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| date | Mon, 30 Nov 2009 22:05:42 +0000 |
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| 4 <body style=text-align:justify><blockquote> | 9 <body style="text-align:justify"> |
| 5 <p style="text-align: center"><span style="font-size: 60pt">13</span> | 10 <blockquote> |
| 6 <p align=center><B>LECTURE I | 11 <p style="text-align: center"><span style= |
| 7 <BLOCKQUOTE><p>1 Now before the feast of the Passover, when Jesus knew | 12 "font-size: 60pt">13</span></p> |
| 8 that his hour had come to depart out of this world to the Father, having loved | 13 <p align="center"><b>LECTURE I</b></p> |
| 9 his own who were in the world, he loved them to the end. 2 And during supper, | 14 <blockquote> |
| 10 when the devil had already put it into the heart of Judas Iscariot, Simon's | 15 <p><b>1 Now before the feast of the Passover, when Jesus knew that |
| 11 son, to betray him, Jesus, knowing that the Father had given all things into | 16 his hour had come to depart out of this world to the Father, having |
| 12 his hand, and that he had come from God and was going to God…<a href="#_ftn1" | 17 loved his own who were in the world, he loved them to the end. 2 |
| 13 name="_ftnref1">[1]</b></a></BLOCKQUOTE> | 18 And during supper, when the devil had already put it into the heart |
| 14 | 19 of Judas Iscariot, Simon's son, to betray him, Jesus, knowing that |
| 20 the Father had given all things into his hand, and that he had come | |
| 21 from God and was going to God…<a href="#_ftn1" name= | |
| 22 "_ftnref1" id="_ftnref1">[1]</a></b></p> | |
| 23 </blockquote> | |
| 15 <p>1727 Above, the Evangelist set forth some of the events leading | 24 <p>1727 Above, the Evangelist set forth some of the events leading |
| 16 to Christ's passion and death; in this part he shows how Christ prepared his | 25 to Christ's passion and death; in this part he shows how Christ |
| 17 disciples before his passion. First, we see how he formed them by his example; | 26 prepared his disciples before his passion. First, we see how he |
| 18 secondly, how he comforted them with his words (c 14); thirdly, how he | 27 formed them by his example; secondly, how he comforted them with |
| 19 strengthened them by the help of his prayers (c 17). Concerning the first he | 28 his words (c 14); thirdly, how he strengthened them by the help of |
| 20 does two things: first, he presents the example Christ gave for his disciples | 29 his prayers (c 17). Concerning the first he does two things: first, |
| 21 to imitate; and secondly we see the weakness of the disciples, who were not yet | 30 he presents the example Christ gave for his disciples to imitate; |
| 22 ready to follow him (v 21). Concerning the first he does three things: first, | 31 and secondly we see the weakness of the disciples, who were not yet |
| 23 he sets forth the example; secondly, he shows that the example was useful (v | 32 ready to follow him (v 21). Concerning the first he does three |
| 24 6); thirdly, we see Jesus asking them to imitate it (v 12). Concerning the | 33 things: first, he sets forth the example; secondly, he shows that |
| 25 first he does two things: first, he describes the love of Christ, who is giving | 34 the example was useful (v 6); thirdly, we see Jesus asking them to |
| 26 the example; secondly, the action in which he gave the example (v 2). | 35 imitate it (v 12). Concerning the first he does two things: first, |
| 27 Concerning the first he mentions three things: first, the feast about to be | 36 he describes the love of Christ, who is giving the example; |
| 28 celebrated; secondly, the approaching death of Christ; thirdly, Christ's | 37 secondly, the action in which he gave the example (v 2). Concerning |
| 29 burning love. | 38 the first he mentions three things: first, the feast about to be |
| 30 | 39 celebrated; secondly, the approaching death of Christ; thirdly, |
| 40 Christ's burning love.</p> | |
| 31 <p>1728 The feast at hand was the Passover; so he says, <b>Now | 41 <p>1728 The feast at hand was the Passover; so he says, <b>Now |
| 32 before the feast of the Passover</b>. Here we should note that some say the | 42 before the feast of the Passover</b>. Here we should note that some |
| 33 [Latin] word <i>pascha</i> comes from the Greek word for "passion," and that | 43 say the [Latin] word <i>pascha</i> comes from the Greek word for |
| 34 this feast is called the <i>Pascha</i> because it is then that we celebrate the | 44 "passion," and that this feast is called the <i>Pascha</i> because |
| 35 passion of our Lord. As a matter of fact, the word <i>pascha</i> in Greek does | 45 it is then that we celebrate the passion of our Lord. As a matter |
| 36 mean "to suffer." Yet the primary origin of this word is from the Hebrew word, <i>pesah</i>, | 46 of fact, the word <i>pascha</i> in Greek does mean "to suffer." Yet |
| 37 which means a "passage," as in Exodus [12:11]: "It is the <i>pesah</i>," | 47 the primary origin of this word is from the Hebrew word, |
| 38 passage, or a passing over, "of the Lord." This is the meaning the Evangelist | 48 <i>pesah</i>, which means a "passage," as in Exodus [12:11]: "It is |
| 39 gives it here because of two passings. The first was the passing of the angel | 49 the <i>pesah</i>," passage, or a passing over, "of the Lord." This |
| 40 striking down the first-born of the Egyptians and sparing the first-born of the | 50 is the meaning the Evangelist gives it here because of two |
| 41 Hebrews (Ex 12:12); and the other was the passage of the children of Israel through the Red Sea. So it was reasonable to call this feast the <i>Pascha</i>, [translated | 51 passings. The first was the passing of the angel striking down the |
| 42 into English as Passover]. | 52 first-born of the Egyptians and sparing the first-born of the |
| 43 | 53 Hebrews (Ex 12:12); and the other was the passage of the children |
| 44 <p>We can say that our Passover takes | 54 of Israel through the Red Sea. So it was reasonable to call this |
| 45 its meaning from both languages, Greek and Hebrew. For the passage of Christ | 55 feast the <i>Pascha</i>, [translated into English as Passover].</p> |
| 46 from this world to the Father took place through his passion. "He passed about | 56 <p>We can say that our Passover takes its meaning from both |
| 47 doing good and healing all" [Acts 10:38]. Again, all of us who follow Christ | 57 languages, Greek and Hebrew. For the passage of Christ from this |
| 48 have our own passage: either by reform and martyrdom, according to the saying, | 58 world to the Father took place through his passion. "He passed |
| 49 "We have passed through fire and water and you have brought us to a place of | 59 about doing good and healing all" [Acts 10:38]. Again, all of us |
| 50 refreshment" [Ps 66:12]; or by the desire of our mind aspiring to heavenly | 60 who follow Christ have our own passage: either by reform and |
| 51 things: "Pass over to me all you who desire me and be filled with my fruits" | 61 martyrdom, according to the saying, "We have passed through fire |
| 52 [Sir 24:19]. | 62 and water and you have brought us to a place of refreshment" [Ps |
| 53 | 63 66:12]; or by the desire of our mind aspiring to heavenly things: |
| 64 "Pass over to me all you who desire me and be filled with my | |
| 65 fruits" [Sir 24:19].</p> | |
| 54 <p>1729 As we read in Exodus (23:14), the Jews had three great | 66 <p>1729 As we read in Exodus (23:14), the Jews had three great |
| 55 feasts, when they gathered together in a place chosen by the Lord: The Pesah, | 67 feasts, when they gathered together in a place chosen by the Lord: |
| 56 when the lamb was sacrificed, Pentecost, and the Feast of Tabernacles, that is, | 68 The Pesah, when the lamb was sacrificed, Pentecost, and the Feast |
| 57 the <i>Skenopegia</i>. But the greatest feast was that of the Passover. | 69 of Tabernacles, that is, the <i>Skenopegia</i>. But the greatest |
| 58 | 70 feast was that of the Passover.</p> |
| 59 <p>A problem arises as to why he says | 71 <p>A problem arises as to why he says here, <b>before the feast of |
| 60 here, <b>before the feast of the Passover</b>, for the feast of the Passover is | 72 the Passover</b>, for the feast of the Passover is when the lamb |
| 61 when the lamb was sacrificed, that is, on the 14th day of the month. So since | 73 was sacrificed, that is, on the 14th day of the month. So since he |
| 62 he says, <b>before the feast of the Passover</b>, it seems that this was taking | 74 says, <b>before the feast of the Passover</b>, it seems that this |
| 63 place on the 13th day, the day before the 14th. And indeed, the Greeks accept | 75 was taking place on the 13th day, the day before the 14th. And |
| 64 this, and say that our Lord suffered on the 14th, when the Jews were supposed | 76 indeed, the Greeks accept this, and say that our Lord suffered on |
| 65 to celebrate the Passover, and that our Lord, knowing that his passion was | 77 the 14th, when the Jews were supposed to celebrate the Passover, |
| 66 near, anticipated the celebration of the Passover and celebrated his own | 78 and that our Lord, knowing that his passion was near, anticipated |
| 67 Passover on the day before the Passover feast of the Jews. And because it is | 79 the celebration of the Passover and celebrated his own Passover on |
| 68 commanded in Exodus (12:18) that from the evening of the 14th day to the 21st | 80 the day before the Passover feast of the Jews. And because it is |
| 69 day the Hebrews should not have any leavened bread, they further say that the | 81 commanded in Exodus (12:18) that from the evening of the 14th day |
| 70 Lord celebrated not with unleavened bread, but with leavened bread, because | 82 to the 21st day the Hebrews should not have any leavened bread, |
| 71 Hebrews did have leavened bread on the 13th day, that is, before the Passover. | 83 they further say that the Lord celebrated not with unleavened |
| 72 | 84 bread, but with leavened bread, because Hebrews did have leavened |
| 73 <p>But the other three Evangelists do | 85 bread on the 13th day, that is, before the Passover.</p> |
| 74 not agree with this, for they say the time was the first day of Unleavened | 86 <p>But the other three Evangelists do not agree with this, for they |
| 75 Bread, when the lamb was to be sacrificed (Mt 26:17; Mk 14:12; Lk 22:7). It | 87 say the time was the first day of Unleavened Bread, when the lamb |
| 76 follows from this that our Lord's supper took place on the very day that the | 88 was to be sacrificed (Mt 26:17; Mk 14:12; Lk 22:7). It follows from |
| 77 Jews sacrificed the lamb. | 89 this that our Lord's supper took place on the very day that the |
| 78 | 90 Jews sacrificed the lamb.</p> |
| 79 <p>1730 The Greeks respond to this that the other Evangelists | 91 <p>1730 The Greeks respond to this that the other Evangelists did |
| 80 did not report this truly; and so John, who wrote the last of the Gospels, | 92 not report this truly; and so John, who wrote the last of the |
| 81 corrected them. But it is heresy to say that there is anything false not only | 93 Gospels, corrected them. But it is heresy to say that there is |
| 82 in the Gospels but anywhere in the canonical scriptures. Consequently, we have | 94 anything false not only in the Gospels but anywhere in the |
| 83 to say that all the Evangelists state the same thing and do not disagree. | 95 canonical scriptures. Consequently, we have to say that all the |
| 84 | 96 Evangelists state the same thing and do not disagree.</p> |
| 85 <p>To elucidate this it should be | 97 <p>To elucidate this it should be noted that, as is stated in |
| 86 noted that, as is stated in Leviticus (23:5), the feasts of the Jews began on | 98 Leviticus (23:5), the feasts of the Jews began on the evening of |
| 87 the evening of the preceding day. The reason for this was that they reckoned | 99 the preceding day. The reason for this was that they reckoned their |
| 88 their days according to the moon, which first appears in the evening; so, they | 100 days according to the moon, which first appears in the evening; so, |
| 89 counted their days from one sunset to the next. Thus for them, the Passover | 101 they counted their days from one sunset to the next. Thus for them, |
| 90 began on the evening of the preceding day and ended on the evening of the day | 102 the Passover began on the evening of the preceding day and ended on |
| 91 of the Passover. We celebrate feasts in the same way; so something that takes | 103 the evening of the day of the Passover. We celebrate feasts in the |
| 92 place with us on the vigil of Christmas is said to have happened on Christmas. | 104 same way; so something that takes place with us on the vigil of |
| 93 And so the other Evangelists, using this way of speaking, said that the supper | 105 Christmas is said to have happened on Christmas. And so the other |
| 94 took place on the first day of Unleavened Bread, meaning it took place on the | 106 Evangelists, using this way of speaking, said that the supper took |
| 95 evening before the first full day of the feast of Unleavened Bread. But here, | 107 place on the first day of Unleavened Bread, meaning it took place |
| 96 John the Evangelist regards the Passover as that entire daytime which was | 108 on the evening before the first full day of the feast of Unleavened |
| 97 celebrated, but not as the evening before, which was also celebrated. Thus he says, | 109 Bread. But here, John the Evangelist regards the Passover as that |
| 98 <b>before the feast of the Passover</b>. Consequently, it is clear that our | 110 entire daytime which was celebrated, but not as the evening before, |
| 99 Lord's supper took place on the 14th day in the evening [the beginning of the | 111 which was also celebrated. Thus he says, <b>before the feast of the |
| 100 14th day, the day beginning in the evening]. | 112 Passover</b>. Consequently, it is clear that our Lord's supper took |
| 101 | 113 place on the 14th day in the evening [the beginning of the 14th |
| 114 day, the day beginning in the evening].</p> | |
| 102 <p>1731 The death of Christ, which was approaching, was his passage | 115 <p>1731 The death of Christ, which was approaching, was his passage |
| 103 from this world by his passion. And as to this he says, <b>Jesus knew that his | 116 from this world by his passion. And as to this he says, <b>Jesus |
| 104 hour had come</b>: for this feast was a symbol of the passion of Christ, "All | 117 knew that his hour had come</b>: for this feast was a symbol of the |
| 105 these things happened to them as symbols" [1 Cor 10:11]. So he at once mentions | 118 passion of Christ, "All these things happened to them as symbols" |
| 106 the reality, that is, the passion of Christ. And as a way of showing that the | 119 [1 Cor 10:11]. So he at once mentions the reality, that is, the |
| 107 word <i>pascha</i> came from <i>pesah</i>, meaning a passage, he mentions his | 120 passion of Christ. And as a way of showing that the word |
| 108 passage, <b>to depart</b>, pass, <b>out of this world to the Father</b>. | 121 <i>pascha</i> came from <i>pesah</i>, meaning a passage, he |
| 109 | 122 mentions his passage, <b>to depart</b>, pass, <b>out of this world |
| 110 <p>1732 Here the Evangelist mentions three things about the | 123 to the Father</b>.</p> |
| 111 passion of Christ: first, that it was foreseen; secondly, that it was fitting; | 124 <p>1732 Here the Evangelist mentions three things about the passion |
| 112 thirdly, it was a source of benefits and exaltation. | 125 of Christ: first, that it was foreseen; secondly, that it was |
| 113 | 126 fitting; thirdly, it was a source of benefits and exaltation.</p> |
| 114 <p>It was foreseen and not fortuitous; | 127 <p>It was foreseen and not fortuitous; so he says, <b>Jesus |
| 115 so he says, <b>Jesus knew</b>. He is saying in effect; Jesus suffered knowingly | 128 knew</b>. He is saying in effect; Jesus suffered knowingly and |
| 116 and willingly, not unexpectedly and unwillingly. "Jesus, knowing all that was | 129 willingly, not unexpectedly and unwillingly. "Jesus, knowing all |
| 117 to befall him" (18:4). The opposite is said of us: "There is great affliction | 130 that was to befall him" (18:4). The opposite is said of us: "There |
| 118 for man because he is ignorant of things past, and things to come he cannot | 131 is great affliction for man because he is ignorant of things past, |
| 119 know in any way" [Eccl 8:7]. | 132 and things to come he cannot know in any way" [Eccl 8:7].</p> |
| 120 | 133 <p>1733 The passion of Christ was fitting, first as to its time; |
| 121 <p>1733 The passion of Christ was fitting, first as to its | 134 and as to this he says, <b>that his hour had come</b>, which was |
| 122 time; and as to this he says, <b>that his hour had come</b>, which was the time | 135 the time of the Passover, when his passage would be by the cross: |
| 123 of the Passover, when his passage would be by the cross: "There is a time and | 136 "There is a time and opportunity for every business" [Eccl 8:6]. |
| 124 opportunity for every business" [Eccl 8:6]. This is the hour of which he said, | 137 This is the hour of which he said, "My hour has not yet come" |
| 125 "My hour has not yet come" (2:4). Yet this hour was not a matter of fate, as | 138 (2:4). Yet this hour was not a matter of fate, as though governed |
| 126 though governed by the course and arrangement of the stars; it was determined | 139 by the course and arrangement of the stars; it was determined by |
| 127 by the disposition and providence of God. I say, therefore, it was determined | 140 the disposition and providence of God. I say, therefore, it was |
| 128 for the Jewish Passover because it was fitting to this Jewish feast that the | 141 determined for the Jewish Passover because it was fitting to this |
| 129 reality follow the symbol, that is, that when the lamb, which was a symbol of | 142 Jewish feast that the reality follow the symbol, that is, that when |
| 130 Christ, was sacrificed, Christ, who was truly the Lamb of God, should be | 143 the lamb, which was a symbol of Christ, was sacrificed, Christ, who |
| 131 immolated. "You know that you were ransomed…not with perishable things such as | 144 was truly the Lamb of God, should be immolated. "You know that you |
| 132 silver or gold, but with the precious blood of Christ, like that of a lamb | 145 were ransomed…not with perishable things such as silver or |
| 133 without blemish or spot" (1 Pet 1:18-19). | 146 gold, but with the precious blood of Christ, like that of a lamb |
| 134 | 147 without blemish or spot" (1 Pet 1:18-19).</p> |
| 135 <p>It was also fitting to the | 148 <p>It was also fitting to the situation, for Christ was now |
| 136 situation, for Christ was now glorified: "Now is the Son of man glorified, and in | 149 glorified: "Now is the Son of man glorified, and in him God is |
| 137 him God is glorified" (13:31). He had already revealed the Father to the world: | 150 glorified" (13:31). He had already revealed the Father to the |
| 138 "I have manifested thy name to the men whom thou gavest me out of the world" | 151 world: "I have manifested thy name to the men whom thou gavest me |
| 139 (17:6). What remained, therefore, was to accomplish his passion and the work of | 152 out of the world" (17:6). What remained, therefore, was to |
| 140 human redemption, about which we read: "It is finished," followed by, "and he | 153 accomplish his passion and the work of human redemption, about |
| 141 bowed his head and gave up his spirit" (19:30). | 154 which we read: "It is finished," followed by, "and he bowed his |
| 142 | 155 head and gave up his spirit" (19:30).</p> |
| 143 <p>1734 The passion of Christ was a source of benefits and | 156 <p>1734 The passion of Christ was a source of benefits and glory, |
| 144 glory, not of defeat, because it was in order that he could <b>depart out of | 157 not of defeat, because it was in order that he could <b>depart out |
| 145 this world to the Father</b>, by making his human nature a partaker in the | 158 of this world to the Father</b>, by making his human nature a |
| 146 glory of the Father: "I am ascending to my Father and your Father, to my God | 159 partaker in the glory of the Father: "I am ascending to my Father |
| 147 and your God" (20:17). This does not mean that he would pass from one place to | 160 and your Father, to my God and your God" (20:17). This does not |
| 148 another, since God the Father is not contained by any place: "Do I not fill | 161 mean that he would pass from one place to another, since God the |
| 149 heaven and earth? (Jer 23:24). Rather, just as Christ is said to have come from | 162 Father is not contained by any place: "Do I not fill heaven and |
| 150 the Father, not by leaving him, but by assuming an inferior nature like our | 163 earth? (Jer 23:24). Rather, just as Christ is said to have come |
| 151 own, so he is said to have returned to the Father insofar as, even in his human | 164 from the Father, not by leaving him, but by assuming an inferior |
| 152 nature, he became a sharer in the Father's glory. "The life he lives he lives | 165 nature like our own, so he is said to have returned to the Father |
| 153 to God" (Rom 6:10); "Every tongue should confess that the Lord Jesus Christ is | 166 insofar as, even in his human nature, he became a sharer in the |
| 154 in the glory of God the Father" [Phil 2:11]. | 167 Father's glory. "The life he lives he lives to God" (Rom 6:10); |
| 155 | 168 "Every tongue should confess that the Lord Jesus Christ is in the |
| 156 <p>1735 Then when he says, <b>having loved his own who were in | 169 glory of God the Father" [Phil 2:11].</p> |
| 157 the world, he loved them to the end</b>, he commends the intense love of | 170 <p>1735 Then when he says, <b>having loved his own who were in the |
| 158 Christ; and this on four points. | 171 world, he loved them to the end</b>, he commends the intense love |
| 159 | 172 of Christ; and this on four points.</p> |
| 160 <p>First, because his love was first, | 173 <p>First, because his love was first, according to "Not that we |
| 161 according to "Not that we have loved God, but that he has first loved us" [1 Jn | 174 have loved God, but that he has first loved us" [1 Jn 4:10]. And as |
| 162 4:10]. And as to this he says, <b>having loved his own</b>, trying to suggest | 175 to this he says, <b>having loved his own</b>, trying to suggest |
| 163 that this was in advance of our love. I say he loved us before he created us: | 176 that this was in advance of our love. I say he loved us before he |
| 164 "For thou lovest all things that exist, and have loathing for none of the | 177 created us: "For thou lovest all things that exist, and have |
| 165 things which thou hast made" (Wis 11:24). He loved us before he called us: "I | 178 loathing for none of the things which thou hast made" (Wis 11:24). |
| 166 have loved you with an everlasting love; therefore, I have drawn you, taking | 179 He loved us before he called us: "I have loved you with an |
| 167 pity on you" [Jer 31:3]. And he loved us before he redeemed us: "Greater love | 180 everlasting love; therefore, I have drawn you, taking pity on you" |
| 168 has not man than this, that a man lay down his life for his friends" (15:13). | 181 [Jer 31:3]. And he loved us before he redeemed us: "Greater love |
| 169 | 182 has not man than this, that a man lay down his life for his |
| 183 friends" (15:13).</p> | |
| 170 <p>1736 Secondly, his love is commended as fitting, because he | 184 <p>1736 Secondly, his love is commended as fitting, because he |
| 171 loved <b>his own</b>. Here we should note that God loves persons in various | 185 loved <b>his own</b>. Here we should note that God loves persons in |
| 172 ways, depending on the various ways they are Christ's. Now, one can be his in | 186 various ways, depending on the various ways they are Christ's. Now, |
| 173 three ways. First, by creation; and God loves these by conserving their goods | 187 one can be his in three ways. First, by creation; and God loves |
| 174 of nature: "He came to his own home, and his own people," by creation, | 188 these by conserving their goods of nature: "He came to his own |
| 175 "received him not" (1:11). Others are his by donation, that is, those given to | 189 home, and his own people," by creation, "received him not" (1:11). |
| 176 him by God the Father through faith: "Thine they were, and thou gave them to me, | 190 Others are his by donation, that is, those given to him by God the |
| 177 and they have kept thy word" (17:6); and he loves these by preserving their | 191 Father through faith: "Thine they were, and thou gave them to me, |
| 178 goods of grace. Finally, some are his by a special devotion: "Behold, we are | 192 and they have kept thy word" (17:6); and he loves these by |
| 179 your bone and flesh" (1 Chron 11:1); he loves these by consoling them in a | 193 preserving their goods of grace. Finally, some are his by a special |
| 180 special way.<a href="#_ftn2" name="_ftnref2">[2]</a> | 194 devotion: "Behold, we are your bone and flesh" (1 Chron 11:1); he |
| 181 | 195 loves these by consoling them in a special way.<a href="#_ftn2" |
| 182 <p>1737 Thirdly, Christ's love is commended because it was | 196 name="_ftnref2" id="_ftnref2">[2]</a></p> |
| 183 needed, since he loved <b>his own who were in the world</b>. Those who were | 197 <p>1737 Thirdly, Christ's love is commended because it was needed, |
| 184 already in the glory of the Father are his, because even our fathers of long | 198 since he loved <b>his own who were in the world</b>. Those who were |
| 185 time past were his insofar as they hoped to be set free by him: "All his holy | 199 already in the glory of the Father are his, because even our |
| 186 ones are in his hand" [Deut 33:3]. But these do not need such love as this as | 200 fathers of long time past were his insofar as they hoped to be set |
| 187 much as those who were in the world; so he says, <b>who were in the world</b>, | 201 free by him: "All his holy ones are in his hand" [Deut 33:3]. But |
| 188 that is, in body, but not in mind. | 202 these do not need such love as this as much as those who were in |
| 189 | 203 the world; so he says, <b>who were in the world</b>, that is, in |
| 190 <p>1738 Fourthly, his love is commended because it was perfect, | 204 body, but not in mind.</p> |
| 191 so he says, <b>he loved them to the end</b>. Now there are two kind of ends: | 205 <p>1738 Fourthly, his love is commended because it was perfect, so |
| 192 the end in the intention, and the end in execution. The end in intention is | 206 he says, <b>he loved them to the end</b>. Now there are two kind of |
| 193 that to which our intention is directed; and this end ought to be eternal life, | 207 ends: the end in the intention, and the end in execution. The end |
| 194 according to, "The return you get is sanctification and its end, eternal life" | 208 in intention is that to which our intention is directed; and this |
| 195 (Rom 6:22). Again this end should be Christ: "For Christ is the end of the law, | 209 end ought to be eternal life, according to, "The return you get is |
| 196 that every one who has faith may be justified" (Rom 10:4). But these two are | 210 sanctification and its end, eternal life" (Rom 6:22). Again this |
| 197 really one end, because eternal life is nothing other than enjoying Christ in | 211 end should be Christ: "For Christ is the end of the law, that every |
| 198 his divinity: "And this is eternal life, that they know thee the only true God, | 212 one who has faith may be justified" (Rom 10:4). But these two are |
| 199 and Jesus Christ whom thou hast sent" (17:3). From this point of view he says, <b>he | 213 really one end, because eternal life is nothing other than enjoying |
| 200 loved them to the end</b>, in order to lead them to himself, the end; or, to | 214 Christ in his divinity: "And this is eternal life, that they know |
| 201 lead them to eternal life, which is the same thing. "I have loved you with an | 215 thee the only true God, and Jesus Christ whom thou hast sent" |
| 202 everlasting love; therefore, I have drawn you, taking pity on you" [Jer 31:3]. | 216 (17:3). From this point of view he says, <b>he loved them to the |
| 203 | 217 end</b>, in order to lead them to himself, the end; or, to lead |
| 204 <p>The end in execution is the | 218 them to eternal life, which is the same thing. "I have loved you |
| 205 terminus or outcome of a thing; so in this sense, death can be called an end. | 219 with an everlasting love; therefore, I have drawn you, taking pity |
| 206 Thus he could say, <b>he loved them to the end</b>, that is, up to death. Used | 220 on you" [Jer 31:3].</p> |
| 207 in this way, it can have three meanings. The first, mentioned by Augustine, is | 221 <p>The end in execution is the terminus or outcome of a thing; so |
| 208 a very human way, and means that Christ loved his own until he died, but then | 222 in this sense, death can be called an end. Thus he could say, <b>he |
| 209 no longer.<a href="#_ftn3" name="_ftnref3">[3]</a> | 223 loved them to the end</b>, that is, up to death. Used in this way, |
| 210 This meaning is false: for Christ, who was not ended by death, by no means ends | 224 it can have three meanings. The first, mentioned by Augustine, is a |
| 211 his love at death. Another meaning would take the word "to" as indicating a | 225 very human way, and means that Christ loved his own until he died, |
| 212 cause; and then it would mean, <b>he loved them to the end</b>, that is, his | 226 but then no longer.<a href="#_ftn3" name="_ftnref3" id= |
| 213 love for them led him to death: "He loved me and gave himself for me" (Gal | 227 "_ftnref3">[3]</a> This meaning is false: for Christ, who was not |
| 214 2:20). A third meaning would be this: although Christ had already shown them | 228 ended by death, by no means ends his love at death. Another meaning |
| 215 many signs of his love, yet <b>to the end</b>, that is, at the time of his | 229 would take the word "to" as indicating a cause; and then it would |
| 216 death, he showed them signs of a greater love: "I did not say these things to | 230 mean, <b>he loved them to the end</b>, that is, his love for them |
| 217 you from the beginning, because I was with you" (16:4). He would be saying in | 231 led him to death: "He loved me and gave himself for me" (Gal 2:20). |
| 218 effect: it was not necessary then to show you how much I loved you, but now | 232 A third meaning would be this: although Christ had already shown |
| 219 that I am leaving it is, so that my love and the memory of me might be | 233 them many signs of his love, yet <b>to the end</b>, that is, at the |
| 220 impressed more deeply into your hearts. | 234 time of his death, he showed them signs of a greater love: "I did |
| 221 | 235 not say these things to you from the beginning, because I was with |
| 222 <p>1739 Then when he says, <b>during supper</b>, he describes | 236 you" (16:4). He would be saying in effect: it was not necessary |
| 223 the act by which Christ gave his example. First, he mentions the time of the | 237 then to show you how much I loved you, but now that I am leaving it |
| 224 action; secondly, the dignity of the one acting (v 3); thirdly, his humility (v | 238 is, so that my love and the memory of me might be impressed more |
| 225 4). He describes the time in two ways: in one way, as the time of Christ's | 239 deeply into your hearts.</p> |
| 226 love; in another way, by emphasizing the sin of Judas. | 240 <p>1739 Then when he says, <b>during supper</b>, he describes the |
| 227 | 241 act by which Christ gave his example. First, he mentions the time |
| 228 <p>1740 In regard to the first, he says, literally, "when | 242 of the action; secondly, the dignity of the one acting (v 3); |
| 229 supper was done." Here we should note that both things that are permanent and | 243 thirdly, his humility (v 4). He describes the time in two ways: in |
| 230 things that are successive are said to be done or made. A permanent thing is | 244 one way, as the time of Christ's love; in another way, by |
| 231 said to be done or made when it has come to the perfection of its proper | 245 emphasizing the sin of Judas.</p> |
| 232 species and form; thus a house is said to be done or made when it has proper | 246 <p>1740 In regard to the first, he says, literally, "when supper |
| 233 form. But in something which is successive, it is said to be made or done when | 247 was done." Here we should note that both things that are permanent |
| 234 it is over or is finished; thus the world is said to have been made when it was | 248 and things that are successive are said to be done or made. A |
| 235 completed. But even things like this can be said to be made or done when they | 249 permanent thing is said to be done or made when it has come to the |
| 236 receive their appropriate species. So when he says here, literally, "when | 250 perfection of its proper species and form; thus a house is said to |
| 237 supper was done," he does not mean it was finished and over with: for after | 251 be done or made when it has proper form. But in something which is |
| 238 Christ washed the feet of the disciples, he returned to his place and gave the | 252 successive, it is said to be made or done when it is over or is |
| 239 morsel to Judas. "When supper was done" rather means that it was prepared and | 253 finished; thus the world is said to have been made when it was |
| 240 now brought to his own species: for the group had already begun to eat, and | 254 completed. But even things like this can be said to be made or done |
| 241 then Christ got up. Thus Christ washed the feet of the disciples <b>during | 255 when they receive their appropriate species. So when he says here, |
| 242 supper</b>. | 256 literally, "when supper was done," he does not mean it was finished |
| 243 | 257 and over with: for after Christ washed the feet of the disciples, |
| 244 <p>We read about such a supper in Luke | 258 he returned to his place and gave the morsel to Judas. "When supper |
| 245 [14:16], "A man once gave a great supper." A breakfast and supper are different. | 259 was done" rather means that it was prepared and now brought to his |
| 246 What is given at the beginning of the day is called a breakfast, while what is | 260 own species: for the group had already begun to eat, and then |
| 247 given at its end is called supper. Likewise, that spiritual nourishment | 261 Christ got up. Thus Christ washed the feet of the disciples |
| 248 suitable for those beginning is called breakfast, while that nourishment | 262 <b>during supper</b>.</p> |
| 249 appropriate for the advanced is more like a supper. | 263 <p>We read about such a supper in Luke [14:16], "A man once gave a |
| 250 | 264 great supper." A breakfast and supper are different. What is given |
| 265 at the beginning of the day is called a breakfast, while what is | |
| 266 given at its end is called supper. Likewise, that spiritual | |
| 267 nourishment suitable for those beginning is called breakfast, while | |
| 268 that nourishment appropriate for the advanced is more like a | |
| 269 supper.</p> | |
| 251 <p>1741 Then when the Evangelist says, <b>when the devil had | 270 <p>1741 Then when the Evangelist says, <b>when the devil had |
| 252 already put it into the heart of Judas Iscariot, Simon's son, to betray him</b>, | 271 already put it into the heart of Judas Iscariot, Simon's son, to |
| 253 he depicts the time by emphasizing the sin of the traitor. He mentions his sin | 272 betray him</b>, he depicts the time by emphasizing the sin of the |
| 254 for two reasons. First, the better to bring out the evil of Judas, who in spite | 273 traitor. He mentions his sin for two reasons. First, the better to |
| 255 of so many tokens of love and humble service, considered committing such a | 274 bring out the evil of Judas, who in spite of so many tokens of love |
| 256 great sin: the Psalm (41:9) says: "Even my bosom friend in whom I trusted, who | 275 and humble service, considered committing such a great sin: the |
| 257 ate of my bread, has lifted his heel against me." And secondly, the better to | 276 Psalm (41:9) says: "Even my bosom friend in whom I trusted, who ate |
| 258 show the wonderful love of Christ who, although knowing this, treated him with | 277 of my bread, has lifted his heel against me." And secondly, the |
| 259 love and humility by washing his feet: "With those who hated peace I was | 278 better to show the wonderful love of Christ who, although knowing |
| 260 peaceable" [Ps 120:7]. | 279 this, treated him with love and humility by washing his feet: "With |
| 261 | 280 those who hated peace I was peaceable" [Ps 120:7].</p> |
| 262 <p>1742 But can the devil put anything into our hearts? It | 281 <p>1742 But can the devil put anything into our hearts? It seems he |
| 263 seems he can, for a Psalm speaks of things "sent by evil angels" [Ps 77:49]. To | 282 can, for a Psalm speaks of things "sent by evil angels" [Ps 77:49]. |
| 264 explain this, we should note that what is in a person's thought and will is | 283 To explain this, we should note that what is in a person's thought |
| 265 said to be in his heart. So the statement, <b>when the devil had already put it | 284 and will is said to be in his heart. So the statement, <b>when the |
| 266 into the heart of Judas</b>, should be understood to refer to his will. | 285 devil had already put it into the heart of Judas</b>, should be |
| 267 | 286 understood to refer to his will.</p> |
| 268 <p>Understanding it the above way, | 287 <p>Understanding it the above way, there are two ways something can |
| 269 there are two ways something can be put into our heart. First, directly; and in | 288 be put into our heart. First, directly; and in this way only one |
| 270 this way only one who has the power to move our will from within can put | 289 who has the power to move our will from within can put something |
| 271 something into our heart. Only God can do this; consequently, he alone can | 290 into our heart. Only God can do this; consequently, he alone can |
| 272 directly move our will: "The king's heart is a stream of water in the hand," in | 291 directly move our will: "The king's heart is a stream of water in |
| 273 the power, "of the Lord; he turns it wherever he will" (Prv 21:10). But because | 292 the hand," in the power, "of the Lord; he turns it wherever he |
| 274 the will is also moved by an external object, something apprehended as a good, | 293 will" (Prv 21:10). But because the will is also moved by an |
| 275 it follows that anyone who brings to mind, or suggests that something is good | 294 external object, something apprehended as a good, it follows that |
| 276 is said to put something into our heart indirectly, by making us apprehend | 295 anyone who brings to mind, or suggests that something is good is |
| 277 something as good, which in turn moves our will. This happens in two ways. By | 296 said to put something into our heart indirectly, by making us |
| 278 an external suggestion, and then one person can put something into another's | 297 apprehend something as good, which in turn moves our will. This |
| 279 heart; or by an interior suggestion, which is the way the devil puts something | 298 happens in two ways. By an external suggestion, and then one person |
| 280 into our heart. For our imagination, since it is a physical reality, is subject | 299 can put something into another's heart; or by an interior |
| 281 to the power of the devil when God allows it. So, whether we be awake or | 300 suggestion, which is the way the devil puts something into our |
| 282 asleep, he forms in it certain images which, when apprehended, move our will to | 301 heart. For our imagination, since it is a physical reality, is |
| 283 desire something. And so the devil puts something into our heart, not directly | 302 subject to the power of the devil when God allows it. So, whether |
| 284 by moving our heart, but indirectly, by suggestion.<a href="#_ftn4" | 303 we be awake or asleep, he forms in it certain images which, when |
| 285 name="_ftnref4">[4]</a> | 304 apprehended, move our will to desire something. And so the devil |
| 286 | 305 puts something into our heart, not directly by moving our heart, |
| 287 <p>1743 Then (v 3) he considers the dignity of the one acting, | 306 but indirectly, by suggestion.<a href="#_ftn4" name="_ftnref4" id= |
| 288 for "The greater you are, the more you must humble yourself" (Sir 3:18). So the | 307 "_ftnref4">[4]</a></p> |
| 289 Evangelist, about to speak of Christ's humility, treats first of his very great | 308 <p>1743 Then (v 3) he considers the dignity of the one acting, for |
| 290 dignity because of his knowledge, saying, <b>Jesus, knowing that the Father had | 309 "The greater you are, the more you must humble yourself" (Sir |
| 291 given all things into his hands</b>. For spiritual gifts are such that they are | 310 3:18). So the Evangelist, about to speak of Christ's humility, |
| 292 not unrecognized when given: "Now we have received not the spirit of the world, | 311 treats first of his very great dignity because of his knowledge, |
| 293 but the Spirit which is from God, that we might understand the gifts bestowed | 312 saying, <b>Jesus, knowing that the Father had given all things into |
| 294 on us by God" (1 Cor 2:12). Thus, Christ knew what had been given to him by | 313 his hands</b>. For spiritual gifts are such that they are not |
| 295 God; and the Evangelist mentions this so Christ's humility would be more | 314 unrecognized when given: "Now we have received not the spirit of |
| 296 admirable. For sometimes it happens that a person is of great dignity, yet | 315 the world, but the Spirit which is from God, that we might |
| 297 because of his simplicity he does not realize it. If such a person were to do | 316 understand the gifts bestowed on us by God" (1 Cor 2:12). Thus, |
| 298 something humble, it would not be regarded as worthy of great praise: "If you | 317 Christ knew what had been given to him by God; and the Evangelist |
| 299 do not know yourself, O fairest among women…" [Song 1:8]. But if someone does know | 318 mentions this so Christ's humility would be more admirable. For |
| 300 his own dignity, and still his affections are inclined to what is humble, his | 319 sometimes it happens that a person is of great dignity, yet because |
| 301 humility should be praised. And this is why the Evangelist says, <b>Jesus, | 320 of his simplicity he does not realize it. If such a person were to |
| 302 knowing that the Father had given all things into his hands</b>; and he still | 321 do something humble, it would not be regarded as worthy of great |
| 303 did not neglect to do what was humble. | 322 praise: "If you do not know yourself, O fairest among |
| 304 | 323 women…" [Song 1:8]. But if someone does know his own |
| 305 <p>Secondly, we see his dignity as to | 324 dignity, and still his affections are inclined to what is humble, |
| 306 his power, because <b>the Father had given all things into his hands</b>, that | 325 his humility should be praised. And this is why the Evangelist |
| 307 is, into his power. God gave, in time, to Christ as man, what was in the power | 326 says, <b>Jesus, knowing that the Father had given all things into |
| 308 of the Son from eternity: "All authority in heaven and earth has been given to | 327 his hands</b>; and he still did not neglect to do what was |
| 309 me" (Mt 28:18). He says, <b>the Father had given all things into his hands</b>, | 328 humble.</p> |
| 310 for two reasons. First, to show that Christ did not suffer against his will. | 329 <p>Secondly, we see his dignity as to his power, because <b>the |
| 311 For if all things were in <b>his hands</b>, that is, in his power, it is clear | 330 Father had given all things into his hands</b>, that is, into his |
| 312 that his enemies could do nothing to him against his will. Secondly, because | 331 power. God gave, in time, to Christ as man, what was in the power |
| 313 when a person of little importance is honored, he easily becomes proud; nor | 332 of the Son from eternity: "All authority in heaven and earth has |
| 314 does he do anything humble, lest it seem to lessen his dignity. But when one of | 333 been given to me" (Mt 28:18). He says, <b>the Father had given all |
| 315 great dignity is honored, he does not neglect the humble things. And so | 334 things into his hands</b>, for two reasons. First, to show that |
| 316 Christ's dignity is mentioned here. | 335 Christ did not suffer against his will. For if all things were in |
| 317 | 336 <b>his hands</b>, that is, in his power, it is clear that his |
| 318 <p>Thirdly, we see his dignity because | 337 enemies could do nothing to him against his will. Secondly, because |
| 319 of his nobility, when he says, <b>that he had come from God and was going to | 338 when a person of little importance is honored, he easily becomes |
| 320 God</b>: "living with God" as Wisdom (8:3) says. Fourthly, his dignity because of | 339 proud; nor does he do anything humble, lest it seem to lessen his |
| 321 his holiness, because he <b>was going to God</b>, for our holiness lies in our | 340 dignity. But when one of great dignity is honored, he does not |
| 322 going to God. He mentions this because since Christ is going to God, it is | 341 neglect the humble things. And so Christ's dignity is mentioned |
| 323 special to him to lead others to God. This is done especially by humility and | 342 here.</p> |
| 324 love; and so he offers them an example of humility and love. | 343 <p>Thirdly, we see his dignity because of his nobility, when he |
| 325 <BR><BR><BR> | 344 says, <b>that he had come from God and was going to God</b>: |
| 326 <p align=center><b>LECTURE 2 | 345 "living with God" as Wisdom (8:3) says. Fourthly, his dignity |
| 327 <BLOCKQUOTE><p>4 [He] rose from supper, laid aside his garments, and | 346 because of his holiness, because he <b>was going to God</b>, for |
| 328 girded himself with a towel. 5 Then he poured water into a basin, and began to | 347 our holiness lies in our going to God. He mentions this because |
| 329 wash the disciples' feet, and to wipe them with the towel with which he was girded. | 348 since Christ is going to God, it is special to him to lead others |
| 330 6 He came to Simon Peter; and Peter said to him, "Lord, do you wash my feet?" 7 | 349 to God. This is done especially by humility and love; and so he |
| 331 Jesus answered him, "What I am doing you do not know now, but afterward you | 350 offers them an example of humility and love.<br /> |
| 332 will understand." 8 Peter said to him, "You shall never wash my feet." Jesus | 351 <br /> |
| 333 answered him, "If I do not wash you, you have not part in me." 9 Simon Peter | 352 <br /></p> |
| 334 said to him, "Lord, not my feet only but also my hands and my head!" 10 Jesus | 353 <p align="center"><b>LECTURE 2</b></p> |
| 335 said to him, "He who has bathed does not need to wash, except for his feet, but | 354 <blockquote> |
| 336 he is clean all over; and you are clean, but not all of you." 11 For he knew | 355 <p><b>4 [He] rose from supper, laid aside his garments, and girded |
| 337 who was to betray him; that was why he said, "You are not all clean."<a | 356 himself with a towel. 5 Then he poured water into a basin, and |
| 338 href="#_ftn5" name="_ftnref5">[5]</b></a></BLOCKQUOTE> | 357 began to wash the disciples' feet, and to wipe them with the towel |
| 339 | 358 with which he was girded. 6 He came to Simon Peter; and Peter said |
| 359 to him, "Lord, do you wash my feet?" 7 Jesus answered him, "What I | |
| 360 am doing you do not know now, but afterward you will understand." 8 | |
| 361 Peter said to him, "You shall never wash my feet." Jesus answered | |
| 362 him, "If I do not wash you, you have not part in me." 9 Simon Peter | |
| 363 said to him, "Lord, not my feet only but also my hands and my | |
| 364 head!" 10 Jesus said to him, "He who has bathed does not need to | |
| 365 wash, except for his feet, but he is clean all over; and you are | |
| 366 clean, but not all of you." 11 For he knew who was to betray him; | |
| 367 that was why he said, "You are not all clean."<a href="#_ftn5" | |
| 368 name="_ftnref5" id="_ftnref5">[5]</a></b></p> | |
| 369 </blockquote> | |
| 340 <p>1744 After showing the dignity of Christ, the Evangelist now | 370 <p>1744 After showing the dignity of Christ, the Evangelist now |
| 341 commends his humility, which Christ showed by washing the feet of the | 371 commends his humility, which Christ showed by washing the feet of |
| 342 disciples. First, the Evangelist mentions Christ's preparation for this humble | 372 the disciples. First, the Evangelist mentions Christ's preparation |
| 343 task; secondly, the service itself (v 5). | 373 for this humble task; secondly, the service itself (v 5).</p> |
| 344 | 374 <p>1745 In regard to the first, we should note that in performing |
| 345 <p>1745 In regard to the first, we should note that in | 375 this humble task, Christ shows himself a servant: "The Son of man |
| 346 performing this humble task, Christ shows himself a servant: "The Son of man | 376 came not to be served but to serve, and to give his life as a |
| 347 came not to be served but to serve, and to give his life as a ransom for many" | 377 ransom for many" (Mt 20:28). Now three things are necessary for a |
| 348 (Mt 20:28). Now three things are necessary for a good servant. First, he should | 378 good servant. First, he should be careful to notice anything that |
| 349 be careful to notice anything that might be lacking in his service; and this | 379 might be lacking in his service; and this would be hampered if he |
| 350 would be hampered if he were sitting or lying down. Thus servants stand. So he | 380 were sitting or lying down. Thus servants stand. So he says, Christ |
| 351 says, Christ <b>rose from supper</b>: "For which is the greater, one who sits | 381 <b>rose from supper</b>: "For which is the greater, one who sits at |
| 352 at table, or one who serves" (Lk 22:27). Secondly, a servant should not be | 382 table, or one who serves" (Lk 22:27). Secondly, a servant should |
| 353 encumbered, so he can do everything necessary to his service. And since too | 383 not be encumbered, so he can do everything necessary to his |
| 354 much clothing is such a hindrance, our Lord <b>laid aside his garments</b>. | 384 service. And since too much clothing is such a hindrance, our Lord |
| 355 Thirdly, a good servant is prepared, having at hand everything which he needs. | 385 <b>laid aside his garments</b>. Thirdly, a good servant is |
| 356 In Luke (10:40) we read that Martha "was distracted with much serving." So our | 386 prepared, having at hand everything which he needs. In Luke (10:40) |
| 357 Lord <b>girded himself with a towel</b>, so he would be ready not just to wash | 387 we read that Martha "was distracted with much serving." So our Lord |
| 358 their feet, but to dry them as well. And since he who had come from God and was | 388 <b>girded himself with a towel</b>, so he would be ready not just |
| 359 going to God is now washing the feet of others, he is treading under foot the | 389 to wash their feet, but to dry them as well. And since he who had |
| 360 universal tendency to pride. | 390 come from God and was going to God is now washing the feet of |
| 361 | 391 others, he is treading under foot the universal tendency to |
| 362 <p>1746 As to its mystical meaning, this action can be referred | 392 pride.</p> |
| 363 to two things: the incarnation of Christ and his passion. If it is referred to | 393 <p>1746 As to its mystical meaning, this action can be referred to |
| 364 his incarnation, it tells us three things about Christ. First, he was willing | 394 two things: the incarnation of Christ and his passion. If it is |
| 365 to help the human race, indicated by the fact that he <b>rose from supper</b>. | 395 referred to his incarnation, it tells us three things about Christ. |
| 366 For God seems to be sitting down as long as he allows us to be troubled; but | 396 First, he was willing to help the human race, indicated by the fact |
| 367 when he rescues us from it, he seems to rise, as the Psalm (43:26) says: "Rise | 397 that he <b>rose from supper</b>. For God seems to be sitting down |
| 368 up, come to our help." Secondly, it indicates that he emptied himself: not that | 398 as long as he allows us to be troubled; but when he rescues us from |
| 369 he abandoned his great dignity, but he hid it by taking on our smallness: | 399 it, he seems to rise, as the Psalm (43:26) says: "Rise up, come to |
| 370 "Truly, thou art a God who hidest thyself" (Is 45:15). This is shown by the | 400 our help." Secondly, it indicates that he emptied himself: not that |
| 371 fact that he <b>laid aside his garments</b>: "He emptied himself, taking the | 401 he abandoned his great dignity, but he hid it by taking on our |
| 372 form of a servant" (Phil 2:7). Thirdly, the fact that he <b>girded himself with | 402 smallness: "Truly, thou art a God who hidest thyself" (Is 45:15). |
| 373 a towel</b> indicates that he took on our mortality: "taking the form of a | 403 This is shown by the fact that he <b>laid aside his garments</b>: |
| 374 servant, being born in the likeness of men" (Phil 2:7). | 404 "He emptied himself, taking the form of a servant" (Phil 2:7). |
| 375 | 405 Thirdly, the fact that he <b>girded himself with a towel</b> |
| 376 <p>If this event is referred to the | 406 indicates that he took on our mortality: "taking the form of a |
| 377 passion of Christ, then he literally set aside his garments when the soldiers | 407 servant, being born in the likeness of men" (Phil 2:7).</p> |
| 378 stripped him: "for my clothing they cast lots" (19:23). And he was girded with | 408 <p>If this event is referred to the passion of Christ, then he |
| 379 a towel in the tomb. And also in his passion he laid aside the garments of our | 409 literally set aside his garments when the soldiers stripped him: |
| 380 mortality and put on a towel, that is, the splendor of immortality: "Christ being | 410 "for my clothing they cast lots" (19:23). And he was girded with a |
| 381 raised from the dead will never die again; death no longer has dominion over | 411 towel in the tomb. And also in his passion he laid aside the |
| 382 him" (Rom 6:9). | 412 garments of our mortality and put on a towel, that is, the splendor |
| 383 | 413 of immortality: "Christ being raised from the dead will never die |
| 384 <p>1747 Then when the Evangelist says, <b>Then he poured water | 414 again; death no longer has dominion over him" (Rom 6:9).</p> |
| 385 into a basin…</b>, he describes Christ's service, and shows his admirable | 415 <p>1747 Then when the Evangelist says, <b>Then he poured water into |
| 386 humility in three ways. First, as to what kind of service it was, for it was | 416 a basin…</b>, he describes Christ's service, and shows his |
| 387 very lowly, since the Lord of majesty stooped down to wash the feet of his | 417 admirable humility in three ways. First, as to what kind of service |
| 388 servants. Secondly, as to the number of things he did, for he put water into | 418 it was, for it was very lowly, since the Lord of majesty stooped |
| 389 the basin, washed their feet, and then dried them. Thirdly, as to the way it | 419 down to wash the feet of his servants. Secondly, as to the number |
| 390 was done: for Christ did not do it through others or with their help, but by | 420 of things he did, for he put water into the basin, washed their |
| 391 himself. "The greater you are, the more you must humble yourself" (Sir 3:18). | 421 feet, and then dried them. Thirdly, as to the way it was done: for |
| 392 | 422 Christ did not do it through others or with their help, but by |
| 393 <p>1748 As for the mystical meaning, three things can be | 423 himself. "The greater you are, the more you must humble yourself" |
| 394 gathered from these events. First, the pouring out of Christ's blood on the | 424 (Sir 3:18).</p> |
| 395 earth is indicated by his pouring water into the basin. For the blood of Jesus | 425 <p>1748 As for the mystical meaning, three things can be gathered |
| 396 can be called water because it has the power to cleanse: "He washed us from our | 426 from these events. First, the pouring out of Christ's blood on the |
| 397 sins in his own blood" (Rev 1:4). And so blood and water came out of his side | 427 earth is indicated by his pouring water into the basin. For the |
| 398 at the same time to show us that his blood washes away sins. Or, water can | 428 blood of Jesus can be called water because it has the power to |
| 399 indicate the passion of Christ, for in Scripture water signifies tribulations: | 429 cleanse: "He washed us from our sins in his own blood" (Rev 1:4). |
| 400 "Save me O God! For the waters," that is, tribulations, "have come up to my | 430 And so blood and water came out of his side at the same time to |
| 401 soul" [Ps 69:1]. Therefore, <b>he poured water into a basin</b>, that is, he | 431 show us that his blood washes away sins. Or, water can indicate the |
| 402 impressed the memory of his passion on the minds of the faithful by their faith | 432 passion of Christ, for in Scripture water signifies tribulations: |
| 403 and devotion: "Remember my affliction and my bitterness, the wormwood and the | 433 "Save me O God! For the waters," that is, tribulations, "have come |
| 404 gall!" (Lam 3:19). | 434 up to my soul" [Ps 69:1]. Therefore, <b>he poured water into a |
| 405 | 435 basin</b>, that is, he impressed the memory of his passion on the |
| 436 minds of the faithful by their faith and devotion: "Remember my | |
| 437 affliction and my bitterness, the wormwood and the gall!" (Lam | |
| 438 3:19).</p> | |
| 406 <p>1749 Secondly, when he says, <b>and began to wash</b>, it | 439 <p>1749 Secondly, when he says, <b>and began to wash</b>, it |
| 407 indicates our human imperfection. For after Christ, the apostles were more | 440 indicates our human imperfection. For after Christ, the apostles |
| 408 perfect than others, and yet even they needed to be washed, since they were | 441 were more perfect than others, and yet even they needed to be |
| 409 unclean to some degree. We can understand by this that no matter how perfect a | 442 washed, since they were unclean to some degree. We can understand |
| 410 person may be, he acquires some uncleanness, and still needs to become more | 443 by this that no matter how perfect a person may be, he acquires |
| 411 perfect: "Who can say, 'I have made my heart clean; I am pure from my sin'?" | 444 some uncleanness, and still needs to become more perfect: "Who can |
| 412 (Prv 20:9). However, only the feet of such persons are unclean. But others are | 445 say, 'I have made my heart clean; I am pure from my sin'?" (Prv |
| 413 not only unclean in their feet, they are stained all over. For those who lie | 446 20:9). However, only the feet of such persons are unclean. But |
| 414 down in earthly uncleanness are defiled all over; thus, those who cling | 447 others are not only unclean in their feet, they are stained all |
| 415 entirely to the love of earthly things, both in their affections and their | 448 over. For those who lie down in earthly uncleanness are defiled all |
| 416 senses, are entirely unclean. But those who stand, that is, tend to heavenly | 449 over; thus, those who cling entirely to the love of earthly things, |
| 417 things in mind and desire, become unclean only on their feet. For just as a | 450 both in their affections and their senses, are entirely unclean. |
| 418 person who is standing must at least touch the earth with his feet, so we, as | 451 But those who stand, that is, tend to heavenly things in mind and |
| 419 long as we live this mortal life which needs earthly things to sustain the | 452 desire, become unclean only on their feet. For just as a person who |
| 420 body, acquire some uncleanness, at least because of our sensuality. Thus our | 453 is standing must at least touch the earth with his feet, so we, as |
| 421 Lord told the disciples to shake the dust from their feet (Lk 9:5). The | 454 long as we live this mortal life which needs earthly things to |
| 422 Evangelist says that Christ <b>began to wash</b>, because the cleansing of our | 455 sustain the body, acquire some uncleanness, at least because of our |
| 423 earthly affections begins here and is completed in the future. Then the words | 456 sensuality. Thus our Lord told the disciples to shake the dust from |
| 424 of Isaiah (35:8) will be fulfilled: "It shall be called the Holy Way." | 457 their feet (Lk 9:5). The Evangelist says that Christ <b>began to |
| 425 | 458 wash</b>, because the cleansing of our earthly affections begins |
| 426 <p>Note that, according to Origen, our | 459 here and is completed in the future. Then the words of Isaiah |
| 427 Lord began to wash the feet of his disciples right before his passion, for if | 460 (35:8) will be fulfilled: "It shall be called the Holy Way."</p> |
| 428 he had washed them a long time before, they would have become dirty again.<a | 461 <p>Note that, according to Origen, our Lord began to wash the feet |
| 429 href="#_ftn6" name="_ftnref6">[6]</a> | 462 of his disciples right before his passion, for if he had washed |
| 430 So he began to wash them a short time before he would wash the apostles with | 463 them a long time before, they would have become dirty |
| 431 the water of the Holy Spirit, after his passion: "Before many days you shall be | 464 again.<a href="#_ftn6" name="_ftnref6" id="_ftnref6">[6]</a> So he |
| 432 baptized with the Holy Spirit" (Act 1:5). In short, when our Lord put water | 465 began to wash them a short time before he would wash the apostles |
| 433 into the basin, this indicated the pouring out of his blood; and when he began | 466 with the water of the Holy Spirit, after his passion: "Before many |
| 434 to wash the feet of his apostles, this indicated the cleansing of our sins. | 467 days you shall be baptized with the Holy Spirit" (Act 1:5). In |
| 435 | 468 short, when our Lord put water into the basin, this indicated the |
| 469 pouring out of his blood; and when he began to wash the feet of his | |
| 470 apostles, this indicated the cleansing of our sins.</p> | |
| 436 <p>1750 Thirdly, we have indicated the fact that Christ took upon | 471 <p>1750 Thirdly, we have indicated the fact that Christ took upon |
| 437 himself our punishments; for he not only cleansed us from our stains, but took | 472 himself our punishments; for he not only cleansed us from our |
| 438 upon himself the punishments they deserved. For our own punishments and penance | 473 stains, but took upon himself the punishments they deserved. For |
| 439 would not be enough unless they were founded on the merits and power of | 474 our own punishments and penance would not be enough unless they |
| 440 Christ's passion. This is shown by the fact that he wiped the feet of his | 475 were founded on the merits and power of Christ's passion. This is |
| 441 disciples with his towel, that is, his body (1 Pet 2:21). | 476 shown by the fact that he wiped the feet of his disciples with his |
| 442 | 477 towel, that is, his body (1 Pet 2:21).</p> |
| 443 <p>1751 Then when the Evangelist says, <b>he came to Simon | 478 <p>1751 Then when the Evangelist says, <b>he came to Simon |
| 444 Peter</b>, he shows the example was beneficial by means of an encounter between | 479 Peter</b>, he shows the example was beneficial by means of an |
| 445 the Teacher and the disciple. In this encounter our Lord shows that this | 480 encounter between the Teacher and the disciple. In this encounter |
| 446 example is both a mystery and necessary (v 8); and secondly, that it is | 481 our Lord shows that this example is both a mystery and necessary (v |
| 447 appropriate (v 9). As to the first, the Evangelist does two things. First, he | 482 8); and secondly, that it is appropriate (v 9). As to the first, |
| 448 mentions the circumstances for Christ's speaking; secondly, what Christ said (v | 483 the Evangelist does two things. First, he mentions the |
| 449 7). | 484 circumstances for Christ's speaking; secondly, what Christ said (v |
| 450 | 485 7).</p> |
| 451 <p>1752 The occasion for Christ's words was the refusal of | 486 <p>1752 The occasion for Christ's words was the refusal of Peter to |
| 452 Peter to allow this example of humility; he says, <b>he came to Simon Peter, | 487 allow this example of humility; he says, <b>he came to Simon Peter, |
| 453 and Peter said to him, Lord, do you wash my feet? </b>There are three | 488 and Peter said to him, Lord, do you wash my feet?</b> There are |
| 454 explanations for this. | 489 three explanations for this.</p> |
| 455 | 490 <p>According to Origen, our Lord began to wash their feet by |
| 456 <p>According to Origen, our Lord began | 491 beginning with the last.<a href="#_ftn7" name="_ftnref7" title="" |
| 457 to wash their feet by beginning with the last.<a href="#_ftn7" name="_ftnref7" | 492 id="_ftnref7">[7]</a> The reason for this was that just as a doctor |
| 458 title="">[7]</a> | 493 who must care for a number of sick begins with those who need it |
| 459 The reason for this was that just as a doctor who must care for a number of | 494 more, so too Christ, when he washed the grimy feet of his |
| 460 sick begins with those who need it more, so too Christ, when he washed the | 495 disciples, began with the dirtiest, and then came to Peter, who |
| 461 grimy feet of his disciples, began with the dirtiest, and then came to Peter, | 496 needed it less than the others: "beginning with the last, up to the |
| 462 who needed it less than the others: "beginning with the last, up to the first" | 497 first" (Mt 20:8). The Evangelist seems to indicate this: for Christ |
| 463 (Mt 20:8). The Evangelist seems to indicate this: for Christ <b>began to wash | 498 <b>began to wash the disciples' feet</b>, and then he follows this |
| 464 the disciples' feet</b>, and then he follows this with, <b>he came to Simon | 499 with, <b>he came to Simon Peter</b>. It seems from this that Jesus |
| 465 Peter</b>. It seems from this that Jesus washed the feet of the others first. | 500 washed the feet of the others first.</p> |
| 466 | |
| 467 <p>1753 If you ask why Peter was the first to object, Origen | 501 <p>1753 If you ask why Peter was the first to object, Origen |
| 468 replies that this was due to the intense love Peter had for Christ.<a | 502 replies that this was due to the intense love Peter had for |
| 469 href="#_ftn8" name="_ftnref8">[8]</a> | 503 Christ.<a href="#_ftn8" name="_ftnref8" id="_ftnref8">[8]</a> The |
| 470 The other disciples had a certain respectful awe and fear of Christ, and so | 504 other disciples had a certain respectful awe and fear of Christ, |
| 471 complied without question to everything he did. But Peter, more aflame with | 505 and so complied without question to everything he did. But Peter, |
| 472 love - "Simon, son of John, do you love me more than these?…Yes Lord; you know | 506 more aflame with love - "Simon, son of John, do you love me more |
| 473 that I love you" (21:15) - and taking confidence from this love, refuses to | 507 than these?…Yes Lord; you know that I love you" (21:15) - |
| 474 comply and asks to know why: "A true friend will act as your equal and assume | 508 and taking confidence from this love, refuses to comply and asks to |
| 475 authority in your household" [Sir 6:11]. This is why in Scripture Peter often | 509 know why: "A true friend will act as your equal and assume |
| 476 asks for explanations and does not hesitate to say what he thinks is best. | 510 authority in your household" [Sir 6:11]. This is why in Scripture |
| 477 | 511 Peter often asks for explanations and does not hesitate to say what |
| 512 he thinks is best.</p> | |
| 478 <p>1754 The second explanation is by Chrysostom.<a href="#_ftn9" | 513 <p>1754 The second explanation is by Chrysostom.<a href="#_ftn9" |
| 479 name="_ftnref9">[9]</a> | 514 name="_ftnref9" id="_ftnref9">[9]</a> He says that Christ was ready |
| 480 He says that Christ was ready to start with the first of the apostles, but | 515 to start with the first of the apostles, but Judas, the betrayer, |
| 481 Judas, the betrayer, in his foolishness and pride, pushed ahead of Peter. None | 516 in his foolishness and pride, pushed ahead of Peter. None of the |
| 482 of the others would have dared to go ahead of Peter. Thus the Evangelist is | 517 others would have dared to go ahead of Peter. Thus the Evangelist |
| 483 speaking of Judas when he says, <b>he began to wash the disciples' feet</b>, | 518 is speaking of Judas when he says, <b>he began to wash the |
| 484 that is, the feet of Judas, who, as proud and foolish, would make no objection | 519 disciples' feet</b>, that is, the feet of Judas, who, as proud and |
| 485 or refuse to allow what our Lord did. But when he came to Peter, who revered | 520 foolish, would make no objection or refuse to allow what our Lord |
| 486 and loved his Teacher, Peter refused with awe and asked for an explanation. And | 521 did. But when he came to Peter, who revered and loved his Teacher, |
| 487 any of the others would have done the same. | 522 Peter refused with awe and asked for an explanation. And any of the |
| 488 | 523 others would have done the same.</p> |
| 489 <p>1755 The third explanation is by Augustine.<a href="#_ftn10" | 524 <p>1755 The third explanation is by Augustine.<a href="#_ftn10" |
| 490 name="_ftnref10">[10]</a> | 525 name="_ftnref10" id="_ftnref10">[10]</a> He says the words of the |
| 491 He says the words of the Evangelist do not show that our Lord first washed the | 526 Evangelist do not show that our Lord first washed the feet of the |
| 492 feet of the other disciples and then came to Peter. Rather, according to his | 527 other disciples and then came to Peter. Rather, according to his |
| 493 custom, the Evangelist first mentions the incident and after that gives the | 528 custom, the Evangelist first mentions the incident and after that |
| 494 order of events within in, just as he did in Chapter 6. So he first mentions | 529 gives the order of events within in, just as he did in Chapter 6. |
| 495 the entire incident, that is, Christ washed the feet of his disciples; and | 530 So he first mentions the entire incident, that is, Christ washed |
| 496 then, if we should ask how this was done, he says that he came first to Simon | 531 the feet of his disciples; and then, if we should ask how this was |
| 497 Peter. And so he was the first to refuse, saying, <b>Lord, do you wash my feet?</b> | 532 done, he says that he came first to Simon Peter. And so he was the |
| 498 | 533 first to refuse, saying, <b>Lord, do you wash my feet?</b></p> |
| 499 <p>These words have great depth. He | 534 <p>These words have great depth. He says, <b>Lord, do you</b>, who |
| 500 says, <b>Lord, do you</b>, who are the Son of the living God, <b>wash my feet</b>, | 535 are the Son of the living God, <b>wash my feet</b>, who am Simon, |
| 501 who am Simon, the son of Jonah? <b>Lord, do you</b>, the Lamb without spot, the | 536 the son of Jonah? <b>Lord, do you</b>, the Lamb without spot, the |
| 502 mirror without stain, and the brightness of eternal light, <b>do you wash my | 537 mirror without stain, and the brightness of eternal light, <b>do |
| 503 feet</b>, who am a sinner? "Depart from me, for I am a sinful man, O Lord" (Lk | 538 you wash my feet</b>, who am a sinner? "Depart from me, for I am a |
| 504 5:8). <b>Lord, do you</b>, who are the Creator, <b>wash my feet</b>, I who am a | 539 sinful man, O Lord" (Lk 5:8). <b>Lord, do you</b>, who are the |
| 505 creature and of little faith? Peter said these things struck by awe at the | 540 Creator, <b>wash my feet</b>, I who am a creature and of little |
| 506 realization of the dignity of Christ, as in "I have considered your works, and | 541 faith? Peter said these things struck by awe at the realization of |
| 507 have feared" [Hab 1:3]. | 542 the dignity of Christ, as in "I have considered your works, and |
| 508 | 543 have feared" [Hab 1:3].</p> |
| 509 <p>1756 Then (v 7), we see the words of Christ, which show that | 544 <p>1756 Then (v 7), we see the words of Christ, which show that |
| 510 this action is a mystery. Christ said to Peter: <b>What I am doing you do not | 545 this action is a mystery. Christ said to Peter: <b>What I am doing |
| 511 know now, but afterward you will understand</b>. This action is both an example | 546 you do not know now, but afterward you will understand</b>. This |
| 512 and a mystery. It is an example of humility to be practiced: "For I have given | 547 action is both an example and a mystery. It is an example of |
| 513 you an example, that you also should do as I have done to you" (v 15) And it is | 548 humility to be practiced: "For I have given you an example, that |
| 514 a mystery because it signifies an interior cleansing: "He who has bathed does | 549 you also should do as I have done to you" (v 15) And it is a |
| 515 not need to wash, except for his feet" (v 10). | 550 mystery because it signifies an interior cleansing: "He who has |
| 516 | 551 bathed does not need to wash, except for his feet" (v 10).</p> |
| 517 <p>So what Christ said can be understood | 552 <p>So what Christ said can be understood in two ways. In one way, |
| 518 in two ways. In one way, <b>What I am doing you do not know now</b>, that is, | 553 <b>What I am doing you do not know now</b>, that is, you do not now |
| 519 you do not now understand that what I am doing is an example; <b>but afterward | 554 understand that what I am doing is an example; <b>but afterward you |
| 520 you will understand</b>, when he explained it to them saying: "Do you know what | 555 will understand</b>, when he explained it to them saying: "Do you |
| 521 I have done to you?" (v 12). In another way, <b>What I am doing you do not know | 556 know what I have done to you?" (v 12). In another way, <b>What I am |
| 522 now</b>; that is to say, this is a mystery and something hidden, and it | 557 doing you do not know now</b>; that is to say, this is a mystery |
| 523 signifies an interior cleansing which only I can accomplish, and which you do | 558 and something hidden, and it signifies an interior cleansing which |
| 524 not understand now, <b>but afterward you will understand</b>, when you receive | 559 only I can accomplish, and which you do not understand now, <b>but |
| 525 the Holy Spirit: "I have yet many things to say to you, but you cannot bear | 560 afterward you will understand</b>, when you receive the Holy |
| 526 them now. When the Spirit of truth comes, he will guide you into all the truth" | 561 Spirit: "I have yet many things to say to you, but you cannot bear |
| 527 (16:12). | 562 them now. When the Spirit of truth comes, he will guide you into |
| 528 | 563 all the truth" (16:12).</p> |
| 529 <p>1757 Next, he shows that this action is necessary. First, | 564 <p>1757 Next, he shows that this action is necessary. First, the |
| 530 the Evangelist mentions what Peter said which provoked Christ's answer; | 565 Evangelist mentions what Peter said which provoked Christ's answer; |
| 531 secondly, we see what Christ said. | 566 secondly, we see what Christ said.</p> |
| 532 | |
| 533 <p>1758 Peter says, <b>You shall never wash my feet</b>. He is | 567 <p>1758 Peter says, <b>You shall never wash my feet</b>. He is |
| 534 saying in effect: By no means will I submit to this from my Teacher, my Lord | 568 saying in effect: By no means will I submit to this from my |
| 535 and my God. And although Peter said this out of zeal, it was an imprudent and | 569 Teacher, my Lord and my God. And although Peter said this out of |
| 536 disordered zeal: "They have a zeal for God, but it is not enlightened" (Rom | 570 zeal, it was an imprudent and disordered zeal: "They have a zeal |
| 537 10:2). His zeal was disordered for three reasons. He refused something that was | 571 for God, but it is not enlightened" (Rom 10:2). His zeal was |
| 538 beneficial and necessary; for as we read: "We do not know how to pray as we | 572 disordered for three reasons. He refused something that was |
| 539 ought" (Rom 8:26). And so it is imprudent to refuse what God gives us, even if | 573 beneficial and necessary; for as we read: "We do not know how to |
| 540 it seems disadvantageous. Paul too asked to be freed from his thorn (2 Cor | 574 pray as we ought" (Rom 8:26). And so it is imprudent to refuse what |
| 541 12:8), yet it was for his benefit. Again, it seemed to indicate a certain | 575 God gives us, even if it seems disadvantageous. Paul too asked to |
| 542 disrespect for Christ by wanting to go against his plans. Finally, it seemed to | 576 be freed from his thorn (2 Cor 12:8), yet it was for his benefit. |
| 543 disparage his companions in that the others, according to Origen, yielded to | 577 Again, it seemed to indicate a certain disrespect for Christ by |
| 544 Christ without an argument, while Peter refused, saying, <b>You shall never | 578 wanting to go against his plans. Finally, it seemed to disparage |
| 545 wash my feet</b>.<a href="#_ftn11" name="_ftnref11">[11]</a> | 579 his companions in that the others, according to Origen, yielded to |
| 546 | 580 Christ without an argument, while Peter refused, saying, <b>You |
| 547 | 581 shall never wash my feet</b>.<a href="#_ftn11" name="_ftnref11" id= |
| 548 <p>1759 Our Lord reproved him, saying, <b>If I do not wash you, | 582 "_ftnref11">[11]</a></p> |
| 549 you have not part in me</b>. This statement can refer to two things: to the | 583 <p>1759 Our Lord reproved him, saying, <b>If I do not wash you, you |
| 550 action that Christ was performing, or to what the action signified. | 584 have not part in me</b>. This statement can refer to two things: to |
| 551 | 585 the action that Christ was performing, or to what the action |
| 552 <p>If we refer it to what the action | 586 signified.</p> |
| 553 signified, the meaning is clear. For no one can share in the eternal | 587 <p>If we refer it to what the action signified, the meaning is |
| 554 inheritance and be a joint heir with Christ unless he is spiritually clean, for | 588 clear. For no one can share in the eternal inheritance and be a |
| 555 we read: "But nothing unclean shall enter it" (Rev 21:27). And in the Psalm | 589 joint heir with Christ unless he is spiritually clean, for we read: |
| 556 (15:1) it says: "O Lord, who shall sojourn in thy tent?" And the answer is | 590 "But nothing unclean shall enter it" (Rev 21:27). And in the Psalm |
| 557 given: "He who walks blamelessly." Therefore, it is like he was saying: <b>If I | 591 (15:1) it says: "O Lord, who shall sojourn in thy tent?" And the |
| 558 do not wash you</b>, you will not be clean; and if you are not clean, <b>you | 592 answer is given: "He who walks blamelessly." Therefore, it is like |
| 559 have no part in me</b>. | 593 he was saying: <b>If I do not wash you</b>, you will not be clean; |
| 560 | 594 and if you are not clean, <b>you have no part in me</b>.</p> |
| 561 <p>But if we refer this statement to | 595 <p>But if we refer this statement to the action itself, then it can |
| 562 the action itself, then it can be asked if this washing was necessary for | 596 be asked if this washing was necessary for salvation. We can say to |
| 563 salvation. We can say to this that just as some things are forbidden because | 597 this that just as some things are forbidden because they are evil, |
| 564 they are evil, and some things are evil because they are forbidden, so some | 598 and some things are evil because they are forbidden, so some things |
| 565 things are commanded because they are necessary, and some things are necessary | 599 are commanded because they are necessary, and some things are |
| 566 because they are commanded. And so this washing, about which our Lord said, <b>If | 600 necessary because they are commanded. And so this washing, about |
| 567 I do not wash you, you have no part in me</b>, if considered in itself, was not | 601 which our Lord said, <b>If I do not wash you, you have no part in |
| 568 necessary for salvation. But on the supposition that it was commanded by | 602 me</b>, if considered in itself, was not necessary for salvation. |
| 569 Christ, then it was necessary: "To obey is better than sacrifice," and so | 603 But on the supposition that it was commanded by Christ, then it was |
| 570 "stubbornness is as iniquity and idolatry" (1 Sam 15:22-23). | 604 necessary: "To obey is better than sacrifice," and so "stubbornness |
| 571 | 605 is as iniquity and idolatry" (1 Sam 15:22-23).</p> |
| 572 <p>1760 Then the Evangelist shows the action was appropriate. | 606 <p>1760 Then the Evangelist shows the action was appropriate. |
| 573 First, the words of Peter are given; and then Christ's answer. | 607 First, the words of Peter are given; and then Christ's answer.</p> |
| 574 | 608 <p>1761 Peter's words indicate his intense love for Christ. Before, |
| 575 <p>1761 Peter's words indicate his intense love for Christ. | 609 when our Lord said to him, <b>What I am doing you do not know |
| 576 Before, when our Lord said to him, <b>What I am doing you do not know now</b>, | 610 now</b>, he had intimated that it would be useful; yet Peter paid |
| 577 he had intimated that it would be useful; yet Peter paid no attention to this, | 611 no attention to this, and could not be persuaded to have his feet |
| 578 and could not be persuaded to have his feet washed. But when our Lord warned | 612 washed. But when our Lord warned him it would mean they would no |
| 579 him it would mean they would no longer be together, saying,<b> you have no part | 613 longer be together, saying, <b>you have no part in me</b>, Peter |
| 580 in me</b>, Peter offered more than just his feet, saying, <b>Lord, not my feet | 614 offered more than just his feet, saying, <b>Lord, not my feet only, |
| 581 only, but also my hands and my head! </b>For Peter was frightened by this | 615 but also my hands and my head!</b> For Peter was frightened by this |
| 582 answer, and affected by love and fear, he offered all of himself for washing. | 616 answer, and affected by love and fear, he offered all of himself |
| 583 Clement tells us in his <i>Itinerary</i> that Peter was so touched by the | 617 for washing. Clement tells us in his <i>Itinerary</i> that Peter |
| 584 physical presence of Christ, whom he had loved so intensely, that after the | 618 was so touched by the physical presence of Christ, whom he had |
| 585 ascension, when he recalled the sweetness of Christ's presence, and his holy | 619 loved so intensely, that after the ascension, when he recalled the |
| 586 manner, he wept so much that his cheeks appeared to be furrowed.<a | 620 sweetness of Christ's presence, and his holy manner, he wept so |
| 587 href="#_ftn12" name="_ftnref12">[12]</a> | 621 much that his cheeks appeared to be furrowed.<a href="#_ftn12" |
| 588 | 622 name="_ftnref12" id="_ftnref12">[12]</a></p> |
| 589 <p>1762 We may note that there are three things in a person: | 623 <p>1762 We may note that there are three things in a person: the |
| 590 the head at the top, the feet at the bottom, and the hands in the middle. The | 624 head at the top, the feet at the bottom, and the hands in the |
| 591 same is true for the inner person, that is, for the soul. There is the head, | 625 middle. The same is true for the inner person, that is, for the |
| 592 which is the higher reason, by which the soul adheres to God. "The head of a | 626 soul. There is the head, which is the higher reason, by which the |
| 593 woman is her husband" (1 Cor 4:4), that is, the higher reason. The hands are | 627 soul adheres to God. "The head of a woman is her husband" (1 Cor |
| 594 the lower reason, which is concerned with the works of the active life. Finally, | 628 4:4), that is, the higher reason. The hands are the lower reason, |
| 595 the feet are the sensuality. Now our Lord knew that his disciples were clean | 629 which is concerned with the works of the active life. Finally, the |
| 596 as to their head, because they had been united to God by faith and charity; and | 630 feet are the sensuality. Now our Lord knew that his disciples were |
| 597 their hands were clean because their works were holy. But as to their feet, | 631 clean as to their head, because they had been united to God by |
| 598 they still retained some affection for earthly things in their sensuality. And | 632 faith and charity; and their hands were clean because their works |
| 599 so Peter, anxious because of our Lord's warning, agrees not only to have his | 633 were holy. But as to their feet, they still retained some affection |
| 600 feet washed, but also his hands and head, saying, <b>Lord, not my feet only but | 634 for earthly things in their sensuality. And so Peter, anxious |
| 601 also my hands and my head</b>. It was like saying: I do not know if my hands | 635 because of our Lord's warning, agrees not only to have his feet |
| 602 and feet need washing - "I am not aware of anything against myself, but I am | 636 washed, but also his hands and head, saying, <b>Lord, not my feet |
| 603 not thereby acquitted" (1 Cor 4:4) - and so I am ready to wash <b>not my feet | 637 only but also my hands and my head</b>. It was like saying: I do |
| 604 only</b>, that is, my lower affections - "I had bathed my feet, how could I | 638 not know if my hands and feet need washing - "I am not aware of |
| 605 soil them?" (Song 5:3) - <b>but also my hands</b>, that is, my works - "I will | 639 anything against myself, but I am not thereby acquitted" (1 Cor |
| 606 wash my hands among the innocent" [26:6] - <b>and my head</b>, that is, my | 640 4:4) - and so I am ready to wash <b>not my feet only</b>, that is, |
| 607 higher reason - "Wash your face" (Mt 6:17). | 641 my lower affections - "I had bathed my feet, how could I soil |
| 608 | 642 them?" (Song 5:3) - <b>but also my hands</b>, that is, my works - |
| 609 <p>1763 Then (v 10), the Evangelist gives our Lord's answer. | 643 "I will wash my hands among the innocent" [26:6] - <b>and my |
| 610 First, our Lord states a general principle; secondly, he applies it to this | 644 head</b>, that is, my higher reason - "Wash your face" (Mt |
| 611 situation; and thirdly, the Evangelist explains these words of Christ. | 645 6:17).</p> |
| 612 | 646 <p>1763 Then (v 10), the Evangelist gives our Lord's answer. First, |
| 647 our Lord states a general principle; secondly, he applies it to | |
| 648 this situation; and thirdly, the Evangelist explains these words of | |
| 649 Christ.</p> | |
| 613 <p>1764 He says at first, <b>he who has bathed does not need to | 650 <p>1764 He says at first, <b>he who has bathed does not need to |
| 614 wash, except for his feet, but he is clean all over</b>, except for his feet, | 651 wash, except for his feet, but he is clean all over</b>, except for |
| 615 which touch the earth. We understand from this that the apostles had already | 652 his feet, which touch the earth. We understand from this that the |
| 616 been baptized. For he says, <b>he who has bathed</b>, and then adds, <b>and you | 653 apostles had already been baptized. For he says, <b>he who has |
| 617 are clean</b>, that is, because they had been baptized. | 654 bathed</b>, and then adds, <b>and you are clean</b>, that is, |
| 618 | 655 because they had been baptized.</p> |
| 619 <p>1765 Some say they had been baptized only with the baptism | 656 <p>1765 Some say they had been baptized only with the baptism of |
| 620 of John. But this does not seem to be true, because then they would not have | 657 John. But this does not seem to be true, because then they would |
| 621 bathed, because the baptism of John did not cleanse within from guilt. And so | 658 not have bathed, because the baptism of John did not cleanse within |
| 622 it should be said, according to Augustine, that they had been baptized with the | 659 from guilt. And so it should be said, according to Augustine, that |
| 623 baptism of Christ.<a href="#_ftn13" name="_ftnref13">[13]</a> | 660 they had been baptized with the baptism of Christ.<a href="#_ftn13" |
| 624 If you object that Christ did not baptize but only his disciples, as was stated | 661 name="_ftnref13" id="_ftnref13">[13]</a> If you object that Christ |
| 625 above (4:2), I say that he did not baptize the crowds, but only his disciples | 662 did not baptize but only his disciples, as was stated above (4:2), |
| 626 and those he knew well. | 663 I say that he did not baptize the crowds, but only his disciples |
| 627 | 664 and those he knew well.</p> |
| 628 <p>But since baptism cleanses even the | 665 <p>But since baptism cleanses even the stains from the feet, it |
| 629 stains from the feet, it seems that one who has bathed, that is, is baptized, | 666 seems that one who has bathed, that is, is baptized, does not need |
| 630 does not need to wash his feet. I answer that if they had left this world | 667 to wash his feet. I answer that if they had left this world |
| 631 immediately after their baptism, they would have had no need for this washing, | 668 immediately after their baptism, they would have had no need for |
| 632 for since they would be entirely clean, they would go to God at once. But those | 669 this washing, for since they would be entirely clean, they would go |
| 633 who live in this world after their baptism cannot reach such perfection that | 670 to God at once. But those who live in this world after their |
| 634 disordered movement of the sensuality in regard to earthly affections never | 671 baptism cannot reach such perfection that disordered movement of |
| 635 arise. And so it is necessary that they wash their feet either by martyrdom, | 672 the sensuality in regard to earthly affections never arise. And so |
| 636 which is a baptism of blood, or by repentance, which is a baptism of fire, so | 673 it is necessary that they wash their feet either by martyrdom, |
| 637 that they can return to God. | 674 which is a baptism of blood, or by repentance, which is a baptism |
| 638 | 675 of fire, so that they can return to God.</p> |
| 639 <p>1766 Then when he says, <b>you are clean, but not all of you</b>, | 676 <p>1766 Then when he says, <b>you are clean, but not all of |
| 640 our Lord applies this general principle to the situation. But if they were | 677 you</b>, our Lord applies this general principle to the situation. |
| 641 clean, why did our Lord wash them again? Augustine says their hands and heads | 678 But if they were clean, why did our Lord wash them again? Augustine |
| 642 were clean, but that their feet needed washing.<a href="#_ftn14" | 679 says their hands and heads were clean, but that their feet needed |
| 643 name="_ftnref14">[14]</a> | 680 washing.<a href="#_ftn14" name="_ftnref14" id="_ftnref14">[14]</a> |
| 644 Chrysostom says that they were not absolutely clean, because they had not yet | 681 Chrysostom says that they were not absolutely clean, because they |
| 645 been cleansed from original sin: for since Christ had not yet suffered, the | 682 had not yet been cleansed from original sin: for since Christ had |
| 646 price of our redemption had not yet been paid - but they were clean in a | 683 not yet suffered, the price of our redemption had not yet been paid |
| 647 limited sense, that is, from the errors of the Jews.<a href="#_ftn15" | 684 - but they were clean in a limited sense, that is, from the errors |
| 648 name="_ftnref15">[15]</a> | 685 of the Jews.<a href="#_ftn15" name="_ftnref15" id= |
| 649 Origen says that they were clean, but that a further cleansing was needed, for | 686 "_ftnref15">[15]</a> Origen says that they were clean, but that a |
| 650 reason should always aspire to better gifts, always strive for the heights of | 687 further cleansing was needed, for reason should always aspire to |
| 651 virtue, and glow with the brightness of righteousness: "He who is holy, let him | 688 better gifts, always strive for the heights of virtue, and glow |
| 652 be sanctified further" [Rev 22:11]. <b>But not all of you</b>, because one of | 689 with the brightness of righteousness: "He who is holy, let him be |
| 653 them was dirty both in hands and head.<a href="#_ftn16" name="_ftnref16" | 690 sanctified further" [Rev 22:11]. <b>But not all of you</b>, because |
| 654 title="">[16]</a> | 691 one of them was dirty both in hands and head.<a href="#_ftn16" |
| 655 | 692 name="_ftnref16" title="" id="_ftnref16">[16]</a></p> |
| 656 <p>1767 This is why the Evangelist says, <b>for he knew who was | 693 <p>1767 This is why the Evangelist says, <b>for he knew who was to |
| 657 to betray him</b>. He is saying that Christ said, <b>but not all of you</b>, | 694 betray him</b>. He is saying that Christ said, <b>but not all of |
| 658 because he knew the uncleanness of Judas the betrayer. In general, there are | 695 you</b>, because he knew the uncleanness of Judas the betrayer. In |
| 659 two things which cleans a person: alms and compassion for the poor - "Give alms | 696 general, there are two things which cleans a person: alms and |
| 660 and then all things are clean for you" [Lk 11:41] - and love for God - "her | 697 compassion for the poor - "Give alms and then all things are clean |
| 661 sins, which are many, are forgiven, for she loved much" (Lk 7:47); "love covers | 698 for you" [Lk 11:41] - and love for God - "her sins, which are many, |
| 662 all offenses" (Prv 10:12). But Judas lacks these two things. He lacked | 699 are forgiven, for she loved much" (Lk 7:47); "love covers all |
| 663 compassion because he was a thief and, holding the money, he stole the alms of | 700 offenses" (Prv 10:12). But Judas lacks these two things. He lacked |
| 664 the poor. He also lacked love for Christ, because the devil had already put it | 701 compassion because he was a thief and, holding the money, he stole |
| 665 into this heart to betray Christ to the chief priests to be crucified. | 702 the alms of the poor. He also lacked love for Christ, because the |
| 666 <BR><BR><BR> | 703 devil had already put it into this heart to betray Christ to the |
| 667 <p align=center><b>LECTURE 3 | 704 chief priests to be crucified.<br /> |
| 668 <BLOCKQUOTE><p>12 When he had washed their feet, and taken his garments, | 705 <br /> |
| 669 and resumed his place [again], he said to them, "Do you know what I have done | 706 <br /></p> |
| 670 to you? 13 You call me Teacher and Lord; and you are right, for so I am. 14 If | 707 <p align="center"><b>LECTURE 3</b></p> |
| 671 I then, your Lord and Teacher, have washed your feet, you also ought to wash | 708 <blockquote> |
| 672 one another's feet. 15 For I have given you an example, that you also should do | 709 <p><b>12 When he had washed their feet, and taken his garments, and |
| 673 as I have done to you. 16 Truly, truly, I say to you, a servant is not greater | 710 resumed his place [again], he said to them, "Do you know what I |
| 674 than his master; nor is he who is sent greater than he who sent him. 17 If you | 711 have done to you? 13 You call me Teacher and Lord; and you are |
| 675 know these things, blessed are you if you do them. 18 I am not speaking of you | 712 right, for so I am. 14 If I then, your Lord and Teacher, have |
| 676 all; I know whom I have chosen; it is that the scripture may be fulfilled, 'He | 713 washed your feet, you also ought to wash one another's feet. 15 For |
| 677 who ate my bread has lifted his heel against me.' 19 I tell you this now, | 714 I have given you an example, that you also should do as I have done |
| 678 before it takes place, that when it does take place you may believe that I am | 715 to you. 16 Truly, truly, I say to you, a servant is not greater |
| 679 he. 20 Truly, truly, I say to you, he who receives anyone whom I send receives | 716 than his master; nor is he who is sent greater than he who sent |
| 680 me; and he who receives me receives he who sent me."<a href="#_ftn17" | 717 him. 17 If you know these things, blessed are you if you do them. |
| 681 name="_ftnref17">[17]</b></a></BLOCKQUOTE> | 718 18 I am not speaking of you all; I know whom I have chosen; it is |
| 682 | 719 that the scripture may be fulfilled, 'He who ate my bread has |
| 720 lifted his heel against me.' 19 I tell you this now, before it | |
| 721 takes place, that when it does take place you may believe that I am | |
| 722 he. 20 Truly, truly, I say to you, he who receives anyone whom I | |
| 723 send receives me; and he who receives me receives he who sent | |
| 724 me."<a href="#_ftn17" name="_ftnref17" id= | |
| 725 "_ftnref17">[17]</a></b></p> | |
| 726 </blockquote> | |
| 683 <p>1768 After our Lord showed that his humble service was | 727 <p>1768 After our Lord showed that his humble service was |
| 684 necessary, he then urges that it be imitated. First, the Evangelist describes | 728 necessary, he then urges that it be imitated. First, the Evangelist |
| 685 the circumstances of this exhortation; secondly, he mentions the exhortation | 729 describes the circumstances of this exhortation; secondly, he |
| 686 itself (v 12b). Concerning the first he does two things: first, he mentions the | 730 mentions the exhortation itself (v 12b). Concerning the first he |
| 687 sequence in this exhortation; secondly, he describes the one giving the | 731 does two things: first, he mentions the sequence in this |
| 688 exhortation (v 12a). | 732 exhortation; secondly, he describes the one giving the exhortation |
| 689 | 733 (v 12a).</p> |
| 690 <p>1769 The sequence found in this exhortation is that Christ | 734 <p>1769 The sequence found in this exhortation is that Christ later |
| 691 later taught in words what he had first done by his actions. In regard to this | 735 taught in words what he had first done by his actions. In regard to |
| 692 he says, <b>When he had washed their feet</b>: "Jesus began to do and teach" | 736 this he says, <b>When he had washed their feet</b>: "Jesus began to |
| 693 (Acts 1:1): "He who does them and teaches them shall be called great in the | 737 do and teach" (Acts 1:1): "He who does them and teaches them shall |
| 694 kingdom of heaven" (Mt 5:19). | 738 be called great in the kingdom of heaven" (Mt 5:19).</p> |
| 695 | 739 <p>1770 He describes the one giving the exhortation by his clothing |
| 696 <p>1770 He describes the one giving the exhortation by his | 740 and posture. As to his clothing, different clothing is suitable to |
| 697 clothing and posture. As to his clothing, different clothing is suitable to | 741 different people depending on the different activities appropriate |
| 698 different people depending on the different activities appropriate to each: "A | 742 to each: "A man's attire…shows what he is" (Sir 19:30). One |
| 699 man's attire…shows what he is" (Sir 19:30). One sort of attire is suitable for | 743 sort of attire is suitable for a servant, and another for a |
| 700 a servant, and another for a teacher. Now because a servant must be ready to | 744 teacher. Now because a servant must be ready to serve, he does not |
| 701 serve, he does not have any superfluous clothing; and so Christ, when he wished | 745 have any superfluous clothing; and so Christ, when he wished to |
| 702 to serve, "rose from supper, laid aside his garments." And a teacher, who | 746 serve, "rose from supper, laid aside his garments." And a teacher, |
| 703 should be serious and of great authority, ought also to be suitably dressed. | 747 who should be serious and of great authority, ought also to be |
| 704 Thus our Lord, when beginning to teach, had <b>taken his garments</b>. | 748 suitably dressed. Thus our Lord, when beginning to teach, had |
| 705 | 749 <b>taken his garments</b>.</p> |
| 706 <p>As to his posture: when Christ | 750 <p>As to his posture: when Christ began to serve he rose; he says |
| 707 began to serve he rose; he says that Christ "rose from supper." But now, about | 751 that Christ "rose from supper." But now, about to teach, he |
| 708 to teach, he reclines; he says, <b>he resumed his place again, he said to them</b>. | 752 reclines; he says, <b>he resumed his place again, he said to |
| 709 The reason for this is that teaching should be done in an atmosphere or | 753 them</b>. The reason for this is that teaching should be done in an |
| 710 serenity, and it is by sitting and being quiet that the soul becomes wise and | 754 atmosphere or serenity, and it is by sitting and being quiet that |
| 711 discerning. | 755 the soul becomes wise and discerning.</p> |
| 712 | |
| 713 <p>1771 Three events here are able to indicate mysteries. When | 756 <p>1771 Three events here are able to indicate mysteries. When |
| 714 Christ sends the Holy Spirit to his disciples he will be giving them complete | 757 Christ sends the Holy Spirit to his disciples he will be giving |
| 715 teaching: "But the Counselor, the Holy Spirit, whom the Father will send in my | 758 them complete teaching: "But the Counselor, the Holy Spirit, whom |
| 716 name, he will teach you all things, and bring to your remembrance all that I | 759 the Father will send in my name, he will teach you all things, and |
| 717 have said to you" (14:26). But three things are to take place before the Spirit | 760 bring to your remembrance all that I have said to you" (14:26). But |
| 718 is sent. First, their sins are to be washed away by his passion: "He washed us | 761 three things are to take place before the Spirit is sent. First, |
| 719 from our sins in his own blood" [Rev 1:5]. In reference to this he says, <b>when | 762 their sins are to be washed away by his passion: "He washed us from |
| 720 he had washed their feet</b>, that is, completely cleansed them by his blood. | 763 our sins in his own blood" [Rev 1:5]. In reference to this he says, |
| 721 Secondly, there is the resurrection of Christ. Christ had a mortal body before | 764 <b>when he had washed their feet</b>, that is, completely cleansed |
| 722 his passion, but he was not mortal because he was, as a person, the Son or God; | 765 them by his blood. Secondly, there is the resurrection of Christ. |
| 723 his mortality was due to the human nature he assumed. But after he rose from | 766 Christ had a mortal body before his passion, but he was not mortal |
| 724 the dead by the power of his divinity, he took on bodily immortality. And in | 767 because he was, as a person, the Son or God; his mortality was due |
| 725 reference to this he says, he had <b>taken his garments</b>, that is, he arose | 768 to the human nature he assumed. But after he rose from the dead by |
| 726 immortal. He says <b>his garments</b> because he did this by his own power: | 769 the power of his divinity, he took on bodily immortality. And in |
| 727 "The life he lives he lives to God," that is, by the power of God (Rom 6:10). | 770 reference to this he says, he had <b>taken his garments</b>, that |
| 728 We read of these garments: "He who conquers shall be clad thus in white | 771 is, he arose immortal. He says <b>his garments</b> because he did |
| 729 garments, and I will not blot his name out of the book of life" (Rev 3:5). | 772 this by his own power: "The life he lives he lives to God," that |
| 730 Also, before the Spirit is sent, Christ is to be seated [next to the Father] | 773 is, by the power of God (Rom 6:10). We read of these garments: "He |
| 731 after his ascension: "If I do not go away, the Counselor will not come to you" | 774 who conquers shall be clad thus in white garments, and I will not |
| 732 (16:7). And referring to this he says, <b>and resumed his place again</b>, that | 775 blot his name out of the book of life" (Rev 3:5). Also, before the |
| 733 is, remaining and sitting at the right hand of the Father: "The Lord Jesus, | 776 Spirit is sent, Christ is to be seated [next to the Father] after |
| 734 after he had spoken to them, was taken up into the heaven, and sat down at the | 777 his ascension: "If I do not go away, the Counselor will not come to |
| 735 right hand of God" (Mk 16:19). He says, <b>again</b>, not because as the Son of | 778 you" (16:7). And referring to this he says, <b>and resumed his |
| 736 God he had ever ceased to sit with the Father, for he is in the bosom of the | 779 place again</b>, that is, remaining and sitting at the right hand |
| 737 Father from all eternity, but because as man he was raised to the greater goods | 780 of the Father: "The Lord Jesus, after he had spoken to them, was |
| 738 of the Father: "Therefore God has highly exalted him and bestowed on him the | 781 taken up into the heaven, and sat down at the right hand of God" |
| 739 name which is above every name" (Phil 2:9). | 782 (Mk 16:19). He says, <b>again</b>, not because as the Son of God he |
| 740 | 783 had ever ceased to sit with the Father, for he is in the bosom of |
| 741 <p>And so, before sending into them | 784 the Father from all eternity, but because as man he was raised to |
| 742 the Holy Spirit, who would perfectly teach them, Christ would wash them with | 785 the greater goods of the Father: "Therefore God has highly exalted |
| 743 the blood he shed; take up his garments by rising; and resume his place by | 786 him and bestowed on him the name which is above every name" (Phil |
| 744 ascending in glory. | 787 2:9).</p> |
| 745 | 788 <p>And so, before sending into them the Holy Spirit, who would |
| 746 <p>1772 Next (v 12b), he gives his exhortation. First, he asks | 789 perfectly teach them, Christ would wash them with the blood he |
| 747 a question; secondly, he accepts their acknowledgement; thirdly, he draws a | 790 shed; take up his garments by rising; and resume his place by |
| 748 conclusion from this; fourthly, he confirms this conclusion. | 791 ascending in glory.</p> |
| 749 | 792 <p>1772 Next (v 12b), he gives his exhortation. First, he asks a |
| 750 <p>1773 Christ questions them when he says, <b>Do you know what | 793 question; secondly, he accepts their acknowledgement; thirdly, he |
| 751 I have done to you? </b>This means: You have seen what I have done, but you do | 794 draws a conclusion from this; fourthly, he confirms this |
| 752 not know why I did it. And he asks them in this way in order to show the | 795 conclusion.</p> |
| 753 greatness of his action and to prompt them to reflect on it. For we should | 796 <p>1773 Christ questions them when he says, <b>Do you know what I |
| 754 meditate on the works of God because they are profound: "How great are thy | 797 have done to you?</b> This means: You have seen what I have done, |
| 755 works, O Lord! Thy thoughts are very deep" (Ps 92:5). We can barely know the | 798 but you do not know why I did it. And he asks them in this way in |
| 756 works of God: "Then I saw all the works of God, that man cannot find out the | 799 order to show the greatness of his action and to prompt them to |
| 757 work that is done under the sun" (Eccl 8:17). Yet it is still a delight to | 800 reflect on it. For we should meditate on the works of God because |
| 758 think about them: "For thou O Lord, hast made me glad by thy work; at the work | 801 they are profound: "How great are thy works, O Lord! Thy thoughts |
| 759 of thy hands I sing for joy" (Ps 92:4). Further, these works are helpful, | 802 are very deep" (Ps 92:5). We can barely know the works of God: |
| 760 because they lead us to a knowledge of their author: "For from the greatness | 803 "Then I saw all the works of God, that man cannot find out the work |
| 761 and beauty of created things comes a corresponding perception of their Creator" | 804 that is done under the sun" (Eccl 8:17). Yet it is still a delight |
| 762 (Wis 13:5); "These very works which I am doing, bear me witness" (5:36). | 805 to think about them: "For thou O Lord, hast made me glad by thy |
| 763 | 806 work; at the work of thy hands I sing for joy" (Ps 92:4). Further, |
| 764 <p>According to Origen, this statement | 807 these works are helpful, because they lead us to a knowledge of |
| 765 can be rendered as, <b>Know what I have done to you</b>.<a href="#_ftn18" | 808 their author: "For from the greatness and beauty of created things |
| 766 name="_ftnref18">[18]</a> | 809 comes a corresponding perception of their Creator" (Wis 13:5); |
| 767 In this way, it has an imperative sense, as if Christ were saying: You ought to | 810 "These very works which I am doing, bear me witness" (5:36).</p> |
| 768 understand what I have done to you. In this interpretation our Lord said this | 811 <p>According to Origen, this statement can be rendered as, <b>Know |
| 769 to rouse their understanding. | 812 what I have done to you</b>.<a href="#_ftn18" name="_ftnref18" id= |
| 770 | 813 "_ftnref18">[18]</a> In this way, it has an imperative sense, as if |
| 814 Christ were saying: You ought to understand what I have done to | |
| 815 you. In this interpretation our Lord said this to rouse their | |
| 816 understanding.</p> | |
| 771 <p>1774 Our Lord accepts their acknowledgment, <b>You call me | 817 <p>1774 Our Lord accepts their acknowledgment, <b>You call me |
| 772 Teacher and Lord</b>. He mentions what they acknowledge; and than he approves | 818 Teacher and Lord</b>. He mentions what they acknowledge; and than |
| 773 of it. | 819 he approves of it.</p> |
| 774 | |
| 775 <p>1775 As to the first, we should note that in 1 Corinthians | 820 <p>1775 As to the first, we should note that in 1 Corinthians |
| 776 (1:24), the Apostle says two things about Christ: he is the power of God and | 821 (1:24), the Apostle says two things about Christ: he is the power |
| 777 the wisdom of God. As the power of God, he rules all things, for as Ambrose | 822 of God and the wisdom of God. As the power of God, he rules all |
| 778 says, the word "Lord" is a name of power.<a href="#_ftn19" name="_ftnref19" | 823 things, for as Ambrose says, the word "Lord" is a name of |
| 779 title="">[19]</a> | 824 power.<a href="#_ftn19" name="_ftnref19" title="" id= |
| 780 As the wisdom of God he teaches everyone. Thus the disciples called him <b>Lord | 825 "_ftnref19">[19]</a> As the wisdom of God he teaches everyone. Thus |
| 781 </b>- "Lord, to whom shall we go?" (6:68) - <b>and Teacher </b>- "Rabbi, eat" | 826 the disciples called him <b>Lord</b> - "Lord, to whom shall we go?" |
| 782 (4:31). And with good reason. For he is the Lord, who alone creates and | 827 (6:68) - <b>and Teacher</b> - "Rabbi, eat" (4:31). And with good |
| 783 restores: "Know that the Lord is God!" (Ps 100:3). And he is the only Teacher | 828 reason. For he is the Lord, who alone creates and restores: "Know |
| 784 who teaches from within: "You have one master, the Christ" (Mt 23:10). | 829 that the Lord is God!" (Ps 100:3). And he is the only Teacher who |
| 785 | 830 teaches from within: "You have one master, the Christ" (Mt |
| 786 <p>1776 When he says, <b>and you are right</b>, he approves | 831 23:10).</p> |
| 787 their acknowledgement. Here we should note that something which is spoken can | 832 <p>1776 When he says, <b>and you are right</b>, he approves their |
| 788 be commendable for two reasons. First, because what is said is in harmony with | 833 acknowledgement. Here we should note that something which is spoken |
| 789 the thing about which it is said; and this happens if what is said is true, for | 834 can be commendable for two reasons. First, because what is said is |
| 790 if it is false, it does not harmonize with the thing. So it is well said: | 835 in harmony with the thing about which it is said; and this happens |
| 791 "Therefore, putting away falsehood, let every one speak the truth" (Eph 4:25). | 836 if what is said is true, for if it is false, it does not harmonize |
| 792 For lies must be avoided to such an extent that even if it seems that they lead | 837 with the thing. So it is well said: "Therefore, putting away |
| 793 to the glory of God, they should not be spoken. In reference to this point he | 838 falsehood, let every one speak the truth" (Eph 4:25). For lies must |
| 794 says, <b>and you are right</b>; because what you say is true, for it applies to | 839 be avoided to such an extent that even if it seems that they lead |
| 795 me, <b>for so I am</b>, Teacher and Lord. I am the Teacher because of the | 840 to the glory of God, they should not be spoken. In reference to |
| 796 wisdom I teach by my words; I am the Lord because of the power I show in my | 841 this point he says, <b>and you are right</b>; because what you say |
| 797 miracles. | 842 is true, for it applies to me, <b>for so I am</b>, Teacher and |
| 798 | 843 Lord. I am the Teacher because of the wisdom I teach by my words; I |
| 799 <p>Secondly, what is spoken can be commendable | 844 am the Lord because of the power I show in my miracles.</p> |
| 800 because it is in harmony with the person speaking. There are some who call | 845 <p>Secondly, what is spoken can be commendable because it is in |
| 801 Christ Teacher and Lord, but it is not in harmony with themselves, for they do | 846 harmony with the person speaking. There are some who call Christ |
| 802 not defer to the teaching and commands of God; and such people do not speak | 847 Teacher and Lord, but it is not in harmony with themselves, for |
| 803 rightly. So to those who say, "Lord, Lord, open to us," the answer is given, | 848 they do not defer to the teaching and commands of God; and such |
| 804 "Truly, I say to you, I do not know you" (Mt 25:11), because they are not | 849 people do not speak rightly. So to those who say, "Lord, Lord, open |
| 805 speaking from their hearts, but only with their lips. But the apostles spoke | 850 to us," the answer is given, "Truly, I say to you, I do not know |
| 806 rightly, because it was in agreement with themselves. And so Christ replied, <b>and | 851 you" (Mt 25:11), because they are not speaking from their hearts, |
| 807 you are right</b>, that is, you are speaking the truth, <b>for so I am</b>, | 852 but only with their lips. But the apostles spoke rightly, because |
| 808 that is, for you I am the Teacher and the Lord, for you listen to me as Teacher | 853 it was in agreement with themselves. And so Christ replied, <b>and |
| 809 - "To whom shall we go? You have the words of eternal life" (6:6) - and you | 854 you are right</b>, that is, you are speaking the truth, <b>for so I |
| 810 follow me as Lord - "Lo, we have left everything and followed you" (Mt 19:27). | 855 am</b>, that is, for you I am the Teacher and the Lord, for you |
| 811 | 856 listen to me as Teacher - "To whom shall we go? You have the words |
| 857 of eternal life" (6:6) - and you follow me as Lord - "Lo, we have | |
| 858 left everything and followed you" (Mt 19:27).</p> | |
| 812 <p>1777 This seems to conflict with the statement in Proverbs | 859 <p>1777 This seems to conflict with the statement in Proverbs |
| 813 (27:2): "Let another praise you, and not your own mouth." It seems, therefore, | 860 (27:2): "Let another praise you, and not your own mouth." It seems, |
| 814 that it was not right for our Lord to praise himself. Augustine answers this in | 861 therefore, that it was not right for our Lord to praise himself. |
| 815 two ways.<a href="#_ftn20" name="_ftnref20">[20]</a> | 862 Augustine answers this in two ways.<a href="#_ftn20" name= |
| 816 First, it is wrong for a person to commend himself because of the danger of | 863 "_ftnref20" id="_ftnref20">[20]</a> First, it is wrong for a person |
| 817 becoming proud: because if one is inclined to pride, it is dangerous for him to | 864 to commend himself because of the danger of becoming proud: because |
| 818 be pleased with himself. When there is no danger of pride, self-praise is not | 865 if one is inclined to pride, it is dangerous for him to be pleased |
| 819 wrong. This danger was not to be feared in Christ, for if one is above | 866 with himself. When there is no danger of pride, self-praise is not |
| 820 everything, then no matter how much he praises himself, he does not commend | 867 wrong. This danger was not to be feared in Christ, for if one is |
| 821 himself too much. | 868 above everything, then no matter how much he praises himself, he |
| 822 | 869 does not commend himself too much.</p> |
| 823 <p>Augustine also says that sometimes | 870 <p>Augustine also says that sometimes it is good that a person |
| 824 it is good that a person commends himself, as when this is beneficial to | 871 commends himself, as when this is beneficial to others.<a href= |
| 825 others.<a href="#_ftn21" name="_ftnref21">[21]</a> | 872 "#_ftn21" name="_ftnref21" id="_ftnref21">[21]</a> The Apostle |
| 826 The Apostle commended himself this way to the Corinthians (2 Cor 11). Now for | 873 commended himself this way to the Corinthians (2 Cor 11). Now for |
| 827 us to know God is very beneficial and necessary in every way, for our entire | 874 us to know God is very beneficial and necessary in every way, for |
| 828 perfection lies in this. Thus it was a benefit for us that he reveal his | 875 our entire perfection lies in this. Thus it was a benefit for us |
| 829 greatness to us, for how could we know it if it were not shown to us by the one | 876 that he reveal his greatness to us, for how could we know it if it |
| 830 who knows. Thus it was necessary that Christ commend himself to us, for as | 877 were not shown to us by the one who knows. Thus it was necessary |
| 831 Augustine says, if he did not praise himself in order to avoid seeming | 878 that Christ commend himself to us, for as Augustine says, if he did |
| 832 arrogant, he would be depriving us of wisdom: "Wisdom will praise herself" (Sir | 879 not praise himself in order to avoid seeming arrogant, he would be |
| 833 24:1). | 880 depriving us of wisdom: "Wisdom will praise herself" (Sir |
| 834 | 881 24:1).</p> |
| 835 <p>1778 He draws the conclusion when he says, <b>If I then, | 882 <p>1778 He draws the conclusion when he says, <b>If I then, your |
| 836 your Lord and Teacher, have washed your feet, you also ought to wash one | 883 Lord and Teacher, have washed your feet, you also ought to wash one |
| 837 another's feet</b>. He is arguing here from what is less [expected] to what is | 884 another's feet</b>. He is arguing here from what is less [expected] |
| 838 more [expected]. For it seems less [expected] that one who is greater humble | 885 to what is more [expected]. For it seems less [expected] that one |
| 839 himself than one who is not as great. And with this in mind he concludes, <b>If | 886 who is greater humble himself than one who is not as great. And |
| 840 I then</b>, who am greater, because I am <b>your Lord and Teacher, have washed | 887 with this in mind he concludes, <b>If I then</b>, who am greater, |
| 841 your feet</b>, then <b>you</b> who are not as great, because you are disciples | 888 because I am <b>your Lord and Teacher, have washed your feet</b>, |
| 842 and servants,<b> ought</b>, far more than I, <b>to wash one another's feet</b>: | 889 then <b>you</b> who are not as great, because you are disciples and |
| 843 "Whoever would be great among you must be your servant…even as the Son of man | 890 servants, <b>ought</b>, far more than I, <b>to wash one another's |
| 844 came not to be served but to serve" (Mt 20:26). | 891 feet</b>: "Whoever would be great among you must be your |
| 845 | 892 servant…even as the Son of man came not to be served but to |
| 893 serve" (Mt 20:26).</p> | |
| 846 <p>1779 It seems that the statement, <b>you ought to wash one | 894 <p>1779 It seems that the statement, <b>you ought to wash one |
| 847 another's feet</b>, is a precept. And one who neglects a precept sins in a | 895 another's feet</b>, is a precept. And one who neglects a precept |
| 848 serious way. Therefore, [it is a serious sin not to wash the feet of others]. I | 896 sins in a serious way. Therefore, [it is a serious sin not to wash |
| 849 reply, according to Augustine, that every one should wash the feet of others, | 897 the feet of others]. I reply, according to Augustine, that every |
| 850 either in a physical or spiritual way.<a href="#_ftn22" name="_ftnref22" | 898 one should wash the feet of others, either in a physical or |
| 851 title="">[22]</a> | 899 spiritual way.<a href="#_ftn22" name="_ftnref22" title="" id= |
| 852 And it is much better, and true beyond argument, that one should do this in a | 900 "_ftnref22">[22]</a> And it is much better, and true beyond |
| 853 physical way, so that a Christian will not consider it beneath him to do what | 901 argument, that one should do this in a physical way, so that a |
| 854 Christ did. For when a person stoops down to the feet of his neighbor, humility | 902 Christian will not consider it beneath him to do what Christ did. |
| 855 is awakened in his heart, or if already there it is made stronger. | 903 For when a person stoops down to the feet of his neighbor, humility |
| 856 | 904 is awakened in his heart, or if already there it is made |
| 857 <p>If one cannot do this in a physical | 905 stronger.</p> |
| 858 way, it should at least be done in one's heart. When feet are washed, their | 906 <p>If one cannot do this in a physical way, it should at least be |
| 859 stains are washed away. So we wash the feet of our neighbors in a spiritual way | 907 done in one's heart. When feet are washed, their stains are washed |
| 860 when, as far as we can, we wash away their moral stains. This is done in three | 908 away. So we wash the feet of our neighbors in a spiritual way when, |
| 861 ways. The first way is by forgiving their offenses, as in "And if one has a | 909 as far as we can, we wash away their moral stains. This is done in |
| 862 complaint against another, forgiving each other; as the Lord has forgiven you, | 910 three ways. The first way is by forgiving their offenses, as in |
| 863 so you also must forgive" (Col 3:13). Another way is by praying because of | 911 "And if one has a complaint against another, forgiving each other; |
| 864 their sins, according to "Pray for one another, that you may be healed" (Jas | 912 as the Lord has forgiven you, so you also must forgive" (Col 3:13). |
| 865 5:16). These two kinds of washing can be done by all the faithful. The third | 913 Another way is by praying because of their sins, according to "Pray |
| 866 way belongs to prelates, who ought to wash by forgiving sins by the power of | 914 for one another, that you may be healed" (Jas 5:16). These two |
| 867 the keys: "Receive the Holy Spirit. If you forgive the sins of any, they are | 915 kinds of washing can be done by all the faithful. The third way |
| 868 forgiven" (20:22). | 916 belongs to prelates, who ought to wash by forgiving sins by the |
| 869 | 917 power of the keys: "Receive the Holy Spirit. If you forgive the |
| 870 <p>We can also say that by this action | 918 sins of any, they are forgiven" (20:22).</p> |
| 871 our Lord pointed out all the works of mercy. For one who gives bread to the | 919 <p>We can also say that by this action our Lord pointed out all the |
| 872 hungry washes his feet, as does one who practices hospitality, or gives food to | 920 works of mercy. For one who gives bread to the hungry washes his |
| 873 one in need; and so on for the other works. "Contribute to the needs of the | 921 feet, as does one who practices hospitality, or gives food to one |
| 874 saints" (Rom 12:13). | 922 in need; and so on for the other works. "Contribute to the needs of |
| 875 | 923 the saints" (Rom 12:13).</p> |
| 876 <p>1780 He supports his conclusion in four ways: first, by his | 924 <p>1780 He supports his conclusion in four ways: first, by his |
| 877 intention; secondly, by his authority (v 16); thirdly, by the reward due this | 925 intention; secondly, by his authority (v 16); thirdly, by the |
| 878 action (v 17); and fourthly, by the dignity of those whose feet he washed (v | 926 reward due this action (v 17); and fourthly, by the dignity of |
| 879 20). | 927 those whose feet he washed (v 20).</p> |
| 880 | 928 <p>1781 He said the reason I did this was to give you an example; |
| 881 <p>1781 He said the reason I did this was to give you an | 929 so <b>you also ought to wash one another's feet</b>, because that |
| 882 example; so <b>you also ought to wash one another's feet</b>, because that was | 930 was what I intended by this action. For when we are dealing with |
| 883 what I intended by this action. For when we are dealing with the conduct of | 931 the conduct of people, example has more influence than words. A |
| 884 people, example has more influence than words. A person chooses and does what | 932 person chooses and does what seems good to him, and so what one |
| 885 seems good to him, and so what one chooses is a better indication of what is | 933 chooses is a better indication of what is good than what one |
| 886 good than what one teaches should be chosen. This is why when someone says one | 934 teaches should be chosen. This is why when someone says one thing |
| 887 thing and does another, what he does has more influence on others than what he | 935 and does another, what he does has more influence on others than |
| 888 has taught. Thus it is especially necessary to give example by one's actions. | 936 what he has taught. Thus it is especially necessary to give example |
| 889 | 937 by one's actions.</p> |
| 890 <p>Now the example of a mere human | 938 <p>Now the example of a mere human being would not be adequate for |
| 891 being would not be adequate for the entire human race to imitate, both because | 939 the entire human race to imitate, both because human reason cannot |
| 892 human reason cannot take everything into account, and it does err in what it | 940 take everything into account, and it does err in what it does take |
| 893 does take into account. And so there was given to us the example of the Son of | 941 into account. And so there was given to us the example of the Son |
| 894 God, which cannot be in error and is adequate for all situations. Thus | 942 of God, which cannot be in error and is adequate for all |
| 895 Augustine says: "Pride is not healed if it is not healed by the divine | 943 situations. Thus Augustine says: "Pride is not healed if it is not |
| 896 humility" <a href="#_ftn23" name="_ftnref23" | 944 healed by the divine humility" <a href="#_ftn23" name="_ftnref23" |
| 897 title="">11.0pt;font-family:"Times New Roman"'>[23]</a>; and the same is true of avarice and the | 945 title="" id="_ftnref23">11.0pt;font-family:"Times New |
| 898 other vices. | 946 Roman"'>[23]</a>; and the same is true of avarice and the other |
| 899 | 947 vices.</p> |
| 900 <p>Note that the Son of God is a | 948 <p>Note that the Son of God is a fitting and sufficient example for |
| 901 fitting and sufficient example for us. For he is the art of the Father, and | 949 us. For he is the art of the Father, and just as he was the model |
| 902 just as he was the model or pattern for every thing created, so he was the | 950 or pattern for every thing created, so he was the model for our |
| 903 model for our justification: "Christ also suffered for you, leaving you an | 951 justification: "Christ also suffered for you, leaving you an |
| 904 example that you should follow in his steps" (1 Pet 2:21); "My foot has held | 952 example that you should follow in his steps" (1 Pet 2:21); "My foot |
| 905 fast to his steps, I have kept his way and have not turned aside," as we read | 953 has held fast to his steps, I have kept his way and have not turned |
| 906 in Job (23:11). | 954 aside," as we read in Job (23:11).</p> |
| 907 | 955 <p>1782 Then when he says, <b>Truly, truly, I say to you, a servant |
| 908 <p>1782 Then when he says, <b>Truly, truly, I say to you, a | 956 is not greater than his master</b>, he strengthens his conclusion |
| 909 servant is not greater than his master</b>, he strengthens his conclusion by | 957 by his authority. First, he mentions the status of his disciples; |
| 910 his authority. First, he mentions the status of his disciples; secondly, the | 958 secondly, the work they do.</p> |
| 911 work they do. | 959 <p>Then the status of the disciples is that they are servants: "so |
| 912 | 960 you also, when you have done all that is commanded you, say, 'We |
| 913 <p>Then the status of the disciples is | 961 are unworthy servants'" (Lk 17:10). The work they have to do is to |
| 914 that they are servants: "so you also, when you have done all that is commanded | 962 be apostles - and an apostle is one who is sent: "He…chose |
| 915 you, say, 'We are unworthy servants'" (Lk 17:10). The work they have to do is | 963 from them twelve, whom he named apostles" (Lk 6:13). So he says: I |
| 916 to be apostles - and an apostle is one who is sent: "He…chose from them twelve, | 964 say that "you also ought to wash one another's feet" as I have |
| 917 whom he named apostles" (Lk 6:13). So he says: I say that "you also ought to | 965 washed yours, because <b>a servant is not greater than his |
| 918 wash one another's feet" as I have washed yours, because <b>a servant is not | 966 master</b>, and this refers to their status, <b>nor is he who is |
| 919 greater than his master</b>, and this refers to their status, <b>nor is he who | 967 sent grater than he who sent him</b>. Although the Son of God was |
| 920 is sent grater than he who sent him</b>. Although the Son of God was sent to | 968 sent to us, as we see in Hebrews (3:1), and he is equal to the one |
| 921 us, as we see in Hebrews (3:1), and he is equal to the one who sent him, that | 969 who sent him, that is, the Father, yet it is true of all others |
| 922 is, the Father, yet it is true of all others that he who is sent is not greater | 970 that he who is sent is not greater than the one who sent him.</p> |
| 923 than the one who sent him. | |
| 924 | |
| 925 <p>1783 This seems to contradict what our Lord said to his | 971 <p>1783 This seems to contradict what our Lord said to his |
| 926 disciples below (15:15): "No longer do I call you servants, for the servant | 972 disciples below (15:15): "No longer do I call you servants, for the |
| 927 does not know what his master is doing." I answer that there are two ways of | 973 servant does not know what his master is doing." I answer that |
| 928 being a servant. One way is based on reverence and respect, "filial fear," and | 974 there are two ways of being a servant. One way is based on |
| 929 this produces a good servant: "Well done, good and faithful servant" (Mt | 975 reverence and respect, "filial fear," and this produces a good |
| 930 25:23). This is the kind of servant our Lord is talking about here in John | 976 servant: "Well done, good and faithful servant" (Mt 25:23). This is |
| 931 (13:16). The other way of being a servant is based on the fear of punishment, | 977 the kind of servant our Lord is talking about here in John (13:16). |
| 932 "servile fear." This kind of servant is mentioned in "You wicked servant! I | 978 The other way of being a servant is based on the fear of |
| 933 forgave you all that debt because you besought me" (Mt 18:33). This is the kind | 979 punishment, "servile fear." This kind of servant is mentioned in |
| 934 of servant our Lord refers to when he says: "No longer do I call you servants" | 980 "You wicked servant! I forgave you all that debt because you |
| 935 (15:15). | 981 besought me" (Mt 18:33). This is the kind of servant our Lord |
| 936 | 982 refers to when he says: "No longer do I call you servants" |
| 937 <p>1784 When he says, <b>If you know these things, blessed are | 983 (15:15).</p> |
| 938 you if you do them</b>, he strengthens his conclusion by a reward. First, he | 984 <p>1784 When he says, <b>If you know these things, blessed are you |
| 939 mentions the reward; secondly, he excludes someone from it (v 18). | 985 if you do them</b>, he strengthens his conclusion by a reward. |
| 940 | 986 First, he mentions the reward; secondly, he excludes someone from |
| 941 <p class=MsoHeader> | 987 it (v 18).</p> |
| 942 | 988 <p class="MsoHeader"> </p> |
| 943 <p>1785 <b>If you know these things</b>, which many do know, <b>blessed | 989 <p>1785 <b>If you know these things</b>, which many do know, |
| 944 are you if you do them</b>, which is true of few. He says, "know" and "do" | 990 <b>blessed are you if you do them</b>, which is true of few. He |
| 945 because we read: "Blessed are those who hear the word of God and keep it" (Lk | 991 says, "know" and "do" because we read: "Blessed are those who hear |
| 946 11:28); and "A good understanding have all those who practice it" (Ps 111:10). | 992 the word of God and keep it" (Lk 11:28); and "A good understanding |
| 947 On the other hand, "Whoever knows what is right to do and fails to do it, for | 993 have all those who practice it" (Ps 111:10). On the other hand, |
| 948 him it is sin" (Jas 4:17). | 994 "Whoever knows what is right to do and fails to do it, for him it |
| 949 | 995 is sin" (Jas 4:17).</p> |
| 950 <p>1786 He excludes someone when he says, <b>I am not speaking | 996 <p>1786 He excludes someone when he says, <b>I am not speaking of |
| 951 of you all</b>. First, he says there is an exception; secondly, he gives the | 997 you all</b>. First, he says there is an exception; secondly, he |
| 952 reason for the exception (v 18). Thirdly, he tells why he said there was an | 998 gives the reason for the exception (v 18). Thirdly, he tells why he |
| 953 exception (v 19). He does two things about the first: he mentions there is an | 999 said there was an exception (v 19). He does two things about the |
| 954 exception; he answers an unspoken question. | 1000 first: he mentions there is an exception; he answers an unspoken |
| 955 | 1001 question.</p> |
| 956 <p>1787 He says there is an exception when he says, <b>I am not | 1002 <p>1787 He says there is an exception when he says, <b>I am not |
| 957 speaking of you all</b>. He is saying in effect: You will be blessed, but not | 1003 speaking of you all</b>. He is saying in effect: You will be |
| 958 all of you, because <b>I am not speaking of you all </b>when I say you will be | 1004 blessed, but not all of you, because <b>I am not speaking of you |
| 959 blessed: "All the runners compete, but only one receives the prize" (1 Cor | 1005 all</b> when I say you will be blessed: "All the runners compete, |
| 960 9:24). For there is one of you, that is, Judas, who will not be blessed, and he | 1006 but only one receives the prize" (1 Cor 9:24). For there is one of |
| 961 will not do these things. | 1007 you, that is, Judas, who will not be blessed, and he will not do |
| 962 | 1008 these things.</p> |
| 963 <p>According to Origen, our Lord did | 1009 <p>According to Origen, our Lord did not say <b>blessed are |
| 964 not say <b>blessed are you</b>, without qualification; but he added a | 1010 you</b>, without qualification; but he added a condition, <b>if you |
| 965 condition, <b>if you do them</b>.<a href="#_ftn24" name="_ftnref24">[24]</a> | 1011 do them</b>.<a href="#_ftn24" name="_ftnref24" id= |
| 966 And this is true for all of them, even Judas; for if Judas had done these | 1012 "_ftnref24">[24]</a> And this is true for all of them, even Judas; |
| 967 things, he would have been blessed. So for Origen, Jesus is excluding Judas | 1013 for if Judas had done these things, he would have been blessed. So |
| 968 from his servants, "a servant is not greater than his master" (v 16). It was | 1014 for Origen, Jesus is excluding Judas from his servants, "a servant |
| 969 like saying: I say you are servants and apostles, <b>but I am not speaking of | 1015 is not greater than his master" (v 16). It was like saying: I say |
| 970 you all</b>: for Judas, since he was a servant of sin, was not a servant of the | 1016 you are servants and apostles, <b>but I am not speaking of you |
| 971 Divine Word, nor was he an apostle once the devil had entered into his heart. | 1017 all</b>: for Judas, since he was a servant of sin, was not a |
| 972 | 1018 servant of the Divine Word, nor was he an apostle once the devil |
| 973 <p>1788 Someone could say: Since Christ does not say that all | 1019 had entered into his heart.</p> |
| 974 are blessed or his apostles, then some member of his group might perish | 1020 <p>1788 Someone could say: Since Christ does not say that all are |
| 975 unexpectedly. Our Lord answers this saying, <b>I know whom I have chosen</b>. | 1021 blessed or his apostles, then some member of his group might perish |
| 976 This was like saying: Those who have been chosen will not perish; but not all | 1022 unexpectedly. Our Lord answers this saying, <b>I know whom I have |
| 977 have been chosen. So, the one who will perish will be the one who has not been | 1023 chosen</b>. This was like saying: Those who have been chosen will |
| 978 chosen, that is, Judas: "You did not choose me, but I chose you" (15:16). | 1024 not perish; but not all have been chosen. So, the one who will |
| 979 | 1025 perish will be the one who has not been chosen, that is, Judas: |
| 980 <p>1789 This seems to conflict with his earlier statement: "Did | 1026 "You did not choose me, but I chose you" (15:16).</p> |
| 981 I not choose you, the twelve?" (6:71). Therefore, since Judas was one of the | 1027 <p>1789 This seems to conflict with his earlier statement: "Did I |
| 982 twelve, it seems that he was chosen. I answer that one can be chosen in two | 1028 not choose you, the twelve?" (6:71). Therefore, since Judas was one |
| 983 ways. One is for a present righteousness; and Judas was chosen for this. The | 1029 of the twelve, it seems that he was chosen. I answer that one can |
| 984 other is for final glory; and Judas was not chosen for this. | 1030 be chosen in two ways. One is for a present righteousness; and |
| 985 | 1031 Judas was chosen for this. The other is for final glory; and Judas |
| 986 <p>1790 The reason there was an exception was so <b>that the scripture | 1032 was not chosen for this.</p> |
| 987 may be fulfilled </b>- not that scripture forced the event, but it did mention | 1033 <p>1790 The reason there was an exception was so <b>that the |
| 988 an event that would happen: "Everything written about me in the law of Moses | 1034 scripture may be fulfilled</b> - not that scripture forced the |
| 989 and the prophets and the psalms must be fulfilled" (Lk 24:44); "Not an iota, | 1035 event, but it did mention an event that would happen: "Everything |
| 990 nor a dot, will pass from the law until all is accomplished" (Mt 5:18). This | 1036 written about me in the law of Moses and the prophets and the |
| 991 scripture says: <b>He who ate my bread has lifted his heel against me</b>. This | 1037 psalms must be fulfilled" (Lk 24:44); "Not an iota, nor a dot, will |
| 992 is another translation of what we have in the Psalm [41:9] as: "The man of my | 1038 pass from the law until all is accomplished" (Mt 5:18). This |
| 993 peace, in whom I trusted, who ate my bread, has greatly deceived me." The | 1039 scripture says: <b>He who ate my bread has lifted his heel against |
| 994 intimacy Judas had with Christ is shown when we read, <b>he who ate my bread</b>: | 1040 me</b>. This is another translation of what we have in the Psalm |
| 995 for Judas, along with the other disciples, ate bread with Christ, even | 1041 [41:9] as: "The man of my peace, in whom I trusted, who ate my |
| 996 consecrated bread. Further, his malicious efforts against Christ are shown when | 1042 bread, has greatly deceived me." The intimacy Judas had with Christ |
| 997 it says, <b>has lifted his heel against me</b>; that is, he will try to crush | 1043 is shown when we read, <b>he who ate my bread</b>: for Judas, along |
| 998 me. And we do crush our enemies under our heel: "She shall crush your head, and | 1044 with the other disciples, ate bread with Christ, even consecrated |
| 999 you will lie in wait for her heel" [Gen 3:15]. And so one is said to raise his | 1045 bread. Further, his malicious efforts against Christ are shown when |
| 1000 heel against another when he tries to crush him. But Judas will not be able to | 1046 it says, <b>has lifted his heel against me</b>; that is, he will |
| 1001 do this, because I will be exalted by the very thing with which he wants to | 1047 try to crush me. And we do crush our enemies under our heel: "She |
| 1002 crush me: "And I, when am lifted up from the earth, will draw all things to | 1048 shall crush your head, and you will lie in wait for her heel" [Gen |
| 1003 myself" [12:32]. | 1049 3:15]. And so one is said to raise his heel against another when he |
| 1004 | 1050 tries to crush him. But Judas will not be able to do this, because |
| 1005 <p>1791 We have an example in this for ourselves: let us not be | 1051 I will be exalted by the very thing with which he wants to crush |
| 1006 set back if we happen to suffer evil from those close to us or from the | 1052 me: "And I, when am lifted up from the earth, will draw all things |
| 1007 malicious, since we can remember the conduct of Judas who, in spite of having | 1053 to myself" [12:32].</p> |
| 1008 received unlimited goods, returned the contrary to his benefactor. Our Lord chose | 1054 <p>1791 We have an example in this for ourselves: let us not be set |
| 1009 Judas, whom he knew would become an evil person, so that we could realize that | 1055 back if we happen to suffer evil from those close to us or from the |
| 1010 there would be no human society which does not have some evil members: "As a | 1056 malicious, since we can remember the conduct of Judas who, in spite |
| 1011 lily among brambles, so is my love among maidens" (Song 2:2). And in one of his | 1057 of having received unlimited goods, returned the contrary to his |
| 1012 letters Augustine says: "I don't care to assume that my household is better | 1058 benefactor. Our Lord chose Judas, whom he knew would become an evil |
| 1013 than the group of the apostles."<a href="#_ftn25" name="_ftnref25">[25]</a> | 1059 person, so that we could realize that there would be no human |
| 1014 We can also understand from this that if a prelate receives someone into the | 1060 society which does not have some evil members: "As a lily among |
| 1015 Church, and this person becomes bad, the prelate should not be blamed. Look at | 1061 brambles, so is my love among maidens" (Song 2:2). And in one of |
| 1016 Judas! Even though he was chosen by Christ he turned out to be a traitor. The | 1062 his letters Augustine says: "I don't care to assume that my |
| 1017 same thing happened to Philip when he received Simon the magician: "Shall they | 1063 household is better than the group of the apostles."<a href= |
| 1018 repay good with evil, by making a snare to take my life?" [Jer 18:20]; "A man's | 1064 "#_ftn25" name="_ftnref25" id="_ftnref25">[25]</a> We can also |
| 1019 foes will be those of his own household" (Mt 10:36). | 1065 understand from this that if a prelate receives someone into the |
| 1020 | 1066 Church, and this person becomes bad, the prelate should not be |
| 1021 <p>1792 Then when he says, <b>I tell you this now</b>, he gives | 1067 blamed. Look at Judas! Even though he was chosen by Christ he |
| 1022 the reason why he mentioned there was an exception. As if to say: I have been | 1068 turned out to be a traitor. The same thing happened to Philip when |
| 1023 silent about his malice for a long time, but because the time is near when it | 1069 he received Simon the magician: "Shall they repay good with evil, |
| 1024 will appear publicly, therefore, <b>I tell you this now, before it takes place, | 1070 by making a snare to take my life?" [Jer 18:20]; "A man's foes will |
| 1025 that when it does take place you may believe that I am he </b>who predicts the | 1071 be those of his own household" (Mt 10:36).</p> |
| 1026 future and reveals the secrets of the heart: things which are characteristic of | 1072 <p>1792 Then when he says, <b>I tell you this now</b>, he gives the |
| 1027 God. "The heart is deceitful above all things, and desperately corrupt; who can | 1073 reason why he mentioned there was an exception. As if to say: I |
| 1028 understand it? 'I the Lord search the mind and try the heart'" (Jer 17:9); | 1074 have been silent about his malice for a long time, but because the |
| 1029 "Tell us what is to come hereafter, that we may know that you are gods" (Is | 1075 time is near when it will appear publicly, therefore, <b>I tell you |
| 1030 41:23). Or, "I am who am" [Ex 3:14]. | 1076 this now, before it takes place, that when it does take place you |
| 1031 | 1077 may believe that I am he</b> who predicts the future and reveals |
| 1032 <p>1793 Next (v 20), he confirms his conclusion from the | 1078 the secrets of the heart: things which are characteristic of God. |
| 1033 dignity of those whose feet he washed. For their dignity was so great that | 1079 "The heart is deceitful above all things, and desperately corrupt; |
| 1034 services performed for them seemed in a way to rebound to God, although | 1080 who can understand it? 'I the Lord search the mind and try the |
| 1035 according to a certain progression: because things done for the faithful | 1081 heart'" (Jer 17:9); "Tell us what is to come hereafter, that we may |
| 1036 through Christ rebound to God the Father. | 1082 know that you are gods" (Is 41:23). Or, "I am who am" [Ex |
| 1037 | 1083 3:14].</p> |
| 1038 <p>First, he shows how those things | 1084 <p>1793 Next (v 20), he confirms his conclusion from the dignity of |
| 1039 done for the disciples of Christ flow back or rebound to Christ. Regarding this | 1085 those whose feet he washed. For their dignity was so great that |
| 1040 he says, <b>Truly, truly, I say to you</b>. He is saying in effect: Truly, you | 1086 services performed for them seemed in a way to rebound to God, |
| 1041 ought to wash their feet, because <b>he who receives any one whom I send | 1087 although according to a certain progression: because things done |
| 1042 receives me</b>, that is, I regard as done to me the service given to those | 1088 for the faithful through Christ rebound to God the Father.</p> |
| 1043 whom I send: "He who receives you receives me" (Mt 10:41). Secondly, he shows | 1089 <p>First, he shows how those things done for the disciples of |
| 1044 how a service given to Christ rebounds to the Father, saying, <b>he who receives | 1090 Christ flow back or rebound to Christ. Regarding this he says, |
| 1045 me receives him who sent me</b>: "That all may honor the Son, even as they | 1091 <b>Truly, truly, I say to you</b>. He is saying in effect: Truly, |
| 1046 honor the Father" (5:23). | 1092 you ought to wash their feet, because <b>he who receives any one |
| 1047 | 1093 whom I send receives me</b>, that is, I regard as done to me the |
| 1048 <p>However, according to Origen, this verse can be | 1094 service given to those whom I send: "He who receives you receives |
| 1049 understood in two ways.<a href="#_ftn26" name="_ftnref26">[26]</a> | 1095 me" (Mt 10:41). Secondly, he shows how a service given to Christ |
| 1050 In one way by compressing the two parts into one, and then the sense is: he who | 1096 rebounds to the Father, saying, <b>he who receives me receives him |
| 1051 receives those sent by me also receives the Father. The second way keeps the | 1097 who sent me</b>: "That all may honor the Son, even as they honor |
| 1052 parts distinct, and then the meaning is: he who receives, that is, in a | 1098 the Father" (5:23).</p> |
| 1053 physical way, those sent by me, receives me; and those who receive me, that is, | 1099 <p>However, according to Origen, this verse can be understood in |
| 1054 coming into their souls in a spiritual way - as in "that Christ may dwell in | 1100 two ways.<a href="#_ftn26" name="_ftnref26" id="_ftnref26">[26]</a> |
| 1055 your hearts through faith" (Eph 3:17) - receives him who sent me, the Father. | 1101 In one way by compressing the two parts into one, and then the |
| 1056 Not only will I dwell in him, but the Father will also: "We will come to him | 1102 sense is: he who receives those sent by me also receives the |
| 1057 and make our home with him" (14:23). | 1103 Father. The second way keeps the parts distinct, and then the |
| 1058 | 1104 meaning is: he who receives, that is, in a physical way, those sent |
| 1059 <p>1794 Arius used this text in the following way to help | 1105 by me, receives me; and those who receive me, that is, coming into |
| 1060 support his own error: the Lord says that he who receives him receives the | 1106 their souls in a spiritual way - as in "that Christ may dwell in |
| 1061 Father; and so the relationship between the Father who sends and the Son is the | 1107 your hearts through faith" (Eph 3:17) - receives him who sent me, |
| 1062 same as that of the Son who sends and the disciples. But Christ who sends is | 1108 the Father. Not only will I dwell in him, but the Father will also: |
| 1063 greater than the disciples who are sent; thus, the Father is greater than the | 1109 "We will come to him and make our home with him" (14:23).</p> |
| 1064 Son. | 1110 <p>1794 Arius used this text in the following way to help support |
| 1065 | 1111 his own error: the Lord says that he who receives him receives the |
| 1066 <p>We should answer this, according to | 1112 Father; and so the relationship between the Father who sends and |
| 1067 Augustine, by saying that there were two natures in Christ, a human and a | 1113 the Son is the same as that of the Son who sends and the disciples. |
| 1068 divine nature.<a href="#_ftn27" name="_ftnref27">[27]</a> | 1114 But Christ who sends is greater than the disciples who are sent; |
| 1069 In the first part he is speaking with reference to his human nature, saying, <b>he | 1115 thus, the Father is greater than the Son.</p> |
| 1070 who receives any one whom I send receives me</b>, as human, for I share with | 1116 <p>We should answer this, according to Augustine, by saying that |
| 1071 them in one [human] nature. In the second part he speaks in reference to his | 1117 there were two natures in Christ, a human and a divine |
| 1072 divinity: <b>he who receives me</b>, who am God, <b>receives him who sent me</b>, | 1118 nature.<a href="#_ftn27" name="_ftnref27" id="_ftnref27">[27]</a> |
| 1073 for I have the same [divine] nature as him. | 1119 In the first part he is speaking with reference to his human |
| 1074 | 1120 nature, saying, <b>he who receives any one whom I send receives |
| 1075 <p>Or, we could understand it to mean: | 1121 me</b>, as human, for I share with them in one [human] nature. In |
| 1076 he who receives one whom I send, receives me, for my authority is in him; and | 1122 the second part he speaks in reference to his divinity: <b>he who |
| 1077 he who receives me receives the Father, whose authority is in me. In this way, | 1123 receives me</b>, who am God, <b>receives him who sent me</b>, for I |
| 1078 these words show that Christ is the bridge between God and humankind, as in | 1124 have the same [divine] nature as him.</p> |
| 1079 "There is one mediator between God and the men, the man Christ Jesus" (1 Tim | 1125 <p>Or, we could understand it to mean: he who receives one whom I |
| 1080 2:5). | 1126 send, receives me, for my authority is in him; and he who receives |
| 1081 <BR><BR><BR> | 1127 me receives the Father, whose authority is in me. In this way, |
| 1082 <p align=center><b>LECTURE 4 | 1128 these words show that Christ is the bridge between God and |
| 1083 | 1129 humankind, as in "There is one mediator between God and the men, |
| 1084 <BLOCKQUOTE><p>21 When Jesus had thus spoken, he was troubled in spirit, | 1130 the man Christ Jesus" (1 Tim 2:5).<br /> |
| 1085 and testified, "Truly, truly, I say to you, one of you will betray me." 22 The | 1131 <br /> |
| 1086 disciples looked at one another, uncertain of whom he spoke. 23 One of his | 1132 <br /></p> |
| 1087 disciples, whom Jesus loved, was lying close to the breast [lap] of Jesus; 24 | 1133 <p align="center"><b>LECTURE 4</b></p> |
| 1088 so Simon Peter beckoned to him and said, "Tell us who it is of whom he speaks." | 1134 <blockquote> |
| 1089 25 So lying thus, close to the breast of Jesus, he said to him, "Lord, who is | 1135 <p><b>21 When Jesus had thus spoken, he was troubled in spirit, and |
| 1090 it?" 26 Jesus answered, "It is he whom I shall give this morsel [bread] when I | 1136 testified, "Truly, truly, I say to you, one of you will betray me." |
| 1091 have dipped it." So when he had dipped the morsel [bread], he gave it to Judas, | 1137 22 The disciples looked at one another, uncertain of whom he spoke. |
| 1092 the son of Simon Iscariot. 27 Then after the morsel, Satan entered into him.<a | 1138 23 One of his disciples, whom Jesus loved, was lying close to the |
| 1093 href="#_ftn28" name="_ftnref28">[28]</b></a></BLOCKQUOTE> | 1139 breast [lap] of Jesus; 24 so Simon Peter beckoned to him and said, |
| 1094 | 1140 "Tell us who it is of whom he speaks." 25 So lying thus, close to |
| 1095 <p>1795 Above, the Evangelist presented the example Christ gave | 1141 the breast of Jesus, he said to him, "Lord, who is it?" 26 Jesus |
| 1096 to his disciples to imitate. Here he shows the failure of the disciples who | 1142 answered, "It is he whom I shall give this morsel [bread] when I |
| 1097 were not yet ready to follow him; a failure which Christ predicted. First, we | 1143 have dipped it." So when he had dipped the morsel [bread], he gave |
| 1098 see the failure of the disciple who betrayed him; secondly, of the disciple who | 1144 it to Judas, the son of Simon Iscariot. 27 Then after the morsel, |
| 1099 denied him (v 36). Two things are done with the first: one of the disciples is | 1145 Satan entered into him.<a href="#_ftn28" name="_ftnref28" id= |
| 1100 said to be a betrayer; secondly, we see him leave the supper. Two things are | 1146 "_ftnref28">[28]</a></b></p> |
| 1101 done concerning the first: the betrayal is predicted; then we see it beginning | 1147 </blockquote> |
| 1102 to be executed (v 27a). Two things are done about the first: the crime of the | 1148 <p>1795 Above, the Evangelist presented the example Christ gave to |
| 1103 traitor is foretold; secondly, the traitor is identified (v 22). | 1149 his disciples to imitate. Here he shows the failure of the |
| 1104 | 1150 disciples who were not yet ready to follow him; a failure which |
| 1105 <p>1796 Two things are done about the first: the emotions of | 1151 Christ predicted. First, we see the failure of the disciple who |
| 1106 the one foretelling the betrayal are mentioned; secondly, the event predicted | 1152 betrayed him; secondly, of the disciple who denied him (v 36). Two |
| 1107 is mentioned. | 1153 things are done with the first: one of the disciples is said to be |
| 1108 | 1154 a betrayer; secondly, we see him leave the supper. Two things are |
| 1109 <p>The one foretelling the betrayal is | 1155 done concerning the first: the betrayal is predicted; then we see |
| 1110 Christ, and he is troubled. As to this the Evangelist says, <b>When Jesus had | 1156 it beginning to be executed (v 27a). Two things are done about the |
| 1111 thus spoken</b>, inviting them once again to works of love, he visualized the | 1157 first: the crime of the traitor is foretold; secondly, the traitor |
| 1112 disciple who was to betray him and <b>he was troubled in spirit</b>. Here we | 1158 is identified (v 22).</p> |
| 1113 should note that to be troubled is to be disturbed. This is shown by an event | 1159 <p>1796 Two things are done about the first: the emotions of the |
| 1114 mentioned before: "From time to time an angel of the Lord used to come down | 1160 one foretelling the betrayal are mentioned; secondly, the event |
| 1115 into the pool and the water was disturbed…the sick man said, 'Sir, I have no | 1161 predicted is mentioned.</p> |
| 1116 one to plunge me into the pool once the water is troubled'" (5:4). Here it is | 1162 <p>The one foretelling the betrayal is Christ, and he is troubled. |
| 1117 the same thing for water to be disturbed or troubled. We also say the sea is | 1163 As to this the Evangelist says, <b>When Jesus had thus spoken</b>, |
| 1118 troubled when it is disturbed. And so to say that a soul is troubled is to say | 1164 inviting them once again to works of love, he visualized the |
| 1119 that it is disturbed. Now there are some acts of the soul which do not involve | 1165 disciple who was to betray him and <b>he was troubled in |
| 1120 a disturbance in the body; these are the actions of its intellectual powers. | 1166 spirit</b>. Here we should note that to be troubled is to be |
| 1121 But the acts of the sensory appetite do involve a disturbance in the body; | 1167 disturbed. This is shown by an event mentioned before: "From time |
| 1122 these are the actions of its intellectual powers. But the acts of the sensory | 1168 to time an angel of the Lord used to come down into the pool and |
| 1123 appetite do involve some bodily disturbance; and so the affections of the | 1169 the water was disturbed…the sick man said, 'Sir, I have no |
| 1124 sensory appetite are called passions. Now among all the affections or passions | 1170 one to plunge me into the pool once the water is troubled'" (5:4). |
| 1125 of the sensory appetite, sadness involves the most disturbance. While pleasure, | 1171 Here it is the same thing for water to be disturbed or troubled. We |
| 1126 since it implies a rest in a good which is possessed, has more the character of | 1172 also say the sea is troubled when it is disturbed. And so to say |
| 1127 rest than of disturbance. Even fear, since it is concerned with an evil to come | 1173 that a soul is troubled is to say that it is disturbed. Now there |
| 1128 in the future, has less disturbance than sadness, which involves an evil which | 1174 are some acts of the soul which do not involve a disturbance in the |
| 1129 is present. This is why one who is afflicted with sadness is especially said to | 1175 body; these are the actions of its intellectual powers. But the |
| 1130 be troubled. So Christ was troubled, that is, he was sad. | 1176 acts of the sensory appetite do involve a disturbance in the body; |
| 1131 | 1177 these are the actions of its intellectual powers. But the acts of |
| 1132 <p>1797 We can recall here that there have been philosophers, | 1178 the sensory appetite do involve some bodily disturbance; and so the |
| 1133 the Stoics, who said that those who are wise are not troubled this way or by | 1179 affections of the sensory appetite are called passions. Now among |
| 1134 such passions. For although they admit that one who is wise may have fear, or | 1180 all the affections or passions of the sensory appetite, sadness |
| 1135 joy or desire, such a one is never sad. It is clear that this is false because | 1181 involves the most disturbance. While pleasure, since it implies a |
| 1136 Jesus, who is the highest wisdom, was troubled. | 1182 rest in a good which is possessed, has more the character of rest |
| 1137 | 1183 than of disturbance. Even fear, since it is concerned with an evil |
| 1138 <p>Note that one can be troubled in | 1184 to come in the future, has less disturbance than sadness, which |
| 1139 two ways. Sometimes it comes from the flesh, which means that one is troubled | 1185 involves an evil which is present. This is why one who is afflicted |
| 1140 because of some apprehension by the senses, but independently of the judgment | 1186 with sadness is especially said to be troubled. So Christ was |
| 1141 of reason. Yet sometimes this can remain within the limits of reason and not | 1187 troubled, that is, he was sad.</p> |
| 1142 cloud one's reason; in this case, Jerome would call it a <i>propassion</i>.<a | 1188 <p>1797 We can recall here that there have been philosophers, the |
| 1143 href="#_ftn29" name="_ftnref29">[29]</a> | 1189 Stoics, who said that those who are wise are not troubled this way |
| 1144 This can happen in one who is wise. At other times, this can go beyond the | 1190 or by such passions. For although they admit that one who is wise |
| 1145 limits of reason and trouble reason. This is not found in the wise. | 1191 may have fear, or joy or desire, such a one is never sad. It is |
| 1146 | 1192 clear that this is false because Jesus, who is the highest wisdom, |
| 1147 <p>The second way of being troubled is | 1193 was troubled.</p> |
| 1148 to have it come from one's reason, that is, when one is troubled in the sensory | 1194 <p>Note that one can be troubled in two ways. Sometimes it comes |
| 1149 appetite because of a judgment of reason and from deliberation. This was the | 1195 from the flesh, which means that one is troubled because of some |
| 1150 way Christ was troubled. And so the Evangelist is careful to say that<b> he was | 1196 apprehension by the senses, but independently of the judgment of |
| 1151 troubled in spirit</b>, that is, the sensory appetite of Christ was troubled | 1197 reason. Yet sometimes this can remain within the limits of reason |
| 1152 because of a judgment of his reason. Thus he said above (11:33) that Jesus | 1198 and not cloud one's reason; in this case, Jerome would call it a |
| 1153 "troubled himself." For in Christ all things arose from the deliberation of | 1199 <i>propassion</i>.<a href="#_ftn29" name="_ftnref29" id= |
| 1154 reason, even in his sensory appetite; and so there were in him no sudden | 1200 "_ftnref29">[29]</a> This can happen in one who is wise. At other |
| 1155 disturbances of his sensuality. | 1201 times, this can go beyond the limits of reason and trouble reason. |
| 1156 | 1202 This is not found in the wise.</p> |
| 1157 <p>1798 Jesus willed to be troubled at this time for two | 1203 <p>The second way of being troubled is to have it come from one's |
| 1158 reasons. First, in order to instruct us in the faith. For suffering and death, | 1204 reason, that is, when one is troubled in the sensory appetite |
| 1159 which human nature naturally shuns, were drawing near to him; and when he | 1205 because of a judgment of reason and from deliberation. This was the |
| 1160 realized this, he became sad because they were harmful and evil for him. And so | 1206 way Christ was troubled. And so the Evangelist is careful to say |
| 1161 he willed, by a judgment of reason, to be troubled even in his soul, to show us | 1207 that <b>he was troubled in spirit</b>, that is, the sensory |
| 1162 that he had a real human nature. This excludes the error of Apollinaris who | 1208 appetite of Christ was troubled because of a judgment of his |
| 1163 said that Christ did not have a soul, but the Word took its place. | 1209 reason. Thus he said above (11:33) that Jesus "troubled himself." |
| 1164 | 1210 For in Christ all things arose from the deliberation of reason, |
| 1165 <p>Secondly, he did this to aid our | 1211 even in his sensory appetite; and so there were in him no sudden |
| 1166 own progress. According to Augustine, he saw that the traitor was about to | 1212 disturbances of his sensuality.</p> |
| 1167 leave and return with the Jews who wanted to capture him.<a href="#_ftn30" | 1213 <p>1798 Jesus willed to be troubled at this time for two reasons. |
| 1168 name="_ftnref30">[30]</a> | 1214 First, in order to instruct us in the faith. For suffering and |
| 1169 By this action, Judas was severed from the society of the saints and drew down | 1215 death, which human nature naturally shuns, were drawing near to |
| 1170 a sentence of death upon himself. And because Jesus loved him, this made him | 1216 him; and when he realized this, he became sad because they were |
| 1171 sad. This gives an example to superiors that if now and then they have to pass | 1217 harmful and evil for him. And so he willed, by a judgment of |
| 1172 a harsh judgment on their subjects, they should do it with a sad heart, | 1218 reason, to be troubled even in his soul, to show us that he had a |
| 1173 according to "Let a good man strike or rebuke me in kindness" (Ps 141:5). For | 1219 real human nature. This excludes the error of Apollinaris who said |
| 1174 when Jesus decided to reveal the treachery of Judas to the others, <b>he was | 1220 that Christ did not have a soul, but the Word took its place.</p> |
| 1175 troubled in spirit and testified</b>, to show he was not ignorant of his | 1221 <p>Secondly, he did this to aid our own progress. According to |
| 1176 betrayal, and said, <b>Truly, truly, I say to you, one of you will betray me</b>. | 1222 Augustine, he saw that the traitor was about to leave and return |
| 1177 | 1223 with the Jews who wanted to capture him.<a href="#_ftn30" name= |
| 1178 | 1224 "_ftnref30" id="_ftnref30">[30]</a> By this action, Judas was |
| 1179 <p>1799 He is careful to say, <b>one of you</b>, i.e., one of | 1225 severed from the society of the saints and drew down a sentence of |
| 1180 those chosen for this holy society, so that we might understand that there would | 1226 death upon himself. And because Jesus loved him, this made him sad. |
| 1181 never be a society so holy that it would be without sinners and those who are | 1227 This gives an example to superiors that if now and then they have |
| 1182 evil: "Now there was a day when the sons of God came to present themselves | 1228 to pass a harsh judgment on their subjects, they should do it with |
| 1183 before the Lord, and Satan also came among them" (Job 1:6). | 1229 a sad heart, according to "Let a good man strike or rebuke me in |
| 1184 | 1230 kindness" (Ps 141:5). For when Jesus decided to reveal the |
| 1185 <p>He said one of them, not two or | 1231 treachery of Judas to the others, <b>he was troubled in spirit and |
| 1186 several, so it would not seem that he was reproving the whole group rather than | 1232 testified</b>, to show he was not ignorant of his betrayal, and |
| 1187 the traitor in the group. For we should not think a group bad because one | 1233 said, <b>Truly, truly, I say to you, one of you will betray |
| 1188 member is bad; although if several are bad, the group could be considered bad. | 1234 me</b>.</p> |
| 1189 He said, <b>one of you</b>, that is, one of your number, not one of you in | 1235 <p>1799 He is careful to say, <b>one of you</b>, i.e., one of those |
| 1190 merit or one in spirit: "They went out from us, but they were not of us, for if | 1236 chosen for this holy society, so that we might understand that |
| 1191 they had been of us, they would have continued with us" (1 Jn 2:19).<b> One of | 1237 there would never be a society so holy that it would be without |
| 1192 you will betray me</b>. Me, the Teacher, the Lord, the Savior. | 1238 sinners and those who are evil: "Now there was a day when the sons |
| 1193 | 1239 of God came to present themselves before the Lord, and Satan also |
| 1194 <p>1800 Next (v 22), the traitor is privately identified. | 1240 came among them" (Job 1:6).</p> |
| 1195 First, the occasions for this are mentioned; secondly, the traitor is | 1241 <p>He said one of them, not two or several, so it would not seem |
| 1196 identified (v 26); thirdly, we see the effect of his identification (v 27). | 1242 that he was reproving the whole group rather than the traitor in |
| 1197 There were two occasions for his identification: one was the uncertainty of the | 1243 the group. For we should not think a group bad because one member |
| 1198 disciples, and the other was a question asked by one of the disciples. First, | 1244 is bad; although if several are bad, the group could be considered |
| 1199 John mentions their uncertainty; and then the disciple's question. | 1245 bad. He said, <b>one of you</b>, that is, one of your number, not |
| 1200 | 1246 one of you in merit or one in spirit: "They went out from us, but |
| 1201 <p>1801 With regard to the first, note that the good disciples | 1247 they were not of us, for if they had been of us, they would have |
| 1202 had very great love for Christ and their faith was very strong. Because of | 1248 continued with us" (1 Jn 2:19). <b>One of you will betray me</b>. |
| 1203 their love each one assumed that he would not be the one to deny Christ; yet | 1249 Me, the Teacher, the Lord, the Savior.</p> |
| 1204 because their faith was so strong they were most certain that what Christ said | 1250 <p>1800 Next (v 22), the traitor is privately identified. First, |
| 1205 could not be false. And so, although none of them was conscious of any evil, | 1251 the occasions for this are mentioned; secondly, the traitor is |
| 1206 they nevertheless thought the prediction of Christ was truer and more | 1252 identified (v 26); thirdly, we see the effect of his identification |
| 1207 believable than their own opinion. Accordingly, considering that they were | 1253 (v 27). There were two occasions for his identification: one was |
| 1208 human and that their affections could change so much that they could will the | 1254 the uncertainty of the disciples, and the other was a question |
| 1209 opposite of what they willed before, they were more uncertain of themselves | 1255 asked by one of the disciples. First, John mentions their |
| 1210 than of the truth spoken by Christ. So, <b>the disciples looked at one another, | 1256 uncertainty; and then the disciple's question.</p> |
| 1211 uncertain of whom he spoke</b>: "Therefore let any one who thinks that he | 1257 <p>1801 With regard to the first, note that the good disciples had |
| 1212 stands take heed lest he fall" (1 Cor 10:12); "If I wash myself with snow, and | 1258 very great love for Christ and their faith was very strong. Because |
| 1213 cleanse my hands with lye, yet thou will plunge me into a pit" (Job 9:30). | 1259 of their love each one assumed that he would not be the one to deny |
| 1214 | 1260 Christ; yet because their faith was so strong they were most |
| 1215 <p>1802 Next (v 23), the disciple's question is stated. First | 1261 certain that what Christ said could not be false. And so, although |
| 1216 we see the intimacy he had with Christ; secondly, what led him to ask (v 24); | 1262 none of them was conscious of any evil, they nevertheless thought |
| 1217 thirdly, his question (v 25). | 1263 the prediction of Christ was truer and more believable than their |
| 1218 | 1264 own opinion. Accordingly, considering that they were human and that |
| 1219 <p>1803 The disciple's intimacy with Christ is shown by the | 1265 their affections could change so much that they could will the |
| 1220 fact that he was lying close to him. He says, <b>one of the disciples was lying | 1266 opposite of what they willed before, they were more uncertain of |
| 1221 close to the lap of Jesus</b>. This was John the Evangelist who wrote his | 1267 themselves than of the truth spoken by Christ. So, <b>the disciples |
| 1222 Gospel. He wrote of himself in the third person to avoid boasting. In this he | 1268 looked at one another, uncertain of whom he spoke</b>: "Therefore |
| 1223 followed the custom of others who wrote Sacred Scripture. Moses wrote of | 1269 let any one who thinks that he stands take heed lest he fall" (1 |
| 1224 himself this way, as though he were someone else: "and the Lord said to Moses" | 1270 Cor 10:12); "If I wash myself with snow, and cleanse my hands with |
| 1225 (Lev 11:1). And so did Matthew: "He saw a man called Matthew sitting at the tax | 1271 lye, yet thou will plunge me into a pit" (Job 9:30).</p> |
| 1226 office" as we see from Matthew (Mt 9:9). And further on Paul did the same: "I | 1272 <p>1802 Next (v 23), the disciple's question is stated. First we |
| 1227 know a man in Christ who fourteen years ago was caught up to the third heaven" | 1273 see the intimacy he had with Christ; secondly, what led him to ask |
| 1228 (2 Cor 12:2). | 1274 (v 24); thirdly, his question (v 25).</p> |
| 1229 | 1275 <p>1803 The disciple's intimacy with Christ is shown by the fact |
| 1230 <p>1804 John here mentions three things about himself. First, | 1276 that he was lying close to him. He says, <b>one of the disciples |
| 1231 the love he had for Christ as he rested on him. John said that he <b>was lying</b>, | 1277 was lying close to the lap of Jesus</b>. This was John the |
| 1232 that is resting: "Then you will delight yourself in the Almighty, and lift up | 1278 Evangelist who wrote his Gospel. He wrote of himself in the third |
| 1233 your face to God" (Job 22:26); "He leads me beside the waters of rest" (Ps | 1279 person to avoid boasting. In this he followed the custom of others |
| 1234 23:2). Secondly, he intimates his knowledge of mysteries, which were made known | 1280 who wrote Sacred Scripture. Moses wrote of himself this way, as |
| 1235 to him by Christ, and especially for the writing of this Gospel. He says he was | 1281 though he were someone else: "and the Lord said to Moses" (Lev |
| 1236 lying <b>close to the lap of Jesus</b>, for the lap signifies things that are | 1282 11:1). And so did Matthew: "He saw a man called Matthew sitting at |
| 1237 hidden: "The only Son, who is in the lap of the Father, he has made him known" | 1283 the tax office" as we see from Matthew (Mt 9:9). And further on |
| 1238 [1:18]. Thirdly, he mentions the special love Christ had for him, saying, <b>whom | 1284 Paul did the same: "I know a man in Christ who fourteen years ago |
| 1239 Jesus loved</b>, not exclusively, but in a way above others. Exactly how Christ | 1285 was caught up to the third heaven" (2 Cor 12:2).</p> |
| 1240 loved him more than others will be stated more clearly at the end of this book. | 1286 <p>1804 John here mentions three things about himself. First, the |
| 1241 | 1287 love he had for Christ as he rested on him. John said that he |
| 1242 | 1288 <b>was lying</b>, that is resting: "Then you will delight yourself |
| 1243 <p>For the present, it is enough to | 1289 in the Almighty, and lift up your face to God" (Job 22:26); "He |
| 1244 say that John was more loved by Christ for three reasons. First, because of the | 1290 leads me beside the waters of rest" (Ps 23:2). Secondly, he |
| 1245 cleanliness of his purity: for he was a virgin when chosen by the Lord, and | 1291 intimates his knowledge of mysteries, which were made known to him |
| 1246 always remained so: "He who loves purity of heart, and whose speech is | 1292 by Christ, and especially for the writing of this Gospel. He says |
| 1247 gracious, will have the king as his friend" (Prv 22:11). Secondly, because of | 1293 he was lying <b>close to the lap of Jesus</b>, for the lap |
| 1248 the depth of his wisdom, for he saw further into the secrets of God than | 1294 signifies things that are hidden: "The only Son, who is in the lap |
| 1249 others; and so he is compared to an eagle, "A wise servant has the king's | 1295 of the Father, he has made him known" [1:18]. Thirdly, he mentions |
| 1250 favor" [Prv 14:35]. Thirdly, because of the great intensity of his love for | 1296 the special love Christ had for him, saying, <b>whom Jesus |
| 1251 Christ: "I love those who love me" (Prv 8:17). | 1297 loved</b>, not exclusively, but in a way above others. Exactly how |
| 1252 | 1298 Christ loved him more than others will be stated more clearly at |
| 1299 the end of this book.</p> | |
| 1300 <p>For the present, it is enough to say that John was more loved by | |
| 1301 Christ for three reasons. First, because of the cleanliness of his | |
| 1302 purity: for he was a virgin when chosen by the Lord, and always | |
| 1303 remained so: "He who loves purity of heart, and whose speech is | |
| 1304 gracious, will have the king as his friend" (Prv 22:11). Secondly, | |
| 1305 because of the depth of his wisdom, for he saw further into the | |
| 1306 secrets of God than others; and so he is compared to an eagle, "A | |
| 1307 wise servant has the king's favor" [Prv 14:35]. Thirdly, because of | |
| 1308 the great intensity of his love for Christ: "I love those who love | |
| 1309 me" (Prv 8:17).</p> | |
| 1253 <p>1805 Then when he says, <b>so Simon Peter beckoned to him</b>, | 1310 <p>1805 Then when he says, <b>so Simon Peter beckoned to him</b>, |
| 1254 John mentions what led him to question Christ. But since to beckon is to | 1311 John mentions what led him to question Christ. But since to beckon |
| 1255 suggest something without speaking any words, why does he say that Peter both <b>beckoned…and | 1312 is to suggest something without speaking any words, why does he say |
| 1256 said? </b>I answer that the [Latin] word beckon can also mean just to think | 1313 that Peter both <b>beckoned…and said?</b> I answer that the |
| 1257 something within ourselves, as "The fool says in his heart…" (Ps 53:1). And, | 1314 [Latin] word beckon can also mean just to think something within |
| 1258 even more so, we can say that someone said something when he indicates by some | 1315 ourselves, as "The fool says in his heart…" (Ps 53:1). And, |
| 1259 external sign or gesture what he has conceived in his heart. This is the | 1316 even more so, we can say that someone said something when he |
| 1260 meaning of his saying that Peter <b>beckoned…and said</b>, that is, thinking of | 1317 indicates by some external sign or gesture what he has conceived in |
| 1261 something within himself, he indicated it by some kind of gesture. Or, one | 1318 his heart. This is the meaning of his saying that Peter |
| 1262 could say that he first gave some gesture, and then said in words: <b>Who is it | 1319 <b>beckoned…and said</b>, that is, thinking of something |
| 1263 of whom he speaks? </b>that is, who will betray him. | 1320 within himself, he indicated it by some kind of gesture. Or, one |
| 1264 | 1321 could say that he first gave some gesture, and then said in words: |
| 1265 <p>1806 Since everywhere in the Gospels Peter is always | 1322 <b>Who is it of whom he speaks?</b> that is, who will betray |
| 1266 presented as bold and as the first to speak out because of his fervent love, | 1323 him.</p> |
| 1267 why is he now keeping silent? Chrysostom gives three reasons for this.<a | 1324 <p>1806 Since everywhere in the Gospels Peter is always presented |
| 1268 href="#_ftn31" name="_ftnref31">[31]</a> | 1325 as bold and as the first to speak out because of his fervent love, |
| 1269 One is that Peter had just been reprimanded by our Lord for not allowing him to | 1326 why is he now keeping silent? Chrysostom gives three reasons for |
| 1270 wash his feet, and had heard, "If I do not wash you, you have no part in me." | 1327 this.<a href="#_ftn31" name="_ftnref31" id="_ftnref31">[31]</a> One |
| 1271 As a result, he preferred not to bother our Lord just now. Another reason is | 1328 is that Peter had just been reprimanded by our Lord for not |
| 1272 that Peter did not want our Lord to reveal this openly so that others could | 1329 allowing him to wash his feet, and had heard, "If I do not wash |
| 1273 hear it. And so because Peter was a few feet away from Christ and would not be | 1330 you, you have no part in me." As a result, he preferred not to |
| 1274 the only one to hear his answer, he urged John, who was next to Jesus, to ask | 1331 bother our Lord just now. Another reason is that Peter did not want |
| 1275 him. | 1332 our Lord to reveal this openly so that others could hear it. And so |
| 1276 | 1333 because Peter was a few feet away from Christ and would not be the |
| 1277 <p>The third reason is mystical. John | 1334 only one to hear his answer, he urged John, who was next to Jesus, |
| 1278 signifies the contemplative life, and Peter the active life. Now Peter is | 1335 to ask him.</p> |
| 1279 instructed by Christ by means of John because the active life learns about | 1336 <p>The third reason is mystical. John signifies the contemplative |
| 1280 divine things by means of the contemplative life: "Mary sat at the Lord's feet | 1337 life, and Peter the active life. Now Peter is instructed by Christ |
| 1281 and listened to his teaching. But Martha was distracted with much serving" (Lk | 1338 by means of John because the active life learns about divine things |
| 1282 10:39). | 1339 by means of the contemplative life: "Mary sat at the Lord's feet |
| 1283 | 1340 and listened to his teaching. But Martha was distracted with much |
| 1284 <p>1807 Then when he says, <b>So lying thus, close to the | 1341 serving" (Lk 10:39).</p> |
| 1285 breast of Jesus, he said to him, Lord, who is it?</b> he mentions the question. | 1342 <p>1807 Then when he says, <b>So lying thus, close to the breast of |
| 1286 Note that when Peter was beckoning to John to get him to question our Lord, | 1343 Jesus, he said to him, Lord, who is it?</b> he mentions the |
| 1287 John was leaning near the lap of Jesus. But now when John asks he is near the | 1344 question. Note that when Peter was beckoning to John to get him to |
| 1288 breast of Jesus, for the breast is closer to the mouth than the lap is. And so | 1345 question our Lord, John was leaning near the lap of Jesus. But now |
| 1289 John moved from the lap of Christ to his breast so he could hear his answer | 1346 when John asks he is near the breast of Jesus, for the breast is |
| 1290 more quietly and privately. | 1347 closer to the mouth than the lap is. And so John moved from the lap |
| 1291 | 1348 of Christ to his breast so he could hear his answer more quietly |
| 1292 <p>As for the mystical interpretation, | 1349 and privately.</p> |
| 1293 we can see from this that the more a person wants to grasp the secrets of | 1350 <p>As for the mystical interpretation, we can see from this that |
| 1294 divine wisdom, the more he should try to get closer to Christ, according to: | 1351 the more a person wants to grasp the secrets of divine wisdom, the |
| 1295 "Come to him and be enlightened" [Ps 34:5]. For the secrets of divine wisdom | 1352 more he should try to get closer to Christ, according to: "Come to |
| 1296 are especially revealed to those who are joined to God by love: "He shows his | 1353 him and be enlightened" [Ps 34:5]. For the secrets of divine wisdom |
| 1297 friend that it is his possession" [Job 36:33]; "His friend comes and searches | 1354 are especially revealed to those who are joined to God by love: "He |
| 1298 into him" [Prv 18:17]. | 1355 shows his friend that it is his possession" [Job 36:33]; "His |
| 1299 | 1356 friend comes and searches into him" [Prv 18:17].</p> |
| 1300 <p>1808 Then when he says, <b>Jesus answered</b>, he identifies | 1357 <p>1808 Then when he says, <b>Jesus answered</b>, he identifies the |
| 1301 the betrayer: first by words, then by an action. He identifies by words when he | 1358 betrayer: first by words, then by an action. He identifies by words |
| 1302 says, <b>It is he to whom I shall give this bread when I have dipped it</b>. | 1359 when he says, <b>It is he to whom I shall give this bread when I |
| 1303 This can signify two things, depending on how bread is understood. If it is | 1360 have dipped it</b>. This can signify two things, depending on how |
| 1304 understood to indicate something evil, it signifies the hypocrisy of Judas. For | 1361 bread is understood. If it is understood to indicate something |
| 1305 just as dipped bread is stained and has changed in appearance so also a | 1362 evil, it signifies the hypocrisy of Judas. For just as dipped bread |
| 1306 pretender, for he thinks one thing in his heart while he simulates something | 1363 is stained and has changed in appearance so also a pretender, for |
| 1307 else with his words. And Judas was like this, for on the outside he pretended | 1364 he thinks one thing in his heart while he simulates something else |
| 1308 to love the Teacher, but in his heart he planned to betray him: The wicked | 1365 with his words. And Judas was like this, for on the outside he |
| 1309 "speak peace with their neighbors, while mischief is in their hearts" (Ps 28:3). | 1366 pretended to love the Teacher, but in his heart he planned to |
| 1310 | 1367 betray him: The wicked "speak peace with their neighbors, while |
| 1311 <p>If bread is taken to signify | 1368 mischief is in their hearts" (Ps 28:3).</p> |
| 1312 something good, then this action stresses the malice of Judas. When bread is | 1369 <p>If bread is taken to signify something good, then this action |
| 1313 dipped it tastes better. So Christ gave Judas dipped bread to show that | 1370 stresses the malice of Judas. When bread is dipped it tastes |
| 1314 although Judas had received many good things from Christ, in spite of these he | 1371 better. So Christ gave Judas dipped bread to show that although |
| 1315 betrayed him: "But it is you, my equal, my companion, my familiar friend. We | 1372 Judas had received many good things from Christ, in spite of these |
| 1316 used to hold sweet converse together" (Ps 55:13). | 1373 he betrayed him: "But it is you, my equal, my companion, my |
| 1317 | 1374 familiar friend. We used to hold sweet converse together" (Ps |
| 1318 <p>1809 He identifies the betrayer by an action when he says,<b> | 1375 55:13).</p> |
| 1319 so when he had dipped the bread, he gave it to Judas, the son of Simon Iscariot</b>. | 1376 <p>1809 He identifies the betrayer by an action when he says,<b>so |
| 1320 Some say that this bread was the consecrated body of Christ. But, according to | 1377 when he had dipped the bread, he gave it to Judas, the son of Simon |
| 1321 Augustine, this is not so.<a href="#_ftn32" name="_ftnref32">[32]</a> | 1378 Iscariot</b>. Some say that this bread was the consecrated body of |
| 1322 For it is clear from the other Evangelists that our Lord gave his body to the | 1379 Christ. But, according to Augustine, this is not so.<a href= |
| 1323 disciples while he was having supper. Thus it is evident that Judas received | 1380 "#_ftn32" name="_ftnref32" id="_ftnref32">[32]</a> For it is clear |
| 1324 the body of Christ at the same time as the other disciples, that is, during the | 1381 from the other Evangelists that our Lord gave his body to the |
| 1325 supper. During the course of this meal Jesus rose and washed the feet of the | 1382 disciples while he was having supper. Thus it is evident that Judas |
| 1326 disciples and returned to his place. And it was only after this that he gave the | 1383 received the body of Christ at the same time as the other |
| 1327 bread to Judas. Clearly, this was not the body of Christ. | 1384 disciples, that is, during the supper. During the course of this |
| 1328 | 1385 meal Jesus rose and washed the feet of the disciples and returned |
| 1386 to his place. And it was only after this that he gave the bread to | |
| 1387 Judas. Clearly, this was not the body of Christ.</p> | |
| 1329 <p>1810 He continues with the effect of this identification, | 1388 <p>1810 He continues with the effect of this identification, |
| 1330 saying, <b>then after the morsel, Satan entered into him</b>. Here we might ask | 1389 saying, <b>then after the morsel, Satan entered into him</b>. Here |
| 1331 how Satan enters into a person. I answer that there are two ways of | 1390 we might ask how Satan enters into a person. I answer that there |
| 1332 understanding Satan's entering into a person. He could enter into a person's | 1391 are two ways of understanding Satan's entering into a person. He |
| 1333 body, as in the case of those who are physically molested by a devil. In this | 1392 could enter into a person's body, as in the case of those who are |
| 1334 way the devil can essentially enter into a person. Or, we might take it to mean | 1393 physically molested by a devil. In this way the devil can |
| 1335 that the devil enters into a person's mind, so that the devil would essentially | 1394 essentially enter into a person. Or, we might take it to mean that |
| 1336 penetrate the mind. However, no one but God can enter into a person in this | 1395 the devil enters into a person's mind, so that the devil would |
| 1337 way. Now the rational soul does not have quantitative dimensions so that | 1396 essentially penetrate the mind. However, no one but God can enter |
| 1338 something could be in it except what gives it existence, which is there by its | 1397 into a person in this way. Now the rational soul does not have |
| 1339 own power. Now where the power of God is, there also is his essence: for in God | 1398 quantitative dimensions so that something could be in it except |
| 1340 essence and power are the same. So it is clear that God is in the soul | 1399 what gives it existence, which is there by its own power. Now where |
| 1341 essentially. Yet the devil can enter into the human mind in the sense that a | 1400 the power of God is, there also is his essence: for in God essence |
| 1342 person who has been seduced by him follows him in doing evil; this is an effect | 1401 and power are the same. So it is clear that God is in the soul |
| 1343 of the devil's malice, which someone has loved.<a href="#_ftn33" | 1402 essentially. Yet the devil can enter into the human mind in the |
| 1344 name="_ftnref33">[33]</a> | 1403 sense that a person who has been seduced by him follows him in |
| 1345 | 1404 doing evil; this is an effect of the devil's malice, which someone |
| 1346 <p>1811 It was said above: "And during supper, when the devil | 1405 has loved.<a href="#_ftn33" name="_ftnref33" id= |
| 1347 had already put it into the heart of Judas Iscariot, Simon's son, to betray | 1406 "_ftnref33">[33]</a></p> |
| 1348 him…". But now he says, <b>Satan entered into him</b>. So there seems to be a | 1407 <p>1811 It was said above: "And during supper, when the devil had |
| 1349 difference between "put into" and "enter into." I say that this was not said to | 1408 already put it into the heart of Judas Iscariot, Simon's son, to |
| 1350 indicate a difference, but to note a growth in evil. The devil is said to put | 1409 betray him…". But now he says, <b>Satan entered into |
| 1351 something evil into a person's heart when the person yields to him and assents | 1410 him</b>. So there seems to be a difference between "put into" and |
| 1352 to the evil, but with some fear as to whether he ought to do this or not. But | 1411 "enter into." I say that this was not said to indicate a |
| 1353 he enters into a person's heart when one totally gives himself to following his | 1412 difference, but to note a growth in evil. The devil is said to put |
| 1354 suggestions and offers no resistance at all. Thus Satan first put the plan to | 1413 something evil into a person's heart when the person yields to him |
| 1355 deceive Christ into Judas, and then he entered into to possess him more | 1414 and assents to the evil, but with some fear as to whether he ought |
| 1356 completely and to lead him to accomplish the evil. | 1415 to do this or not. But he enters into a person's heart when one |
| 1357 | 1416 totally gives himself to following his suggestions and offers no |
| 1358 <p>1812 One might ask why Luke (22:3) says that Satan entered | 1417 resistance at all. Thus Satan first put the plan to deceive Christ |
| 1359 into Judas even before he received the morsel. This seems to conflict with what | 1418 into Judas, and then he entered into to possess him more completely |
| 1360 John says here, that <b>after the morsel, Satan entered into him</b>. I answer | 1419 and to lead him to accomplish the evil.</p> |
| 1361 that in the first cast Satan entered into him to plan the betrayal, but now he | 1420 <p>1812 One might ask why Luke (22:3) says that Satan entered into |
| 1362 entered into him to accomplish and complete it. | 1421 Judas even before he received the morsel. This seems to conflict |
| 1363 | 1422 with what John says here, that <b>after the morsel, Satan entered |
| 1423 into him</b>. I answer that in the first cast Satan entered into | |
| 1424 him to plan the betrayal, but now he entered into him to accomplish | |
| 1425 and complete it.</p> | |
| 1364 <p>1813 Was it wrong to give Judas this morsel, for after that | 1426 <p>1813 Was it wrong to give Judas this morsel, for after that |
| 1365 Satan would enter into him? I say, no. Judas himself was evil, and used a good | 1427 Satan would enter into him? I say, no. Judas himself was evil, and |
| 1366 thing in an evil way. In a similar way, when someone unworthily receives the | 1428 used a good thing in an evil way. In a similar way, when someone |
| 1367 Eucharist, which is good and even the best of things, he receives it in an evil | 1429 unworthily receives the Eucharist, which is good and even the best |
| 1368 way and it turns out to be evil for him, because he "eats and drinks judgment | 1430 of things, he receives it in an evil way and it turns out to be |
| 1369 upon himself" (1 Cor 11:29). | 1431 evil for him, because he "eats and drinks judgment upon himself" (1 |
| 1370 <BR><BR><BR> | 1432 Cor 11:29).<br /> |
| 1371 <p align=center><b>LECTURE 5 | 1433 <br /> |
| 1372 | 1434 <br /></p> |
| 1373 <BLOCKQUOTE><p>27b Jesus said to him, "What you are going to do, do | 1435 <p align="center"><b>LECTURE 5</b></p> |
| 1374 quickly." 28 Now no one at the table knew why he said this to him. 29 Some | 1436 <blockquote> |
| 1375 thought that, because Judas had the money box, Jesus was telling him, "Buy what | 1437 <p><b>27b Jesus said to him, "What you are going to do, do |
| 1376 we need for the feast"; or, that he should give something to the poor. 30 So, | 1438 quickly." 28 Now no one at the table knew why he said this to him. |
| 1377 after receiving the morsel, he immediately went out; and it was night.<a | 1439 29 Some thought that, because Judas had the money box, Jesus was |
| 1378 href="#_ftn34" name="_ftnref34">[34]</b></a></BLOCKQUOTE> | 1440 telling him, "Buy what we need for the feast"; or, that he should |
| 1379 | 1441 give something to the poor. 30 So, after receiving the morsel, he |
| 1442 immediately went out; and it was night.<a href="#_ftn34" name= | |
| 1443 "_ftnref34" id="_ftnref34">[34]</a></b></p> | |
| 1444 </blockquote> | |
| 1380 <p>1814 We now see the betrayal itself, after it was predicted. | 1445 <p>1814 We now see the betrayal itself, after it was predicted. |
| 1381 First, we see that Judas was allowed to do what was predicted; and secondly, | 1446 First, we see that Judas was allowed to do what was predicted; and |
| 1382 how it was done (v 30). John does three things with the first: first, he gives | 1447 secondly, how it was done (v 30). John does three things with the |
| 1383 the words of our Lord, allowing Judas to act; secondly, he mentions that the | 1448 first: first, he gives the words of our Lord, allowing Judas to |
| 1384 meaning of these words was not clear; and thirdly, he states how the Apostles | 1449 act; secondly, he mentions that the meaning of these words was not |
| 1385 understood them. | 1450 clear; and thirdly, he states how the Apostles understood them.</p> |
| 1386 | |
| 1387 <p>1815 Our Lord's words were: <b>What you are going to do, do | 1451 <p>1815 Our Lord's words were: <b>What you are going to do, do |
| 1388 quickly</b>. This is not a command or a counsel, since sin cannot be commanded | 1452 quickly</b>. This is not a command or a counsel, since sin cannot |
| 1389 or counseled, because "The command of the Lord is pure, enlightening the eyes" | 1453 be commanded or counseled, because "The command of the Lord is |
| 1390 (Ps 19:8). It is, rather, a permission. As we have seen, the devil had put it | 1454 pure, enlightening the eyes" (Ps 19:8). It is, rather, a |
| 1391 into the heart of Judas to betray Jesus, and he had already made arrangements | 1455 permission. As we have seen, the devil had put it into the heart of |
| 1392 with the chief priests. Yet he could not carry this out unless Christ himself | 1456 Judas to betray Jesus, and he had already made arrangements with |
| 1393 gave permission, because "No one takes it [my life] from me, but I lay it down | 1457 the chief priests. Yet he could not carry this out unless Christ |
| 1394 of my own accord" (10:18); "He was offered because it was his own will" [Is | 1458 himself gave permission, because "No one takes it [my life] from |
| 1395 53:7]. | 1459 me, but I lay it down of my own accord" (10:18); "He was offered |
| 1396 | 1460 because it was his own will" [Is 53:7].</p> |
| 1397 <p>These words also reprimand the evil | 1461 <p>These words also reprimand the evil act of betrayal, and imply |
| 1398 act of betrayal, and imply that while Christ was conferring benefits on him, | 1462 that while Christ was conferring benefits on him, Judas was |
| 1399 Judas was planning his death: "But now I rebuke you, and lay the charge before | 1463 planning his death: "But now I rebuke you, and lay the charge |
| 1400 you" (Ps 50:21). As Augustine says, they are also the words of one who eagerly | 1464 before you" (Ps 50:21). As Augustine says, they are also the words |
| 1401 desires to carry out the work of our redemption.<a href="#_ftn35" | 1465 of one who eagerly desires to carry out the work of our |
| 1402 name="_ftnref35">[35]</a> | 1466 redemption.<a href="#_ftn35" name="_ftnref35" id= |
| 1403 Still, Christ was not commanding the crime, but predicting it. He was not so | 1467 "_ftnref35">[35]</a> Still, Christ was not commanding the crime, |
| 1404 much seeking the ruin of the one who betrayed him as he was hurrying to become | 1468 but predicting it. He was not so much seeking the ruin of the one |
| 1405 the salvation of believers: "I have a baptism to be baptized with; and how I am | 1469 who betrayed him as he was hurrying to become the salvation of |
| 1406 constrained until it is accomplished!" (Lk 12:50). | 1470 believers: "I have a baptism to be baptized with; and how I am |
| 1407 | 1471 constrained until it is accomplished!" (Lk 12:50).</p> |
| 1408 <p>1816 What our Lord said was not clear to the disciples. John | 1472 <p>1816 What our Lord said was not clear to the disciples. John |
| 1409 says, <b>Now no one at the table knew why he said this to him</b>. We can | 1473 says, <b>Now no one at the table knew why he said this to him</b>. |
| 1410 understand from this that the words of Christ are so profound and so above | 1474 We can understand from this that the words of Christ are so |
| 1411 human understanding that we can understand no more of them than what he | 1475 profound and so above human understanding that we can understand no |
| 1412 reveals: "It is the glory of God to conceal the word" [Prv 25:2]. | 1476 more of them than what he reveals: "It is the glory of God to |
| 1413 | 1477 conceal the word" [Prv 25:2].</p> |
| 1414 <p>1817 A question arises here. Since our Lord had indicated to | 1478 <p>1817 A question arises here. Since our Lord had indicated to |
| 1415 John who the traitor was, saying, <b>it is he to whom I shall give this bread | 1479 John who the traitor was, saying, <b>it is he to whom I shall give |
| 1416 when I have dipped it</b>, and then he gave it to Judas, the disciples seem to | 1480 this bread when I have dipped it</b>, and then he gave it to Judas, |
| 1417 have been exceedingly dull not to have understood what he had just said. I | 1481 the disciples seem to have been exceedingly dull not to have |
| 1418 answer that our Lord said this privately to John in order not to reveal the | 1482 understood what he had just said. I answer that our Lord said this |
| 1419 betrayer. The reason for this being that Peter loved Christ so fiercely that | 1483 privately to John in order not to reveal the betrayer. The reason |
| 1420 had he been certain that Judas was about to betray him, he would have quickly | 1484 for this being that Peter loved Christ so fiercely that had he been |
| 1421 killed him. | 1485 certain that Judas was about to betray him, he would have quickly |
| 1422 | 1486 killed him.</p> |
| 1423 <p>1818 Since John himself was one of those at the dinner, why | 1487 <p>1818 Since John himself was one of those at the dinner, why did |
| 1424 did he say, <b>no one at the table knew why he said this to him</b>? I answer | 1488 he say, <b>no one at the table knew why he said this to him</b>? I |
| 1425 that it is usual for one who is good and without evil to believe that others | 1489 answer that it is usual for one who is good and without evil to |
| 1426 also are without evil. Now John was extremely good and would never consider | 1490 believe that others also are without evil. Now John was extremely |
| 1427 becoming a betrayer. Thus he never suspected that another disciple would commit | 1491 good and would never consider becoming a betrayer. Thus he never |
| 1428 such a great crime. | 1492 suspected that another disciple would commit such a great |
| 1429 | 1493 crime.</p> |
| 1430 <p>1819 Now the Evangelist tells us what the disciples, | 1494 <p>1819 Now the Evangelist tells us what the disciples, ignorant of |
| 1431 ignorant of the real reason Jesus was speaking, thought he meant: some of the | 1495 the real reason Jesus was speaking, thought he meant: some of the |
| 1432 disciples <b>thought that, because Judas had the money box, Jesus was telling | 1496 disciples <b>thought that, because Judas had the money box, Jesus |
| 1433 him…</b> Here we should note that the Lord God of Heaven, who feeds all living | 1497 was telling him…</b> Here we should note that the Lord God |
| 1434 things, had a purse, not to own the things of earth, but to save the offerings | 1498 of Heaven, who feeds all living things, had a purse, not to own the |
| 1435 of believers and so provide for his own necessities and the needs of others. | 1499 things of earth, but to save the offerings of believers and so |
| 1436 This purse was in the care of Judas. As Augustine says, this teaches us that | 1500 provide for his own necessities and the needs of others. This purse |
| 1437 the Church can have and reserve money for its immediate needs.<a href="#_ftn36" | 1501 was in the care of Judas. As Augustine says, this teaches us that |
| 1438 name="_ftnref36">[36]</a> | 1502 the Church can have and reserve money for its immediate |
| 1439 It also teaches us that the Church's money should be used for only two things. | 1503 needs.<a href="#_ftn36" name="_ftnref36" id="_ftnref36">[36]</a> It |
| 1440 First, for what pertains to divine worship; for we read, <b>Buy what we need | 1504 also teaches us that the Church's money should be used for only two |
| 1441 for the feast</b>, that is, what we can use to worship God on the festival day: | 1505 things. First, for what pertains to divine worship; for we read, |
| 1442 "Bring the full tithes into the storehouse, that there may be food in my house" | 1506 <b>Buy what we need for the feast</b>, that is, what we can use to |
| 1443 (Mal 3:10). Secondly, its money can be used to help the poor, so he adds, or <b>that | 1507 worship God on the festival day: "Bring the full tithes into the |
| 1444 he should give something to the poor</b>. | 1508 storehouse, that there may be food in my house" (Mal 3:10). |
| 1445 | 1509 Secondly, its money can be used to help the poor, so he adds, or |
| 1446 <p>1820 One might argue against this that Matthew (6:34) says, | 1510 <b>that he should give something to the poor</b>.</p> |
| 1447 "do not be anxious about tomorrow." Augustine answered this and said that or | 1511 <p>1820 One might argue against this that Matthew (6:34) says, "do |
| 1448 Lord did not command the saints not to keep the money or other goods of one day | 1512 not be anxious about tomorrow." Augustine answered this and said |
| 1449 for the next.<a href="#_ftn37" name="_ftnref37">[37]</a> | 1513 that or Lord did not command the saints not to keep the money or |
| 1450 Rather, he said, "Do not be anxious about tomorrow." This means that we should | 1514 other goods of one day for the next.<a href="#_ftn37" name= |
| 1451 not be preaching or doing other religious services in order to provide a future | 1515 "_ftnref37" id="_ftnref37">[37]</a> Rather, he said, "Do not be |
| 1452 for ourselves; nor should we omit acting in a virtuous way because of fear of | 1516 anxious about tomorrow." This means that we should not be preaching |
| 1453 the future. Thus it is clear that when our Lord said "Do not be anxious about | 1517 or doing other religious services in order to provide a future for |
| 1454 tomorrow," he was forbidding two things. First, we are not to do good to secure | 1518 ourselves; nor should we omit acting in a virtuous way because of |
| 1455 our future; secondly, we are not to omit doing good because we fear a future | 1519 fear of the future. Thus it is clear that when our Lord said "Do |
| 1456 poverty. | 1520 not be anxious about tomorrow," he was forbidding two things. |
| 1457 | 1521 First, we are not to do good to secure our future; secondly, we are |
| 1458 <p>Chrysostom explains this clearly | 1522 not to omit doing good because we fear a future poverty.</p> |
| 1459 when he says: "Do not be anxious about tomorrow, that is, do not anticipate | 1523 <p>Chrysostom explains this clearly when he says: "Do not be |
| 1460 today the cares of the next day; the troubles of today are enough."<a | 1524 anxious about tomorrow, that is, do not anticipate today the cares |
| 1461 href="#_ftn38" name="_ftnref38">[38]</a> | 1525 of the next day; the troubles of today are enough."<a href= |
| 1462 | 1526 "#_ftn38" name="_ftnref38" id="_ftnref38">[38]</a></p> |
| 1463 <p>1821 Some might also wonder why our Lord had a purse, since | 1527 <p>1821 Some might also wonder why our Lord had a purse, since he |
| 1464 he told his disciples, "Carry no purse, no bag, no sandals" (Lk 10:4). | 1528 told his disciples, "Carry no purse, no bag, no sandals" (Lk 10:4). |
| 1465 According to Chrysostom, our Lord possessed a purse to provide for those in | 1529 According to Chrysostom, our Lord possessed a purse to provide for |
| 1466 need and to teach us that no matter how poor and crucified to the world we may | 1530 those in need and to teach us that no matter how poor and crucified |
| 1467 be, we should be concerned for the poor, according to "He has distributed | 1531 to the world we may be, we should be concerned for the poor, |
| 1468 freely, he has given to the poor" (Ps 112:9).<a href="#_ftn39" name="_ftnref39" | 1532 according to "He has distributed freely, he has given to the poor" |
| 1469 title="">[39]</a> | 1533 (Ps 112:9).<a href="#_ftn39" name="_ftnref39" title="" id= |
| 1470 Or, we could say that when he told them to take nothing on their way, he was | 1534 "_ftnref39">[39]</a> Or, we could say that when he told them to |
| 1471 referring to individual preachers and Apostles, who should carry nothing when | 1535 take nothing on their way, he was referring to individual preachers |
| 1472 they went to preach. But it did not refer to the entire group which would need | 1536 and Apostles, who should carry nothing when they went to preach. |
| 1473 something for themselves and for the poor. | 1537 But it did not refer to the entire group which would need something |
| 1474 | 1538 for themselves and for the poor.</p> |
| 1475 <p>1822 Next (v 30), John shows that what was predicted came | 1539 <p>1822 Next (v 30), John shows that what was predicted came about. |
| 1476 about. First, he mentions the action which was done; secondly, the time when it | 1540 First, he mentions the action which was done; secondly, the time |
| 1477 was done. | 1541 when it was done.</p> |
| 1478 | 1542 <p>1823 What was done was done quickly, because <b>after receiving |
| 1479 <p>1823 What was done was done quickly, because <b>after | 1543 the morsel, he immediately went out</b>. Note that, as Origen says, |
| 1480 receiving the morsel, he immediately went out</b>. Note that, as Origen says, | 1544 the Evangelist does not say that Judas ate the morsel, but that he |
| 1481 the Evangelist does not say that Judas ate the morsel, but that he received it.<a | 1545 received it.<a href="#_ftn40" name="_ftnref40" id= |
| 1482 href="#_ftn40" name="_ftnref40">[40]</a> | 1546 "_ftnref40">[40]</a> This can be understood in two ways. First, it |
| 1483 This can be understood in two ways. First, it could be that Judas was so troubled | 1547 could be that Judas was so troubled about obeying the Teacher that |
| 1484 about obeying the Teacher that when he received the morsel, he did not eat it, | 1548 when he received the morsel, he did not eat it, but perhaps left it |
| 1485 but perhaps left it on the table and without delay went out to complete his | 1549 on the table and without delay went out to complete his betrayal. |
| 1486 betrayal. The reason for this could be that the devil did not allow Judas to | 1550 The reason for this could be that the devil did not allow Judas to |
| 1487 eat the bread. For the devil, who had already entered into the heart of Judas, | 1551 eat the bread. For the devil, who had already entered into the |
| 1488 feared that if Judas ate the bread, the devil would have to leave, since he | 1552 heart of Judas, feared that if Judas ate the bread, the devil would |
| 1489 could not be in the same place as Jesus: "What accord has Christ with Belial?" | 1553 have to leave, since he could not be in the same place as Jesus: |
| 1490 (2 Cor 6:15); "You cannot drink the cup of the Lord and the cup of demons" (1 | 1554 "What accord has Christ with Belial?" (2 Cor 6:15); "You cannot |
| 1491 Cor 10:21). | 1555 drink the cup of the Lord and the cup of demons" (1 Cor 10:21).</p> |
| 1492 | 1556 <p>Taken the other way, we could think that Judas ate the bread he |
| 1493 <p>Taken the other way, we could think | 1557 received. Then the meaning is, <b>after receiving the morsel</b>, |
| 1494 that Judas ate the bread he received. Then the meaning is, <b>after receiving | 1558 not only in his hand, but even eating it, <b>he immediately went |
| 1495 the morsel</b>, not only in his hand, but even eating it, <b>he immediately | 1559 out</b>. He thus made use of a good thing in a bad way. This is |
| 1496 went out</b>. He thus made use of a good thing in a bad way. This is exactly | 1560 exactly what someone does who unworthily eats the bread of the |
| 1497 what someone does who unworthily eats the bread of the Lord, or drinks from his | 1561 Lord, or drinks from his chalice: he eats and drinks to his own |
| 1498 chalice: he eats and drinks to his own damage and adds to his sin. So the bread | 1562 damage and adds to his sin. So the bread Jesus gave to Judas became |
| 1499 Jesus gave to Judas became a source of harm: for after the bread entered into | 1563 a source of harm: for after the bread entered into him so did |
| 1500 him so did Satan. | 1564 Satan.</p> |
| 1501 | |
| 1502 <p>1824 The time is described as one of darkness: <b>and it was | 1565 <p>1824 The time is described as one of darkness: <b>and it was |
| 1503 night</b>. He mentions this for two reasons. First, to emphasize the malice of | 1566 night</b>. He mentions this for two reasons. First, to emphasize |
| 1504 Judas. It had grown in his heart to such a degree that even the inconvenience | 1567 the malice of Judas. It had grown in his heart to such a degree |
| 1505 of the hour did not cause him to wait till the morning: "The murderer rises in | 1568 that even the inconvenience of the hour did not cause him to wait |
| 1506 the dark…and in the night he is as a thief" (Job 24:14). | 1569 till the morning: "The murderer rises in the dark…and in the |
| 1507 | 1570 night he is as a thief" (Job 24:14).</p> |
| 1508 <p>In the second place, he wants to | 1571 <p>In the second place, he wants to show his state of mind. <b>It |
| 1509 show his state of mind. <b>It was night</b>, because the mind of Judas the | 1572 was night</b>, because the mind of Judas the traitor was dark, |
| 1510 traitor was dark, without divine light. "If any one walks in the day, he does | 1573 without divine light. "If any one walks in the day, he does not |
| 1511 not stumble, because he sees the light of this world. But if any one walks in | 1574 stumble, because he sees the light of this world. But if any one |
| 1512 the night, he stumbles, because the light is not in him" (11:9-10). | 1575 walks in the night, he stumbles, because the light is not in him" |
| 1513 <BR><BR><BR> | 1576 (11:9-10).<br /> |
| 1514 <p align=center><b>LECTURE 6 | 1577 <br /> |
| 1515 | 1578 <br /></p> |
| 1516 <BLOCKQUOTE><p>31 When he had gone out, Jesus said, "Now is the Son of | 1579 <p align="center"><b>LECTURE 6</b></p> |
| 1517 man glorified and in him God is glorified; 32 if God is glorified in him, God | 1580 <blockquote> |
| 1518 will also glorify him in himself, and [will] glorify him at once. | 1581 <p><b>31 When he had gone out, Jesus said, "Now is the Son of man |
| 1519 | 1582 glorified and in him God is glorified; 32 if God is glorified in |
| 1520 <p>1825 After Judas left to bring about our Lord's death, Jesus | 1583 him, God will also glorify him in himself, and [will] glorify him |
| 1521 mentions that he himself will be leaving for glory. First, to console them, he | 1584 at once.</b></p> |
| 1522 mentions the glory to which he is going; secondly, he foretells his leaving (v | 1585 <p><b>1825 After Judas left to bring about our Lord's death, Jesus |
| 1523 33).</BLOCKQUOTE></b> | 1586 mentions that he himself will be leaving for glory. First, to |
| 1524 | 1587 console them, he mentions the glory to which he is going; secondly, |
| 1588 he foretells his leaving (v 33).</b></p> | |
| 1589 </blockquote> | |
| 1525 <p>1826 The glory to which he is going is the glorification and | 1590 <p>1826 The glory to which he is going is the glorification and |
| 1526 exaltation of Christ insofar as he is the Son of man. <b>When he had gone out</b>, | 1591 exaltation of Christ insofar as he is the Son of man. <b>When he |
| 1527 that is Judas, <b>Jesus said</b>, to his disciples, <b>Now is the Son of man | 1592 had gone out</b>, that is Judas, <b>Jesus said</b>, to his |
| 1528 glorified, and in him God is glorified</b>. The [Latin] word used was actually | 1593 disciples, <b>Now is the Son of man glorified, and in him God is |
| 1529 "clarified" and not "glorified." But both words mean the same thing. To be | 1594 glorified</b>. The [Latin] word used was actually "clarified" and |
| 1530 clarified, (to be made bright or splendorous, to be displayed and made known) | 1595 not "glorified." But both words mean the same thing. To be |
| 1531 is the same as to be glorified, for glory is a kind of splendor. According to | 1596 clarified, (to be made bright or splendorous, to be displayed and |
| 1532 Ambrose, someone has glory when he is known with clarity and praised.<a | 1597 made known) is the same as to be glorified, for glory is a kind of |
| 1533 href="#_ftn41" name="_ftnref41">[41]</a> | 1598 splendor. According to Ambrose, someone has glory when he is known |
| 1534 And so exegetes translate the Greek word "clarify" as "glorify," and vice | 1599 with clarity and praised.<a href="#_ftn41" name="_ftnref41" id= |
| 1535 versa. | 1600 "_ftnref41">[41]</a> And so exegetes translate the Greek word |
| 1536 | 1601 "clarify" as "glorify," and vice versa.</p> |
| 1537 <p>We can understand this statement in | 1602 <p>We can understand this statement in four ways, by referring it |
| 1538 four ways, by referring it to the four kinds of glory which Christ had: the | 1603 to the four kinds of glory which Christ had: the glory of the |
| 1539 glory of the cross; the glory of his judicial power; the glory of his | 1604 cross; the glory of his judicial power; the glory of his |
| 1540 resurrection; and the glory of being known by the faith of the people. | 1605 resurrection; and the glory of being known by the faith of the |
| 1541 Scripture attributes this fourfold glory to Christ. | 1606 people. Scripture attributes this fourfold glory to Christ.</p> |
| 1542 | 1607 <p>1827 First, then, Christ was glorified by being lifted up on the |
| 1543 <p>1827 First, then, Christ was glorified by being lifted up on | 1608 cross. Even Paul said that his own glory was in the cross: "But far |
| 1544 the cross. Even Paul said that his own glory was in the cross: "But far be it | 1609 be it from me to glory except in the cross of our Lord Jesus |
| 1545 from me to glory except in the cross of our Lord Jesus Christ" (Gal 6:14). This | 1610 Christ" (Gal 6:14). This is the glory Chrysostom has in mind in his |
| 1546 is the glory Chrysostom has in mind in his explanation of the text.<a | 1611 explanation of the text.<a href="#_ftn42" name="_ftnref42" id= |
| 1547 href="#_ftn42" name="_ftnref42">[42]</a> | 1612 "_ftnref42">[42]</a> In this explanation our Lord mentions four |
| 1548 In this explanation our Lord mentions four things about the glory of the cross: | 1613 things about the glory of the cross: the glory itself; the fruit of |
| 1549 the glory itself; the fruit of this glory; the author of the glory; and the | 1614 this glory; the author of the glory; and the time of the glory.</p> |
| 1550 time of the glory. | 1615 <p>As to the first [the very glory of the cross] he says, <b>Now is |
| 1551 | 1616 the Son of man glorified</b>. Note that when something is |
| 1552 <p>As to the first [the very glory of | 1617 beginning, it seems in a way to already exist. Now when Judas went |
| 1553 the cross] he says, <b>Now is the Son of man glorified</b>. Note that when | 1618 out to bring back the soldiers, this seems to be the beginning of |
| 1554 something is beginning, it seems in a way to already exist. Now when Judas went | 1619 Christ's passion, the passion by which he was to be glorified. This |
| 1555 out to bring back the soldiers, this seems to be the beginning of Christ's | 1620 is why he says, <b>now is the Son of man glorified</b>, that is, |
| 1556 passion, the passion by which he was to be glorified. This is why he says, <b>now | 1621 the passion by which he will be glorified is now beginning. Indeed, |
| 1557 is the Son of man glorified</b>, that is, the passion by which he will be | 1622 Christ was glorified by the passion of the cross because by it he |
| 1558 glorified is now beginning. Indeed, Christ was glorified by the passion of the | 1623 conquered the enemies of death and the devil: "that through death |
| 1559 cross because by it he conquered the enemies of death and the devil: "that | 1624 he might destroy him who has the power of death" (Heb 2:14). Again, |
| 1560 through death he might destroy him who has the power of death" (Heb 2:14). | 1625 he acquired glory because by his cross he joined heaven and earth: |
| 1561 Again, he acquired glory because by his cross he joined heaven and earth: "to | 1626 "to reconcile to himself all things, whether on earth or in heaven, |
| 1562 reconcile to himself all things, whether on earth or in heaven, making peace by | 1627 making peace by the blood of his cross" (Col 1:20). Further, he was |
| 1563 the blood of his cross" (Col 1:20). Further, he was glorified by his cross | 1628 glorified by his cross because by it he acquired all kingship. One |
| 1564 because by it he acquired all kingship. One version of Psalm 95 (v 9) says: | 1629 version of Psalm 95 (v 9) says: "Say to the nations that the Lord |
| 1565 "Say to the nations that the Lord has reigned from his cross." Again, Christ | 1630 has reigned from his cross." Again, Christ was glorified by the |
| 1566 was glorified by the cross because he accomplished many miracles on it: the | 1631 cross because he accomplished many miracles on it: the curtain of |
| 1567 curtain of the temple was split, an earthquake occurred, rocks were split and | 1632 the temple was split, an earthquake occurred, rocks were split and |
| 1568 the sun was darkened, and many saints arose, as Matthew (27:51) states. So with | 1633 the sun was darkened, and many saints arose, as Matthew (27:51) |
| 1569 his passion drawing near, these are the reasons why our Lord said, <b>now is | 1634 states. So with his passion drawing near, these are the reasons why |
| 1570 the Son of man glorified</b>. It is like saying: now my passion is beginning, | 1635 our Lord said, <b>now is the Son of man glorified</b>. It is like |
| 1571 the passion which is my glory. | 1636 saying: now my passion is beginning, the passion which is my |
| 1572 | 1637 glory.</p> |
| 1573 <p>The fruit of this glory is that God | 1638 <p>The fruit of this glory is that God is glorified by it. So he |
| 1574 is glorified by it. So he says, <b>and in him God is glorified</b>, that is, in | 1639 says, <b>and in him God is glorified</b>, that is, in the glorified |
| 1575 the glorified Son of man. For the glory of the passion leads to the glory of | 1640 Son of man. For the glory of the passion leads to the glory of God. |
| 1576 God. If God was glorified by the death of Peter - "This he said to show by what | 1641 If God was glorified by the death of Peter - "This he said to show |
| 1577 death he was to glorify God" (21:19) - he was much more glorified by the death | 1642 by what death he was to glorify God" (21:19) - he was much more |
| 1578 of Christ. | 1643 glorified by the death of Christ.</p> |
| 1579 | 1644 <p>The author of this glory is not an angel or a human being, but |
| 1580 <p>The author of this glory is not an | 1645 God himself. He says, <b>if God is glorified in him</b>, that is, |
| 1581 angel or a human being, but God himself. He says, <b>if God is glorified in him</b>, | 1646 if his glory is so great that God is glorified by it, he does not |
| 1582 that is, if his glory is so great that God is glorified by it, he does not need | 1647 need to be glorified by another. But <b>God will also glorify him |
| 1583 to be glorified by another. But <b>God will also glorify him in himself</b>, | 1648 in himself</b>, that is, through himself: "Father, glorify |
| 1584 that is, through himself: "Father, glorify me"<a href="#_ftn43" name="_ftnref43" | 1649 me"<a href="#_ftn43" name="_ftnref43" title="" id= |
| 1585 title="">[43]</a> | 1650 "_ftnref43">[43]</a> (17:5).</p> |
| 1586 (17:5). | 1651 <p>The time for this glory is fast approaching, because God <b>will |
| 1587 | 1652 glorify him at once</b>, that is, he will give him the glory of the |
| 1588 <p>The time for this glory is fast | 1653 cross. "For the cross, although it is foolish to the Gentiles and |
| 1589 approaching, because God <b>will glorify him at once</b>, that is, he will give | 1654 to those who are lost, yet to us who believe, it is the very great |
| 1590 him the glory of the cross. "For the cross, although it is foolish to the | 1655 wisdom of God and the power of God" (1 Cor 1:18).</p> |
| 1591 Gentiles and to those who are lost, yet to us who believe, it is the very great | |
| 1592 wisdom of God and the power of God" (1 Cor 1:18). | |
| 1593 | |
| 1594 <p>1828 The second glory of Christ is the glory of his judicial | 1656 <p>1828 The second glory of Christ is the glory of his judicial |
| 1595 power: "And then they will see the Son of man coming in clouds with great power | 1657 power: "And then they will see the Son of man coming in clouds with |
| 1596 and glory" (Mk 13:26). This is the glory about which Augustine speaks, as the | 1658 great power and glory" (Mk 13:26). This is the glory about which |
| 1597 gloss says.<a href="#_ftn44" name="_ftnref44">[44]</a> | 1659 Augustine speaks, as the gloss says.<a href="#_ftn44" name= |
| 1598 In reference to this, he does four things here: first, he mentions the glory of | 1660 "_ftnref44" id="_ftnref44">[44]</a> In reference to this, he does |
| 1599 the judicial power of Christ; secondly, he shows the merit from which he | 1661 four things here: first, he mentions the glory of the judicial |
| 1600 acquired it; thirdly, he expounds on this; fourthly, he shows the source of | 1662 power of Christ; secondly, he shows the merit from which he |
| 1601 Christ's glory. As to the first, he says, <b>Now is the Son of man glorified</b>. | 1663 acquired it; thirdly, he expounds on this; fourthly, he shows the |
| 1602 We should note that in Sacred Scripture, one thing is not explicitly said to | 1664 source of Christ's glory. As to the first, he says, <b>Now is the |
| 1603 signify another, and the word for the signifying thing is also used for the | 1665 Son of man glorified</b>. We should note that in Sacred Scripture, |
| 1604 thing signified. For example, we do not read that "The rock signified Christ"; | 1666 one thing is not explicitly said to signify another, and the word |
| 1605 rather, it says, "And the Rock was Christ" (1 Cor 10:4). In the departure of | 1667 for the signifying thing is also used for the thing signified. For |
| 1606 Judas away from the apostles we have a kind of image of the future judgment, | 1668 example, we do not read that "The rock signified Christ"; rather, |
| 1607 when the wicked will be separated from the good, and Christ will put the sheep | 1669 it says, "And the Rock was Christ" (1 Cor 10:4). In the departure |
| 1608 on his right and the goats on his left (Mt 25:33). Since this departure of | 1670 of Judas away from the apostles we have a kind of image of the |
| 1609 Judas signified the future judgment, right after this our Lord began to speak | 1671 future judgment, when the wicked will be separated from the good, |
| 1610 of the glory of his judicial power, saying, <b>Now is the Son of man glorified</b>; | 1672 and Christ will put the sheep on his right and the goats on his |
| 1611 that is, this departure or separation represents the glory which the Son of man | 1673 left (Mt 25:33). Since this departure of Judas signified the future |
| 1612 will have in the judgment, where none of the good will perish and none of the | 1674 judgment, right after this our Lord began to speak of the glory of |
| 1613 evil will be with them. He does not say: "Now is the glorification of the Son | 1675 his judicial power, saying, <b>Now is the Son of man glorified</b>; |
| 1614 of man signified," but rather, <b>Now is the Son of man glorified</b>, in | 1676 that is, this departure or separation represents the glory which |
| 1615 keeping with the above-mentioned custom of Scripture. | 1677 the Son of man will have in the judgment, where none of the good |
| 1616 | 1678 will perish and none of the evil will be with them. He does not |
| 1617 <p>Now the merit of this glorification | 1679 say: "Now is the glorification of the Son of man signified," but |
| 1618 is that God would be glorified in him. For God is glorified by those who seek | 1680 rather, <b>Now is the Son of man glorified</b>, in keeping with the |
| 1619 to do his will, and not their own. Christ was like this: "For I have come down | 1681 above-mentioned custom of Scripture.</p> |
| 1620 from heaven not to do my own will, but the will of him who sent me" (6:38). And | 1682 <p>Now the merit of this glorification is that God would be |
| 1621 this is why <b>in him God is glorified</b>. He amplifies on this when he says, <b>if | 1683 glorified in him. For God is glorified by those who seek to do his |
| 1622 God is glorified in him</b>, that is, if, by doing the will of God, he | 1684 will, and not their own. Christ was like this: "For I have come |
| 1623 glorifies God, then rightly <b>God will also glorify him in himself</b>, so | 1685 down from heaven not to do my own will, but the will of him who |
| 1624 that the human nature assumed by the eternal Word will be given an eternal | 1686 sent me" (6:38). And this is why <b>in him God is glorified</b>. He |
| 1625 glory. Thus, <b>in himself</b>, that is, in his own glory: "Therefore God has | 1687 amplifies on this when he says, <b>if God is glorified in him</b>, |
| 1626 highly exalted him and bestowed on him the name which is above every name" | 1688 that is, if, by doing the will of God, he glorifies God, then |
| 1627 (Phil 2:9). Therefore the glorification by which God is glorified in Christ is | 1689 rightly <b>God will also glorify him in himself</b>, so that the |
| 1628 the merit in virtue of which Christ as man is glorified <b>in himself</b>, that | 1690 human nature assumed by the eternal Word will be given an eternal |
| 1629 is, in the glory of God. This will occur when his human nature, its weakness | 1691 glory. Thus, <b>in himself</b>, that is, in his own glory: |
| 1630 having been laid down by the death of the cross, receives the glory of | 1692 "Therefore God has highly exalted him and bestowed on him the name |
| 1631 immortality at the resurrection. So the resurrection itself was the source from | 1693 which is above every name" (Phil 2:9). Therefore the glorification |
| 1632 which this glory began. Accordingly he says, <b>and will glorify him at once</b>, | 1694 by which God is glorified in Christ is the merit in virtue of which |
| 1633 at the resurrection, which will quickly come: "I will arise in the morning | 1695 Christ as man is glorified <b>in himself</b>, that is, in the glory |
| 1634 early" [Ps 108:2]: and also, "You will not let your Holy One see corruption" | 1696 of God. This will occur when his human nature, its weakness having |
| 1635 [Ps 16:10]. | 1697 been laid down by the death of the cross, receives the glory of |
| 1636 | 1698 immortality at the resurrection. So the resurrection itself was the |
| 1637 <p>1829 The third glory of Christ is the glory of his | 1699 source from which this glory began. Accordingly he says, <b>and |
| 1638 resurrection, about which we read, "We were buried therefore with him by | 1700 will glorify him at once</b>, at the resurrection, which will |
| 1639 baptism into death, so that as Christ was raised from the dead by the glory of | 1701 quickly come: "I will arise in the morning early" [Ps 108:2]: and |
| 1640 the Father, we too might walk in newness of life" (Rom 6:4). It is in terms of | 1702 also, "You will not let your Holy One see corruption" [Ps |
| 1641 this glory that Hilary explains this passage, and Augustine also in part.<a | 1703 16:10].</p> |
| 1642 href="#_ftn45" name="_ftnref45">[45]</a> | 1704 <p>1829 The third glory of Christ is the glory of his resurrection, |
| 1643 | 1705 about which we read, "We were buried therefore with him by baptism |
| 1644 <p>From this aspect, Christ first | 1706 into death, so that as Christ was raised from the dead by the glory |
| 1645 foretells this glory of his, saying, <b>Now is the Son of man glorified</b>. | 1707 of the Father, we too might walk in newness of life" (Rom 6:4). It |
| 1646 Here he is speaking of the future as if it has already happened, because what | 1708 is in terms of this glory that Hilary explains this passage, and |
| 1647 we think will quickly happen we regard as good as done. Now the glory of the | 1709 Augustine also in part.<a href="#_ftn45" name="_ftnref45" id= |
| 1648 resurrection was very near, and so he says, <b>Now is the Son of man glorified</b>, | 1710 "_ftnref45">[45]</a></p> |
| 1649 as if his body, by its union with the divine nature, had in a way acquired the | 1711 <p>From this aspect, Christ first foretells this glory of his, |
| 1650 glory of the divinity. | 1712 saying, <b>Now is the Son of man glorified</b>. Here he is speaking |
| 1651 | 1713 of the future as if it has already happened, because what we think |
| 1652 <p>Secondly, he mentions the cause of | 1714 will quickly happen we regard as good as done. Now the glory of the |
| 1653 this glory quite subtly. As he said, in the resurrection the humanity of Christ | 1715 resurrection was very near, and so he says, <b>Now is the Son of |
| 1654 was glorified because of its union with the divine nature; and there was one | 1716 man glorified</b>, as if his body, by its union with the divine |
| 1655 person, that of the Word. For we read: "You will not leave my soul in Sheol; | 1717 nature, had in a way acquired the glory of the divinity.</p> |
| 1656 you will not let your holy one," who is the holiest of all, "see corruption" | 1718 <p>Secondly, he mentions the cause of this glory quite subtly. As |
| 1657 [Ps 16:10]. Such glory is also due to this human being, Christ, in so far as he | 1719 he said, in the resurrection the humanity of Christ was glorified |
| 1658 is God. We too will have the glory of the resurrection to the extent that we | 1720 because of its union with the divine nature; and there was one |
| 1659 share in the divinity: "He who raised Jesus Christ from the dead will give life | 1721 person, that of the Word. For we read: "You will not leave my soul |
| 1660 to your mortal bodies also through his Spirit which dwells in you" (Rom 8:11). | 1722 in Sheol; you will not let your holy one," who is the holiest of |
| 1661 So he says that <b>the Son of man</b>, that is, Christ considered in his human | 1723 all, "see corruption" [Ps 16:10]. Such glory is also due to this |
| 1662 nature, <b>is glorified</b>, by his resurrection. And who will glorify him? He | 1724 human being, Christ, in so far as he is God. We too will have the |
| 1663 says, <b>God will also glorify him in himself</b>, so that this human being, | 1725 glory of the resurrection to the extent that we share in the |
| 1664 Christ, who reigns in the glory which is from the glory of God, may himself | 1726 divinity: "He who raised Jesus Christ from the dead will give life |
| 1665 pass into the glory of God, that is, might entirely abide in God, as though | 1727 to your mortal bodies also through his Spirit which dwells in you" |
| 1666 deified by the way his human nature is possessed. It is like saying: A lamp is | 1728 (Rom 8:11). So he says that <b>the Son of man</b>, that is, Christ |
| 1667 bright because a fire is burning brightly within it. That which sends the rays | 1729 considered in his human nature, <b>is glorified</b>, by his |
| 1668 of brightness into the human nature of Christ is God; and thus the human nature | 1730 resurrection. And who will glorify him? He says, <b>God will also |
| 1669 of Christ is glorified by the glory of his divinity, and the human nature of | 1731 glorify him in himself</b>, so that this human being, Christ, who |
| 1670 Christ is brought into the glory of his divinity, not by having its nature | 1732 reigns in the glory which is from the glory of God, may himself |
| 1671 changed, but by a sharing of glory in so far as this human being, Christ, is | 1733 pass into the glory of God, that is, might entirely abide in God, |
| 1672 adored as God: "Therefore God has highly exalted him and bestowed on him the | 1734 as though deified by the way his human nature is possessed. It is |
| 1673 name which is above every name, that at the name of Jesus every knee should | 1735 like saying: A lamp is bright because a fire is burning brightly |
| 1674 bow" (Phil 2:9). So he says, <b>if God is glorified in him</b>, that is, if it | 1736 within it. That which sends the rays of brightness into the human |
| 1675 is true that the glory of his divinity overflows to the glory of his humanity, | 1737 nature of Christ is God; and thus the human nature of Christ is |
| 1676 subsequently <b>God will also glorify him in himself</b>, give him a share of | 1738 glorified by the glory of his divinity, and the human nature of |
| 1677 his own glory by assuming him into that glory: "Every tongue should confess | 1739 Christ is brought into the glory of his divinity, not by having its |
| 1678 that the Lord Jesus is in the glory of the Father" [Phil 2:11]. | 1740 nature changed, but by a sharing of glory in so far as this human |
| 1679 | 1741 being, Christ, is adored as God: "Therefore God has highly exalted |
| 1680 <p>Thus, Christ has a twofold glory. | 1742 him and bestowed on him the name which is above every name, that at |
| 1681 One is in his human nature, but is derived from his divinity. The other is the | 1743 the name of Jesus every knee should bow" (Phil 2:9). So he says, |
| 1682 glory of his divinity, into which his human nature is in a way taken up. But | 1744 <b>if God is glorified in him</b>, that is, if it is true that the |
| 1683 each glory is different. The first-mentioned glory had a beginning in time. For | 1745 glory of his divinity overflows to the glory of his humanity, |
| 1684 this reason he speaks of it as past, saying, <b>and in him God is</b>, or has | 1746 subsequently <b>God will also glorify him in himself</b>, give him |
| 1685 been, <b>glorified</b>, on the day of the resurrection. The other glory is | 1747 a share of his own glory by assuming him into that glory: "Every |
| 1686 eternal, because from eternity the Word of God is God. And the human nature of | 1748 tongue should confess that the Lord Jesus is in the glory of the |
| 1687 Christ, assumed into this glory, will be glorified forever. And so he speaks of | 1749 Father" [Phil 2:11].</p> |
| 1688 this as in the future: <b>and will glorify him at once</b>, that is, he will | 1750 <p>Thus, Christ has a twofold glory. One is in his human nature, |
| 1689 always establish him in that glory forever. | 1751 but is derived from his divinity. The other is the glory of his |
| 1690 | 1752 divinity, into which his human nature is in a way taken up. But |
| 1691 <p>1830 The fourth glory of Christ is the glory of being known | 1753 each glory is different. The first-mentioned glory had a beginning |
| 1692 by the faith of the people. Origen has this kind of glory in mind in his | 1754 in time. For this reason he speaks of it as past, saying, <b>and in |
| 1693 exposition.<a href="#_ftn46" name="_ftnref46">[46]</a> | 1755 him God is</b>, or has been, <b>glorified</b>, on the day of the |
| 1694 According to him, glory means one thing in ordinary speech, and another thing | 1756 resurrection. The other glory is eternal, because from eternity the |
| 1695 in Scripture. In ordinary speech, glory is the praise given by a number of | 1757 Word of God is God. And the human nature of Christ, assumed into |
| 1696 people, or the clear knowledge of someone accompanied by praise, as Ambrose | 1758 this glory, will be glorified forever. And so he speaks of this as |
| 1697 says.<a href="#_ftn47" name="_ftnref47">[47]</a> | 1759 in the future: <b>and will glorify him at once</b>, that is, he |
| 1698 While in Scripture, glory indicates that a divine sign or mark is upon one. We | 1760 will always establish him in that glory forever.</p> |
| 1699 read in Exodus [40:34] that "The glory of the Lord appeared over the | 1761 <p>1830 The fourth glory of Christ is the glory of being known by |
| 1700 tabernacle," that is, a divine sign rested over it. The same happened to the | 1762 the faith of the people. Origen has this kind of glory in mind in |
| 1701 face of Moses, when it was glorified. Just as glory, in the physical sense, | 1763 his exposition.<a href="#_ftn46" name="_ftnref46" id= |
| 1702 indicates that a divine sign rests upon one, so, in the spiritual sense, that | 1764 "_ftnref46">[46]</a> According to him, glory means one thing in |
| 1703 intellect is said to be glorified when it is so deified and so transcends all | 1765 ordinary speech, and another thing in Scripture. In ordinary |
| 1704 material things that it is raised to a knowledge of God. It is by this that we | 1766 speech, glory is the praise given by a number of people, or the |
| 1705 are made sharers of glory: "And we all, with unveiled face, beholding the glory | 1767 clear knowledge of someone accompanied by praise, as Ambrose |
| 1706 of the Lord, are being changed into his likeness from one degree of glory to | 1768 says.<a href="#_ftn47" name="_ftnref47" id="_ftnref47">[47]</a> |
| 1707 another" (2 Cor 3:18). Therefore, if anyone who knows God is glorified and made | 1769 While in Scripture, glory indicates that a divine sign or mark is |
| 1708 a sharer of glory, it is clear that Christ, who knows God most perfectly, since | 1770 upon one. We read in Exodus [40:34] that "The glory of the Lord |
| 1709 he is the brightness of the entire divine glory (Heb 1:30), and able to receive | 1771 appeared over the tabernacle," that is, a divine sign rested over |
| 1710 the splendor of the entire divine glory, if, I say, this is so, then Christ is | 1772 it. The same happened to the face of Moses, when it was glorified. |
| 1711 most perfectly glorified. And all who know God owe this to Christ. | 1773 Just as glory, in the physical sense, indicates that a divine sign |
| 1712 | 1774 rests upon one, so, in the spiritual sense, that intellect is said |
| 1713 <p>But men did not yet realize that | 1775 to be glorified when it is so deified and so transcends all |
| 1714 Christ was so glorified by this most perfect knowledge and participation in the | 1776 material things that it is raised to a knowledge of God. It is by |
| 1715 divinity. And so, although he was glorified in himself, he was not yet glorified | 1777 this that we are made sharers of glory: "And we all, with unveiled |
| 1716 in the knowledge of men. He began to have his glory at his passion and | 1778 face, beholding the glory of the Lord, are being changed into his |
| 1717 resurrection, when men began to recognize his power and divinity. Our Lord, | 1779 likeness from one degree of glory to another" (2 Cor 3:18). |
| 1718 speaking here of this glory, says, <b>Now is the Son of man glorified</b>, that | 1780 Therefore, if anyone who knows God is glorified and made a sharer |
| 1719 is, now, in his human nature, he is receiving glory in the knowledge of men | 1781 of glory, it is clear that Christ, who knows God most perfectly, |
| 1720 because of his approaching passion. <b>And in him God</b>, the Father, <b>is | 1782 since he is the brightness of the entire divine glory (Heb 1:30), |
| 1721 glorified</b>. For the Son not only reveals himself, but the Father as well: | 1783 and able to receive the splendor of the entire divine glory, if, I |
| 1722 "[Father] I have manifested thy name" (17:6). Consequently, not only is the Son | 1784 say, this is so, then Christ is most perfectly glorified. And all |
| 1723 glorified, but the Father also: "No one knows the Father except the Son and any | 1785 who know God owe this to Christ.</p> |
| 1724 one to whom the Son chooses to reveal him" (Mt 11:27). He says, <b>in him</b>, | 1786 <p>But men did not yet realize that Christ was so glorified by this |
| 1725 because one who sees the Son also sees the Father (14:9). | 1787 most perfect knowledge and participation in the divinity. And so, |
| 1726 | 1788 although he was glorified in himself, he was not yet glorified in |
| 1727 <p>It is characteristic of one who is | 1789 the knowledge of men. He began to have his glory at his passion and |
| 1728 greater to return what is greater. And thus he adds, <b>if God is glorified in | 1790 resurrection, when men began to recognize his power and divinity. |
| 1729 him</b>, that is, if the glory of God the Father somehow increases because of | 1791 Our Lord, speaking here of this glory, says, <b>Now is the Son of |
| 1730 the glory of the Son of man, because the Father becomes better known, <b>God | 1792 man glorified</b>, that is, now, in his human nature, he is |
| 1731 will also glorify him in himself</b>, that is, make it known that Christ Jesus | 1793 receiving glory in the knowledge of men because of his approaching |
| 1732 is in his glory. This will not be delayed for he <b>will glorify him at once</b>. | 1794 passion. <b>And in him God</b>, the Father, <b>is glorified</b>. |
| 1733 <BR><BR><BR> | 1795 For the Son not only reveals himself, but the Father as well: |
| 1734 <p align=center><b>LECTURE 7 | 1796 "[Father] I have manifested thy name" (17:6). Consequently, not |
| 1735 | 1797 only is the Son glorified, but the Father also: "No one knows the |
| 1736 <BLOCKQUOTE><p>33 "Little children, yet a little while I am with you. You | 1798 Father except the Son and any one to whom the Son chooses to reveal |
| 1737 will seek me; and as I said to the Jews so now I say to you, 'Where I am going | 1799 him" (Mt 11:27). He says, <b>in him</b>, because one who sees the |
| 1738 you cannot come.' 34 A new commandment I give to you, that you love one | 1800 Son also sees the Father (14:9).</p> |
| 1739 another; even as I have loved you, that you also love one another. 35 By this | 1801 <p>It is characteristic of one who is greater to return what is |
| 1740 all men will know that you are my disciples, if you have love for one another."</BLOCKQUOTE></b> | 1802 greater. And thus he adds, <b>if God is glorified in him</b>, that |
| 1741 | 1803 is, if the glory of God the Father somehow increases because of the |
| 1742 <p> 1831 Above, our Lord spoke of the glory he would acquire by | 1804 glory of the Son of man, because the Father becomes better known, |
| 1743 his leaving. Here, he is telling them that he will leave them. First, he | 1805 <b>God will also glorify him in himself</b>, that is, make it known |
| 1744 foretells his leaving; secondly, he shows that his disciples were not yet fit | 1806 that Christ Jesus is in his glory. This will not be delayed for he |
| 1745 to follow him (v 33b); thirdly, he shows how they can become fit, <b>A new | 1807 <b>will glorify him at once</b>.<br /> |
| 1746 commandment I give to you</b>. | 1808 <br /> |
| 1747 | 1809 <br /></p> |
| 1748 <p>1832 He briefly foretells his coming departure, saying, <b>Little | 1810 <p align="center"><b>LECTURE 7</b></p> |
| 1749 children, yet a little while I am with you</b>. He uses the words of a parent | 1811 <blockquote> |
| 1750 to his children the more to inflame their love; for it is when friends are about | 1812 <p><b>33 "Little children, yet a little while I am with you. You |
| 1751 to leave each other that they especially glow with love: "Having loved his own | 1813 will seek me; and as I said to the Jews so now I say to you, 'Where |
| 1752 who were in the world, he loved them to the end" (13:1). He says, <b>little | 1814 I am going you cannot come.' 34 A new commandment I give to you, |
| 1753 children</b>, to show their imperfection, for they were not yet perfectly | 1815 that you love one another; even as I have loved you, that you also |
| 1754 children, because they did not yet perfectly love. They were not yet perfect in | 1816 love one another. 35 By this all men will know that you are my |
| 1755 charity: "My little children, with whom I am again in travail until Christ be | 1817 disciples, if you have love for one another."</b></p> |
| 1756 informed in you" (Gal 4:19). Still, they had grown somewhat in perfection, | 1818 </blockquote> |
| 1757 because from slaves they became little children, as he calls them here, and | 1819 <p>1831 Above, our Lord spoke of the glory he would acquire by his |
| 1758 brethren, "Go to my brethren and say to them" (20:17). | 1820 leaving. Here, he is telling them that he will leave them. First, |
| 1759 | 1821 he foretells his leaving; secondly, he shows that his disciples |
| 1822 were not yet fit to follow him (v 33b); thirdly, he shows how they | |
| 1823 can become fit, <b>A new commandment I give to you</b>.</p> | |
| 1824 <p>1832 He briefly foretells his coming departure, saying, | |
| 1825 <b>Little children, yet a little while I am with you</b>. He uses | |
| 1826 the words of a parent to his children the more to inflame their | |
| 1827 love; for it is when friends are about to leave each other that | |
| 1828 they especially glow with love: "Having loved his own who were in | |
| 1829 the world, he loved them to the end" (13:1). He says, <b>little | |
| 1830 children</b>, to show their imperfection, for they were not yet | |
| 1831 perfectly children, because they did not yet perfectly love. They | |
| 1832 were not yet perfect in charity: "My little children, with whom I | |
| 1833 am again in travail until Christ be informed in you" (Gal 4:19). | |
| 1834 Still, they had grown somewhat in perfection, because from slaves | |
| 1835 they became little children, as he calls them here, and brethren, | |
| 1836 "Go to my brethren and say to them" (20:17).</p> | |
| 1760 <p>1833 We should note that the expression, <b>yet a little | 1837 <p>1833 We should note that the expression, <b>yet a little |
| 1761 while</b>, can be explained in three ways, according to the three ways Christ | 1838 while</b>, can be explained in three ways, according to the three |
| 1762 is present to his disciples. Christ was present to his disciples in body. But | 1839 ways Christ is present to his disciples. Christ was present to his |
| 1763 his body can be considered in two ways. First, we can view it as having the | 1840 disciples in body. But his body can be considered in two ways. |
| 1764 characteristics that belong to human nature, for Christ had a mortal body, just | 1841 First, we can view it as having the characteristics that belong to |
| 1765 as others. So, <b>a little while</b>, is understood as the time between these | 1842 human nature, for Christ had a mortal body, just as others. So, |
| 1766 words and his death. So the sense is: <b>yet a little while I am with you</b>, | 1843 <b>a little while</b>, is understood as the time between these |
| 1767 that is, a little time remains until I am taken and die, and then I will rise | 1844 words and his death. So the sense is: <b>yet a little while I am |
| 1768 and be immortal, even in body: "Christ being raised from the dead will never | 1845 with you</b>, that is, a little time remains until I am taken and |
| 1769 die again; death no longer has dominion over him" (Rom 6:9). So Luke (24:44) | 1846 die, and then I will rise and be immortal, even in body: "Christ |
| 1770 says: "These are my words which I spoke to you, while I was still with you." | 1847 being raised from the dead will never die again; death no longer |
| 1771 | 1848 has dominion over him" (Rom 6:9). So Luke (24:44) says: "These are |
| 1772 <p>Secondly, he was with them in body, | 1849 my words which I spoke to you, while I was still with you."</p> |
| 1773 but a body that was already glorified. Then, <b>a little while</b>, indicates | 1850 <p>Secondly, he was with them in body, but a body that was already |
| 1774 the time that intervened until his ascension: "A little while, and you will see | 1851 glorified. Then, <b>a little while</b>, indicates the time that |
| 1775 me no more; again a little while, and you will see me, because I go to the | 1852 intervened until his ascension: "A little while, and you will see |
| 1776 Father" [16:16]; "Once again, in a little while, I will shake the heavens and | 1853 me no more; again a little while, and you will see me, because I go |
| 1777 the earth and the sea and the dry land" (Hag 2:6). | 1854 to the Father" [16:16]; "Once again, in a little while, I will |
| 1778 | 1855 shake the heavens and the earth and the sea and the dry land" (Hag |
| 1779 <p>Thirdly, it can be explained as | 1856 2:6).</p> |
| 1780 applying to the spiritual presence of Christ, his presence in his divinity and | 1857 <p>Thirdly, it can be explained as applying to the spiritual |
| 1781 in the sacraments. Then, <b>a little while</b>, is taken to mean the time which | 1858 presence of Christ, his presence in his divinity and in the |
| 1782 would intervene until the end of the world. This is a little while in | 1859 sacraments. Then, <b>a little while</b>, is taken to mean the time |
| 1783 comparison with eternity: "Children it is the last hour" (1 Jn 2:18). Then the | 1860 which would intervene until the end of the world. This is a little |
| 1784 meaning is: <b>yet a little while I am with you</b>, that is, although I will | 1861 while in comparison with eternity: "Children it is the last hour" |
| 1785 leave you in body, I am still spiritually with you for <b>a little while</b> | 1862 (1 Jn 2:18). Then the meaning is: <b>yet a little while I am with |
| 1786 which remains before the end of the world: "I am with you always, to the close | 1863 you</b>, that is, although I will leave you in body, I am still |
| 1787 of the age" (Mt 28:20). | 1864 spiritually with you for <b>a little while</b> which remains before |
| 1788 | 1865 the end of the world: "I am with you always, to the close of the |
| 1789 <p>Yet this explanation is not | 1866 age" (Mt 28:20).</p> |
| 1790 appropriate to the presence of Christ in his divinity, for he will be with them | 1867 <p>Yet this explanation is not appropriate to the presence of |
| 1791 not only to the end of the world, but for all eternity. For this reason Origen | 1868 Christ in his divinity, for he will be with them not only to the |
| 1792 explains it another way.<a href="#_ftn48" name="_ftnref48">[48]</a> | 1869 end of the world, but for all eternity. For this reason Origen |
| 1793 He says that Christ is always with the perfect, who do not sin in a serious | 1870 explains it another way.<a href="#_ftn48" name="_ftnref48" id= |
| 1794 way. But he is not always present to the imperfect, because when they sin he | 1871 "_ftnref48">[48]</a> He says that Christ is always with the |
| 1795 withdraws from them. Now in a little while the disciples would leave Christ, | 1872 perfect, who do not sin in a serious way. But he is not always |
| 1796 fall away and abandon him: "You will all fall away because of me this night" | 1873 present to the imperfect, because when they sin he withdraws from |
| 1797 (Mt 26:31). And so Christ spiritually withdrew from them. In reference to this | 1874 them. Now in a little while the disciples would leave Christ, fall |
| 1798 he says, <b>yet a little while I am with you</b>, that is, in a little while | 1875 away and abandon him: "You will all fall away because of me this |
| 1799 you will leave and abandon me, and then I will not be with you. | 1876 night" (Mt 26:31). And so Christ spiritually withdrew from them. In |
| 1800 | 1877 reference to this he says, <b>yet a little while I am with you</b>, |
| 1801 <p>1834 Next, he mentions their inability to follow him. First, | 1878 that is, in a little while you will leave and abandon me, and then |
| 1802 he notes their effort, <b>you will seek me</b>, whom you have spiritually | 1879 I will not be with you.</p> |
| 1803 abandoned by your flight and denials. <b>You will seek me</b>, I say, by your | 1880 <p>1834 Next, he mentions their inability to follow him. First, he |
| 1804 repentance, as Peter did, who wept bitterly: "Seek the Lord while he may be | 1881 notes their effort, <b>you will seek me</b>, whom you have |
| 1805 found" (Is 55:6); "In their distress they seek me" (Hos 5:15). Or, <b>you will | 1882 spiritually abandoned by your flight and denials. <b>You will seek |
| 1806 seek me</b>, that is, you will want me to be present in body: "The days are | 1883 me</b>, I say, by your repentance, as Peter did, who wept bitterly: |
| 1807 coming when you will desire to see one of the days of the Son of man, and you | 1884 "Seek the Lord while he may be found" (Is 55:6); "In their distress |
| 1808 will not see it" (Lk 17:22). | 1885 they seek me" (Hos 5:15). Or, <b>you will seek me</b>, that is, you |
| 1809 | 1886 will want me to be present in body: "The days are coming when you |
| 1810 <p>Secondly, he shows their weakness, | 1887 will desire to see one of the days of the Son of man, and you will |
| 1811 saying, <b>as I said to the Jews so now I say to you, Where I am going you | 1888 not see it" (Lk 17:22).</p> |
| 1812 cannot come</b>. Yet this was said differently to the two. Some of the Jews | 1889 <p>Secondly, he shows their weakness, saying, <b>as I said to the |
| 1813 would never be converted. It was to these that it was said absolutely that they | 1890 Jews so now I say to you, Where I am going you cannot come</b>. Yet |
| 1814 could not go where Christ was going. But now that Judas has gone, none of the | 1891 this was said differently to the two. Some of the Jews would never |
| 1815 remaining disciples would be separated from Christ. And to them he did not say | 1892 be converted. It was to these that it was said absolutely that they |
| 1816 absolutely, <b>you cannot come</b>, but added, <b>now I say to you</b>. It is | 1893 could not go where Christ was going. But now that Judas has gone, |
| 1817 like saying: <b>I said to the Jews</b>, that is, to the obstinate among them, | 1894 none of the remaining disciples would be separated from Christ. And |
| 1818 that they could never come. But <b>I say to you</b>, that for <b>now</b>, you | 1895 to them he did not say absolutely, <b>you cannot come</b>, but |
| 1819 cannot follow me, because you are not perfect enough in charity to want to die | 1896 added, <b>now I say to you</b>. It is like saying: <b>I said to the |
| 1820 for me. For I will leave you by dying. | 1897 Jews</b>, that is, to the obstinate among them, that they could |
| 1821 | 1898 never come. But <b>I say to you</b>, that for <b>now</b>, you |
| 1822 <p>Again, I am going to the glory of | 1899 cannot follow me, because you are not perfect enough in charity to |
| 1823 my Father, to which no one can come unless he is perfect in charity. Also, I | 1900 want to die for me. For I will leave you by dying.</p> |
| 1824 will be glorified now, for as we read, "Now is the Son of man glorified." But | 1901 <p>Again, I am going to the glory of my Father, to which no one can |
| 1825 it is not yet the time for your bodies to be glorified; so, <b>where I am going | 1902 come unless he is perfect in charity. Also, I will be glorified |
| 1826 you cannot come</b>. | 1903 now, for as we read, "Now is the Son of man glorified." But it is |
| 1827 | 1904 not yet the time for your bodies to be glorified; so, <b>where I am |
| 1905 going you cannot come</b>.</p> | |
| 1828 <p>1835 Then, he teaches them how they can become fit to follow | 1906 <p>1835 Then, he teaches them how they can become fit to follow |
| 1829 him: <b>a new commandment I give to you</b>. First, he mentions the special | 1907 him: <b>a new commandment I give to you</b>. First, he mentions the |
| 1830 character of this commandment; secondly, he shows why they should live up to it | 1908 special character of this commandment; secondly, he shows why they |
| 1831 (v 35). As to the first he does three things: first, he mentions a feature of | 1909 should live up to it (v 35). As to the first he does three things: |
| 1832 this commandment, secondly, its meaning; and thirdly, its standard. | 1910 first, he mentions a feature of this commandment, secondly, its |
| 1833 | 1911 meaning; and thirdly, its standard.</p> |
| 1834 <p>1836 The feature of this commandment he emphasizes is its | 1912 <p>1836 The feature of this commandment he emphasizes is its |
| 1835 newness. Thus he says, <b>a new commandment</b>. But did not the Old Testament | 1913 newness. Thus he says, <b>a new commandment</b>. But did not the |
| 1836 or Law have a commandment about the love of one's neighbor? It did, because | 1914 Old Testament or Law have a commandment about the love of one's |
| 1837 when Christ was asked by a lawyer which was the greatest commandment, he | 1915 neighbor? It did, because when Christ was asked by a lawyer which |
| 1838 replied: "You shall love the Lord your God," and continued, "You shall love | 1916 was the greatest commandment, he replied: "You shall love the Lord |
| 1839 your neighbor as yourself" (Mt 22:37). This is found in Leviticus: "You shall | 1917 your God," and continued, "You shall love your neighbor as |
| 1840 love your neighbor as yourself" (Lev 19:18). | 1918 yourself" (Mt 22:37). This is found in Leviticus: "You shall love |
| 1841 | 1919 your neighbor as yourself" (Lev 19:18).</p> |
| 1842 <p>Nevertheless, there are three | 1920 <p>Nevertheless, there are three special reasons why this |
| 1843 special reasons why this commandment is said to be new. First, because of the | 1921 commandment is said to be new. First, because of the newness, the |
| 1844 newness, the renewal, it produces: "You have put off the old nature with its | 1922 renewal, it produces: "You have put off the old nature with its |
| 1845 practices and have put on the new nature, which is being renewed in knowledge | 1923 practices and have put on the new nature, which is being renewed in |
| 1846 after the image of its creator" (Col 3:9). This newness is from charity, the | 1924 knowledge after the image of its creator" (Col 3:9). This newness |
| 1847 charity to which Christ urges us. Secondly, this commandment is said to be new | 1925 is from charity, the charity to which Christ urges us. Secondly, |
| 1848 because of the cause which produces this renewal; and this is a new spirit. | 1926 this commandment is said to be new because of the cause which |
| 1849 There are two spirits: the old and the new. The old spirit is the spirit of | 1927 produces this renewal; and this is a new spirit. There are two |
| 1850 slavery; the new is the spirit of love. The first produces slaves; the second, | 1928 spirits: the old and the new. The old spirit is the spirit of |
| 1851 children by adoption: "For you did not receive the spirit of slavery to fall | 1929 slavery; the new is the spirit of love. The first produces slaves; |
| 1852 back into fear, but you have received the spirit of sonship" (Rom 8:15); "A new | 1930 the second, children by adoption: "For you did not receive the |
| 1853 heart I will give you, and a new spirit I will put within you" (Ez 36:26). The | 1931 spirit of slavery to fall back into fear, but you have received the |
| 1854 spirit sets us on fire with love because "God's love has been poured into our | 1932 spirit of sonship" (Rom 8:15); "A new heart I will give you, and a |
| 1855 hearts through the Holy Spirit" (Rom 5:5). Thirdly, it is a new commandment | 1933 new spirit I will put within you" (Ez 36:26). The spirit sets us on |
| 1856 because of the effect it established, that is, a New Covenant. The difference | 1934 fire with love because "God's love has been poured into our hearts |
| 1857 between the New and the Old Covenant is that between love and fear: as we read | 1935 through the Holy Spirit" (Rom 5:5). Thirdly, it is a new |
| 1858 in Jeremiah (31:31): "I will make a new covenant with the house of Israel." | 1936 commandment because of the effect it established, that is, a New |
| 1859 Under the Old Covenant, this commandment was observed through fear; under the | 1937 Covenant. The difference between the New and the Old Covenant is |
| 1860 New Covenant it is observed through love. So this commandment was in the Old | 1938 that between love and fear: as we read in Jeremiah (31:31): "I will |
| 1861 Law, not as characteristic of it, but as a preparation for the New Law. | 1939 make a new covenant with the house of Israel." Under the Old |
| 1862 | 1940 Covenant, this commandment was observed through fear; under the New |
| 1863 <p>1837 The import of the commandment is mutual love; thus he | 1941 Covenant it is observed through love. So this commandment was in |
| 1864 says: <b>that you love one another</b>. It is of the very nature of friendship | 1942 the Old Law, not as characteristic of it, but as a preparation for |
| 1865 that is not imperceptible; otherwise, it would not be friendship, but merely | 1943 the New Law.</p> |
| 1866 good-will. For a true and firm friendship the friends need a mutual love for | 1944 <p>1837 The import of the commandment is mutual love; thus he says: |
| 1867 each other; for this duplication makes it true and firm. Our Lord, wanting | 1945 <b>that you love one another</b>. It is of the very nature of |
| 1868 there to be perfect friendship among his faithful and disciples, gave them this | 1946 friendship that is not imperceptible; otherwise, it would not be |
| 1869 command of mutual love: "Whoever fears the Lord directs his friendship aright" | 1947 friendship, but merely good-will. For a true and firm friendship |
| 1870 (Sir 6:17). | 1948 the friends need a mutual love for each other; for this duplication |
| 1871 | 1949 makes it true and firm. Our Lord, wanting there to be perfect |
| 1872 <p>1838 The standard for this mutual love is given when he | 1950 friendship among his faithful and disciples, gave them this command |
| 1873 says, <b>as I have loved you</b>. Now Christ loved us three ways: gratuitously, | 1951 of mutual love: "Whoever fears the Lord directs his friendship |
| 1874 effectively and rightly. | 1952 aright" (Sir 6:17).</p> |
| 1875 | 1953 <p>1838 The standard for this mutual love is given when he says, |
| 1876 <p>He loved us gratuitously because he | 1954 <b>as I have loved you</b>. Now Christ loved us three ways: |
| 1877 began to love us and did not wait for us to begin to love him: "Not that we | 1955 gratuitously, effectively and rightly.</p> |
| 1878 loved God, but because he first loved us" [1 Jn 4:10]. In the same way we | 1956 <p>He loved us gratuitously because he began to love us and did not |
| 1879 should first love our neighbors and not wait to be loved by them or for them to | 1957 wait for us to begin to love him: "Not that we loved God, but |
| 1880 do us a favor. | 1958 because he first loved us" [1 Jn 4:10]. In the same way we should |
| 1881 | 1959 first love our neighbors and not wait to be loved by them or for |
| 1882 <p>Christ loved us effectively, which | 1960 them to do us a favor.</p> |
| 1883 is obvious from what he did; for love is proven to exist from what one does. | 1961 <p>Christ loved us effectively, which is obvious from what he did; |
| 1884 The greatest thing a person can do for a friend is to give himself for that | 1962 for love is proven to exist from what one does. The greatest thing |
| 1885 friend. This is what Christ did: "Christ loved us and gave himself up for us" | 1963 a person can do for a friend is to give himself for that friend. |
| 1886 (Eph 5:2). So we read: "Greater love has no man than this, that a man lay down | 1964 This is what Christ did: "Christ loved us and gave himself up for |
| 1887 his life for his friends" (15:13). We also should be led by this example and | 1965 us" (Eph 5:2). So we read: "Greater love has no man than this, that |
| 1888 love one another effectively and fruitfully: "Let us not love in word or in | 1966 a man lay down his life for his friends" (15:13). We also should be |
| 1889 speech but in deed and in truth" (1 Jn 3:18). | 1967 led by this example and love one another effectively and |
| 1890 | 1968 fruitfully: "Let us not love in word or in speech but in deed and |
| 1891 <p>Christ also loved us rightly. Since | 1969 in truth" (1 Jn 3:18).</p> |
| 1892 all friendship is based on some kind of sharing (for similarity is a cause of | 1970 <p>Christ also loved us rightly. Since all friendship is based on |
| 1893 love), that friendship is right which is based on a similarity or a sharing in | 1971 some kind of sharing (for similarity is a cause of love), that |
| 1894 some good. Now Christ loved us as similar to himself by the grace of adoption, | 1972 friendship is right which is based on a similarity or a sharing in |
| 1895 loving us in the light of this similarity in order to draw us to God. "I have | 1973 some good. Now Christ loved us as similar to himself by the grace |
| 1896 loved you with an everlasting love; and so taking pity on you, I have drawn | 1974 of adoption, loving us in the light of this similarity in order to |
| 1897 you" [Jer 31:3]. We also, in the one we love, should love what pertains to God | 1975 draw us to God. "I have loved you with an everlasting love; and so |
| 1898 and not so much the pleasure or benefits the loved one gives to us. In this | 1976 taking pity on you, I have drawn you" [Jer 31:3]. We also, in the |
| 1899 kind of love for our neighbor, even the love of God is included. | 1977 one we love, should love what pertains to God and not so much the |
| 1900 | 1978 pleasure or benefits the loved one gives to us. In this kind of |
| 1901 <p>1839 Then when he says, <b>By this all men will know that | 1979 love for our neighbor, even the love of God is included.</p> |
| 1902 you are my disciples</b>, he gives the reason for following this command. Here | 1980 <p>1839 Then when he says, <b>By this all men will know that you |
| 1903 we should note that one who is in the army of a king should wear this emblem. | 1981 are my disciples</b>, he gives the reason for following this |
| 1904 The emblem of Christ is the emblem of charity. So anyone who wants to be in the | 1982 command. Here we should note that one who is in the army of a king |
| 1905 army of Christ should be stamped with the emblem of charity. This is what he is | 1983 should wear this emblem. The emblem of Christ is the emblem of |
| 1906 saying here: <b>By this all men will know that you are my disciples, if you | 1984 charity. So anyone who wants to be in the army of Christ should be |
| 1907 have love for one another</b>. I mean a holy love: "I am the mother of | 1985 stamped with the emblem of charity. This is what he is saying here: |
| 1908 beautiful love and of fear and of knowledge and of holy hope" [Sir 24:24]. | 1986 <b>By this all men will know that you are my disciples, if you have |
| 1909 | 1987 love for one another</b>. I mean a holy love: "I am the mother of |
| 1910 <p>Although the apostles received many | 1988 beautiful love and of fear and of knowledge and of holy hope" [Sir |
| 1911 gifts from Christ, such as life, intelligence and good health, as well as | 1989 24:24].</p> |
| 1912 spiritual goods, such as the ability to perform miracles - "I will give you a | 1990 <p>Although the apostles received many gifts from Christ, such as |
| 1913 mouth and wisdom" (Lk 21:15) - none of these are the emblem of a disciple of | 1991 life, intelligence and good health, as well as spiritual goods, |
| 1914 Christ, since they can be possessed both by the good and the bad. Rather, the | 1992 such as the ability to perform miracles - "I will give you a mouth |
| 1915 special sign of a disciple of Christ is charity and mutual love; "He has put | 1993 and wisdom" (Lk 21:15) - none of these are the emblem of a disciple |
| 1916 his seal upon us and given us his Spirit" (2 Cor 1:22). | 1994 of Christ, since they can be possessed both by the good and the |
| 1917 <BR><BR><BR> | 1995 bad. Rather, the special sign of a disciple of Christ is charity |
| 1918 <p align=center><b>LECTURE 8 | 1996 and mutual love; "He has put his seal upon us and given us his |
| 1919 | 1997 Spirit" (2 Cor 1:22).<br /> |
| 1920 <BLOCKQUOTE><p>36 Simon Peter said to him, "Lord, where are you going?" | 1998 <br /> |
| 1921 Jesus answered, "Where I am going you cannot follow me now; but you shall | 1999 <br /></p> |
| 1922 follow afterward." 37 Peter said to him, "Lord, why cannot I follow you now? I | 2000 <p align="center"><b>LECTURE 8</b></p> |
| 1923 will lay down my life for you." 38 Jesus answered, "Will you lay down your life | 2001 <blockquote> |
| 1924 for me? Truly, truly, I say to you, the cock will not crow, till you have | 2002 <p><b>36 Simon Peter said to him, "Lord, where are you going?" |
| 1925 denied me three times."</BLOCKQUOTE></b> | 2003 Jesus answered, "Where I am going you cannot follow me now; but you |
| 1926 | 2004 shall follow afterward." 37 Peter said to him, "Lord, why cannot I |
| 2005 follow you now? I will lay down my life for you." 38 Jesus | |
| 2006 answered, "Will you lay down your life for me? Truly, truly, I say | |
| 2007 to you, the cock will not crow, till you have denied me three | |
| 2008 times."</b></p> | |
| 2009 </blockquote> | |
| 1927 <p>1840 Above, John mentioned the defection of one of the | 2010 <p>1840 Above, John mentioned the defection of one of the |
| 1928 disciples, Judas the traitor; here he tells of the failure of another, Peter, | 2011 disciples, Judas the traitor; here he tells of the failure of |
| 1929 who denied Christ. First we see the occasion of Christ's prediction; secondly, | 2012 another, Peter, who denied Christ. First we see the occasion of |
| 1930 the prediction of Peter's denial. He does two things about the first: he | 2013 Christ's prediction; secondly, the prediction of Peter's denial. He |
| 1931 mentions Peter's desire; secondly, his confidence, <b>Why cannot I follow you | 2014 does two things about the first: he mentions Peter's desire; |
| 1932 now? </b>He does two things about the first: he shows Peter expressing his | 2015 secondly, his confidence, <b>Why cannot I follow you now?</b> He |
| 1933 desire; secondly, he shows that its fulfillment will be delayed, <b>you cannot | 2016 does two things about the first: he shows Peter expressing his |
| 1934 follow me now</b>. | 2017 desire; secondly, he shows that its fulfillment will be delayed, |
| 1935 | 2018 <b>you cannot follow me now</b>.</p> |
| 1936 <p>1841 Peter's desire is shown by the quick way he questioned | 2019 <p>1841 Peter's desire is shown by the quick way he questioned |
| 1937 Christ: <b>Simon Peter said to him, Lord, where are you going?</b> Peter had | 2020 Christ: <b>Simon Peter said to him, Lord, where are you going?</b> |
| 1938 heard our Lord say that he would be with them just for a little while, and he | 2021 Peter had heard our Lord say that he would be with them just for a |
| 1939 became anxious about Christ's leaving them. So he asks, <b>Where are you going?</b> | 2022 little while, and he became anxious about Christ's leaving them. So |
| 1940 Chrysostom says about this: "Peter's love was indeed great, and more furious | 2023 he asks, <b>Where are you going?</b> Chrysostom says about this: |
| 1941 than a fire that nothing could stop."<a href="#_ftn49" name="_ftnref49">[49]</a> | 2024 "Peter's love was indeed great, and more furious than a fire that |
| 1942 This is why even after Christ had said, "Where I am going you cannot follow," | 2025 nothing could stop."<a href="#_ftn49" name="_ftnref49" id= |
| 1943 Peter still wanted to follow him. So he asked where he was going, just like we | 2026 "_ftnref49">[49]</a> This is why even after Christ had said, "Where |
| 1944 read in the Song of Songs: "Whither has your beloved gone, O fairest among | 2027 I am going you cannot follow," Peter still wanted to follow him. So |
| 1945 women? Whither has your beloved turned, that we may seek him with you?" (6:1). | 2028 he asked where he was going, just like we read in the Song of |
| 1946 | 2029 Songs: "Whither has your beloved gone, O fairest among women? |
| 2030 Whither has your beloved turned, that we may seek him with you?" | |
| 2031 (6:1).</p> | |
| 1947 <p>1842 Yet he cannot now have what he desires, since for the | 2032 <p>1842 Yet he cannot now have what he desires, since for the |
| 1948 present he is prevented from following Christ. <b>Where I am going you cannot | 2033 present he is prevented from following Christ. <b>Where I am going |
| 1949 follow me now; but you shall follow afterward</b>. This is like saying: You are | 2034 you cannot follow me now; but you shall follow afterward</b>. This |
| 1950 still imperfect, and thus not able to follow me now; but later, when you are | 2035 is like saying: You are still imperfect, and thus not able to |
| 1951 perfect, you will follow me. This is similar to what we will read further on: | 2036 follow me now; but later, when you are perfect, you will follow me. |
| 1952 "Truly, truly, I say to you, when you were young," that is, imperfect, "you | 2037 This is similar to what we will read further on: "Truly, truly, I |
| 1953 girded yourself…but when you are old," and have climbed the mountain of | 2038 say to you, when you were young," that is, imperfect, "you girded |
| 1954 perfection, "you will stretch out your hands, and another will gird you" | 2039 yourself…but when you are old," and have climbed the |
| 1955 (21:18). | 2040 mountain of perfection, "you will stretch out your hands, and |
| 1956 | 2041 another will gird you" (21:18).</p> |
| 1957 <p>1843 When John says, <b>Peter said to him</b>, he indicates | 2042 <p>1843 When John says, <b>Peter said to him</b>, he indicates |
| 1958 Peter's confidence. Peter had understood what our Lord had just said as | 2043 Peter's confidence. Peter had understood what our Lord had just |
| 1959 expressing some doubt about the perfection of Peter's love. Love is perfect | 2044 said as expressing some doubt about the perfection of Peter's love. |
| 1960 when one exposes oneself to death for a friend: "Greater love has no man than | 2045 Love is perfect when one exposes oneself to death for a friend: |
| 1961 this, that a man lay down his life for his friends" (15:13). And so because Peter | 2046 "Greater love has no man than this, that a man lay down his life |
| 1962 was ready to die for Christ, he declared that he was perfect in love when he | 2047 for his friends" (15:13). And so because Peter was ready to die for |
| 1963 said, <b>I will lay down my life for you</b>, that is, I am ready to die for | 2048 Christ, he declared that he was perfect in love when he said, <b>I |
| 1964 you. He really meant this, and was not pretending. Still, we do not know the | 2049 will lay down my life for you</b>, that is, I am ready to die for |
| 1965 strength of our own love until it meets some obstacle to be overcome: "I am not | 2050 you. He really meant this, and was not pretending. Still, we do not |
| 1966 aware of anything against myself, but I am not thereby acquitted" (1 Cor 4:4). | 2051 know the strength of our own love until it meets some obstacle to |
| 1967 | 2052 be overcome: "I am not aware of anything against myself, but I am |
| 2053 not thereby acquitted" (1 Cor 4:4).</p> | |
| 1968 <p>1844 Next, John shows Jesus predicting the denial of Peter. | 2054 <p>1844 Next, John shows Jesus predicting the denial of Peter. |
| 1969 First, Jesus checks Peter's presumption; secondly, he predicts his denial. | 2055 First, Jesus checks Peter's presumption; secondly, he predicts his |
| 1970 | 2056 denial.</p> |
| 1971 <p>1845 As to the first we should note that after Christ said <b>you | 2057 <p>1845 As to the first we should note that after Christ said |
| 1972 cannot follow me now</b>, Peter was confident of his own strength and said that | 2058 <b>you cannot follow me now</b>, Peter was confident of his own |
| 1973 he could follow Christ and die for him. Our Lord checked him by saying, <b>Will | 2059 strength and said that he could follow Christ and die for him. Our |
| 1974 you lay down your life for me? </b>It is like saying: Think what you are | 2060 Lord checked him by saying, <b>Will you lay down your life for |
| 1975 saying. I know you better than you know yourself; you do not know how strong | 2061 me?</b> It is like saying: Think what you are saying. I know you |
| 1976 your own love is. So do not assume that you can do everything. "So do not | 2062 better than you know yourself; you do not know how strong your own |
| 1977 become proud, but stand in awe" (Rom 11:20). A similar thought is found in | 2063 love is. So do not assume that you can do everything. "So do not |
| 1978 Matthew (26:41): "The spirit indeed is willing, but the flesh is weak." | 2064 become proud, but stand in awe" (Rom 11:20). A similar thought is |
| 1979 | 2065 found in Matthew (26:41): "The spirit indeed is willing, but the |
| 1980 <p>Our Lord allowed Peter to be | 2066 flesh is weak."</p> |
| 1981 tempted and to fall so that when he became head of the Church he would have an | 2067 <p>Our Lord allowed Peter to be tempted and to fall so that when he |
| 1982 unpretentious opinion of himself and have compassion for his subjects when they | 2068 became head of the Church he would have an unpretentious opinion of |
| 1983 sinned: "For we have not a high priest who is unable to sympathize with our | 2069 himself and have compassion for his subjects when they sinned: "For |
| 1984 weakness, but one who in every respect has been tempted as we are, yet without | 2070 we have not a high priest who is unable to sympathize with our |
| 1985 sinning" (Heb 4:15). In Peter, some temptations grew into sins. But Christ was | 2071 weakness, but one who in every respect has been tempted as we are, |
| 1986 tempted as we are, not because he committed sin, but because the temptations | 2072 yet without sinning" (Heb 4:15). In Peter, some temptations grew |
| 1987 were penal in character. | 2073 into sins. But Christ was tempted as we are, not because he |
| 1988 | 2074 committed sin, but because the temptations were penal in |
| 2075 character.</p> | |
| 1989 <p>1846 Christ predicts Peter's denial when he says, <b>Truly, | 2076 <p>1846 Christ predicts Peter's denial when he says, <b>Truly, |
| 1990 truly, I say to you, the cock will not crow, till you have denied me three | 2077 truly, I say to you, the cock will not crow, till you have denied |
| 1991 times</b>. This causes a problem as it seems to be false: for in [some versions | 2078 me three times</b>. This causes a problem as it seems to be false: |
| 1992 of] Mark (14:68) we read that the cock crowed immediately after his first | 2079 for in [some versions of] Mark (14:68) we read that the cock crowed |
| 1993 denial. Augustine answers this in two ways.<a href="#_ftn50" name="_ftnref50" | 2080 immediately after his first denial. Augustine answers this in two |
| 1994 title="">[50]</a> | 2081 ways.<a href="#_ftn50" name="_ftnref50" title="" id= |
| 1995 In the first way he says that our Lord was expressing Peter's state of mind | 2082 "_ftnref50">[50]</a> In the first way he says that our Lord was |
| 1996 rather than his actions: for such fear had overcome Peter's soul that he was | 2083 expressing Peter's state of mind rather than his actions: for such |
| 1997 ready, by the time the cock crowed, to deny our Lord not only once but three | 2084 fear had overcome Peter's soul that he was ready, by the time the |
| 1998 times. So the meaning is: you will be ready to deny me three times before the | 2085 cock crowed, to deny our Lord not only once but three times. So the |
| 1999 cock crows. He explains it another way by saying the prediction refers to the | 2086 meaning is: you will be ready to deny me three times before the |
| 2000 very beginning of Peter's denial. Something is said to happen before something | 2087 cock crows. He explains it another way by saying the prediction |
| 2001 else even it if only begins to happen. Now our Lord predicted three denials; | 2088 refers to the very beginning of Peter's denial. Something is said |
| 2002 they began before the first cock-crow, although the entire series was not | 2089 to happen before something else even it if only begins to happen. |
| 2003 completed before it. Here the meaning is: your triple denial will begin before | 2090 Now our Lord predicted three denials; they began before the first |
| 2004 the cock crows. | 2091 cock-crow, although the entire series was not completed before it. |
| 2005 | 2092 Here the meaning is: your triple denial will begin before the cock |
| 2093 crows.</p> | |
| 2006 <p>1847 There is also a question about where these words were | 2094 <p>1847 There is also a question about where these words were |
| 2007 spoken. Matthew and Mark say that our Lord said this to Peter after they had | 2095 spoken. Matthew and Mark say that our Lord said this to Peter after |
| 2008 left the upper room; but Luke and John say he said this in the upper room. It | 2096 they had left the upper room; but Luke and John say he said this in |
| 2009 is after the farewell discourses that John has Jesus saying, "Rise, let us go | 2097 the upper room. It is after the farewell discourses that John has |
| 2010 hence" (below 14:31). In answer to this we should say that it is true that our | 2098 Jesus saying, "Rise, let us go hence" (below 14:31). In answer to |
| 2011 Lord said this in the upper room. Matthew and Mark did not follow the order of | 2099 this we should say that it is true that our Lord said this in the |
| 2012 history, but of memory. | 2100 upper room. Matthew and Mark did not follow the order of history, |
| 2013 | 2101 but of memory.</p> |
| 2014 <p>One could also say, with Augustine, | 2102 <p>One could also say, with Augustine, that our Lord said this |
| 2015 that our Lord said this three times.<a href="#_ftn51" name="_ftnref51">[51]</a> | 2103 three times.<a href="#_ftn51" name="_ftnref51" id= |
| 2016 A close inspection of our Lord's words which led to his predicting the denial | 2104 "_ftnref51">[51]</a> A close inspection of our Lord's words which |
| 2017 of Peter shows that three different things were said. In Matthew we read that | 2105 led to his predicting the denial of Peter shows that three |
| 2018 our Lord said: "You will all fall away because of me this night" (Mt 26:31); | 2106 different things were said. In Matthew we read that our Lord said: |
| 2019 and Mark says the same (Mk 14:27). Peter answered: "Though they all fall away | 2107 "You will all fall away because of me this night" (Mt 26:31); and |
| 2020 because of you, I will never fall away" (Mt 26:33). Then Jesus said: "This very | 2108 Mark says the same (Mk 14:27). Peter answered: "Though they all |
| 2021 night, before the cock crows, you will deny me three times" (Mt 26:34). In | 2109 fall away because of you, I will never fall away" (Mt 26:33). Then |
| 2022 Luke, however, we read that Jesus said: "Satan demanded to have you, that he | 2110 Jesus said: "This very night, before the cock crows, you will deny |
| 2023 might sift you like wheat, but I have prayed for you that your faith may not fail" | 2111 me three times" (Mt 26:34). In Luke, however, we read that Jesus |
| 2024 (Lk 22:31). Peter then said, "Lord, I am ready to go with you to prison and to | 2112 said: "Satan demanded to have you, that he might sift you like |
| 2025 death" (Lk 22:33). Our Lord answered this: "I tell you, Peter, the cock will | 2113 wheat, but I have prayed for you that your faith may not fail" (Lk |
| 2026 not crow this day, until you three times deny that you know me" (Lk 22:34). But | 2114 22:31). Peter then said, "Lord, I am ready to go with you to prison |
| 2027 here, in John, when Peter asked our Lord where he was going, our Lord replied: | 2115 and to death" (Lk 22:33). Our Lord answered this: "I tell you, |
| 2028 "the cock will not crow, till you have denied me three times." We can conclude | 2116 Peter, the cock will not crow this day, until you three times deny |
| 2029 from this that our Lord predicted Peter's denial several times. | 2117 that you know me" (Lk 22:34). But here, in John, when Peter asked |
| 2030 | 2118 our Lord where he was going, our Lord replied: "the cock will not |
| 2031 </div> | 2119 crow, till you have denied me three times." We can conclude from |
| 2032 | 2120 this that our Lord predicted Peter's denial several times.</p> |
| 2033 <div><br clear=all> | 2121 <div><br clear="all" /> |
| 2034 | 2122 <hr align="left" size="1" width="33%" /> |
| 2035 <hr align=left size=1 width="33%"> | 2123 <div id="ftn1"> |
| 2036 | 2124 <p><a href="#_ftnref1" name="_ftn1" id="_ftn1">[1]</a> St. Thomas |
| 2037 <div id=ftn1> | 2125 refers to Jn 13:1 in the <i>Summa Theologiae:</i> III, q. 46, a. 9, |
| 2038 | 2126 s. c. and ad 1; q. 74, a. 4, obj. 1.</p> |
| 2039 <p><a href="#_ftnref1" name="_ftn1">[1]</a> | 2127 </div> |
| 2040 St. Thomas refers to Jn 13:1 in the <i>Summa Theologiae: | 2128 <div id="ftn2"> |
| 2041 </i>III, q. 46, a. 9, s. c. and ad 1; q. 74, a. 4, obj. 1. | 2129 <p><a href="#_ftnref2" name="_ftn2" id="_ftn2">[2]</a> Summa-</p> |
| 2042 | 2130 </div> |
| 2043 </div> | 2131 <div id="ftn3"> |
| 2044 | 2132 <p><a href="#_ftnref3" name="_ftn3" id="_ftn3">[3]</a> <i>Tract. in |
| 2045 <div id=ftn2> | 2133 Io</i>., 55, ch. 2, col 1785; cf. <i>Catena Aurea</i>, 13:1-5.</p> |
| 2046 | 2134 </div> |
| 2047 <p><a href="#_ftnref2" name="_ftn2">[2]</a> | 2135 <div id="ftn4"> |
| 2048 Summa- | 2136 <p><a href="#_ftnref4" name="_ftn4" id="_ftn4">[4]</a> Summa-will |
| 2049 | 2137 can be moved by God, by internal suggestion and external |
| 2050 </div> | 2138 suggestion</p> |
| 2051 | 2139 </div> |
| 2052 <div id=ftn3> | 2140 <div id="ftn5"> |
| 2053 | 2141 <p><a href="#_ftnref5" name="_ftn5" id="_ftn5">[5]</a> St. Thomas |
| 2054 <p><a href="#_ftnref3" name="_ftn3">[3]</a> <i>Tract. | 2142 refers to Jn 13:4 in the <i>Summa Theologiae:</i> III, q, 74, a. 4, |
| 2055 in Io</i>., 55, ch. 2, col 1785; cf. <i>Catena | 2143 obj. 1; Jn 13:5: <i>ST</i> III, q. 46, a. 9, ad 1; Jn 13:10: |
| 2056 Aurea</i>,<i> </i>13:1-5. | 2144 <i>ST</i> III, q. 72, a. 6, ad 2; q. 83, a. 5, ad 1.</p> |
| 2057 | 2145 </div> |
| 2058 </div> | 2146 <div id="ftn6"> |
| 2059 | 2147 <p><a href="#_ftnref6" name="_ftn6" id="_ftn6">[6]</a> Origen, |
| 2060 <div id=ftn4> | 2148 <i>In Ioan.</i>, XXXII, ch. 2; PG 14, col. 405; cf. <i>Catena |
| 2061 | 2149 Aurea</i>, 13:1-5.</p> |
| 2062 <p><a href="#_ftnref4" name="_ftn4">[4]</a> | 2150 </div> |
| 2063 Summa-will can be moved by God, by internal suggestion and external suggestion | 2151 <div id="ftn7"> |
| 2064 | 2152 <p><a href="#_ftnref7" name="_ftn7" id="_ftn7">[7]</a> Origen, |
| 2065 </div> | 2153 <i>In Ioan.</i>, XXXII, ch. 4; PG 14, col. 411; cf. <i>Catena |
| 2066 | 2154 Aurea</i>, 13:6-11.</p> |
| 2067 <div id=ftn5> | 2155 </div> |
| 2068 | 2156 <div id="ftn8"> |
| 2069 <p><a href="#_ftnref5" name="_ftn5">[5]</a> | 2157 <p><a href="#_ftnref8" name="_ftn8" id="_ftn8">[8]</a> Origen, |
| 2070 St. Thomas refers to Jn 13:4 in the <i>Summa | 2158 <i>In Ioan.</i>, XXXII, ch. 5; PG 14, col. 412; cf. <i>Catena |
| 2071 Theologiae:</i> III, q, 74, a. 4, obj. 1; Jn 13:5: <i>ST</i> III, q. 46, a. 9, | 2159 Aurea</i>, 13:6-11.</p> |
| 2072 ad 1; Jn 13:10: <i>ST</i> III, q. 72, a. 6, ad 2; q. 83, a. 5, ad 1. | 2160 </div> |
| 2073 | 2161 <div id="ftn9"> |
| 2074 </div> | 2162 <p><a href="#_ftnref9" name="_ftn9" id="_ftn9">[9]</a> <i>In |
| 2075 | 2163 Ioannem hom</i>., 70, ch. 2; PG 59, col. 383; cf. <i>Catena |
| 2076 <div id=ftn6> | 2164 Aurea</i>, 13:6-11.</p> |
| 2077 | 2165 </div> |
| 2078 <p><a href="#_ftnref6" name="_ftn6">[6]</a> Origen, <i>In Ioan.</i>, XXXII, ch. | 2166 <div id="ftn10"> |
| 2079 2; PG 14, col. 405; cf. <i>Catena Aurea</i>, | 2167 <p><a href="#_ftnref10" name="_ftn10" id="_ftn10">[10]</a> |
| 2080 13:1-5. | 2168 <i>Tract. in Io</i>., 56, ch. 1, col. 1788; cf. <i>Catena |
| 2081 | 2169 Aurea</i>, 13:6-11.</p> |
| 2082 </div> | 2170 </div> |
| 2083 | 2171 <div id="ftn11"> |
| 2084 <div id=ftn7> | 2172 <p><a href="#_ftnref11" name="_ftn11" id="_ftn11">[11]</a> Origen, |
| 2085 | 2173 <i>In Ioan.</i>, XXXII, ch. 5; PG 14, col. 412; cf. <i>Catena |
| 2086 <p><a href="#_ftnref7" name="_ftn7">[7]</a> Origen, <i>In Ioan.</i>, XXXII, ch. 4; PG 14, col. 411; cf. <i>Catena Aurea</i>, | 2174 Aurea</i>, 13:6-11.</p> |
| 2087 13:6-11. | 2175 </div> |
| 2088 | 2176 <div id="ftn12"> |
| 2089 </div> | 2177 <p><a href="#_ftnref12" name="_ftn12" id="_ftn12">[12]</a> Clement, |
| 2090 | 2178 <i>Itinerary.</i></p> |
| 2091 <div id=ftn8> | 2179 </div> |
| 2092 | 2180 <div id="ftn13"> |
| 2093 <p><a href="#_ftnref8" name="_ftn8">[8]</a> Origen, <i>In | 2181 <p><a href="#_ftnref13" name="_ftn13" id= |
| 2094 Ioan.</i>, XXXII, ch. 5; PG 14, col. 412; cf. | 2182 "_ftn13">[13]</a><i>Epistola 64,</i> ch. 5, no. 10; PL 33, col. |
| 2095 <i>Catena Aurea</i>, 13:6-11. | 2183 178; cf. <i>Catena Aurea</i>,13:6-11.</p> |
| 2096 | 2184 </div> |
| 2097 </div> | 2185 <div id="ftn14"> |
| 2098 | 2186 <p><a href="#_ftnref14" name="_ftn14" id="_ftn14">[14]</a> |
| 2099 <div id=ftn9> | 2187 <i>Tract. in Io</i>., 56, ch. 3, col. 1788; cf. <i>Catena |
| 2100 | 2188 Aurea</i>, 13:6-11.</p> |
| 2101 <p><a href="#_ftnref9" name="_ftn9">[9]</a> <i>In Ioannem hom</i>., 70, ch. | 2189 </div> |
| 2102 2; PG 59, col. 383; cf. <i>Catena Aurea</i>, | 2190 <div id="ftn15"> |
| 2103 13:6-11. | 2191 <p><a href="#_ftnref15" name="_ftn15" id="_ftn15">[15]</a> <i>In |
| 2104 | 2192 Ioannem hom</i>., 70, ch. 2; PG 59, col. 384; cf. <i>Catena |
| 2105 </div> | 2193 Aurea</i>, 13:6-11.</p> |
| 2106 | 2194 </div> |
| 2107 <div id=ftn10> | 2195 <div id="ftn16"> |
| 2108 | 2196 <p><a href="#_ftnref16" name="_ftn16" id="_ftn16">[16]</a> Origen, |
| 2109 <p><a href="#_ftnref10" name="_ftn10">[10]</a> <i>Tract. | 2197 <i>In Ioan.</i>, XXXII, ch. 6; PG 14, col. 416; cf. <i>Catena |
| 2110 in Io</i>., 56, ch. 1, col. 1788; cf. <i>Catena | 2198 Aurea</i>, 13:6-11.</p> |
| 2111 Aurea</i>,<i> </i>13:6-11. | 2199 </div> |
| 2112 | 2200 <div id="ftn17"> |
| 2113 </div> | 2201 <p><a href="#_ftnref17" name="_ftn17" id="_ftn17">[17]</a> St. |
| 2114 | 2202 Thomas refers to Jn 13:13 in the <i>Summa Theologiae:</i> II-II, q. |
| 2115 <div id=ftn11> | 2203 132, a. 1, ad 1; Jn 13:15: <i>ST</i> III, q. 37 a. 1, obj. 2; Jn |
| 2116 | 2204 13:17: <i>ST</i> I-II, q. 4, a. 6, s. c.; q. 5, a. 7, s. c.; q. 7, |
| 2117 <p><a href="#_ftnref11" name="_ftn11">[11]</a> Origen, <i>In Ioan.</i>, XXXII, ch. | 2205 a. 2, ad 3; Jn 13:18: <i>ST</i> III, q. 36, a. 3, s. c.</p> |
| 2118 5; PG 14, col. 412; cf. <i>Catena Aurea</i>, 13:6-11. | 2206 </div> |
| 2119 | 2207 <div id="ftn18"> |
| 2120 </div> | 2208 <p><a href="#_ftnref18" name="_ftn18" id="_ftn18">[18]</a> Origen, |
| 2121 | 2209 <i>In Ioan.</i>, XXXII, ch. 57 PG 14, col. 430; cf. <i>Catena |
| 2122 <div id=ftn12> | 2210 Aurea</i>, 13:12-20.</p> |
| 2123 | 2211 </div> |
| 2124 <p><a href="#_ftnref12" name="_ftn12">[12]</a> Clement, <i>Itinerary.</i> | 2212 <div id="ftn19"> |
| 2125 | 2213 <p><a href="#_ftnref19" name="_ftn19" id="_ftn19">[19]</a> Ambrose, |
| 2126 </div> | 2214 <i>Expos sec. Lucam</i>, X, ch .3 ; PL 15, col. 1804-5.</p> |
| 2127 | 2215 </div> |
| 2128 <div id=ftn13> | 2216 <div id="ftn20"> |
| 2129 | 2217 <p><a href="#_ftnref20" name="_ftn20" id="_ftn20">[20]</a> |
| 2130 <p><a href="#_ftnref13" name="_ftn13">[13]</a><i>Epistola | 2218 <i>Tract. in Io</i>., 58, ch. 3, col. 1793; cf. <i>Catena |
| 2131 64, </i> ch. 5, no. 10; PL 33, col. 178; cf. <i>Catena Aurea</i>,<i> | 2219 Aurea</i>, 13:12-20.</p> |
| 2132 </i>13:6-11. | 2220 </div> |
| 2133 | 2221 <div id="ftn21"> |
| 2134 </div> | 2222 <p><a href="#_ftnref21" name="_ftn21" id="_ftn21">[21]</a> Ibid.; |
| 2135 | 2223 cf. <i>Catena Aurea</i>, 13:12-20.</p> |
| 2136 <div id=ftn14> | 2224 </div> |
| 2137 | 2225 <div id="ftn22"> |
| 2138 <p><a href="#_ftnref14" name="_ftn14">[14]</a> <i>Tract. | 2226 <p><a href="#_ftnref22" name="_ftn22" id="_ftn22">[22]</a> |
| 2139 in Io</i>., 56, ch. 3, col. 1788; cf. <i>Catena | 2227 <i>Tract. in Io</i>., 58, ch. 4, col. 1794; cf. <i>Catena |
| 2140 Aurea</i>,<i> </i>13:6-11. | 2228 Aurea</i>, 13:12-20.</p> |
| 2141 | 2229 </div> |
| 2142 </div> | 2230 <div id="ftn23"> |
| 2143 | 2231 <p><a href="#_ftnref23" name="_ftn23" id="_ftn23">[23]</a> |
| 2144 <div id=ftn15> | 2232 Augustine, <i>De Agone Christiano</i>, ch. XI, 12; PL 40, col. |
| 2145 | 2233 297.</p> |
| 2146 <p><a href="#_ftnref15" name="_ftn15">[15]</a> <i>In Ioannem hom</i>., 70, ch. | 2234 </div> |
| 2147 2; PG 59, col. 384; cf. <i>Catena Aurea</i>, 13:6-11. | 2235 <div id="ftn24"> |
| 2148 | 2236 <p><a href="#_ftnref24" name="_ftn24" id="_ftn24">[24]</a> Origen, |
| 2149 </div> | 2237 <i>In Ioan.</i>, XXXII, ch. 8; PG 14, col. 424; cf. <i>Catena |
| 2150 | 2238 Aurea</i>, 13:12-20.</p> |
| 2151 <div id=ftn16> | 2239 </div> |
| 2152 | 2240 <div id="ftn25"> |
| 2153 <p><a href="#_ftnref16" name="_ftn16">[16]</a> Origen, <i>In Ioan.</i>, | 2241 <p><a href="#_ftnref25" name="_ftn25" id="_ftn25">[25]</a> |
| 2154 XXXII, ch. 6; PG 14, col. 416; cf. <i>Catena Aurea</i>, 13:6-11. | 2242 Augustine, <i>Epistola 78</i>, ch. 8; PL 33, col. 272.</p> |
| 2155 | 2243 </div> |
| 2156 </div> | 2244 <div id="ftn26"> |
| 2157 | 2245 <p><a href="#_ftnref26" name="_ftn26" id="_ftn26">[26]</a> Origen, |
| 2158 <div id=ftn17> | 2246 <i>In Ioan.</i>, XXXII, ch. 10; PG 14, col. 431 cf. <i>Catena |
| 2159 | 2247 Aurea</i>, 13:12-20.</p> |
| 2160 <p><a href="#_ftnref17" name="_ftn17">[17]</a> | 2248 </div> |
| 2161 St. Thomas refers to Jn 13:13 in the <i>Summa | 2249 <div id="ftn27"> |
| 2162 Theologiae:</i> II-II, q. 132, a. 1, ad 1; Jn 13:15: <i>ST </i>III, q. 37 a. 1, | 2250 <p><a href="#_ftnref27" name="_ftn27" id="_ftn27">[27]</a> |
| 2163 obj. 2; Jn 13:17: <i>ST</i> I-II, q. 4, a. 6, s. c.; q. 5, a. 7, s. c.; q. 7, | 2251 <i>Tract. in Io</i>., 59. ch. 2, col. 1796; cf. <i>Catena |
| 2164 a. 2, ad 3; Jn 13:18: <i>ST </i>III, q. 36, a. 3, s. c. | 2252 Aurea</i>, 13:12-20.</p> |
| 2165 | 2253 </div> |
| 2166 </div> | 2254 <div id="ftn28"> |
| 2167 | 2255 <p><a href="#_ftnref28" name="_ftn28" id="_ftn28">[28]</a> St. |
| 2168 <div id=ftn18> | 2256 Thomas refers to Jn 13:26, 27 in the <i>Summa Theologiae:</i> III, |
| 2169 | 2257 q. 81, a. 2, obj. 3.</p> |
| 2170 <p><a href="#_ftnref18" name="_ftn18">[18]</a> Origen, | 2258 </div> |
| 2171 <i>In Ioan.</i>, XXXII, ch. 57 PG 14, col. 430; cf. | 2259 <div id="ftn29"> |
| 2172 <i>Catena Aurea</i>, 13:12-20. | 2260 <p><a href="#_ftnref29" name="_ftn29" id="_ftn29">[29]</a> Comm. in |
| 2173 | 2261 Matt., I; PL 26, col. 38C.</p> |
| 2174 </div> | 2262 </div> |
| 2175 | 2263 <div id="ftn30"> |
| 2176 <div id=ftn19> | 2264 <p><a href="#_ftnref30" name="_ftn30" id="_ftn30">[30]</a> |
| 2177 | 2265 <i>Tract. in Io</i>., 60, ch. 1, col. 1797; cf. <i>Catena |
| 2178 <p><a href="#_ftnref19" name="_ftn19">[19]</a> Ambrose, <i>Expos sec. Lucam</i>, X, ch .3 ; PL 15, col. | 2266 Aurea</i>, 13:21-30.</p> |
| 2179 1804-5. | 2267 </div> |
| 2180 | 2268 <div id="ftn31"> |
| 2181 </div> | 2269 <p><a href="#_ftnref31" name="_ftn31" id="_ftn31">[31]</a> <i>In |
| 2182 | 2270 Ioannem hom</i>., 72, ch. 1; PG 59, col. 389, 390; cf. <i>Catena |
| 2183 <div id=ftn20> | 2271 Aurea</i>, 13:21-30.</p> |
| 2184 | 2272 </div> |
| 2185 <p><a href="#_ftnref20" name="_ftn20">[20]</a> <i>Tract. | 2273 <div id="ftn32"> |
| 2186 in Io</i>., 58, ch. 3, col. 1793; cf. <i>Catena | 2274 <p><a href="#_ftnref32" name="_ftn32" id="_ftn32">[32]</a> |
| 2187 Aurea</i>,<i> </i>13:12-20. | 2275 <i>Tract. in Io</i>., 62, ch. 3, col. 1802; cf. <i>Catena |
| 2188 | 2276 Aurea</i>, 13:21-30.</p> |
| 2189 </div> | 2277 </div> |
| 2190 | 2278 <div id="ftn33"> |
| 2191 <div id=ftn21> | 2279 <p><a href="#_ftnref33" name="_ftn33" id="_ftn33">[33]</a> |
| 2192 | 2280 Summa-God is in the soul essentially, but the devil cannot be.</p> |
| 2193 <p><a href="#_ftnref21" name="_ftn21">[21]</a> Ibid.; cf. <i>Catena Aurea</i>,<i> </i>13:12-20. | 2281 </div> |
| 2194 | 2282 <div id="ftn34"> |
| 2195 </div> | 2283 <p><a href="#_ftnref34" name="_ftn34" id="_ftn34">[34]</a> St. |
| 2196 | 2284 Thomas refers to Jn 13:29 in the <i>Summa Theologiae:</i> II-II, q. |
| 2197 <div id=ftn22> | 2285 188, a. 7.</p> |
| 2198 | 2286 </div> |
| 2199 <p><a href="#_ftnref22" name="_ftn22">[22]</a> <i>Tract. | 2287 <div id="ftn35"> |
| 2200 in Io</i>., 58, ch. 4, col. 1794; cf. <i>Catena | 2288 <p><a href="#_ftnref35" name="_ftn35" id="_ftn35">[35]</a> |
| 2201 Aurea</i>,<i> </i>13:12-20. | 2289 <i>Tract. in Io</i>., 62, ch. 4, col. 1802-3; cf. <i>Catena |
| 2202 | 2290 Aurea</i>, 13:21-30.</p> |
| 2203 </div> | 2291 </div> |
| 2204 | 2292 <div id="ftn36"> |
| 2205 <div id=ftn23> | 2293 <p><a href="#_ftnref36" name="_ftn36" id="_ftn36">[36]</a> Ibid., |
| 2206 | 2294 5, col. 1803; cf. <i>Catena Aurea</i>, 13:21-30.</p> |
| 2207 <p><a href="#_ftnref23" name="_ftn23">[23]</a> | 2295 </div> |
| 2208 Augustine, <i>De Agone Christiano</i>, ch. XI, 12; PL 40, col. 297. | 2296 <div id="ftn37"> |
| 2209 | 2297 <p><a href="#_ftnref37" name="_ftn37" id="_ftn37">[37]</a> Ibid.; |
| 2210 </div> | 2298 cf. <i>Catena Aurea</i>, 13:21-30</p> |
| 2211 | 2299 </div> |
| 2212 <div id=ftn24> | 2300 <div id="ftn38"> |
| 2213 | 2301 <p><a href="#_ftnref38" name="_ftn38" id="_ftn38">[38]</a> <i>In |
| 2214 <p><a href="#_ftnref24" name="_ftn24">[24]</a> Origen, <i>In Ioan.</i>, XXXII, ch. | 2302 Ioannem hom</i>., 72, ch. 2; PG 59, col. 392.</p> |
| 2215 8; PG 14, col. 424; cf. <i>Catena Aurea</i>, | 2303 </div> |
| 2216 13:12-20. | 2304 <div id="ftn39"> |
| 2217 | 2305 <p><a href="#_ftnref39" name="_ftn39" id="_ftn39">[39]</a> <i>In |
| 2218 </div> | 2306 Ioannem hom</i>., 72, ch. 2; PG 59, col. 391, 392; cf. <i>Catena |
| 2219 | 2307 Aurea</i>, 13:21-30.</p> |
| 2220 <div id=ftn25> | 2308 </div> |
| 2221 | 2309 <div id="ftn40"> |
| 2222 <p><a href="#_ftnref25" name="_ftn25">[25]</a> | 2310 <p><a href="#_ftnref40" name="_ftn40" id="_ftn40">[40]</a> Origen, |
| 2223 Augustine, <i>Epistola 78</i>, ch. 8; PL 33, col. 272. | 2311 <i>In Ioan.</i>, XXXII, ch. 16; PG 14, col. 443; cf. <i>Catena |
| 2224 | 2312 Aurea</i>, 13:21-30.</p> |
| 2225 </div> | 2313 </div> |
| 2226 | 2314 <div id="ftn41"> |
| 2227 <div id=ftn26> | 2315 <p><a href="#_ftnref41" name="_ftn41" id="_ftn41">[41]</a>Ambrose, |
| 2228 | 2316 <i>Hexaemeron</i>, III, ch. 7, no. 30; PL col. 168B, see also Sermo |
| 2229 <p><a href="#_ftnref26" name="_ftn26">[26]</a> Origen, <i>In Ioan.</i>, XXXII, ch. | 2317 III De Caritate, 11; PL 18, col. 142A.</p> |
| 2230 10; PG 14, col. 431 cf. <i>Catena Aurea</i>, 13:12-20. | 2318 </div> |
| 2231 | 2319 <div id="ftn42"> |
| 2232 </div> | 2320 <p><a href="#_ftnref42" name="_ftn42" id= |
| 2233 | 2321 "_ftn42">[42]</a>Chrysostom, <i>In Ioannem hom</i>., 72, ch. 2; PG |
| 2234 <div id=ftn27> | 2322 59, col. 392; cf. <i>Catena Aurea</i>, 13:31-32.</p> |
| 2235 | 2323 </div> |
| 2236 <p><a href="#_ftnref27" name="_ftn27">[27]</a> <i>Tract. | 2324 <div id="ftn43"> |
| 2237 in Io</i>., 59. ch. 2, col. 1796; cf. <i>Catena | 2325 <p><a href="#_ftnref43" name="_ftn43" id="_ftn43">[43]</a> |
| 2238 Aurea</i>,<i> </i>13:12-20. | 2326 Summa-1827-1830, the glory of Christ.</p> |
| 2239 | 2327 </div> |
| 2240 </div> | 2328 <div id="ftn44"> |
| 2241 | 2329 <p><a href="#_ftnref44" name="_ftn44" id="_ftn44">[44]</a> |
| 2242 <div id=ftn28> | 2330 Gloss.</p> |
| 2243 | 2331 </div> |
| 2244 <p><a href="#_ftnref28" name="_ftn28">[28]</a> | 2332 <div id="ftn45"> |
| 2245 St. Thomas refers to Jn 13:26, 27 in the <i>Summa | 2333 <p><a href="#_ftnref45" name="_ftn45" id="_ftn45">[45]</a> |
| 2246 Theologiae:</i> III, q. 81, a. 2, obj. 3. | 2334 Augustine, <i>Tract. in Io</i>., 63, ch. 3, col. 1805; Hilary, |
| 2247 | 2335 <i>De Trin</i>., 11, ch. 42; PL 10; Cf. <i>Catena Aurea,</i> |
| 2248 </div> | 2336 13:31-32.</p> |
| 2249 | 2337 </div> |
| 2250 <div id=ftn29> | 2338 <div id="ftn46"> |
| 2251 | 2339 <p><a href="#_ftnref46" name="_ftn46" id="_ftn46">[46]</a> Origen, |
| 2252 <p><a href="#_ftnref29" name="_ftn29">[29]</a> Comm. | 2340 <i>In Ioan.</i>, XXXII, ch. 17, 18; PG 14, col. 445-451; cf. |
| 2253 in Matt., I; PL 26, col. 38C. | 2341 <i>Catena Aurea</i>, 13:31-32.</p> |
| 2254 | 2342 </div> |
| 2255 </div> | 2343 <div id="ftn47"> |
| 2256 | 2344 <p><a href="#_ftnref47" name="_ftn47" id="_ftn47">[47]</a> Ambrose, |
| 2257 <div id=ftn30> | 2345 <i>Hexaemeron</i>, III, ch. 7, no. 30; PL col. 168B.</p> |
| 2258 | 2346 </div> |
| 2259 <p><a href="#_ftnref30" name="_ftn30">[30]</a> <i>Tract. | 2347 <div id="ftn48"> |
| 2260 in Io</i>., 60, ch. 1, col. 1797; cf. <i>Catena | 2348 <p><a href="#_ftnref48" name="_ftn48" id="_ftn48">[48]</a> Origen, |
| 2261 Aurea</i>,<i> </i>13:21-30. | 2349 <i>In Ioan.</i>, XXXII, ch. 19; PG 14, col. 453 ; cf. <i>Catena |
| 2262 | 2350 Aurea</i>, 13:33-35.</p> |
| 2263 </div> | 2351 </div> |
| 2264 | 2352 <div id="ftn49"> |
| 2265 <div id=ftn31> | 2353 <p><a href="#_ftnref49" name="_ftn49" id="_ftn49">[49]</a> <i>In |
| 2266 | 2354 Ioannem hom</i>., 63, ch. 3; PG 59, col. 31; cf. <i>Catena |
| 2267 <p><a href="#_ftnref31" name="_ftn31">[31]</a> <i>In Ioannem hom</i>., 72, ch. | 2355 Aurea</i>, 13:36-38.</p> |
| 2268 1; PG 59, col. 389, 390; cf. <i>Catena Aurea</i>, 13:21-30. | 2356 </div> |
| 2269 | 2357 <div id="ftn50"> |
| 2270 </div> | 2358 <p><a href="#_ftnref50" name="_ftn50" id="_ftn50">[50]</a> |
| 2271 | 2359 <i>Tract. in Io.</i>, 66, ch. 2, col. 1880-1; cf. <i>Catena |
| 2272 <div id=ftn32> | 2360 Aurea,</i> 7:9-13.</p> |
| 2273 | 2361 </div> |
| 2274 <p><a href="#_ftnref32" name="_ftn32">[32]</a> <i>Tract. | 2362 <div id="ftn51"> |
| 2275 in Io</i>., 62, ch. 3, col. 1802; cf. <i>Catena | 2363 <p><a href="#_ftnref51" name="_ftn51" id="_ftn51">[51]</a> <i>De |
| 2276 Aurea</i>,<i> </i>13:21-30. | 2364 consensus evangelistarum</i>, 3, ch. 11; PL 34; cf. <i>Catena |
| 2277 | 2365 Aurea</i>, 13:36-38.</p> |
| 2278 </div> | 2366 </div> |
| 2279 | 2367 </div> |
| 2280 <div id=ftn33> | 2368 </blockquote> |
| 2281 | 2369 </body> |
| 2282 <p><a href="#_ftnref33" name="_ftn33">[33]</a> | 2370 </html> |
| 2283 Summa-God is in the soul essentially, but the devil cannot be. | |
| 2284 | |
| 2285 </div> | |
| 2286 | |
| 2287 <div id=ftn34> | |
| 2288 | |
| 2289 <p><a href="#_ftnref34" name="_ftn34">[34]</a> | |
| 2290 St. Thomas refers to Jn 13:29 in the <i>Summa | |
| 2291 Theologiae:</i> II-II, q. 188, a. 7. | |
| 2292 | |
| 2293 </div> | |
| 2294 | |
| 2295 <div id=ftn35> | |
| 2296 | |
| 2297 <p><a href="#_ftnref35" name="_ftn35">[35]</a> <i>Tract. | |
| 2298 in Io</i>., 62, ch. 4, col. 1802-3; cf. <i>Catena | |
| 2299 Aurea</i>,<i> </i>13:21-30. | |
| 2300 | |
| 2301 </div> | |
| 2302 | |
| 2303 <div id=ftn36> | |
| 2304 | |
| 2305 <p><a href="#_ftnref36" name="_ftn36">[36]</a> Ibid., | |
| 2306 5, col. 1803; cf. <i>Catena Aurea</i>,<i> </i>13:21-30. | |
| 2307 | |
| 2308 </div> | |
| 2309 | |
| 2310 <div id=ftn37> | |
| 2311 | |
| 2312 <p><a href="#_ftnref37" name="_ftn37">[37]</a> Ibid.; | |
| 2313 cf. <i>Catena Aurea</i>,<i> </i>13:21-30 | |
| 2314 | |
| 2315 </div> | |
| 2316 | |
| 2317 <div id=ftn38> | |
| 2318 | |
| 2319 <p><a href="#_ftnref38" name="_ftn38">[38]</a> <i>In | |
| 2320 Ioannem hom</i>., 72, ch. 2; PG 59, col. 392. | |
| 2321 | |
| 2322 </div> | |
| 2323 | |
| 2324 <div id=ftn39> | |
| 2325 | |
| 2326 <p><a href="#_ftnref39" name="_ftn39">[39]</a> <i>In Ioannem hom</i>., 72, ch. | |
| 2327 2; PG 59, col. 391, 392; cf. <i>Catena Aurea</i>, 13:21-30. | |
| 2328 | |
| 2329 </div> | |
| 2330 | |
| 2331 <div id=ftn40> | |
| 2332 | |
| 2333 <p><a href="#_ftnref40" name="_ftn40">[40]</a> Origen, <i>In Ioan.</i>, XXXII, ch. 16; PG 14, col. 443; cf. <i>Catena Aurea</i>, | |
| 2334 13:21-30. | |
| 2335 | |
| 2336 </div> | |
| 2337 | |
| 2338 <div id=ftn41> | |
| 2339 | |
| 2340 <p><a href="#_ftnref41" name="_ftn41">[41]</a>Ambrose, | |
| 2341 <i>Hexaemeron</i>, III, ch. 7, no. 30; PL col. 168B, see also Sermo III De | |
| 2342 Caritate, 11; PL 18, col. 142A. | |
| 2343 | |
| 2344 </div> | |
| 2345 | |
| 2346 <div id=ftn42> | |
| 2347 | |
| 2348 <p><a href="#_ftnref42" name="_ftn42">[42]</a>Chrysostom, | |
| 2349 <i>In Ioannem hom</i>., | |
| 2350 72, ch. 2; PG 59, col. 392; cf. <i>Catena | |
| 2351 Aurea</i>, 13:31-32. | |
| 2352 | |
| 2353 </div> | |
| 2354 | |
| 2355 <div id=ftn43> | |
| 2356 | |
| 2357 <p><a href="#_ftnref43" name="_ftn43">[43]</a> | |
| 2358 Summa-1827-1830, the glory of Christ. | |
| 2359 | |
| 2360 </div> | |
| 2361 | |
| 2362 <div id=ftn44> | |
| 2363 | |
| 2364 <p><a href="#_ftnref44" name="_ftn44">[44]</a> Gloss. | |
| 2365 | |
| 2366 </div> | |
| 2367 | |
| 2368 <div id=ftn45> | |
| 2369 | |
| 2370 <p><a href="#_ftnref45" name="_ftn45">[45]</a> | |
| 2371 Augustine, <i>Tract. in Io</i>., 63, ch. 3, col. 1805; | |
| 2372 Hilary, <i>De | |
| 2373 Trin</i>., 11, ch. 42; PL 10; Cf. <i>Catena Aurea, </i>13:31-32. | |
| 2374 | |
| 2375 </div> | |
| 2376 | |
| 2377 <div id=ftn46> | |
| 2378 | |
| 2379 <p><a href="#_ftnref46" name="_ftn46">[46]</a> Origen, | |
| 2380 <i>In Ioan.</i>, XXXII, ch. 17, 18; PG 14, col. 445-451; cf. <i>Catena Aurea</i>, 13:31-32. | |
| 2381 | |
| 2382 </div> | |
| 2383 | |
| 2384 <div id=ftn47> | |
| 2385 | |
| 2386 <p><a href="#_ftnref47" name="_ftn47">[47]</a> | |
| 2387 Ambrose, <i>Hexaemeron</i>, III, ch. 7, no. 30; PL col. 168B. | |
| 2388 | |
| 2389 </div> | |
| 2390 | |
| 2391 <div id=ftn48> | |
| 2392 | |
| 2393 <p><a href="#_ftnref48" name="_ftn48">[48]</a> Origen, <i>In Ioan.</i>, XXXII, ch. | |
| 2394 19; PG 14, col. 453 ; cf. <i>Catena Aurea</i>, | |
| 2395 13:33-35. | |
| 2396 | |
| 2397 </div> | |
| 2398 | |
| 2399 <div id=ftn49> | |
| 2400 | |
| 2401 <p><a href="#_ftnref49" name="_ftn49">[49]</a> <i>In | |
| 2402 Ioannem hom</i>., 63, ch. 3; PG 59, col. 31; | |
| 2403 cf. <i>Catena Aurea</i>, 13:36-38. | |
| 2404 | |
| 2405 </div> | |
| 2406 | |
| 2407 <div id=ftn50> | |
| 2408 | |
| 2409 <p><a href="#_ftnref50" name="_ftn50">[50]</a> <i>Tract. | |
| 2410 in Io.</i>, 66, ch. 2, col. 1880-1; cf. <i>Catena | |
| 2411 Aurea, </i>7:9-13. | |
| 2412 | |
| 2413 </div> | |
| 2414 | |
| 2415 <div id=ftn51> | |
| 2416 | |
| 2417 <p><a href="#_ftnref51" name="_ftn51">[51]</a> <i>De consensus evangelistarum</i>, 3, ch. 11; PL 34; cf. <i>Catena Aurea</i>, 13:36-38. | |
| 2418 </body></html> |