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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">3</span></p> | 10 <blockquote> |
| 6 <p style="text-align: center; margin-bottom: 0.125in"><span style="font-weight: bold">LECTURE 1</span></p> | 11 <p style="text-align: center"><span style= |
| 7 <BLOCKQUOTE><p>1 There was a certain Pharisee named Nicodemus, a member of the Sanhedrin. 2 He came to | 12 "font-size: 60pt">3</span></p> |
| 8 Jesus at night and said to him, “Rabbi, we know that you are a teacher come from God, for no | 13 <p style="text-align: center; margin-bottom: 0.125in"><span style= |
| 9 one could perform the signs you perform, unless he had God with him.” 3 Jesus responded | 14 "font-weight: bold">LECTURE 1</span></p> |
| 10 and said to him,</p> | 15 <blockquote> |
| 11 <p style="margin-left: 0.5in">“Amen, amen, I say to you,<BR> | 16 <p>1 There was a certain Pharisee named Nicodemus, a member of the |
| 12 unless one is born again,<BR> | 17 Sanhedrin. 2 He came to Jesus at night and said to him, |
| 13 he cannot see the kingdom of God.”</p> | 18 “Rabbi, we know that you are a teacher come from God, for no |
| 14 <p>4 Nicodemus said to him, “How can a man be born again when he is already an old man? Is it | 19 one could perform the signs you perform, unless he had God with |
| 15 possible for him to return to his mother’s womb and be born all over again?” 5 Jesus replied,</p> | 20 him.” 3 Jesus responded and said to him,</p> |
| 16 <p style="margin-left: 0.5in">“Amen, amen, I say to you,<BR> | 21 <p style="margin-left: 0.5in">“Amen, amen, I say to |
| 17 unless one is born again of water and the Holy Spirit,<BR> | 22 you,<br /> |
| 18 he cannot enter the kingdom of God.<BR> | 23 unless one is born again,<br /> |
| 19 6 What is born of flesh is itself flesh;<BR> | 24 he cannot see the kingdom of God.”</p> |
| 20 and what is born of Spirit is itself spirit.”</p></BLOCKQUOTE> | 25 <p>4 Nicodemus said to him, “How can a man be born again when |
| 21 <p>423 Above, the Evangelist showed Christ’s power in relation to changes affecting nature; | 26 he is already an old man? Is it possible for him to return to his |
| 22 here he shows it in relation to our reformation by grace, which is his principal subject. | 27 mother’s womb and be born all over again?” 5 Jesus |
| 23 Reformation by grace comes about through spiritual generation and by the conferring of | 28 replied,</p> |
| 24 benefits on those regenerated. First, then, he treats of spiritual generation. Secondly, of the | 29 <p style="margin-left: 0.5in">“Amen, amen, I say to |
| 25 spiritual benefits divinely conferred on the regenerated, and this in chapter five.</p> | 30 you,<br /> |
| 26 <p>As to the first he does two things. First, he treats of spiritual regeneration in relation to the | 31 unless one is born again of water and the Holy Spirit,<br /> |
| 27 Jews. Secondly, of the spreading of the fruits of this regeneration even to foreign peoples, and | 32 he cannot enter the kingdom of God.<br /> |
| 28 this in chapter four. Concerning the first he does two things. First, he explains spiritual | 33 6 What is born of flesh is itself flesh;<br /> |
| 29 regeneration with words. Secondly, he completes it with deeds (3:22).</p> | 34 and what is born of Spirit is itself spirit.”</p> |
| 30 <p>As to the first he does three things. First, he shows the need for a spiritual regeneration. | 35 </blockquote> |
| 31 Secondly, its quality (3:4). Thirdly, its mode and nature (3:9). As to the first he does two | 36 <p>423 Above, the Evangelist showed Christ’s power in |
| 32 things. First, he mentions the occasion for showing this need. Secondly, the need itself for | 37 relation to changes affecting nature; here he shows it in relation |
| 33 this regeneration (3:3).</p> | 38 to our reformation by grace, which is his principal subject. |
| 34 <p>The occasion was presented by Nicodemus; hence he says, <span style="font-weight: bold">There was a certain Pharisee | 39 Reformation by grace comes about through spiritual generation and |
| 35 named Nicodemus. </span>And he describes him as to his person, from the time, and from his | 40 by the conferring of benefits on those regenerated. First, then, he |
| 36 statements.</p> | 41 treats of spiritual generation. Secondly, of the spiritual benefits |
| 37 <p>424 he describes his person in three ways. First, as to his religion, because he was a Pharisee, | 42 divinely conferred on the regenerated, and this in chapter |
| 38 hence he says, <span style="font-weight: bold">There was a certain Pharisee. </span>For there were two sects aniong the Jews: the | 43 five.</p> |
| 39 Pharisees and the Sadducees. The Pharisees were closer to us in their beliefs, for they | 44 <p>As to the first he does two things. First, he treats of |
| 40 believed in the resurrection, and admitted the existence of spiritual creatures. The Sadducees, | 45 spiritual regeneration in relation to the Jews. Secondly, of the |
| 41 on the other hand, disagree more with us, for they believed neither in the resurrection to come | 46 spreading of the fruits of this regeneration even to foreign |
| 42 nor in the existence of spirits. The former were called Pharisees, as being separated from the | 47 peoples, and this in chapter four. Concerning the first he does two |
| 43 others. And because their opinion was the more credible and nearer to the truth, it was easier | 48 things. First, he explains spiritual regeneration with words. |
| 44 for Nicodemus to be converted to Christ. “I lived as a Pharisee, according to the strictest sect | 49 Secondly, he completes it with deeds (3:22).</p> |
| 45 of our religion” (Acts 26:5).</p> | 50 <p>As to the first he does three things. First, he shows the need |
| 46 <p>425 As to his name he says, <span style="font-weight: bold">named Nicodemus, </span>which means “victor,” or “the victory of the | 51 for a spiritual regeneration. Secondly, its quality (3:4). Thirdly, |
| 47 people.” This signifies those who overcame the world through faith by being converted to | 52 its mode and nature (3:9). As to the first he does two things. |
| 48 Christ from Judaism. “This is the victory that overcomes the world, our faith” (1 Jn 5:4).</p> | 53 First, he mentions the occasion for showing this need. Secondly, |
| 49 <p>426 Thirdly, as to his rank he says, a <span style="font-weight: bold">member of the Sanhedrin. </span>For although our Lord did | 54 the need itself for this regeneration (3:3).</p> |
| 50 not choose the wise or powerful or those of high birth at the beginning, lest the power of the | 55 <p>The occasion was presented by Nicodemus; hence he says, |
| 51 faith be attributed to human widsom and power—“Not many of you are learned in the worldly | 56 <span style="font-weight: bold">There was a certain Pharisee named |
| 52 sense, not many powerful, not many of high birth. But God chose the simple ones of the | 57 Nicodemus.</span> And he describes him as to his person, from the |
| 53 world” (1 Cor 1:26)—still he willed to convert some of the wise and powerful to himself at | 58 time, and from his statements.</p> |
| 54 the very beginning. And he did this so that his doctrine would not be held in contempt, as | 59 <p>424 he describes his person in three ways. First, as to his |
| 55 being accepted exclusively by the lowly and uneducated, and so that the number of believers | 60 religion, because he was a Pharisee, hence he says, <span style= |
| 56 would not be attributed to the rusticity and ignorance of the converts rather than to the power | 61 "font-weight: bold">There was a certain Pharisee.</span> For there |
| 57 of the faith. However, he did not will that a large number of those converted to him be | 62 were two sects aniong the Jews: the Pharisees and the Sadducees. |
| 58 powerful and of high birth, lest, as has been said, it should be ascribed to human power and | 63 The Pharisees were closer to us in their beliefs, for they believed |
| 59 wisdom. And so it says, “many of those in authority believed in him” (below 12:42), among | 64 in the resurrection, and admitted the existence of spiritual |
| 60 whom was this Nicodemus. “The rulers of the people have come together” (Ps 46:10).</p> | 65 creatures. The Sadducees, on the other hand, disagree more with us, |
| 61 <p>427 Then he describes him as to the time, saying, <span style="font-weight: bold">he came to Jesus at night. </span>In regard to | 66 for they believed neither in the resurrection to come nor in the |
| 62 this, it might be noted that in Scripture the quality of the time is mentioned as to certain | 67 existence of spirits. The former were called Pharisees, as being |
| 63 persons in order to indicate their knowledge or the condition of their actions. Here an obscure | 68 separated from the others. And because their opinion was the more |
| 64 time is mentioned, <span style="font-weight: bold">at night. </span>For the night is obscure and suited to the state of mind of | 69 credible and nearer to the truth, it was easier for Nicodemus to be |
| 65 Nicodemus, who did not come to Jesus free of care and anxiety, but in fear; for he was one of | 70 converted to Christ. “I lived as a Pharisee, according to the |
| 66 those of whom it is said that they “believed in him; but they did not admit it because of the | 71 strictest sect of our religion” (Acts 26:5).</p> |
| 67 Pharisees, so that they would not be expelled from the synagogue” (below 12:42). For their | 72 <p>425 As to his name he says, <span style= |
| 68 love was not perfect, so it continues, “For they loved the glory of men more than the glory of’ | 73 "font-weight: bold">named Nicodemus,</span> which means |
| 69 God.”</p> | 74 “victor,” or “the victory of the people.” |
| 70 <p>Further, night was appropriate to his ignorance and the imperfect understanding he had of | 75 This signifies those who overcame the world through faith by being |
| 71 Christ: “The night has passed, and day is at hand. So let us cast-off the works of darkness” | 76 converted to Christ from Judaism. “This is the victory that |
| 72 (Rom 13:12); “They have not known or understood; they are walking in darkness” (Ps 81:5).</p> | 77 overcomes the world, our faith” (1 Jn 5:4).</p> |
| 73 <p>428 Then he is described from his statements, when he says that Nicodemus said to Jesus: | 78 <p>426 Thirdly, as to his rank he says, a <span style= |
| 74 <span style="font-weight: bold">Rabbi, we know that you are a teacher come from God. </span>Here he affirms Christ’s office as | 79 "font-weight: bold">member of the Sanhedrin.</span> For although |
| 75 teacher when he says, <span style="font-weight: bold">Rabbi, </span>and his power of acting, saying, <span style="font-weight: bold">for no one could perform the | 80 our Lord did not choose the wise or powerful or those of high birth |
| 76 signs you perform, unles he had God with him. </span>And in both remarks he says what is true, | 81 at the beginning, lest the power of the faith be attributed to |
| 77 but he does not affirm enough.</p> | 82 human widsom and power—“Not many of you are learned in |
| 78 <p>He is right is calling Jesus <span style="font-weight: bold">Rabbi, </span>i.e., Teacher, because, “You call me Teacher and Lord; and | 83 the worldly sense, not many powerful, not many of high birth. But |
| 79 you do well, for so I am,” as we read below (13:13). For Nicodemus had read what was | 84 God chose the simple ones of the world” (1 Cor |
| 80 written in Joel (2:23): “Children of Sion, rejoice, and be joyful in the Lord your God, because | 85 1:26)—still he willed to convert some of the wise and |
| 81 he has given you a teacher of justice.” But he says too little, because he says that Jesus came | 86 powerful to himself at the very beginning. And he did this so that |
| 82 as a teacher from God, but is silent on whether he is God. For to come as a teacher from God | 87 his doctrine would not be held in contempt, as being accepted |
| 83 is common to all good prelates: “I will give you shepherds after my own heart, and they will | 88 exclusively by the lowly and uneducated, and so that the number of |
| 84 feed you with knowledge and doctrine,” as it says in Jeremiah (3:15). Therefore, this is not | 89 believers would not be attributed to the rusticity and ignorance of |
| 85 unique to Christ even though Christ taught in a manner unlike other men. For some teachers | 90 the converts rather than to the power of the faith. However, he did |
| 86 teach only from without, but Christ also instructs within, because “He was the true light, | 91 not will that a large number of those converted to him be powerful |
| 87 which enlightens every man” (above 1:9); thus he alone gives wisdom: “I will give you an | 92 and of high birth, lest, as has been said, it should be ascribed to |
| 88 eloquence and a wisdom” (Lk 21:15), and this is something that no mere man can say.</p> | 93 human power and wisdom. And so it says, “many of those in |
| 89 <p>429 He affirms his power because of the signs he saw. As if to say: I believe that you have | 94 authority believed in him” (below 12:42), among whom was this |
| 90 come as a teacher from God, <span style="font-weight: bold">for no one could perform the signs you perform. </span>And he is | 95 Nicodemus. “The rulers of the people have come |
| 91 speaking the truth, because the signs which Christ did cannot be worked except by God, and | 96 together” (Ps 46:10).</p> |
| 92 because God was with him: “He who sent me is with me” (below 8:29). But he says too little, | 97 <p>427 Then he describes him as to the time, saying, <span style= |
| 93 because he believed that Christ did not perform these signs through his own power, but as | 98 "font-weight: bold">he came to Jesus at night.</span> In regard to |
| 94 relying on the power of another; as though God were not with him by a unity of essence but | 99 this, it might be noted that in Scripture the quality of the time |
| 95 merely by an infusion of grace. But this is false, because Christ performed these signs not by | 100 is mentioned as to certain persons in order to indicate their |
| 96 an exterior power but by his own; for the power of God and of Christ is one and the same. It | 101 knowledge or the condition of their actions. Here an obscure time |
| 97 is similar to what the woman says to Elijah: “Because of this I know that you are a man of | 102 is mentioned, <span style="font-weight: bold">at night.</span> For |
| 98 God” (1 Kgs 17:24).</p> | 103 the night is obscure and suited to the state of mind of Nicodemus, |
| 99 <p>430 Then when he says that Jesus answered, <span style="font-weight: bold">Amen, amen, I say to you</span>, he sets down the | 104 who did not come to Jesus free of care and anxiety, but in fear; |
| 100 necessity for spiritual regeneration, because of the ignorance of Nicodemus. And so he says, | 105 for he was one of those of whom it is said that they |
| 101 <span style="font-weight: bold">Amen, amen</span>. Here we should note that this word, <span style="font-weight: bold">amen</span>, is a Hebrew word frequently | 106 “believed in him; but they did not admit it because of the |
| 102 employed by Christ; hence out of reverence for him no Greek or Latin translator wanted to | 107 Pharisees, so that they would not be expelled from the |
| 103 translate it. Sometimes it means the same as “true” or “truly”; and sometimes the same as “so | 108 synagogue” (below 12:42). For their love was not perfect, so |
| 104 be it.” Thus is the Psalms 71 (v 19), 88 (v 53), and 106, where we have, “So be it, so be it,” | 109 it continues, “For they loved the glory of men more than the |
| 105 the Hebrew has “Amen, amen.” But John is the only Evangelist who duplicates or makes a | 110 glory of’ God.”</p> |
| 106 twin use of this word. The reason for this is that the other Evangelists are concerned mainly | 111 <p>Further, night was appropriate to his ignorance and the |
| 107 with matters pertaining to the humanity of Christ, which, since they are easier to believe, need | 112 imperfect understanding he had of Christ: “The night has |
| 108 less reinforcement; but John deals chiefly with things pertaining to the divinity of Christ, and | 113 passed, and day is at hand. So let us cast-off the works of |
| 109 these, since they are hidden and remote from men’s knowledge and experience, require | 114 darkness” (Rom 13:12); “They have not known or |
| 110 greater formal declaration.</p> | 115 understood; they are walking in darkness” (Ps 81:5).</p> |
| 111 <p>431 Next we should point out that at first glance this answer of Christ seems to be entirely | 116 <p>428 Then he is described from his statements, when he says that |
| 112 foreign to Nicodemus’ statement. For what connection is there between Nicodemus’ | 117 Nicodemus said to Jesus: <span style="font-weight: bold">Rabbi, we |
| 113 statement, <span style="font-weight: bold">Rabbi, we know that you are a teacher come from God, </span>and the Lord’s reply, | 118 know that you are a teacher come from God.</span> Here he affirms |
| 114 <span style="font-weight: bold">unless one is born again, he cannot see the kingdom of God.</span></p> | 119 Christ’s office as teacher when he says, <span style= |
| 115 <p>But we should note, as has already been stated, that Nicodemus, having an imperfect opinion | 120 "font-weight: bold">Rabbi,</span> and his power of acting, saying, |
| 116 about Christ, affirmed that he was a teacher and performed these signs as a mere man. And so | 121 <span style="font-weight: bold">for no one could perform the signs |
| 117 the Lord wishes to show Nicodemus how he might arrive at a deeper understanding of him. | 122 you perform, unles he had God with him.</span> And in both remarks |
| 118 And as a matter of fact, the Lord might have done so with an argument, but because this | 123 he says what is true, but he does not affirm enough.</p> |
| 119 might have resulted in a quarrel—the opposite of which was prophesied about him: “He will | 124 <p>He is right is calling Jesus <span style= |
| 120 not quarrel” (Is 42:2)—he wished to lead him to a true understanding with gentleness. As if to | 125 "font-weight: bold">Rabbi,</span> i.e., Teacher, because, |
| 121 say: It is not strange that you regard me as a mere man, because one cannot know these | 126 “You call me Teacher and Lord; and you do well, for so I |
| 122 secrets of the divinity unless he has achieved a spiritual regeneration. And this is what he | 127 am,” as we read below (13:13). For Nicodemus had read what |
| 123 says: <span style="font-weight: bold">unless one is born again, he cannot see the kingdom of God.</span></p> | 128 was written in Joel (2:23): “Children of Sion, rejoice, and |
| 124 <p>432 Here we should point out that since vision is an act of life, then according to the diverse | 129 be joyful in the Lord your God, because he has given you a teacher |
| 125 kinds of life there will be diversity of vision. For there is a sentient life which some living | 130 of justice.” But he says too little, because he says that |
| 126 things share in common, and this life has a sentient vision or knowledge. And there is also a | 131 Jesus came as a teacher from God, but is silent on whether he is |
| 127 spiritual life, by which man is made like God and other holy spirits; and this life enjoys a | 132 God. For to come as a teacher from God is common to all good |
| 128 spiritual vision. Now spiritual things cannot be seen by the sentient: “The sensual man does | 133 prelates: “I will give you shepherds after my own heart, and |
| 129 not perceive those things that pertain to the Spirit of God” (1 Cor 2:14), but they are | 134 they will feed you with knowledge and doctrine,” as it says |
| 130 perceived by the spiritual vision: “No one knows the things of God but the Spirit of God” (1 | 135 in Jeremiah (3:15). Therefore, this is not unique to Christ even |
| 131 Cor 2:11). So the apostle says: “You did not receive the spirit of slavery, putting you in fear | 136 though Christ taught in a manner unlike other men. For some |
| 132 again, but the spirit of adoption” (Rom 8:15). And we receive this spirit through a spiritual | 137 teachers teach only from without, but Christ also instructs within, |
| 133 regenaration: “He saved us by the cleansing of regeneration in the Holy Spirit” (Ti 3:3). | 138 because “He was the true light, which enlightens every |
| 134 Therefore, if spiritual vision comes only through the Holy Spirit, and if the Holy Spirit is | 139 man” (above 1:9); thus he alone gives wisdom: “I will |
| 135 given through a cleansing of spiritual regeneration, then it is only by a cleansing of | 140 give you an eloquence and a wisdom” (Lk 21:15), and this is |
| 136 regeneration that we can see the kingdom of God. Thus he says, <span style="font-weight: bold">unless one is born again of | 141 something that no mere man can say.</p> |
| 137 water and the Holy Spirit, he cannot enter the kingdom of God. </span>As if to say: It is not | 142 <p>429 He affirms his power because of the signs he saw. As if to |
| 138 surprising if you do not see the kingdom of God, because no one can see it unless he receives | 143 say: I believe that you have come as a teacher from God, |
| 139 the Holy Spirit, through whom one is reborn a son of God.</p> | 144 <span style="font-weight: bold">for no one could perform the signs |
| 140 <p>433 It is not only the royal throne that pertains to a kingdom, but also the things needed for | 145 you perform.</span> And he is speaking the truth, because the signs |
| 141 governing the kingdom, such as the royal dignity, royal favors, and the way of justice by | 146 which Christ did cannot be worked except by God, and because God |
| 142 which the kingdom is consolidated. Hence he says, <span style="font-weight: bold">he cannot see the kingdom of God, </span>i.e., | 147 was with him: “He who sent me is with me” (below 8:29). |
| 143 the glory and dignity of God, i.e., the mysteries of eternal salvation which are seen through | 148 But he says too little, because he believed that Christ did not |
| 144 the justice of faith: “The kingdom of God is not food and drink” (Rom 14:17).</p> | 149 perform these signs through his own power, but as relying on the |
| 145 <p>Now in the Old Law there was a spiritual regeneration; but it was imperfect and symbolic: | 150 power of another; as though God were not with him by a unity of |
| 146 “All were baptized into Moses, in the cloud and in the sea” (1 Cor 10:2), i.e., they received | 151 essence but merely by an infusion of grace. But this is false, |
| 147 baptism in symbol. Accordingly, they did see the mysteries of the kingdom of God, but only | 152 because Christ performed these signs not by an exterior power but |
| 148 symbolically: “seeing from afar” (Heb 11:13). But in the New Law there is an evident | 153 by his own; for the power of God and of Christ is one and the same. |
| 149 spiritual regeneration, although imperfect, because we are renewed only inwardly by grace, | 154 It is similar to what the woman says to Elijah: “Because of |
| 150 but not outwardly by incorruption: “Although our outward nature is wasting away, yet our | 155 this I know that you are a man of God” (1 Kgs 17:24).</p> |
| 151 inward nature is being renewed day by day” (2 Cor 4:16). And so we do see the kingdom of | 156 <p>430 Then when he says that Jesus answered, <span style= |
| 152 God and the mysteries of eternal salvation, but imperfectly, for as it says, “Now we see in a | 157 "font-weight: bold">Amen, amen, I say to you</span>, he sets down |
| 153 mirror, in an obscure manner” (1 Cor 13:12). But there is perfect regeneration in heaven, | 158 the necessity for spiritual regeneration, because of the ignorance |
| 154 because we will be renewed both inwardly and outwardly. And therefore we shall see the | 159 of Nicodemus. And so he says, <span style="font-weight: bold">Amen, |
| 155 kingdom of God in a most perfect way: “But then we will see face to face,” as is said in 1 | 160 amen</span>. Here we should note that this word, <span style= |
| 156 Corinthians (13:12); and “When he appears we will be like him, because we will see him as | 161 "font-weight: bold">amen</span>, is a Hebrew word frequently |
| 157 he is” (1 Jn 3:2).</p> | 162 employed by Christ; hence out of reverence for him no Greek or |
| 158 <p>434 It is clear, therefore, that just as one does not have bodily vision unless he is born, so one | 163 Latin translator wanted to translate it. Sometimes it means the |
| 159 cannot have spiritual vision unless he is reborn. And according to the threefold regeneration, | 164 same as “true” or “truly”; and sometimes |
| 160 there is a threefold kind of vision.</p> | 165 the same as “so be it.” Thus is the Psalms 71 (v 19), |
| 161 <p>435 Note that the Greek reading is not “again,” but <i>anothe, </i>i.e., “from above,” which Jerome | 166 88 (v 53), and 106, where we have, “So be it, so be |
| 162 translated as “again,” in order to suggest addition. And this is the way Jerome understood the | 167 it,” the Hebrew has “Amen, amen.” But John is the |
| 163 saying, <span style="font-weight: bold">unless one is born again. </span>It is as if he were saying: Unless one is reborn once more | 168 only Evangelist who duplicates or makes a twin use of this word. |
| 164 through a fraternal generation.</p> | 169 The reason for this is that the other Evangelists are concerned |
| 165 <p>Chrysostoin, however, says that to be “born from above” is peculiar to the Son of God, | 170 mainly with matters pertaining to the humanity of Christ, which, |
| 166 because he alone is born from above: “The one who came from above is above all things” | 171 since they are easier to believe, need less reinforcement; but John |
| 167 (below 3:31). And Christ is said to be born from above both as to time (if we may speak | 172 deals chiefly with things pertaining to the divinity of Christ, and |
| 168 thus), because he was begotten from eternity: “Before the daystar I begot you” (Ps 109:3), and | 173 these, since they are hidden and remote from men’s knowledge |
| 169 as to the principle of his generation, because he proceeds from the heavenly Father: “I came | 174 and experience, require greater formal declaration.</p> |
| 170 down from heaven not to do my own will, but the will of him who sent me” (below 6:38). | 175 <p>431 Next we should point out that at first glance this answer of |
| 171 Therefore, because our regeneration is in the likeness of the Son of God, inasmuch as “Those | 176 Christ seems to be entirely foreign to Nicodemus’ statement. |
| 172 whom he foreknew he predestined to become conformed to the image of his Son” (Rom | 177 For what connection is there between Nicodemus’ statement, |
| 173 8:29), and because that generation is from above, our generation also is from above: both as | 178 <span style="font-weight: bold">Rabbi, we know that you are a |
| 174 to the time, because of our eternal predestination, “He chose us in him before the foundation | 179 teacher come from God,</span> and the Lord’s reply, |
| 175 of the world” (Eph 1:4), and as to its being a gift of God, as we read below (6:44), “No one | 180 <span style="font-weight: bold">unless one is born again, he cannot |
| 176 can come to me unless the Father, who sent me, draws him”; and “You have been saved by | 181 see the kingdom of God.</span></p> |
| 177 the grace of God” (Eph 2:5).</p> | 182 <p>But we should note, as has already been stated, that Nicodemus, |
| 178 <p>436 Then when he says, <span style="font-weight: bold">Nicodemus said to him, </span>he gives the manner of and the reason for | 183 having an imperfect opinion about Christ, affirmed that he was a |
| 179 this spiritual regeneration. First, the doubt of Nicodemus is set forth. Secondly, Christ’s | 184 teacher and performed these signs as a mere man. And so the Lord |
| 180 response (v 5).</p> | 185 wishes to show Nicodemus how he might arrive at a deeper |
| 181 <p>437 As to the first we should note that as stated in 1 Corinthians (2:14): “The sensual man | 186 understanding of him. And as a matter of fact, the Lord might have |
| 182 does not perceive those things that pertain to the Spirit of God.” And so because Nicodemus | 187 done so with an argument, but because this might have resulted in a |
| 183 was yet carnal and sensual, he was unable to grasp, except in a carnal manner, the things that | 188 quarrel—the opposite of which was prophesied about him: |
| 184 were said to him. Consequently, what the Lord said ,to him about spiritual regeneration, he | 189 “He will not quarrel” (Is 42:2)—he wished to lead |
| 185 understood of carnal generation. And this is what he says: <span style="font-weight: bold">How can a man be born again | 190 him to a true understanding with gentleness. As if to say: It is |
| 186 when he is already an old man?</span></p> | 191 not strange that you regard me as a mere man, because one cannot |
| 187 <p>We should note here, according to Chrysostom, that Nicodemus wanted to object to what was | 192 know these secrets of the divinity unless he has achieved a |
| 188 said by the Savior. But his objection is foolish, because Christ was speaking of spiritual | 193 spiritual regeneration. And this is what he says: <span style= |
| 189 regeneration, and he is objecting in terms of carnal regeneration. In like manner, all the | 194 "font-weight: bold">unless one is born again, he cannot see the |
| 190 reasons brought forth to attack the things of faith are foolish, since they are not according to | 195 kingdom of God.</span></p> |
| 191 the meaning of Sacred Scripture.</p> | 196 <p>432 Here we should point out that since vision is an act of |
| 192 <p>438 Nicodemus objected to the Lord’s statement that a man must be born again according to | 197 life, then according to the diverse kinds of life there will be |
| 193 the two ways in which this seemed impossible. In one way, on account of the irreversibility of | 198 diversity of vision. For there is a sentient life which some living |
| 194 human life; for a man cannot return to infancy from old age. Hence we read, “I am walking | 199 things share in common, and this life has a sentient vision or |
| 195 on a path,” namely, this present life, “by which I will not return” (Jb 16:23). And it is from | 200 knowledge. And there is also a spiritual life, by which man is made |
| 196 this point of view that he says, <span style="font-weight: bold">How can a man be born again when he is already an old | 201 like God and other holy spirits; and this life enjoys a spiritual |
| 197 man? </span>As if to say: Shall he become a child once more so that he can be reborn? “He will not | 202 vision. Now spiritual things cannot be seen by the sentient: |
| 198 return again to his home, and his place will not know him any more” (Jb 7:10). In the second | 203 “The sensual man does not perceive those things that pertain |
| 199 way, regeneration seemed impossible because of the mode of carnal generation. Forin the | 204 to the Spirit of God” (1 Cor 2:14), but they are perceived by |
| 200 beginning, when a man is generated, he is small in size, so that his mother’s womb can | 205 the spiritual vision: “No one knows the things of God but the |
| 201 contain him; but later, after he is born, he continues to grow and reaches such a size that he | 206 Spirit of God” (1 Cor 2:11). So the apostle says: “You |
| 202 cannot be contained within his mother’s womb. And so Nicodemus says, <span style="font-weight: bold">Is it possible for | 207 did not receive the spirit of slavery, putting you in fear again, |
| 203 him to return to his mother’s womb and be born all over again? </span>As if to say: He cannot, | 208 but the spirit of adoption” (Rom 8:15). And we receive this |
| 204 because the womb cannot contain him.</p> | 209 spirit through a spiritual regenaration: “He saved us by the |
| 205 <p>439 But this does not apply to spiritual generation. For no matter how spiritually old a man | 210 cleansing of regeneration in the Holy Spirit” (Ti 3:3). |
| 206 might become through sin, accordto the Psalm (31:3): “Because I kept silent, all my bones | 211 Therefore, if spiritual vision comes only through the Holy Spirit, |
| 207 grew old,” he can, with the help of divine grace, become new, according to the Psalm (102:5): | 212 and if the Holy Spirit is given through a cleansing of spiritual |
| 208 “Your youth will be renewed like the eagle’s.” And no matter how enormous he is, he can | 213 regeneration, then it is only by a cleansing of regeneration that |
| 209 enter the spiritual womb of the Church by the sacrament of baptism. And it is clear what that | 214 we can see the kingdom of God. Thus he says, <span style= |
| 210 spiritual womb is; otherwise it would never have been said: “From the womb, before the | 215 "font-weight: bold">unless one is born again of water and the Holy |
| 211 daystar, I begot you” (Ps 109:3). Yet there is a sense in which his objection applies. For just | 216 Spirit, he cannot enter the kingdom of God.</span> As if to say: It |
| 212 as a man, once he is born according to nature, cannot be reborn, so once he is born in a | 217 is not surprising if you do not see the kingdom of God, because no |
| 213 spiritual way through baptism, he cannot be reborn, because he cannot be baptized again: | 218 one can see it unless he receives the Holy Spirit, through whom one |
| 214 “One Lord, one faith, one baptism,” as we read in Ephesians (4:5).</p> | 219 is reborn a son of God.</p> |
| 215 <p>440 Then we have the answer of Christ. Concerning this he does three things. First, he | 220 <p>433 It is not only the royal throne that pertains to a kingdom, |
| 216 answers the arguments of Nicodemus by showing the nature of regeneration. Secondly, he | 221 but also the things needed for governing the kingdom, such as the |
| 217 explains this answer with a reason (v 6). Thirdly, he explains it with an example.</p> | 222 royal dignity, royal favors, and the way of justice by which the |
| 218 <p>441 He answers the objections by showing that he is speaking of a spiritual regeneration, not | 223 kingdom is consolidated. Hence he says, <span style= |
| 219 a carnal one. And this is what he says: <span style="font-weight: bold">unless one is born again of water and the Holy | 224 "font-weight: bold">he cannot see the kingdom of God,</span> i.e., |
| 220 Spirit, he cannot enter the kingdom of God. </span>As if to say: You are thinking of a carnal | 225 the glory and dignity of God, i.e., the mysteries of eternal |
| 221 generation, but I am speaking of a spiritual generation.</p> | 226 salvation which are seen through the justice of faith: “The |
| 222 <p>Note that above he had said, <span style="font-weight: bold">he cannot see the kingdom of God, </span>while here he says, <span style="font-weight: bold">he | 227 kingdom of God is not food and drink” (Rom 14:17).</p> |
| 223 cannot enter the kingdom of God, </span>which is the same thing. For no one can see the things of | 228 <p>Now in the Old Law there was a spiritual regeneration; but it |
| 224 the kingdom of God unless he enters it; and to the extent that he enters, he sees. “I will give | 229 was imperfect and symbolic: “All were baptized into Moses, in |
| 225 him a white stone upon which is written a new name, which no one knows but he who | 230 the cloud and in the sea” (1 Cor 10:2), i.e., they received |
| 226 receives it” (Rv 5:5).</p> | 231 baptism in symbol. Accordingly, they did see the mysteries of the |
| 227 <p>442 Now there is a reason why spiritual generation comes from the Spirit. It is necessary that | 232 kingdom of God, but only symbolically: “seeing from |
| 228 the one generated be generated in the likeness of the one generating; but we are regenerated | 233 afar” (Heb 11:13). But in the New Law there is an evident |
| 229 as sons of God, in the likeness of his true Son. Therefore, it is necessary that our spiritual | 234 spiritual regeneration, although imperfect, because we are renewed |
| 230 regeneration come about through that by which we are made like the true Son. and this conies | 235 only inwardly by grace, but not outwardly by incorruption: |
| 231 about by Our having his Spirit: “If any one does not have the Spirit of Christ, he is not his” | 236 “Although our outward nature is wasting away, yet our inward |
| 232 (Rom 8:9); “By this we know that we abide in him, and he in us: because he has given us of | 237 nature is being renewed day by day” (2 Cor 4:16). And so we |
| 233 his Spirit” (1 Jn 4:13). Thus spiritual regeneration must come from the Holy Spirit. “You did | 238 do see the kingdom of God and the mysteries of eternal salvation, |
| 234 not receive the spirit of slavery, putting you in fear again, but the spirit of adoption” (Rom | 239 but imperfectly, for as it says, “Now we see in a mirror, in |
| 235 8:15); “It is the Spirit that gives life” (below 6:63).</p> | 240 an obscure manner” (1 Cor 13:12). But there is perfect |
| 236 <p>443 Water, too, is necessary for this regeneration, and for three reasons. First, because of the | 241 regeneration in heaven, because we will be renewed both inwardly |
| 237 condition of human nature. For man consists of soul and body, and if the Spirit alone were | 242 and outwardly. And therefore we shall see the kingdom of God in a |
| 238 involved in his regeneration, this would indicate that only the spiritual part of man is | 243 most perfect way: “But then we will see face to face,” |
| 239 regenerated. Hence in order that the flesh also be regenerated, it is necessary that, in addition | 244 as is said in 1 Corinthians (13:12); and “When he appears we |
| 240 to the Spirit through whom the soul is regenerated, something bodily be involved, through | 245 will be like him, because we will see him as he is” (1 Jn |
| 241 which the body is regenerated; and this,is water.</p> | 246 3:2).</p> |
| 242 <p>Secondly, water is necessary for the sake of human knowledge. For, as Dionysius says, divine | 247 <p>434 It is clear, therefore, that just as one does not have |
| 243 wisdom so disposes all things that it provides for each thing according to its nature. Now it is | 248 bodily vision unless he is born, so one cannot have spiritual |
| 244 natural for man to know; and so it is fitting that spiritual things be conferred on men in such a | 249 vision unless he is reborn. And according to the threefold |
| 245 way that he may know them: “so that we may know what God has given us” (1 Cor 2:12). But | 250 regeneration, there is a threefold kind of vision.</p> |
| 246 the natural manner of this knowledge is that man know spiritual things by means of sensible | 251 <p>435 Note that the Greek reading is not “again,” but |
| 247 things, since all our knowledge begins in sense knowledge. Therefore, in order that we might | 252 <i>anothe,</i> i.e., “from above,” which Jerome |
| 248 understand what is spiritual in our regeneration, it was fitting that there be in it something | 253 translated as “again,” in order to suggest addition. |
| 249 sensible and material, that is, water, through which we understand that just as water washes | 254 And this is the way Jerome understood the saying, <span style= |
| 250 and cleanses the exterior in a bodily way, so through baptism a man is washed and cleansed | 255 "font-weight: bold">unless one is born again.</span> It is as if he |
| 256 were saying: Unless one is reborn once more through a fraternal | |
| 257 generation.</p> | |
| 258 <p>Chrysostoin, however, says that to be “born from | |
| 259 above” is peculiar to the Son of God, because he alone is | |
| 260 born from above: “The one who came from above is above all | |
| 261 things” (below 3:31). And Christ is said to be born from | |
| 262 above both as to time (if we may speak thus), because he was | |
| 263 begotten from eternity: “Before the daystar I begot | |
| 264 you” (Ps 109:3), and as to the principle of his generation, | |
| 265 because he proceeds from the heavenly Father: “I came down | |
| 266 from heaven not to do my own will, but the will of him who sent | |
| 267 me” (below 6:38). Therefore, because our regeneration is in | |
| 268 the likeness of the Son of God, inasmuch as “Those whom he | |
| 269 foreknew he predestined to become conformed to the image of his | |
| 270 Son” (Rom 8:29), and because that generation is from above, | |
| 271 our generation also is from above: both as to the time, because of | |
| 272 our eternal predestination, “He chose us in him before the | |
| 273 foundation of the world” (Eph 1:4), and as to its being a | |
| 274 gift of God, as we read below (6:44), “No one can come to me | |
| 275 unless the Father, who sent me, draws him”; and “You | |
| 276 have been saved by the grace of God” (Eph 2:5).</p> | |
| 277 <p>436 Then when he says, <span style="font-weight: bold">Nicodemus | |
| 278 said to him,</span> he gives the manner of and the reason for this | |
| 279 spiritual regeneration. First, the doubt of Nicodemus is set forth. | |
| 280 Secondly, Christ’s response (v 5).</p> | |
| 281 <p>437 As to the first we should note that as stated in 1 | |
| 282 Corinthians (2:14): “The sensual man does not perceive those | |
| 283 things that pertain to the Spirit of God.” And so because | |
| 284 Nicodemus was yet carnal and sensual, he was unable to grasp, | |
| 285 except in a carnal manner, the things that were said to him. | |
| 286 Consequently, what the Lord said ,to him about spiritual | |
| 287 regeneration, he understood of carnal generation. And this is what | |
| 288 he says: <span style="font-weight: bold">How can a man be born | |
| 289 again when he is already an old man?</span></p> | |
| 290 <p>We should note here, according to Chrysostom, that Nicodemus | |
| 291 wanted to object to what was said by the Savior. But his objection | |
| 292 is foolish, because Christ was speaking of spiritual regeneration, | |
| 293 and he is objecting in terms of carnal regeneration. In like | |
| 294 manner, all the reasons brought forth to attack the things of faith | |
| 295 are foolish, since they are not according to the meaning of Sacred | |
| 296 Scripture.</p> | |
| 297 <p>438 Nicodemus objected to the Lord’s statement that a man | |
| 298 must be born again according to the two ways in which this seemed | |
| 299 impossible. In one way, on account of the irreversibility of human | |
| 300 life; for a man cannot return to infancy from old age. Hence we | |
| 301 read, “I am walking on a path,” namely, this present | |
| 302 life, “by which I will not return” (Jb 16:23). And it | |
| 303 is from this point of view that he says, <span style= | |
| 304 "font-weight: bold">How can a man be born again when he is already | |
| 305 an old man?</span> As if to say: Shall he become a child once more | |
| 306 so that he can be reborn? “He will not return again to his | |
| 307 home, and his place will not know him any more” (Jb 7:10). In | |
| 308 the second way, regeneration seemed impossible because of the mode | |
| 309 of carnal generation. Forin the beginning, when a man is generated, | |
| 310 he is small in size, so that his mother’s womb can contain | |
| 311 him; but later, after he is born, he continues to grow and reaches | |
| 312 such a size that he cannot be contained within his mother’s | |
| 313 womb. And so Nicodemus says, <span style="font-weight: bold">Is it | |
| 314 possible for him to return to his mother’s womb and be born | |
| 315 all over again?</span> As if to say: He cannot, because the womb | |
| 316 cannot contain him.</p> | |
| 317 <p>439 But this does not apply to spiritual generation. For no | |
| 318 matter how spiritually old a man might become through sin, accordto | |
| 319 the Psalm (31:3): “Because I kept silent, all my bones grew | |
| 320 old,” he can, with the help of divine grace, become new, | |
| 321 according to the Psalm (102:5): “Your youth will be renewed | |
| 322 like the eagle’s.” And no matter how enormous he is, he | |
| 323 can enter the spiritual womb of the Church by the sacrament of | |
| 324 baptism. And it is clear what that spiritual womb is; otherwise it | |
| 325 would never have been said: “From the womb, before the | |
| 326 daystar, I begot you” (Ps 109:3). Yet there is a sense in | |
| 327 which his objection applies. For just as a man, once he is born | |
| 328 according to nature, cannot be reborn, so once he is born in a | |
| 329 spiritual way through baptism, he cannot be reborn, because he | |
| 330 cannot be baptized again: “One Lord, one faith, one | |
| 331 baptism,” as we read in Ephesians (4:5).</p> | |
| 332 <p>440 Then we have the answer of Christ. Concerning this he does | |
| 333 three things. First, he answers the arguments of Nicodemus by | |
| 334 showing the nature of regeneration. Secondly, he explains this | |
| 335 answer with a reason (v 6). Thirdly, he explains it with an | |
| 336 example.</p> | |
| 337 <p>441 He answers the objections by showing that he is speaking of | |
| 338 a spiritual regeneration, not a carnal one. And this is what he | |
| 339 says: <span style="font-weight: bold">unless one is born again of | |
| 340 water and the Holy Spirit, he cannot enter the kingdom of | |
| 341 God.</span> As if to say: You are thinking of a carnal generation, | |
| 342 but I am speaking of a spiritual generation.</p> | |
| 343 <p>Note that above he had said, <span style="font-weight: bold">he | |
| 344 cannot see the kingdom of God,</span> while here he says, | |
| 345 <span style="font-weight: bold">he cannot enter the kingdom of | |
| 346 God,</span> which is the same thing. For no one can see the things | |
| 347 of the kingdom of God unless he enters it; and to the extent that | |
| 348 he enters, he sees. “I will give him a white stone upon which | |
| 349 is written a new name, which no one knows but he who receives | |
| 350 it” (Rv 5:5).</p> | |
| 351 <p>442 Now there is a reason why spiritual generation comes from | |
| 352 the Spirit. It is necessary that the one generated be generated in | |
| 353 the likeness of the one generating; but we are regenerated as sons | |
| 354 of God, in the likeness of his true Son. Therefore, it is necessary | |
| 355 that our spiritual regeneration come about through that by which we | |
| 356 are made like the true Son. and this conies about by Our having his | |
| 357 Spirit: “If any one does not have the Spirit of Christ, he is | |
| 358 not his” (Rom 8:9); “By this we know that we abide in | |
| 359 him, and he in us: because he has given us of his Spirit” (1 | |
| 360 Jn 4:13). Thus spiritual regeneration must come from the Holy | |
| 361 Spirit. “You did not receive the spirit of slavery, putting | |
| 362 you in fear again, but the spirit of adoption” (Rom 8:15); | |
| 363 “It is the Spirit that gives life” (below 6:63).</p> | |
| 364 <p>443 Water, too, is necessary for this regeneration, and for | |
| 365 three reasons. First, because of the condition of human nature. For | |
| 366 man consists of soul and body, and if the Spirit alone were | |
| 367 involved in his regeneration, this would indicate that only the | |
| 368 spiritual part of man is regenerated. Hence in order that the flesh | |
| 369 also be regenerated, it is necessary that, in addition to the | |
| 370 Spirit through whom the soul is regenerated, something bodily be | |
| 371 involved, through which the body is regenerated; and this,is | |
| 372 water.</p> | |
| 373 <p>Secondly, water is necessary for the sake of human knowledge. | |
| 374 For, as Dionysius says, divine wisdom so disposes all things that | |
| 375 it provides for each thing according to its nature. Now it is | |
| 376 natural for man to know; and so it is fitting that spiritual things | |
| 377 be conferred on men in such a way that he may know them: “so | |
| 378 that we may know what God has given us” (1 Cor 2:12). But the | |
| 379 natural manner of this knowledge is that man know spiritual things | |
| 380 by means of sensible things, since all our knowledge begins in | |
| 381 sense knowledge. Therefore, in order that we might understand what | |
| 382 is spiritual in our regeneration, it was fitting that there be in | |
| 383 it something sensible and material, that is, water, through which | |
| 384 we understand that just as water washes and cleanses the exterior | |
| 385 in a bodily way, so through baptism a man is washed and cleansed | |
| 251 inwardly in a spiritual way.</p> | 386 inwardly in a spiritual way.</p> |
| 252 <p>Thirdly, water was necessary so that there might be a correspondence of causes. For the cause | 387 <p>Thirdly, water was necessary so that there might be a |
| 253 of our regeneration is the incarnate Word: “He gave them power to become the sons of God,” | 388 correspondence of causes. For the cause of our regeneration is the |
| 254 as we saw above (1:12). Therefore it was fitting that in the sacraments, which have their | 389 incarnate Word: “He gave them power to become the sons of |
| 255 efficacy from the power of the incarnate Word, there be something corresponding to the | 390 God,” as we saw above (1:12). Therefore it was fitting that |
| 256 Word, and something corresponding to the flesh, or body. And spiritually speaking, this is | 391 in the sacraments, which have their efficacy from the power of the |
| 257 water when the sacrament is baptism, so that through it we may be conformed to the death of | 392 incarnate Word, there be something corresponding to the Word, and |
| 258 Christ, since we are submerged in it during baptism as Christ was in the womb of the earth | 393 something corresponding to the flesh, or body. And spiritually |
| 259 for three days: “We are buried with him by baptism” (Rom 6:4).</p> | 394 speaking, this is water when the sacrament is baptism, so that |
| 260 <p>Further, this mystery was suggested in the first production of things, when the Spirit of God | 395 through it we may be conformed to the death of Christ, since we are |
| 261 hovered over the waters (Gn 1:2). But a greater power was conferred on water by contact with | 396 submerged in it during baptism as Christ was in the womb of the |
| 262 the most pure flesh of Christ; because in the beginning water brought forth crawling creatures | 397 earth for three days: “We are buried with him by |
| 263 with living souls, but since Christ was baptized in the Jordan, water has yielded spiritual | 398 baptism” (Rom 6:4).</p> |
| 264 souls.</p> | 399 <p>Further, this mystery was suggested in the first production of |
| 265 <p>444 It is clear that the Holy Spirit is God, since he says, <span style="font-weight: bold">unless one is born again of water | 400 things, when the Spirit of God hovered over the waters (Gn 1:2). |
| 266 and the Holy Spirit </span>(<i>ex aqua et Spiritu Sancto</i>).<i> </i>For above (1:13) he says: “who are born not | 401 But a greater power was conferred on water by contact with the most |
| 267 from blood, nor from the desires of the flesh, nor from man’s willing it, but from God (<i>ex | 402 pure flesh of Christ; because in the beginning water brought forth |
| 268 Deo</i>).” From this we can form the following argument: He from whom men are spiritually | 403 crawling creatures with living souls, but since Christ was baptized |
| 269 reborn is God; but men are spiritually reborn through the Holy Spirit, as it is stated here; | 404 in the Jordan, water has yielded spiritual souls.</p> |
| 270 therefore, the Holy Spirit is God.</p> | 405 <p>444 It is clear that the Holy Spirit is God, since he says, |
| 271 <p>445 Two questions arise here. First, if no one enters the kingdom of God unless he is born | 406 <span style="font-weight: bold">unless one is born again of water |
| 272 again of water, and if the fathers of old were not born again of water (for they were not | 407 and the Holy Spirit</span> (<i>ex aqua et Spiritu Sancto</i>). For |
| 273 baptized), then they have not entered the kingdom of God. Secondly, since baptism is of three | 408 above (1:13) he says: “who are born not from blood, nor from |
| 274 kinds, that is, of water, of desire, and of blood, and many have been baptized in the latter two | 409 the desires of the flesh, nor from man’s willing it, but from |
| 275 ways (who we say have entered the kingdom of God immediately, even though they were not | 410 God (<i>ex Deo</i>).” From this we can form the following |
| 276 born again of water), it does not seem to be true to say that <span style="font-weight: bold">unless one is born again of | 411 argument: He from whom men are spiritually reborn is God; but men |
| 277 water and the Holy Spirit, he cannot enter the kingdom of God.</span></p> | 412 are spiritually reborn through the Holy Spirit, as it is stated |
| 278 <p>The answer to the first is that rebirth or regeneration from water and the Holy Spirit takes | 413 here; therefore, the Holy Spirit is God.</p> |
| 279 place in two ways: in truth and in symbol. Now the fathers of old, although they were not | 414 <p>445 Two questions arise here. First, if no one enters the |
| 280 reborn with a true rebirth, were nevertheless reborn with a symbolic rebirth, because they | 415 kingdom of God unless he is born again of water, and if the fathers |
| 281 always had a sense perceptible sign in which true rebirth was prefigured. So according to this, | 416 of old were not born again of water (for they were not baptized), |
| 282 thus reborn, they did enter the kingdom of God, after the ransom was paid.</p> | 417 then they have not entered the kingdom of God. Secondly, since |
| 283 <p>The answer to the second is that those who are reborn by a baptism of blood and fire, | 418 baptism is of three kinds, that is, of water, of desire, and of |
| 284 although they do not have regeneration in deed, they do have it in desire. Otherwise neither | 419 blood, and many have been baptized in the latter two ways (who we |
| 285 would the baptism of blood mean anything nor could there be a baptism of the Spirit. | 420 say have entered the kingdom of God immediately, even though they |
| 286 Consequently, in order that man may enter the kingdom of heaven, it is necessary that there | 421 were not born again of water), it does not seem to be true to say |
| 287 be a baptism of water in deed, as in the case of all baptized persons, or in desire, as in the case | 422 that <span style="font-weight: bold">unless one is born again of |
| 288 of the martyrs and catechumens, who are prevented by death from fulfilling their desire, or in | 423 water and the Holy Spirit, he cannot enter the kingdom of |
| 289 symbol, as in the case of the fathers of old.</p> | 424 God.</span></p> |
| 290 <p>446 It might be remarked that it was from this statement, <span style="font-weight: bold">unless one is born again of water | 425 <p>The answer to the first is that rebirth or regeneration from |
| 291 and the Holy Spirit, </span>that the Pelagians derived their error that children are baptized not in | 426 water and the Holy Spirit takes place in two ways: in truth and in |
| 292 order to be cleansed from sin, since they have none, but in order to be able to enter the | 427 symbol. Now the fathers of old, although they were not reborn with |
| 293 kingdom of God. But this is false, because as Augustine says in his book, <i>The Baptism of | 428 a true rebirth, were nevertheless reborn with a symbolic rebirth, |
| 294 Children, </i>it is not fitting for an image of God, namely, man, to be excluded from the kingdom | 429 because they always had a sense perceptible sign in which true |
| 295 of God except for some obstacle, which can be nothing but sin. Therefore, there must be | 430 rebirth was prefigured. So according to this, thus reborn, they did |
| 296 some sin, namely, original sin, in children who are excluded from the kingdom.</p> | 431 enter the kingdom of God, after the ransom was paid.</p> |
| 297 <p>447 Then when he says, <span style="font-weight: bold">What is born of flesh is itself flesh, </span>he proves by reason that it is | 432 <p>The answer to the second is that those who are reborn by a |
| 298 necessary to be born of water and the Holy Spirit. And the reasoning is this: No one can reach | 433 baptism of blood and fire, although they do not have regeneration |
| 299 the kingdom unless he is made spiritual; but no one is made spiritual except by the Holy | 434 in deed, they do have it in desire. Otherwise neither would the |
| 300 Spirit; therefore, no one can enter the kingdom of God unless he is born again of the Holy | 435 baptism of blood mean anything nor could there be a baptism of the |
| 301 Spirit.</p> | 436 Spirit. Consequently, in order that man may enter the kingdom of |
| 302 <p>So he says, what is born of flesh (<i>ex carne</i>) is itself flesh, i.e., birth according to the flesh | 437 heaven, it is necessary that there be a baptism of water in deed, |
| 303 makes one be born into the life of the flesh: “The first man was from the earth, earthly” (1 | 438 as in the case of all baptized persons, or in desire, as in the |
| 304 Cor 15:47); <span style="font-weight: bold">and what is born of Spirit </span>(<i>ex Spiritu</i>) , i.e., from the power of the Holy Spirit, | 439 case of the martyrs and catechumens, who are prevented by death |
| 305 <span style="font-weight: bold">is itself spirit, </span>i.e., spiritual.</p> | 440 from fulfilling their desire, or in symbol, as in the case of the |
| 306 <p>448 Note, however, that this preposition <i>ex </i>(from, of, by) sometines designates a material | 441 fathers of old.</p> |
| 307 cause, as when I say: “A knife is made of (<i>ex</i>)<i> </i>iron”; sometimes it designates an efficient | 442 <p>446 It might be remarked that it was from this statement, |
| 308 cause, as when I say: “The house was built by (<i>ex</i>)<i> </i>a carpenter.” Accordingly, the phrase, | 443 <span style="font-weight: bold">unless one is born again of water |
| 309 <span style="font-weight: bold">what is born of </span>(<i>ex</i>)<i> </i>flesh is itself flesh, can be understood according to either efficient or | 444 and the Holy Spirit,</span> that the Pelagians derived their error |
| 310 material causality. As efficient cause, indeed, because a power existing in flesh is productive | 445 that children are baptized not in order to be cleansed from sin, |
| 311 of generation; and as material cause, because some camal element in animals makes up the | 446 since they have none, but in order to be able to enter the kingdom |
| 312 animal generated. But nothing is said to be made out of spirit (<i>ex spiritu</i>)<i> </i>in a material sense, | 447 of God. But this is false, because as Augustine says in his book, |
| 313 since spirit is unchangeable, whereas matter is the subject of change; but it is said in the sense | 448 <i>The Baptism of Children,</i> it is not fitting for an image of |
| 314 of efficient causality.</p> | 449 God, namely, man, to be excluded from the kingdom of God except for |
| 315 <p>According to this, we can discern a threefold generation. One is materially and effectively | 450 some obstacle, which can be nothing but sin. Therefore, there must |
| 316 from (<i>ex</i>)<i> </i>the flesh, and is common to all who exist according to the flesh. Another is | 451 be some sin, namely, original sin, in children who are excluded |
| 317 according to the Spirit effectively, and according to it we are reborn as sons of God through | 452 from the kingdom.</p> |
| 318 the grace of the Holy Spirit, and are made spiritual. The third is midway, that is, only | 453 <p>447 Then when he says, <span style="font-weight: bold">What is |
| 319 materially from the flesh but effectively from the Holy Spirit. And this is true in the singular | 454 born of flesh is itself flesh,</span> he proves by reason that it |
| 320 case of Christ: because he was born deriving his flesh materially from the flesh of his mother, | 455 is necessary to be born of water and the Holy Spirit. And the |
| 321 but effectively from the Holy Spirit: “What she has conceived is of the Holy Spirit” (Mt | 456 reasoning is this: No one can reach the kingdom unless he is made |
| 322 1:20). Therefore, he was born holy: “The Holy Spirit will come upon you, and the power of | 457 spiritual; but no one is made spiritual except by the Holy Spirit; |
| 323 the Most High will overshadow you. And so the Holy One who will be born from you, will be | 458 therefore, no one can enter the kingdom of God unless he is born |
| 324 called the Son of God” (Lk 1:35).</p> | 459 again of the Holy Spirit.</p> |
| 325 <p style="margin-bottom: 0.125in; margin-bottom: 0.125in"> </p> | 460 <p>So he says, what is born of flesh (<i>ex carne</i>) is itself |
| 326 <CENTER><p><B>LECTURE 2</B></p></CENTER> | 461 flesh, i.e., birth according to the flesh makes one be born into |
| 327 <BLOCKQUOTE><p style="margin-left: 0.5in">7 “Do not be surprised that I said to you,<BR> | 462 the life of the flesh: “The first man was from the earth, |
| 328 you must be born again.<BR> | 463 earthly” (1 Cor 15:47); <span style="font-weight: bold">and |
| 329 8 The wind blows where it wills,<BR> | 464 what is born of Spirit</span> (<i>ex Spiritu</i>) , i.e., from the |
| 330 and you hear its sound, but you do not know<BR> | 465 power of the Holy Spirit, <span style="font-weight: bold">is itself |
| 331 where it comes from or where it goes.<BR> | 466 spirit,</span> i.e., spiritual.</p> |
| 332 So it is with everyone who is born of the Spirit.”</p> | 467 <p>448 Note, however, that this preposition <i>ex</i> (from, of, |
| 333 <p>9 “How can all this happen?” asked Nicodemus. 10 Jesus replied: “You are a teacher in Israel | 468 by) sometines designates a material cause, as when I say: “A |
| 334 and you do not know these things? | 469 knife is made of (<i>ex</i>) iron”; sometimes it designates |
| 335 <P style="margin-left: 0.5in">11 “Amen, amen I say to you,<BR> | 470 an efficient cause, as when I say: “The house was built by |
| 336 that we know of what we speak,<BR> | 471 (<i>ex</i>) a carpenter.” Accordingly, the phrase, |
| 337 and we bear witness of what we see;<BR> | 472 <span style="font-weight: bold">what is born of</span> (<i>ex</i>) |
| 338 but you do not accept our testimony.<BR> | 473 flesh is itself flesh, can be understood according to either |
| 339 12 If I spoke of earthly things,<BR> | 474 efficient or material causality. As efficient cause, indeed, |
| 340 and you did not believe me,<BR> | 475 because a power existing in flesh is productive of generation; and |
| 341 how will you believe if I tell you of heavenly things?<BR> | 476 as material cause, because some camal element in animals makes up |
| 342 13 No one has gone up to heaven<BR> | 477 the animal generated. But nothing is said to be made out of spirit |
| 343 except the One who came down from heaven,<BR> | 478 (<i>ex spiritu</i>) in a material sense, since spirit is |
| 344 the Son of Man, who lives in heaven.<BR> | 479 unchangeable, whereas matter is the subject of change; but it is |
| 345 14 Just as Moses lifted up the serpent in the desert,<BR> | 480 said in the sense of efficient causality.</p> |
| 346 so must the Son of Man be lifted up,<BR> | 481 <p>According to this, we can discern a threefold generation. One is |
| 347 15 so that everyone who believes in him may not be lost,<BR> | 482 materially and effectively from (<i>ex</i>) the flesh, and is |
| 348 but have eternal life.”</p></BLOCKQUOTE> | 483 common to all who exist according to the flesh. Another is |
| 349 <p>449 Above, in his instruction on spiritual generation, the Lord presented a reason; here he | 484 according to the Spirit effectively, and according to it we are |
| 350 gives an example. For we are led to see that Nicodemus was troubled when he heard that | 485 reborn as sons of God through the grace of the Holy Spirit, and are |
| 351 <span style="font-weight: bold">what is born of Spirit is itself spirit. </span>And so the Lord says to him, <span style="font-weight: bold">Do not be surprised that | 486 made spiritual. The third is midway, that is, only materially from |
| 352 I said to you, you must be born again.</span></p> | 487 the flesh but effectively from the Holy Spirit. And this is true in |
| 353 <p>Here we should note that there are two kinds of surprise or astonishment. One is the | 488 the singular case of Christ: because he was born deriving his flesh |
| 354 astonishment of devotion in the sense that someone, considering the great things of God, sees | 489 materially from the flesh of his mother, but effectively from the |
| 355 that they are incomprehensible to him; and so he is full of astonishment: “The Lord on high is | 490 Holy Spirit: “What she has conceived is of the Holy |
| 356 wonderful” (Ps 92:4), “Your testimonies are wonderful” (Ps 118:129). Men are to be | 491 Spirit” (Mt 1:20). Therefore, he was born holy: “The |
| 357 encouraged, not discouraged, to this kind of astonishment The other is the astonishment of | 492 Holy Spirit will come upon you, and the power of the Most High will |
| 358 disbelief, when someone does not believe what is said. So Matthew (13:54) says: “They were | 493 overshadow you. And so the Holy One who will be born from you, will |
| 359 astonished,” and further on adds that “They did not accept him.” It is from this kind of | 494 be called the Son of God” (Lk 1:35).</p> |
| 360 astonishment that the Lord diverts Nicodeintis wheii he proposes an example and says: <span style="font-weight: bold">The | 495 <p style="margin-bottom: 0.125in; margin-bottom: 0.125in"> |
| 361 wind</span> (<i>spiritus</i>, wind, spirit)<span style="font-weight: bold"> blows where it wills. </span>In the literal sense, the same words can he | 496 </p> |
| 362 explained in two ways.</p> | 497 <center> |
| 363 <p>450 In the first way, according to Chrysostom, spiritus is taken for the wind, as in Psalm 148 | 498 <p><b>LECTURE 2</b></p> |
| 364 (v 8): “The winds of the storm that fulfill his word.” According to this interpretation, he says | 499 </center> |
| 365 four things about the wind. First, the power of the wind, when he says, <span style="font-weight: bold">the wind blows | 500 <blockquote> |
| 366 where it wills. </span>And if you say that the wind has no will, one may answer that “will” is taken | 501 <p style="margin-left: 0.5in">7 “Do not be surprised that I |
| 367 for a natural appetite, which is nothing more than a natural inclination, about which it is said: | 502 said to you,<br /> |
| 368 “He created the weight of the wind” (Jb 28:25). Secondly, he tells the evidence for the wind, | 503 you must be born again.<br /> |
| 369 when he says, <span style="font-weight: bold">and you hear its sound, </span>where “sound” (<i>vox</i>, voice, sound) refers to the sound | 504 8 The wind blows where it wills,<br /> |
| 370 the wind makes when it strikes a body. Of this we read: “The sound (<i>vox</i>) of your thunder was | 505 and you hear its sound, but you do not know<br /> |
| 371 in the whirlwind” (Ps 76:19).</p> | 506 where it comes from or where it goes.<br /> |
| 372 <p>Thirdly, he mentions the origin of the wind, which is unknown; so he says, <span style="font-weight: bold">but you do not | 507 So it is with everyone who is born of the Spirit.”</p> |
| 373 know where it comes from, </span>i.e., from where it starts: “He brings forth the winds out of his | 508 <p>9 “How can all this happen?” asked Nicodemus. 10 |
| 374 storehouse” (Ps 134:7). Fourthly, he mentions the wind’s destination, which is also unknown; | 509 Jesus replied: “You are a teacher in Israel and you do not |
| 375 so he says, <span style="font-weight: bold">or where it goes</span> you do not know, i.e., where it remains.</p> | 510 know these things?</p> |
| 376 <p>And he applies this similarity to the subject under discussion, saying, <span style="font-weight: bold">So it is with everyone | 511 <p style="margin-left: 0.5in">11 “Amen, amen I say to |
| 377 who is born of the Spirit. </span>As if to say: If the wind, which is corporeal, has an origin which is | 512 you,<br /> |
| 378 hidden and a course that is unknown, why are you surprised if you cannot understand the | 513 that we know of what we speak,<br /> |
| 379 course of spiritual regeneration.</p> | 514 and we bear witness of what we see;<br /> |
| 380 <p>451 Augustine objects to this explanation and says that the Lord was not speaking here about | 515 but you do not accept our testimony.<br /> |
| 381 the wind, for we know where each of the winds comes from and where it goes. For “Auster” | 516 12 If I spoke of earthly things,<br /> |
| 382 comes from the south and goes to the north; “Boreas” comes from the north and goes to the | 517 and you did not believe me,<br /> |
| 383 south. Why, then, does the Lord say of this wind, you do not know where it comes from or | 518 how will you believe if I tell you of heavenly things?<br /> |
| 384 where it goes?</p> | 519 13 No one has gone up to heaven<br /> |
| 385 <p>One may answer that there are two ways in which the source of the wind might be unknown. | 520 except the One who came down from heaven,<br /> |
| 386 In one way, in general: and in this way it is possible to know where it comes from, i.e., from | 521 the Son of Man, who lives in heaven.<br /> |
| 387 which direction of the world, for example, that Auster comes from the south, and where it | 522 14 Just as Moses lifted up the serpent in the desert,<br /> |
| 388 goes, that is, to the north. In another way, in particular: and in this sense it is not known | 523 so must the Son of Man be lifted up,<br /> |
| 389 where the wind comes from, i.e., at which precise place it originated, or where it goes, i.e., | 524 15 so that everyone who believes in him may not be lost,<br /> |
| 390 exactly where it stops. And almost all the Greek doctors agree with this exposition of | 525 but have eternal life.”</p> |
| 391 Chrysostom.</p> | 526 </blockquote> |
| 392 <p>452 In another way, <i>spiritus</i> is taken for the Holy Spirit. And according to this, he mentions | 527 <p>449 Above, in his instruction on spiritual generation, the Lord |
| 393 four things about the Holy Spirit. First, his power, saying, <span style="font-weight: bold">The Spirit blows where it wills, | 528 presented a reason; here he gives an example. For we are led to see |
| 394 </span>because it is by the free use of his power that he breathes where he wills and when he wills, | 529 that Nicodemus was troubled when he heard that <span style= |
| 395 by instructing hearts: “One and the same Spirit does all these things, distributing to each as he | 530 "font-weight: bold">what is born of Spirit is itself spirit.</span> |
| 396 wills” (1 Cor 12:11). This refutes the error of Macedonius who thought that the Holy Spirit | 531 And so the Lord says to him, <span style="font-weight: bold">Do not |
| 397 was the minister of the Father and the Son. But then he would not be breathing where he | 532 be surprised that I said to you, you must be born again.</span></p> |
| 398 willed, but where he was commanded.</p> | 533 <p>Here we should note that there are two kinds of surprise or |
| 399 <p>453 Secondly, he mentions the evidence for the Holy Spirit, when he says, <span style="font-weight: bold">and you hear its | 534 astonishment. One is the astonishment of devotion in the sense that |
| 400 voice: </span>“Today, if you hear his voice, do not harden your hearts” (Ps 94:8).</p> | 535 someone, considering the great things of God, sees that they are |
| 401 <p>Chrysostom objects to this and says that this cannot pertain to the Holy Spirit. For the Lord | 536 incomprehensible to him; and so he is full of astonishment: |
| 402 was speaking to Nicodemus, who was still an unbeliever, and thus not fit to hear the voice of | 537 “The Lord on high is wonderful” (Ps 92:4), “Your |
| 403 the Holy Spirit. We may answer to this, with Augustine, that there is a twofold voice of the | 538 testimonies are wonderful” (Ps 118:129). Men are to be |
| 404 Holy Spirit. One is that by which he speaks inwardly in man’s heart; and only believers and | 539 encouraged, not discouraged, to this kind of astonishment The other |
| 405 the saints hear this voice, about which the Psalm (84:9) says: “I will hear what the Lord God | 540 is the astonishment of disbelief, when someone does not believe |
| 406 says within me.” The other voice is that by which the Holy Spirit speaks in the Scriptures or | 541 what is said. So Matthew (13:54) says: “They were |
| 407 through those who preach, according to Matthew (10:20): “For it is not you who speak, but | 542 astonished,” and further on adds that “They did not |
| 408 the Holy Splirit who is speaking through you.” And this voice is heard by unbelievers and | 543 accept him.” It is from this kind of astonishment that the |
| 409 sinners.</p> | 544 Lord diverts Nicodeintis wheii he proposes an example and says: |
| 410 <p>454 Thirdly, he refers to the origin of the Holy Spirit, which is hidden; thus he says, <span style="font-weight: bold">but you | 545 <span style="font-weight: bold">The wind</span> (<i>spiritus</i>, |
| 411 do not know where it comes from, </span>although you may hear its voice. And this is because the | 546 wind, spirit) <span style="font-weight: bold">blows where it |
| 412 Holy Spirit comes from the Father and the Son: “When the Paraclete comes, whom I will | 547 wills.</span> In the literal sense, the same words can he explained |
| 413 send you from the Father, the Spirit of truth, who proceeds from the Father” (below 15:26). | 548 in two ways.</p> |
| 414 But the Father and the Son “dwell in inaccessible light, whom no man has seen or is able to | 549 <p>450 In the first way, according to Chrysostom, spiritus is taken |
| 415 see” (1 Tim 6:16).</p> | 550 for the wind, as in Psalm 148 (v 8): “The winds of the storm |
| 416 <p>455 Fourthly, he gives the destination of the Holy Spirit, which is also hidden; and so he says, | 551 that fulfill his word.” According to this interpretation, he |
| 417 you do not know where it goes, because the Spirit leads one to a hidden end, that is, eternal | 552 says four things about the wind. First, the power of the wind, when |
| 418 happiness. Thus it says in Ephesians (1:14) that the Holy Spirit is “the pledge of our | 553 he says, <span style="font-weight: bold">the wind blows where it |
| 419 inheritance.” And again, “The eye has not seen, nor has the ear heard, nor has the heart of | 554 wills.</span> And if you say that the wind has no will, one may |
| 420 man conceived, what God has prepared for those who love him” (1 Cor 2:9).</p> | 555 answer that “will” is taken for a natural appetite, |
| 421 <p>Or, <span style="font-weight: bold">you do not know where it comes from, </span>i.e., how the Spirit enters into a person, <span style="font-weight: bold">or | 556 which is nothing more than a natural inclination, about which it is |
| 422 where it goes, </span>i.e., to what perfection he may lead him: “If he comes toward me, I will not | 557 said: “He created the weight of the wind” (Jb 28:25). |
| 423 see him” (Jb 9:11).</p> | 558 Secondly, he tells the evidence for the wind, when he says, |
| 424 <p>456 <span style="font-weight: bold">So it is with everyone who is born of the Spirit, </span>i.e., they are like the Holy Spirit. And | 559 <span style="font-weight: bold">and you hear its sound,</span> |
| 425 no wonder: for as he had said before, “What is born of Spirit is itself spirit,” because the | 560 where “sound” (<i>vox</i>, voice, sound) refers to the |
| 426 qualities of the Holy Spirit are present in the spiritual man, just as the qualities of fire are | 561 sound the wind makes when it strikes a body. Of this we read: |
| 427 present in burning coal.</p> | 562 “The sound (<i>vox</i>) of your thunder was in the |
| 428 <p>Therefore, the above four qualities of the Holy Spirit are found in one who has been born of | 563 whirlwind” (Ps 76:19).</p> |
| 429 the Holy Spirit. First of all, he has freedom: “Where the Spirit of the Lord is, there is | 564 <p>Thirdly, he mentions the origin of the wind, which is unknown; |
| 430 freedom” (2 Cor 3:17), for the Holy Spirit leads us to what is right: “Your good Spirit will | 565 so he says, <span style="font-weight: bold">but you do not know |
| 431 lead me to the right path” (Ps 142:10); and he frees us from the slavery of sin and of the law: | 566 where it comes from,</span> i.e., from where it starts: “He |
| 432 “The law of the Spirit, of life in Christ, has set me free” (Rom 8:2). Secondly, we get an | 567 brings forth the winds out of his storehouse” (Ps 134:7). |
| 433 indication of him through the sound of his words; and when we hear them we know his | 568 Fourthly, he mentions the wind’s destination, which is also |
| 434 spirituality, for it is out of the abundance of the heart that the mouth speaks.</p> | 569 unknown; so he says, <span style="font-weight: bold">or where it |
| 435 <p>Thirdly, he has an origin and an end that are hidden, because no one can judge one who is | 570 goes</span> you do not know, i.e., where it remains.</p> |
| 436 spiritual: “The spiritual man judges all things, and he himself is judged by no one” (1 Cor | 571 <p>And he applies this similarity to the subject under discussion, |
| 437 2:15). Or, we do not know where such a person comes from, i.e., the source of his spiritual | 572 saying, <span style="font-weight: bold">So it is with everyone who |
| 438 birth, which is baptismal grace; or where he goes, i.e., of what he is made worthy, that is, of | 573 is born of the Spirit.</span> As if to say: If the wind, which is |
| 439 eternal life, which remains concealed from us.</p> | 574 corporeal, has an origin which is hidden and a course that is |
| 440 <p>457 Then the cause and reason for spiritual regeneration are set forth. First, a question is | 575 unknown, why are you surprised if you cannot understand the course |
| 441 asked by Nicodemus; secondly, the Lord’s answer is given (v 10).</p> | 576 of spiritual regeneration.</p> |
| 442 <p>458 It is apparent from the first that Nicodemus, as yet dull, and remaining a Jew on the level | 577 <p>451 Augustine objects to this explanation and says that the Lord |
| 443 of sense, was unable to understand the mysteries of Christ in spite of the examples and | 578 was not speaking here about the wind, for we know where each of the |
| 444 explanations that were given. And so he says, <span style="font-weight: bold">How can all this happen?</span></p> | 579 winds comes from and where it goes. For “Auster” comes |
| 445 <p>There are two reasons why one may question about something. Some question because of | 580 from the south and goes to the north; “Boreas” comes |
| 446 disbelief, as did Zechariah, saying: “How will I know this? For I am an old man, and my wife | 581 from the north and goes to the south. Why, then, does the Lord say |
| 447 is advanced in age” (Lk 1:18); “He confounds those who search into mysteries” (Is 40:23). | 582 of this wind, you do not know where it comes from or where it |
| 448 Others, on the other hand, question because of a desire to know, as the Blessed Virgin did | 583 goes?</p> |
| 449 when she said to the angel: “How shall this be, since I do not know man?” (Lk 1:34). It is the | 584 <p>One may answer that there are two ways in which the source of |
| 450 latter who are instructed. And so, because Nicodemus asked from a desire to learn, he | 585 the wind might be unknown. In one way, in general: and in this way |
| 451 deserved to be instructed.</p> | 586 it is possible to know where it comes from, i.e., from which |
| 452 <p>459 And this is what follows: <span style="font-weight: bold">Jesus replied. </span>First the Lord chides him for his slowness. | 587 direction of the world, for example, that Auster comes from the |
| 453 Secondly, he answers his question (v 13).</p> | 588 south, and where it goes, that is, to the north. In another way, in |
| 454 <p>460 He chides him for his slowness, basing himself on three things. First, the condition of the | 589 particular: and in this sense it is not known where the wind comes |
| 455 person to whom he is speaking, when he says, <span style="font-weight: bold">You are a teacher in Israel. </span>And here the | 590 from, i.e., at which precise place it originated, or where it goes, |
| 456 Lord did not chide him to insult him. Rather, because Nicodemus, presuming on his own | 591 i.e., exactly where it stops. And almost all the Greek doctors |
| 457 knowledge, was still relying on his status as a teacher, the Lord wished to make him a temple | 592 agree with this exposition of Chrysostom.</p> |
| 458 of the Holy Spirit by humbling him: “For whom will I have regard? For he who is humble and | 593 <p>452 In another way, <i>spiritus</i> is taken for the Holy |
| 459 of contrite spirit” (Is 66:2). And he says, <span style="font-weight: bold">You are a teacher, </span>because it is tolerable if a simple | 594 Spirit. And according to this, he mentions four things about the |
| 460 person cannot grasp profound truths, but in a teacher, it deserves rebuke. And so he says, You | 595 Holy Spirit. First, his power, saying, <span style= |
| 461 are a teacher, i.e., of the letter that kills (2 Cor 3:6), <span style="font-weight: bold">and you do not know these things? </span>i.e., | 596 "font-weight: bold">The Spirit blows where it wills,</span> because |
| 462 spiritual things. “For although you ought to be teachers by now, you yourselves need to be | 597 it is by the free use of his power that he breathes where he wills |
| 463 taught again” (Heb 5:12).</p> | 598 and when he wills, by instructing hearts: “One and the same |
| 464 <p>461 You might say that the Lord would have rebuked Nicodemus justly if he had spoken to | 599 Spirit does all these things, distributing to each as he |
| 465 him about matters of the Old Law and he did not understand them; but he spoke to him about | 600 wills” (1 Cor 12:11). This refutes the error of Macedonius |
| 466 the New Law. I answer that the things which the Lord says of spiritual generation are | 601 who thought that the Holy Spirit was the minister of the Father and |
| 467 contained in the Old Law, although under a figure, as is said in 1 Corinthians (10:2): “All | 602 the Son. But then he would not be breathing where he willed, but |
| 468 were baptized into Moses, in the cloud and in the sea.” And the prophets also said this: “I will | 603 where he was commanded.</p> |
| 469 pour clean water upon you, and you will be cleansed from all your uncleanness” (Ez 36:25).</p> | 604 <p>453 Secondly, he mentions the evidence for the Holy Spirit, when |
| 470 <p>462 Secondly, he rebukes him for his slowness on account of the character of the person who | 605 he says, <span style="font-weight: bold">and you hear its |
| 471 is speaking. For it is tolerable if one does not acquiesce to the statements of an ignorant | 606 voice:</span> “Today, if you hear his voice, do not harden |
| 472 person; but it is reprehensible to reject the statements of a man who is wise and who | 607 your hearts” (Ps 94:8).</p> |
| 473 possesses great authority. And so he says, Amen, amen I say to you, that we <span style="font-weight: bold">know of what | 608 <p>Chrysostom objects to this and says that this cannot pertain to |
| 474 we speak, and we bear witness of what we see. </span>For a qualified witness must base his | 609 the Holy Spirit. For the Lord was speaking to Nicodemus, who was |
| 475 testimony on hearing or sight: “What we have seen and heard” (1 Jn 1:3). And so the Lord | 610 still an unbeliever, and thus not fit to hear the voice of the Holy |
| 476 mentions both: <span style="font-weight: bold">we know of what we speak, and we bear witness of what </span>we see. Indeed, | 611 Spirit. We may answer to this, with Augustine, that there is a |
| 477 the Lord as man knows all things: “Lord, you know all things” (below 21:17); “The Lord, | 612 twofold voice of the Holy Spirit. One is that by which he speaks |
| 478 whose knowledge is holy, knows clearly” (2 Mc 6:30). Further, he sees all things by his | 613 inwardly in man’s heart; and only believers and the saints |
| 479 divine knowledge: “I speak of what I have seen with my Father,” as we read below (8:38).</p> | 614 hear this voice, about which the Psalm (84:9) says: “I will |
| 480 <p>He speaks in the plural, we know, we see, in order to suggest the mystery of the Trinity: “The | 615 hear what the Lord God says within me.” The other voice is |
| 481 Father, who dwells in me, he does the works” (below 14:10). Or, we know, i.e., I, and others | 616 that by which the Holy Spirit speaks in the Scriptures or through |
| 482 who have been made spiritual, because “No one knows the Father but the Son, and he to | 617 those who preach, according to Matthew (10:20): “For it is |
| 483 whom the Son wishes to reveal him” (Mt 11:27).</p> | 618 not you who speak, but the Holy Splirit who is speaking through |
| 484 <p><span style="font-weight: bold">But you do not accept our testimony, </span>so approved, so solid. “And his testimony no one | 619 you.” And this voice is heard by unbelievers and sinners.</p> |
| 485 accepts (below 3:32).</p> | 620 <p>454 Thirdly, he refers to the origin of the Holy Spirit, which |
| 486 <p>463 Thirdly, he rebukes him for his slowness because of the quality of the things under | 621 is hidden; thus he says, <span style="font-weight: bold">but you do |
| 487 discussion. For it is not unusual when someone does not grasp difficult matters, but it is | 622 not know where it comes from,</span> although you may hear its |
| 488 inexcusable not to grasp easy things. So he says, <span style="font-weight: bold">If I spoke of earthly things, and you did | 623 voice. And this is because the Holy Spirit comes from the Father |
| 489 not believe, how will you believe if I tell you of heavenly things? </span>As if to say: If you do not | 624 and the Son: “When the Paraclete comes, whom I will send you |
| 490 grasp these easy things, how will you be able to understand the progress of the Holy Spirit? | 625 from the Father, the Spirit of truth, who proceeds from the |
| 491 “What is on earth we find difficult, and who will search Out the things in heaven,” as is said | 626 Father” (below 15:26). But the Father and the Son |
| 492 in Wisdom (9:10).</p> | 627 “dwell in inaccessible light, whom no man has seen or is able |
| 493 <p>464 But one might object that the above does not show that the Lord spoke of earthly things | 628 to see” (1 Tim 6:16).</p> |
| 494 to Nicodemus. I answer, according to Chrysostom, that the Lord’s statement, <span style="font-weight: bold">If I spoke of | 629 <p>455 Fourthly, he gives the destination of the Holy Spirit, which |
| 495 earthly things, </span>refers to the example of the wind. For the wind, being something which is | 630 is also hidden; and so he says, you do not know where it goes, |
| 496 generable and corruptible, is regarded as an earthly thing. Or one might say, again according | 631 because the Spirit leads one to a hidden end, that is, eternal |
| 497 to Chrysostom, that the spiritual generation which is given in baptism is heavenly as to its | 632 happiness. Thus it says in Ephesians (1:14) that the Holy Spirit is |
| 498 source, which sanctifies and regenerates; but it is earthly as to its subject, for the one | 633 “the pledge of our inheritance.” And again, “The |
| 499 regenerated, man, is of the earth.</p> | 634 eye has not seen, nor has the ear heard, nor has the heart of man |
| 500 <p>Or one might answer, according to Augustine, that we must understand this in reference to | 635 conceived, what God has prepared for those who love him” (1 |
| 501 what Christ said earlier: “Destroy this temple,” which is earthly, because he said this about | 636 Cor 2:9).</p> |
| 502 the temple of his body, which he had taken from the earth.</p> | 637 <p>Or, <span style="font-weight: bold">you do not know where it |
| 503 <p><span style="font-weight: bold">If I spoke of earthly things, and you did not believe, how will you believe if I tell you of | 638 comes from,</span> i.e., how the Spirit enters into a person, |
| 504 heavenly things? </span>As if to say: If you do not believe in a spiritual generation occurring in | 639 <span style="font-weight: bold">or where it goes,</span> i.e., to |
| 505 time, how will you believe in the eternal generation of the Son? Or, if you do not believe | 640 what perfection he may lead him: “If he comes toward me, I |
| 506 what I tell you about the power of my body, how will you believe what I tell you about the | 641 will not see him” (Jb 9:11).</p> |
| 507 power of my divinity and about the power of the Holy Spirit?</p> | 642 <p>456 <span style="font-weight: bold">So it is with everyone who |
| 508 <p>465 <span style="font-weight: bold">Jesus replied. </span>Here he answers the question. First, he lays down the causes of spiritual | 643 is born of the Spirit,</span> i.e., they are like the Holy Spirit. |
| 509 regeneration. Secondly, he explains what he says (3:16). Now there are two causes of spiritual | 644 And no wonder: for as he had said before, “What is born of |
| 510 regeneration, namely, the mystery of the incarnation of Christ, and his passion. So first, he | 645 Spirit is itself spirit,” because the qualities of the Holy |
| 646 Spirit are present in the spiritual man, just as the qualities of | |
| 647 fire are present in burning coal.</p> | |
| 648 <p>Therefore, the above four qualities of the Holy Spirit are found | |
| 649 in one who has been born of the Holy Spirit. First of all, he has | |
| 650 freedom: “Where the Spirit of the Lord is, there is | |
| 651 freedom” (2 Cor 3:17), for the Holy Spirit leads us to what | |
| 652 is right: “Your good Spirit will lead me to the right | |
| 653 path” (Ps 142:10); and he frees us from the slavery of sin | |
| 654 and of the law: “The law of the Spirit, of life in Christ, | |
| 655 has set me free” (Rom 8:2). Secondly, we get an indication of | |
| 656 him through the sound of his words; and when we hear them we know | |
| 657 his spirituality, for it is out of the abundance of the heart that | |
| 658 the mouth speaks.</p> | |
| 659 <p>Thirdly, he has an origin and an end that are hidden, because no | |
| 660 one can judge one who is spiritual: “The spiritual man judges | |
| 661 all things, and he himself is judged by no one” (1 Cor 2:15). | |
| 662 Or, we do not know where such a person comes from, i.e., the source | |
| 663 of his spiritual birth, which is baptismal grace; or where he goes, | |
| 664 i.e., of what he is made worthy, that is, of eternal life, which | |
| 665 remains concealed from us.</p> | |
| 666 <p>457 Then the cause and reason for spiritual regeneration are set | |
| 667 forth. First, a question is asked by Nicodemus; secondly, the | |
| 668 Lord’s answer is given (v 10).</p> | |
| 669 <p>458 It is apparent from the first that Nicodemus, as yet dull, | |
| 670 and remaining a Jew on the level of sense, was unable to understand | |
| 671 the mysteries of Christ in spite of the examples and explanations | |
| 672 that were given. And so he says, <span style= | |
| 673 "font-weight: bold">How can all this happen?</span></p> | |
| 674 <p>There are two reasons why one may question about something. Some | |
| 675 question because of disbelief, as did Zechariah, saying: “How | |
| 676 will I know this? For I am an old man, and my wife is advanced in | |
| 677 age” (Lk 1:18); “He confounds those who search into | |
| 678 mysteries” (Is 40:23). Others, on the other hand, question | |
| 679 because of a desire to know, as the Blessed Virgin did when she | |
| 680 said to the angel: “How shall this be, since I do not know | |
| 681 man?” (Lk 1:34). It is the latter who are instructed. And so, | |
| 682 because Nicodemus asked from a desire to learn, he deserved to be | |
| 683 instructed.</p> | |
| 684 <p>459 And this is what follows: <span style= | |
| 685 "font-weight: bold">Jesus replied.</span> First the Lord chides him | |
| 686 for his slowness. Secondly, he answers his question (v 13).</p> | |
| 687 <p>460 He chides him for his slowness, basing himself on three | |
| 688 things. First, the condition of the person to whom he is speaking, | |
| 689 when he says, <span style="font-weight: bold">You are a teacher in | |
| 690 Israel.</span> And here the Lord did not chide him to insult him. | |
| 691 Rather, because Nicodemus, presuming on his own knowledge, was | |
| 692 still relying on his status as a teacher, the Lord wished to make | |
| 693 him a temple of the Holy Spirit by humbling him: “For whom | |
| 694 will I have regard? For he who is humble and of contrite | |
| 695 spirit” (Is 66:2). And he says, <span style= | |
| 696 "font-weight: bold">You are a teacher,</span> because it is | |
| 697 tolerable if a simple person cannot grasp profound truths, but in a | |
| 698 teacher, it deserves rebuke. And so he says, You are a teacher, | |
| 699 i.e., of the letter that kills (2 Cor 3:6), <span style= | |
| 700 "font-weight: bold">and you do not know these things?</span> i.e., | |
| 701 spiritual things. “For although you ought to be teachers by | |
| 702 now, you yourselves need to be taught again” (Heb 5:12).</p> | |
| 703 <p>461 You might say that the Lord would have rebuked Nicodemus | |
| 704 justly if he had spoken to him about matters of the Old Law and he | |
| 705 did not understand them; but he spoke to him about the New Law. I | |
| 706 answer that the things which the Lord says of spiritual generation | |
| 707 are contained in the Old Law, although under a figure, as is said | |
| 708 in 1 Corinthians (10:2): “All were baptized into Moses, in | |
| 709 the cloud and in the sea.” And the prophets also said this: | |
| 710 “I will pour clean water upon you, and you will be cleansed | |
| 711 from all your uncleanness” (Ez 36:25).</p> | |
| 712 <p>462 Secondly, he rebukes him for his slowness on account of the | |
| 713 character of the person who is speaking. For it is tolerable if one | |
| 714 does not acquiesce to the statements of an ignorant person; but it | |
| 715 is reprehensible to reject the statements of a man who is wise and | |
| 716 who possesses great authority. And so he says, Amen, amen I say to | |
| 717 you, that we <span style="font-weight: bold">know of what we speak, | |
| 718 and we bear witness of what we see.</span> For a qualified witness | |
| 719 must base his testimony on hearing or sight: “What we have | |
| 720 seen and heard” (1 Jn 1:3). And so the Lord mentions both: | |
| 721 <span style="font-weight: bold">we know of what we speak, and we | |
| 722 bear witness of what</span> we see. Indeed, the Lord as man knows | |
| 723 all things: “Lord, you know all things” (below 21:17); | |
| 724 “The Lord, whose knowledge is holy, knows clearly” (2 | |
| 725 Mc 6:30). Further, he sees all things by his divine knowledge: | |
| 726 “I speak of what I have seen with my Father,” as we | |
| 727 read below (8:38).</p> | |
| 728 <p>He speaks in the plural, we know, we see, in order to suggest | |
| 729 the mystery of the Trinity: “The Father, who dwells in me, he | |
| 730 does the works” (below 14:10). Or, we know, i.e., I, and | |
| 731 others who have been made spiritual, because “No one knows | |
| 732 the Father but the Son, and he to whom the Son wishes to reveal | |
| 733 him” (Mt 11:27).</p> | |
| 734 <p><span style="font-weight: bold">But you do not accept our | |
| 735 testimony,</span> so approved, so solid. “And his testimony | |
| 736 no one accepts (below 3:32).</p> | |
| 737 <p>463 Thirdly, he rebukes him for his slowness because of the | |
| 738 quality of the things under discussion. For it is not unusual when | |
| 739 someone does not grasp difficult matters, but it is inexcusable not | |
| 740 to grasp easy things. So he says, <span style= | |
| 741 "font-weight: bold">If I spoke of earthly things, and you did not | |
| 742 believe, how will you believe if I tell you of heavenly | |
| 743 things?</span> As if to say: If you do not grasp these easy things, | |
| 744 how will you be able to understand the progress of the Holy Spirit? | |
| 745 “What is on earth we find difficult, and who will search Out | |
| 746 the things in heaven,” as is said in Wisdom (9:10).</p> | |
| 747 <p>464 But one might object that the above does not show that the | |
| 748 Lord spoke of earthly things to Nicodemus. I answer, according to | |
| 749 Chrysostom, that the Lord’s statement, <span style= | |
| 750 "font-weight: bold">If I spoke of earthly things,</span> refers to | |
| 751 the example of the wind. For the wind, being something which is | |
| 752 generable and corruptible, is regarded as an earthly thing. Or one | |
| 753 might say, again according to Chrysostom, that the spiritual | |
| 754 generation which is given in baptism is heavenly as to its source, | |
| 755 which sanctifies and regenerates; but it is earthly as to its | |
| 756 subject, for the one regenerated, man, is of the earth.</p> | |
| 757 <p>Or one might answer, according to Augustine, that we must | |
| 758 understand this in reference to what Christ said earlier: | |
| 759 “Destroy this temple,” which is earthly, because he | |
| 760 said this about the temple of his body, which he had taken from the | |
| 761 earth.</p> | |
| 762 <p><span style="font-weight: bold">If I spoke of earthly things, | |
| 763 and you did not believe, how will you believe if I tell you of | |
| 764 heavenly things?</span> As if to say: If you do not believe in a | |
| 765 spiritual generation occurring in time, how will you believe in the | |
| 766 eternal generation of the Son? Or, if you do not believe what I | |
| 767 tell you about the power of my body, how will you believe what I | |
| 768 tell you about the power of my divinity and about the power of the | |
| 769 Holy Spirit?</p> | |
| 770 <p>465 <span style="font-weight: bold">Jesus replied.</span> Here | |
| 771 he answers the question. First, he lays down the causes of | |
| 772 spiritual regeneration. Secondly, he explains what he says (3:16). | |
| 773 Now there are two causes of spiritual regeneration, namely, the | |
| 774 mystery of the incarnation of Christ, and his passion. So first, he | |
| 511 treats of the incarnation; secondly, of the passion (3:14).</p> | 775 treats of the incarnation; secondly, of the passion (3:14).</p> |
| 512 <p>466 Here we should consider, first of all, how this answer of Christ is an adequa~,e reply to | 776 <p>466 Here we should consider, first of all, how this answer of |
| 513 the question of Nicodemus. For above, when the Lord was speaking of the Spirit, he said: <span style="font-weight: bold">you | 777 Christ is an adequa~,e reply to the question of Nicodemus. For |
| 514 do not know where it comes from or where it </span>goes. We understand by this that spiritual | 778 above, when the Lord was speaking of the Spirit, he said: |
| 515 regeneration has a hidden source and a hidden end. Now the things in heaven are hidden from | 779 <span style="font-weight: bold">you do not know where it comes from |
| 516 us: “Who will search out the things in heaven?” (Wis 9:16). Therefore, the sense of | 780 or where it</span> goes. We understand by this that spiritual |
| 517 Nicodemus’ question, <span style="font-weight: bold">How can all this happen? </span>is this: How can something come from the | 781 regeneration has a hidden source and a hidden end. Now the things |
| 518 secret things of heaven or go to the secret things of heaven? So before answering, the Lord | 782 in heaven are hidden from us: “Who will search out the things |
| 519 expressed this interpretation of the question, saying, <span style="font-weight: bold">how will you believe if I tell you of | 783 in heaven?” (Wis 9:16). Therefore, the sense of |
| 520 heavenly things?</span></p> | 784 Nicodemus’ question, <span style="font-weight: bold">How can |
| 521 <p>And immediately he begins to show whose prerogative it is to ascend into heaven, namely, | 785 all this happen?</span> is this: How can something come from the |
| 522 anyone who came down from heaven, according to the statement of Ephesians (4:10): “He | 786 secret things of heaven or go to the secret things of heaven? So |
| 523 who descended is he who ascended.” This is verified even in natural things, namely, that each | 787 before answering, the Lord expressed this interpretation of the |
| 524 body tends to a place according to its origin or nature. And so in this way it can come about | 788 question, saying, <span style="font-weight: bold">how will you |
| 525 that someone, through the Spirit, may go to a place which carnal persons do not know, i.e., by | 789 believe if I tell you of heavenly things?</span></p> |
| 526 ascending into heaven, if this is done through the power of one who descended from heaven: | 790 <p>And immediately he begins to show whose prerogative it is to |
| 527 because he descended in order that, in ascending, he might open a way for us: “He ascends, | 791 ascend into heaven, namely, anyone who came down from heaven, |
| 528 opening the way before them” (Mi 2:13).</p> | 792 according to the statement of Ephesians (4:10): “He who |
| 529 <p>467 Some have fallen into error because of his saying, <span style="font-weight: bold">the One who came down from | 793 descended is he who ascended.” This is verified even in |
| 530 heaven, the Son of Man. </span>For since Son of Man designates human nature, which is composed | 794 natural things, namely, that each body tends to a place according |
| 531 of soul and body, then because he says that the Son descended from heaven, Valentinus | 795 to its origin or nature. And so in this way it can come about that |
| 532 wanted to maintain that he even took his body from heaven and thus passed through the | 796 someone, through the Spirit, may go to a place which carnal persons |
| 533 Virgin without receiving anything from her, as water passes through a pipe; so that his body | 797 do not know, i.e., by ascending into heaven, if this is done |
| 534 was neither of an earthly substance nor taken from the Virgin. But this is contrary to the | 798 through the power of one who descended from heaven: because he |
| 535 statement of the Apostle, writing to the Romans (1:3): “who was made from the seed of | 799 descended in order that, in ascending, he might open a way for us: |
| 536 David according to the flesh.”</p> | 800 “He ascends, opening the way before them” (Mi |
| 537 <p>On the other hand, Origen said that he descended from heaven as to his soul, which, he says, | 801 2:13).</p> |
| 538 had been created along with the angels from the very beginning, and that later this soul | 802 <p>467 Some have fallen into error because of his saying, |
| 539 descended from heaven and took flesh from the Virgin. But this also conflicts with the | 803 <span style="font-weight: bold">the One who came down from heaven, |
| 540 Catholic faith, which teaches that souls do not exist before their bodies.</p> | 804 the Son of Man.</span> For since Son of Man designates human |
| 541 <p>468 Therefore, we should not understand that the Son of Man descended from heaven | 805 nature, which is composed of soul and body, then because he says |
| 542 according to his human nature, but only according to his divine nature. For since in Christ | 806 that the Son descended from heaven, Valentinus wanted to maintain |
| 543 there is one <i>suppositum</i>, or hypostasis, or person of the two natures, the divine and human | 807 that he even took his body from heaven and thus passed through the |
| 544 natures, then no matter from which of these two natures this <i>suppositum</i> is named, divine and | 808 Virgin without receiving anything from her, as water passes through |
| 545 human things can be attributed to him. For we can say that the Son of Man created the stars | 809 a pipe; so that his body was neither of an earthly substance nor |
| 546 and that the Son of God was crucified. But the Son of God was crucified, not according to his | 810 taken from the Virgin. But this is contrary to the statement of the |
| 547 divine nature, but according to his human nature; and the Son of Man created the stars | 811 Apostle, writing to the Romans (1:3): “who was made from the |
| 548 according to his divine nature. And so in things that are said of Christ, the distinction is not to | 812 seed of David according to the flesh.”</p> |
| 549 be taken with respect to that about which they are said, because divine and human things are | 813 <p>On the other hand, Origen said that he descended from heaven as |
| 550 said of God and man indifferently; but a distinction must be made with respect to that | 814 to his soul, which, he says, had been created along with the angels |
| 551 according to which they are said, because divine things are said of Christ according to his | 815 from the very beginning, and that later this soul descended from |
| 552 divine nature, but human things according to his human nature. Thus, to descend from heaven | 816 heaven and took flesh from the Virgin. But this also conflicts with |
| 553 is said of the Son of Man, not according to his human nature, but according to his divine | 817 the Catholic faith, which teaches that souls do not exist before |
| 554 nature, according to which it was appropriate to him to have been from heaven before the | 818 their bodies.</p> |
| 555 incarnation, as is said, “Heaven belongs to the Lord” (Ps 113:16).</p> | 819 <p>468 Therefore, we should not understand that the Son of Man |
| 556 <p>469 he is said to have come down, but not by local motion, becatise then he Would not have | 820 descended from heaven according to his human nature, but only |
| 557 remained in heaven; for nothing which moves locally remains in the place from which it | 821 according to his divine nature. For since in Christ there is one |
| 558 comes down. And so to exclude local motion, he adds, <span style="font-weight: bold">who lives in heaven. </span>As if to say: He | 822 <i>suppositum</i>, or hypostasis, or person of the two natures, the |
| 559 descended from heaven in such a way as yet to be in heaven. For he came down from heaven | 823 divine and human natures, then no matter from which of these two |
| 560 without ceasing to be above, yet assuming a nature which is from below. And because he is | 824 natures this <i>suppositum</i> is named, divine and human things |
| 561 not enclosed or held fast by his body which exists on earth, he was, according to his divinity, | 825 can be attributed to him. For we can say that the Son of Man |
| 562 in heaven and everywhere. And therefore to indicate that he is said to have come down in this | 826 created the stars and that the Son of God was crucified. But the |
| 563 way, because he assumed a [human] nature, he said, <span style="font-weight: bold">the Son of Man </span>came down, i.e., insofar | 827 Son of God was crucified, not according to his divine nature, but |
| 564 as he became Son of Man.</p> | 828 according to his human nature; and the Son of Man created the stars |
| 565 <p>470 Or it can be said, as Hilary does, that he came down from heaven as to his body: not that | 829 according to his divine nature. And so in things that are said of |
| 566 the material of Christ’s body came down from heaven, but that the power which formed it | 830 Christ, the distinction is not to be taken with respect to that |
| 567 was from heaven.</p> | 831 about which they are said, because divine and human things are said |
| 568 <p>471 But why does he say, <span style="font-weight: bold">No one has gone up to heaven except the Son of Man, who lives | 832 of God and man indifferently; but a distinction must be made with |
| 569 in heaven? </span>For have not Paul and Peter and the other saints gone up, according to 2 | 833 respect to that according to which they are said, because divine |
| 570 Corinthians (5:1): “We have a house in the heavens.” I answer that no one goes up into | 834 things are said of Christ according to his divine nature, but human |
| 571 heaven except Christ and his members, i.e., those believers who are just. Accordingly, the | 835 things according to his human nature. Thus, to descend from heaven |
| 572 Son of God came down from heaven in order that, by making us his members, he might | 836 is said of the Son of Man, not according to his human nature, but |
| 573 prepare us to ascend into heaven: now, indeed, in hope, but later in reality. “He has raised us | 837 according to his divine nature, according to which it was |
| 574 up, and has given us a place in heaven in Christ Jesus” (Eph 2:6).</p> | 838 appropriate to him to have been from heaven before the incarnation, |
| 575 <p>472 Here he mentions the mystery of the passion, in virtue of which baptism has its efficacy: | 839 as is said, “Heaven belongs to the Lord” (Ps |
| 576 “We who have been baptized into Christ Jesus, have been baptized into his death” (Rom 6:3). | 840 113:16).</p> |
| 577 And with regard to this he does three things. First, he gives a symbol for the passion. | 841 <p>469 he is said to have come down, but not by local motion, |
| 578 Secondly, the manner of the passion. Thirdly, the fruit of the passion.</p> | 842 becatise then he Would not have remained in heaven; for nothing |
| 579 <p>473 He takes the symbol from the old law, in order to adapt to the understanding of | 843 which moves locally remains in the place from which it comes down. |
| 580 Nicodemus; so he says, <span style="font-weight: bold">Just as Moses lifted up the serpent in the desert. </span>This refers to | 844 And so to exclude local motion, he adds, <span style= |
| 581 Numbers (21:5) when the Lord, faced with the Jewish people saying, “We are sick of this | 845 "font-weight: bold">who lives in heaven.</span> As if to say: He |
| 582 useless food,” sent serpents to punish them; and when the people came to Moses and he | 846 descended from heaven in such a way as yet to be in heaven. For he |
| 583 interceded with the Lord, the Lord commanded that for a remedy they make a serpent of | 847 came down from heaven without ceasing to be above, yet assuming a |
| 584 bronze; and this was to serve both as a remedy against those serpents and as a symbol of the | 848 nature which is from below. And because he is not enclosed or held |
| 585 Lord’s passion. Hence it says that this bronze serpent was lifted up as a sign (Nm 21:9).</p> | 849 fast by his body which exists on earth, he was, according to his |
| 586 <p>Now it is characteristic of serpents that they are poisonous, but not so the serpent of bronze, | 850 divinity, in heaven and everywhere. And therefore to indicate that |
| 587 although it was a symbol of a poisonous serpent. So, too, Christ did not have sin, which is | 851 he is said to have come down in this way, because he assumed a |
| 588 also a poison: “Sin, when it is fully developed, brings forth death” (Jas 1:15); but he had the | 852 [human] nature, he said, <span style="font-weight: bold">the Son of |
| 589 likeness of sin: “God sent his own Son, in the likeness of sinful flesh” (Rom 8:3). And thus | 853 Man</span> came down, i.e., insofar as he became Son of Man.</p> |
| 590 Christ had the effect of the serpent against the insurgence of inflamed concupiscences.</p> | 854 <p>470 Or it can be said, as Hilary does, that he came down from |
| 591 <p>474 He shows the manner of the passion when he says, <span style="font-weight: bold">so must the Son of Man be lifted | 855 heaven as to his body: not that the material of Christ’s body |
| 592 up: </span>and this refers to the lifting up of the cross. So below (12:34) when it says, “The Son of | 856 came down from heaven, but that the power which formed it was from |
| 593 Man must be lifted up,” it also has, “He said this to indicate the manner of his death.”</p> | 857 heaven.</p> |
| 594 <p>He willed to die lifted up, first of all, to cleanse the heavens: for since he had cleansed the | 858 <p>471 But why does he say, <span style="font-weight: bold">No one |
| 595 things on earth by the sanctity of his life, the things of the air were left to be cleansed by his | 859 has gone up to heaven except the Son of Man, who lives in |
| 596 death: “through him he should reconcile all things to himself, whether on earth or in the | 860 heaven?</span> For have not Paul and Peter and the other saints |
| 597 heavens, making peace through his blood” (Col 1:20). Secondly, to triumph over the demons | 861 gone up, according to 2 Corinthians (5:1): “We have a house |
| 598 who prepare for war in the air: “the prince of the power of the air” (Eph 2:2). Thirdly, he | 862 in the heavens.” I answer that no one goes up into heaven |
| 599 wished to die lifted up to draw our hearts to himself: “I, if I am lifted up from the earth, will | 863 except Christ and his members, i.e., those believers who are just. |
| 600 draw all to myself” (below 12:32). And fourthly, because in the death of the cross he was | 864 Accordingly, the Son of God came down from heaven in order that, by |
| 601 lifted up in the sense that there he triumphed over his enemies; so it is not called a death, but | 865 making us his members, he might prepare us to ascend into heaven: |
| 602 a lifting up: “He will drink from the stream on the way, therefore he will lift up his head” (Ps | 866 now, indeed, in hope, but later in reality. “He has raised us |
| 603 109:7). Fifthly, he willed to die lifted up because the cross was the reason for his being lifted | 867 up, and has given us a place in heaven in Christ Jesus” (Eph |
| 604 up, i.e., exalted: “He became obedient to the Father even to death, the death of the cross; on | 868 2:6).</p> |
| 605 account of which God has exalted him” (Phil 2:8).</p> | 869 <p>472 Here he mentions the mystery of the passion, in virtue of |
| 606 <p>475 Now the fruit of Christ’s passion is eternal life; hence he says, so <span style="font-weight: bold">that everyone who | 870 which baptism has its efficacy: “We who have been baptized |
| 607 believes in him, </span>performing good works, <span style="font-weight: bold">may not be lost, but have eternal life. </span>And this | 871 into Christ Jesus, have been baptized into his death” (Rom |
| 608 fruit corresponds to the fruit of the symbolic serpent. For whoever looked upon the serpent of | 872 6:3). And with regard to this he does three things. First, he gives |
| 609 bronze was freed from poison and his life was preserved. But he who looks upon the lifted up | 873 a symbol for the passion. Secondly, the manner of the passion. |
| 610 Son of Man, and believes in the crucified Christ, he is freed from poison and sin: “Whoever | 874 Thirdly, the fruit of the passion.</p> |
| 611 believes in me will never die” (below 11:26), and is preserved for eternal life. “These things | 875 <p>473 He takes the symbol from the old law, in order to adapt to |
| 612 are written that you may believe ... and that believing you may have life in his name” (below | 876 the understanding of Nicodemus; so he says, <span style= |
| 613 20:3 1).</p> | 877 "font-weight: bold">Just as Moses lifted up the serpent in the |
| 614 <p style="margin-bottom: 0.125in; margin-bottom: 0.125in"> </p> | 878 desert.</span> This refers to Numbers (21:5) when the Lord, faced |
| 615 <p style="text-align: center; margin-bottom: 0.125in"><span style="font-weight: bold">LECTURE 3</span></p> | 879 with the Jewish people saying, “We are sick of this useless |
| 616 <BLOCKQUOTE><p style="margin-left: 0.5in">16 “For God so loved the world | 880 food,” sent serpents to punish them; and when the people came |
| 617 <BR>that he gave his Only Begotten Son, | 881 to Moses and he interceded with the Lord, the Lord commanded that |
| 618 <BR>so that whoever believes in him should not perish, | 882 for a remedy they make a serpent of bronze; and this was to serve |
| 619 <BR>but have eternal life. | 883 both as a remedy against those serpents and as a symbol of the |
| 620 <BR>17 God did not send his Son into the world | 884 Lord’s passion. Hence it says that this bronze serpent was |
| 621 <br>to judge the world, | 885 lifted up as a sign (Nm 21:9).</p> |
| 622 <br>but that the world might he saved through him. | 886 <p>Now it is characteristic of serpents that they are poisonous, |
| 623 <br>18 Whoever believes in him is not judged; | 887 but not so the serpent of bronze, although it was a symbol of a |
| 624 <br>but whoever does not believe is already judged, | 888 poisonous serpent. So, too, Christ did not have sin, which is also |
| 625 <br>since he does not believe in the name of the | 889 a poison: “Sin, when it is fully developed, brings forth |
| 626 <br>Only Begotten Son of God. | 890 death” (Jas 1:15); but he had the likeness of sin: “God |
| 627 <br>19 The judgment of condemnation is this: | 891 sent his own Son, in the likeness of sinful flesh” (Rom 8:3). |
| 628 <br>the light came into the world, | 892 And thus Christ had the effect of the serpent against the |
| 629 <br>and men loved darkness more than the light, | 893 insurgence of inflamed concupiscences.</p> |
| 630 <br>because their deeds were evil. | 894 <p>474 He shows the manner of the passion when he says, |
| 631 <br>20 Everyone who practices evil hates the light, | 895 <span style="font-weight: bold">so must the Son of Man be lifted |
| 632 <br>and does not approach the light | 896 up:</span> and this refers to the lifting up of the cross. So below |
| 633 <br>for fear that his deeds might be exposed. | 897 (12:34) when it says, “The Son of Man must be lifted |
| 634 <br>21 But everyone who practices the truth | 898 up,” it also has, “He said this to indicate the manner |
| 635 <br>comes to the light, | 899 of his death.”</p> |
| 636 <BR>to make clear that his deeds are done in God.”</p></BLOCKQUOTE> | 900 <p>He willed to die lifted up, first of all, to cleanse the |
| 637 <p>476 Above, the Lord assigned as the cause of spiritual regeneration the coming down of the | 901 heavens: for since he had cleansed the things on earth by the |
| 638 Son and the lifting up of the Son of Man; and he set forth its fruit, which is eternal life. But | 902 sanctity of his life, the things of the air were left to be |
| 639 this fruit seemed unbelievable to men laboring under the necessity of dying. And so now the | 903 cleansed by his death: “through him he should reconcile all |
| 640 Lord explains this. First, he proves the greatness of the fruit from the greatness of God’s love. | 904 things to himself, whether on earth or in the heavens, making peace |
| 905 through his blood” (Col 1:20). Secondly, to triumph over the | |
| 906 demons who prepare for war in the air: “the prince of the | |
| 907 power of the air” (Eph 2:2). Thirdly, he wished to die lifted | |
| 908 up to draw our hearts to himself: “I, if I am lifted up from | |
| 909 the earth, will draw all to myself” (below 12:32). And | |
| 910 fourthly, because in the death of the cross he was lifted up in the | |
| 911 sense that there he triumphed over his enemies; so it is not called | |
| 912 a death, but a lifting up: “He will drink from the stream on | |
| 913 the way, therefore he will lift up his head” (Ps 109:7). | |
| 914 Fifthly, he willed to die lifted up because the cross was the | |
| 915 reason for his being lifted up, i.e., exalted: “He became | |
| 916 obedient to the Father even to death, the death of the cross; on | |
| 917 account of which God has exalted him” (Phil 2:8).</p> | |
| 918 <p>475 Now the fruit of Christ’s passion is eternal life; | |
| 919 hence he says, so <span style="font-weight: bold">that everyone who | |
| 920 believes in him,</span> performing good works, <span style= | |
| 921 "font-weight: bold">may not be lost, but have eternal life.</span> | |
| 922 And this fruit corresponds to the fruit of the symbolic serpent. | |
| 923 For whoever looked upon the serpent of bronze was freed from poison | |
| 924 and his life was preserved. But he who looks upon the lifted up Son | |
| 925 of Man, and believes in the crucified Christ, he is freed from | |
| 926 poison and sin: “Whoever believes in me will never die” | |
| 927 (below 11:26), and is preserved for eternal life. “These | |
| 928 things are written that you may believe ... and that believing you | |
| 929 may have life in his name” (below 20:3 1).</p> | |
| 930 <p style="margin-bottom: 0.125in; margin-bottom: 0.125in"> | |
| 931 </p> | |
| 932 <p style="text-align: center; margin-bottom: 0.125in"><span style= | |
| 933 "font-weight: bold">LECTURE 3</span></p> | |
| 934 <blockquote> | |
| 935 <p style="margin-left: 0.5in">16 “For God so loved the | |
| 936 world<br /> | |
| 937 that he gave his Only Begotten Son,<br /> | |
| 938 so that whoever believes in him should not perish,<br /> | |
| 939 but have eternal life.<br /> | |
| 940 17 God did not send his Son into the world<br /> | |
| 941 to judge the world,<br /> | |
| 942 but that the world might he saved through him.<br /> | |
| 943 18 Whoever believes in him is not judged;<br /> | |
| 944 but whoever does not believe is already judged,<br /> | |
| 945 since he does not believe in the name of the<br /> | |
| 946 Only Begotten Son of God.<br /> | |
| 947 19 The judgment of condemnation is this:<br /> | |
| 948 the light came into the world,<br /> | |
| 949 and men loved darkness more than the light,<br /> | |
| 950 because their deeds were evil.<br /> | |
| 951 20 Everyone who practices evil hates the light,<br /> | |
| 952 and does not approach the light<br /> | |
| 953 for fear that his deeds might be exposed.<br /> | |
| 954 21 But everyone who practices the truth<br /> | |
| 955 comes to the light,<br /> | |
| 956 to make clear that his deeds are done in God.”</p> | |
| 957 </blockquote> | |
| 958 <p>476 Above, the Lord assigned as the cause of spiritual | |
| 959 regeneration the coming down of the Son and the lifting up of the | |
| 960 Son of Man; and he set forth its fruit, which is eternal life. But | |
| 961 this fruit seemed unbelievable to men laboring under the necessity | |
| 962 of dying. And so now the Lord explains this. First, he proves the | |
| 963 greatness of the fruit from the greatness of God’s love. | |
| 641 Secondly, he rejects a certain reply (v 17).</p> | 964 Secondly, he rejects a certain reply (v 17).</p> |
| 642 <p>477 Here we should note that the cause of all our good is the Lord and divine love. For to | 965 <p>477 Here we should note that the cause of all our good is the |
| 643 love is, properly speaking, to will good to someone. Therefore, since the will of God is the | 966 Lord and divine love. For to love is, properly speaking, to will |
| 644 cause of things, good comes to us because God loves us. And God’s love is the cause of the | 967 good to someone. Therefore, since the will of God is the cause of |
| 645 good of nature: “You love everything which exists” (Wis 11:2 5). It is also the cause of the | 968 things, good comes to us because God loves us. And God’s love |
| 646 good which is grace: “I have loved you with an. everlasting love, and so I have drawn you” | 969 is the cause of the good of nature: “You love everything |
| 647 i.e., through grace (Jer 3 1:3). But it is because of his great love that he gives us the good of | 970 which exists” (Wis 11:2 5). It is also the cause of the good |
| 648 glory. So he shows us here, from four standpoints, that this love of God is the greatest.</p> | 971 which is grace: “I have loved you with an. everlasting love, |
| 649 <p>First, from the person of the one loving, because it is God who loves, and immeasurably. So | 972 and so I have drawn you” i.e., through grace (Jer 3 1:3). But |
| 650 he says, <span style="font-weight: bold">For God so loved: </span>“He has loved the people; all the holy ones are in his hand” (Dt | 973 it is because of his great love that he gives us the good of glory. |
| 651 33:3). Secondly, from the condition of the one who is loved, because it is man, a bodily | 974 So he shows us here, from four standpoints, that this love of God |
| 652 creature of the world, i.e., existing in sin: “God shows his love for us, because while we were | 975 is the greatest.</p> |
| 653 still his enemies, we were reconciled to God by the death of his Son” (Rom 5:8). Thus he | 976 <p>First, from the person of the one loving, because it is God who |
| 654 says, <span style="font-weight: bold">the world. </span>Thirdly, from the greatness of his gifts, for love is shown by a gift; as | 977 loves, and immeasurably. So he says, <span style= |
| 655 Gregory says: “The proof of love is given by action.” But God has given us the greatest of | 978 "font-weight: bold">For God so loved:</span> “He has loved |
| 656 gifts, his Only Begotten Son, and so he says, <span style="font-weight: bold">that he gave his Only Begotten Son. </span>“God did | 979 the people; all the holy ones are in his hand” (Dt 33:3). |
| 657 not spare his own Soil, but delivered him up for all of us” (Rom 8:32).</p> | 980 Secondly, from the condition of the one who is loved, because it is |
| 658 <p>He says his Son, i.e., his natural Son, consubstantial, not an adopted son, i.e., not those sons | 981 man, a bodily creature of the world, i.e., existing in sin: |
| 659 of which the Psalmist says: “I said: You are gods” (Ps 81:6). This shows that the opinion of | 982 “God shows his love for us, because while we were still his |
| 660 Arius is false: for if the Son of God were a creature, as he said, the immensity of God’s love | 983 enemies, we were reconciled to God by the death of his Son” |
| 661 through the taking on of infinite goodness, which no creature can receive, could not have | 984 (Rom 5:8). Thus he says, <span style="font-weight: bold">the |
| 662 been revealed in him. He further says <span style="font-weight: bold">Only Begotten, </span>to show that God does not have a love | 985 world.</span> Thirdly, from the greatness of his gifts, for love is |
| 663 divided among many sons, but all of it is for that Son whom he gave to prove the immensity | 986 shown by a gift; as Gregory says: “The proof of love is given |
| 664 of his love: “For the Father loves the Son, and shows him everything that he does” (below | 987 by action.” But God has given us the greatest of gifts, his |
| 988 Only Begotten Son, and so he says, <span style= | |
| 989 "font-weight: bold">that he gave his Only Begotten Son.</span> | |
| 990 “God did not spare his own Soil, but delivered him up for all | |
| 991 of us” (Rom 8:32).</p> | |
| 992 <p>He says his Son, i.e., his natural Son, consubstantial, not an | |
| 993 adopted son, i.e., not those sons of which the Psalmist says: | |
| 994 “I said: You are gods” (Ps 81:6). This shows that the | |
| 995 opinion of Arius is false: for if the Son of God were a creature, | |
| 996 as he said, the immensity of God’s love through the taking on | |
| 997 of infinite goodness, which no creature can receive, could not have | |
| 998 been revealed in him. He further says <span style= | |
| 999 "font-weight: bold">Only Begotten,</span> to show that God does not | |
| 1000 have a love divided among many sons, but all of it is for that Son | |
| 1001 whom he gave to prove the immensity of his love: “For the | |
| 1002 Father loves the Son, and shows him everything that he does” | |
| 1003 (below 5:20).</p> | |
| 1004 <p>Fourthly, from the greatness of its fruit, because through him | |
| 1005 we have eternal life. Hence he says, <span style= | |
| 1006 "font-weight: bold">so that whoever believes in him should not | |
| 1007 perish, but have eternal life,</span> which he obtained for us | |
| 1008 through the death of the cross.</p> | |
| 1009 <p>478 But did God give his Son with the intention that he should | |
| 1010 die on the cross? He did indeed give him for the death of the cross | |
| 1011 inasmuch as he gave him the will to suffer on it. And he did this | |
| 1012 in two ways. First, because as the Son of God he willed from | |
| 1013 eternity to assume flesh and to suffer for us; and this will he had | |
| 1014 from the Father. Secondly, because the will to suffer was infused | |
| 1015 into the soul of Christ by God.</p> | |
| 1016 <p>479 Note that above, when the Lord was speaking about the coming | |
| 1017 down which belongs to Christ according to his divinity, he called | |
| 1018 him the Son of God; and this because of the one <i>suppositum</i> | |
| 1019 of the two natures, as was explained above. And so divine things | |
| 1020 can be said about the <i>suppositum</i> of the human nature, and | |
| 1021 human things can be said about the <i>suppositum</i> of the divine | |
| 1022 nature, but not with reference to the same nature. Rather, divine | |
| 1023 things are said with reference to the divine nature, and human | |
| 1024 things with reference to the human nature. Now the specific reason | |
| 1025 why he here calls him the Son of God is that he set forth that gift | |
| 1026 as a sign of the divine love, through which the fruit of eternal | |
| 1027 life comes to us. And so, he should have been called by that name | |
| 1028 which indicates the power that produces eternal life; and this | |
| 1029 power is not in Christ as Son of Man but as Son of God: “This | |
| 1030 is the true God and eternal life,” as we read in 1 John | |
| 1031 (5:20); “In him was life” (above 1:4).</p> | |
| 1032 <p>480 Note also that he says, <span style= | |
| 1033 "font-weight: bold">should not perish.</span> Someone is said to be | |
| 1034 perishing when he is hindered from arriving at the end to which he | |
| 1035 is ordained. But the end to which man is ordained is eternal life, | |
| 1036 and as long as he sins, he turns himself from that end. And | |
| 1037 although while he is living he cannot entirely perish in the sense | |
| 1038 that he cannot be restored, yet when he dies in sin, then he | |
| 1039 entirely perishes: “The way of the wicked will perish” | |
| 1040 (Ps 1:7).</p> | |
| 1041 <p>He indicates the immensity of God’s love in saying, | |
| 1042 <span style="font-weight: bold">have eternal life:</span> for by | |
| 1043 giving eternal life, he gives himself. For eternal life is nothing | |
| 1044 else than enjoying God. But to give oneself is a sign of great | |
| 1045 love: “But God, who is rich in mercy, has brought us to life | |
| 1046 in Christ” (Eph 2:5), i.e., he gave us eternal life.</p> | |
| 1047 <p>481 Here the Lord excludes an objection that might be made. For | |
| 1048 in the old law it was promised that the Lord would come to judge: | |
| 1049 “The Lord will come to judge” (Is 3:14). So someone | |
| 1050 might say that the Son of God had not come to give eternal life but | |
| 1051 in order to judge the world. The Lord rejects this. First, he shows | |
| 1052 that he has not come to judge. Secondly, he proves it (v 18).</p> | |
| 1053 <p>482 So he says: The Son of God has not come to judge, because | |
| 1054 <span style="font-weight: bold">God did not send his Son,</span> | |
| 1055 referring to his first coming, <span style="font-weight: bold">into | |
| 1056 the world to judge the world, but that the world might be saved | |
| 1057 through him.</span> The same thing is found below (12:47): “I | |
| 1058 did not come to judge the world, but to save the world.”</p> | |
| 1059 <p>Now man’s salvation is to attain to God: “My | |
| 1060 salvation is in God” (Ps 61:8). And to attain to God is to | |
| 1061 obtain eternal life; hence to be saved is the same as to have | |
| 1062 eternal life. However, because the Lord says, “I did not come | |
| 1063 to judge the world,” men should not be lazy or abuse | |
| 1064 God’s mercy, or give themselves over to sin: because although | |
| 1065 in his first coming he did not come to judge but to forgive, yet in | |
| 1066 his second coming, as Chrysostom says, he will come to judge but | |
| 1067 not to forgive. “At the appointed time I will judge with | |
| 1068 rigor” (Ps 74:3).</p> | |
| 1069 <p>483 However, this seems to conflict with what is said below | |
| 1070 (9:39): “1 came into this world to judge.” I answer | |
| 1071 that there are two kinds of judgment. One is the judgment of | |
| 1072 distinction, and the Son has come for this in his first coming; | |
| 1073 because with his coming men are distinguished, some by blindness | |
| 1074 and some by the light of grace. The other is the judgment of | |
| 1075 condemnation; and he did not come for this as such.</p> | |
| 1076 <p>484 Now he proves what he had said, as though by a process of | |
| 1077 elimination, in the following way: Whoever will be judged will be | |
| 1078 either a believer or an unbeliever. But I have not come to judge | |
| 1079 unbelievers, because they are already judged. Therefore, from the | |
| 1080 outset, God did not send his Son to judge the world. So first he | |
| 1081 shows that believers are not judged. Secondly, that unbelievers are | |
| 1082 notjudged (v 18).</p> | |
| 1083 <p>485 He says therefore: I have not come to judge the world: | |
| 1084 because he did not come to judge believers, for <span style= | |
| 1085 "font-weight: bold">Whoever believes in him is not judged,</span> | |
| 1086 with the judgment of condemnation, with which no one who believes | |
| 1087 in him with faith informed by love is judged: “Whoever | |
| 1088 believes ... will not encounter judgment, but will pass from death | |
| 1089 to life” (below 5:24). But he is judged with the judgment of | |
| 1090 reward and approval, of which the Apostle says: “It is the | |
| 1091 Lord who judges me” (1 Cor 4:4).</p> | |
| 1092 <p>486 But will there be many believing sinners who will not be | |
| 1093 damned? I reply that some heretics [e.g., Origen] have said that no | |
| 1094 believer, however great a sinner he may be, will be damned, but he | |
| 1095 will be saved by reason of his foundation of salvation, namely, his | |
| 1096 faith, although he may suffer some [temporary] punishment. They | |
| 1097 take as the basis of their error the statement of the Apostle: | |
| 1098 “No one can lay a foundation other that the one that has been | |
| 1099 laid, that is, Jesus Christ” (1 Cor 3:11); and further on: | |
| 1100 “If a man’s building burns ... he himself will be saved | |
| 1101 as one fleeing through fire” (3:15).</p> | |
| 1102 <p>But this view is clearly contrary to what the Apostle says in | |
| 1103 Galatians (5:1): “It is obvious what proceeds from the flesh: | |
| 1104 lewd conduct, impurity, licentiousness ... Those who do such things | |
| 1105 will not inherit the kingdom of God.” Therefore we must say | |
| 1106 that the foundation of salvation is not faith without charity | |
| 1107 (unformed faith), but faith informed by charity. Significantly | |
| 1108 therefore the Lord did not say, “whoever believes him,” | |
| 1109 but <span style="font-weight: bold">whoever believes in him,</span> | |
| 1110 that is, whoever by believing tends toward him through love | |
| 1111 <span style="font-weight: bold">is not judged,</span> because he | |
| 1112 does not sin mortally, thereby removing the foundation.</p> | |
| 1113 <p>Or one could say, following Chrysostom, that everyone who acts | |
| 1114 sinfully is not a believer: “They profess to know God, but | |
| 1115 they deny him by their actions” (Ti 1:16); but only one who | |
| 1116 acts worthily: “Show me your faith by your works” (Jas | |
| 1117 2:18). It is only such a one who is not judged and not condemned | |
| 1118 for unbelief.</p> | |
| 1119 <p>487 Here [the Lord] shows that unbelievers are not judged. First | |
| 1120 he makes the statement; secondly, he explains it (v 19).</p> | |
| 1121 <p>488 Concerning the first we should note, according to Augustine, | |
| 1122 that Christ does not say, “whoever does not believe is | |
| 1123 judged,” but rather <span style="font-weight: bold">is not | |
| 1124 judged.</span> This can be explained in three ways. For, according | |
| 1125 to Augustine, whoever does not believe is not judged, because he is | |
| 1126 already judged, not in fact, but in God’s foreknowledge, that | |
| 1127 is, it is already known to God that he will be condemned: | |
| 1128 “The Lord knows who are his” (2 Tim 2:19). In another | |
| 1129 way: according to Chrysostom, <span style= | |
| 1130 "font-weight: bold">whoever does not believe is already | |
| 1131 judged,</span> that is, the very fact that he does not believe is | |
| 1132 for him a condemnation: for not to believe is not to adhere to the | |
| 1133 light—which is to live in darkness, and this is a momentous | |
| 1134 condemnation: “All were bound with one chain of | |
| 1135 darkness” (Wis 17:17). “What kind ofjoy can I have, I | |
| 1136 who sit in darkness and do not see the light of heaven?” (Tb | |
| 1137 5:12). In a third way: also according to Chrysostom, <span style= | |
| 1138 "font-weight: bold">whoever does not believe is not judged,</span> | |
| 1139 that is, being already condemned, he displays the obvious reason | |
| 1140 for his condemnation. This is like saying that a person who is | |
| 1141 proven guilty of death is already dead, even before the sentence of | |
| 1142 death has been passed on him, because he is as good as dead.</p> | |
| 1143 <p>Hence Gregory says that in passing judgments there is a twofold | |
| 1144 order. Some will be sentenced by a trial; such are the ones who | |
| 1145 have something not deserving of condemnation, namely, the good of | |
| 1146 faith, that is, sinners who believe. But unbelievers, Whose reason | |
| 1147 for condemnation is manifest, are sentenced without trial; and of | |
| 1148 these it is said, <span style="font-weight: bold">whoever does not | |
| 1149 believe is already judged.</span> “In judgment the wicked | |
| 1150 will not stand” (Ps 1:6), that is, stand in trial.</p> | |
| 1151 <p>489 It should be noted that to be judged is the same as to be | |
| 1152 condemned; and to be condemned is to be shut out from salvation, to | |
| 1153 which only one road leads, that is, the name of the Son of God: | |
| 1154 “There is no other name under heaven given to men, by which | |
| 1155 we are saved” (Acts 4:12); “O’God, save me by | |
| 1156 your name” (Ps 53:3). Therefore, those who do not believe in | |
| 1157 the Son of God are cut off from salvation, and the cause of their | |
| 1158 damnation is evident.</p> | |
| 1159 <p>490 Here the Lord explains his statement that unbelievers have | |
| 1160 an evident cause for their condemnation. First, he sets forth the | |
| 1161 sign which shows this. Secondly, the fittingness of this sign (v | |
| 1162 20).</p> | |
| 1163 <p>491 In the sign he sets forth he does three things. First, he | |
| 1164 mentions the gift of God. Secondly, the perversity of mind in | |
| 1165 unbelievers. Thirdly, the cause of this perversity.</p> | |
| 1166 <p>So he says: It is abundantly clear that <span style= | |
| 1167 "font-weight: bold">whoever does not believe is already | |
| 1168 judged,</span> because <span style="font-weight: bold">the light | |
| 1169 came into the world.</span> For men were in the darkness of | |
| 1170 ignorance, and God destroyed this darkness by sending a light into | |
| 1171 the world so that men might know the truth: “I am the light | |
| 1172 of the world. He who follows me does not walk in darkness, but will | |
| 1173 have the light of life” (below 8:12); “To enlighten | |
| 1174 those who sit in darkness and in the shadow of death” (Lk | |
| 1175 1:78). Now the light came into the world because men could not come | |
| 1176 to it: for “He dwells in inaccessible light, whom no man has | |
| 1177 seen or is able to see” (1 Tim 6:16).</p> | |
| 1178 <p>It is also clear from the perversity of mind in unbelievers who | |
| 1179 <span style="font-weight: bold">loved darkness more than the | |
| 1180 light,</span> i.e., they preferred to remain in the darkness of | |
| 1181 ignorance rather than be instructed by Christ: “They have | |
| 1182 rebelled against the light” (Jb 24:13); “Woe to you who | |
| 1183 substitute darkness for light, and light for darkness” (Is | |
| 665 5:20).</p> | 1184 5:20).</p> |
| 666 <p>Fourthly, from the greatness of its fruit, because through him we have eternal life. Hence he | 1185 <p>And the cause of this perversity is that <span style= |
| 667 says, <span style="font-weight: bold">so that whoever believes in him should not perish, but have eternal life, </span>which he | 1186 "font-weight: bold">their deeds were evil:</span> and such deeds do |
| 668 obtained for us through the death of the cross.</p> | 1187 not conform to the light but seek the darkness: “Let us cast |
| 669 <p>478 But did God give his Son with the intention that he should die on the cross? He did | 1188 off the works of darkness” (Rom 13:12), i.e., sins, which |
| 670 indeed give him for the death of the cross inasmuch as he gave him the will to suffer on it. | 1189 seek the darkness; “Those who sleep, sleep at night” (1 |
| 671 And he did this in two ways. First, because as the Son of God he willed from eternity to | 1190 Thes 5:7); “The eye of the adulterer watches for the |
| 672 assume flesh and to suffer for us; and this will he had from the Father. Secondly, because the | 1191 darkness,” as we read in Job (24:15). Now it is by |
| 673 will to suffer was infused into the soul of Christ by God.</p> | 1192 withdrawing from the light,which is unpleasant to him, that one |
| 674 <p>479 Note that above, when the Lord was speaking about the coming down which belongs to | 1193 does not believe the light.</p> |
| 675 Christ according to his divinity, he called him the Son of God; and this because of the one | 1194 <p>492 But do all unbelievers produce evil works? It seems not: for |
| 676 <i>suppositum</i> of the two natures, as was explained above. And so divine things can be said | 1195 many Gentiles have acted with virtue; for example, Cato, and many |
| 677 about the <i>suppositum</i> of the human nature, and human things can be said about the | 1196 others. I answer, with Chrysostom, that is it one thing to work by |
| 678 <i>suppositum</i> of the divine nature, but not with reference to the same nature. Rather, divine | 1197 reason of virtue, and another by reason of a natural aptitude or |
| 679 things are said with reference to the divine nature, and human things with reference to the | 1198 disposition. For some act well because of their natural |
| 680 human nature. Now the specific reason why he here calls him the Son of God is that he set | 1199 disposition, because their temperament is not inclined in a |
| 681 forth that gift as a sign of the divine love, through which the fruit of eternal life comes to us. | 1200 contrary way. And even unbelievers can act well in this way. For |
| 682 And so, he should have been called by that name which indicates the power that produces | 1201 example, one may live chastely because he is not assailed by |
| 683 eternal life; and this power is not in Christ as Son of Man but as Son of God: “This is the true | 1202 concupiscence; and the same for the other virtues. But those who |
| 684 God and eternal life,” as we read in 1 John (5:20); “In him was life” (above 1:4).</p> | 1203 act well by reason of virtue do not depart from virute, in spite of |
| 685 <p>480 Note also that he says, <span style="font-weight: bold">should not perish. </span>Someone is said to be perishing when he is | 1204 inclinations to the contrary vice, because of the rightness of |
| 686 hindered from arriving at the end to which he is ordained. But the end to which man is | 1205 their reason and the goodness of their will; and this is proper to |
| 687 ordained is eternal life, and as long as he sins, he turns himself from that end. And although | 1206 believers.</p> |
| 688 while he is living he cannot entirely perish in the sense that he cannot be restored, yet when | 1207 <p>Or, one might answer that although unbelievers may have done |
| 689 he dies in sin, then he entirely perishes: “The way of the wicked will perish” (Ps 1:7).</p> | 1208 good things, they do not do them for love of virute but out of |
| 690 <p>He indicates the immensity of God’s love in saying, <span style="font-weight: bold">have eternal life: </span>for by giving eternal | 1209 vainglory. Further, they did not do all things well; for they |
| 691 life, he gives himself. For eternal life is nothing else than enjoying God. But to give oneself is | |
| 692 a sign of great love: “But God, who is rich in mercy, has brought us to life in Christ” (Eph | |
| 693 2:5), i.e., he gave us eternal life.</p> | |
| 694 <p>481 Here the Lord excludes an objection that might be made. For in the old law it was | |
| 695 promised that the Lord would come to judge: “The Lord will come to judge” (Is 3:14). So | |
| 696 someone might say that the Son of God had not come to give eternal life but in order to judge | |
| 697 the world. The Lord rejects this. First, he shows that he has not come to judge. Secondly, he | |
| 698 proves it (v 18).</p> | |
| 699 <p>482 So he says: The Son of God has not come to judge, because <span style="font-weight: bold">God did not send his Son, | |
| 700 </span>referring to his first coming, <span style="font-weight: bold">into the world to judge the world, but that the world might | |
| 701 be saved through him. </span>The same thing is found below (12:47): “I did not come to judge the | |
| 702 world, but to save the world.”</p> | |
| 703 <p>Now man’s salvation is to attain to God: “My salvation is in God” (Ps 61:8). And to attain to | |
| 704 God is to obtain eternal life; hence to be saved is the same as to have eternal life. However, | |
| 705 because the Lord says, “I did not come to judge the world,” men should not be lazy or abuse | |
| 706 God’s mercy, or give themselves over to sin: because although in his first coming he did not | |
| 707 come to judge but to forgive, yet in his second coming, as Chrysostom says, he will come to | |
| 708 judge but not to forgive. “At the appointed time I will judge with rigor” (Ps 74:3).</p> | |
| 709 <p>483 However, this seems to conflict with what is said below (9:39): “1 came into this world | |
| 710 to judge.” I answer that there are two kinds of judgment. One is the judgment of distinction, | |
| 711 and the Son has come for this in his first coming; because with his coming men are | |
| 712 distinguished, some by blindness and some by the light of grace. The other is the judgment of | |
| 713 condemnation; and he did not come for this as such.</p> | |
| 714 <p>484 Now he proves what he had said, as though by a process of elimination, in the following | |
| 715 way: Whoever will be judged will be either a believer or an unbeliever. But I have not come | |
| 716 to judge unbelievers, because they are already judged. Therefore, from the outset, God did not | |
| 717 send his Son to judge the world. So first he shows that believers are not judged. Secondly, | |
| 718 that unbelievers are notjudged (v 18).</p> | |
| 719 <p>485 He says therefore: I have not come to judge the world: because he did not come to judge | |
| 720 believers, for <span style="font-weight: bold">Whoever believes in him is not judged, </span>with the judgment of condemnation, | |
| 721 with which no one who believes in him with faith informed by love is judged: “Whoever | |
| 722 believes ... will not encounter judgment, but will pass from death to life” (below 5:24). But he | |
| 723 is judged with the judgment of reward and approval, of which the Apostle says: “It is the Lord | |
| 724 who judges me” (1 Cor 4:4).</p> | |
| 725 <p>486 But will there be many believing sinners who will not be damned? I reply that some | |
| 726 heretics [e.g., Origen] have said that no believer, however great a sinner he may be, will be | |
| 727 damned, but he will be saved by reason of his foundation of salvation, namely, his faith, | |
| 728 although he may suffer some [temporary] punishment. They take as the basis of their error the | |
| 729 statement of the Apostle: “No one can lay a foundation other that the one that has been laid, | |
| 730 that is, Jesus Christ” (1 Cor 3:11); and further on: “If a man’s building burns ... he himself | |
| 731 will be saved as one fleeing through fire” (3:15).</p> | |
| 732 <p>But this view is clearly contrary to what the Apostle says in Galatians (5:1): “It is obvious | |
| 733 what proceeds from the flesh: lewd conduct, impurity, licentiousness ... Those who do such | |
| 734 things will not inherit the kingdom of God.” Therefore we must say that the foundation of | |
| 735 salvation is not faith without charity (unformed faith), but faith informed by charity. | |
| 736 Significantly therefore the Lord did not say, “whoever believes him,” but <span style="font-weight: bold">whoever believes | |
| 737 in him, </span>that is, whoever by believing tends toward him through love <span style="font-weight: bold">is not judged, </span>because | |
| 738 he does not sin mortally, thereby removing the foundation.</p> | |
| 739 <p>Or one could say, following Chrysostom, that everyone who acts sinfully is not a believer: | |
| 740 “They profess to know God, but they deny him by their actions” (Ti 1:16); but only one who | |
| 741 acts worthily: “Show me your faith by your works” (Jas 2:18). It is only such a one who is not | |
| 742 judged and not condemned for unbelief.</p> | |
| 743 <p>487 Here [the Lord] shows that unbelievers are not judged. First he makes the statement; | |
| 744 secondly, he explains it (v 19).</p> | |
| 745 <p>488 Concerning the first we should note, according to Augustine, that Christ does not say, | |
| 746 “whoever does not believe is judged,” but rather <span style="font-weight: bold">is not judged. </span>This can be explained in three | |
| 747 ways. For, according to Augustine, whoever does not believe is not judged, because he is | |
| 748 already judged, not in fact, but in God’s foreknowledge, that is, it is already known to God | |
| 749 that he will be condemned: “The Lord knows who are his” (2 Tim 2:19). In another way: | |
| 750 according to Chrysostom, <span style="font-weight: bold">whoever does not believe is already judged, </span>that is, the very fact | |
| 751 that he does not believe is for him a condemnation: for not to believe is not to adhere to the | |
| 752 light—which is to live in darkness, and this is a momentous condemnation: “All were bound | |
| 753 with one chain of darkness” (Wis 17:17). “What kind ofjoy can I have, I who sit in darkness | |
| 754 and do not see the light of heaven?” (Tb 5:12). In a third way: also according to Chrysostom, | |
| 755 <span style="font-weight: bold">whoever does not believe is not judged, </span>that is, being already condemned, he displays the | |
| 756 obvious reason for his condemnation. This is like saying that a person who is proven guilty of | |
| 757 death is already dead, even before the sentence of death has been passed on him, because he | |
| 758 is as good as dead.</p> | |
| 759 <p>Hence Gregory says that in passing judgments there is a twofold order. Some will be | |
| 760 sentenced by a trial; such are the ones who have something not deserving of condemnation, | |
| 761 namely, the good of faith, that is, sinners who believe. But unbelievers, Whose reason for | |
| 762 condemnation is manifest, are sentenced without trial; and of these it is said, <span style="font-weight: bold">whoever does | |
| 763 not believe is already judged. </span>“In judgment the wicked will not stand” (Ps 1:6), that is, stand | |
| 764 in trial.</p> | |
| 765 <p>489 It should be noted that to be judged is the same as to be condemned; and to be | |
| 766 condemned is to be shut out from salvation, to which only one road leads, that is, the name of | |
| 767 the Son of God: “There is no other name under heaven given to men, by which we are saved” | |
| 768 (Acts 4:12); “O’God, save me by your name” (Ps 53:3). Therefore, those who do not believe | |
| 769 in the Son of God are cut off from salvation, and the cause of their damnation is evident.</p> | |
| 770 <p>490 Here the Lord explains his statement that unbelievers have an evident cause for their | |
| 771 condemnation. First, he sets forth the sign which shows this. Secondly, the fittingness of this | |
| 772 sign (v 20).</p> | |
| 773 <p>491 In the sign he sets forth he does three things. First, he mentions the gift of God. Secondly, | |
| 774 the perversity of mind in unbelievers. Thirdly, the cause of this perversity.</p> | |
| 775 <p>So he says: It is abundantly clear that <span style="font-weight: bold">whoever does not believe is already judged, </span>because | |
| 776 <span style="font-weight: bold">the light came into the world. </span>For men were in the darkness of ignorance, and God | |
| 777 destroyed this darkness by sending a light into the world so that men might know the truth: “I | |
| 778 am the light of the world. He who follows me does not walk in darkness, but will have the | |
| 779 light of life” (below 8:12); “To enlighten those who sit in darkness and in the shadow of | |
| 780 death” (Lk 1:78). Now the light came into the world because men could not come to it: for | |
| 781 “He dwells in inaccessible light, whom no man has seen or is able to see” (1 Tim 6:16).</p> | |
| 782 <p>It is also clear from the perversity of mind in unbelievers who <span style="font-weight: bold">loved darkness more than the | |
| 783 light, </span>i.e., they preferred to remain in the darkness of ignorance rather than be instructed by | |
| 784 Christ: “They have rebelled against the light” (Jb 24:13); “Woe to you who substitute | |
| 785 darkness for light, and light for darkness” (Is 5:20).</p> | |
| 786 <p>And the cause of this perversity is that <span style="font-weight: bold">their deeds were evil: </span>and such deeds do not conform | |
| 787 to the light but seek the darkness: “Let us cast off the works of darkness” (Rom 13:12), i.e., | |
| 788 sins, which seek the darkness; “Those who sleep, sleep at night” (1 Thes 5:7); “The eye of the | |
| 789 adulterer watches for the darkness,” as we read in Job (24:15). Now it is by withdrawing from | |
| 790 the light,which is unpleasant to him, that one does not believe the light.</p> | |
| 791 <p>492 But do all unbelievers produce evil works? It seems not: for many Gentiles have acted | |
| 792 with virtue; for example, Cato, and many others. I answer, with Chrysostom, that is it one | |
| 793 thing to work by reason of virtue, and another by reason of a natural aptitude or disposition. | |
| 794 For some act well because of their natural disposition, because their temperament is not | |
| 795 inclined in a contrary way. And even unbelievers can act well in this way. For example, one | |
| 796 may live chastely because he is not assailed by concupiscence; and the same for the other | |
| 797 virtues. But those who act well by reason of virtue do not depart from virute, in spite of | |
| 798 inclinations to the contrary vice, because of the rightness of their reason and the goodness of | |
| 799 their will; and this is proper to believers.</p> | |
| 800 <p>Or, one might answer that although unbelievers may have done good things, they do not do | |
| 801 them for love of virute but out of vainglory. Further, they did not do all things well; for they | |
| 802 failed to render to God the worship due him.</p> | 1210 failed to render to God the worship due him.</p> |
| 803 <p>493 Then when he says, <span style="font-weight: bold">Everyone who practices evil hates the light, </span>he shows the | 1211 <p>493 Then when he says, <span style="font-weight: bold">Everyone |
| 804 appropriateness of the sign he used. First, with respect to those who are evil. Secondly, with | 1212 who practices evil hates the light,</span> he shows the |
| 805 respect to the good.</p> | 1213 appropriateness of the sign he used. First, with respect to those |
| 806 <p>494 So he says: The reason why they did not love the light is that their works were evil. And | 1214 who are evil. Secondly, with respect to the good.</p> |
| 807 this is plain because <span style="font-weight: bold">Everyone who practices evil hates the light. </span>He does not say, | 1215 <p>494 So he says: The reason why they did not love the light is |
| 808 “practiced,” but rather practices: because if someone has acted in an evil way, but has | 1216 that their works were evil. And this is plain because <span style= |
| 809 repented and is sorry,seeing that he has done wrong, such a person does not hate the light but | 1217 "font-weight: bold">Everyone who practices evil hates the |
| 810 comes to the light. But Everyone who practices evil, i.e., persists in evil, is not sorry, nor does | 1218 light.</span> He does not say, “practiced,” but rather |
| 811 he come to the light, but he hates it; not because it reveals truth, but because it reveals a | 1219 practices: because if someone has acted in an evil way, but has |
| 812 person’s sins. For an evil person still wants to know the light and the truth; but he hates to be | 1220 repented and is sorry,seeing that he has done wrong, such a person |
| 813 unmasked by it. “If the dawn suddenly appears, they regard it as the shadow of death” Qb | 1221 does not hate the light but comes to the light. But Everyone who |
| 814 24:17). And so he <span style="font-weight: bold">does not approach the light; </span>and this <span style="font-weight: bold">for fear that his deeds might be | 1222 practices evil, i.e., persists in evil, is not sorry, nor does he |
| 815 exposed. </span>For no one who is unwilling to desert evil wants to be rebuked; this is fled from and | 1223 come to the light, but he hates it; not because it reveals truth, |
| 816 hated. “They hate the one who rebukes at the city gate” (Am 5:10); “A corrupt man does not | 1224 but because it reveals a person’s sins. For an evil person |
| 817 love the one who rebukes him” (Prv 15:12).</p> | 1225 still wants to know the light and the truth; but he hates to be |
| 818 <p>495 Now he shows the same things with respect to the good, who practice the truth, i.e., | 1226 unmasked by it. “If the dawn suddenly appears, they regard it |
| 819 perform good works. For truth is found not only in thought and words. but also in deeds. | 1227 as the shadow of death” Qb 24:17). And so he <span style= |
| 820 Everyone of these <span style="font-weight: bold">comes to the light.</span></p> | 1228 "font-weight: bold">does not approach the light;</span> and this |
| 821 <p>But did anyone practice the truth before Christ? It seems not, for to practice the truth is not to | 1229 <span style="font-weight: bold">for fear that his deeds might be |
| 822 sin; and “before Christ all have sinned” (Rom 3:23). I answer, according to Augustine, that he | 1230 exposed.</span> For no one who is unwilling to desert evil wants to |
| 823 practices the truth in himself who is displeased at the evil he has done; and after leaving the | 1231 be rebuked; this is fled from and hated. “They hate the one |
| 824 darkness, keeps himself from sin, and repenting of the past, <span style="font-weight: bold">comes to the light, </span>with the | 1232 who rebukes at the city gate” (Am 5:10); “A corrupt man |
| 825 special intention of making his actions known.</p> | 1233 does not love the one who rebukes him” (Prv 15:12).</p> |
| 826 <p>496 But this conflicts with the teaching that no one should make public the good he has done; | 1234 <p>495 Now he shows the same things with respect to the good, who |
| 827 and this was a reason why the Lord rebuked the Pharisees. I answer that it is lawful to want | 1235 practice the truth, i.e., perform good works. For truth is found |
| 828 one’s works to be seen by God so that they may be approved: “It is not the one who | 1236 not only in thought and words. but also in deeds. Everyone of these |
| 829 commends himself who is approved, but the one whom God commends” (2 Cor 10:18); “My | 1237 <span style="font-weight: bold">comes to the light.</span></p> |
| 830 witness is in heaven,” as is said in Job (16:20). It is also lawful to want them to be seen by | 1238 <p>But did anyone practice the truth before Christ? It seems not, |
| 831 one’s own conscience, so that one may rejoice: “Our glory is this: the testimony of our | 1239 for to practice the truth is not to sin; and “before Christ |
| 832 conscience” (2 Cor 1:12). But it is reprehensible to want them to be seen by men in order to | 1240 all have sinned” (Rom 3:23). I answer, according to |
| 833 be praised or for one’s own glory. Yet, holy persons desire that their good works be known to | 1241 Augustine, that he practices the truth in himself who is displeased |
| 834 men for the sake of God’s glory and for the good of the faith: “Let your light so shine before | 1242 at the evil he has done; and after leaving the darkness, keeps |
| 835 men that they may see your good works, and glorify your Father in heaven” (Mt 5:16). Such a | 1243 himself from sin, and repenting of the past, <span style= |
| 836 person <span style="font-weight: bold">comes to the light to make clear that his deeds are done in God, </span>that is, according | 1244 "font-weight: bold">comes to the light,</span> with the special |
| 837 to God’s commandment or through the grace of God. For whatever good we do, whether it be | 1245 intention of making his actions known.</p> |
| 838 avoiding sin, repenting of what has been done, or doing good works, it is all from God: “You | 1246 <p>496 But this conflicts with the teaching that no one should make |
| 839 have accomplished all our works” (Is 26:12).</p> | 1247 public the good he has done; and this was a reason why the Lord |
| 840 <p style="margin-bottom: 0.125in; margin-bottom: 0.125in"> </p> | 1248 rebuked the Pharisees. I answer that it is lawful to want |
| 841 <p style="text-align: center; margin-bottom: 0.125in"><span style="font-weight: bold">LECTURE 4</span></p> | 1249 one’s works to be seen by God so that they may be approved: |
| 842 <BLOCKQUOTE><p>22 After this Jesus and his disciples came to Judean territory; he stayed there with his | 1250 “It is not the one who commends himself who is approved, but |
| 843 disciples and was baptizing. 23 But John also was baptizing at Aenon near Salim, where the | 1251 the one whom God commends” (2 Cor 10:18); “My witness |
| 844 water was plentiful, and people kept coming and were baptized. 24 John, of course, had not | 1252 is in heaven,” as is said in Job (16:20). It is also lawful |
| 845 yet been thrown into prison. 25 A controversy arose between the disciples of John and the | 1253 to want them to be seen by one’s own conscience, so that one |
| 846 Jews concerning purification. 26 They went to John and said to him, “Rabbi, the man who | 1254 may rejoice: “Our glory is this: the testimony of our |
| 847 was with you across the Jordan, the one of whom you have given testimony, he is here | 1255 conscience” (2 Cor 1:12). But it is reprehensible to want |
| 848 baptizing, and all the people are flocking to him.”</p></BLOCKQUOTE> | 1256 them to be seen by men in order to be praised or for one’s |
| 849 <p>497 Above, the Lord gave us his teaching on spiritual regeneration in words, here he | 1257 own glory. Yet, holy persons desire that their good works be known |
| 850 completes his teaching through action, by baptizing. First, two kinds of baptism are | 1258 to men for the sake of God’s glory and for the good of the |
| 851 mentioned. Secondly, a question about their relationship is raised (v 25). As to the first, two | 1259 faith: “Let your light so shine before men that they may see |
| 852 things are done. Mention is first made of the baptism of Christ. Secondly, of the baptism of | 1260 your good works, and glorify your Father in heaven” (Mt |
| 853 John.</p> | 1261 5:16). Such a person <span style="font-weight: bold">comes to the |
| 854 <p>498 He says first, <span style="font-weight: bold">After this, </span>i.e., the teaching on spiritual regeneration, <span style="font-weight: bold">Jesus and his | 1262 light to make clear that his deeds are done in God,</span> that is, |
| 855 disciples came to Judean territory. </span>There is a question here about the literal meaning. For | 1263 according to God’s commandment or through the grace of God. |
| 856 above, the Evangelist had said that the Lord had come from Galilee to Jerusalem, which is in | 1264 For whatever good we do, whether it be avoiding sin, repenting of |
| 857 Judean territory, where he taught Nicodemus. So how, after teaching Nicodemus, can he | 1265 what has been done, or doing good works, it is all from God: |
| 858 come into Judea, since he was already there?</p> | 1266 “You have accomplished all our works” (Is 26:12).</p> |
| 859 <p>Two answers are given to this. According to Bede, after his discussion with Nicodemus, | 1267 <p style="margin-bottom: 0.125in; margin-bottom: 0.125in"> |
| 860 Christ went to Galilee, and after remaining there for a time, returned to Judea. And so <span style="font-weight: bold">After | 1268 </p> |
| 861 this Jesus and his disciples came to Judean territory, </span>should not be understood to mean | 1269 <p style="text-align: center; margin-bottom: 0.125in"><span style= |
| 862 that he came into Judea immediately after his talk with Nicodemus. Another explanation, | 1270 "font-weight: bold">LECTURE 4</span></p> |
| 863 given by Chrysostom, is that he did come into the territory of Judea immediately after this | 1271 <blockquote> |
| 864 discussion: for Christ wanted to preach where the people gathered, so that many might be | 1272 <p>22 After this Jesus and his disciples came to Judean territory; |
| 865 converted: “I have declared your justice in the great assembly” (Ps 3 9:10); “1 have spoken | 1273 he stayed there with his disciples and was baptizing. 23 But John |
| 866 openly to the world” (below 18:20). Now there were two places in Judea where the Jewish | 1274 also was baptizing at Aenon near Salim, where the water was |
| 867 people gathered: Jerusalem, where they went for their feasts, and the Jordan, where they | 1275 plentiful, and people kept coming and were baptized. 24 John, of |
| 868 gathered on account of John’s preaching and his baptism. And so the Lord used to visit both | 1276 course, had not yet been thrown into prison. 25 A controversy arose |
| 869 places; and after the feast days were over in Jerusalem, which is in one part of Judea, he went | 1277 between the disciples of John and the Jews concerning purification. |
| 870 to another part, to the Jordan, where John was baptizing.</p> | 1278 26 They went to John and said to him, “Rabbi, the man who was |
| 871 <p>499 As for the moral sense, Judea means “confession,” to which Jesus came, for Christ visits | 1279 with you across the Jordan, the one of whom you have given |
| 872 those who confess their sins or speak in praise of God: “Judea became his sanctuary” (Ps | 1280 testimony, he is here baptizing, and all the people are flocking to |
| 873 113:2). He stayed there, because he did not make a merely temporary visit: “We will come to | 1281 him.”</p> |
| 874 him, and make our abode with him,” as it says below (14:23). <span style="font-weight: bold">And was baptizing, </span>i.e., | 1282 </blockquote> |
| 875 cleansing from sin; because unless one confesses his sins he does not obtain forgiveness: “He | 1283 <p>497 Above, the Lord gave us his teaching on spiritual |
| 876 who hides his sins will not prosper” (Prv 28:13).</p> | 1284 regeneration in words, here he completes his teaching through |
| 877 <p>500 Then when he says, <span style="font-weight: bold">But John also was baptizing, </span>the Evangelist presents the baptism of | 1285 action, by baptizing. First, two kinds of baptism are mentioned. |
| 878 John. And in regard to this he does four things. First, he presents the person who is baptizing. | 1286 Secondly, a question about their relationship is raised (v 25). As |
| 879 Secondly, the place of the baptism. Thirdly, its fruit. Fourthly, the time.</p> | 1287 to the first, two things are done. Mention is first made of the |
| 880 <p>501 John is the person who is baptizing-, so he says, <span style="font-weight: bold">John also was baptizing. </span>There is a | 1288 baptism of Christ. Secondly, of the baptism of John.</p> |
| 881 question about this: Since John’s baptism was ordained to the baptism of Christ, it seems that | 1289 <p>498 He says first, <span style="font-weight: bold">After |
| 882 John should have stopped baptizing when Christ started to baptize, just as the symbol does | 1290 this,</span> i.e., the teaching on spiritual regeneration, |
| 883 not continue when the truth comes. Three reasons are given for this. The first is in relation to | 1291 <span style="font-weight: bold">Jesus and his disciples came to |
| 884 Christ, for John baptized in order that Christ might be baptized by him. But it was not fitting | 1292 Judean territory.</span> There is a question here about the literal |
| 885 that John baptize just Christ; otherwise, on this point alone, it might seem that John’s baptism | 1293 meaning. For above, the Evangelist had said that the Lord had come |
| 886 was superior to Christ’s. Accordingly, it was expedient that John baptize others before Christ, | 1294 from Galilee to Jerusalem, which is in Judean territory, where he |
| 887 because before Christ’s teaching was to be made public it was necessary that men be prepared | 1295 taught Nicodemus. So how, after teaching Nicodemus, can he come |
| 888 for Christ by John’s baptism. In this way, the baptism of John is related to the baptism of | 1296 into Judea, since he was already there?</p> |
| 889 Christ as the catechesis or religious instruction given to prospects to teach and prepare them | 1297 <p>Two answers are given to this. According to Bede, after his |
| 890 for baptism is related to the true baptism. It was likewise important that John baptize others | 1298 discussion with Nicodemus, Christ went to Galilee, and after |
| 891 after he had baptized Christ, so that John’s baptism would not seem to be worthless. For the | 1299 remaining there for a time, returned to Judea. And so <span style= |
| 892 same reason, the practice of the ceremonies of the old law was not abolished as soon as the | 1300 "font-weight: bold">After this Jesus and his disciples came to |
| 893 truth came, but as Augustine says, the Jews could lawfully observe them for a time.</p> | 1301 Judean territory,</span> should not be understood to mean that he |
| 894 <p>The second reason relates to John. For if John had stopped baptizing at once after Christ | 1302 came into Judea immediately after his talk with Nicodemus. Another |
| 895 began baptizing, it might have been thought that he stopped out of envy or anger. And | 1303 explanation, given by Chrysostom, is that he did come into the |
| 896 because, as the Apostle says, “We ought to look after what is good, not only before God, but | 1304 territory of Judea immediately after this discussion: for Christ |
| 897 also before all men” (Rom 12:17), this is the reason why John did not stop at once.</p> | 1305 wanted to preach where the people gathered, so that many might be |
| 898 <p>The third reason relates to John’s disciples, who were already beginning to act like zealots | 1306 converted: “I have declared your justice in the great |
| 899 toward Christ and his disciples, because they were baptizing. So if John had entirely stopped | 1307 assembly” (Ps 3 9:10); “1 have spoken openly to the |
| 900 from baptizing, it would have provoked his disciples to an even greater zeal and opposition to | 1308 world” (below 18:20). Now there were two places in Judea |
| 901 Christ and his disciples. For even while John continued baptizing, they were hostile to | 1309 where the Jewish people gathered: Jerusalem, where they went for |
| 902 Christ’s baptism, as later events showed. And so John did not stop at once: “Take care that | 1310 their feasts, and the Jordan, where they gathered on account of |
| 903 your freedom does not become a hindrance to those who are weak,” as is said in 1 | 1311 John’s preaching and his baptism. And so the Lord used to |
| 904 Corinthians (8:9).</p> | 1312 visit both places; and after the feast days were over in Jerusalem, |
| 905 <p>502 The place of his baptism was <span style="font-weight: bold">at Aenon near Salim, where the water was plentiful. | 1313 which is in one part of Judea, he went to another part, to the |
| 906 </span>Another name for Salim is Salem, which is the village from which the king Melchizedek | 1314 Jordan, where John was baptizing.</p> |
| 907 came. It is called Salim here because among the Jews a reader may use any vowel he chooses | 1315 <p>499 As for the moral sense, Judea means |
| 908 in the middle of his words; hence it made no difference to the Jews whether it was | 1316 “confession,” to which Jesus came, for Christ visits |
| 909 pronounced Salim or Salem. He added, <span style="font-weight: bold">where the water was plentiful, </span>to explain the name | 1317 those who confess their sins or speak in praise of God: |
| 910 of this place, i.e., <span style="font-weight: bold">Aenon, </span>which is the same as “water.”</p> | 1318 “Judea became his sanctuary” (Ps 113:2). He stayed |
| 911 <p>503 The fruit of his baptism is the remission of sins; thus he says, <span style="font-weight: bold">people kept coming and | 1319 there, because he did not make a merely temporary visit: “We |
| 912 were baptized, </span>i.e., cleansed: for as is stated in Matthew (3:5) and in Luke (3:7), great | 1320 will come to him, and make our abode with him,” as it says |
| 913 crowds came to John.</p> | 1321 below (14:23). <span style="font-weight: bold">And was |
| 914 <p>504 The time is indicated when he says, <span style="font-weight: bold">John had not yet been thrown into prison. </span>He says | 1322 baptizing,</span> i.e., cleansing from sin; because unless one |
| 915 this so that we may know that he began his narrative of Christ’s life before the other | 1323 confesses his sins he does not obtain forgiveness: “He who |
| 916 Evangelists. For the others began their account only from the time of John’s imprisonment. | 1324 hides his sins will not prosper” (Prv 28:13).</p> |
| 917 So Matthew (4:12) says: “When Jesus heard that John had been arrested, he withdrew into | 1325 <p>500 Then when he says, <span style="font-weight: bold">But John |
| 918 Galilee.” And so, because they had passed over the things that Christ did before John’s | 1326 also was baptizing,</span> the Evangelist presents the baptism of |
| 919 imprisonment, John, who was the last to write a Gospel, supplied these omissions. He | 1327 John. And in regard to this he does four things. First, he presents |
| 920 suggests this when he says: <span style="font-weight: bold">John had not yet been thrown into prison.</span></p> | 1328 the person who is baptizing. Secondly, the place of the baptism. |
| 921 <p>505 Note that by divine arrangement it came about that when Christ began to baptize, John | 1329 Thirdly, its fruit. Fourthly, the time.</p> |
| 922 did not continue his own baptizing and preaching for very long, in order not to create | 1330 <p>501 John is the person who is baptizing-, so he says, |
| 923 disunion among the people. But he was granted a little time so that it would not seem that he | 1331 <span style="font-weight: bold">John also was baptizing.</span> |
| 924 deserved to be repudiated, as was mentioned before. Again, by God’s arrangement, it came | 1332 There is a question about this: Since John’s baptism was |
| 925 about that after the faith had been preached and the faithful converted, the temple was utterly | 1333 ordained to the baptism of Christ, it seems that John should have |
| 926 destroyed, in order that all the devotion and hope of the faithful could be directed to Christ.</p> | 1334 stopped baptizing when Christ started to baptize, just as the |
| 927 <p>506 Then when he says, <span style="font-weight: bold">A controversy arose</span>, he brings in the issue of the two baptisms. | 1335 symbol does not continue when the truth comes. Three reasons are |
| 928 First, the issue is mentioned. Secondly, it is brought to John’s attention (v 26). Thirdly, the | 1336 given for this. The first is in relation to Christ, for John |
| 929 issue is resolved.</p> | 1337 baptized in order that Christ might be baptized by him. But it was |
| 930 <p>507 Because both John and Christ were baptizing, the disciples of John, out of zeal for their | 1338 not fitting that John baptize just Christ; otherwise, on this point |
| 931 teacher, started a controversy over this. And this is what he says, A controversy arose, i.e., a | 1339 alone, it might seem that John’s baptism was superior to |
| 932 dispute, <span style="font-weight: bold">between the disciples of John, </span>who were the first to raise the issue, <span style="font-weight: bold">and the Jews, | 1340 Christ’s. Accordingly, it was expedient that John baptize |
| 933 </span>whom the disciples of John had rebuked for preferring Christ, because of the miracles he did, | 1341 others before Christ, because before Christ’s teaching was to |
| 934 to John, who did not do any miracles. The issue was <span style="font-weight: bold">concerning purification, </span>i.e., baptizing. | 1342 be made public it was necessary that men be prepared for Christ by |
| 935 The cause of their envy and the reason why they started the controversy was the fact that John | 1343 John’s baptism. In this way, the baptism of John is related |
| 936 sent those he baptized to Christ, but Christ did not send those he baptized to John. It seemed | 1344 to the baptism of Christ as the catechesis or religious instruction |
| 937 from this, and perhaps the Jews even said so, that Christ was greater than John. Thus, the | 1345 given to prospects to teach and prepare them for baptism is related |
| 938 disciples of John, having not yet become spiritual, quarreled with the Jews over the baptisms. | 1346 to the true baptism. It was likewise important that John baptize |
| 939 “While there is envy and fighting among you, are you not carnal?” (1 Cor 3:3).</p> | 1347 others after he had baptized Christ, so that John’s baptism |
| 940 <p>508 They referred this issue to John; hence he says, <span style="font-weight: bold">They went to John. </span>If we examine this | 1348 would not seem to be worthless. For the same reason, the practice |
| 941 closely, we see that they were trying to incite John against Christ. Indeed, they are like the | 1349 of the ceremonies of the old law was not abolished as soon as the |
| 942 gossip and the double-tongued: “Those who gossip and are double-tongued are accursed, for | 1350 truth came, but as Augustine says, the Jews could lawfully observe |
| 943 they disturb many who are at peace” (Sir 28:15).</p> | 1351 them for a time.</p> |
| 944 <p>So they bring up four things calculated to set John against Christ. First, they recall the | 1352 <p>The second reason relates to John. For if John had stopped |
| 945 previous unimportant status of Christ. Secondly, the good John did for him. Thirdly, the role | 1353 baptizing at once after Christ began baptizing, it might have been |
| 946 which Christ took on. Fourthly, the loss to John because of Christ’s new role.</p> | 1354 thought that he stopped out of envy or anger. And because, as the |
| 947 <p>509 They recall Christ’s unimportance when they say, <span style="font-weight: bold">the man who was with you, </span>as one of | 1355 Apostle says, “We ought to look after what is good, not only |
| 948 your disciples; and not the one you were with as your teacher. For there is no good reason for | 1356 before God, but also before all men” (Rom 12:17), this is the |
| 949 envy if honor is shown to one who is greater; rather, envy is aroused when honor is given to | 1357 reason why John did not stop at once.</p> |
| 950 an inferior: “I have seen slaves on horses, and princes walking like slaves” (Ecc 10:7); “I | 1358 <p>The third reason relates to John’s disciples, who were |
| 951 called my servant, and he did not answer me” (Jb 19:16). For a master is more disturbed at | 1359 already beginning to act like zealots toward Christ and his |
| 952 the rebellion of a servant and a subject than of anyone else.</p> | 1360 disciples, because they were baptizing. So if John had entirely |
| 953 <p>510 Secondly, they remind John of the good he did Christ. Thus they do not say, “the one | 1361 stopped from baptizing, it would have provoked his disciples to an |
| 954 whom you baptized,” because they would then be admitting the greatness of Christ which was | 1362 even greater zeal and opposition to Christ and his disciples. For |
| 955 shown during his baptism when the Holy Spirit came upon him in the form of a dove and in | 1363 even while John continued baptizing, they were hostile to |
| 956 the voice of the Father speaking to him. So they say, <span style="font-weight: bold">the one of whom you have given | 1364 Christ’s baptism, as later events showed. And so John did not |
| 957 testimony, </span>i.e., we are very angry that the one you made famous and admired dares to repay | 1365 stop at once: “Take care that your freedom does not become a |
| 958 you in this way: “The one who ate my bread has lifted his heel against me” (Ps 40:10). They | 1366 hindrance to those who are weak,” as is said in 1 Corinthians |
| 959 said this because those who seek their own glory and personal profit from their office become | 1367 (8:9).</p> |
| 960 dejected if their office is taken over by someone else</p> | 1368 <p>502 The place of his baptism was <span style= |
| 961 <p>511 And so thirdly, they even add that Christ took over John’s office for himself, when they | 1369 "font-weight: bold">at Aenon near Salim, where the water was |
| 962 say, <span style="font-weight: bold">he is here baptizing, </span>i.e., he is exercising your office; and this also distrubed them very | 1370 plentiful.</span> Another name for Salim is Salem, which is the |
| 963 much. For we generally see that men of the same craft are envious and underhanded with | 1371 village from which the king Melchizedek came. It is called Salim |
| 964 respect to one another; a potter envies another potter, but does not envy a carpenter. So, even | 1372 here because among the Jews a reader may use any vowel he chooses |
| 965 teachers, who are seeking their own honor, become sad if another teaches the truth. In | 1373 in the middle of his words; hence it made no difference to the Jews |
| 966 opposition to them, Gregory says: “The mind of a holy pastor wishes that others teach the | 1374 whether it was pronounced Salim or Salem. He added, <span style= |
| 967 truth which he cannot teach all by himself.” So also Moses: “Would that all the people might | 1375 "font-weight: bold">where the water was plentiful,</span> to |
| 968 prophesy,” as we read in Numbers (11:29).</p> | 1376 explain the name of this place, i.e., <span style= |
| 969 <p>512 Yet they were not satisfied with merely disturbing John, rather they report something that | 1377 "font-weight: bold">Aenon,</span> which is the same as |
| 970 should really excite him, that is, the loss that John seemed to be having because of the office | 1378 “water.”</p> |
| 971 Christ took over. They give this when they say: <span style="font-weight: bold">and all the people are flocking to him, </span>i.e., | 1379 <p>503 The fruit of his baptism is the remission of sins; thus he |
| 972 the ones who used to come to you. In other words, they have rejected and disowned you, and | 1380 says, <span style="font-weight: bold">people kept coming and were |
| 973 now are all going to his baptism. It is clear from Matthew (11:7) that they used to go to John: | 1381 baptized,</span> i.e., cleansed: for as is stated in Matthew (3:5) |
| 974 “What did you go into the desert to see?” The same envy affected the Pharisees against | 1382 and in Luke (3:7), great crowds came to John.</p> |
| 975 Christ; so they said: “Look, the whole world has gone after him” (below 12:19). However, all | 1383 <p>504 The time is indicated when he says, <span style= |
| 976 this did not set John againt Christ, for he was not a reed swaying in the wind, and this is clear | 1384 "font-weight: bold">John had not yet been thrown into |
| 977 from John’s answer to their question.</p> | 1385 prison.</span> He says this so that we may know that he began his |
| 978 <p style="margin-bottom: 0.125in; margin-bottom: 0.125in"> </p> | 1386 narrative of Christ’s life before the other Evangelists. For |
| 979 <p style="text-align: center; margin-bottom: 0.125in"><span style="font-weight: bold">LECTURE 5</span></p> | 1387 the others began their account only from the time of John’s |
| 980 <BLOCKQUOTE><p>27 John replied and said:</p> | 1388 imprisonment. So Matthew (4:12) says: “When Jesus heard that |
| 981 <p style="margin-left: 0.5in">“No one can lay hold of anything | 1389 John had been arrested, he withdrew into Galilee.” And so, |
| 982 <br>unless it is given to him from heaven. | 1390 because they had passed over the things that Christ did before |
| 983 <p>28 “You yourselves are witnesses to the fact that I said: I am not the Christ, but the one sent | 1391 John’s imprisonment, John, who was the last to write a |
| 984 before him.</p> | 1392 Gospel, supplied these omissions. He suggests this when he says: |
| 985 <p style="margin-left: 0.5in">>29 “It is the groom who has the bride. | 1393 <span style="font-weight: bold">John had not yet been thrown into |
| 986 <br>The groom’s friend waits there and listens to him, | 1394 prison.</span></p> |
| 987 <br>rejoicing at hearing his voice. | 1395 <p>505 Note that by divine arrangement it came about that when |
| 988 <br>Therefore in this case my joy is complete. | 1396 Christ began to baptize, John did not continue his own baptizing |
| 989 <br>30 He must increase, | 1397 and preaching for very long, in order not to create disunion among |
| 990 <br>and I must decrease. | 1398 the people. But he was granted a little time so that it would not |
| 991 <br>31 The One who came from above | 1399 seem that he deserved to be repudiated, as was mentioned before. |
| 992 <br>is above all things. | 1400 Again, by God’s arrangement, it came about that after the |
| 993 <br>He who is of earth is earthly, | 1401 faith had been preached and the faithful converted, the temple was |
| 994 <br>and speaks of earthly things. | 1402 utterly destroyed, in order that all the devotion and hope of the |
| 995 <br>32a The One who comes from heaven | 1403 faithful could be directed to Christ.</p> |
| 996 <br>is above all things, | 1404 <p>506 Then when he says, <span style="font-weight: bold">A |
| 997 <br>and he testifies to what he sees, | 1405 controversy arose</span>, he brings in the issue of the two |
| 998 <BR>and to what he hears.</p></BLOCKQUOTE> | 1406 baptisms. First, the issue is mentioned. Secondly, it is brought to |
| 999 <p>513 Here we have John’s answer to the question presented to him by his disciples. Their | 1407 John’s attention (v 26). Thirdly, the issue is resolved.</p> |
| 1000 question contained two points: a complaint about the office Christ took on, and so they said, | 1408 <p>507 Because both John and Christ were baptizing, the disciples |
| 1001 <span style="font-weight: bold">he is here baptizing; </span>and about Christ’s increasing fame and reputation among the people, | 1409 of John, out of zeal for their teacher, started a controversy over |
| 1002 and so they said, <span style="font-weight: bold">all the people are flocking to him. </span>Accordingly, John directs his answer to | 1410 this. And this is what he says, A controversy arose, i.e., a |
| 1003 these two complaints. First he answers the complaint about the office Christ took on. | 1411 dispute, <span style="font-weight: bold">between the disciples of |
| 1004 Secondly, the complaint about Christ’s increasing reputation (v 30). As to the first he does | 1412 John,</span> who were the first to raise the issue, <span style= |
| 1005 two things. First, he shows the source of Christ’s office and of his own. Secondly, their | 1413 "font-weight: bold">and the Jews,</span> whom the disciples of John |
| 1006 difference (v 28). Thirdly, how Christ and he are related to these offices.</p> | 1414 had rebuked for preferring Christ, because of the miracles he did, |
| 1007 <p>514 As to the first, note that although John’s disciples broach their question maliciously, and | 1415 to John, who did not do any miracles. The issue was <span style= |
| 1008 so deserve to be rebuked, John nevertheless does not sharply reprove them; and this because | 1416 "font-weight: bold">concerning purification,</span> i.e., |
| 1009 of their imperfection. For he feared that they might be provoked by a rebuke, leave him, and, | 1417 baptizing. The cause of their envy and the reason why they started |
| 1010 joining forces with the Pharisees, publicly harass Christ. In acting this way he was putting | 1418 the controversy was the fact that John sent those he baptized to |
| 1011 into practice what is said of the Lord: “The burised reed he will not break” (Is 42:3). Again, | 1419 Christ, but Christ did not send those he baptized to John. It |
| 1012 we should also note that he begins his answer not by telling them what is great and wonderful | 1420 seemed from this, and perhaps the Jews even said so, that Christ |
| 1013 about Christ, but what is common and obvious; and he did this on account oftheir envy. For | 1421 was greater than John. Thus, the disciples of John, having not yet |
| 1014 since the excellence of a person provokes others to envy, if John had stressed Christ’s | 1422 become spiritual, quarreled with the Jews over the baptisms. |
| 1015 excellence at once, he would have fed the fire of their envy.</p> | 1423 “While there is envy and fighting among you, are you not |
| 1016 <p>515 Thus he states something unpretentious, and says, <span style="font-weight: bold">No one can lay hold of anything | 1424 carnal?” (1 Cor 3:3).</p> |
| 1017 unless it is given to him from heaven; </span>and he said this to them in order to inspire them with | 1425 <p>508 They referred this issue to John; hence he says, |
| 1018 reverence. As if to say: If all men are going to him, it is God’s doing, because <span style="font-weight: bold">no one can lay | 1426 <span style="font-weight: bold">They went to John.</span> If we |
| 1019 hold of anything, </span>in the order of perfection and goodness, unless it is given to him from | 1427 examine this closely, we see that they were trying to incite John |
| 1020 heaven. Therefore, if you oppose him, you oppose God. “If this plan or work is from men, it | 1428 against Christ. Indeed, they are like the gossip and the |
| 1021 will fail,” as is said in Acts (5:38). This is the way Chrysostom explains it, applying these | 1429 double-tongued: “Those who gossip and are double-tongued are |
| 1430 accursed, for they disturb many who are at peace” (Sir | |
| 1431 28:15).</p> | |
| 1432 <p>So they bring up four things calculated to set John against | |
| 1433 Christ. First, they recall the previous unimportant status of | |
| 1434 Christ. Secondly, the good John did for him. Thirdly, the role | |
| 1435 which Christ took on. Fourthly, the loss to John because of | |
| 1436 Christ’s new role.</p> | |
| 1437 <p>509 They recall Christ’s unimportance when they say, | |
| 1438 <span style="font-weight: bold">the man who was with you,</span> as | |
| 1439 one of your disciples; and not the one you were with as your | |
| 1440 teacher. For there is no good reason for envy if honor is shown to | |
| 1441 one who is greater; rather, envy is aroused when honor is given to | |
| 1442 an inferior: “I have seen slaves on horses, and princes | |
| 1443 walking like slaves” (Ecc 10:7); “I called my servant, | |
| 1444 and he did not answer me” (Jb 19:16). For a master is more | |
| 1445 disturbed at the rebellion of a servant and a subject than of | |
| 1446 anyone else.</p> | |
| 1447 <p>510 Secondly, they remind John of the good he did Christ. Thus | |
| 1448 they do not say, “the one whom you baptized,” because | |
| 1449 they would then be admitting the greatness of Christ which was | |
| 1450 shown during his baptism when the Holy Spirit came upon him in the | |
| 1451 form of a dove and in the voice of the Father speaking to him. So | |
| 1452 they say, <span style="font-weight: bold">the one of whom you have | |
| 1453 given testimony,</span> i.e., we are very angry that the one you | |
| 1454 made famous and admired dares to repay you in this way: “The | |
| 1455 one who ate my bread has lifted his heel against me” (Ps | |
| 1456 40:10). They said this because those who seek their own glory and | |
| 1457 personal profit from their office become dejected if their office | |
| 1458 is taken over by someone else</p> | |
| 1459 <p>511 And so thirdly, they even add that Christ took over | |
| 1460 John’s office for himself, when they say, <span style= | |
| 1461 "font-weight: bold">he is here baptizing,</span> i.e., he is | |
| 1462 exercising your office; and this also distrubed them very much. For | |
| 1463 we generally see that men of the same craft are envious and | |
| 1464 underhanded with respect to one another; a potter envies another | |
| 1465 potter, but does not envy a carpenter. So, even teachers, who are | |
| 1466 seeking their own honor, become sad if another teaches the truth. | |
| 1467 In opposition to them, Gregory says: “The mind of a holy | |
| 1468 pastor wishes that others teach the truth which he cannot teach all | |
| 1469 by himself.” So also Moses: “Would that all the people | |
| 1470 might prophesy,” as we read in Numbers (11:29).</p> | |
| 1471 <p>512 Yet they were not satisfied with merely disturbing John, | |
| 1472 rather they report something that should really excite him, that | |
| 1473 is, the loss that John seemed to be having because of the office | |
| 1474 Christ took over. They give this when they say: <span style= | |
| 1475 "font-weight: bold">and all the people are flocking to him,</span> | |
| 1476 i.e., the ones who used to come to you. In other words, they have | |
| 1477 rejected and disowned you, and now are all going to his baptism. It | |
| 1478 is clear from Matthew (11:7) that they used to go to John: | |
| 1479 “What did you go into the desert to see?” The same envy | |
| 1480 affected the Pharisees against Christ; so they said: “Look, | |
| 1481 the whole world has gone after him” (below 12:19). However, | |
| 1482 all this did not set John againt Christ, for he was not a reed | |
| 1483 swaying in the wind, and this is clear from John’s answer to | |
| 1484 their question.</p> | |
| 1485 <p style="margin-bottom: 0.125in; margin-bottom: 0.125in"> | |
| 1486 </p> | |
| 1487 <p style="text-align: center; margin-bottom: 0.125in"><span style= | |
| 1488 "font-weight: bold">LECTURE 5</span></p> | |
| 1489 <blockquote> | |
| 1490 <p>27 John replied and said:</p> | |
| 1491 <p style="margin-left: 0.5in">“No one can lay hold of | |
| 1492 anything<br /> | |
| 1493 unless it is given to him from heaven.</p> | |
| 1494 <p>28 “You yourselves are witnesses to the fact that I said: | |
| 1495 I am not the Christ, but the one sent before him.</p> | |
| 1496 <p style="margin-left: 0.5in">>29 “It is the groom who has | |
| 1497 the bride.<br /> | |
| 1498 The groom’s friend waits there and listens to him,<br /> | |
| 1499 rejoicing at hearing his voice.<br /> | |
| 1500 Therefore in this case my joy is complete.<br /> | |
| 1501 30 He must increase,<br /> | |
| 1502 and I must decrease.<br /> | |
| 1503 31 The One who came from above<br /> | |
| 1504 is above all things.<br /> | |
| 1505 He who is of earth is earthly,<br /> | |
| 1506 and speaks of earthly things.<br /> | |
| 1507 32a The One who comes from heaven<br /> | |
| 1508 is above all things,<br /> | |
| 1509 and he testifies to what he sees,<br /> | |
| 1510 and to what he hears.</p> | |
| 1511 </blockquote> | |
| 1512 <p>513 Here we have John’s answer to the question presented | |
| 1513 to him by his disciples. Their question contained two points: a | |
| 1514 complaint about the office Christ took on, and so they said, | |
| 1515 <span style="font-weight: bold">he is here baptizing;</span> and | |
| 1516 about Christ’s increasing fame and reputation among the | |
| 1517 people, and so they said, <span style="font-weight: bold">all the | |
| 1518 people are flocking to him.</span> Accordingly, John directs his | |
| 1519 answer to these two complaints. First he answers the complaint | |
| 1520 about the office Christ took on. Secondly, the complaint about | |
| 1521 Christ’s increasing reputation (v 30). As to the first he | |
| 1522 does two things. First, he shows the source of Christ’s | |
| 1523 office and of his own. Secondly, their difference (v 28). Thirdly, | |
| 1524 how Christ and he are related to these offices.</p> | |
| 1525 <p>514 As to the first, note that although John’s disciples | |
| 1526 broach their question maliciously, and so deserve to be rebuked, | |
| 1527 John nevertheless does not sharply reprove them; and this because | |
| 1528 of their imperfection. For he feared that they might be provoked by | |
| 1529 a rebuke, leave him, and, joining forces with the Pharisees, | |
| 1530 publicly harass Christ. In acting this way he was putting into | |
| 1531 practice what is said of the Lord: “The burised reed he will | |
| 1532 not break” (Is 42:3). Again, we should also note that he | |
| 1533 begins his answer not by telling them what is great and wonderful | |
| 1534 about Christ, but what is common and obvious; and he did this on | |
| 1535 account oftheir envy. For since the excellence of a person provokes | |
| 1536 others to envy, if John had stressed Christ’s excellence at | |
| 1537 once, he would have fed the fire of their envy.</p> | |
| 1538 <p>515 Thus he states something unpretentious, and says, | |
| 1539 <span style="font-weight: bold">No one can lay hold of anything | |
| 1540 unless it is given to him from heaven;</span> and he said this to | |
| 1541 them in order to inspire them with reverence. As if to say: If all | |
| 1542 men are going to him, it is God’s doing, because <span style= | |
| 1543 "font-weight: bold">no one can lay hold of anything,</span> in the | |
| 1544 order of perfection and goodness, unless it is given to him from | |
| 1545 heaven. Therefore, if you oppose him, you oppose God. “If | |
| 1546 this plan or work is from men, it will fail,” as is said in | |
| 1547 Acts (5:38). This is the way Chrysostom explains it, applying these | |
| 1022 words to Christ.</p> | 1548 words to Christ.</p> |
| 1023 <p>Augustine, on the other hand, does much better when he refers them to John. <span style="font-weight: bold">No one can lay | 1549 <p>Augustine, on the other hand, does much better when he refers |
| 1024 hold of anything unless it is given to him from heaven: </span>as if to say: You are zealous on my | 1550 them to John. <span style="font-weight: bold">No one can lay hold |
| 1025 behalf and you want me to be greater than Christ; but that has not been given to me, and I do | 1551 of anything unless it is given to him from heaven:</span> as if to |
| 1026 not wish to usurp it: “No one takes this honor on himself” (Heb 5:4). This is the origin of | 1552 say: You are zealous on my behalf and you want me to be greater |
| 1027 their offices.</p> | 1553 than Christ; but that has not been given to me, and I do not wish |
| 1028 <p>516 Then follows the difference of their offices, when he says, You yourselves are witnesses. | 1554 to usurp it: “No one takes this honor on himself” (Heb |
| 1029 As if to say: From the testimony which I bore to him, you can know the office committed to | 1555 5:4). This is the origin of their offices.</p> |
| 1030 me by Christ: for You yourselves are witnesses, i.e., you can testify, <span style="font-weight: bold">to the fact that I said: I | 1556 <p>516 Then follows the difference of their offices, when he says, |
| 1031 am not the Christ</span>—“He declared openly and did not deny” (above 1:20)—<span style="font-weight: bold">but the one sent | 1557 You yourselves are witnesses. As if to say: From the testimony |
| 1032 before him, </span>as a herald before a judge. And so from my own testimony you can know my | 1558 which I bore to him, you can know the office committed to me by |
| 1033 office, which is to go before Christ and prepare the way for him: “There was a man sent by | 1559 Christ: for You yourselves are witnesses, i.e., you can testify, |
| 1034 God, whose name was John” (above 1:6). But the office of Christ is to judge and to preside. If | 1560 <span style="font-weight: bold">to the fact that I said: I am not |
| 1035 we look at this closely we can see that John, like a skilful disputant, answers them with their | 1561 the Christ</span>—“He declared openly and did not |
| 1036 own arguments: “I judge you out of your own mouth,” as said in Luke (19:22).</p> | 1562 deny” (above 1:20)—<span style="font-weight: bold">but |
| 1037 <p>517 He shows how John is related to his own office when he says: <span style="font-weight: bold">It is the groom who has | 1563 the one sent before him,</span> as a herald before a judge. And so |
| 1038 the bride. </span>First, he gives a simile. Secondly, he applies it to his own situation. With respect | 1564 from my own testimony you can know my office, which is to go before |
| 1039 to the first he does two things. First, he gives a simile which applies to Christ; and secondly, | 1565 Christ and prepare the way for him: “There was a man sent by |
| 1040 to himself.</p> | 1566 God, whose name was John” (above 1:6). But the office of |
| 1041 <p>518 As to the first, we should note that on the human level it is the groom who regulates, | 1567 Christ is to judge and to preside. If we look at this closely we |
| 1042 governs and has the bride. Hence he says, <span style="font-weight: bold">It is the groom who has the bride. </span>Now the | 1568 can see that John, like a skilful disputant, answers them with |
| 1043 groom is Christ: “Like a bridegroom coming out of his bridal chamber” (Ps 18:6). His bride is | 1569 their own arguments: “I judge you out of your own |
| 1044 the Church, which is joined to him by faith: “I will espouse you to myself in faith” Mos 2:20). | 1570 mouth,” as said in Luke (19:22).</p> |
| 1045 In keeping with this figure, Zipporah said to Moses: “You are a spouse of blood to me” (Ex | 1571 <p>517 He shows how John is related to his own office when he says: |
| 1046 4:25). We read of the marriage: “The marriage of the Lamb has come” (Rv 19:7). So, because | 1572 <span style="font-weight: bold">It is the groom who has the |
| 1047 Christ is the groom, he has the bride, that is, the Church; but my part is only to rejoice in the | 1573 bride.</span> First, he gives a simile. Secondly, he applies it to |
| 1048 fact that he has the bride.</p> | 1574 his own situation. With respect to the first he does two things. |
| 1049 <p>519 Consequently he says, <span style="font-weight: bold">The groom’s friend waits there and listens to him, rejoicing at | 1575 First, he gives a simile which applies to Christ; and secondly, to |
| 1050 hearing his voice. </span>Although John had said earlier that he was not worthy to unfasten the strap | 1576 himself.</p> |
| 1051 of Jesus’ sandal, he here calls himself the friend of Jesus in order to bring out the faithfulness | 1577 <p>518 As to the first, we should note that on the human level it |
| 1052 of his love for Christ. For a servant does not act in the spirit of love in regard to the things | 1578 is the groom who regulates, governs and has the bride. Hence he |
| 1053 that pertain to his master, but in a spirit of servitude; while a friend, on the other hand, seeks | 1579 says, <span style="font-weight: bold">It is the groom who has the |
| 1054 his friend’s interests out of love and faithfulness. Hence a faithful servant is like a friend to | 1580 bride.</span> Now the groom is Christ: “Like a bridegroom |
| 1055 his master: “If you have a faithful servant, treat him like yourself” (Sir 33:31). Indeed, it is | 1581 coming out of his bridal chamber” (Ps 18:6). His bride is the |
| 1056 proof of a servant’s faithfulness when he rejoices in the prosperity of his master, and when he | 1582 Church, which is joined to him by faith: “I will espouse you |
| 1057 obtains various goods, not for himself, but for his master. And so because John did not keep | 1583 to myself in faith” Mos 2:20). In keeping with this figure, |
| 1058 the bride entrusted to his care for himself, but for the groom, we can see that he was a faithful | 1584 Zipporah said to Moses: “You are a spouse of blood to |
| 1059 servant and a friend of the groom. It is to suggest this that he calls himself <span style="font-weight: bold">the groom’s | 1585 me” (Ex 4:25). We read of the marriage: “The marriage |
| 1060 friend.</span></p> | 1586 of the Lamb has come” (Rv 19:7). So, because Christ is the |
| 1061 <p>Those who are friends of the truth should act in the same way, not turning the bride entrusted | 1587 groom, he has the bride, that is, the Church; but my part is only |
| 1062 to their care to their own advantage and glory, but treating her honorably for the honor and | 1588 to rejoice in the fact that he has the bride.</p> |
| 1063 glory of the groom; otherwise they would not be friends of the groom but adulterers. This is | 1589 <p>519 Consequently he says, <span style="font-weight: bold">The |
| 1064 why Gregory says that a servant who is sent by the groom with gifts for the bride is guilty of | 1590 groom’s friend waits there and listens to him, rejoicing at |
| 1065 adulterous thoughts if he himself desires to please the bride. This is not what the Apostle did: | 1591 hearing his voice.</span> Although John had said earlier that he |
| 1066 “I espoused you to one husband in order to present you to Christ as a chaste virgin” (2 Cor | 1592 was not worthy to unfasten the strap of Jesus’ sandal, he |
| 1067 11:2). And John did the same, because he did not keep the bride, i.e., the faithful, for himself, | 1593 here calls himself the friend of Jesus in order to bring out the |
| 1068 but brought them to the groom, that is, to Christ.</p> | 1594 faithfulness of his love for Christ. For a servant does not act in |
| 1069 <p>520 And so by saying, <span style="font-weight: bold">the groom’s friend, </span>he suggests the faithfulness of his love. Further, | 1595 the spirit of love in regard to the things that pertain to his |
| 1070 he suggests his constancy when he says, <span style="font-weight: bold">waits, </span>firm in friendship and faithfulness, not | 1596 master, but in a spirit of servitude; while a friend, on the other |
| 1071 extolling himself above what he really is: “I will stand my watch” (Hb 2:1); “Be steadfast and | 1597 hand, seeks his friend’s interests out of love and |
| 1072 unchanging” (1 Cor 15:58); “A faithful friend, if he is constant, is like another self” (Sir | 1598 faithfulness. Hence a faithful servant is like a friend to his |
| 1073 6:11).</p> | 1599 master: “If you have a faithful servant, treat him like |
| 1074 <p>He suggests his attention when he says, <span style="font-weight: bold">and listens to him, </span>i.e., attentively considers the way | 1600 yourself” (Sir 33:31). Indeed, it is proof of a |
| 1075 in which the groom is united to the bride. For according to Chrysostom, these words explain | 1601 servant’s faithfulness when he rejoices in the prosperity of |
| 1076 the manner of this marriage, for it is accomplished through faith, and “faith comes through | 1602 his master, and when he obtains various goods, not for himself, but |
| 1077 hearing” (Rom 10:17). Or, he <span style="font-weight: bold">listens to him, </span>i.e., reverently obeys him, by caring for the | 1603 for his master. And so because John did not keep the bride |
| 1078 bride according to the commands of the groom: “I will listen to him as my master,” as is said | 1604 entrusted to his care for himself, but for the groom, we can see |
| 1079 in Isaiah (50:4). This is in opposition to those evil prelates who do not follow Christ’s | 1605 that he was a faithful servant and a friend of the groom. It is to |
| 1080 command in governing the Church.</p> | 1606 suggest this that he calls himself <span style= |
| 1081 <p>Likewise, he hints at his spiritual joy when he says, <span style="font-weight: bold">rejoicing at hearing his voice, </span>that is, | 1607 "font-weight: bold">the groom’s friend.</span></p> |
| 1082 when the groom talks to his bride. And he says, <span style="font-weight: bold">rejoicing </span>(literally, “rejoicing with joy”), to | 1608 <p>Those who are friends of the truth should act in the same way, |
| 1083 show the truth and perfection of his joy. For one whose rejoicing is not over the good, does | 1609 not turning the bride entrusted to their care to their own |
| 1084 not rejoice with true joy. And so, if it made me sad that Christ, who is the true groom, | 1610 advantage and glory, but treating her honorably for the honor and |
| 1085 preaches to the bride, i.e., the Church, I would not be a friend of the groom; but I am not sad.</p> | 1611 glory of the groom; otherwise they would not be friends of the |
| 1086 <p>521 Therefore in this case my joy is complete, namely, in seeing what I have so long desired, | 1612 groom but adulterers. This is why Gregory says that a servant who |
| 1087 that is, the groom speaking to his bride. Or, my joy is complete, i.e., brought to its perfect and | 1613 is sent by the groom with gifts for the bride is guilty of |
| 1088 due measure, when the bride. is united to the groom, because I now have my grace and I have | 1614 adulterous thoughts if he himself desires to please the bride. This |
| 1089 completed my work: “I will rejoice in the Lord, and I will take joy in God, my Jesus” (Hb | 1615 is not what the Apostle did: “I espoused you to one husband |
| 1090 3:18).</p> | 1616 in order to present you to Christ as a chaste virgin” (2 Cor |
| 1091 <p>522 Then when he says, <span style="font-weight: bold">He must increase, and I must decrease, </span>he answers their question | 1617 11:2). And John did the same, because he did not keep the bride, |
| 1092 as to their complaint about the increasing esteem given to Christ. First, he notes that such an | 1618 i.e., the faithful, for himself, but brought them to the groom, |
| 1093 increase is fitting. Secondly, he gives the reason for it (v 31).</p> | 1619 that is, to Christ.</p> |
| 1094 <p>523 So he says: You say that all the people are flocking to him, i.e., to Christ, and therefore | 1620 <p>520 And so by saying, <span style="font-weight: bold">the |
| 1095 that he is growing in honor and esteem among the people. But I say that this is not | 1621 groom’s friend,</span> he suggests the faithfulness of his |
| 1096 unbecoming, because He must increase, not in himself, but in relation to others, in the sense | 1622 love. Further, he suggests his constancy when he says, <span style= |
| 1097 that his power becoipe more and more known. <span style="font-weight: bold">And I must decrease, </span>in the reverence and | 1623 "font-weight: bold">waits,</span> firm in friendship and |
| 1098 esteem of the people: for esteem and reverence are not due to me as if I were a principal; but | 1624 faithfulness, not extolling himself above what he really is: |
| 1099 they are due to Christ. And therefore since he has come, the signs of honor are diminishing in | 1625 “I will stand my watch” (Hb 2:1); “Be steadfast |
| 1100 my regard, but increasing in regard to Christ, just as with the coming of the prince, the office | 1626 and unchanging” (1 Cor 15:58); “A faithful friend, if |
| 1101 of the ambassador ceases: “When the perfect comes, what is imperfect will pass away” (1 Cor | 1627 he is constant, is like another self” (Sir 6:11).</p> |
| 1102 13:10). And just as in the heavens the morning star appears and gives light before the sun, | 1628 <p>He suggests his attention when he says, <span style= |
| 1103 only to cease giving light when the sun appears, so John went before Christ and is compared | 1629 "font-weight: bold">and listens to him,</span> i.e., attentively |
| 1104 to the morning star: “Can you bring out the morning star?” (Jb 38:32).</p> | 1630 considers the way in which the groom is united to the bride. For |
| 1105 <p>This is also signified in John’s birth and in his death. In his birth, because John was born at a | 1631 according to Chrysostom, these words explain the manner of this |
| 1106 time when the days are getting shorter; Christ, however, was born when the days are growing | 1632 marriage, for it is accomplished through faith, and “faith |
| 1107 longer, on the twenty-fifth of December. In his death, because John dies shortened by | 1633 comes through hearing” (Rom 10:17). Or, he <span style= |
| 1108 decapitation; but Christ died raised up by the lifting up of the cross.</p> | 1634 "font-weight: bold">listens to him,</span> i.e., reverently obeys |
| 1109 <p>524 In the moral sense, this should take place in each one of us. Christ must increase in you, | 1635 him, by caring for the bride according to the commands of the |
| 1110 i.e., you should grow in the knowledge and love of Christ, because the more you are able to | 1636 groom: “I will listen to him as my master,” as is said |
| 1111 grasp him by knowledge and love, the more Christ increases in you; just as the more one | 1637 in Isaiah (50:4). This is in opposition to those evil prelates who |
| 1112 improves in seeing one and the same light, the more that light seems to increase. | 1638 do not follow Christ’s command in governing the Church.</p> |
| 1113 Consequently, as men advance in this way, their self-esteem decreases; because the more one | 1639 <p>Likewise, he hints at his spiritual joy when he says, |
| 1114 knows of the divine greatness, the less he thinks of his human smallness. As we read in | 1640 <span style="font-weight: bold">rejoicing at hearing his |
| 1115 Proverbs (30:1): “The revelation spoken by the man close to God”; and then there follows: “I | 1641 voice,</span> that is, when the groom talks to his bride. And he |
| 1116 am the most foolish of men, and the wisdom of men is not in me.” “I have heard you, but now | 1642 says, <span style="font-weight: bold">rejoicing</span> (literally, |
| 1117 I see you, and so I reprove myself, and do penance in dust and ashes,” as we read in Job | 1643 “rejoicing with joy”), to show the truth and perfection |
| 1644 of his joy. For one whose rejoicing is not over the good, does not | |
| 1645 rejoice with true joy. And so, if it made me sad that Christ, who | |
| 1646 is the true groom, preaches to the bride, i.e., the Church, I would | |
| 1647 not be a friend of the groom; but I am not sad.</p> | |
| 1648 <p>521 Therefore in this case my joy is complete, namely, in seeing | |
| 1649 what I have so long desired, that is, the groom speaking to his | |
| 1650 bride. Or, my joy is complete, i.e., brought to its perfect and due | |
| 1651 measure, when the bride. is united to the groom, because I now have | |
| 1652 my grace and I have completed my work: “I will rejoice in the | |
| 1653 Lord, and I will take joy in God, my Jesus” (Hb 3:18).</p> | |
| 1654 <p>522 Then when he says, <span style="font-weight: bold">He must | |
| 1655 increase, and I must decrease,</span> he answers their question as | |
| 1656 to their complaint about the increasing esteem given to Christ. | |
| 1657 First, he notes that such an increase is fitting. Secondly, he | |
| 1658 gives the reason for it (v 31).</p> | |
| 1659 <p>523 So he says: You say that all the people are flocking to him, | |
| 1660 i.e., to Christ, and therefore that he is growing in honor and | |
| 1661 esteem among the people. But I say that this is not unbecoming, | |
| 1662 because He must increase, not in himself, but in relation to | |
| 1663 others, in the sense that his power becoipe more and more known. | |
| 1664 <span style="font-weight: bold">And I must decrease,</span> in the | |
| 1665 reverence and esteem of the people: for esteem and reverence are | |
| 1666 not due to me as if I were a principal; but they are due to Christ. | |
| 1667 And therefore since he has come, the signs of honor are diminishing | |
| 1668 in my regard, but increasing in regard to Christ, just as with the | |
| 1669 coming of the prince, the office of the ambassador ceases: | |
| 1670 “When the perfect comes, what is imperfect will pass | |
| 1671 away” (1 Cor 13:10). And just as in the heavens the morning | |
| 1672 star appears and gives light before the sun, only to cease giving | |
| 1673 light when the sun appears, so John went before Christ and is | |
| 1674 compared to the morning star: “Can you bring out the morning | |
| 1675 star?” (Jb 38:32).</p> | |
| 1676 <p>This is also signified in John’s birth and in his death. | |
| 1677 In his birth, because John was born at a time when the days are | |
| 1678 getting shorter; Christ, however, was born when the days are | |
| 1679 growing longer, on the twenty-fifth of December. In his death, | |
| 1680 because John dies shortened by decapitation; but Christ died raised | |
| 1681 up by the lifting up of the cross.</p> | |
| 1682 <p>524 In the moral sense, this should take place in each one of | |
| 1683 us. Christ must increase in you, i.e., you should grow in the | |
| 1684 knowledge and love of Christ, because the more you are able to | |
| 1685 grasp him by knowledge and love, the more Christ increases in you; | |
| 1686 just as the more one improves in seeing one and the same light, the | |
| 1687 more that light seems to increase. Consequently, as men advance in | |
| 1688 this way, their self-esteem decreases; because the more one knows | |
| 1689 of the divine greatness, the less he thinks of his human smallness. | |
| 1690 As we read in Proverbs (30:1): “The revelation spoken by the | |
| 1691 man close to God”; and then there follows: “I am the | |
| 1692 most foolish of men, and the wisdom of men is not in me.” | |
| 1693 “I have heard you, but now I see you, and so I reprove | |
| 1694 myself, and do penance in dust and ashes,” as we read in Job | |
| 1118 (42:5).</p> | 1695 (42:5).</p> |
| 1119 <p>525 Then when he says, <span style="font-weight: bold">The One who came from above is above all things, </span>he gives the | 1696 <p>525 Then when he says, <span style="font-weight: bold">The One |
| 1120 reason for what he has just said. And he does this in two ways. First, on the basis of Christ’s | 1697 who came from above is above all things,</span> he gives the reason |
| 1121 origin. And secondly, by considering Christ’s teaching.</p> | 1698 for what he has just said. And he does this in two ways. First, on |
| 1122 <p>526 Regarding the first, we should note that in order for a thing to be perfect, it must reach | 1699 the basis of Christ’s origin. And secondly, by considering |
| 1123 the goal fixed for it by its origin; for example, if one is born from a king, he should continue | 1700 Christ’s teaching.</p> |
| 1124 to progress until he becomes a king. Now Christ has an origin that is most excellent and | 1701 <p>526 Regarding the first, we should note that in order for a |
| 1125 eternal; therefore he must increase by the manifestation of his power, in relation to others, | 1702 thing to be perfect, it must reach the goal fixed for it by its |
| 1126 until it is recognized that he is above all things. Thus he says, <span style="font-weight: bold">The One who came from | 1703 origin; for example, if one is born from a king, he should continue |
| 1127 above, </span>that is, Christ, according to his divinity. “No one has gone up to heaven except the | 1704 to progress until he becomes a king. Now Christ has an origin that |
| 1128 One who came down from heaven” (above 3:13); “You are from below, I am from above” | 1705 is most excellent and eternal; therefore he must increase by the |
| 1129 (below 8:23).</p> | 1706 manifestation of his power, in relation to others, until it is |
| 1130 <p>527 Or, he <span style="font-weight: bold">came from above, </span>as to his human nature, i.e., from the “highest” condition of | 1707 recognized that he is above all things. Thus he says, <span style= |
| 1131 human nature, by assuming it according to what was predominant in it in each of its states. | 1708 "font-weight: bold">The One who came from above,</span> that is, |
| 1132 For human nature is considered in three states. First, is the state of human nature before sin; | 1709 Christ, according to his divinity. “No one has gone up to |
| 1133 and from this state he took his purity by assuming a flesh unmarked by the stain of original | 1710 heaven except the One who came down from heaven” (above |
| 1134 sin: “A lamb without blemish” (Ex 12:5). The second state is after sin; and from this he took | 1711 3:13); “You are from below, I am from above” (below |
| 1135 his capability to suffer and die by assuming the likeness of sinful flesh as regards its | 1712 8:23).</p> |
| 1136 punishment, but not in its guilt: “God sent his own Son in the likeness of sinful flesh” (Rom | 1713 <p>527 Or, he <span style="font-weight: bold">came from |
| 1137 8:3). The third state is that of resurrection and glory; and from this he took his impossibility | 1714 above,</span> as to his human nature, i.e., from the |
| 1138 of sinning and his joy of soul.</p> | 1715 “highest” condition of human nature, by assuming it |
| 1139 <p>528 Here we must be on guard against the error of those who say that there was left in Adam | 1716 according to what was predominant in it in each of its states. For |
| 1140 something materially unmarked by the original stain, and this was passed on to his | 1717 human nature is considered in three states. First, is the state of |
| 1141 descendants; for example, to the Blessed Virgin, and that Christ’s body was formed from this. | 1718 human nature before sin; and from this state he took his purity by |
| 1142 This is heretical, because whatever existed in Adam in a material way was marked by the | 1719 assuming a flesh unmarked by the stain of original sin: “A |
| 1143 stain of original sin. Further, the matter from which the body of Christ was formed was | 1720 lamb without blemish” (Ex 12:5). The second state is after |
| 1144 purified by the power of the Holy Spirit when he sanctified the Blessed Virgin.</p> | 1721 sin; and from this he took his capability to suffer and die by |
| 1145 <p>529 <span style="font-weight: bold">The One who came from above, </span>according to his divinity as well as his human nature, | 1722 assuming the likeness of sinful flesh as regards its punishment, |
| 1146 <span style="font-weight: bold">is above all things, </span>both by eminence of rank: “The Lord is high above all nations” (Ps | 1723 but not in its guilt: “God sent his own Son in the likeness |
| 1147 112:4), and by his authority and power: “He has made him the head of the Church,” as is said | 1724 of sinful flesh” (Rom 8:3). The third state is that of |
| 1148 in Ephesians (1:22).</p> | 1725 resurrection and glory; and from this he took his impossibility of |
| 1149 <p style="margin-bottom: 0.125in; margin-bottom: 0.125in"> </p> | 1726 sinning and his joy of soul.</p> |
| 1150 <p>530 Now he gives the reason for what he had said above (v 30), by considering the teaching | 1727 <p>528 Here we must be on guard against the error of those who say |
| 1151 of Christ. First, he describes the doctrine of Christ and its grandeur. Secondly, the difference | 1728 that there was left in Adam something materially unmarked by the |
| 1152 in those who receive or reject this doctrine (v 32b). He does two things with respect to the | 1729 original stain, and this was passed on to his descendants; for |
| 1153 first. First, he describes John’s doctrine. Secondly, he describes the doctrine of Christ (v 32).</p> | 1730 example, to the Blessed Virgin, and that Christ’s body was |
| 1154 <p>531 As to the first we should note that a man is known mainly by what he says: “Your accent | 1731 formed from this. This is heretical, because whatever existed in |
| 1155 gives you away” (Mt 26:73); “Out of the abundance of the heart the mouth speaks” (Mt | 1732 Adam in a material way was marked by the stain of original sin. |
| 1156 12:34). This is why the quality of a teaching or doctrine is considered according to the quality | 1733 Further, the matter from which the body of Christ was formed was |
| 1157 of its origin. Accordingly, in order to understand the quality of John’s doctrine, we should | 1734 purified by the power of the Holy Spirit when he sanctified the |
| 1158 first consider his origin. So he says, <span style="font-weight: bold">He who is of earth, </span>that is John, not only as to the matter | 1735 Blessed Virgin.</p> |
| 1159 from. which he was made, but also in his efficient cause: because the body of John was | 1736 <p>529 <span style="font-weight: bold">The One who came from |
| 1160 formed by a created power: “They dwell in houses of clay, and have a foundation of earth” | 1737 above,</span> according to his divinity as well as his human |
| 1161 (Jb 4:19). Secondly, we should consider the quality of John himself, which is earthly; and so | 1738 nature, <span style="font-weight: bold">is above all things,</span> |
| 1162 he says, is earthly. Thirdly, the quality of his teaching is described: he <span style="font-weight: bold">speaks of earthly | 1739 both by eminence of rank: “The Lord is high above all |
| 1163 things. </span>“You will speak of the earth” (Is 29:4).</p> | 1740 nations” (Ps 112:4), and by his authority and power: |
| 1164 <p>532 But since John was full of the Holy Spirit while still in his mother’s womb, how can he | 1741 “He has made him the head of the Church,” as is said in |
| 1165 be said to speak of earthly things? I answer that, according to Chrysostom, John says he | 1742 Ephesians (1:22).</p> |
| 1166 speaks of earthly things by comparison with the teaching of Christ. As if to say: The things I | 1743 <p style="margin-bottom: 0.125in; margin-bottom: 0.125in"> |
| 1167 speak of are slight and inferior as becomes one of an earthly nature, in comparison to him “in | 1744 </p> |
| 1168 whom are hidden all the treasures of wisdom and knowledge” (Col 2:3); “As the heavens are | 1745 <p>530 Now he gives the reason for what he had said above (v 30), |
| 1169 high above the earth, so my ways are high above your ways” (Is 55:9).</p> | 1746 by considering the teaching of Christ. First, he describes the |
| 1170 <p>Or we could say according to Augustine, and this is a better explanation, that we can consider | 1747 doctrine of Christ and its grandeur. Secondly, the difference in |
| 1171 what any person has of himself and what he has received from another. Now John and every | 1748 those who receive or reject this doctrine (v 32b). He does two |
| 1172 mere human of himself is of the earth. Therefore, from this standpoint, he has nothing to | 1749 things with respect to the first. First, he describes John’s |
| 1173 speak of except earthly things. And it’ he does speak of divine things, it is due to a divine | 1750 doctrine. Secondly, he describes the doctrine of Christ (v 32).</p> |
| 1174 enlightenment: “Your heart has visions, but unless they come from the Almighty, ignore | 1751 <p>531 As to the first we should note that a man is known mainly by |
| 1175 them” (Sir 34:6). So the Apostle says, “It is not 1, but the grace of God which is with me” (1 | 1752 what he says: “Your accent gives you away” (Mt 26:73); |
| 1176 Cor 15:10); “For it is not you who speak, but the Holy Spirit who is speaking through you” | 1753 “Out of the abundance of the heart the mouth speaks” |
| 1177 (Mt 10:20). Accordingly, as regards John, he <span style="font-weight: bold">is earthly and speaks of earthly things. </span>And if | 1754 (Mt 12:34). This is why the quality of a teaching or doctrine is |
| 1178 there was anything divine in him, it did not come from him, as he was the recipient, but from | 1755 considered according to the quality of its origin. Accordingly, in |
| 1756 order to understand the quality of John’s doctrine, we should | |
| 1757 first consider his origin. So he says, <span style= | |
| 1758 "font-weight: bold">He who is of earth,</span> that is John, not | |
| 1759 only as to the matter from. which he was made, but also in his | |
| 1760 efficient cause: because the body of John was formed by a created | |
| 1761 power: “They dwell in houses of clay, and have a foundation | |
| 1762 of earth” (Jb 4:19). Secondly, we should consider the quality | |
| 1763 of John himself, which is earthly; and so he says, is earthly. | |
| 1764 Thirdly, the quality of his teaching is described: he <span style= | |
| 1765 "font-weight: bold">speaks of earthly things.</span> “You | |
| 1766 will speak of the earth” (Is 29:4).</p> | |
| 1767 <p>532 But since John was full of the Holy Spirit while still in | |
| 1768 his mother’s womb, how can he be said to speak of earthly | |
| 1769 things? I answer that, according to Chrysostom, John says he speaks | |
| 1770 of earthly things by comparison with the teaching of Christ. As if | |
| 1771 to say: The things I speak of are slight and inferior as becomes | |
| 1772 one of an earthly nature, in comparison to him “in whom are | |
| 1773 hidden all the treasures of wisdom and knowledge” (Col 2:3); | |
| 1774 “As the heavens are high above the earth, so my ways are high | |
| 1775 above your ways” (Is 55:9).</p> | |
| 1776 <p>Or we could say according to Augustine, and this is a better | |
| 1777 explanation, that we can consider what any person has of himself | |
| 1778 and what he has received from another. Now John and every mere | |
| 1779 human of himself is of the earth. Therefore, from this standpoint, | |
| 1780 he has nothing to speak of except earthly things. And it’ he | |
| 1781 does speak of divine things, it is due to a divine enlightenment: | |
| 1782 “Your heart has visions, but unless they come from the | |
| 1783 Almighty, ignore them” (Sir 34:6). So the Apostle says, | |
| 1784 “It is not 1, but the grace of God which is with me” (1 | |
| 1785 Cor 15:10); “For it is not you who speak, but the Holy Spirit | |
| 1786 who is speaking through you” (Mt 10:20). Accordingly, as | |
| 1787 regards John, he <span style="font-weight: bold">is earthly and | |
| 1788 speaks of earthly things.</span> And if there was anything divine | |
| 1789 in him, it did not come from him, as he was the recipient, but from | |
| 1179 the one enlightening him.</p> | 1790 the one enlightening him.</p> |
| 1180 <p>533 Now he describes the doctrine of Christ. And he does three things. First, he shows its | 1791 <p>533 Now he describes the doctrine of Christ. And he does three |
| 1181 origin, which is heavenly; hence he says, <span style="font-weight: bold">The One who comes from heaven is above all | 1792 things. First, he shows its origin, which is heavenly; hence he |
| 1182 things. </span>For although the body of Christ was of the earth as regards the matter of which it was | 1793 says, <span style="font-weight: bold">The One who comes from heaven |
| 1183 made, yet it came from heaven as to its efficient cause, inasmuch as his body was formed by | 1794 is above all things.</span> For although the body of Christ was of |
| 1184 divine power. It also came from heaven because the eternal and uncreated person of the Son | 1795 the earth as regards the matter of which it was made, yet it came |
| 1185 came from heaven by assuming a body. “No one has gone up to heaven except the One who | 1796 from heaven as to its efficient cause, inasmuch as his body was |
| 1186 came down from heaven, the Son of Man, who lives in heaven” (above 3:13).</p> | 1797 formed by divine power. It also came from heaven because the |
| 1187 <p>Secondly, he shows the dignity of Christ, which is very great; so he says, <span style="font-weight: bold">is above all things. | 1798 eternal and uncreated person of the Son came from heaven by |
| 1188 </span>This was explained above.</p> | 1799 assuming a body. “No one has gone up to heaven except the One |
| 1189 <p>Thirdly, he infers the dignity of Christ’s doctrine, which is most certain, because <span style="font-weight: bold">he testifies | 1800 who came down from heaven, the Son of Man, who lives in |
| 1190 to what he sees and to what he hears. </span>For Christ, as God, is truth itself; but as man, he is its | 1801 heaven” (above 3:13).</p> |
| 1191 witness: “For this was I born, and for this I came into the world: to testify to the truth” (below | 1802 <p>Secondly, he shows the dignity of Christ, which is very great; |
| 1192 18:37). Therefore, he gives testimony to himself: “You testify to yourself” (below 8:13). And | 1803 so he says, <span style="font-weight: bold">is above all |
| 1193 he testifies to what is certain, because his testimony is about what he has heard with the | 1804 things.</span> This was explained above.</p> |
| 1194 Father: “I speak to the world what I have heard from my Father” (below 8:26); “What we | 1805 <p>Thirdly, he infers the dignity of Christ’s doctrine, which |
| 1195 have seen and heard” (1 Jn 1:3).</p> | 1806 is most certain, because <span style="font-weight: bold">he |
| 1196 <p>534 Note that knowledge of a thing is acquired in through sight and in one way another way | 1807 testifies to what he sees and to what he hears.</span> For Christ, |
| 1197 through hearing. For by sight, a knowledge of a thing in acquired by means of the very thing | 1808 as God, is truth itself; but as man, he is its witness: “For |
| 1198 seen; but by hearing, a thing is not made known by the very voice that is heard, but by means | 1809 this was I born, and for this I came into the world: to testify to |
| 1199 of the understanding of the one speaking. And so, because the Lord has knowledge which he | 1810 the truth” (below 18:37). Therefore, he gives testimony to |
| 1200 has received from the Father, he says, <span style="font-weight: bold">to what he sees, </span>insofar as he proceeds from the | 1811 himself: “You testify to yourself” (below 8:13). And he |
| 1201 essence of the Father; <span style="font-weight: bold">and to what he hears, insofar </span>as he proceeds as the Word of the | 1812 testifies to what is certain, because his testimony is about what |
| 1202 Father’s intellect. Now because among intellectual beings, their act of being is other than | 1813 he has heard with the Father: “I speak to the world what I |
| 1203 their act of understanding, their knowledge through sight is other than their knowledge | 1814 have heard from my Father” (below 8:26); “What we have |
| 1204 through hearing. But in God the Father, the act of being (<i>esse</i>)<i> </i>and the act of understanding | 1815 seen and heard” (1 Jn 1:3).</p> |
| 1205 (<i>intelligere</i>) are the same. Thus in the Son, to see and hear are the same thing. Moreover, | 1816 <p>534 Note that knowledge of a thing is acquired in through sight |
| 1206 since even in one who sees there is not the essence of the thing seen in itself but only its | 1817 and in one way another way through hearing. For by sight, a |
| 1207 similitude, as also in the hearer there is not the actual thought of the speaker but only an | 1818 knowledge of a thing in acquired by means of the very thing seen; |
| 1208 indication of it, so the one who sees is not the essence of the thing in itself, nor is the listener | 1819 but by hearing, a thing is not made known by the very voice that is |
| 1209 the very thought expressed. In the Son, however, the very essence of the Father is received by | 1820 heard, but by means of the understanding of the one speaking. And |
| 1210 generation, and he himself is the Word; and so in him to see and to hear are the same.</p> | 1821 so, because the Lord has knowledge which he has received from the |
| 1211 <p>And so John concludes that since the doctrine of Christ has more grandeur and is more certain | 1822 Father, he says, <span style="font-weight: bold">to what he |
| 1212 than his, one must listen to Christ rather than to him.</p> | 1823 sees,</span> insofar as he proceeds from the essence of the Father; |
| 1213 <p style="margin-bottom: 0.125in; margin-bottom: 0.125in"> </p> | 1824 <span style="font-weight: bold">and to what he hears, |
| 1214 <p style="text-align: center; margin-bottom: 0.125in"><span style="font-weight: bold">LECTURE 6</span></p> | 1825 insofar</span> as he proceeds as the Word of the Father’s |
| 1215 <BLOCKQUOTE><p style="margin-left: 0.5in">32b “And his testimony no one accepts. | 1826 intellect. Now because among intellectual beings, their act of |
| 1216 <br>33 But whoever accepts his testimony | 1827 being is other than their act of understanding, their knowledge |
| 1217 <br>has given a sign [or certifies] that God is true. | 1828 through sight is other than their knowledge through hearing. But in |
| 1218 <br>34 For the One whom God sends | 1829 God the Father, the act of being (<i>esse</i>) and the act of |
| 1219 <br>speaks the words of God, | 1830 understanding (<i>intelligere</i>) are the same. Thus in the Son, |
| 1220 <br>for God does not bestow the Spirit in fractions. | 1831 to see and hear are the same thing. Moreover, since even in one who |
| 1221 <br>35 The Father loves the Son, | 1832 sees there is not the essence of the thing seen in itself but only |
| 1222 <br>and has put everything into his hands. | 1833 its similitude, as also in the hearer there is not the actual |
| 1223 <br>36 Whoever believes in the Son has eternal life. | 1834 thought of the speaker but only an indication of it, so the one who |
| 1224 <br>But whoever is unbelieving in the Son | 1835 sees is not the essence of the thing in itself, nor is the listener |
| 1225 <br>will not see life; | 1836 the very thought expressed. In the Son, however, the very essence |
| 1226 <BR>rather, the anger of God rests on him.”</p></BLOCKQUOTE> | 1837 of the Father is received by generation, and he himself is the |
| 1227 <p>535 Above, John the Baptist commended the teaching of Christ; here, however, he considers | 1838 Word; and so in him to see and to hear are the same.</p> |
| 1228 the difference in those who receive it. Thus, he treats of the faith that must be given to this | 1839 <p>And so John concludes that since the doctrine of Christ has more |
| 1229 teaching. And he does three things. First, he shows the scarcity of those who believe. | 1840 grandeur and is more certain than his, one must listen to Christ |
| 1230 Secondly, the obligation to believe (v 33). Lastly, the reward for belief (v 36).</p> | 1841 rather than to him.</p> |
| 1231 <p>536 He says therefore: I say that Christ has certain knowledge and that he speaks the truth. | 1842 <p style="margin-bottom: 0.125in; margin-bottom: 0.125in"> |
| 1232 Yet although few accept his testimony, that is no reflection on his teaching, because it is not | 1843 </p> |
| 1233 the fault of the teaching but of those who do not accept it: namely, the disciples of John, who | 1844 <p style="text-align: center; margin-bottom: 0.125in"><span style= |
| 1234 did not yet believe, and the Pharisees, who slandered his teaching. Thus he says, <span style="font-weight: bold">And his | 1845 "font-weight: bold">LECTURE 6</span></p> |
| 1235 testimony no one accepts.</span></p> | 1846 <blockquote> |
| 1236 <p>537 <span style="font-weight: bold">No one</span> can be explained in two ways. First, so that it implies a few; and so some did | 1847 <p style="margin-left: 0.5in">32b “And his testimony no one |
| 1237 accept his testimony. He shows that some did accept it when he adds, “But whoever accepts | 1848 accepts.<br /> |
| 1238 his testimony.” The Evangelist used this way of speaking before when he said: “He came unto | 1849 33 But whoever accepts his testimony<br /> |
| 1239 his own, and his own did not receive him” (above 1:11): because a few did receive him.</p> | 1850 has given a sign [or certifies] that God is true.<br /> |
| 1240 <p>In another way, to accept his testimony is understood as to believe in God. But no one can | 1851 34 For the One whom God sends<br /> |
| 1241 believe of himself, but only due to God: “You are saved by grace” (Eph 2:8). And so he says, | 1852 speaks the words of God,<br /> |
| 1242 his testimony no one accepts, i.e., of himself, but it is given to him by God.</p> | 1853 for God does not bestow the Spirit in fractions.<br /> |
| 1243 <p>This can be explained in another way by realizing that Scripture refers to people in two ways. | 1854 35 The Father loves the Son,<br /> |
| 1244 As long as we are in this world the wicked are mingled with the good; and so Scripture | 1855 and has put everything into his hands.<br /> |
| 1245 sometimes speaks of “the people,” or “they,” meaning those who are good; while at other | 1856 36 Whoever believes in the Son has eternal life.<br /> |
| 1246 times, the same words can refer to the wicked. We can see this in Jeremiah (26): for first it | 1857 But whoever is unbelieving in the Son<br /> |
| 1247 says that all the people and the priests sought to kill Jeremiah, and this referred to those who | 1858 will not see life;<br /> |
| 1248 were evil; then at once it says that all the people sought to free him, and this referred to those | 1859 rather, the anger of God rests on him.”</p> |
| 1249 who were good. In the same way, John the Baptist says, looking to the left, i.e., toward those | 1860 </blockquote> |
| 1250 who are evil, <span style="font-weight: bold">And his testimony no one accepts; </span>and later, referring to those on the right, | 1861 <p>535 Above, John the Baptist commended the teaching of Christ; |
| 1251 i.e., to the good, he says, <span style="font-weight: bold">But whoever accepts his testimony.</span></p> | 1862 here, however, he considers the difference in those who receive it. |
| 1252 <p>538 <span style="font-weight: bold">But whoever accepts his testimony. </span>Here he speaks of the obligation to believe, i.e., to | 1863 Thus, he treats of the faith that must be given to this teaching. |
| 1253 submit oneself to divine truth. As to this he does four things. First, he presents the divine | 1864 And he does three things. First, he shows the scarcity of those who |
| 1254 truth. Secondly, he speaks of the proclamation of the divine truth (v 34). Thirdly, of the | 1865 believe. Secondly, the obligation to believe (v 33). Lastly, the |
| 1255 ability to proclaim it ( v 34b). Fourthly, he gives the reason for this ability (v 35).</p> | 1866 reward for belief (v 36).</p> |
| 1256 <p>539 Man’s obligation to the faith is to submit himself to divine truth, and so he says that if | 1867 <p>536 He says therefore: I say that Christ has certain knowledge |
| 1257 few accept his testimony that means that some do. Hence he says, <span style="font-weight: bold">whoever accepts his | 1868 and that he speaks the truth. Yet although few accept his |
| 1258 testimony, </span>i.e., whoever he may be, <span style="font-weight: bold">has given a sign, </span>i.e., he ought to affix a certain sign or | 1869 testimony, that is no reflection on his teaching, because it is not |
| 1259 has in fact placed a seal in his own heart, that Christ is God. And he [Christ] is true, because | 1870 the fault of the teaching but of those who do not accept it: |
| 1260 he said that he is God. If he were not, he would not be true, but it is written: “God is true” | 1871 namely, the disciples of John, who did not yet believe, and the |
| 1261 (Rom 3:4). Concerning this seal it is said: “Set me as a seal on your heart” (Sg 8:6), and “The | 1872 Pharisees, who slandered his teaching. Thus he says, <span style= |
| 1262 foundation of God stands firm, bearing a seal, etc.” as we read in 2 Timothy (2:19).</p> | 1873 "font-weight: bold">And his testimony no one accepts.</span></p> |
| 1263 <p>Or, following Chrysostom, he has given a sign, i.e., he has shown <span style="font-weight: bold">that God, </span>that is, the | 1874 <p>537 <span style="font-weight: bold">No one</span> can be |
| 1264 Father, <span style="font-weight: bold">is true, </span>because he sent his Son whom he promised to send. The Fvangelist says this | 1875 explained in two ways. First, so that it implies a few; and so some |
| 1265 to show that those who do not believe Christ deny the truthfulness of the Father.</p> | 1876 did accept his testimony. He shows that some did accept it when he |
| 1266 <p>540 Then immediately he adds a commendation of divine truth, saying, <span style="font-weight: bold">For the One whom | 1877 adds, “But whoever accepts his testimony.” The |
| 1267 God sends speaks the words of God. </span>As if to say: He has given this as a sign, namely, that | 1878 Evangelist used this way of speaking before when he said: “He |
| 1268 Christ, whose testimony he accepts, <span style="font-weight: bold">the One whom God sends speaks the words of God. | 1879 came unto his own, and his own did not receive him” (above |
| 1269 </span>Consequently, one who believes Christ believes the Father: “I speak to the world what I have | 1880 1:11): because a few did receive him.</p> |
| 1270 heard from the Father” (below 8:26). So he expressed verbally nothing but the Father and the | 1881 <p>In another way, to accept his testimony is understood as to |
| 1271 words of the Father, because he has been sent by the Father, and because he is the Word of | 1882 believe in God. But no one can believe of himself, but only due to |
| 1272 the Father. Hence, he says that he even bespeaks the Father.</p> | 1883 God: “You are saved by grace” (Eph 2:8). And so he |
| 1273 <p>Or, if the statement <span style="font-weight: bold">God is true </span>refers to Christ, we understand the distinction of persons; for | 1884 says, his testimony no one accepts, i.e., of himself, but it is |
| 1274 since the Father is true God, and Christ is true God, it follows that the true God sent the true | 1885 given to him by God.</p> |
| 1275 God, who is distinct from him in person, but not in nature.</p> | 1886 <p>This can be explained in another way by realizing that Scripture |
| 1276 <p>541 The ability to proclaim divine truth is present in Christ in the highest degree, because he | 1887 refers to people in two ways. As long as we are in this world the |
| 1277 does not receive the Spirit in a partial way; and so he says, <span style="font-weight: bold">for God does not bestow the | 1888 wicked are mingled with the good; and so Scripture sometimes speaks |
| 1278 Spirit in fractions.</span></p> | 1889 of “the people,” or “they,” meaning those |
| 1279 <p>You might say that although God sent Christ, yet not all that Christ says is from God, but only | 1890 who are good; while at other times, the same words can refer to the |
| 1280 some of the things; for even the prophets spoke at times from their own spirit, and at other | 1891 wicked. We can see this in Jeremiah (26): for first it says that |
| 1281 times from the Spirit of God. For example, we read that the prophet Nathan (2 Sm 7:3), | 1892 all the people and the priests sought to kill Jeremiah, and this |
| 1282 speaking out of his own spirit, advised David to build a temple, but that later, under the | 1893 referred to those who were evil; then at once it says that all the |
| 1283 influence of the Spirit of God, he retracted this. However, the Baptist shows that such is not | 1894 people sought to free him, and this referred to those who were |
| 1284 the case with Christ. For the prophets receive the Spirit of God only fractionally, i.e., in | 1895 good. In the same way, John the Baptist says, looking to the left, |
| 1285 reference to some things, but not as to all things. Consequently, not all they say are the words | 1896 i.e., toward those who are evil, <span style= |
| 1286 of God. But Christ, who received the Spirit fully and in regards to all things, speaks the words | 1897 "font-weight: bold">And his testimony no one accepts;</span> and |
| 1287 of God as to all things.</p> | 1898 later, referring to those on the right, i.e., to the good, he says, |
| 1288 <p>542 But how can the Holy Spirit be given in fractions, since he is immense or infinite, | 1899 <span style="font-weight: bold">But whoever accepts his |
| 1289 according to the Creed of Athanasius: “Immense is the Father, immense the Son, immense the | 1900 testimony.</span></p> |
| 1290 Holy Spirit”? I answer that the Holy Spirit is given in fractions, not in respect to his essence | 1901 <p>538 <span style="font-weight: bold">But whoever accepts his |
| 1291 or power, according to which he is infinite, but as to his gifts, which are given fractionally: | 1902 testimony.</span> Here he speaks of the obligation to believe, |
| 1292 “Grace has been given to each of us according to degree” (Eph 4:7).</p> | 1903 i.e., to submit oneself to divine truth. As to this he does four |
| 1293 <p>543 We should note that we can understand in two ways what is said here, namely, that God | 1904 things. First, he presents the divine truth. Secondly, he speaks of |
| 1294 the Father did not give the Spirit to Christ in a partial way. We can understand it as applying | 1905 the proclamation of the divine truth (v 34). Thirdly, of the |
| 1295 to Christ as God, and, in another way, as applying to Christ as man. Something is given to | 1906 ability to proclaim it ( v 34b). Fourthly, he gives the reason for |
| 1296 someone in order that he may have it: and it is appropriate to Christ to have the Spirit, both as | 1907 this ability (v 35).</p> |
| 1297 God and as man. And so he has the Holy Spirit with respect to both. As man, Christ has the | 1908 <p>539 Man’s obligation to the faith is to submit himself to |
| 1298 Holy Spirit as Sanctifier: “The Spirit of the Lord is upon me, because the Lord has anointed | 1909 divine truth, and so he says that if few accept his testimony that |
| 1299 me” (Is 6 1:1), namely, as man. But as God, he has the Holy Spirit only as manifesting | 1910 means that some do. Hence he says, <span style= |
| 1300 himself, inasmuch as the Spirit proceeds from him: “He will give glory to me,” that is, make | 1911 "font-weight: bold">whoever accepts his testimony,</span> i.e., |
| 1301 known, “because he will have received from me,” as is said below (16:14).</p> | 1912 whoever he may be, <span style="font-weight: bold">has given a |
| 1302 <p>Therefore, both as God and as man, Christ has the Holy Spirit beyond measure. For God the | 1913 sign,</span> i.e., he ought to affix a certain sign or has in fact |
| 1303 Father is said to give the Holy Spirit without measure to Christ as God, because he gives to | 1914 placed a seal in his own heart, that Christ is God. And he [Christ] |
| 1304 Christ the power and might to bring forth (<i>spirandi</i>)<i> </i>the Holy Spirit, who, since he is infinite, | 1915 is true, because he said that he is God. If he were not, he would |
| 1305 was infinitely given to him by the Father: for the Father gives it just as he himself has it, so | 1916 not be true, but it is written: “God is true” (Rom |
| 1306 that the Holy Spirit proceeds from him as much as from the Son. And he gave him this by an | 1917 3:4). Concerning this seal it is said: “Set me as a seal on |
| 1307 everlasting generation. Similarly, Christ as man has the Holy Spirit without measure, for the | 1918 your heart” (Sg 8:6), and “The foundation of God stands |
| 1308 Holy Spirit is given to different men in differing degrees, because grace is given to each “by | 1919 firm, bearing a seal, etc.” as we read in 2 Timothy |
| 1309 measure” [cf., e.g., Mk 4:24; Mt 7:2]. But Christ as man did not receive a certain amount of | 1920 (2:19).</p> |
| 1310 grace; and so he did not receive the Holy Spirit in any limited degree.</p> | 1921 <p>Or, following Chrysostom, he has given a sign, i.e., he has |
| 1311 <p>544 It should be noted, however, that there are three kinds of grace in Christ: the grace of [the | 1922 shown <span style="font-weight: bold">that God,</span> that is, the |
| 1312 hypostatic] union, the grace of a singular person, which is habitual, and the grace of headship, | 1923 Father, <span style="font-weight: bold">is true,</span> because he |
| 1313 which animates all the members. And Christ received each of these graces without measure.</p> | 1924 sent his Son whom he promised to send. The Fvangelist says this to |
| 1314 <p>The grace of union, which is not habitual grace, but a certain gratuitous gift, is given to Christ | 1925 show that those who do not believe Christ deny the truthfulness of |
| 1315 in order that in his human nature he be the true Son of God, not by participation, but by | 1926 the Father.</p> |
| 1316 nature, insofar as the human nature of Christ is united to the Son of God in person. This union | 1927 <p>540 Then immediately he adds a commendation of divine truth, |
| 1317 is called a grace because he had it without any preceding merits. Now the divine nature is | 1928 saying, <span style="font-weight: bold">For the One whom God sends |
| 1318 infinite; hence from that union he received an infinite gift. Thus it was not by degree or | 1929 speaks the words of God.</span> As if to say: He has given this as |
| 1319 measure that he received the Holy Spirit, i.e., the gift and grace of union which, as gratuitous, | 1930 a sign, namely, that Christ, whose testimony he accepts, |
| 1320 is attributed to the Holy Spirit.</p> | 1931 <span style="font-weight: bold">the One whom God sends speaks the |
| 1321 <p>His grace is termed habitual insofar as the soul of Christ was full of grace and wisdom: “the | 1932 words of God.</span> Consequently, one who believes Christ believes |
| 1322 Only Begotten of the Father, full of grace and truth” (above 1:14). We might wonder if Christ | 1933 the Father: “I speak to the world what I have heard from the |
| 1323 did receive this grace without measure. For since such grace is a created gift, we must admit | 1934 Father” (below 8:26). So he expressed verbally nothing but |
| 1324 that it has a finite essence. Therefore, as far as its essence is concerned, since it is something | 1935 the Father and the words of the Father, because he has been sent by |
| 1325 created, this habitual grace was finite. Yet Christ is not said to have received this in a limited | 1936 the Father, and because he is the Word of the Father. Hence, he |
| 1326 degree for three reasons.</p> | 1937 says that he even bespeaks the Father.</p> |
| 1327 <p>First, becatise of the one who is receiving the grace. For it is plain that each thing’s nature has | 1938 <p>Or, if the statement <span style="font-weight: bold">God is |
| 1328 a finite capacity, because even though one might receive an infinite good by knowing, loving | 1939 true</span> refers to Christ, we understand the distinction of |
| 1329 and enjoying it, nevertheless one receives it by enjoying it in a finite way. Further, each | 1940 persons; for since the Father is true God, and Christ is true God, |
| 1330 creature has, according to its species and nature, a finite amount of capacity. But this does not | 1941 it follows that the true God sent the true God, who is distinct |
| 1331 make it impossible for the divine power to make another creature possessing a greater | 1942 from him in person, but not in nature.</p> |
| 1332 capacity; but then such a creature would not be of a nature which is specifically the same, just | 1943 <p>541 The ability to proclaim divine truth is present in Christ in |
| 1333 as when one is added to three, there is another species of number. Therefore, when some | 1944 the highest degree, because he does not receive the Spirit in a |
| 1334 nature is not given as much of the divine goodness as its natural capacity is able to contain, | 1945 partial way; and so he says, <span style="font-weight: bold">for |
| 1335 then it is seen to be given to it by measure; but when its total natural capacity is filled, it is not | 1946 God does not bestow the Spirit in fractions.</span></p> |
| 1336 given to it by measure, because even though there is a measure on the part of the one | 1947 <p>You might say that although God sent Christ, yet not all that |
| 1337 receiving, there is none on the part of the one giving, who is prepared to give all. Thus, if | 1948 Christ says is from God, but only some of the things; for even the |
| 1338 someone takes a pail to a river, he sees water present without measure, although he takes the | 1949 prophets spoke at times from their own spirit, and at other times |
| 1339 water by measure on account of the limited dimensions of the pail. Thus, the habitual grace of | 1950 from the Spirit of God. For example, we read that the prophet |
| 1340 Christ is indeed finite according to its essence, but it is said to be given in an infinite way and | 1951 Nathan (2 Sm 7:3), speaking out of his own spirit, advised David to |
| 1341 not by measure or partially, because as much was given to him as created nature was able to | 1952 build a temple, but that later, under the influence of the Spirit |
| 1342 hold.</p> | 1953 of God, he retracted this. However, the Baptist shows that such is |
| 1343 <p>Secondly, Christ did not receive habitual grace in a limited way by considering the gift which | 1954 not the case with Christ. For the prophets receive the Spirit of |
| 1344 is received. For every form or act, considered in its very nature, is not finite in the way in | 1955 God only fractionally, i.e., in reference to some things, but not |
| 1345 which it is made finite by the subject in which it is received. Nevertheless, there is nothing to | 1956 as to all things. Consequently, not all they say are the words of |
| 1346 prevent it from being finite in its essence, insofar as its existence (<i>esse</i>) is<i> </i>received in some | 1957 God. But Christ, who received the Spirit fully and in regards to |
| 1347 subject. For that is infinite according to its essence which has the entire fulness of being | 1958 all things, speaks the words of God as to all things.</p> |
| 1348 (<i>essendi</i>): and this is true of God alone, who is the supreme <i>esse. </i>But if we consider some | 1959 <p>542 But how can the Holy Spirit be given in fractions, since he |
| 1349 “spiritual” form as not existing in a subject, for example, whiteness or color, it would not be | 1960 is immense or infinite, according to the Creed of Athanasius: |
| 1350 infinite in essence, because its essence would be confined to some genus or species; | 1961 “Immense is the Father, immense the Son, immense the Holy |
| 1351 nevertheless it would still possess the entire fulness of that species. Thus, considering the | 1962 Spirit”? I answer that the Holy Spirit is given in fractions, |
| 1352 nature of the species, it would be without limit or measure, since it would have everything | 1963 not in respect to his essence or power, according to which he is |
| 1353 that can pertain to that species. But if whiteness or color should be received into some | 1964 infinite, but as to his gifts, which are given fractionally: |
| 1354 subject, it does not always have everything that pertains necessarily and always to the nature | 1965 “Grace has been given to each of us according to |
| 1355 of this form, but only when the subject has it as perfectly as it is capable of being possessed, | 1966 degree” (Eph 4:7).</p> |
| 1356 i.e., when the way the subject possesses it is equivalent to the power of the thing possessed. | 1967 <p>543 We should note that we can understand in two ways what is |
| 1357 Thus, Christ’s habitual grace was finite according to its essence; yet it is said to have been in | 1968 said here, namely, that God the Father did not give the Spirit to |
| 1358 him without a limit or measure because he received everything that could pertain to the nature | 1969 Christ in a partial way. We can understand it as applying to Christ |
| 1359 of grace. Others, however, do not receive all this, but one receives in one way, and another in | 1970 as God, and, in another way, as applying to Christ as man. |
| 1360 another way: “There are different graces”</p> | 1971 Something is given to someone in order that he may have it: and it |
| 1361 <p>The third reason for saying that the habitual grace of Christ was not received in a limited way | 1972 is appropriate to Christ to have the Spirit, both as God and as |
| 1362 is based on its cause. For an effect is in some way present in its cause. Therefore, if someone | 1973 man. And so he has the Holy Spirit with respect to both. As man, |
| 1363 has an infinite power to produce something, he is said to have what can be produced without | 1974 Christ has the Holy Spirit as Sanctifier: “The Spirit of the |
| 1364 measure and, in a way, infinitely. For example, if someone has a fountain which could | 1975 Lord is upon me, because the Lord has anointed me” (Is 6 |
| 1365 produce an infinite amount of water, he would be said to have water in an infinite way and | 1976 1:1), namely, as man. But as God, he has the Holy Spirit only as |
| 1366 without measure. Thus, the soul of Christ has infinite grace and grace without measure from | 1977 manifesting himself, inasmuch as the Spirit proceeds from him: |
| 1367 the fact that he has united to himself the Word, which is the infinite and unfailing source of | 1978 “He will give glory to me,” that is, make known, |
| 1368 the entire emanation of all created things.</p> | 1979 “because he will have received from me,” as is said |
| 1369 <p>From what has been said, it is clear that the grace of Christ which is called capital grace, | 1980 below (16:14).</p> |
| 1370 insofar as he is head of the Church, is infinite in its influence. For from the fact that he | 1981 <p>Therefore, both as God and as man, Christ has the Holy Spirit |
| 1371 possessed that from which the gifts of the Spirit could flow out without measure, he received | 1982 beyond measure. For God the Father is said to give the Holy Spirit |
| 1372 the power to pour them out without measure, so that the grace of Christ is sufficient not | 1983 without measure to Christ as God, because he gives to Christ the |
| 1373 merely for the salvation of some men, but for all the people of the entire world: “He is the | 1984 power and might to bring forth (<i>spirandi</i>) the Holy Spirit, |
| 1374 offering for our sins; and not for ours only, but also for those of the entire world” ( 1 Jn 2:2), | 1985 who, since he is infinite, was infinitely given to him by the |
| 1375 and even for many worlds, if they exsited.</p> | 1986 Father: for the Father gives it just as he himself has it, so that |
| 1376 <p style="margin-bottom: 0.125in; margin-bottom: 0.125in"> </p> | 1987 the Holy Spirit proceeds from him as much as from the Son. And he |
| 1377 <p>545 Christ also had the ability appropriate for declaring divine truth, because all things are in | 1988 gave him this by an everlasting generation. Similarly, Christ as |
| 1378 his power; hence he says, <span style="font-weight: bold">The Father loves the Son, and has put everything into his | 1989 man has the Holy Spirit without measure, for the Holy Spirit is |
| 1379 hands. </span>This can refer to Christ both as man and as God, but in different ways. If it refers to | 1990 given to different men in differing degrees, because grace is given |
| 1380 Christ according to his divine nature, then <span style="font-weight: bold">loves </span>does not indicate a principle but a sign: for | 1991 to each “by measure” [cf., e.g., Mk 4:24; Mt 7:2]. But |
| 1381 we cannot say that the Father gives all things to the Son because he loves him. There are two | 1992 Christ as man did not receive a certain amount of grace; and so he |
| 1382 reasons for this. First, because to love is an act of the will; but to give a nature to the Son is to | 1993 did not receive the Holy Spirit in any limited degree.</p> |
| 1383 generate him. Therefore, if the Father gave a nature to the Son by his will, the will of the | 1994 <p>544 It should be noted, however, that there are three kinds of |
| 1384 Father would be the principle of the generation of the Son; and then it would follow that the | 1995 grace in Christ: the grace of [the hypostatic] union, the grace of |
| 1385 Father generated the Son by will, and not by nature; and this is the Arian heresy.</p> | 1996 a singular person, which is habitual, and the grace of headship, |
| 1386 <p>Secondly, because the love of the Father for the Son is the Holy Spirit. So, if the love of the | 1997 which animates all the members. And Christ received each of these |
| 1387 Father for the Son were the reason why the Father put everything into his hands, it would | 1998 graces without measure.</p> |
| 1388 follow that the Holy Spirit would be the principle of the generation of the Son; and this is not | 1999 <p>The grace of union, which is not habitual grace, but a certain |
| 1389 acceptable. Therefore, we should say that <span style="font-weight: bold">loves </span>implies only a sign. As if to say: The perfect | 2000 gratuitous gift, is given to Christ in order that in his human |
| 1390 love with which <span style="font-weight: bold">the Father loves the Son, </span>is a sign that the Father <span style="font-weight: bold">has put everything into | 2001 nature he be the true Son of God, not by participation, but by |
| 1391 his hands, </span>i.e., everything which the Father has: “All things have been given to me by my | 2002 nature, insofar as the human nature of Christ is united to the Son |
| 1392 Father- (Mt 11:27); “Jesus, knowing that the Fallier had given all things into his hands” | 2003 of God in person. This union is called a grace because he had it |
| 1393 (below 13:3).</p> | 2004 without any preceding merits. Now the divine nature is infinite; |
| 1394 <p>But if loves refers to Christ as man, then it implies the notion of a principle, so that the Father | 2005 hence from that union he received an infinite gift. Thus it was not |
| 1395 is said to have put everything into the hands of the Son, everything, that is, that is in heaven | 2006 by degree or measure that he received the Holy Spirit, i.e., the |
| 1396 and on earth: “All authority has been given to me, in heaven and on earth,” as he says in | 2007 gift and grace of union which, as gratuitous, is attributed to the |
| 1397 Matthew (28:18); “He has appointed him [the Son] the heir of all things” (Heb 1:2). And the | 2008 Holy Spirit.</p> |
| 1398 reason why the Father gives to the Son is because he loves the Son; hence he says, <span style="font-weight: bold">The | 2009 <p>His grace is termed habitual insofar as the soul of Christ was |
| 1399 Father loves the Son, </span>for the Father’s love is the reason for creating each creature: “You love | 2010 full of grace and wisdom: “the Only Begotten of the Father, |
| 1400 everything which exists, and hate nothing which you have made” (Wis 11:25). Concerning | 2011 full of grace and truth” (above 1:14). We might wonder if |
| 1401 his love for the Son we read in Matthew (3:17): “This is my beloved Son, in whom I am well | 2012 Christ did receive this grace without measure. For since such grace |
| 1402 pleased”; “He has brought us into the kingdom of the Son of his love,” that is, i.e., of his | 2013 is a created gift, we must admit that it has a finite essence. |
| 1403 beloved Son (Col 1:13).</p> | 2014 Therefore, as far as its essence is concerned, since it is |
| 1404 <p>546 Then when he says, <span style="font-weight: bold">Whoever believes in the Son has eternal life, </span>he shows the fruit of | 2015 something created, this habitual grace was finite. Yet Christ is |
| 1405 faith. First, he sets forth the reward for faith. Secondly, the penalty for unbelief (v 36b).</p> | 2016 not said to have received this in a limited degree for three |
| 1406 <p>547 The reward for faith is beyond our comprehension, because it is eternal life. Hence he | 2017 reasons.</p> |
| 1407 says, <span style="font-weight: bold">Whoever believes in the Son has eternal life. </span>And this is shown from what has already | 2018 <p>First, becatise of the one who is receiving the grace. For it is |
| 1408 been said. For if the Father has given everything he has to the Son, and the Father has eternal | 2019 plain that each thing’s nature has a finite capacity, because |
| 1409 life, then he has given to the Son to be eternal life: “Just as the Father possesses life in | 2020 even though one might receive an infinite good by knowing, loving |
| 1410 himself, so he has given it to the Son to have life in himself” (below 5:26): and this belongs | 2021 and enjoying it, nevertheless one receives it by enjoying it in a |
| 1411 to Christ insofar as he is the true and natural Son of God. “That you may be in his true Son, | 2022 finite way. Further, each creature has, according to its species |
| 1412 Christ. This is the true God and eternal life” (1 Jn 5:20). <span style="font-weight: bold">Whoever believes in the Son </span>has | 2023 and nature, a finite amount of capacity. But this does not make it |
| 1413 that toward which he tends, that is, the Son, in whom he believes. But the Son is eternal life; | 2024 impossible for the divine power to make another creature possessing |
| 1414 therefore, whoever believes in him has eternal life. As it says below (10:27): “My sheep hear | 2025 a greater capacity; but then such a creature would not be of a |
| 1415 my voice ... and I give them eternal life.”</p> | 2026 nature which is specifically the same, just as when one is added to |
| 1416 <p>548 The penalty for unbelief is unendurable, both as to the punishment of loss and as to the | 2027 three, there is another species of number. Therefore, when some |
| 1417 punishment of sense. As to the punishment of loss, because it deprives one of life; hence he | 2028 nature is not given as much of the divine goodness as its natural |
| 1418 says, <span style="font-weight: bold">whoever is unbelieving in the Son will not see life. </span>He does not say, “will not have,” | 2029 capacity is able to contain, then it is seen to be given to it by |
| 1419 but will not see, because eternal life consists in the vision of the true life: “This is eternal life: | 2030 measure; but when its total natural capacity is filled, it is not |
| 1420 that they may know you, the only true God, and Jesus Christ, whom you have sent” (below | 2031 given to it by measure, because even though there is a measure on |
| 1421 17:3): and unbelievers will not have this vision and this knowledge: “Let him not see the | 2032 the part of the one receiving, there is none on the part of the one |
| 1422 brooks of honey” (Jb 4:19), that is, the sweetness of eternal life. And he says, <span style="font-weight: bold">will not see, | 2033 giving, who is prepared to give all. Thus, if someone takes a pail |
| 1423 </span>because to see life itself is the proper reward for faith united with love.</p> | 2034 to a river, he sees water present without measure, although he |
| 1424 <p>The punishment of sense is unendurable because one is severely punished; so he says: <span style="font-weight: bold">the | 2035 takes the water by measure on account of the limited dimensions of |
| 1425 anger of God rests on him. </span>For in the Scriptures anger indicates the pain with which God | 2036 the pail. Thus, the habitual grace of Christ is indeed finite |
| 1426 punishes those who are evil. So when he says, the anger of God, the Father, rests on him, it is | 2037 according to its essence, but it is said to be given in an infinite |
| 1427 the same as saying: They will feel punishment from God the Father.</p> | 2038 way and not by measure or partially, because as much was given to |
| 1428 <p>Although the Father “has given all judgment to the Son,” as we read below (5:22), the Baptist | 2039 him as created nature was able to hold.</p> |
| 1429 refers this to the Father in order to lead the Jews to believe in the Son. It is written about this | 2040 <p>Secondly, Christ did not receive habitual grace in a limited way |
| 1430 judgment: “It is a terrible thing to fall into the hands of the living God” (Heb 10:31). He says, | 2041 by considering the gift which is received. For every form or act, |
| 1431 <span style="font-weight: bold">rests on him</span>, because this punishment will never be absent from the unbelieving, and | 2042 considered in its very nature, is not finite in the way in which it |
| 1432 because all who are born into this mortal life are the objects of God’s anger, which was first | 2043 is made finite by the subject in which it is received. |
| 1433 felt by Adam: “We were by nature,” that is, through birth, “children of anger” (Eph 2:3). And | 2044 Nevertheless, there is nothing to prevent it from being finite in |
| 1434 we are freed from this anger only by faith in Christ; and so the anger of God rests on those | 2045 its essence, insofar as its existence (<i>esse</i>) is received in |
| 1435 who do not believe in Christ, the Son of God.</p> | 2046 some subject. For that is infinite according to its essence which |
| 2047 has the entire fulness of being (<i>essendi</i>): and this is true | |
| 2048 of God alone, who is the supreme <i>esse.</i> But if we consider | |
| 2049 some “spiritual” form as not existing in a subject, for | |
| 2050 example, whiteness or color, it would not be infinite in essence, | |
| 2051 because its essence would be confined to some genus or species; | |
| 2052 nevertheless it would still possess the entire fulness of that | |
| 2053 species. Thus, considering the nature of the species, it would be | |
| 2054 without limit or measure, since it would have everything that can | |
| 2055 pertain to that species. But if whiteness or color should be | |
| 2056 received into some subject, it does not always have everything that | |
| 2057 pertains necessarily and always to the nature of this form, but | |
| 2058 only when the subject has it as perfectly as it is capable of being | |
| 2059 possessed, i.e., when the way the subject possesses it is | |
| 2060 equivalent to the power of the thing possessed. Thus, | |
| 2061 Christ’s habitual grace was finite according to its essence; | |
| 2062 yet it is said to have been in him without a limit or measure | |
| 2063 because he received everything that could pertain to the nature of | |
| 2064 grace. Others, however, do not receive all this, but one receives | |
| 2065 in one way, and another in another way: “There are different | |
| 2066 graces”</p> | |
| 2067 <p>The third reason for saying that the habitual grace of Christ | |
| 2068 was not received in a limited way is based on its cause. For an | |
| 2069 effect is in some way present in its cause. Therefore, if someone | |
| 2070 has an infinite power to produce something, he is said to have what | |
| 2071 can be produced without measure and, in a way, infinitely. For | |
| 2072 example, if someone has a fountain which could produce an infinite | |
| 2073 amount of water, he would be said to have water in an infinite way | |
| 2074 and without measure. Thus, the soul of Christ has infinite grace | |
| 2075 and grace without measure from the fact that he has united to | |
| 2076 himself the Word, which is the infinite and unfailing source of the | |
| 2077 entire emanation of all created things.</p> | |
| 2078 <p>From what has been said, it is clear that the grace of Christ | |
| 2079 which is called capital grace, insofar as he is head of the Church, | |
| 2080 is infinite in its influence. For from the fact that he possessed | |
| 2081 that from which the gifts of the Spirit could flow out without | |
| 2082 measure, he received the power to pour them out without measure, so | |
| 2083 that the grace of Christ is sufficient not merely for the salvation | |
| 2084 of some men, but for all the people of the entire world: “He | |
| 2085 is the offering for our sins; and not for ours only, but also for | |
| 2086 those of the entire world” ( 1 Jn 2:2), and even for many | |
| 2087 worlds, if they exsited.</p> | |
| 2088 <p style="margin-bottom: 0.125in; margin-bottom: 0.125in"> | |
| 2089 </p> | |
| 2090 <p>545 Christ also had the ability appropriate for declaring divine | |
| 2091 truth, because all things are in his power; hence he says, | |
| 2092 <span style="font-weight: bold">The Father loves the Son, and has | |
| 2093 put everything into his hands.</span> This can refer to Christ both | |
| 2094 as man and as God, but in different ways. If it refers to Christ | |
| 2095 according to his divine nature, then <span style= | |
| 2096 "font-weight: bold">loves</span> does not indicate a principle but | |
| 2097 a sign: for we cannot say that the Father gives all things to the | |
| 2098 Son because he loves him. There are two reasons for this. First, | |
| 2099 because to love is an act of the will; but to give a nature to the | |
| 2100 Son is to generate him. Therefore, if the Father gave a nature to | |
| 2101 the Son by his will, the will of the Father would be the principle | |
| 2102 of the generation of the Son; and then it would follow that the | |
| 2103 Father generated the Son by will, and not by nature; and this is | |
| 2104 the Arian heresy.</p> | |
| 2105 <p>Secondly, because the love of the Father for the Son is the Holy | |
| 2106 Spirit. So, if the love of the Father for the Son were the reason | |
| 2107 why the Father put everything into his hands, it would follow that | |
| 2108 the Holy Spirit would be the principle of the generation of the | |
| 2109 Son; and this is not acceptable. Therefore, we should say that | |
| 2110 <span style="font-weight: bold">loves</span> implies only a sign. | |
| 2111 As if to say: The perfect love with which <span style= | |
| 2112 "font-weight: bold">the Father loves the Son,</span> is a sign that | |
| 2113 the Father <span style="font-weight: bold">has put everything into | |
| 2114 his hands,</span> i.e., everything which the Father has: “All | |
| 2115 things have been given to me by my Father- (Mt 11:27); | |
| 2116 “Jesus, knowing that the Fallier had given all things into | |
| 2117 his hands” (below 13:3).</p> | |
| 2118 <p>But if loves refers to Christ as man, then it implies the notion | |
| 2119 of a principle, so that the Father is said to have put everything | |
| 2120 into the hands of the Son, everything, that is, that is in heaven | |
| 2121 and on earth: “All authority has been given to me, in heaven | |
| 2122 and on earth,” as he says in Matthew (28:18); “He has | |
| 2123 appointed him [the Son] the heir of all things” (Heb 1:2). | |
| 2124 And the reason why the Father gives to the Son is because he loves | |
| 2125 the Son; hence he says, <span style="font-weight: bold">The Father | |
| 2126 loves the Son,</span> for the Father’s love is the reason for | |
| 2127 creating each creature: “You love everything which exists, | |
| 2128 and hate nothing which you have made” (Wis 11:25). Concerning | |
| 2129 his love for the Son we read in Matthew (3:17): “This is my | |
| 2130 beloved Son, in whom I am well pleased”; “He has | |
| 2131 brought us into the kingdom of the Son of his love,” that is, | |
| 2132 i.e., of his beloved Son (Col 1:13).</p> | |
| 2133 <p>546 Then when he says, <span style="font-weight: bold">Whoever | |
| 2134 believes in the Son has eternal life,</span> he shows the fruit of | |
| 2135 faith. First, he sets forth the reward for faith. Secondly, the | |
| 2136 penalty for unbelief (v 36b).</p> | |
| 2137 <p>547 The reward for faith is beyond our comprehension, because it | |
| 2138 is eternal life. Hence he says, <span style= | |
| 2139 "font-weight: bold">Whoever believes in the Son has eternal | |
| 2140 life.</span> And this is shown from what has already been said. For | |
| 2141 if the Father has given everything he has to the Son, and the | |
| 2142 Father has eternal life, then he has given to the Son to be eternal | |
| 2143 life: “Just as the Father possesses life in himself, so he | |
| 2144 has given it to the Son to have life in himself” (below | |
| 2145 5:26): and this belongs to Christ insofar as he is the true and | |
| 2146 natural Son of God. “That you may be in his true Son, Christ. | |
| 2147 This is the true God and eternal life” (1 Jn 5:20). | |
| 2148 <span style="font-weight: bold">Whoever believes in the Son</span> | |
| 2149 has that toward which he tends, that is, the Son, in whom he | |
| 2150 believes. But the Son is eternal life; therefore, whoever believes | |
| 2151 in him has eternal life. As it says below (10:27): “My sheep | |
| 2152 hear my voice ... and I give them eternal life.”</p> | |
| 2153 <p>548 The penalty for unbelief is unendurable, both as to the | |
| 2154 punishment of loss and as to the punishment of sense. As to the | |
| 2155 punishment of loss, because it deprives one of life; hence he says, | |
| 2156 <span style="font-weight: bold">whoever is unbelieving in the Son | |
| 2157 will not see life.</span> He does not say, “will not | |
| 2158 have,” but will not see, because eternal life consists in the | |
| 2159 vision of the true life: “This is eternal life: that they may | |
| 2160 know you, the only true God, and Jesus Christ, whom you have | |
| 2161 sent” (below 17:3): and unbelievers will not have this vision | |
| 2162 and this knowledge: “Let him not see the brooks of | |
| 2163 honey” (Jb 4:19), that is, the sweetness of eternal life. And | |
| 2164 he says, <span style="font-weight: bold">will not see,</span> | |
| 2165 because to see life itself is the proper reward for faith united | |
| 2166 with love.</p> | |
| 2167 <p>The punishment of sense is unendurable because one is severely | |
| 2168 punished; so he says: <span style="font-weight: bold">the anger of | |
| 2169 God rests on him.</span> For in the Scriptures anger indicates the | |
| 2170 pain with which God punishes those who are evil. So when he says, | |
| 2171 the anger of God, the Father, rests on him, it is the same as | |
| 2172 saying: They will feel punishment from God the Father.</p> | |
| 2173 <p>Although the Father “has given all judgment to the | |
| 2174 Son,” as we read below (5:22), the Baptist refers this to the | |
| 2175 Father in order to lead the Jews to believe in the Son. It is | |
| 2176 written about this judgment: “It is a terrible thing to fall | |
| 2177 into the hands of the living God” (Heb 10:31). He says, | |
| 2178 <span style="font-weight: bold">rests on him</span>, because this | |
| 2179 punishment will never be absent from the unbelieving, and because | |
| 2180 all who are born into this mortal life are the objects of | |
| 2181 God’s anger, which was first felt by Adam: “We were by | |
| 2182 nature,” that is, through birth, “children of | |
| 2183 anger” (Eph 2:3). And we are freed from this anger only by | |
| 2184 faith in Christ; and so the anger of God rests on those who do not | |
| 2185 believe in Christ, the Son of God.</p> | |
| 2186 </blockquote> | |
| 1436 </body> | 2187 </body> |
| 1437 | |
| 1438 </html> | 2188 </html> |