out his flock…so will I seek out my
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719 sheep" (Ez 34:12).
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720
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721 <p>1411 Then he says, <b>I know my own</b>, he proves what he
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722 says. Now he says two things about himself, that he is a shepherd, and that he
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723 is good. First, he proves that he is a shepherd; secondly, that he is a good
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724 shepherd.
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725
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726 <p>1412 He proves he is a shepherd by the two signs of a
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727 shepherd already mentioned. The first of these is that he calls his own sheep
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728 by name. Concerning this he says, <b>I know my own</b>: "The Lord knows those
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729 who are his" (2 Tim 2:19). <b>I know</b>, I say, not just with mere knowledge
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730 only, but with a knowledge joined with approval and love: "To him who loves us
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731 and has freed us from our sins" (Rev 1:5). The second sign is that the sheep
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732 hear his voice and know him. And concerning this he says, <b>and my own know
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733 me. My own</b>, I say, by predestination, by vocation and by grace. This is
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734 like saying: They love me and obey me. Thus, we must understand that they have
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735 a loving knowledge about which we read: "They shall all know me, from the least
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736 of them to the greatest" (Jer 31:34).
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737
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738 <p>1413 He shows that he is a good shepherd by mentioning that
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739 he has the office of a good shepherd, which is to lay down his life for his
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740 sheep. First, he shows the reason for this; secondly, he gives a sign of it;
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741 and thirdly, he shows the fruit of his sign.
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742
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743 <p>1414 The reason for this sign, that is, of his laying down
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744 his life for his sheep, is the knowledge he has of the Father. Concerning this
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745 he says, <b>as the Father knows me and I know the Father, and I lay down my
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746 life for the sheep</b>. This statement can be explained in two ways. In one
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747 way, so that "as" indicates just a similarity in knowledge; and taken this way,
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748 such knowledge can be given to a creature: "I shall know even as I am known" [1
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749 Cor 13:12], i.e., <i>as </i>I am known without obscurity, so I will know
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750 without obscurity. In another way, the "as" implies an equality of knowledge.
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751 And then to know the Father as he is known by him is proper to the Son alone,
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752 because only the Son knows the Father comprehensively, just as the Father knows
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753 the Son comprehensively: "No one knows the Son except the Father, and no one
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754 knows the Father except the Son" (Matt 11:27), that is, with a comprehensive
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755 knowledge. Our Lord says this because in knowing the Father, he knows the will
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756 of the Father that the Son should die for the salvation of the human race. He
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757 is also saying here that he is the mediator between God and man. For as he is
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758 related to the sheep as known by them and as knowing them, so also he is
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759 related to the Father, because as the Father knows him, so he knows the Father.
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760
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761 <p>1415 Then when he says, <b>and I lay down my life for the
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762 sheep</b>, he gives the sign: "By this we know love, that he laid down his life
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763 for us" (1 Jn 3:16). But since there are three substances in Christ, namely the
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764 substance of the Word, of the soul, and of the body, one might ask who is
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765 speaking when he says, <b>I lay down my life</b> ["my life" can also be
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766 literally translated as "my soul"]. If you say that the Word is speaking here,
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767 it is not true, because the Word never laid down his soul, since He was never
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768 separated from his soul. If you say that the soul is speaking, this too seems
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769 impossible, because nothing is separated from itself. And if you say that
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770 Christ says this referring to his body, it does not seem to be so, because his
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771 body does not have the power to take up its soul. Therefore, one must say that
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772 when Christ died, his soul was separated from his flesh, otherwise Christ would
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773 not have been truly dead. But in Christ, his divinity was never separated from
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774 his soul or his flesh; but was united to his soul, as it descended to the lower
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775 world, and to his body, as it lay in the tomb. And therefore, his body, by the
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776 power of his divinity, laid down his soul [or life] by the power of his
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777 divinity, and took it up again.<a href="#_ftn21" name="_ftnref21">[21]</a>
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778
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779 <p>1416 Then when he says, <b>and I have other sheep</b>, he
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780 sets down the fruit of Christ's death, which is the salvation not only of the
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781 Jews but of the Gentiles as well. For since he had said, "I lay down my life
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782 for the sheep," the Jews, who regarded themselves as God's sheep - "We thy
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783 people, the flock of thy pasture" (Ps 79:13) - could have said that he laid
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784 down his life for them alone. But our Lord adds that it is not only for them,
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785 but for others too: "He prophesied that Jesus should die for the nation, and
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786 not for the nation only, but to gather into one the children of God who are
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787 scattered abroad" (11:51).
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788
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789 <p>1417 In regard to this fruit our Lord does three things.
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790 First, he mentions the predestination of the Gentiles; secondly, their vocation
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791 through grace; and thirdly their justification.
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792
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793 <p>As to the first he says, <b>and I
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794 have other sheep</b>, that is, the Gentiles, <b>that are not of this fold, </b>i.e.,
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795 of the family of the flesh of Israel, which was in a way a flock: "I will
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796 surely gather all of you, O Jacob" (Mic 2:12). For as sheep are enclosed in a
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797 fold, so the Jews were kept enclosed within the precepts of the Law, as we read
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798 in Galatians (c 3). These other sheep, I say, that is, the Gentiles, I have
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799 from my Father through an eternal predestination: "Ask of me, and I will make
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800 the nations your heritage" (Ps 2:8); "I will give you as a light to the
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801 nations, that my salvation may reach to the end of the earth" (Is 49:6).
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802
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803 <p>1418 As to the second he says, <b>I must bring them also</b>,
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804 i.e., according to the plans of divine predestination it is time to call them
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805 to grace.
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806
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807 <p>This seems to conflict with what
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808 our Lord says in Matthew (15:24): "I was sent only to the lost sheep of the
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809 house of Israel." I answer that Jesus was sent only to the sheep of the house
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810 of Israel in the sense of preaching to them personally, as we read in Romans
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811 (15:8): "Christ became a servant to the circumcised to show God's truthfulness,
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812 in order to confirm the promises given to the patriarchs." It was through the
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813 apostles that he brought in the Gentiles: "From them I will send survivors to
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814 the nations" (Is 66:19).
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815
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816 <p>1419 In regard to the third he says, <b>and they will heed
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817 my voice</b>. Here he mentions three things necessary for righteousness in the
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818 Christian religion. The first is obedience to the commandments of God.
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819 Concerning this he says, <b>and they will heed my voice</b>, i.e., they will
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820 observe my commandments: "Teaching them to observe all that I have commanded
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821 you" (Matt 28:20); "People whom I had not known," i.e., whom I did not approve,
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822 served me. As soon as they heard of me they obeyed me" (Ps 18:43).
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823
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824 <p>The second is the unity of charity,
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825 and concerning this he says, <b>so there shall be one flock</b>, i.e., one
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826 Church of the faithful from the two peoples, the Jews and the Gentiles: "One
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827 faith" (Eph 4:5); "For he is our peace, who has made us both one" (Eph 2:14).
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828
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829 <p>The third is the unity of faith,
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830 and in regard to this he says, <b>one shepherd</b>: "They shall all have one
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831 shepherd," that is, the Jews and the Gentiles (Ez 37:24).
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832
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833 <p>1420 Now our Lord explains his proof: first, he amplifies on
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834 the reason for the sign [his death for his sheep]; secondly, he explains the
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835 sign, or the effect (v 18); thirdly, he shows that the reason is appropriate (v
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836 18b).
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837
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838 <p>1421 Our Lord says that the reason for his death is the
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839 knowledge he has of the Father, saying, "as the Father knows me and I know the
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840 Father, and I lay down my life for the sheep." In explaining this he says, <b>for
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841 this reason the Father loves me</b>. From this it is clear that the Father
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842 knows him with a knowledge joined with approval, <b>for this reason</b>, I say,
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843 <b>because I lay down my life, that I may take it again</b>.
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844
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845 <p>1422 But is it true that his death is the cause of the
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846 Father's love? It seems not, because something temporal is not the cause of
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847 something eternal. But Christ's death is in the temporal order, while the love
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848 of God for Christ is eternal. I answer that Christ is speaking here of the
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849 Father's love for him as having a human nature. Accordingly, this passage can
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850 be understood in three ways. In one way, so that <b>because </b>indicates a
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851 cause, while in the other way it indicates the term or sign of love.
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852
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853 <p>If it is taken casually, then the
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854 meaning is: <b>because I lay down my life</b>, i.e., endure death, <b>for this
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855 reason the Father loves me</b>, that is, he grants me the effect of his love,
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856 which is the glory and exaltation of my body: "He humbled himself and became
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857 obedient unto death, even death on a cross. Therefore God has highly exalted
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858 him and bestowed on him a name which is above every name" (Phil 2:8).
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859
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860 <p>But one might object to this that
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861 good works cannot merit the divine love. For since our works are meritorious to
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862 the extent that they are given life by charity - "If I give away all I have…but
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863 have not love, I gain nothing" (1 Cor 13:3) - and since God is the first to
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864 love - "In this is love, not that we love God but that he first loved us" [1 Jn
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865 4:10] - it is clear that his love precedes all our merit. This can be answered
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866 by saying that no one can merit God's love; nevertheless, we can merit by our
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867 good works the effect of God's love, that is, an increase of grace and the
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868 reception of the good of glory, both of which God bestows on us because of his
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869 love. Thus we can say that for this reason God loves this or that person, that
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870 is, bestows on him the effect of his love, because he obeys his commandments.
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871 And so we can say about Christ as man, that for this reason the Father loves
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872 him, that is, has exalted him and given him the brightness of glory, because he
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873 laid down his life in death.
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874
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875 <p>But if <b>because </b>indicates a
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876 sign of love, then he meaning is this: <b>for this reason the Father loves me,
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877 because I lay down my life</b>, as if to say: This is a sign that the Father
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878 loves me, <b>because I lay down my life, that I may take it again</b>, that is,
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879 I fulfill his commands and will and endure death. For an obvious sign of love
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880 is that a person, out of charity, fulfills the commands of God.<a href="#_ftn22"
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881 name="_ftnref22">[22]</a>
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882
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883 <p>1423 Now he explains the effect of the sign. And since the
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884 sign was "I lay down my life for the sheep," he explains how he lays it down.
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885 First, he excludes violence; secondly, he speaks of his power.
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886
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887 <p>1424 The violence he excludes is that which could be
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888 employed in taking a life: such violence was not accomplished in Christ.
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889 Concerning this he says, <b>no one takes it from me</b>, that is, my life, by
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890 violence, <b>but I lay it down</b>, by my own power, that is, <b>of my own
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891 accord</b>: "Can the prey be taken from the mighty?" (Is 49:24).
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892
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893 <p>But did not the Jews use violence
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894 against Christ? They did insofar as it was in them; but this violence was not
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895 in Christ because he laid down his life voluntarily, when he willed. Thus we
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896 read above (7:30) that the Jews wanted to arrest him but were unable "because
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897 his hour had not yet come." It was voluntary "not as though he was forced to
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898 die, but he condescended to be killed," <a
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899 href="#_ftn23" name="_ftnref23">[23]</a>
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900 as Augustine says.
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901
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902 <p>1425 He adds something about his power when he says, <b>I
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903 have power to lay it down</b>. Apropos of this it should be noted that since
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904 the union of the soul and body is natural, their separation is natural. And
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905 although the cause of this separation and death can be voluntary, yet among
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906 human beings death is always natural. Now nature is not subject to the will of
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907 any mere human, since nature, as well as the will, are from God. Therefore, the
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908 death of any mere human person must be natural. But in Christ, his own nature
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909 and every other nature are subject to his will, just like artifacts are subject
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910 to the will of the artisan. Thus, according to the pleasure of his will, he
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911 could lay down his life when he willed, and he could take it up again; no mere
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912 human being can do this, although he could voluntarily use some instrument to
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913 kill himself. This explains why the centurion, seeing that Christ did not die
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914 by a natural necessity, but by his own [will] - since "Jesus cried again with a
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915 loud voice and yielded up his spirit" (Matt 27:50) - recognized a divine power
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916 in him, and said: "Truly, this was the Son of God" (Matt 27:54). Again, the
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917 Apostle says in 1 Corinthians (1:18): "For the word of the cross is folly to
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918 those who are perishing, but to us who are being saved it is the power of God,"
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919 that is, his great power was revealed in the very death of Christ.<a
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920 href="#_ftn24" name="_ftnref24">[24]</a>
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921
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922 <p>1426 Here he shows that the above-mentioned reason is
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923 appropriate, for to fulfill a command shows love for the one commanding. Thus
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924 he says, <b>this charge I have received from my Father</b>, that is, to lay
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925 down my life and take it up again: "If a man loves me, he will keep my word,
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926 and my Father will love him" (14:23).
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927 <BR><BR><BR>
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928 <p align=center><B>LECTURE 5</B>
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929 <BLOCKQUOTE><p>19 There was again a division among the Jews because of
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930 these words. 20 Many of them said, "He has a demon, and he is mad; why listen
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931 to him?" 21 Others said, "These are not the sayings of one who has a demon. Can
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932 a demon open the eyes of the blind?" 22 It was the feast of the Dedication at
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933 Jerusalem; 23 it was winter, and Jesus was walking in the temple, in the
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934 portico of Solomon. 24 So the Jews gathered round him and said to him, "How
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935 long will you keep us in suspense? If you are the Christ, tell us plainly." 25
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936 Jesus answered them, "I told you, and you do not believe. The works that I do
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937 in my Father's name, they bear witness to me; 26 but you do not believe,
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938 because you do not belong to my sheep. 27 My sheep hear my voice, and I know
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939 them, and they follow me; 28 and I give them eternal life, and they shall never
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940 perish, and no one shall snatch them out of my hand. 29 What my Father has
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941 given to me is greater than all, and no one is able to snatch them out of the
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942 Father's hand. 30 I and the Father are one."<a href="#_ftn25" name="_ftnref25"
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943 ><b>[25]</b></a></BLOCKQUOTE>
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944
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945 <p>1427 After showing that he has power to give life and
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946 showing his manner of doing so, our Lord here shows how this power to give life
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947 belongs to him. First, the Evangelist mentions the dispute which arose among
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948 the crowd on his point; secondly, he gives the discussion between the Jewish
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949 leaders and Christ (v 22). Concerning the first he does three things. First, he
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950 mentions the dispute within the crowd; secondly, he gives the opinion of one
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951 side; and then states the reasonable position of the other side.
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952
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953 <p>1428 The dispute arose within the crowd which was listening
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954 to Christ because of what he said. The Evangelist says, <b>There was again a
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955 division among the Jews because of these words</b>. Since some of them
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956 understood his words correctly, and others did not, they argued among
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957 themselves: "I have not come to bring peace, but a sword," that is, the sword
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958 of gospel teaching, which some believed and others deny (Matt 10:34). "He pours
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959 contempt upon princes" (Ps 107:40).
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960
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961 <p>1429 The opinion of one party to the argument was false.
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962 About this he says, <b>Many of them said</b>…He says, <b>Many</b>, because as
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963 we read in Ecclesiastes [1:15]: "The number of fools is infinite." They said, <b>He
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964 has a demon, and he is mad</b>, for it is the habit of the foolish to always
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965 give an evil interpretation to matters about which they are in doubt; whereas
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966 the opposite should be done. Thus they revile whatever they do not know, as we
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967 read in the letter of Jude. And so because they were incapable of understanding
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968 our Lord's words - for "the light shines in the darkness, and the darkness did
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969 not comprehend it" [1:5] -they blasphemed, saying, <b>he has a demon, and he is
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970 mad</b>. And they try to turn others away from him, saying <b>Why listen to
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971 him?</b>
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972
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973 <p>These blasphemers accuse Christ of
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974 two things. First, that he has a demon. As if to say: He is not speaking due to
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975 the Holy Spirit, but from a wicked spirit. Something similar is found in Acts
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976 about Paul: "He seems to be a preacher of foreign divinities [demons]" (17:18).
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977 Now the fact is that a person who has his own and familiar demon is always
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978 spiritually mad, but not always mad in a bodily way. But some can be possessed
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979 by a demon, and these are always mad even in a bodily way. Thus it was said of
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980 Christ "He has become mad" (Mk 3:21). Secondly, to show that Christ has a demon
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981 in this way, they say, <b>and he is mad</b>. "Your great learning is turning
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982 you mad" (Acts 26:24). Yet their blasphemy is not surprising, because they are
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983 sensual and, as we read in 1 Corinthians [2:14]: "The sensual person does not
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984 perceive those things that pertain to the Spirit of God."
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985
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986 <p>1430 This opinion is refuted by the statements of the other
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987 side, and this is in two ways. First, by the profundity of Christ's words. Thus
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988 he says, <b>Others</b>, that is, those who rightly understood, <b>said, These
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989 are not the sayings of one who has a demon</b>. This was like saying: It is
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990 clear from what he is saying that he is not mad, because his words are orderly
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991 and profound: "Lord, to whom shall we go? You have the words of eternal life"
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992 (6:69). And Paul says, "I am not mad, most excellent Festus, but I am speaking
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993 the sober truth" (Acts 26:25). Secondly, this opinion is refuted by the
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994 greatness of the miracle worked by Christ. Thus they say,<b> Can a demon open
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995 the eyes of the blind? </b>This means: Was not this one of the greatest of
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996 miracles? They were correct in believing that it could be performed only by the
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997 power of God: "If this man were not from God, he could do nothing" (9:33).
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998
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999 <p>1431 It should be noted that there are certain "miracles"
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1000 which can be performed by the power of demons and angels, and there are others
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1001 which in no way can be accomplished by their power. Those things which are
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1002 above the order of nature no creature whatever can perform by its own power,
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1003 since the creature itself is subject to the laws of nature. God alone, who is
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1004 above nature, can act above the order of nature. Therefore, whatever any
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1005 creature performs must remain within the order of nature, an angel, either good
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1006 or wicked, is able to do, when it is permitted. Thus, by using the seeds which
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1007 in natural things are ordered to the generation of certain animals, they are
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1008 able to effect the generation of these animals, as Pharaoh's magicians did (Ex
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1009 7:11). Again, they can produce changes affecting the nature of a thing; thus,
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1010 they can heal the sick who could be helped by the power of nature.
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1011
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1012 <p>But things that absolutely
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1013 transcend the order of nature can be performed by God alone, or by good angels
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1014 and saintly men through God's power, which they obtain through prayer. Such
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1015 would be the conferring of sight on the blind and the raising of the dead; for
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1016 the power of nature cannot extend to the restoring of sight or to the raising
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1017 of the dead. Consequently, a demon cannot open the eyes of a blind man or raise
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1018 the dead, because this is done by God alone, and by the saints through the
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1019 power of God.
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1020
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1021 <p>1432 Here we see the dispute which the Jewish leaders
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1022 initiated with Christ. First, the Evangelist gives the question asked by the
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1023 Jews; secondly, Christ's answer (v 25); and thirdly, the effect of this answer
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1024 (v 31). Concerning the first he does two things: first, he describes the
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1025 circumstances of the questioning; secondly, he gives the question itself (v
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1026 24). The circumstances of the questioning are described with respect to three
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1027 things: the time, the place, and the persons who ask the question.
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1028
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1029 <p>1433 He mentions the specific time first, saying, <b>it was </b>(<i>encaenia</i>)
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1030 <b>the feast of the Dedication at Jerusalem</b>. To understand this we have to
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1031 know, as Augustine says, that an "encaenia" was the feast of the dedication of
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1032 a church.<a href="#_ftn26" name="_ftnref26">[26]</a>
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1033 The Greek word, <i>caenos</i>, is the same as the Latin word for "new." Thus an
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1034 <i>encaenia</i> is the same as a renewal; and even in everyday speech, when
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1035 something is dedicated to some use, it is said to be "encaeniated," which is
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1036 the same thing as being renewed. Thus the <i>encaenia</i>, the feast of the
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1037 Dedication, was the feast and commemoration of the dedication of the temple,
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1038 for when we newly dedicate some church to the divine worship, we celebrate its
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1039 being set aside for a sacred purpose; and in memory of this we celebrate it
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1040 every year on the same day. Thus every year the Jews celebrated the <i>encaenia</i>,
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1041 the remembrance of the dedication of the temple.
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1042
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1043 <p>1434 To understand why there is a feast for the consecration
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1044 of a church, we should note that all the feasts in the Church are celebrated in
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1045 remembrance of God's blessings: "I will recount the steadfast love of the Lord"
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1046 (Is 63:7). Again in Psalm 117 [v 1], after David called to mind God's many
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1047 blessings, saying, "Give praise to the Lord, for he is good," he adds,
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1048 "Solemnize this day, with shady boughs, even to the horn of the altar" [v 26].
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1049
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1050 <p>We recall God's benefits to us as
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1051 being of three kinds. Sometimes, as they are found in our head, the Lord Jesus
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1052 Christ. Thus we celebrate the feast of his birth, and of his resurrection, and
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1053 so on. Sometimes we recall them as found in our fellow members, that is, in the
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1054 saints, who are members of the Church. This is fitting, for as the Apostle
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1055 says: "If one member is honored, all rejoice together" (1 Cor 12:26). Thus we
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1056 celebrate the feasts of Saints Peter and Paul, and the other saints. But at
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1057 times we recall God's benefits as found in the entire Church: for example, the
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1058 benefits of the sacraments and other things granted to the Church in general.
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1059 Now a material church building is like a sign of the gathering of the faithful
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1060 of the Church, and in this building all the sacraments of grace are dispensed.
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1061 So it is in memory of these benefits that we celebrate the feast of the
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1062 dedication of a church. Indeed, such a feast is greater than the feast of any
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1063 saint, just as the benefits conferred upon the whole Church, which benefits we
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1064 celebrate, exceed the benefits conferred on some saint and recalled during his
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1065 feast.
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1066
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1067 <p>1435 Recall that the temple at Jerusalem had been
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1068 consecrated three times: first by Solomon (1 Kgs c 8); secondly, during the
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1069 time of Ezra by Zerubbabel and Jesus, the high priest (Ezra c 6); thirdly, by
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1070 the Maccabees, for it says in 1 Maccabees (c 4) that they went up to Jerusalem
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1071 to cleanse the holy places. Now this feast was not celebrated in memory of the
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1072 dedication by Solomon, because that took place in the fall, i.e., in the
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1073 seventh month; nor was it in memory of the dedication made at the time of Ezra,
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1074 for this took place during the spring, i.e., the ninth day of March. But it was
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1075 in memory of the dedication made by the Maccabees, which took place during the
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1076 winter. And so to show this he mentions the specific time, saying, <b>it was
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1077 winter.</b>
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1078
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1079 <p>There is also a mystical reason for
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1080 mentioning the time. As Gregory says (<i>Morals</i> 2), the Evangelist took
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1081 care to mention the season as winter in order to indicate the chill of evil in
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1082 the hearts of those listening, that is, the Jews: "As a well keeps its water
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1083 cold, so she keeps cold her wickedness" [Jer 6:7]; and we read of this winter:
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1084 "The winter is past, the rain is over and gone" (Song 2:11).<a href="#_ftn27"
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1085 name="_ftnref27">[27]</a>
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1086
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1087 <p>1436 Then he describes the place, <b>and Jesus was walking
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1088 in the temple, in the portico of Solomon</b>. He describes it first in a
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1089 general way, <b>in the temple</b>: "The Lord is in his holy temple" (Ps 11:4);
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1090 secondly, in more detail, saying, <b>in the portico of Solomon</b>. We have to
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1091 know that the temple included not just its main building, but the surrounding
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1092 porticos as well; it was on these porticos that the people stood and prayed,
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1093 for only the priests prayed in the temple. It was called the portico of Solomon
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1094 because it was the place where Solomon stood and prayed when the temple was
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1095 being dedicated: "Then Solomon stood before the altar of the Lord in the
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1096 presence of all the assembly of Israel" (1 Kgs 8:22).
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1097
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1098 <p>1437 One might object that the temple which Solomon built
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1099 was destroyed, and so was his portico. I answer that the temple was rebuilt according
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1100 to the specifications of the previous one; and so just as that portico was
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1101 called the portico of Solomon in the first instance, it was called the same
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1102 later out of respect for him.
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1103
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1104 <p>1438 The persons who question Christ are described as to
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1105 their malice; thus he says, <b>so the Jews gathered round him</b>, unwarmed by
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1106 loving charity, but burning with the desire to harm him. They came to attack
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1107 him, surrounding and pressing him in on all sides: "Many bulls encompass me"
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1108 (Ps 22:12); "Ephraim has encompassed me" (Hos 11:12).
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1109
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1110 <p>1439 Then when he says, <b>and said to him</b>…we see the
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1111 Jews questioning him. First, he mentions the pretended reason for their
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1112 questions when he says, <b>How long will you keep us in suspense?</b> Their
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1113 manner is flattering because they want it to appear that they desire to know
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1114 the truth about him. It is like they were saying: We are hanging in
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1115 anticipation. How long will you keep us unsatisfied? "Hope deferred makes the
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1116 heart sick" (Prv 13:12).
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1117
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1118 <p>Secondly, they state their
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1119 question, <b>If you are the Christ, tell us plainly</b>. Note their perversity;
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1120 for since they resent Christ's calling himself the Son of God (5:18), they do
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1121 not ask him if he is the Son of God, but <b>If you are the Christ, tell us
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1122 plainly</b>. They hoped by this to obtain grounds for accusing him before
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1123 Pilate for inciting sedition and making himself king - which was in opposition
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1124 to Caesar and offensive to the Romans. Thus it was that when the Jews accused
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1125 Christ of making himself the Son of God, Pilate was not very impressed; but
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1126 when they said: "Every one who makes himself a king sets himself against
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1127 Caesar" (19:12), he was swayed against Christ. This is why they say, <b>If you
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1128 are the Christ</b>, or a king, or anointed, <b>tell us plainly.</b>
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1129
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1130 <p>Secondly, notice their wickedness,
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1131 because they say, <b>plainly</b>. It was like saying: Up to now you have not
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1132 taught in public, but more or less in secret; but in reality, Christ said
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1133 everything openly and was present for the festival days, and said nothing in
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1134 secret: "I have spoken openly to the world…I have said nothing secretly"
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1135 (18:20).
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1136
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1137 <p>1440 Now we have the answer of Christ, where he shows their
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1138 unbelief, proving they were deceitful in saying they wished to know the truth
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1139 when they said, "How long will you keep us in suspense?" He shows this in two
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1140 ways. First, because they did not believe his words; and about this he says, <b>I
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1141 told you, and you do not believe</b>. As if to say: You say to me, "If you are
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1142 the Christ," the king, "tell us." But <b>I told you</b>, that is, I told you
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1143 the truth, <b>and you do not believe</b>. "If I tell you, you will not believe"
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1144 (Lk 22:67).
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1145
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1146 <p>He shows this in a second way
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1147 because they do not believe his works. And about this he says: <b>the works
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1148 that I do in my Father's name, they bear witness to me</b>. He first shows
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1149 their unbelief in his works; secondly, the reason for their unbelief (v 26).
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1150
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1151 <p>1441 As to the first he says, <b>the works that I do</b>….
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1152 This was like saying: You cannot be persuaded and satisfied by my words, nor
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1153 even by those great works which I do <b>in my Father's name</b>, i.e., for his
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1154 glory. <b>They bear witness to me</b>, because they can be performed by God
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1155 alone. Thus they clearly show that I have come from God: "The tree is known by
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1156 its fruit" (Matt 12:33); "These very works which I am doing, bear witness"
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1157 (5:36). <b>But you do not believe</b>: "Though he had done so many signs before
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1158 them, yet they did not believe in him" (12:37). For this reason they are
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1159 inexcusable: "If I had not done among them the works which no one else did,
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1160 they would not have sin; but now they have seen and hated both me and my Father
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1161 (15:24).
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1162
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1163 <p>1442 The reason for their unbelief is that they are
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1164 separated from Christ's sheep. So he says, <b>but you do not believe, because
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1165 you do not belong to my sheep</b>. He does three things concerning this. First,
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1166 he says that they are excluded from membership in the sheep of Christ;
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1167 secondly, he shows the dignity of his sheep (v 27); thirdly, he proves that no
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1168 one will snatch his sheep out of his hands (v 29).
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1169
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1170 <p>1443 He mentions that they are not among his sheep when he
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1171 says, <b>you do not belong to my sheep</b>, i.e., you are not predestined to
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1172 believe, but foreknown to eternal destruction. For the very fact that we
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1173 believe is due to God: "For it has been granted to you that for the sake of
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1174 Christ you should not only believe in him but also suffer for his sake" (Phil
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1175 1:29); "For by grace you have been saved thorough faith; and this is not your
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1176 own doing, it is the gift of God" (Eph 2:8). And this is given only to those
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1177 for whom it was prepared from eternity; thus, only those believe in him who
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1178 have been ordained to this by God through an eternal predestination: "As many
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1179 as were ordained to eternal life believed" (Acts 13:48); "We believe that we
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1180 shall be saved through the grace of the Lord Jesus" (Acts 15:11).
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1181
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1182 <p>1444 But should anyone be told that he is not predestined?
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1183 It seems that he should not be told: for since no one can be saved unless he is
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1184 predestined, if one is told that he is not predestined, he would be driven to
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1185 despair. And so our Lord was driving the Jews to despair when he said to them, <b>you
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1186 do not believe, because you do not belong to my sheep</b>. My answer to this is
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1187 that in this group there was something common to all, that is, they were not
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1188 preordained by God to believe at that time; and there was also something
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1189 special, that is, some of them were preordained to believe later. Thus, some of
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1190 them did believe later, for we read in Acts (c 2) that three thousand of them
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1191 believed in one day. But some were not preordained to do this. Therefore, it
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1192 did not militate against hope to say to a group, some of whom were preordained
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1193 to believe later, that they did not belong to his sheep, because no one of them
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1194 could apply this definitely to himself. But it would militate against hope if
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1195 Christ had said this to some definite person.<a href="#_ftn28" name="_ftnref28"
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1196 >[28]</a>
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1197
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1198 <p>1445 Now he reveals the dignity of his sheep when he says, <b>my
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1199 sheep hear my voice</b>. He here mentions four things: two of them are what we
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1200 do in reference to Christ; the other two, which correspond to the first two are
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1201 what Christ does in us.
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1202
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1203 <p>1446 The first thing we do is to obey Christ. Concerning
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1204 this he says, <b>my sheep</b>, through predestination, <b>hear my voice</b>, by
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1205 believing and obeying my precepts: "O that today you would harken to his voice!
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1206 Harden not your hearts" (Ps 95:7).
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1207
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1208 <p>1447 The second thing, corresponding to this, is what Christ
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1209 does, which is to give his love and approval. Concerning this he says, <b>and I
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1210 know them</b>, that is, I love and approve of them: "The Lord knows those who
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1211 are his" (2 Tim 2:19). This is like saying: The very fact that they hear me is
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1212 due to the fact that <b>I know them</b> by an eternal election.
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1213
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1214 <p>But if a person cannot believe
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1215 unless God gives this to him, it seems that unbelief should not be imputed to
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1216 anyone. I answer that it is imputed to them because they are the cause why it
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1217 is not given to them. Thus, I cannot see the light unless I am enlightened by
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1218 the sun. Yet if I were to close my eyes, I would not see the light; but this is
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1219 not due to the sun but to me, because by closing my eyes I am the cause of my
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1220 not being enlightened. Now sin, for example, original sin, and in some persons
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1221 actual sin, is the cause why we are not enlightened by God through faith. This
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1222 cause is in everyone. Thus, all who are left by God are left by reason of the
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1223 just judgment of God, and those who are chosen are lifted up by God's mercy.
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1224
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1225 <p>1448 The third thing, which is what we do, concerns our
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1226 imitation of Christ. So he says, <b>and they follow me</b>: "My foot has held
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1227 fast his steps" (Job 23:11); "Christ also suffered for you, leaving you an
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1228 example, that you should follow in his steps" (1 Pet 2:21).
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1229
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1230 <p>1449 The corresponding fourth part, which is what Christ
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1231 does, is the bestowing of a reward. Concerning this he says, <b>and I give them
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1232 eternal life</b>. This is like saying: They follow me by walking the path of
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1233 gentleness and innocence in this life, and I will see that afterwards they will
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1234 follow me by entering into the joys of eternal life.
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1235
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1236 <p>Our Lord shows in three ways that
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1237 this reward will never end. Something can end in three ways. First of all, by
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1238 its very nature, for example, if it is corruptible. But this reward is incorruptible
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1239 of its very nature. Thus He says, <b>I give them eternal life</b>, which is
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1240 incorruptible and ever-living enjoyment of God: "This is eternal life, that
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1241 they know thee the only true God, and Jesus Christ whom thou hast sent" (17:3).
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1242 As Augustine says, this is the pasture which he spoke before (v 9).<a
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1243 href="#_ftn29" name="_ftnref29">[29]</a>
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1244 Indeed, eternal life is called a good pasture because it is entirely verdant
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1245 and nothing withers away. Secondly, a thing can end because the one receiving
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1246 it ends, or does not guard it well. But this will not happen to that reward; so
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1247 he says, <b>and they shall never perish</b>, that is, the sheep will never
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1248 perish. This conflicts with Origen, for he said that the saints in glory are
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1249 able to sin.<a href="#_ftn30" name="_ftnref30">[30]</a>
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1250 Yet our Lord says, <b>they shall never perish</b>, because they will be preserved
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1251 forever: "He who conquers I will make him a pillar in the temple of my God;
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1252 never shall he go out of it" (Rev 3:12). Thirdly, a thing can end by being
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1253 snatched by force: for perhaps Adam would not have been cast out if the
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1254 Deceiver had not been there. But this will not happen in eternal life, and so
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1255 he says, <b>and no one shall snatch them</b>, that is, the sheep, <b>out of my
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1256 hand</b>, that is, from my protection and loyalty: "The souls of the righteous
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1257 are in the hand of God" (Wis 3:1). As Augustine says: "There the wolf does not
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1258 snatch, nor the thief steal, nor the robber kill."<a href="#_ftn31"
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1259 name="_ftnref31">[31]</a>
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1260
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1261 <p>1450 He now proves what he had said above about the dignity
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1262 of his sheep, namely, that no one can snatch them from his hand. His reason is
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1263 this: No one can snatch what is in the hand of my Father; but the Father's hand
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1264 and mine are the same; therefore, no one can snatch what is in my hand.
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1265 Concerning this he does three things: first, he gives the minor premise by
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1266 showing that the Father had communicated divinity to him, saying, <b>what my
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1267 Father has given to me</b>, through an eternal generation, <b>is greater than
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1268 all</b>. "For as the Father has life in himself, so he has granted the Son also
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1269 to have life in himself" (5:26). It is <b>greater</b> than any power: "He has
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1270 given him authority to execute judgment, because he is the Son of man" (5:27);
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1271 it is <b>greater</b> than any reverence and honor: "God had bestowed on him the
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1272 name which is above every name, that at the name of Jesus every knee should
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1273 bow" (Phil 2:9). Therefore, <b>what my Father has given to me</b>, that is,
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1274 that I am his Word, his only begotten, and the splendor of his light, <b>is
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1275 greater than all</b>.
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1276
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1277 <p>Secondly, he mentions the greatness
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1278 of the Father's power, which concerns the major premise, when he says, <b>and
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1279 no one is able to snatch</b>, take by violence or secretly pilfer, <b>out of my
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1280 Father's hand</b>, from the power of my Father, or from me, who am the might of
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1281 the Father - although as Augustine says, it is better to say "from the power of
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1282 the Father" than "from me." <a href="#_ftn32"
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1283 name="_ftnref32">[32]</a>
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1284 Now <b>no one is able to snatch out of my Father's hand</b>, because he is the
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1285 almighty One who is not subject to violence, and he is all-wise from whom
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1286 nothing is hidden: "He is wise in heart, and mighty in strength" (Job 9:4).
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1287
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1288 <p>Thirdly, he affirms his unity with
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1289 the Father, and from this the conclusion follows. Thus he says, <b>I and the
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1290 Father are one</b>. As if to say: <b>no one shall snatch them out of my hand</b>,
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1291 because <b>I and the Father are one</b>, by a unity of essence, for the Father
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1292 and the Son are the same in nature.
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1293
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1294 <p>1451 This statement rejects two errors: that of Arius, who
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1295 distinguished the essence [of the Father from that of the Son], and that of
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1296 Sabellius, who did not distinguish the person [of the Father from the person of
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1297 the Son]. We escape both Charybdis and Scylla, for by the fact that Christ
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1298 says, <b>one</b>, he saves us from Arius, because if one, then they are not
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1299 different [in nature]. And by the fact that he says, <b>we are</b>, he saves us
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1300 from Sabellius, for if we are, then the Father and the Son are not the same
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1301 [person].
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1302
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1303 <p>Yet the Arians, deceived by their
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1304 wickedness, try to deny this, and say that a creature can in some sense be one
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1305 with God, and in this sense the Son can be one with the Father. The falsity of
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1306 this can be shown in three ways. First, from our very manner of speaking. For
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1307 it is clear that "one" is asserted as "being"; thus, just as something is not
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1308 said to be a being absolutely except according to its substance, so it is not
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1309 said to be one except according to its substance or nature. Now something is
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1310 asserted absolutely when it is asserted with no added qualification. Therefore,
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1311 because <b>I and the Father are one</b>, is asserted absolutely, without any
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1312 qualifications added, it is plain that they are one according to substance and
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1313 nature. But we never find that God and a creature are one without some added qualification,
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1314 as in 1 Corinthians (6:17): "He who is united to the Lord becomes one spirit
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1315 with him." Therefore, it is clear that the Son of God is not one with the
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1316 Father as a creature can be.<a href="#_ftn33" name="_ftnref33">[33]</a>
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1317
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1318 <p>Secondly, we can see this from his
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1319 previous statement, <b>what my Father has given me is greater than all</b>. He
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1320 draws the conclusion from this: <b>I and the Father are one</b>. This is like
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1321 saying: We are one to the extent that the Father has given me that which is
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1322 greater than all.
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1323
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1324 <p>Thirdly, it is clear from his
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1325 intention. For our Lord proves that no one will snatch the sheep from his hand
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1326 precisely because no one can snatch from the hand of his Father. But this would
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1327 not follow if his power were less than the power of the Father. Therefore, the
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1328 Father and Son are one in nature, honor and power.
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1329 <BR><BR><BR>
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1330 <p align=center><B>LECTURE 6</B>
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1331
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1332 <p>31 The Jews took up stones again to stone him. 32 Jesus
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1333 answered them, "I have shown you many good works from the Father; for which of
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1334 these do you stone me?" 33 The Jews answered him, "We stone you for no good
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1335 work but for blasphemy; because you, being a man, make yourself God." 34 Jesus
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1336 answered them, "Is it not written in your law, 'I said, you are gods'? 35 If he
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1337 called them gods to whom the word of God came (and scripture cannot be broken),
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1338 36 do you say of him whom the Father consecrated [sanctified] and sent into the
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1339 world, 'You are blaspheming,' because I said, 'I am the Son of God'? 37 If I am
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1340 not doing the works of my Father, then do not believe me; 38 but if I do them,
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1341 even though you do not believe me, believe the works, that you may know and
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1342 understand [believe] that the Father is in me and I am in the Father." 39 Again
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1343 they tried to arrest him, but he escaped from their hands. 40 He went away
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1344 again across the Jordan to the place where John at first baptized, and there he
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1345 remained. 41 And many came to him; and they said, "John did no sign, but
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1346 everything that John said about this man was true." 42 And many believed in him
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1347 there.<a href="#_ftn34" name="_ftnref34"><b>[34]</b></a>
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1348
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1349 <p>1452 We have seen the teaching of Christ; and now we see the
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1350 effect this teaching has on the Jews. First, Jesus reproves their fierceness;
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1351 secondly, he defends himself against the charge of blasphemy; and thirdly, he
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1352 escapes from their violence (v 39).
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1353
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1354 <p>1453 Concerning the first, two things are done. First, we
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1355 see the violence of the Jews inciting them to stone Christ. The Evangelist
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1356 says, <b>The Jews took up stones again to stone him</b>. They were hard of
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1357 heart and unable to understand his profound message; and so, being like stones,
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1358 they resort to stones: "When I spoke to them they fought against me without
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1359 cause" [Ps 119:7].
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1360
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1361 <p>1454 Secondly, we see our Lord reprove their violence,
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1362 saying, <b>I have shown you many good works</b>. First, he reminds them of the
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1363 benefits given to them; secondly, he reproves their violence. He recalls the
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1364 benefits he granted in healing the sick, in teaching them and performing his
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1365 miracles. So he answered them saying, <b>I have shown you many good works</b>,
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1366 by healing, teaching and working miracles - "He has done all things well" (Mk
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1367 7:37) - <b>from the Father</b>, whose glory I have sought in all these things -
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1368 "Yet I do not seek my own glory" (8:50). And he reproves their violence when he
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1369 says, <b>for which of these do you stone me?</b> This was like saying: You
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1370 should honor one who does good to you, not stone him: "Is evil a recompense for
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1371 good?" (Jer 18:20).
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1372
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1373 <p>1455 Now our Lord defends himself from the charge of
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1374 blasphemy. First, we see him accused of blasphemy by the Jews; and secondly,
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1375 Christ proves his innocence (v 34).
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1376
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1377 <p>1456 With respect to the first, the Evangelist says, <b>The
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1378 Jews answered him, We stone you for no good work but for blasphemy</b>. There
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1379 are five things to be considered here. First, what seems to be the motive for
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1380 their stoning him, namely, his blasphemy. For Leviticus commands that
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1381 blasphemers be stoned: "Bring out of the camp him who has blasphemed; and let
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1382 all who heard him lay their hands upon his head, and let the congregation stone
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1383 him" [24:14]. Mentioning this motive, they say, <b>We stone you for no good
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1384 work but for blasphemy</b>.
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1385
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1386 <p>Secondly, they specify his
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1387 blasphemy. It is blasphemy not only to attribute to God what is not appropriate
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1388 to him, but also to attribute to another what belongs to God alone. So, it is
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1389 blasphemy not only to say that God is a body, but also to say that a creature
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1390 can create: "It is blasphemy! Who can forgive sins but God alone?" (Mk 2:7).
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1391 Thus the Jews were saying that our Lord was a blasphemer not in the first way,
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1392 but for usurping for himself what is proper to God: <b>because you, being a
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1393 man, make yourself God.</b>
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1394
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1395 <p>The third thing to be considered is
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1396 that the Jews understood the words of Christ, <b>I and the Father are one</b>,
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1397 better than the Arians did. Thus they were incensed because they understood
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1398 that <b>I and the Father are one</b> could only be said if the Father and Son
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1399 are equal. This is what they say, <b>you make yourself God</b>, claiming by
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1400 your words that you are God, which is not true, you, <b>being a man</b>.
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1401
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1402 <p>The fourth point to consider is
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1403 that the distance between God and man is so great that it was unbelievable to
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1404 them that someone with a human nature could be God. So they significantly say, <b>because
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1405 you, being a man, make yourself God</b>. Yet this unbelief could have been
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1406 dispelled by what is read in the Psalm, "What is man that you are mindful of
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1407 him? Or the son of man that you visit him?" [Ps 8:5]; and in Habakkuk (1:5):
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1408 "For I am doing a work in your days that you would not believe if told," this
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1409 is, the work of the incarnation, which surpasses every mind.
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1410
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1411 <p>The fifth thing to consider is that
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1412 they do not agree with themselves: for on the one hand, they say that Christ
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1413 does good works, saying, <b>we stone you for no good work</b>; and on the other
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1414 hand, they accuse him of blasphemy, usurping for himself the honor of God. Now
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1415 these conflict with each other, for he could not accomplish miracles from God
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1416 if he blasphemed God, because "A sound tree cannot bear evil fruit, nor can a
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1417 bad tree bear good fruit" (Mt 7:18). And this applied especially to Christ.
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1418
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1419 <p>1457 Here our Lord defends himself against the charge of
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1420 blasphemy. First, he gives his defense; secondly, he shows them the truth (v
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1421 37). He defends himself by divine authority, and so first, he mentions the
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1422 authority of Scripture; secondly, he explains its meaning; and thirdly, he
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1423 draws his conclusion.
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1424
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1425 <p>1458 The Evangelist says, <b>Jesus answered them: Is it not
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1426 written in your law</b> (in Psalm 82:6): <b>I said, you are gods?</b> Here we
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1427 should note that "law" is understood in three ways in Scripture. Some times it
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1428 is taken in a general sense for the entire Old Testament, containing the five
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1429 books of Moses, the prophets and the hagiographies. This is the way <b>in your
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1430 law </b>is understood here, meaning in the Old Testament. For this quotation is
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1431 from the psalms which are referred to as the law because the entire Old
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1432 Testament is considered to have the authority of law. Sometimes "law" is
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1433 understood as distinct from the prophets, psalms, and the hagiographies; this
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1434 is the way Luke uses it in "Everything written about me in the law of Moses and
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1435 the prophets and the psalms must be fulfilled" (Lk 24:44). Again, at other
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1436 times it is distinguished from the prophets. In this sense the psalms and the
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1437 other books of the Old Testament, other than the Pentateuch, are included
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1438 within the prophets, on the ground that the Old Testament was produced by a
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1439 prophetic spirit. This is the way it is understood in Matthew: "On these two
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1440 commandments depend all the law and the prophets" (Mt 23:40).
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1441
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1442 <p>1459 The word "God" is also used in three senses. Sometimes
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1443 it signifies the divine nature itself, and then it is used only in the
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1444 singular: "Hear, O Israel: The Lord our God is one Lord" (Deut 6:4). At other
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1445 times it is taken in a denominative sense: in this way idols are called gods:
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1446 "All the gods of the peoples are idols" (Ps 96:5). And sometimes someone is
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1447 called a god because of a certain participation in divinity, or in some sublime
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1448 power divinely infused. In this way, even judges are called gods in Scripture:
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1449 "If the thief is not known, the owner of the house shall be brought to the
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1450 gods," that is, to the judges [Ex 22:8]; "You shall not speak ill of the gods,"
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1451 that is, of the rulers [Ex 22:28]. This is the way the word "god" is taken
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1452 here, when he says, <b>I said, you are gods</b>, i.e., you share in some divine
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1453 power superior to the human.
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1454
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1455 <p>1460 Then when he says, <b>If he called them gods to whom
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1456 the word of God came</b>, he shows the meaning of the authority he cited. This
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1457 was like saying: He called them gods because they participated in something
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1458 divine insofar as they participated in God's word, which was spoken to them.
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1459 For due to God's word a person obtains some participation in the divine power
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1460 and purity: "You are already made clean by the word which I have spoken to you"
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1461 (15:3); and in Exodus (c 34) we read that the face of Moses shone when he heard
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1462 the words of the Lord.
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1463
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1464 <p>From what has been said above, one
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1465 might argue in this way: It is clear that a person by participating in the word
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1466 of God becomes god by participation. But a thing does not become this or that
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1467 by participation unless it participates in what is this or that by its essence:
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1468 for example, a thing does not become fire by participation unless it
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1469 participates in what is fire by its essence. Therefore, one does not become god
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1470 by participation unless he participates in what is God by essence. Therefore,
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1471 the Word of God, that is the Son, by participation in whom we become gods, is
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1472 God by essence. But our Lord, rather than argue so profoundly against the Jews,
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1473 preferred to argue in a more human way. He says, <b>and scripture cannot be
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1474 broken</b>, in order to show the irrefutable truth of Scripture: "O Lord, your
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1475 word endures forever" [Ps 118:89].<a href="#_ftn35" name="_ftnref35">[35]</a>
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1476
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1477 <p>1461 Then when he says, <b>do you say of him whom the Father
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1478 sanctified and sent into the world, You are blaspheming</b>, he draws his
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1479 conclusion. If, with Hilary, we refer this to Christ insofar as he has a human
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1480 nature, the meaning is this: Some people are called gods only because they
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1481 participate in God's word. How then can you say, <b>you are blaspheming</b>,
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1482 that is, how can you consider it blasphemy, if that man who is united in person
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1483 to the Word of God is called God? <a
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1484 href="#_ftn36" name="_ftnref36">[36]</a>
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1485 This is why he says, <b>whom the Father sanctified</b>. For although God
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1486 sanctifies all who are sanctified - "Sanctify them in truth" (17:17) - he
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1487 sanctified Christ in a special way. He sanctifies others to be adopted children
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1488 - "You have received the spirit of adoption" (Rom 8:15) - but he sanctified
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1489 Christ to be the Son of God by nature, united in person to the Word of God.
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1490 These words, <b>whom the Father sanctified</b>, show this in two ways. For if
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1491 God sanctifies as Father, it is clear that he sanctifies Christ as his Son: "He
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1492 was predestined to be the Son of God by the Spirit of sanctification" [Rom
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1493 1:4]. We can also see this by his saying, <b>and sent into the world</b>. For
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1494 it is not fitting for a thing to be sent some place unless it existed before it
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1495 was sent there. Therefore, he whom the Father sent into the world in a visible
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1496 way, is the Son of God, who existed before he was visible: for as we saw above,
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1497 "He was in the world, and the world was made through him" (1:10); and "God sent
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1498 the Son into the world" (3:17). <b>Do you say of him whom the Father sent into
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1499 the world, you are blaspheming, because I said, I am the Son of God? </b>This
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1500 was like saying: I, who am united in person to the Word, have much more reason
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1501 to say this than those <b>to whom the word of God came</b>.
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1502
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1503 <p>1462 But how did the Jews realize that he was claiming to be
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1504 the Son of God? Our Lord did not say this expressly. I answer that although our
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1505 Lord did not say this expressly, yet from what he did say - <b>I and the Father
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1506 are one and what my Father has given to me is greater than all </b>- they
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1507 understood that he received his nature from the Father and was one in nature
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1508 with him. But to receive the same nature from another, and to be it, is to be a
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1509 son.
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1510
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1511 <p>1463 But if, with Augustine, we refer <b>him whom the Father
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1512 sanctified</b> to Christ as God, then the meaning is this: <b>him whom the
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1513 Father sanctified </b>is he whom he has begotten holy, or sanctified, from
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1514 eternity.<a href="#_ftn37" name="_ftnref37">[37]</a>
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1515 The other things which follow should be explained in the same way as Hilary
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1516 does. Yet the better explanation is to refer everything to Christ as man.
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1517
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1518 <p>1464 Then when he says, <b>If I am not doing the works of my
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1519 Father, then do not believe me</b>, he proves the truth of the foregoing. This
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1520 is like saying: Although in your opinion I am only human, yet I am not
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1521 blaspheming when I say that I am truly God, because I truly am. He does two
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1522 things concerning this: first, he presents the argument of his works; secondly,
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1523 he draws his conclusion (v 38b).
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1524
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1525 <p>1465 He does two things concerning the first. In the first
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1526 place he says that in the absence of his works they would have an excuse. He
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1527 says, <b>If I am not doing the works of my Father</b>, i.e., the same ones that
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1528 he does, and with the same might and power, <b>then do not believe me</b>.
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1529 "Whatever he [the Father] does, that the Son does likewise" (5:19).
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1530
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1531 <p>Secondly, he says that they are
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1532 convicted by his very works: <b>but if I do them</b>, the same works the Father
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1533 does, then <b>even though you do not believe me</b>, who appears as a son of
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1534 man, <b>believe the works</b>, i.e., these works show that I am the Son of God:
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1535 "If I had not done among them the works which no one else did, they would not
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1536 have sin" (15:24).
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1537
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1538 <p>1466 Now he draws his conclusion, saying, <b>that you may
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1539 know and believe that the Father is in me and I am in the Father</b>. For the
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1540 clearest indication of the nature of a thing is taken from its works.
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1541 Therefore, from the fact that he does the works of God it can be clearly known
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1542 and believed that Christ is God. Accordingly he says: I will argue from my
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1543 works themselves, <b>that you may know and believe</b> what you cannot see with
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1544 your own eyes, that is, <b>that the Father is in me and I am in the Father</b>:
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1545 "I am in the Father and the Father in me," by a unity of essence (14:10). <b>The
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1546 Father is in me and I am in the Father </b>and "I and the Father are one," have
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1547 the same meaning.
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1548
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1549 <p>Hilary explains this well by saying
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1550 that there is this difference between God and man: man being a composite, is
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1551 not his own nature; but God, being entirely simple, is his own existence and
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1552 his own nature. Therefore, in whomever the nature of God is, there is God.<a
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1553 href="#_ftn38" name="_ftnref38">[38]</a>
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1554 And so, since the Father is God and the Son is God, where the nature of the
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1555 Father is, there is the Father, and where the nature of the Son is, there is
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1556 the Son. Therefore, since the nature of the Father is in the Son, and
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1557 conversely, the Father is in the Son, and conversely. But as Augustine remarks,
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1558 although God is in man and man is in God - "He who abides in love abides in
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1559 God, and God abides in him" (1 Jn 4:16) - this does not mean that they are one
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1560 in essence. Rather, man is in God, that is, under the divine care and protection,
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1561 and God is in man, by the likeness of his grace.<a href="#_ftn39"
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1562 name="_ftnref39">[39]</a>
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1563 However, the only Son is in the Father and the Father is in him as equals.
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1564
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1565 <p>1467 Now our Lord turns away from the obstinacy of the Jews.
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1566 First, the Evangelist shows they were obstinate; secondly, we see that Christ
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1567 turns away from this; thirdly, we see what effect this had.
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1568
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1569 <p>1468 The Evangelist shows their inflexibility by the fact
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1570 that after so many confirmations of the truth, after the evidence of so many
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1571 miracles and wonders, they still persist in their evil. So <b>again they tried
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1572 to arrest him</b>, to apprehend him, not in order to believe and understand,
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1573 but in their rage to do him harm; they were even the more enraged because he
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1574 had more clearly expressed his equality with the Father: "They hold fast to deceit,
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1575 they refuse to return" (Jer 8:5).
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1576
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1577 <p>1469 But our Lord turns away from their rage, and so the
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1578 Evangelist says, <b>but he escaped from their hands</b>. Here we see, first,
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1579 that he left them by escaping from their hands. He did this for two reasons. To
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1580 show that he could not be restrained unless he willed: "Passing through the
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1581 midst of them he went away" (Lk 4:30); "No one takes it from me, but I lay it
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1582 down of my own accord" (10:18). Secondly, to give us the example of turning
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1583 away from persecution when this can be done without endangering the faith: "Do
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1584 not make your stand against one who can injure you" [Sir 8:14].
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1585
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1586 <p>We see, secondly, where he went
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1587 when the Evangelist says, <b>he went away again across the Jordan to the place
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1588 where John at first baptized</b>. The mystical reason for this is that at some
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1589 time, through the apostles, Jesus would go to convert the Gentiles. The literal
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1590 reason is twofold. First, this place was near Jerusalem, and since his passion
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1591 was near, he did not wish to be too far away. Secondly, he wanted to recall the
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1592 witness which John had given there, when he said, "Behold, the Lamb of God, who
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1593 takes away the sin of the world" (1:29), as well as the Father's testimony to
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1594 his Son, Christ, at the time of his baptism.
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1595
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1596 <p>1470 The effect of this turning away was that many were
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1597 converted to the faith. Three points are made about this conversion. First,
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1598 many imitated his works; so he says, <b>and many came to him</b>, namely, by
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1599 imitating his works: "Come to me, all who labor and are heavy laden, and I will
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1600 give you rest" (Matt 11:28). Secondly, many professed him in word, <b>and they
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1601 said, John did no sign</b>. By this they profess Christ's superiority to John.
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1602 The reason for this was that John was sent as a witness to Christ; thus he
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1603 should show that he was worthy to be believed and his testimony would be shown
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1604 to be true. Now this is fittingly done by holiness of life. On the other hand,
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1605 Christ came as God; consequently, it was fitting that he show the signs of
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1606 divine power. And so John stood out by the sanctity of his life; Christ,
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1607 however, in addition to this, performed works which manifested his divine
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1608 power. This was in accord with the practice of the rulers of antiquity that
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1609 when in the presence of a higher power a lesser power did not display the
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1610 insignia of its power. Thus, in the presence of the Dictator, the Consuls took
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1611 down their insignia. So it was not fitting that John, who possessed less power,
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1612 because he was a precursor and witness, should employ the insignia of divine
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1613 power; only Christ should have done this. They profess the truth of John's
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1614 witness to Christ, saying, <b>but everything that John said about this man</b>,
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1615 Christ, <b>was true</b>. They were saying: Although John did no sign, he
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1616 nevertheless said all things truthfully about Christ. Thirdly, he reveals the faith
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1617 in their hearts, saying, <b>and many believed in him there</b>. As Augustine
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1618 remarks, they grasped Christ remaining, whom the Jews wanted to seize waning,
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1619 because through the lamp they had come to the day. For John was that lamp and
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1620 gave testimony to the day.<a href="#_ftn40" name="_ftnref40">[40]</a>
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1621
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1622 </div>
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1623
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1624 <div><br clear=all>
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1625 <BR><BR><BR>
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1626 <hr align=left size=1 width="33%">
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1627
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1628 <div id=ftn1>
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1629
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1630 <p><a href="#_ftnref1" name="_ftn1">[1]</a> <i>In
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1631 Ioannem hom</i>., 59, ch. 2; PG 59, col. 324; cf.
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1632 <i>Catena Aurea, </i>10:1-5.
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1633
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1634 </div>
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1635
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1636 <div id=ftn2>
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1637
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1638 <p><a href="#_ftnref2" name="_ftn2">[2]</a> Ibid.; cf. <i>Catena Aurea, </i>10:1-5.
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1639
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1640 </div>
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1641
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1642 <div id=ftn3>
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1643
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1644 <p><a href="#_ftnref3" name="_ftn3">[3]</a> <i>Tract.
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1645 in Io</i>., 45, ch. 2, col. 1720; cf. <i>Catena
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1646 Aurea, </i>10:1-5.
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1647
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1648 </div>
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1649
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1650 <div id=ftn4>
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1651
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1652 <p><a href="#_ftnref4" name="_ftn4">[4]</a> loc.
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1653 cit; also <i>Tract. in Io</i>., 47, ch. 1, col. 1733; cf. <i>Catena Aurea, </i>10:11-13.
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1654
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1655 </div>
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1656
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1657 <div id=ftn5>
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1658
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1659 <p><a href="#_ftnref5" name="_ftn5">[5]</a> <i>In
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1660 Ioannem hom</i>., 59, ch. 2; PG 59, col. 324; cf.
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1661 <i>Catena Aurea, </i>10:1-5.
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1662
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1663 </div>
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1664
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1665 <div id=ftn6>
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1666
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1667 <p><a href="#_ftnref6" name="_ftn6">[6]</a> <i>Tract.
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1668 in Io</i>., 46, ch. 2, col. 1728; cf. <i>Catena
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1669 Aurea, </i>10:1-5.
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1670
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1671 </div>
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1672
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1673 <div id=ftn7>
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1674
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1675 <p><a href="#_ftnref7" name="_ftn7">[7]</a> Ibid.; cf. <i>Catena Aurea, </i>10:1-5.
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1676
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1677 </div>
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1678
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1679 <div id=ftn8>
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1680
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1681 <p><a href="#_ftnref8" name="_ftn8">[8]</a>
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1682 St. Thomas refers to Jn 10:10 in the <i>Summa
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1683 Theologiae</i>: III, q. 50, a. 1, obj. 3; q. 55, a. 5, obj. 3.
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1684
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1685 </div>
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1686
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1687 <div id=ftn9>
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1688
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1689 <p><a href="#_ftnref9" name="_ftn9">[9]</a> <i>Tract.
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1690 in Io</i>., 45, ch. 6, col. 1721; cf. <i>Catena
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1691 Aurea, </i>10:6.
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1692
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1693 </div>
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1694
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1695 <div id=ftn10>
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1696
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1697 <p><a href="#_ftnref10" name="_ftn10">[10]</a> <i>Tract.
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1698 in Io</i>., 45, ch. 7, col. 1722.
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1699
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1700 </div>
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1701
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1702 <div id=ftn11>
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1703
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1704 <p><a href="#_ftnref11" name="_ftn11">[11]</a> <i>In Ioannem hom</i>.,
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1705 59, ch. 3; PG 59, col. 325; cf. <i>Catena Aurea</i>, 10:7-10.
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1706
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1707 </div>
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1708
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1709 <div id=ftn12>
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1710
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1711 <p><a href="#_ftnref12" name="_ftn12">[12]</a> <i>Tract.
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1712 in Io</i>., 45, ch. 15, col. 1726-27; cf. <i>Catena
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1713 Aurea, </i>10:7-10.
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1714
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1715 </div>
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1716
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1717 <div id=ftn13>
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1718
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1719 <p><a href="#_ftnref13" name="_ftn13">[13]</a> Gregory, <i>Super
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1720 Ezek. Hom, </i>13; cf. <i>Catena Aurea</i>, 10:7-10.
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1721
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1722 </div>
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1723
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1724 <div id=ftn14>
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1725
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1726 <p><a href="#_ftnref14" name="_ftn14">[14]</a> <i>De Spiritu et Anima</i>,
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1727 ch. IX; PL 40, col. 785.
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1728
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1729 </div>
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1730
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1731 <div id=ftn15>
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1732
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1733 <p><a href="#_ftnref15" name="_ftn15">[15]</a>
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1734 St. Thomas refers to Jn 10:11 in the <i>Summa
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1735 Theologiae</i>: II-II, q. 184, a. 5; q. 185, a. 4; Jn 12: <i>ST</i> II-II, q.
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1736 185, a. 5, obj. 1.
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1737
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1738 </div>
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1739
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1740 <div id=ftn16>
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1741
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1742 <p><a href="#_ftnref16" name="_ftn16">[16]</a><i>
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1743 Tract. in Io</i>., 46, ch. 1, col. 1727-28; cf. <i>Catena Aurea, </i>10:11-13.
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1744
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1745 </div>
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1746
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1747 <div id=ftn17>
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1748
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1749 <p><a href="#_ftnref17" name="_ftn17">[17]</a>
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1750 Aristotle.
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1751
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1752 </div>
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1753
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1754 <div id=ftn18>
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1755
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1756 <p><a href="#_ftnref18" name="_ftn18">[18]</a>
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1757 Augustine, <i>Tract. in Io., </i>46, ch. 8, col. 1732; cf. <i>Catena Aurea, </i>10:11-13.
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1758
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1759 </div>
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1760
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1761 <div id=ftn19>
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1762
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1763 <p><a href="#_ftnref19" name="_ftn19">[19]</a>
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1764 Augustine, <i>Epistola CCXXVII, </i> ch. 2; PL 33, col.
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1765 1014. cf. <i>Catena Aurea, </i>10:11-13.
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1766
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1767 </div>
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1768
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1769 <div id=ftn20>
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1770
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1771 <p><a href="#_ftnref20" name="_ftn20">[20]</a>
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1772 St. Thomas refers to Jn 10:16 in the <i>Summa
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1773 Theologiae</i>: III, q. 35, a. 8, ad 1; Jn 10:17: <i>ST </i>III, q. 5, a. 4, s.
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1774 c.; Jn 10:18: <i>ST </i>III, q. 5, a. 3; q. 47, a. 1, obj. 1; q. 47, a. 2, ad
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1775 1; q. 50, a. 3, obj. 1; q. 53, a. 4, s. c.
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1776
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1777 </div>
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1778
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1779 <div id=ftn21>
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1780
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1781 <p><a href="#_ftnref21" name="_ftn21">[21]</a>
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1782 summa-three substances in Christ; his body and soul were separated at death but
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1783 his divinity remained united to both.
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1784
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1785 </div>
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1786
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1787 <div id=ftn22>
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1788
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1789 <p><a href="#_ftnref22" name="_ftn22">[22]</a> Summa--
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1790 God's love is the cause of human love, but works done in charity merit the
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1791 increase of the effects of God's love.
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1792
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1793 </div>
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1794
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1795 <div id=ftn23>
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1796
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1797 <p><a href="#_ftnref23" name="_ftn23">[23]</a> <i>Tract.,
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1798 in Io.</i>, 31, ch. 5, col. 1638.
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1799
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1800 </div>
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1801
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1802 <div id=ftn24>
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1803
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1804 <p><a href="#_ftnref24" name="_ftn24">[24]</a> summa-Christ's
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1805 entire nature was subject to His will.
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1806
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1807 </div>
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1808
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1809 <div id=ftn25>
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1810
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1811 <p><a href="#_ftnref25" name="_ftn25">[25]</a>
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1812 St. Thomas refers to Jn 10:27in the <i>Summa
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1813 Theologiae</i>: I-II, q. 108, a. 4, ad 3; Jn 30: <i>ST </i>III, q. 17, a. 1,
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1814 obj. 5.
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1815
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1816 </div>
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1817
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1818 <div id=ftn26>
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1819
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1820 <p><a href="#_ftnref26" name="_ftn26">[26]</a><i>
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1821 Tract. in Io</i>., 48, ch. 2, col. 1741; cf. <i>Catena Aurea, </i>10:22-30.<i> </i>
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1822
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1823 </div>
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1824
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1825 <div id=ftn27>
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1826
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1827 <p><a href="#_ftnref27" name="_ftn27">[27]</a> <i>Moralia</i>, II, ch. 2, no. 2; PL 75, col. 555C; cf. <i>Catena Aurea, </i>10:22-30.<i> </i>
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1828
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1829 </div>
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1830
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1831 <div id=ftn28>
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1832
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1833 <p><a href="#_ftnref28" name="_ftn28">[28]</a> 1443,
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1834 1444, Summa-predestination and preordination. He begins to mention
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1835 predestination in 1373, but says more about it here, also 1447, why it is the
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1836 fault of some why it is not given to them to believe.
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1837
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1838 </div>
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1839
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1840 <div id=ftn29>
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1841
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1842 <p><a href="#_ftnref29" name="_ftn29">[29]</a><i>
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1843 Tract. in Io</i>., 48, ch. 5, col. 1742; cf. <i>Catena Aurea, </i>10:22-30.
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1844
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1845 </div>
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1846
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1847 <div id=ftn30>
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1848
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1849 <p><a href="#_ftnref30" name="_ftn30">[30]</a> Origen
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1850
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1851 </div>
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1852
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1853 <div id=ftn31>
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1854
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1855 <p><a href="#_ftnref31" name="_ftn31">[31]</a> <i>Tract.
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1856 in Io</i>., 48, ch. 6, col. 1743; cf. <i>Catena
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1857 Aurea, </i>10:22-30.
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1858
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1859 </div>
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1860
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1861 <div id=ftn32>
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1862
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1863 <p><a href="#_ftnref32" name="_ftn32">[32]</a> <i>Ibid</i>,
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1864 48, ch. 6, col. 1743; cf. <i>Catena Aurea, </i>10:22-30.
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1865
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1866 </div>
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1867
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1868 <div id=ftn33>
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1869
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1870 <p><a href="#_ftnref33" name="_ftn33">[33]</a> Summa,
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1871 Christ is one with the Father absolutely, creatures can only become one with
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1872 God in a qualified sense.
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1873
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1874 </div>
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1875
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1876 <div id=ftn34>
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1877
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1878 <p><a href="#_ftnref34" name="_ftn34">[34]</a>
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1879 St. Thomas refers to Jn 10:36 in the <i>Summa
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1880 Theologiae</i>: III, q. 34, a. 1, s. c.; Jn 10:38: <i>ST</i> III, q. 43, a. 1;
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1881 Jn 10:41: <i>ST</i> III, q. 27, a. 5, ad 3; q. 38, a. 2, obj. 2.
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1882
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1883 </div>
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1884
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1885 <div id=ftn35>
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1886
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1887 <p><a href="#_ftnref35" name="_ftn35">[35]</a>
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1888 Summa-because we become gods by participating in the Word of God, the Word must
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1889 be divine.
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1890
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1891 </div>
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1892
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1893 <div id=ftn36>
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1894
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1895 <p><a href="#_ftnref36" name="_ftn36">[36]</a> <i>De
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1896 Trin</i>., 7, ch. 24; PL 10; cf. <i>Catena
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1897 Aurea, </i>10:31-38.
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1898
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1899 </div>
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1900
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1901 <div id=ftn37>
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1902
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1903 <p><a href="#_ftnref37" name="_ftn37">[37]</a> <i>Tract.
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1904 in Io</i>., 48, ch. 10, col. 1745; cf. <i>Catena
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1905 Aurea, </i>10:31-38.
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1906
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1907 </div>
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1908
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1909 <div id=ftn38>
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1910
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1911 <p><a href="#_ftnref38" name="_ftn38">[38]</a> Hilary,
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1912 <i>De Trin</i>., 9, ch. 61; PL 10, col. 330B.
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1913
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1914 </div>
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1915
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1916 <div id=ftn39>
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1917
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1918 <p><a href="#_ftnref39" name="_ftn39">[39]</a> <i>Tract.
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1919 in Io</i>., 48, ch. 10, col. 1745; cf. <i>Catena
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1920 Aurea, </i>10:31-38.
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1921
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1922 </div>
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1923
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1924 <div id=ftn40>
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1925
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1926 <p><a href="#_ftnref40" name="_ftn40">[40]</a> <i>Tract.
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1927 in Io</i>., 48, ch. 12, col. 1746; cf. <i>Catena
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1928 Aurea, </i>10:39-42.
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1929 </body></html>