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1 <html>
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2 <head>
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3 <title>Aquinas: John, Ch. 9</title>
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4 </head>
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5 <body style=text-align:justify><blockquote>
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6 <p style="text-align: center"><span style="font-size: 60pt">9</span>
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7 <p align=center><B>LECTURE I</B>
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8 <BLOCKQUOTE><p>1 As he passed by, he saw a
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9 man blind from his birth. 2 And his disciples asked him, "Rabbi, who sinned,
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10 this man or his parents, that he was born blind?" 3 Jesus answered, "It was not
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11 that this man sinned, or his parent, but that the works of God might be made
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12 manifest in him. 4 We must work the works of him who sent me, while it is day;
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13 night comes, when no one can work. 5 As long as I am in the world, I am the
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14 light of the world." 6 As he said this, he spat on the ground and made clay of
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15 the spittle and anointed the man's eyes with the clay, 7 saying to him, "Go,
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16 wash in the pool of Siloam" (which means Sent). So he went and washed and came
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17 back seeing.<a href="#_ftn1" name="_ftnref1"><b>[1]</b></a></BLOCKQUOTE>
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18
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19 <p>1293 After showing the
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20 enlightening power of his teaching by his own words [cf. 1 118], our Lord
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21 confirms this by his action, when he gives sight to one physically blind. In
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22 regard to this three things are presented: first, the man's infirmity;
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23 secondly, his healing (v 6); thirdly, a discussion among the Jews about this
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24 health (v 8). In regard to the first he does two things: first, the man's
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25 infirmity is mentioned; secondly, we see an inquiry about its cause (v 2).
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26
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27 <p>1294 It should be noted in
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28 regard to the first that Jesus hid himself and left the temple, and while
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29 passing by he saw this blind man, as he passed by, he saw a man blind from his
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30 birth. Three things are considered here. First, he passed by to avoid the anger
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31 of the Jews: "Do not kindle the coals of a sinner lest you be burned in his
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32 flaming fire" (Sir 8:10). Secondly, he wanted to try and soften their hardness
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33 of heart by working a miracle: "If I had not done among them the works which no
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34 one else did, they would not have sin" (15:24). Thirdly, he went on his way in
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35 order to confirm his words by working a sign; for our Lord's works produce
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36 faith in the things that he says: "He confirmed the message by the sign that
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37 attended it" (Mk 16:20).
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38
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39 <p>In
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40 the mystical sense, according to Augustine, this blind man is the human race.<a
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41 href="#_ftn2" name="_ftnref2">[2]</a>
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42 Sin is a spiritual blindness: "Their wickedness blinded them" (Wis 2:21). The human race is blind from birth, because it contracted sin from his its
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43 origin, for the blindness occurs through sin in the first man, from whom all of
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44 us draw our origin. We read, "We were by nature," by natural origin, "children
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45 of wrath" (Eph 2:3).
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46
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47 <p>1295 Then (v2), the cause of
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48 this man's infirmity is discussed: first, the disciples ask about its cause;
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49 secondly, Christ explains it.
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50
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51 <p>1296 In regard to the first,
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52 three things are to be considered. The first is the reason for the disciples
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53 questioning Christ. According to Chrysostom, this was because Jesus, leaving
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54 the temple and seeing this blind man, looked at him intently, as though seeing
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55 in him an opportunity to manifest his power. And so the disciples seeing him
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56 look so intently at the blind man were impelled to question him.<a href="#_ftn3"
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57 name="_ftnref3">[3]</a>
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58
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59 <p>Secondly,
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60 we see the seriousness of the disciples, because they say, <b>Rabbi</b>,
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61 calling him Teacher, to indicate that they are questioning him in order to
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62 learn. Thirdly, we see why they asked, <b>who sinned?</b> when they inquire
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63 into the reason for the man's blindness.
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64
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65 <p>It
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66 must be said, according to Chrysostom, that because the Lord said to the
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67 paralytic, when he healed him, "See, you are well! Sin no more, that nothing
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68 worse befall you," the disciples thought that his infirmity was due to sin.<a
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69 href="#_ftn4" name="_ftnref4">[4]</a>
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70 They also thought that every human illness arose from sin, as Eliphaz said:
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71 "Think now, who that was innocent ever perished?" (Jb 4:7). Therefore, they
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72 asked whether he had been born blind on account of his own sin or that of his
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73 parents. It does not seem to have been on account of his own sin, because no
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74 one sins before he is born, since souls do not exist before their bodies, nor
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75 do they sin, as some mistakenly think: "Though they were not yet born and had
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76 done nothing, either good or bad … not because of works but because of his
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77 call, she was told 'The elder will served the younger'" (Rom 9:11). Nor does it
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78 seem that he suffered on account of a sin of his parents, for we read: "The
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79 fathers shall not be put to death for their children, nor shall the children be
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80 put to death for the fathers" (Deut 24:16).
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81
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82 <p>Note
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83 that people are punished with two kinds of punishment. One is spiritual and
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84 concerns the soul; the other is bodily and concerns the body. A child is never
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85 punished on account of his father with a spiritual punishment, because the soul
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86 of a child is not from his father but from God: "All souls are mine," that is,
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87 by creation, "the soul of the father as well as the soul of the child is mine:
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88 the soul that sins shall be punished" [Ez 18:4]. Augustine also says this in
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89 one of his letters.<a href="#_ftn5" name="_ftnref5">[5]</a>
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90 But a child is punished on account of his father with a bodily punishment,
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91 since he is of his father as far as his body is concerned. This is expressly
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92 shown in Genesis (c 19) where when Sodom was destroyed the children of the
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93 inhabitants of Sodom were killed on account of the sins of their parents.
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94 Again, the Lord very often threatened to destroy the children of the Jews on
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95 account of the sins of their parents.
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96
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97 <p>1297 To understand why one
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98 person is punished on account of the sins of another, we must realize that a
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99 punishment has two aspects: it is an injury and a remedy. Sometimes a part of
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100 the body is cut off to save the entire body. And a punishment of this kind
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101 causes an injury insofar as a part is cut off, but it is a remedy insofar as it
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102 saves the body itself. Still, a doctor never cuts off a superior member to save
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103 one which is inferior, but the other way around. Now in human matters, the soul
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104 is superior to the body, and the body is superior to external possessions. And
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105 so it never happens that someone is punished in his soul for the sake of his
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106 body, but rather he is punished in his body as a curing remedy for his soul.
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107 Therefore, God sometimes imposes physical punishments, or difficulties in
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108 external concerns, as a beneficial remedy for the soul. And then punishments of
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109 this kind are not given just as injuries, but as healing remedies. Thus, the
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110 killing of the children of Sodom was for the good of their souls: not because
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111 they deserved it, but so they would not be punished more severely for
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112 increasing their sins in a life spent in imitating their parents. And in this
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113 way some are often punished for the sins of their parents.<a href="#_ftn6"
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114 name="_ftnref6">[6]</a>
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115
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116 <p>1298 Then when he says, <b>Jesus
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117 answered</b>, our Lord reveals the reason for the man's infirmity: first, he
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118 excludes the reason they assumed; secondly, he mentions the real reason; and
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119 thirdly, he explains it.
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120
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121 <p>1299 He excludes the reason
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122 they assumed when he says, <b>it was not that this man sinned, or his parents</b>:
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123 for the disciples had assumed that this was the reason for his infirmity, as
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124 was said. But a contrary statement is found in Romans [3:23]: "All have sinned
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125 and are in need of God's glory." And again we read that sin has passed into all
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126 men from Adam. I answer to this that both the blind man and his parents did
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127 contract original sin and even added other actual sins during their live, for
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128 we read: "If we say we have no sin, we deceive ourselves and the truth is not
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129 in us" (1 Jn 1:8). But when the Lord says, <b>it was not that this man sinned,
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130 or his parents</b>, he means that his blindness did not come as a result of
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131 their sins.
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132
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133 <p>1300 He mentions the real
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134 reason when he says, <b>but that the works of God might be made manifest in him</b>,
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135 for through the works of God we are led to a knowledge of him: "his invisible
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136 nature has been clearly perceived in the things that have been made" (Rom
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137 1:20); "The very works which my Father has given me to perform…they bear
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138 witness to me" (5:36). But the knowledge of God is man's greatest good, since
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139 his happiness consists in this: "This is eternal life, that they know thee the
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140 only true God, and Jesus Christ whom thou has sent" (17:3); "Let him who
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141 glories glory in this, that he understands and knows me" (Jer 9:24). If,
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142 therefore, an infirmity occurs in order that God's works be manifested, and God
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143 is made known through this manifestation, it is clear that such bodily
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144 infirmities occur for a good purpose.
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145
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146 <p>1301 It might seem that the
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147 manifestation of God's works is not a sufficient reason for such an infirmity,
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148 especially since neither he nor his parents sinned. Therefore, some say that
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149 the words <b>but that </b>do not indicate the reason but merely the sequence of
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150 events. The sense then being: the man was blind, and the works of God were
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151 manifested in his cure. But this does not seem to be reasonable; and so it is
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152 better to say that the reason is being given. For evil is twofold: the evil of
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153 fault and the evil of punishment. Now God does not cause the evil of fault, but
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154 permits it; yet he would not permit it unless he intended some good from it. So
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155 Augustine says in his <i>Enchiridion</i>: "God is so good that he would never
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156 permit any evil to occur, unless he was so powerful as to draw some good from
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157 every evil."<a href="#_ftn7" name="_ftnref7">[7]</a>
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158 Therefore, he allows certain sins to be committed because he intends some good;
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159 in this way, he allows the rage of tyrants so that martyrs may be crowned. Much
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160 more, therefore, should it be said that the evil of punishment, which he causes
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161 - as Amos (3:6) says: "Does evil befall a city, unless the Lord has done it?" -
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162 is never applied except for the good he intends. And among these goods the best
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163 is that the works of God be manifested, and from them that God be known.
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164 Therefore, it is not unfitting if he sends afflictions or allows sins to be
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165 committed in order that some good come from them.<a href="#_ftn8"
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166 name="_ftnref8">[8]</a>
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167
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168 <p>1302 It should be noted, as
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169 Gregory says in <i>I Morals</i>, that God sends afflictions to men in five
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170 ways.<a href="#_ftn9" name="_ftnref9">[9]</a>
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171 Sometimes they are the beginning of damnation, according to Jeremiah: "Strike
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172 them with a double punishment." A sinner is struck with this kind of punishment
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173 in this life so that without interruption or end he might be punished in the
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174 other life. For example, Herod, who killed James, was punished in this life and
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175 also in hell (Acts 12:23). Sometimes afflictions are sent as a correction, as
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176 we read: "Your discipline will teach me" [Ps 17:36]. And sometimes a person is
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177 afflicted not to correct past wrongs, but to preserve him from future ones, as
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178 we read of Paul: "And to keep me from being too elated by the abundance of revelations,
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179 a thorn was given me in the flesh, a messenger of Satan, to harass me, to keep
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180 me from being too elated" (2 Cor 12:7). Again, sometimes it is done to
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181 encourage virtue: as when a person's past sins are not being corrected, nor
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182 future ones hindered, but he is led to a stronger love by knowing the power of
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183 the one who unexpectedly delivered him from some difficulty: "Virtue is made
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184 perfect in infirmity" [2 Cor 12:9]; "Patience has a perfect work" [Jas 1:4].
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185 And finally, sometimes afflictions are sent to manifest the divine glory; thus
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186 we read here, <b>that the works of God might be made manifest in him</b>.
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187
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188 <p>1303 Next he explains the
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189 true reason. And because he had mentioned God's works, first he states the
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190 opportunity for manifesting God's works; secondly, the reason for this
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191 opportunity or need, <b>night comes</b>; and thirdly, he explains this (v 5).
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192
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193 <p>1304 He says, therefore, this
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194 man was born blind <b>that the works of God might be made manifest in him</b>.
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195 And it was necessary that they be manifested, for <b>we must work the works of
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196 him who sent me</b>, that is, the works entrusted to me by my Father: "I have
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197 come to do the will of him who sent me" (6:38). And below he says: "Father, I
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198 have accomplished the work you gave me to do" (17:4). Or, these words can refer
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199 to Christ insofar as he is God; and then they indicate the equality of his
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200 power with that of the Father. Then the meaning is, <b>we must work the works
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201 of him who sent me</b>, that is, the works which I have from the Father. For
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202 everything that the Son does, even according to his divine nature, he has from
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203 his Father: "The Son can do nothing of his own accord, but only what he sees
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204 the Father doing" (5:19).
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205
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206 <p>1305 I say we must work <b>while
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207 it is day</b>. Our natural day is produced by the presence of the sun to the
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208 earth. But the Sun of Justice or Righteousness is Christ, our God: "But for you
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209 who fear my name the sun of righteousness shall rise" (Mal 4:2). Therefore, as
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210 long as this Sun is present to us, the works of God can be done in us, for us,
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211 and by us. At one time this Sun was physically present to us; and then it was
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212 day: "This is the day which the Lord has made; let us rejoice and be glad in
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213 it" (Ps 118:24). Therefore, it was fitting to do the works of God. He is also
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214 present us by grace; and then it is the day of grace, when it is fitting to do
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215 the works of God, <b>while it is day</b>; "The night is far gone, the day is at
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216 hand. Let us then cast off the works of darkness and put on the armor of light"
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217 (Rom 13:12); "Those who sleep, sleep at night" (1 Thess 5:7).
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218
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219 <p>1306 If the presence of the
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220 sun produces day, and its absence night, then, since the sun is always present
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221 to itself, it is always day for the sun; and so for the sun, it is always the
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222 time for acting and illuminating. But with regard to ourselves, to whom it is
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223 sometimes present and at other times absent, it is not always acting and
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224 illuminating. In the same way for Christ, the Sun of Justice, it is always day
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225 and the time for acting; but not with respect to us, because we are not always
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226 able to receive his grace due to some obstacle on our part.
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227
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228 <p>1307 He mentions why this is
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229 our opportunity when he says, <b>night comes, when no one can work</b>. Just as
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230 there are two kinds of day, so there are two kinds of night. One is by the
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231 physical departure of the Sun of Justice, which is what the Apostles
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232 experienced when they were demoralized at the time of the passion, when Christ
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233 was physically taken from them: "you will all fall away because of me this
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234 night" (Mt 26:31). Then it was not the time for acting, but for suffering.
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235
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236 <p>But
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237 it is better to say that even when Christ was physically absent because of his
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238 ascension, it was still day for the Apostles insofar as the Sun of Justice
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239 shone on them, and it was a time for working. And so night in this passage
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240 refers to that night which comes from the spiritual separation from the Sun of
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241 Justice, that is, by the separation from grace. This night is of two kinds. One
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242 is by the loss of actual grace through mortal sin: "Those who sleep, sleep at
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243 night" (1 Thess 5:7). When this night comes, no one can perform works that
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244 merit eternal life. The other night is total, when one is deprived not only of
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245 actual grace by mortal sin, but even of the ability of obtaining grace because
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246 of an eternal damnation in hell. Here there is a vast night for those to whom
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247 it will be said: "Depart from me, you cursed, into the eternal fire" (Mt
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248 24:41). During this night no one can work, because it is not the time for
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249 meriting, but for receiving according to one's merits. Therefore, while you are
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250 living, do now what you will want to have done then: "Whatever your hand finds
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251 to do, do it with your might; for there is no work or thought of knowledge or
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252 wisdom in Sheol, to which you are going" (Eccl 9:10).
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253
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254 <p>1308 He gives the reason for
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255 what he has just said, saying, <b>as long as I am in the world, I am the light
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256 of the world</b>. This is like saying: If you want to know what is that day and
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257 what is that night of which I speak, I say that <b>I am the light of the world</b>,
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258 for my presence makes day, and my absence night; "I am the light of the world"
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259 (8:12). <b>As long as I am in the world</b> by my bodily presence - "I came
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260 forth from the Father and have come into the world; again, I am leaving the
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261 world and going to the Father" (16:28) - <b>I am the light of the world</b>.
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262 And thus this day lasted until the ascension of Christ. Or again, <b>as long as
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263 I am in</b> <b>the world </b>spiritually by grace - "I am with you until the
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264 consummation of the world" [Mt 28:20] - <b>I am the light of the world</b>. And
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265 this day will last until the consummation of the world.
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266
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267 <p>1309 Next, when the
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268 Evangelist says, <b>as he said this, he spat on the ground</b>, he describes
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269 the healing of the blind man. Here five things were done by Christ. First, he
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270 moistens the earth, <b>he spat on the ground</b>. Secondly, he made the clay,
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271 as we read, he <b>made clay of the spittle</b>. Thirdly, Christ smeared the
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272 man's eyes <b>and anointed the man's eyes</b>. Fourthly, he commands the man to
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273 wash, with <b>go, wash in the pool of Siloam</b>. And fifthly, the man's sight
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274 is restored, <b>and he came back seeing</b>. Each of these has both a literal
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275 and a mystical explanation.
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276
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277 <p>1310 The literal meaning is
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278 explained by Chrysostom in this way.<a href="#_ftn10" name="_ftnref10">[10]</a>
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279 Christ restored the man's sight by spittle in order to show that he
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280 accomplished this by a power coming from himself, and that the miracle should
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281 not be attributed to anything else: "Power came forth from him" (Lk 6:19).
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282 Although our Lord could have performed all his miracles by his mere word,
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283 because "he commanded and they were created" (Ps 148:5), he frequently used his
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284 body in them to show that as an instrument of his divinity it held a definite
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285 healing power. He made clay from his spittle to show that he who had formed the
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286 entire first man can reshape the deficient members of a man. Thus, just as he
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287 formed the first man from clay, so he made clay to re-form the eyes of the one
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288 born blind.
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289
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290 <p>He
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291 rubbed the clay on the eyes of the one born blind to show, by healing what is
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292 most important in bodies, that he was the creator of bodies. For man is more
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293 excellent than all other bodily substances; and among his members, the head is
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294 the more excellent; and among the organs of the head, the eye is more excellent
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295 than the others: "The eye is the lamp of the body" (Mt 6:22). Therefore, by
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296 repairing the eye, which is more excellent than the other bodily members, he
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297 showed that he was the creator of the entire man and of all corporeal nature.
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298 He said, <b>go, wash in the pool of Siloam</b>, so that it would not seem that
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299 the clay he rubbed on the eyes had the power to heal them. Thus, as long as he
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300 had the clay on his eyes, the man did not see, but saw only after he washed.
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301
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302 <p>He
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303 sent him some distance to wash, to the pool of Siloam, first, to overcome the
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304 obstinacy of the Jews. For he had to cross the city, and so all would see the
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305 blind man going with the clay on his eyes, and then returning with his sight
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306 restored. Secondly, he did this to acclaim the obedience and faith of the blind
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307 man; for perhaps he had frequently had clay put on his face, and had often
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308 washed in the pool of Siloam, and yet had not seen. So he could have said: "Clay
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309 usually makes me worse, and I have often washed in the pool but was never
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310 helped," as we read of Naaman in 2 Kings (5:10). Yet he did not argue, but
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311 simply obeyed. Thus it follows, <b>so he went and washed</b>. The reason why he
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312 sent him to the pool of Siloam was because the Jewish people were signified by
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313 that water: "Because this people have refused the waters of Shiloah that flow
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314 gently" (Is 8:6) Therefore, he sent him to Siloam to show that he still loved
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315 the Jewish people.
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316
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317 <p>The
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318 effect follows, because <b>he came back seeing</b>. This was predicted in
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319 Isaiah (35:5): "Then the eyes of the blind shall be opened."
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320
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321 <p>1311 Augustine gives the
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322 mystical and allegorical explanation. He says that the spittle, which is saliva
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323 that descends from the head, signifies the Word of God, who proceeds from the
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324 Father, the head of all things: "I came forth from the mouth of the Most High"
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325 (Sir 24:3). Therefore, the Lord made clay from spittle and the earth when the
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326 Word was made flesh. <a href="#_ftn11"
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327 name="_ftnref11">[11]</a>
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328 He anointed the eyes of the blind man, that is, of the human race. And the eyes
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329 are the eyes of the heart, anointed by faith in the incarnation of Christ. But
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330 the blind man did not yet see, because the anointing produced a catechumen, who
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331 has faith but has not yet been baptized. So he sends him to the pool of Siloam
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332 to wash and receive his sight, i.e., to be baptized, and in baptism to receive
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333 full enlightenment. Thus, according to Dionysius, baptism is an enlightenment:
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334 "I will sprinkle clean water upon you, and you shall be clean from all your
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335 uncleanness" (Ezek 36:25).<a href="#_ftn12" name="_ftnref12">[12]</a>
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336 And so this Gospel is appropriately read in Lent, on Holy Saturday, when those
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337 about to be baptized are examined. Nor is it without reason that the Evangelist
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338 adds the meaning of the pool, saying, <b>which means Sent</b>, because whoever
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339 is baptized must be baptized in Christ, who was sent by the Father: "As many of
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340 you as were baptized in Christ have put on Christ" (Gal 3:27). For if Christ
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341 had not been sent, none of us would have been freed from sin.
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342
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343 <p>According
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344 to Gregory, however, the spittle signifies the savor of intimate contemplation,
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345 which flows from the head into the mouth, because due to the love of our
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346 Creator we have been touched even in this life with the savor of revelation.<a
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347 href="#_ftn13" name="_ftnref13">[13]</a>
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348 Thus the Lord mixed spittle with earth and restored sight to the man born with
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349 his contemplation, and heals our understanding from its original blindness.
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350
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351 <p align=center><B>LECTURE 2</B>
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352
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353 <BLOCKQUOTE><p>8 The neighbors and those
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354 who had seen him before as a beggar, said, "Is not this the man who used to sit
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355 and beg?" 9 Some said, "It is he"; others said, "No, but he is like him." He
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356 said, "I am the man." 10 They said to him, "Then how were your eyes opened?" 11
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357 He answered, "The man called Jesus made clay and anointed my eyes an said to
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358 me, 'Go to Siloam and wash'; so I went and washed and received my sight." 12
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359 They said to him, "Where is he?" He said, "I do not know." 13 They brought to
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360 the Pharisees the man who had formerly been blind. 14 Now it was a Sabbath day
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361 when Jesus made the clay and opened his eyes. 15 The Pharisees again asked him
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362 how he had received his sight. And he said to them, "He put clay on my eyes,
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363 and I washed, and I see." 16 Some of the Pharisees said, "This man is not from
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364 God, for he does not keep the Sabbath." But others said, "How can a man who is
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365 a sinner do such signs?" There was a division among them. 17 So they again said
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366 to the blind man, "What do you say about him, since he has opened your eyes?"
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367 He said, "He is a prophet." 18 The Jews did not believe that he had been blind
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368 and had received his sight, until they called the parents of the man who had
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369 received his sight, 19 and asked them, "Is this your son, who you say was born
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370 blind? How then does he now see?" 20 His parents answered, "We know that this
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371 is our son, and that he was born blind; 21 but how he now sees we do not know,
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372 nor do we know who opened his eyes. Ask him; he is of age, he will speak for
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373 himself." 22 His parents said this because they feared the Jews, for the Jews
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374 had already agreed that if any one should confess him to be Christ, he was to
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375 be put out of the synagogue. 23 Therefore his parents said, "He is of age, ask
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376 him."<a href="#_ftn14" name="_ftnref14"><b>[14]</b></a></BLOCKQUOTE>
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377
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378 <p>1312 After the description of
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379 the miraculous healing of the blind man, the Evangelist tells of the miracle
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380 being examined. First, the miracle is examined by the people; secondly, by the
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381 Pharisees (v 13); and thirdly, on account of his confession the blind man is
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382 instructed and commended by Christ (v 35). In regard to the first, the
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383 Evangelist mentions three things: first, we see an inquiry about the person who
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384 received his sight; secondly, about the restoration itself (v 10); and thirdly
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385 about the one who restored his sight (v 1). In regard to the first he does
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386 three things: first, we have a question about the one who received his sight;
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387 secondly, the different opinions about this are given; thirdly, the question is
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388 settled.
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389
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390 <p>1313 The question is asked by
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391 the people. He says, <b>the neighbors and those who had seen him before as a
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392 beggar said: Is not this the man who used to sit and beg? </b>Here two things
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393 are to be considered. One is that due to the greatness of the miracle, it was
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394 considered incredible. So we read below: "Never since the world began has it
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395 been heard that any one opened the eyes of a man born blind" (9:32). This
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396 fulfills for them what is said in Habakkuk (1:5), "I am doing a work in your
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397 days that you would not believe if told." Secondly, we should note the
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398 wonderful compassion of God, because our Lord performs miracles not only for
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399 the powerful, but also for outcasts, since he healed, with great pity, those
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400 who begged. This shows that he who came for our salvation rejected no one
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401 because of their poverty: "Has not God chosen those who are poor in the world
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402 to be rich in faith and heirs of the kingdom?" (Jas 2:5). Thus they explicitly
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403 say, <b>Is not this the man who used to sit and beg? </b>This is like saying:
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404 He is an outcast and does not deserve to be cured. But Baruch says the
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405 opposite: "The giants who were born there…God did not choose them" (3:26).
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406
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407 <p>1314 The opinions of the
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408 people are presented when he says, <b>Some said</b>: It is he, the beggar,
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409 because they had often seen him begging, and later hurrying through the town
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410 when he went to the pool with the clay on his eyes. Thus they could not deny
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411 that it was he. But others were on the contrary opinion, so they said, <b>No,
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412 but it is like him</b>. The reason for this, as Augustine says, is that the
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413 man's appearance changed when he regained his sight, for nothing is so
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414 characteristic as the expression a person gets from his eyes: "A sensible man
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415 is known by his face" (Sir 19:29).<a href="#_ftn15" name="_ftnref15">[15]</a>
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416
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417 <p>1315 The question is settled
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418 by the blind man because <b>he said</b>, the blind man, <b>I am the man</b>,
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419 the one who used to beg. His voice was grateful. For since he could not be
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420 ungrateful for such a great favor and was unable to show any other sign of
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421 gratitude than to constantly declare that he had been cured by Christ, he said,
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422 <b>I am the man</b>, the one who was blind and begged; and now I see: "Praise
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423 God and give thanks to him…for what he has done for you" (Tob 12:6).
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424
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425 <p>1316 Then (v 10), we see the
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426 investigation of the act, which was the restoration of the man's sight. First,
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427 we have the question asked by the Jews; secondly, the answer of the blind man
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428 (v 11).
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429
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430 <p>1317 They continue: If you
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431 are the blind man who used to beg, then tell us, <b>how were your eyes opened? </b>This
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432 question came from their vain curiosity because neither the one who was cured
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433 nor we ourselves know how it was done: "Do not meddle in what is beyond your
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434 tasks" (Sir 3:23).
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435
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436 <p>1318 The blind man's answer
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437 was remarkable; he says, <b>the man called Jesus made clay and anointed my eyes</b>…In
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438 his answer he first points out the person who gave him his sight, saying <b>the
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439 man called Jesus</b>. He was right in calling him a man; he knew that he was a
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440 man, and he was a true man: "Born in the likeness of man" (Phil 2:7). For
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441 although he had not seen Jesus, because he had left while still blind to go to
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442 Siloam, he knew him from his voice and from the conversations of others about
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443 him.
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444
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445 <p>Secondly,
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446 he tells what was done, saying, <b>he made clay and anointed my eyes</b>. Here
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447 he shows that he is truthful, not asserting what is not certain. For our Lord
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448 had made clay from spittle, but he did not know this; yet through his sense of
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449 touch he recognized the clay which was made and placed over his eyes. So he did
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450 not say, "He made clay from spittle," but only, he <b>made clay and anointed my
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451 eyes</b>: "That which we have heard, which we have seen with our eyes, which we
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452 have looked upon and touched with our hands…we proclaim also to you" (1 Jn
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453 1:1).
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454
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455 <p>Thirdly,
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456 he mentions the command, saying, <b>and he said to me, Go to Siloam and wash</b>.
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457 This was also necessary for us, for if we wish to be cleansed from our
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458 blindness of heart, it is necessary that we be spiritually washed; "Wash
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459 yourselves; make yourselves clean" (Is 1:16).
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460
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461 <p>Fourthly,
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462 he shows his obedience, saying, <b>so I went and washed</b>. He is saying in
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463 effect: Because I heard this command and desired to see, I obeyed. And it is no
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464 wonder, because we read: "For the commandment," that is, when obeyed, "is a
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465 lamp and the teaching a light" (Prov 6:23).
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466
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467 <p>Fifthly,
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468 he mentions the good effect, saying, <b>and I received my sight</b>. It was
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469 fitting that he be enlightened after obeying, because as it says in Acts
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470 (5:32): "It is the Holy Spirit whom God has given to those who obey him."
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471 Notice the perseverance of the blind man. As Augustine says: "Look at him! He
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472 became a preacher of grace. See him! He preaches and testifies to the Jews.
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473 This blind man testified, and the hearts of the wicked were vexed, because they
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474 did not have the light in their hearts which he had in his face."<a
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475 href="#_ftn16" name="_ftnref16">[16]</a>
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476
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477 <p>1319 Next, we have the
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478 inquiry about the person who restored his sight (v 12). First, there is the
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479 question asked by the Jews, <b>Where is he? </b>They asked this maliciously, as
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480 they were thinking of killing him; for they had already formed a conspiracy
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481 against Christ: "But now you seek to kill me" (8:40).
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482
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483 <p>Secondly,
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484 we have the answer of the blind man, <b>I do not know</b>. As Augustine says,
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485 from these words it is clear that what was accomplished in him physically
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486 represents what is accomplished spiritually at different stages.<a
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487 href="#_ftn17" name="_ftnref17">[17]</a>
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488 For at first, the blind man is anointed, and then sees after his washing. The
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489 anointing represents the beginning of his physical health, and the washing
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490 leads to complete health. In particular, an anointing produces a catechumen;
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491 and the washing, that is, baptism, perfects and enlightens him. Thus we have a
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492 representation of the difference in faith found at different stages. For when
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493 he says, <b>I do not know</b>, this represents the imperfect faith of
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494 catechumens: "You worship what you do not know" (4:22). This can also signify
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495 our faith: "For our knowledge is imperfect and our prophesying is imperfect" (1
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496 Cor 13:9).
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497
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498 <p>1320 Then when he says, <b>they
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499 brought to the Pharisees the man who had formerly been blind</b>, we see his
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500 examination by the Pharisees. First, they question the man born blind;
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501 secondly, his parents (v 18). He does three things with the first. First, we
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502 see the person to be examined; secondly, he mentions the intention of the
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503 examiners; and thirdly we have the interrogation itself.
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504
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505 <p>1321 The one to be examined,
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506 the blind man, is led to the Pharisees by the people. <b>They brought</b>, that
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507 is, the crowd, <b>to the Pharisees the man who had formerly been blind</b>.
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508 They did this because the crowd was trying to find out from him where Jesus
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509 was, so that if they found him they could bring him to the Pharisees and accuse
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510 him of breaking the Sabbath. So because they did not have Christ they took the
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511 blind man, so that by questioning him more roughly they might force him by fear
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512 to make up something false about Christ: "I will go to the great, and will
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513 speak to them; for they know the way of the Lord, the law of their God. But
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514 they all alike had broken the yoke, they had burst the bonds" (Jer 5:5).
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515
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516 <p>1322 The Evangelist shows
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517 that their intention was perverse, saying, <b>it was a Sabbath day when Jesus
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518 made the clay</b>. He says this to show their evil intention and the reason why
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519 they sought Jesus, that is, to find a charge against him and detract from his
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520 miracle by his supposed violation of the law. Nevertheless, it should be said
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521 that "The Son of man is Lord of the Sabbath" (Mt 12:8).
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522
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523 <p>1323 His examination is
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524 conducted by the Pharisees, since it is said, <b>The Pharisees again asked him</b>.
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525 First, they question him about what was done; secondly, about the person who
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526 did it (v 16).
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527
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528 <p>1324 The Evangelist does two
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529 things about the first: first, he presents their interrogation; secondly, the
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530 blind man's answer. They ask him about the sign he received, <b>the Pharisees
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531 again asked him</b>, not in order to learn, but to find a reason to accuse him
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532 of lying. The blind man answers them, not contradicting what he said before,
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533 nor deviating from the truth. <b>He</b>, that is, the blind man, <b>said to
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534 them, He put clay on my eyes</b>. We must, first, admire the perseverance of
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535 this blind man, for although it may not seem such a great thing to have spoken
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536 the truth when he, without danger, was questioned by the crowd, he showed
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537 remarkable perseverance when in greater danger before the Pharisees he neither
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538 denied what he had said before nor changed his account: "I will also speak of
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539 thy testimonies before kings, and shall not be put to shame" (Ps 119:46).
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540 Secondly, we should admire his skill, for it is good practice to first relate
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541 an event in detail and with all its circumstances, and then if it has to be
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542 repeated, to speak more concisely. So here, he does not repeat the name of the
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543 one who spoke to him, nor that he was told to go and wash. But without
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544 hesitation he relays only the essential, and says, <b>He put clay on my eyes</b>.
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545
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546 <p>1325 Next (v 16), an inquiry
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547 is made about the one who restored the man's sight. First, the different
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548 opinions of the Pharisees concerning Christ are given; secondly, the opinion of
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549 the blind man is sought (v 17). In regard to the first he does three things:
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550 first, he presents the opinion of those who were blaspheming Christ; then, the
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551 opinion of those who were commending him; thirdly, he concludes with the fact
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552 that they were arguing and disagreeing among themselves.
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553
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554 <p>1326 We should note,
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555 concerning the first, that those who act maliciously against someone keep
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556 silent if they see anything good in his work, and they reveal the evil, if any
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557 is seen, even turning what is good into evil, according to "Beware of a
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558 scoundrel, for he devises evil, lest he give you a lasting blemish" (Sir
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559 11:33). This is what they are doing here: for they do not mention what seemed
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560 good, that is, the restoration of the blind man's sight, but stress what they
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561 can against Christ, that is, his breaking of the Sabbath. Thus <b>some of the
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562 Pharisees said</b>, that is, those who were malicious and corrupt, <b>this man
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563 is not from God, for he does not keep the Sabbath</b>. But Christ did keep the
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564 Sabbath, for when the Lord forbade work on the Sabbath he had in mind servile
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565 work, which is a sin: "Every one who does sinful works on the Sabbath breaks
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566 the Sabbath. So Christ, who was without sin, rather than they, kept the
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567 Sabbath.
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568
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569 <p>1327 The opinion of those
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570 commending him is presented when he reports them as saying, <b>How can a man
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571 who is a sinner do such signs? </b>These others had some faith due to the signs
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572 that Christ worked, but were still weak and imperfect; it was out of fear of
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573 the Pharisees and the elders that they asked with hesitation, <b>How can a man
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574 who</b> <b>is a sinner do such signs? </b>We read below that "Many even of the
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575 authorities believed in him, but for fear of the Pharisees they did not confess
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576 it" (12:42). They should have shown how our Lord had not broken the Sabbath,
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577 and have appropriately replied in defense of Jesus.
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578
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579 <p>1328 The difference of
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580 opinion among them is mentioned when he says, <b>there was a division among
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581 them</b>; and this division was also found in the people. This was a sign of
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582 their destruction: "Their heart is false; now they must bear their guilt" (Hos
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583 10:2); "Every kingdom divided against itself is laid waste" (Mt 12:25).
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584
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585 <p>1329 Next (v 17), they ask
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586 the blind man for his opinion. And first we have the question the Pharisees
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587 asked; secondly, the blind man's answer.
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588
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589 <p>They
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590 question him, saying, <b>what do you say about him? </b>According to
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591 Chrysostom, this question was not asked by those who were blaspheming Christ,
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592 but by those favorably disposed.<a href="#_ftn18" name="_ftnref18">[18]</a>
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593 This is clear from the way they questioned him; for they call his attention to
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594 the gift he received, saying, <b>since he has opened your eyes</b>. If the
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595 others had been doing the questioning, they would not have said this, but would
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596 rather recall that Christ broke the Sabbath. But these remind him of the
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597 benefit that he received to make him grateful and lead him to testify to
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598 Christ.
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599
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600 <p class=MsoBodyTextIndent2>But according to
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601 Augustine, this question was asked by Christ's enemies, who wanted to deprecate
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602 this man who constantly professed the truth; or they were trying to get him to
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603 change his opinion out of fear; or at least were attempting to exclude him from
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604 the synagogue.<a href="#_ftn19" name="_ftnref19">[19]</a>
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605
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606 <p>The
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607 answer of the blind man remained the same, <b>he said, He is a prophet</b>.
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608 Although up to this time, as though unanointed in heart, he did not yet profess
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609 that Christ was the Son of God, he firmly expressed what he thought and did not
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610 lie. For our Lord said of himself: "A prophet is not without honor except in
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611 his own country" (Mt 13:57); "The Lord your God will raise up for you a
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612 prophet…him shall you heed" (Dt 18:15).
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613
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614 <p>1330 Next (v 18), we see his
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615 parents questioned. First, we have the reason why they were questioned;
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616 secondly, the question itself (v 19); thirdly their answer (v 20); and
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617 fourthly, the reason for this answer (v 22).
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618
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619 <p>1331 The reason for this
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620 second questioning was the unbelief of the Pharisees. He says, <b>the Jews</b>,
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621 that is, the Pharisees, <b>did not believe that he had been blind and had
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622 received his sight, until they called the parents of the man</b>. They did this
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623 in an attempt to nullify the miracle of Christ and to preserve their own glory:
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624 "How can you believe, who receive glory from one another?" (Jn 5:44).
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625
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626 <p>1332 The Pharisees now
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627 question his parents. Here they ask about three things. First, about their son,
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628 saying <b>Is this your son? </b>Secondly, about his blindness; and so they add,
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629 <b>who you say was born blind</b>. They did not say, "who at one time was
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630 blind," but <b>who you say</b>, implying that they made this up. What father
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631 would lie in such a way about his son? Yet they were trying to make him say he
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632 did.
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633
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634 <p>Thirdly,
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635 they ask how he had obtained his sight,<b> How then does he now see? </b>This
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636 was like saying: Either it is false that he now sees, or that he was once
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637 blind; but obviously the truth is that he sees; therefore it was false to say
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638 that he had been blind: "The powerful man will test you through much talking,
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639 and while he smiles he will be examining you" (Sir 13:11).
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640
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641 <p>1333 Then, the answer of his
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642 parents is given (v 20). The Pharisees had asked about three things; they
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643 answer firmly about two and in regard to the third they refer them to their
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644 son. First, they admit the first, namely, that he is their son; so they say, <b>we
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645 know that this is our son</b>. They also admit the second when they add, <b>and
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646 that he was born blind</b>. This shows that the truth always conquers what is
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647 false, as we read in the apocryphal 3 Esdras (3:13): "Truth conquers all." Yet
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648 as to the third question, how their son sees, they <b>answer, but how he now
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649 sees we do not know</b>.
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650
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651 <p>They
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652 reply, secondly, about the person who gave him his sight, <b>now do we know who
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653 opened his eyes</b>. They answer this way because the question was directed
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654 against the one who gave sight to their son, and so they refer this to their
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655 son, saying, <b>Ask him, he is of age</b>. This was like saying: He was born
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656 blind, not mute; thus he can speak for himself in this matter. The testimony
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657 about this miracle was from several sources so as to make it more believable:
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658 the parents told what they knew, and their blind son confirmed that he had been
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659 cured.
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660
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661 <p>1334 The reason for their
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662 answer is given when he says, <b>his parents said this because they feared the
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663 Jews</b>; for they were still imperfect and did not dare do what our Lord says:
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664 "Do not fear those who kill the body" (Mt 10:28). The reason for their fear was
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665 <b>that the Jews had already agreed that if any one should confess him to be
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666 Christ, he was to be put out of the synagogue</b>. "I have said all this to you
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667 to keep you from falling away. They will put you out of the synagogues" (Jn
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668 16:11). As Augustine says, it was no longer an evil to be cast out of the
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669 synagogue, for the ones they rejected Christ welcomed.<a href="#_ftn20"
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670 name="_ftnref20">[20]</a>
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671
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672 <p align=center><B>LECTURE 3</B>
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673
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674 <BLOCKQUOTE><p>24 So for the second time
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675 they called the man who had been blind, and said to him, "Give God the praise;
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676 we know that this man is a sinner." 25 he answered, "Whether he is a sinner, I
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677 do not know; one thing I know, that though I was blind, I now see." 26 They
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678 said to him, "What did he do to you? How did he open your eyes?" 27 He answered
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679 them, "I have told you already, and you would not listen. Why do you want to
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680 hear it again? Do you too want to become his disciples?" 28 And they reviled
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681 him, saying, "You are his disciple, but we are disciples of Moses. 29 We know
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682 that God has spoken to Moses, but as for this man, we do not know where he
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683 comes from." 30 The man answered, "Why, this is a marvel! You do not know where
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684 he comes from, and yet he opened my eyes. 31 We know that God does not listen
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685 to sinners, but if any one is a worshipper of God and does his will, God
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686 listens to him. 32 Never since the world began has it been heard that any one
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687 opened the eyes of a man born blind. 33 If this man were not from God, he could
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688 do nothing." 34 They answered him, "You were born in utter sin, and would you
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689 teach us?" And they cast him out.<a href="#_ftn21" name="_ftnref21"><b>[21]</b></a></BLOCKQUOTE>
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690
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691 <p>1335 After the questioning of
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692 the blind man and his parents, an attempt is made to make him deny the truth
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693 and affirm what is false. First, they attempt to make him deny the truth;
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694 secondly, they revile him (v 28); and thirdly, they condemn him (v 34). The
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695 Evangelist does two things about the first. First, he shows how they tried to
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696 get the man born blind to deny the truth; secondly, how they continued to
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697 question him in order to malign him (v 26). In regard to the first he does two
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698 things: first, he shows their malice; and secondly, the steadfastness of the
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699 man born blind (v 25). The malice of the Pharisees is shown by their attempt to
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700 have him deny the truth, while the steadfastness of the blind man appears by
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701 his resolute profession of the truth.
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702
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703 <p>1336 In regard to the first
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704 he says, <b>for the second time they called the man who had been blind</b>, for
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705 his parents had referred them to the blind man, <b>and said to him: Give God
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706 the praise</b>. They say one thing but mean another. For they wish to force him
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707 to say that his sight was not restored by Christ, or if they are unable to do
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708 this, to force him to admit that he was cured by him through sorcery. They do
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709 not say this openly, but implicitly, with an appearance of devotion. They attempt
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710 this by saying, <b>Give God the praise</b>. As if to say: Your sight has been
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711 given to you. But only God can do this. Therefore, you should not attribute
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712 this to anyone but God, and not to this man, that is, Christ, because if you do
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713 this you are indicating that you have not received the gift of your healing
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714 from God, for the reason that God does not perform miracles through sinners.
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715 Thus they add, <b>we know that this man is a sinner</b>. But, as Augustine
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716 says, if he had done this, he would not be giving glory to God but rather,
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717 being ungrateful, would be blaspheming.<a href="#_ftn22" name="_ftnref22"
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718 title="">[22]</a>
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719 But in truth, the Pharisees were lying when they said, <b>we know that this man
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720 is a sinner</b>; for above (8:46), they could not convict him of sin, and he
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721 said: "which of you convicts me of sin?" And no wonder, because "He committed
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722 no sin; no guile was found on his lips" (1 Pet 2:22).
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723
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724 <p>1337 Here we see the
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725 steadfastness of the blind man. For amazed at the hardness of the Pharisees,
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726 and impatient with what they were saying, he says, in all truth, <b>Whether he
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727 is a sinner, I do not know.</b>
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728
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729 <p>Yet
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730 because he had said before that "He is a prophet," is he not now saying, <b>Whether
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731 he is a sinner I do not know</b>, out of fear, as if he were doubtful? Not at
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732 all! Rather, he is angry and mocking the Pharisees. He is saying in effect: You
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733 say that he is a sinner; but I do not know that he is a sinner, and I am amazed
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734 that you say this, because he accomplished a work which does not seem to be the
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735 work of a sinner, because <b>though I was blind, now I see</b>, by his
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736 kindness. According to Augustine, he said this in order not to be maligned nor
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737 to conceal the truth. For perhaps if he had said, "I know that he is a just
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738 man," which was true, they would have maligned him.<a href="#_ftn23"
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739 name="_ftnref23">[23]</a>
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740 But according to Chrysostom, he said this to give them a more impressive
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741 testimony to the miracle, and to make his answer believable by calling
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742 attention to the gift itself he received.<a href="#_ftn24" name="_ftnref24"
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743 title="">[24]</a>
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744
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745 <p>1338 They again question the
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746 man born blind in order to malign him. First, we have the cunning interrogation
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747 of the Pharisees; and secondly, the contemptuous reply of the blind man (v 27).
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748
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749 <p>1339 He says, with respect to
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750 the first, <b>They said to him: What did he do to you? </b>The blind man had
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751 said that he had received his sight from Christ, which the Pharisees had not
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752 asked about. It was their intention to malign Christ, so they now ask rather
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753 how he did it. So they did not ask "How is it that you see?" but <b>How did he
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754 open your eyes? </b>It was like saying: "He did this by some trick or sorcery,
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755 didn't he?" "Those who seek my hurt speak of ruin, and meditate treachery all
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756 the day long" (Ps 38:12).
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757
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758 <p>1340 Now the man's answer is
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759 given. The man born blind, because he really had received his sight, answers
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760 them further, not timidly, but with boldness. He first belittles the repeated
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761 questioning of the Pharisees, saying, <b>I have told you already and you would
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762 not listen. Why do you want to hear it again? </b>This was like saying: I told
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763 you once. Why do you want to hear it again? That's foolish! It looks like you
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764 are not paying attention to what I am saying. So, I have nothing further to say
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765 to you because your questioning is useless, and you want to cavil rather than
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766 learn. "He who tells a story to a fool tells it to a drowsy man; and at the end
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767 he will say: 'What is it'" (Sir 22:8).
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768
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769 <p>Secondly,
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770 he mocks the presumptuous intention of the Pharisees, saying, <b>Do you too
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771 want to become his disciples? </b>When someone carefully investigates a matter,
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772 he does so either with a good intention, to accept it, or with an evil
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773 intention, to condemn it. Now because the Pharisees were carefully
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774 investigating this, and because the man born blind did not dare impute an evil
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775 intention to them, he takes the alternative, saying, <b>Do you too want to
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776 become his disciples? </b>He means by this: If you are not investigating this
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777 maliciously, you therefore wish to join him: "Can the Ethiopian change his skin
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778 or the leopard his spots? Then also you can do good who are accustomed to do
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779 evil" (Jer 13:23). As Augustine says: The one who had received his sight gladly
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780 desired to give them light.<a href="#_ftn25" name="_ftnref25">[25]</a>
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781 Thus, he significantly says, <b>you too</b>, implying that he himself was a
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782 disciple. He is saying in effect: <b>Do you want to become his disciples </b>as
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783 I am? I already see, and do not envy your coming to the light. And as
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784 Chrysostom says, from the steadfastness of the blind man we can see how strong
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785 truth really is, for when it convinces the lowly, it makes them noble and
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786 strong. And we can see how weak is a lie, which even if it is maintained by the
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787 powerful, shows and makes them weak.<a href="#_ftn26" name="_ftnref26">[26]</a>
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788
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789 <p>1341 Next, the Pharisees
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790 revile the man born blind. First, we see them revile him; then, secondly, the
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791 defense of the blind man (v 30). He does two things concerning the first:
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792 first, he presents the revilement of the Pharisees; secondly, the reason behind
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793 it (v 28b).
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794
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795 <p>1342 With respect to the
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796 first he says, <b>and they reviled him, saying, You are his disciple</b>. This
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797 is, indeed, scornful, if you consider their vicious hearts. But if you consider
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798 their words, it is the greatest blessing. May we and our children be treated
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799 with such scorn! "If you continue in my word, you are truly my disciples" (Jn
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800 8:31). Still, the Evangelist stated that they reviled him by saying this
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801 because what they said came from their evil hearts: "Like the glaze covering an
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802 earthen vessel are smooth lips with an evil heart" (Prov 26:23). We read about
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803 this revilement in the Psalm 109 (v 28): "let them curse, but do thou bless";
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804 and in Matthew (5:11): "Blessed are you when men revile you."
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805
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806 <p>1343 He next adds the reason
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807 for their reviling when he says,<b> we are disciples of Moses</b>.<b> </b>They
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808 were thinking of how they were ridiculed by the man born blind when he asked if
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809 they wanted to become Christ's disciples; for they took pride in being
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810 disciples of Moses, whom they thought was greater. First, they set forth their
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811 own situation, saying, <b>we are disciples of Moses</b>. But this pride of
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812 theirs is false, because they neither followed Moses nor fulfilled his
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813 commands: "If you believed Moses, you would believe me" (Jn 5:46); this was
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814 like saying: You do not follow the servant [Moses], and later go against his
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815 Lord.
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816
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817 <p>Secondly,
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818 they praise the dignity of Moses when they say, <b>we know that God has spoken
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819 to Moses</b>. Here they are telling the truth, for as we read: "The Lord used
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820 to speak to Moses face to face, as a man speaks to his friend" (Ex 33:11); and
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821 "If there is a prophet among you, I, the Lord, make myself known to him in a
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822 vision, I speak with him in a dream. Not so with my servant Moses; he is
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823 entrusted with all my house. With him I speak mouth to mouth" (Num 12:6). Thus
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824 God spoke to Moses in a more excellent way than to the other prophets. And it
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825 is about this that they are speaking. However, it is clear that since God spoke
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826 his Word to Moses, the dignity of Moses came from the Word of God. And so the
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827 Word of God is of greater dignity than Moses: "Yet Jesus has been counted
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828 worthy of as much more glory than Moses as the builder of a house has more
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829 honor than the house" (Heb 3:3).
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830
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831 <p>Thirdly,
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832 they hint at the dignity of Christ in a veiled manner when they say, <b>as for
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833 this man</b>, Christ, <b>we do not know where he comes from</b>. This is true,
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834 but not the way they understood it: for they did not know the Father, and
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835 Christ was from the Father: "you know neither me nor my Father" (8:19). But
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836 their statement is false as they understood it, for when they said, we do <b>not
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837 know where he comes from</b>, they meant he had no authority and was
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838 unverified, so that is was not clear whether or not he came from God. They seem
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839 to be applying to him the words of Jeremiah: "I did not send you prophets, yet
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840 they ran" (23:21).
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841
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842 <p>1344 Now, the blind man's
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843 argument against the Pharisees is presented. First, he is amazed at their
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844 harness of heart; secondly, he refutes their false opinion (v 31).
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845
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846 <p>1345 Concerning the first, we
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847 must recall that we are not amazed at what happens frequently, and in the usual
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848 way; but we are amazed at what is unusual and great, whether this be good or
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849 evil. We are struck by unusual and great good: "you are wonderful, my Lord, and
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850 your countenance is full of grace," as we read in Esther [15:17]. We are also amazed
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851 at great evil: "Be appalled, O heavens, at this…for my people have committed
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852 two evils" (Jer 2:12). In line with this, the blind man says in answer, <b>Why
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853 this is a marvel! You do not know where he comes from</b>. He is saying in
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854 effect: It would not be remarkable if you regarded someone insignificant and
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855 like me as having no authority. But it is extremely amazing that you can see an
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856 explicit and evident sign of divine power in Christ and say that you do not
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857 know where he comes from, especially because he did open my eyes.
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858
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859 <p>1346 The man born blind
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860 refutes their false opinion by saying, <b>we know that God does not listen to
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861 sinners</b>. He is reasoning this way: Whomever God hears is from God; but God
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862 heard Christ; therefore, Christ is from God. He first states his main premise;
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863 then the minor premise (v 32); and thirdly, he draws his conclusion (v 33). He
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864 does two things abut the first: first, he mentions those whom God does not
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865 hear; secondly, those he does hear (v 31b).
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866
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867 <p>1347 God does not hear
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868 sinners. In regard to this he says, <b>we know that God does not hear sinners</b>.
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869 He is saying: Both you and I agree that sinners are not heard by God. Thus a
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870 Psalm says, "They cried to the Lord and he did not hear them"; and again, "Then
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871 they will call upon me, but I will not answer" (Prov 1:28). But there are
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872 statements which contradict this: "If they sin against thee - for there is no
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873 man who does not sin - but later repent with all their heart, then hear thou
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874 from heaven and forgive thy people" [2 Chron 6:36-39]; and in Luke (18:14) we
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875 read that the tax collector "went down to his house justified."
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876
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877 <p>Because
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878 of this Augustine says that this blind man is speaking as one who has not been
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879 anointed, as one who does not yet have complete knowledge. For God does hear
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880 sinners, otherwise it would have been futile for the tax collector to have
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881 prayed: "God, be merciful to me a sinner." Accordingly, if we wish to save the
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882 statement of the blind man we must say that God does not hear those sinners who
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883 persist in their sinning; but he does hear those sinners who are sorry for
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884 their sins, and who should be regarded more as repentant than as sinners. <a href="#_ftn27" name="_ftnref27">[27]</a>
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885
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886 <p>1348 Yet there is a
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887 difficulty here. It is clear that miracles are not accomplished by us due to
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888 our own power, but through prayer. But sinners often perform miracles: "Lord,
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889 Lord, did we not prophesy in your name…and do many might works in your name?"
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890 (Mt 7:22); and yet God did not know them. Thus, what the blind man said does
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891 not seems to be true, namely, <b>we know that God does not listen to sinners</b>.
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892
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893 <p>There
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894 are two answers to this. The first is general. Prayer has two characteristics,
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895 that is, it can obtain [what it asks for] and it can merit. Thus, sometimes it
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896 obtains what it asks, and does not merit; at other times, it merits and does
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897 not obtain. And so nothing prevents the prayer of a sinner from obtaining what
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898 it asks although it does not merit. This is the way that God hears sinners; not
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899 as a matter of merit, but they obtain what they ask from the divine power,
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900 which they acknowledge. The other answer is special and applies to this
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901 particular case, when the miracle that was done makes known the person of
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902 Christ.
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903
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904 <p>&nbsp;
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905
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906 <p>1349 It should be mentioned
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907 that every miracle is a sort of testimony. Sometimes, a miracle is accomplished
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908 as a testimony to the truth that is being preached; at other times, it is a
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909 testimony to the person performing it. We must also realize that no true
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910 miracle happens except by the divine power, and that God is never a witness to
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911 a lie. I say, therefore, that whenever a miracle is performed in testimony to a
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912 doctrine that is being preached, that doctrine must be true, even if the person
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913 who is preaching it is not good. And when it is performed in testimony to the
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914 person, it is also necessary that the person be good. Now it is evident that
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915 the miracles of Christ were performed in testimony to his person: "The works
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916 which the Father has granted me to accomplish…bear me witness that the Father
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917 has sent me" (5:36). It was with this meaning that the blind man said that <b>God
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918 does not listen to sinners</b>, that is, so that they could perform miracles as
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919 a testimony to their supposed holiness. <a
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920 href="#_ftn28" name="_ftnref28">[28]</a>
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921
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922 <p>1350 Then when he says, <b>but
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923 if any one is a worshiper of God</b>…he shows that God hears the just through
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924 merit. We must realize that the performing of miracles is attributed to faith:
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925 "If you say to this mountain, 'Be taken up and cast into the sea,' it will be
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926 done" (Mt 21:21). The reason for this is that miracles are accomplished by the
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927 omnipotence of God, on which faith relies. Therefore, whoever wishes to obtain
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928 something from God has to have faith: "Let him ask in faith" (Jas 1:6).
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929 However, if he wishes to obtain it through merit, he must do God's will. And
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930 these two conditions are mentioned here. As to the first, he says, <b>If any
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931 one is a worshipper of God</b> by sacrifices and offerings: "They will worship
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932 him with sacrifice and burnt offering" (Is 19:21). These belong to the worship
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933 of <i>latria</i>, which attests to one's faith. As to the second he says, <b>and
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934 does his will</b> by obeying his commandments, <b>God listens to him</b>.
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935
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936 <p>1351 Here he takes the minor
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937 premise of his argument. He is saying: Because of what Christ did, which no man
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938 has ever done, it is obvious that he did this by the action of God, and that he
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939 has been heard by God: "If I had not done among them the works which no one
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940 else did, they would not have sin" (Jn 15:24).
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941
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942 <p>1352 Next, he draws his
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943 conclusion. He is saying, in effect: From the kind of works that Christ does,
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944 it is obvious that he is from God. For <b>if this man were not from God, he
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945 could do nothing</b>, that is, freely, often and truly, because "apart from me
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946 you can do nothing" (15:5).
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947
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948 <p>1353 Here the Pharisees
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949 condemn the blind man. In this condemnation they fall into three defects or
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950 sins, namely, untruth, pride, and injustice. They fall into untruth in reviling
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951 the blind man, <b>saying, you were born in utter sin</b>. Here it should be
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952 noted that the Jews were of the opinion that all infirmities and temporal
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953 adversities beset us on account of our previous sins. This was the opinion
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954 given by Eliphaz: "Think now, who that was innocent ever perished? Or where
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955 were the upright cut off? As I have seen those who plow iniquity and sow
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956 trouble reap the same. By the breath of God they perish" (Job 4:7). The reason
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957 for this opinion is that in the Old Law temporal goods were promised to the
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958 good, and temporal punishment to the evil: "If you are willing and obedient,
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959 you shall eat the good of the land" (Is 1:19). Therefore, seeing that this man
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960 had been born blind, they believed that this happened on account of his sins, and
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961 so they say, <b>you were born in utter sin</b>. But they were wrong, because
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962 the Lord said: "It was not that this man sinned, or his parents."
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963
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964 <p>They
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965 say <b>in utter sin </b>to show that he is defiled by sins not only in his
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966 soul, insofar as all of us are born sinners, but even as regards the traces of
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967 sin which appear in his body, as blindness. Or according to Chrysostom, <b>in
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968 utter sin</b> means that he was in sin all his life, from his earliest years.<a
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969 href="#_ftn29" name="_ftnref29">[29]</a>
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970
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971 <p>They
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972 are guilty of pride by rejecting what the man born blind was teaching, when
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973 they say, <b>Would you teach us? </b>This was like saying: You are not worthy.
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974 This makes their pride clear: for no person, no matter however wise, ought to
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975 reject being taught by any inferior. Thus the Apostle teaches (1 Cor 14:30)
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976 that if something is revealed to one who is inferior, those who are greater
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977 should keep silent and listen. In Daniel we read that all the people, and the
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978 elders, listened to the judgment of a young boy, Daniel, whose spirit has been
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979 raised up by God.
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980
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981 <p>They
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982 are guilty of injustice by unjustly casting him out. Thus we read, <b>and they
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983 cast him out</b>, that is, because he spoke the truth. However, in this man
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984 born blind there is already fulfilled what our Lord had said: "Blessed are you
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985 when men hate you, and when they exclude you and revile you, and cast out your
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986 name as evil, on account of the Son of man!" (Lk 6:22).
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987
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988 <p align=center><B>LECTURE 4</B>
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989
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990 <BLOCKQUOTE><p>35 Jesus heard that they
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991 had cast him out, and having found him he said, "Do you believe in the Son of
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992 God?" 36 He answered, "And who is he, sir, that I may believe in him?" 37 Jesus
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993 said to him, "You have seen him, and it is he who speaks to you." 38 He said,
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994 "Lord, I believe"; and he worshiped him. 39 Jesus said, "For judgment I came
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995 into this world, that those who do not see may see, and that those who see may
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996 become blind." 40 Some of the Pharisees near him heard this, and they said to
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997 him, "Are we also blind?" 41 Jesus said to them, "If you were blind, you would
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998 have no guilt; but now that you say, 'we see', your guilt remains."<a
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999 href="#_ftn30" name="_ftnref30"><b>[30]</b></a></BLOCKQUOTE>
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1000
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1001 <p>1354 After the Evangelist
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1002 showed how the Jews cast out the man born blind because he persisted in the
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1003 truth, he here shows how Jesus received him and taught him. First, we see
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1004 Christ teaching him; secondly, the devotion of the man born blind (v 38);
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1005 thirdly, the approval of his devotion (v 39). He does three things about the
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1006 first. First, he shows the eagerness of Christ to teach him; secondly, we see
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1007 the desire of the man born blind to believe (v 36); and thirdly, the teaching
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1008 of the faith is given to perfect him (v 37).
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1009
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1010 <p>1355 Christ's eagerness to
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1011 teach is described in three ways. First, by his attentive consideration to what
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1012 was done to the man born blind. For just as a trainer carefully considers what
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1013 his athlete undergoes for his sake, so Christ attentively considered what the
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1014 man born blind underwent for the sake of the truth and because of his
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1015 assertions. And so he says that <b>Jesus heard</b>, attentively considered,
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1016 that the Pharisees <b>had cast him out</b>, of the temple: "Give heed to me, O
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1017 Lord, and to the voices of my adversaries" [Jer 18:19].
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1018
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1019 <p>Secondly,
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1020 we see Christ's eagerness from his efforts in searching for him, for the
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1021 Evangelist says, <b>and having found him</b>; for we are said to find what we
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1022 diligently seek: "She seeks diligently, until she finds it" (Lk 15:8). It is
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1023 clear from this that Christ was looking for him alone, because he found more
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1024 faith in him alone that in all the others. And we can see from this that God
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1025 loves one just person more than ten thousand sinners: "I will make men more
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1026 rare than fine gold, and mankind than the gold of Ophir" (Is 13:12). And in
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1027 Genesis we read that God was willing to spare Sodom for the sake of ten just
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1028 men.
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1029
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1030 <p>Thirdly,
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1031 our Lord's eagerness is seen from the seriousness of his question; he said, <b>Do
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1032 you believe in the Son of God?</b> The blind man was an image of those to be
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1033 baptized. Thus the custom arose in the Church of questioning those to be
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1034 baptized about their faith: "Baptism…now saves you, not as a removal of dirt
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1035 from the body, but as an appeal to God for a clean conscience" (1 Pet 3:21). When
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1036 asked about his faith he does not say, "Do you believe in Christ?" but <b>Do
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1037 you believe in the Son of God?</b> He does this, as Hilary says, because it
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1038 would develop that some would profess Christ, and yet deny that he was the Son
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1039 of God and God, as Arius erred.<a href="#_ftn31" name="_ftnref31">[31]</a>
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1040 These words clearly exclude this error: for if Christ were not God, we would
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1041 not have to believe in him, since God alone is the object of faith, which rests
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1042 on the first truth. Thus he significantly says, <b>in the Son </b>(<i>in Filium</i>);
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1043 for I am certainly able to believe some creature, such as Peter and Paul (<i>credere
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1044 Petro et Paulo</i>), yet I do not believe in Peter (<i>credere in Petrum</i>),
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1045 but in God (<i>in Deum</i>) alone as the object of faith [cf. no. 901]. Thus it
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1046 is clear that the Son of God is not a creature: "You believe in God, believe
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1047 also in me" (Jn 14:1).
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1048
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1049 <p>1356 Next he mentions the
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1050 desire of the man born blind to believe. We have to recall that this man had
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1051 not yet physically seen Christ: for he had not seen him when Christ anointed
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1052 his eyes and sent him to the pool of Siloam, and when he wanted to go back to
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1053 him he was detained by the Pharisees and the Jews. However, although he had not
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1054 physically seen Jesus, he believed that the one who opened his eyes was the Son
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1055 of God. And so he breaks out in words of desire and intense longing, and says, <b>And
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1056 who is he, sir</b>, namely, the Son of God, who opened my eyes, <b>that I may
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1057 believe in him? </b>It is clear from this that he knew something about Jesus,
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1058 and did not know other things about him. For if he had not known him, he would
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1059 not have argued so firmly on his behalf; and if he had not been ignorant of
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1060 other things, he certainly would not have said, <b>Who is he, sir? </b>"My soul
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1061 yearns for you in the night," that is, the night of ignorance (Is 26:9).
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1062
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1063 <p>1357 Because, as we read in
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1064 Wisdom (6:16), "She," that is, Wisdom, "goes about seeking those worthy of
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1065 her," Christ reveals himself to the man born blind, who desired her, when he
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1066 says, <b>You have seen him, and it is he who speaks to you</b>. Here Christ is
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1067 giving him a teaching of faith. First, he mentions the gift he received, saying
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1068 <b>you have seen him</b>, that is, you, who did not see before, have now seen
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1069 him. He is saying in effect that the man born blind received the ability to see
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1070 from him: "Blessed are the eyes which see what you see" (Lk 10:23); "Lord, now
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1071 let your servant depart in peace…for my eyes have seen your salvation" [Lk
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1072 2:29]. Secondly, the teaching itself is given when he says, <b>It is he who
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1073 speaks to you</b>: "In these last days he has spoken to us by a Son" (Heb 1:2).
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1074
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1075 <p>These
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1076 words refute the error of Nestorius, who said that in Christ the <i>suppositum </i>[or
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1077 person] of the Son of God is different from the <i>suppositum</i> of the Son of
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1078 man. They refute it because the one who spoke these words was born from Mary
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1079 and was the son of man, and the very same one is the Son of God, as our Lord
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1080 says. Therefore, there are two <i>supposita</i> [persons] in Christ, although
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1081 the natures [the divine and the human] are not the same.<a href="#_ftn32"
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1082 name="_ftnref32">[32]</a>
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1083
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1084 <p>1358 Then when the Evangelist
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1085 says, <b>he said, Lord, I believe</b>, we see the devout faith of the man born
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1086 blind. And first, he professes with his lips the faith in his heart, saying, <b>Lord,
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1087 I believe</b>: "Man believes with his heart and so is justified, and he
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1088 confesses with his lips and so is saved" (Rom 10:10). Secondly, he shows it in
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1089 his conduct, <b>and he worshipped him</b>. This shows that he believes in the
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1090 divine nature of Christ, because those whose consciences have been cleansed
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1091 know Christ not only as the son of man, which was externally obvious, but as
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1092 the Son of God, who had taken flesh: for adoration is due to God alone: "You
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1093 will adore the Lord, your God" [Dt 6:13].
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1094
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1095 <p>1359 Next (v 39), the
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1096 devotion of the man born blind is commended: first, his devotion is commended;
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1097 secondly, we see the grumbling of the Jews (v 40); and then they are answered
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1098 (v 41).
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1099
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1100 <p>1360 The man born blind is
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1101 commended for his faith. We read,<b> for judgment I came into this world</b>.
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1102 But on the other hand, we also read: "God sent the Son into the world, not to
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1103 judge the world" [Jn 3:17]. My answer is this: In the second statement [3:17]
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1104 he is speaking of the judgment of condemnation, about which we read: "Those who
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1105 have done evil [will rise] to the resurrection of judgment" (Jn 5:29), that is,
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1106 to a judgment of condemnation. And God did not send his Son for this purpose at
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1107 his first coming; he was sent to save us. But here in the present statement
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1108 [9:39], he is speaking of the judgment of distinction, about which we read:
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1109 "Vindicate me, O Lord, and distinguish my cause" [Ps 43:1]. For Jesus came to
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1110 distinguish the good from the evil. The words which follow show this: <b>that
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1111 those who do not see may see, and that those who see may become blind.</b>
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1112
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1113 <p>According
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1114 to Augustine, those who think they see do not see, and those who do not think
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1115 they see, see. Now, we are said to be blind, spiritually, insofar as we sin:
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1116 "Their wickedness blinded them" (Wis 2:21).<a href="#_ftn33" name="_ftnref33"
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1117 title="">[33]</a>
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1118 Thus, the one who does not recognize his own sins regards himself as seeing;
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1119 while one who recognizes himself as a sinner regards himself as not seeing. The
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1120 first is characteristic of the proud; the second, of the humble. So the meaning
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1121 is this: I have come to distinguish the humble from the proud, so that the
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1122 humble, <b>who do not see</b>, that is, who regard themselves as sinners, <b>may
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1123 see</b>, having been illuminated by faith, <b>and that those who see</b>, that
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1124 is, the proud, <b>may become blind</b>, that is, may remain in the darkness.
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1125
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1126 <p>1361 Chrysostom understands
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1127 this passage in terms of the judgment of condemnation, so that the statement, <b>for
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1128 judgment I came into this world</b> is not understood in a causal sense, but it
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1129 indicates the sequence of events.<a href="#_ftn34" name="_ftnref34">[34]</a>
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1130 It is like saying: After my coming into the world, there follows for some the
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1131 judgment of condemnation increases in them. In Luke (2:23) we find something
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1132 similar: "This child is set for the falling and rising of many in Israel," not because Christ is the cause of their fall, but because this follows his
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1133 coming. He adds, <b>that those who do not see</b>, that is, the Gentiles, who
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1134 lacked the light of divine knowledge, <b>may see</b>, i.e., be admitted to the
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1135 knowledge of God: "The people who walked in darkness have seen a great light"
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1136 (Is 9:2); <b>and that those who see</b>, the Jews, who did have a knowledge of
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1137 God - "In Judah God is known" (Ps 76:1) - <b>may become blind</b>, fall away
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1138 from the knowledge of God. The Apostle explicitly mentions this: "The Gentiles
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1139 who did not pursue righteousness have attained it" (Rom 9:30).
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1140
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1141 <p>1362 Now we see the grumbling
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1142 of the Jews. They had understood our Lord's words in a bodily sense because
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1143 they had seen the man born blind physically restored to sight, and had thought
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1144 that our Lord was concerned only with the light in his eyes rather than in his
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1145 mind. And so they believed that he was warning and threatening them with
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1146 physical blindness when he said <b>may become blind</b>. Therefore, the
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1147 Evangelist says, <b>some of the Pharisees near him heard this</b>, the above
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1148 words. He says who were <b>near him</b>, to show their vacillation: for
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1149 sometimes they were with him because of some miracles which they saw, and then
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1150 would leave when the truth was made known to them: "They believe for a while,
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1151 and in time of tribulation fall away" (Lk 8:13). <b>And they said to him, Are
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1152 we also blind</b>, i.e., physically? Yet they were spiritually blind: "Let them
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1153 alone; they are blind guides" (Mt 15:14).
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1154
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1155 <p>1363 Next, we see the Jews
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1156 silenced. According to Augustine, this shows the meaning of the previous
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1157 passage, that is, that our Lord was referring to spiritual blindness.<a
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1158 href="#_ftn35" name="_ftnref35">[35]</a>
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1159 He says, <b>If you were blind, you would have no guilt</b>, because you would
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1160 be running to the remedy. For sin is taken away by grace, which is given only
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1161 to the humble: "God gives grace to the humble" (Jas 4:6). <b>But now that you
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1162 say, We see</b>, i.e., proudly thinking that you do see, you do not recognize
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1163 that you are sinners, <b>your guilt remains</b>, i.e., is not taken away: "God
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1164 opposes the proud" (Jas 4:6).
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1165
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1166 <p>Chrysostom understands this
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1167 passage as referring to physical blindness.<a href="#_ftn36" name="_ftnref36"
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1168 title="">[36]</a>
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1169 The meaning is then: <b>If you were blind</b>,<b> </b>physically, you would
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1170 have no guilt, because since blindness is a physical defect, it does not have
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1171 the nature of sin. <b>But now that you say, We see</b>, your sin is clear,
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1172 because while seeing the miracles that I do, you do not believe me: "Blind the
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1173 heart of this people" [Is 6:10].
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1174
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1175 <p>Here
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1176 is another explanation. <b>If you were blind</b>,<b> </b>i.e.,<b> </b>ignorant
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1177 of the judgments of God and of the sacraments of the law; <b>you would have no
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1178 guilt</b>, i.e., so much. As if to say: If you were sinning out of ignorance,
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1179 your sin would not be so serious. <b>But now that you say, We see</b>, i.e.,
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1180 arrogate to yourselves an understanding of the law and a knowledge of God, and
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1181 still sin, then <b>your guilt remains</b>, i.e., becomes greater: "That servant
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1182 who knew is master's will, but did not make ready or act according to his will,
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1183 shall receive a severe beating" (Lk 12:47).
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1184 <BR><BR><BR>
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1185 <hr align=left size=1 width="33%">
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1186
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1187 <div id=ftn1>
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1188
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1189 <p><a href="#_ftnref1" name="_ftn1">[1]</a>
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1190 <span>St. Thomas refers to Jn 9:3 in the <i>Summa Theologiae</i>:
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1191 I-II, q. 87, a. 7, obj. 1; III, q. 40, a. 4, ad 1; Jn 9:4: <i>ST</i> III, q.
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1192 35, a. 8, obj. 3; q. 83, a. 2, ad 4; Jn 5: <i>ST</i> III, q. 46, a. 9, obj. 4;
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1193 q. 83, a. 2, ad 4; Jn 9:6: <i>ST</i> III, q. 44, a. 3, ad 2.
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1194
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1195 </div>
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1196
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1197 <div id=ftn2>
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1198
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1199 <p><a href="#_ftnref2" name="_ftn2">
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1200 [2]</a> <i>Tract.
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1201 in Io</i>., 44, ch. 1, col. 1713; cf. <i>Catena Aurea, </i>9:1-7.
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1202
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1203 </div>
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1204
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1205 <div id=ftn3>
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1206
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1207 <p><a href="#_ftnref3" name="_ftn3">[3]</a> <i>In
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1208 Ioannem hom</i>., 56, ch. 1; PG 59, col. 305; cf.
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1209 <i>Catena Aurea, </i>8:1-7.
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1210
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1211 </div>
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1212
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1213 <div id=ftn4>
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1214
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1215 <p><a href="#_ftnref4" name="_ftn4">
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1216 [4]</a> Ibid;
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1217 cf. <i>Catena Aurea, </i>8:1-7.
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1218
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1219 </div>
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1220
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1221 <div id=ftn5>
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1222
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1223 <p><a href="#_ftnref5" name="_ftn5">[5]</a>
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1224 Augustine, <i>Epistola XLIV</i>, ch. V no. 12, PL 33,
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1225 col. 179.
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1226
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1227 </div>
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1228
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1229 <div id=ftn6>
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1230
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1231 <p><a href="#_ftnref6" name="_ftn6">
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1232 [6]</a>
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1233 summa-punishment as a corrective.
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1234
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1235 </div>
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1236
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1237 <div id=ftn7>
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1238
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1239 <p><a href="#_ftnref7" name="_ftn7">
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1240 [7]</a> cf.
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1241 Augustine, <i>Epistola CLV</i>, ch. I, no. 3; PL 33, col. 668
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1242
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1243 </div>
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1244
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1245 <div id=ftn8>
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1246
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1247 <p><a href="#_ftnref8" name="_ftn8">
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1248 [8]</a>
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1249 Summa-evil of fault and evil of punishment
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1250
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1251 </div>
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1252
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1253 <div id=ftn9>
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1254
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1255 <p><a href="#_ftnref9" name="_ftn9">
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1256 [9]</a> <i>Moralia</i>, Praefatio, ch. 5 no. 12; PL 75, col. 523A, B; cf. <i>Catena Aurea, </i>9:1-7.
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1257
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1258 </div>
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1259
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1260 <div id=ftn10>
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1261
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1262 <p><a href="#_ftnref10" name="_ftn10">
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1263 [10]</a> <i>In
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diff changeset
1264 Ioannem hom</i>., 57, ch. 1; PG 59, col. 311; cf.
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parents:
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1265 <i>Catena Aurea, </i>9:1-7.
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1266
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1267 </div>
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1268
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1269 <div id=ftn11>
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1270
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1271 <p><a href="#_ftnref11" name="_ftn11">
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1272 [11]</a> <i>Tract.
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1273 in Io</i>., 44, ch. 2, col. 1714; cf. <i>Catena
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1274 Aurea, </i>9:1-7.
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1275
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1276 </div>
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1277
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1278 <div id=ftn12>
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1279
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1280 <p><a href="#_ftnref12" name="_ftn12">
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diff changeset
1281 [12]</a>
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parents:
diff changeset
1282 Dionysius.
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1283
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1284 </div>
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1285
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1286 <div id=ftn13>
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1287
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1288 <p><a href="#_ftnref13" name="_ftn13">
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1289 [13]</a> <i>Moralia</i>,
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diff changeset
1290 Lib. 8, ch. 30, no. 49; PL 75. col. 832 C; cf.
25a799388159 originals from http://www.josephkenny.joyeurs.com/CDtexts/SSJohn.htm
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parents:
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1291 <i>Catena Aurea, </i>9:1-7.
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1292
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1293 </div>
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1294
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1295 <div id=ftn14>
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1296
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1297 <p><a href="#_ftnref14" name="_ftn14">[14]</a>
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1298 <span>St. Thomas refers to Jn 9:16 in the <i>Summa
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1299 Theologiae</i>: I-II, q. 107, a. 2, obj. 3; III, q. 40, a. 4, ad 1.
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1300
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1301 </div>
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1302
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1303 <div id=ftn15>
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1304
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1305 <p><a href="#_ftnref15" name="_ftn15">
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diff changeset
1306 [15]</a><i>
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1307 Tract. in Io</i>., 44, ch. 8, col. 1716; cf. <i>Catena Aurea, </i>9:8-17.
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1308
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1309 </div>
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1310
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1311 <div id=ftn16>
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1312
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1313 <p><a href="#_ftnref16" name="_ftn16">
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diff changeset
1314 [16]</a> Ibid.,
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diff changeset
1315 8; cf. <i>Catena Aurea, </i>9:8-17.
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1316
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1317 </div>
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1318
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1319 <div id=ftn17>
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1320
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1321 <p><a href="#_ftnref17" name="_ftn17">
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diff changeset
1322 [17]</a> See <i>Tract
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diff changeset
1323 in Io</i>, 44, ch. 8, col. 1716-17.
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diff changeset
1324
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1325 </div>
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1326
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1327 <div id=ftn18>
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1328
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1329 <p><a href="#_ftnref18" name="_ftn18">
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diff changeset
1330 [18]</a><i>In
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diff changeset
1331 Ioannem hom</i>., 58, ch. 1; PG 59, col. 58;
25a799388159 originals from http://www.josephkenny.joyeurs.com/CDtexts/SSJohn.htm
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parents:
diff changeset
1332 cf. <i>Catena Aurea, </i>9:8-17.
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1333
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1334 </div>
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1335
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1336 <div id=ftn19>
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1337
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1338 <p><a href="#_ftnref19" name="_ftn19">
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diff changeset
1339 [19]</a> <i>Tract.
25a799388159 originals from http://www.josephkenny.joyeurs.com/CDtexts/SSJohn.htm
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parents:
diff changeset
1340 in Io</i>., 44, ch. 9, col. 1717; cf. <i>Catena
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diff changeset
1341 Aurea, </i>9:8-17.
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diff changeset
1342
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1343 </div>
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1344
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1345 <div id=ftn20>
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1346
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1347 <p><a href="#_ftnref20" name="_ftn20">
25a799388159 originals from http://www.josephkenny.joyeurs.com/CDtexts/SSJohn.htm
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parents:
diff changeset
1348 [20]</a> <i>Tract.
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parents:
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1349 in Io</i>., 44, 10, col. 1717; cf. <i>Catena
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diff changeset
1350 Aurea, </i>9:18-23.
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ht
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diff changeset
1351
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diff changeset
1352 </div>
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ht
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1353
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diff changeset
1354 <div id=ftn21>
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1355
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1356 <p><a href="#_ftnref21" name="_ftn21">[21]</a>
25a799388159 originals from http://www.josephkenny.joyeurs.com/CDtexts/SSJohn.htm
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1357 <span>St. Thomas refers to Jn 9:31 in the <i>Summa
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1358 Theologiae</i>: II-II, q. 83, a. 16, obj. 1; q. 178, a. 2, obj. 1; III, q. 64,
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1359 a. 1, obj. 2; Jn 9:32: <i>ST </i>III, q. 43, a. 4.<i> </i>
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1360
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1361 </div>
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1362
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diff changeset
1363 <div id=ftn22>
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diff changeset
1364
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diff changeset
1365 <p><a href="#_ftnref22" name="_ftn22">[22]</a>
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diff changeset
1366 <i>Tract. in Io</i>.,
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1367 44, ch. 11, col. 1718; cf. <i>Catena Aurea, </i>9:24-34.
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1368
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diff changeset
1369 </div>
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ht
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diff changeset
1370
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diff changeset
1371 <div id=ftn23>
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1372
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1373 <p><a href="#_ftnref23" name="_ftn23">
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1374 [23]</a> Augustine-this is not in <i>Tract in Io</i>. (so far as I
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1375 could tell)
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1376
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ht
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diff changeset
1377 </div>
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ht
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diff changeset
1378
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1379 <div id=ftn24>
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diff changeset
1380
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1381 <p><a href="#_ftnref24" name="_ftn24">
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diff changeset
1382 [24]</a> <i>In
25a799388159 originals from http://www.josephkenny.joyeurs.com/CDtexts/SSJohn.htm
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diff changeset
1383 Ioannem hom</i>., 58, ch. 2; PG 59, col. 317; cf.
25a799388159 originals from http://www.josephkenny.joyeurs.com/CDtexts/SSJohn.htm
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1384 <i>Catena Aurea,</i> 9:24-34.
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1385
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1386 </div>
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1387
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1388 <div id=ftn25>
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1389
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1390 <p><a href="#_ftnref25" name="_ftn25">
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1391 [25]</a> <i>Tract.
25a799388159 originals from http://www.josephkenny.joyeurs.com/CDtexts/SSJohn.htm
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parents:
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1392 in Io</i>, 44, ch. 11, col. 1718.
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1393
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1394 </div>
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1395
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1396 <div id=ftn26>
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1397
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1398 <p><a href="#_ftnref26" name="_ftn26">
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1399 [26]</a> <i>In
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1400 Ioannem hom</i>., 58, ch. 2; PG 59, col. 318; cf.
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1401 <i>Catena Aurea</i>, <span style='color:#339966'>9:24-34.
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1402
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1403 </div>
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1404
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1405 <div id=ftn27>
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1406
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1407 <p><a href="#_ftnref27" name="_ftn27">
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1408 [27]</a> <i>Tract.
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1409 in Io</i>., 44, ch. 13, col. 1718; cf. <i>Catena
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1410 Aurea, </i>9:24-34.
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1411
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1412 </div>
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1413
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1414 <div id=ftn28>
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1415
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1416 <p><a href="#_ftnref28" name="_ftn28">
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1417 [28]</a>
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1418 Summa-sc 138-139 way in which God hears the prayers of sinners; miracles can
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1419 testify to a doctrine or to a person.
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1420
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1421 </div>
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1422
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1423 <div id=ftn29>
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1424
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1425 <p><a href="#_ftnref29" name="_ftn29">[29]</a>
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1426 <i>In Ioannem hom</i>.,
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1427 58, ch. 3; PG 59, col., 319; cf. <i>Catena
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1428 Aurea,</i> 9:24-34.
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1429
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1430 </div>
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1431
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1432 <div id=ftn30>
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1433
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1434 <p><a href="#_ftnref30" name="_ftn30">[30]</a>
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1435 <span>St. Thomas<span> refers to
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1436 Jn 9:39 in the <i>Summa Theologiae</i>: III, q. 51, a. 2, obj. 2; Jn 9:41: <i>ST</i>
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1437 II-II, q. 15, a. 1, obj. 1.
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1438
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1439 </div>
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1440
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1441 <div id=ftn31>
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1442
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1443 <p><a href="#_ftnref31" name="_ftn31">[31]</a> <i>De Trinitate</i>, 6 ch. 48; PL 10, col. 196B; cf. <i>Catena Aurea, </i>9:35-41.
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1444
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1445 </div>
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1446
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1447 <div id=ftn32>
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1448
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1449 <p><a href="#_ftnref32" name="_ftn32">
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1450 [32]</a> Ought
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1451 this to be concluding that there are two persons in Christ?
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1452
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1453 </div>
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1454
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1455 <div id=ftn33>
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1456
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1457 <p><a href="#_ftnref33" name="_ftn33">
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1458 [33]</a> <i>Tract.
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1459 in Io</i>., 44, 16, col. 1719; cf. <i>Catena
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1460 Aurea, </i>9:35-41.
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1461
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1462 </div>
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1463
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1464 <div id=ftn34>
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1465
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1466 <p><a href="#_ftnref34" name="_ftn34">
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1467 [34]</a> <i>In
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1468 Ioannem hom</i>., 59, ch. 1; PG 59, col. 323; cf.
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1469 <i>Catena </i><i><span style='color:#339966'>Aurea</i><span style='color:#339966'>, 9:35-41.
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1470
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1471 </div>
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1472
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1473 <div id=ftn35>
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1474
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1475 <p><a href="#_ftnref35" name="_ftn35">
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1476 [35]</a> <i>Tract.
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1477 in Io</i>., 44, ch. 17, col. 1719; cf. <i>Catena
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1478 Aurea, </i>9:35-41.
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1479
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1480 </div>
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1481
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1482 <div id=ftn36>
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1483
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1484 <p><a href="#_ftnref36" name="_ftn36">
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1485 [36]</a><i> In
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1486 Ioannem hom</i>., 59, ch. 1; PG 59, col. 323;
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1487 cf. <i>Catena </i><i><span style='color:#339966'>Aurea</i><span style='color:#339966'>, 9:35-41.
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1488
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1489 </body></html>