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+<p style="text-align: center"><span style="font-size: 60pt">12</span>
+<p align=center><B>LECTURE I
+<BLOCKQUOTE><p>1 Six days before the Passover, Jesus came to Bethany, where Lazarus was, whom Jesus had raised from the dead. 2 There they made him a
+supper; Martha served, and Lazarus was one of those at the table with him. 3
+Mary took a pound of costly ointment of pure nard and anointed the feet of
+Jesus and wiped his feet with her hair; and the house was filled with the
+fragrance of the ointment. 4 But Judas Iscariot, one of his disciples (he who
+was to betray him), said, 5 "Why was this ointment not sold for three hundred
+denarii and given to the poor?" 6 This he said, not that he cared for the poor
+but because he was a thief, and as he had the money box he used to take what
+was put into it.<a href="#_ftn1" name="_ftnref1">[1]</b></a></BLOCKQUOTE>
+<p>1589 So far the Evangelist has been showing the power of
+Christ's divinity by what he did and taught during his public life. Now he
+begins to show the power of his divinity as manifested in his passion and
+death.
+<p>First, he treats of Christ's
+passion and death; secondly, of his resurrection (c 20). The first is divided
+into three parts: in the first he states what caused or occasioned Christ's
+passion and death; in the second, how Christ prepared his disciples, since his
+death involved his physical separation from them (c 13); in the third, he
+describes his passion and death (c 18).
+<p>Now there were two things which
+caused or occasioned the passion of Christ: the glory of Christ, which aroused
+the envy of the Jews, and their disbelief, which blinded them. So first, he
+treats of the glory Christ received; secondly, of the unbelief of the Jews (v
+37). In regard to the first he does two things: first, he shows how Christ
+received glory from other people; secondly, how he received glory from God (v
+27). Concerning the first he does three things: first, he shows how Christ
+received glory from his intimate friends; secondly, from the crowd of the
+Jewish people (v 9): thirdly, from the Gentiles (v 20). Concerning the first he
+does two things: first, he shows the glory Christ received by being ministered
+to by his friends; secondly, how this kindled the indignation of the one who
+was to betray him (v 4). In regard to the first he does three things: first, he
+describes the time; secondly, the place (v 1); and thirdly, the kindness shown
+to Christ (v 2).
+<p>1590 He says first, what we have already stated: that before
+the Passover Christ went into a region near the wilderness, and since the feast
+was drawing near, the Jews began to look for him. Thus, when the paschal season
+was at hand, during which the symbolic lamb was immolated, he, as the true
+lamb, came to the place where he would suffer and of his own free will be
+immolated for the salvation of the world: "He was offered because it was his
+own will," as we read in Isaiah [53:7].
+<p>The Evangelist says Christ came
+there <b>six days before the Passover</b>, to inform us that by the day of the
+Passover he did not mean the fourteenth day of the first month (when according
+to the twelfth chapter of Exodus, the Passover lamb was slain in the evening),
+but the fifteenth day. This entire day was festive, and that year it fell on
+the Friday our Lord suffered. Thus the sixth day before the Passover was the
+first day of the week, i.e., the Palm Sunday on which our Lord entered Jerusalem. Consequently, Christ came to Bethany on the previous day, that is, on the
+Sabbath. This is what he means by the phrase, <b>six days before the Passover</b>.
+<p>1591 This number is very appropriate to the mystery to be
+enacted. First of all, because of the number itself, for six is a perfect
+number. For God completed the works of creation in six days. For this reason it
+was appropriate that it should take six days to accomplish the work of the
+passion, which would restore all things: "to reconcile all things, whether on
+earth or in heaven, making peace by the blood of his cross" (Col 1:20); "God
+was in Christ reconciling the world to himself" (2 Cor 5:19).
+<p>Secondly, it is appropriate to the
+mystery, considering its foreshadowing. For Exodus (v 12) commanded that on the
+tenth day of the first month every man was to take a lamb for his household and
+keep it for the sacrifice. Thus it was also on the tenth day of the first
+month, i.e., on the sixth day before the fifteenth day, that our Lord decided
+to enter Jerusalem, drawing near to the place where he would be sacrificed. This
+is clear from what follows: "The next day a great crowd who had come to the
+feast heard that Jesus was coming to Jerusalem. So they took branches of palm
+trees and went out to meet him" (12:12).
+<p>1592 Then when he says, <b>Jesus came to Bethany</b>, the
+place is mentioned. Bethany was a village near Jerusalem, and it means the
+"house of obedience." This also is appropriate to the mystery. First, as
+regards a reason for the passion: "He became obedient unto death" (Phil 2:8).
+Secondly, with respect to the fruit of the passion, which is obtained only by
+those who obey Christ: "He became the source of eternal salvation to all who
+obey him" (Heb 5:9).
+<p>It is significant that he added, <b>where
+Lazarus was, whom Jesus had raised from the dead</b>, because in the house of
+obedience those who are spiritually dead are raised to life by being restored
+to the way of righteousness: "By one man's obedience many will be made
+righteous" (Rom 5:19). According to the literal sense, however, this was
+written to show that Christ came to Bethany in order to revive the memory of
+the resurrection of Lazarus: "He has caused his wonderful works to be
+remembered; the Lord is gracious and merciful" as we read in the Psalm (11:4).
+<p>1593 Then when he says, <b>there they made him a supper</b>,
+he mentions the kindness shown to Christ by his friends: first, by his friends
+in general; secondly, in particular. <b>Martha served</b>, etc.
+<p>1594 It was also appropriate to this mystery that they
+served him a supper there, at Bethany, because the Lord is spiritually refreshed
+in the house of obedience since our obedience pleases him, according to:
+"Behold, I stand at the door and knock; if any one hears my voice and opens the
+door, I will come in to him and eat with him, and he with me" (Rev 3:20).
+<p>1595 Next he mentions the three people who attended or sat
+with Jesus: Martha, Lazarus and Mary. Martha signifies the prelates who are
+appointed to serve in the churches: "This is how one should regard us, as
+servants of Christ and stewardess of the mysteries of God" (1 Cor 4:1). Thus we
+read that <b>Martha served</b>: "Martha was busy with much serving" [Lk 10:40].
+Lazarus, who had been raised to life, signifies those who have been brought
+from sin to the state of righteousness by the ministry or service of the
+prelates; and they, alone with the other righteous, feast spiritually with the
+Lord. Thus he says, <b>and Lazarus was one of those at table with him</b>: "Let
+the just feast and rejoice before God and be delighted with gladness" [Ps
+67:4]. Mary signifies the contemplatives, for we read in Luke (10:39): "Mary
+sat at the Lord's feet and listened to his teaching."
+<p>1596 Three things are mentioned about Mary's kindness:
+first, the ointment she used; secondly, the kindness she offered; thirdly, its
+effect.
+<p>With regard to the ointment, three
+things are noted. First, the amount, and it was a large amount, <b>a pound</b>
+of ointment: "If you have many possessions, make your gift from them in
+proportion" (Tobit 4:8). Secondly, its matter, for it was made of <b>nard</b>:
+"While the king was on his couch, my nard gave forth its fragrance" (Song
+1:11). Recall that nard is a short black aromatic herb; and the ointment which
+is made from it has a fragrance which has the power to give strength and
+comfort. Thirdly, its composition is noted, for the nard is described as <i>pisticus</i>.
+According to Augustine, the word <i>pisticus</i> is taken from the place where
+nard originates.<a href="#_ftn2" name="_ftnref2">[2]</a> However, it is better to
+interpret this word as meaning "true" or "pure," that is, as not adulterated:
+for <i>pistis</i> in Greek is the same as our <i>fides</i> [truthful, honest].
+He adds that it was <b>costly</b>, because<b> </b>it was made from nard, which
+is used in costly ointments, and perhaps other expensive ingredients were added
+to it. This teaches us that we should offer to God those things we regard as
+most precious: "I will offer to thee burnt offerings of fatlings, with the
+smoke of the sacrifice of rams" (Ps 66:15); "Cursed be the cheat who has a male
+in his flock, and vows it, and yet sacrifices to the Lord what is blemished"
+(Mal 1:14).
+<p>See Mary's humility, for she fell
+down at the feet of Jesus <b>and anointed the feet of Jesus</b>, according to,
+"Let us worship at his footstool" (Ps 132:7). Secondly, see her devotion, for
+she <b>wiped his feet with her hair</b>, in this way making an offering of
+herself: "Yield your members to God as instruments of righteousness" (Rom
+6:13).
+<p>He mentions the effect of her
+ministering when he says, <b>and the house was filled with the fragrance of the
+ointment</b>. This tells us of the goodness of this ointment, which filled the
+entire house: "We will run after thee to the odor of thy ointments" [Song 1:3].
+<p>1597 The question is raised as to whether this woman is the
+same woman who anointed our Lord as mentioned in Luke (7:37), Matthew (26:7)
+and Mark (14:3). We learn from Jerome and Chrysostom that many think that the
+sinful woman mentioned by Luke is not the sister of Lazarus, Mary, who is said
+[in John] to have anointed the Lord.<a href="#_ftn3" name="_ftnref3">[3]</a> Origen adds that [in
+John] she is also not the woman of whom Matthew and Mark speak, but they were
+speaking of some other woman.<a href="#_ftn4" name="_ftnref4">[4]</a> He gives three reasons
+for this opinion. The first is based on the time: for the woman in John
+anointed the Lord six days before the Passover, while the woman mentioned by
+Matthew and Mark did so some time during the two days preceding the Passover.
+For Matthew prefaces his account by stating that the Lord said: "You know that
+after two days the Passover is coming" (Matt 26:2); and in Mark we read: "It
+was now two days before the Passover and the feast of the Unleavened Bread" (Mk
+14:1). The second reason is based on the place: for in Matthew and Mark the
+woman is said to have anointed the Lord in the house of Simon the leper, but in
+John she seems to be in the house of Martha, for we read that Martha was
+serving the guests. And Augustine agrees with
+this.  The third reason is from the action itself: for the woman in Matthew and
+Mark anointed the head of our Lord, while the one in John anointed his feet.
+<p>On the other hand, Augustine and
+Gregory claim that the four Evangelists are speaking of one and the same woman,
+but that she anointed our Lord twice.<a href="#_ftn5" name="_ftnref5">[5]</a> The first time, mentioned
+by Luke, was at the beginning of her conversion, some time during the middle of
+Christ's public life. The second time, mentioned by the other three
+Evangelists, was a few days before Christ's passion. Thus the same act is
+mentioned here in John and in Matthew and Mark.
+<p>As for the discrepancy in the time,
+Augustine says that John preserved the historical order, while Matthew and Mark
+merely remembered that it took place just prior to Judas' betrayal, which was
+believed to have been occasioned by this event. As for the argument based on
+the difference of place, there is no reason why the house of Simon the leper
+could not be the house of Mary and Martha, since Simon might have been the head
+of the house. He is called a leper because at one time he was a leper, but was
+cured by Christ. As far as the act itself is concerned, Augustine says that the
+woman anointed both the head and feet of Jesus.
+<p>1598 If the objection is raised that according to Mark she
+broke the alabaster jar and poured ointment on the head of Jesus, one might
+answer this in two ways. First, that it was broken in such a way that some
+remained for anointing his feet; secondly, she could have anointed his feet
+first, and then, breaking the jar, poured the rest on his head.
+<p>1599 Mystically, the pound Mary used denotes the work of
+justice, for it belongs to justice to weigh things and give pound for pound:
+"Their weight shall be equal" [Ezek 45:11]. Now four other virtues must be
+added if the work of justice is to be perfect. First, compassion: and so he
+says, <b>ointment</b>, which, because it is soothing, represents mercy: "For
+judgment is without mercy to one who has shown no mercy" (James 2:12).
+Secondly, humility is needed: so he says, <b>nard</b>, which, since it is a
+small herb, signifies humility: "The greater you are, the more you must humble
+yourself" (Si 3:18). Thirdly, faith is needed: thus he says, <b>pure</b> (<i>pisticus</i>),
+that is believing (<i>fidelis</i>): "The righteous shall live by his faith"
+(Hab 2:4). Fourthly, charity must be present: so he says, <b>costly</b>, for
+charity alone pays the price for eternal life: "If I give away all I have�but
+have not love, I gain nothing" (1 Cor 13:3).
+<p>The works of justice anoint both
+the feet and head of Jesus. By his feet we understand the mystery of his
+humanity; and by his head, his divinity, according to: "The head of Christ is
+God" (1 Cor 11:3). Thus one who venerates the divinity and humanity of Christ
+is said to anoint his head and feet.
+<p>Or, we can take the head as
+indicating the very person of Christ, according to: "He has made him the head
+over all things for the church" (Eph 1:22). Then the feet are Christ's
+faithful, of whom we read: "As you did it to one of the least of these my
+brethren, you did it to me" (Matt 25:40); "How beautiful upon the mountains are
+the feet of him who brings good tidings, who publishes peace" (Is 52:7). Thus,
+one who honors Christ himself, anoints the head of Christ; and one who serves
+his faithful anoints our Lord's feet.
+<p>Again, because the hair is produced
+from what is superfluous in the body, one dries the Lord's feet with his hair
+when he takes what he has in surplus and relieves the needs of his neighbor:
+"Give that which remains as alms" [Lk 11:41]. Thus Augustine says: "If you have
+a surplus of anything, give it to the poor and you have dried the feet of the
+Lord."<a href="#_ftn6" name="_ftnref6">[6]</a>
+<p>The fact that the house was filled
+with the fragrance of the ointment signifies that because of the works of
+justice, the Church enjoys and is filled with a good name: "We are the aroma of
+Christ" (2 Cor 2:15).
+<p>1600 Next (v 40), the Evangelist describes the traitor's
+indignation at this. He does two things concerning it: first, he shows his
+indignation; secondly, how it was curbed (v 7). Concerning the first he does
+three things: first, he describes the traitor; secondly, he mentions what he
+said; and thirdly, he states that his intention was evil (v 6).
+<p>1601 The traitor is portrayed in three ways. First, his
+dignity is given when he says, <b>one of his disciples</b>. This teaches us
+that no one should presume on himself no matter to what dignity he has been
+raised: "His angels he charges with wickedness" [Job 4:18]. Secondly, his name,
+<b>Judas Iscariot</b>. The name "Judas" means "professing," to indicate to us
+that in addition to a way of professing that is virtuous - "Man professes with
+his lips and so is saved" [Rom 10:10] - there is a way of professing that is
+blameworthy and mercenary - "He will profess you," [that is, profess your
+praises] "when you have done good to him" [Ps 49:18]. Thirdly, his crime is
+mentioned, <b>he who was to betray him</b>: "Even my bosom friend in whom I
+trusted, who ate of my bread, has lifted his heel against me" (Ps 41:10).
+<p>1602 Then he gives the traitor's words, from which we see
+that he had died spiritually from the aroma of the ointment, according to: "For
+we are the aroma of Christ�to one a fragrance from death to death, to the other
+a fragrance from life to life" (2 Cor 2:15). Judas was displeased because the
+ointment was not sold but poured out as an act of homage to Christ. Thus Judas
+says, <b>Why was this ointment not sold for three hundred denarii?</b> But as
+we read in 2 Corinthians (11:14), the ministers of Satan disguise themselves as
+angels of righteousness. Thus Judas hid his evil under the cloak of piety,
+saying, <b>and given to the poor</b>: "His heart will work iniquity to practice
+hypocrisy and speak to the Lord deceitfully" [Is 32:6].
+<p>1603 The Evangelist unmasks the deceit when he adds, <b>This
+he said, not that he cared for the poor but because he was a thief</b>. For he
+was not interested in helping the poor - "The hearts of the wicked are cruel"
+[Prv 12:10] - <b>but because he was a thief</b>, and accustomed to stealing, he
+was pained that the use of the ointment had deprived him of an opportunity to
+steal, and it was this avarice that led to the betrayal, for we read: "Nothing
+is more wicked than the covetous man" [Sir 10:9]; and "The thief comes only to
+steal and kill and destroy" (10:10). He had the opportunity to steal for <b>he
+had the money box</b>, that is, he was in charge of our Lord's purse, and <b>he
+used to take what was put into it</b>, i.e., whatever was donated by the
+faithful for Christ's use and for the poor he carried as a duty, but carried
+off as a thief.
+<p>1604 Two things can be noted here. First, that Christ lived
+on alms as a poor person: "As for me, I am poor and needy" (Ps 40:17).
+Secondly, it is not opposed to perfection to keep alms in a money box. Thus
+what we read in Matthew (6:34), "Do not be anxious about tomorrow," does not
+forbid one from saving for tomorrow, since our Lord did this very thing, and he
+is the supreme model of perfection.
+<p>1605 One might ask why our Lord, since he knew that Judas
+was a thief, entrusted him with the money box? This can be answered in three
+ways. First, according to Augustine, Christ did this so that his Church would
+be patient when it was robbed; for one is not good if he cannot endure those
+who are evil.<a href="#_ftn7" name="_ftnref7">[7]</a> Thus we read: "As a lily
+among brambles, so is my love among maidens" (Song 2:2). Secondly, our Lord
+entrusted him with the money box to lessen his danger of final damnation,
+because he could then satisfy his greed from the money box. But as it is said:
+"He who loves money will not be satisfied with money" (Eccl 5:10). Thirdly,
+according to others, he did this in order to teach us that spiritual things
+should be entrusted to those who are more worthy, and temporal things should be
+entrusted to the less worthy. Thus the Apostles said: "It is not right that we
+should give up preaching the word of God to serve tables" (Acts 6:2), and they
+entrusted this work to one of the deacons.
+<p>1606 But why does it say here that only Judas said this when
+the ointment was poured out, while Matthew says that the disciples said this?
+One reply is that Matthew uses the plural for the singular, as he also did in
+"Those who sought the child's life are dead" (2:20). Or, one might answer that
+Judas was the first to grumble and that this incited the others to say the
+same, although not from the same motive.
+<BR><BR><BR>
+<p align=center><b>LECTURE 2
+<BLOCKQUOTE><p>7 Jesus said, "Let her alone, let her keep it for the day
+of my burial. 8 The poor you always have with you, but you do not always have
+me." 9 When the great crowd of the Jews learned that he was there, they came,
+not only on account of Jesus but also to see Lazarus, whom he had raised from
+the dead. 10 So the chief priests planned to put Lazarus also to death, 11
+because on account of him many of the Jews were going away and believing in
+Jesus.</BLOCKQUOTE></b>
+<p>1607 Having narrated the traitor's indignation at the
+kindness shown by the woman, the Evangelist now shows how our Lord put a stop
+to it. First, our Lord answers the unjust criticism Judas spoke against the
+woman; secondly, he rejects the spiritual reason Judas pretended to have (v 8).
+<p>1608 He says, <b>Let her alone</b>, i.e., do not stop her.
+For it is well known that many good works are done which if our advice had been
+sought before they were done, we would not have advised that they be done,
+because something better could possibly have been done. Yet after they are
+begun, so long as they are good, they should not be stopped. Thus, as
+Chrysostom says, before the woman had poured out the ointment, Jesus would
+perhaps have preferred that it be given to the poor, but now that it was done,
+he held back those who were trying to stop her, saying, <b>Let her alone</b>:
+"Do not prevent one who is able from doing good. If you are able, you also do
+good," as we read in Proverbs [3:27].<a href="#_ftn8" name="_ftnref8">[8]</a>
+<p>He adds, <b>let her keep it for the
+day of my burial</b>, foretelling both his approaching death and the kindness
+this woman was ready to do for him in his tomb if he had not precluded it by
+rising so soon, for as we read in Mark's Gospel (16:1): "Mary Magdalene," along
+with other women, "bought spices, so that they might go and anoint him." This
+is why he said, <b>let her keep it for the day of my burial</b>, not the
+identical ointment she used, but ointment of the same kind, in general or
+particular, or even a similar service. It is as though he were saying: Do not
+stop her from doing for me while I am alive what she will be unable to do for
+me when I am dead. For, as I said, she was prevented by the resurrection of
+Christ occurring so quickly. This is expressed in a clearer way in Mark (14:8):
+"She has anointed my body beforehand for burying."
+<p>1609 But did she have foreknowledge of Christ's death? Not
+at all: for she did not understand what she was doing. Rather, she was moved to
+do it by a certain inner urge. It often happens that people are moved to do
+things that they do not understand, as in the case of Caiaphas, the high priest,
+who said, "You know nothing at all; you do not understand that it is expedient
+for you that one man should die for the people" (11:49). Things of this sort
+are called presages, because they take place before the event.
+<p>1610 Then when he says, <b>the poor you always have with you</b>,
+he rejects the spiritual reason which Judas feigned when he said: "Why was this
+ointment not sold for three hundred denarii and given to the poor." Our Lord
+answered, <b>the poor you always have with you</b>. Here it might be remarked
+that sometimes one should do what is less needful if the opportunity remains
+for doing what is more needful. Thus, although it was more needful that this
+ointment be given to the poor rather than having it used to anoint the Lord's
+feet, nevertheless, because there was still opportunity to do the former, since
+we always have the poor with us, our Lord allowed what was less needful.
+<p>In the statement that <b>the poor
+you always have with you</b>, we are led to understand the fellowship the rich
+should have toward the poor: "Make yourself companionable to the poor" [Si
+4:7].
+<p>1611 <b>But you do not always have me</b>. Yet we read in
+Matthew (28:20): "I am with you always, to the close of the age." Augustine
+gives this reply. When our Lord said, <b>but you do not always have me</b>, he
+was speaking of his bodily presence, that is, as he appeared and in the form in
+which he would ascend into heaven: "Again, I am leaving the world" (16:28).<a
+href="#_ftn9" name="_ftnref9">[9]</a>
+But he is always with us as present in his divinity; and he is also present
+sacramentally in the Church.
+<p>Another explanation would be this.
+When our Lord said this he was thinking of the presence of his divinity. Now
+some seem to possess Christ spiritually, either in the sacrament or in
+professing the faith; yet they will not always possess him because they belong
+to the Church only nominally, and not by merit. These are the servants. But the
+children will always possess him because "the son continues for ever" (8:35).
+Thus he said to Judas, <b>but you do not always have me</b>, because you have
+made yourself unworthy of this.
+<p>As Chrysostom says, our Lord was
+rebuking Judas when he said this: for by being annoyed that this respect was
+shown to Christ, he seemed to consider Christ's presence as a burden.<a
+href="#_ftn10" name="_ftnref10">[10]</a>
+So Christ said, <b>you do not always have me</b>. This was like saying: I am a
+burden to you; but wait awhile, and I will be leaving.
+<p>1612 Next (v 9), the Evangelist shows how Jesus was honored
+by many of the Jews; first, by the crowd that went to see him there; secondly,
+by the crowd which meet him on his way to Jerusalem (v 12). In regard to the
+first he does two things: first, he shows the eagerness of those who came to
+see him; secondly, he shows the vehemence of the Pharisees aroused by their
+envy (v 10).
+<p>1613 The first part is divided into two parts: first, he states
+that a crowd came to him; secondly, he gives the reason why they came. As to
+the first, he says, <b>When the great crowd of the Jews learned that he was
+there, they came</b>, to Bethany. This was in keeping with our Lord's
+invitation: "Come to me, all who labor and are heaven laden, and I will give
+you rest" (Matt 11:28). And so, when we know where Jesus is, we should go to
+him quickly.
+<p>Now there were two reasons why they
+came. The first was to enjoy the sight and teaching of Christ. Secondly, they
+came <b>to see Lazarus</b>. And they came to see Lazarus for two reasons.
+First, because of the extraordinary miracle accomplished on Lazarus, that is,
+his being raised back to the living after four days in the tomb; and the people
+desired to see this: "Your works are wonderful, and my soul knows them well,"
+that is, it attempts to understand them [Ps 138:14]. Secondly, they came
+because they hoped they would learn something about the other life from
+Lazarus, for man has an inborn desire for knowledge of this kind, in spite of
+what the foolish say: "For they reasoned unsoundly, saying to themselves,
+'Short and sorrowful is our life, and there is no remedy when a man comes to
+his end, and no one has been known to return from Hades'" (Wis 2:1). But here
+he is! Lazarus, whom he raised from the dead, has resumed from the lower world.
+<p>1614 Then the Evangelist describes the vehemence of the
+Pharisees in their envy, when he says, <b>So the chief priests planned to put
+Lazarus also to death</b>. In this they were opposing God: for God had raised
+him to life, and they wanted to kill him: "Running stubbornly against him" (Job
+15:26). Then the reason for their vehemence is stated, because on account of
+him many of the Jews were going away and believing in Jesus.
+<p>1615 But since Christ had cured many people, such as the
+paralytic and the man born blind, why did they want to kill only Lazarus?
+Chrysostom gives four reasons.<a href="#_ftn11" name="_ftnref11">[11]</a> First, because this
+miracle was more evident, it was performed before many people, and it was
+absolutely astounding to see a man dead for four days walking and speaking. The
+second reason was that Lazarus was a well-known person, while the blind man was
+unimportant, so much so that they even expelled him from the temple. The third
+reason was because this miracle was accomplished near the time of a great
+feast, and all the Jewish people who had come for the feast disregarded the
+solemnities and went to Bethany. The fourth reason was that in the other
+miracles they could accuse Christ of breaking the Sabbath, and in this way alienate
+the people from him; but this time that way was closed. And so because they
+could find no reason to attack Jesus, they attacked Lazarus as the best way to
+conceal the miracle: "Their feet run to evil and they make haste to shed blood"
+(Prv 1:16).
+<BR><BR><BR>
+<p align=center><b>LECTURE 3
+<BLOCKQUOTE><p>12 The next day a great crowd who had come to the feast
+heard that Jesus was coming to Jerusalem. 13 So they took branches of palm
+trees and went out to meet him, crying, "Hosanna! Blessed is he who comes in
+the name of the Lord, even the King of Israel!" 14 And Jesus found a young ass
+and sat upon it; as it is written, 15 "Fear not, daughter of Zion; behold, your
+king is coming, sitting on an ass's colt!" 16 His disciples did not understand
+this at first; but when Jesus was glorified, then they remembered that this had
+been written of him and had been done to him. 17 The crowd that had been with
+him when he called Lazarus out of the tomb and raised him from the dead bore
+witness. 18 The reason why the crowd went to meet him was that they heard he had
+done this sign. 19 The Pharisees then said to one another, "You see that you
+can do nothing; look, the world has gone after him.<a href="#_ftn12"
+name="_ftnref12">[12]</b></a></BLOCKQUOTE>
+<p>1616 Here we see the fervor of the crowd which went to meet
+Christ. First, they go to meet Christ; secondly, we have the reaction of the
+Pharisees (v 19). Concerning the first the Evangelist does three things: first,
+he mentions their going out; secondly, he tells of our Lord's entrance (v 14);
+and thirdly, he states why the crowd went out to him.
+<p>1617 He mentions four things concerning the crowd which went
+out to the Lord. First, the time they went out, <b>the next day</b>, that is,
+the day following the one he meant when he said, "six days before the
+Passover"; in other words, the tenth day of the month. This is in keeping with
+the figure in Exodus (12:3), where we read that the Paschal lamb which was to
+be immolated on the fourteenth day in the evening should be procured on the
+tenth day of the month.
+<p>1618 Secondly, the ones who went out are described, <b>a
+great crowd who had come to the feast</b>. They signify the multitudes of the
+people who would be converted to Christ: "Let the assembly of the people be
+gathered about thee" (Ps 7:7). He says <b>to the feast</b>, because believers
+are converted to Christ so that they may come to the feast day of the heavenly
+Jerusalem: "Many will come from east and west and sit at table with Abraham,
+Isaac, and Jacob in the kingdom of heaven" (Matt 8:11).
+<p>1619 Thirdly, the Evangelist mentions their motive for going
+out, which was that they heard that Jesus was coming: he says that they <b>heard
+that Jesus was coming to Jerusalem</b>. For all the faithful are converted to
+Christ through what they hear about the faith: "Faith comes from what is heard,
+and what is heard comes by the preaching of Christ" (Rom 10:17); "and the
+children of Israel heard that the Lord had visited the children of Israel; and
+the peoples believed," as we read in Exodus [4:31].
+<p>1620 Fourthly, he mentions how they conducted themselves.
+And first of all, what they did: <b>they took branches of palm trees</b>. Now
+the palm, since it retains its freshness, signifies victory. Thus in antiquity
+it was conferred upon conquerors as a symbol of their victory. Again, we read
+in Revelation (7:9) of the conquering martyrs that they held "palm branches in
+their hands." And so the branches of palm trees were given as praise,
+signifying victory, because our Lord was to conquer death by dying and to
+triumph over Satan, the prince of death, by the victory of the cross. <b>And
+went out to meet him</b>: "Prepare to meet your God, O Israel!" (Amos 4:12).
+<p>1621 Secondly, the Evangelist mentions what they said: <b>they
+shouted out Hosanna! Blessed is he who comes in the name of the Lord, the King
+of Israel!</b> Here they combine both petition and praise. There is petition
+when they say, <b>Hosanna</b>, that is "Save us, I implore you." It is like
+saying: <i>hosy</i>, which means "save," and <i>anna</i>, which means
+"implore." According to Augustine, this is not a word, but rather an
+exclamation of one praying.<a href="#_ftn13" name="_ftnref13">[13]</a> And it is quite proper
+that they should ask the Lord Jesus for salvation, because we read in Isaiah
+(35:4): "Behold your God�He will come and save you"; "Stir up thy might, and
+come to save us!" (Ps 80:2).
+<p>1622 They praise him for two things: for his coming and for
+the power of his reign or kingdom. They praise his coming when they say, <b>Blessed
+is he who comes in the name of the Lord</b>. Note that to bless is to speak
+good things. Now God blesses us in one way, and we bless God in another way.
+For when God blesses us he makes us good, since for God to speak is to do: "For
+he commanded [that is, spoke], and they were created" (Ps 148:5). But when we
+bless God, we profess his goodness: "We bless you from the house of the Lord"
+(Ps 118:26); "Blessed be every one who blesses you!" (Gen 27:29). Therefore, <b>Blessed
+is he who comes in the name of the Lord</b>, for Christ worked in the name of
+God, because every thing he did he directed to the glory of God.
+<p>Now because both the Father and the
+Son are the Lord, the phrase, <b>in the name of the Lord</b>, can be understood
+in two ways. In one way, <b>Blessed is he who comes in the name of the Lord</b>,
+means blessed is he who comes in his own name, as Lord: "The Lord is our ruler"
+(Is 33:22). Moses did not come in the name of the Lord in this way, because he
+came as a servant: "Now Moses was faithful in all God's house as a servant, to
+testify to the things that were to be spoken later" (Heb 3:5). According to
+Augustine, the better interpretation would be to say that <b>in the name of the
+Lord</b> means in the name of the Father.<a href="#_ftn14" name="_ftnref14"
+title="">[14]</a> For Christ's words
+direct our minds to this: "I have come in my Father's name" (5:45). Further,
+there are two ways in which Christ is said to have come in the name of the
+Father. First, he came as the Son, which implies the Father; secondly, he came
+to manifest the Father: "I have manifested thy name to the men whom thou gave
+me" (17:6).
+<p>1623 The people praise the power of his reign when they say,
+<b>the King of Israel!</b> Literally, the Jews believed that he had come to
+reign over them temporally, and ransom them from subjection to the Romans. That
+is why they hailed him as a king: "He shall reign as king and deal wisely" (Jer
+23:5); "Behold, a king will reign in righteousness, and princes will rule in
+justice" (Is 32:1).
+<p>1624 We should note that the above words can be gathered
+from the Psalms. For when the Psalm says, "The stone which the builders
+rejected�" (Ps 118:22), it then continues on, "Save us, we beseech thee, O
+Lord!�Blessed is he who enters in the name of the Lord!" (v 25-26). And there
+Jerome, according to the meaning of the Hebrew, translated hosanna as
+"blessed." But what the people added, <b>the King of Israel</b>, is not in the
+psalms. Instead, the Psalm says: "The Lord is God, and he has given us light"
+(v 27). In saying this, the people, due to their blindness, have lessened his
+praise: for the Psalm praises our Lord as God, but they praised him as a
+temporal king.
+<p>1625 When the Evangelist says, <b>and Jesus found a young
+ass and sat upon it</b>, he describes our Lord's coming: first, he tells how he
+came; secondly, he mentions a prophecy (v 15); and thirdly, he describes the
+state of mind of the disciples in regard to this event (v 16).
+<p>1626 It should be noted in regard to the first point, that
+John the Evangelist wrote his Gospel after all the others. And so, after carefully
+noting what these had written, he merely summarized what they had already
+mentioned, but filled in what they had omitted. Therefore, since the other
+Evangelists had already told how the Lord sent two of his disciples to bring
+the ass, John contents himself with mentioning briefly that <b>Jesus found a
+young ass and sat upon it</b>.
+<p>Here it should be pointed out that
+Christ's actions are in a way midway between the events of the Old Testament
+and of the New Testament. Thus the crowds praised him, both the one which went
+before him, and the one which followed him, because Christ's actions are the
+rule and exemplar of the things that are done in the New Testament, and they
+were prefigured by the fathers of the Old Testament.
+<p>The young ass is an awkward animal,
+and signifies the Gentiles. Christ sat upon it to signify that he would redeem
+the Gentiles: "I will give you as a light to the nations, that my salvation may
+reach to the end of the earth" (Is 49:6); "Happy are you who sow beside all
+waters, who let the feet of the ox and the ass range free," that is, thus
+uniting the Jews and the Gentiles in one faith.
+<p>Now Matthew wrote his Gospel for
+the Jews, and so he made mention of a she-ass. This she-ass signifies the
+synagogue of the Jews, which was like a mother to the Gentiles in spiritual
+matters, because "out of Zion shall go forth the law, and the word of the Lord
+from Jerusalem" (Is 2:3). The other Evangelists, however, wrote their Gospels
+for the Gentiles, and so they mention the young colt of the she-ass.
+<p>1627 When the Evangelist says, <b>as it is written, Fear
+not, daughter of Zion! </b>he cites the prophesy which was written in Zechariah
+(9:9). First, he reassures them; secondly, he promises a kingly majesty; and
+thirdly, he adds the benefit which the king will bring.
+<p>He reassures them when he says, <b>Fear
+not, daughter of Zion</b>. Zion was the fortress in Jerusalem where the king
+lived. The daughter of Zion, therefore, would be the people of Jerusalem and of
+Judea who were subject to the king of Jerusalem. Thus the Jews are being told, <b>Fear
+not</b>, because the Lord is your defender: "Who are you that you are afraid of
+man who dies, of the son of man who is made like grass?" (Is 51:12); "The Lord
+is the defender of my life; of whom shall I be afraid?" [Ps 27:1]. Here the Evangelist
+is driving out their worldly and servile fear.
+<p>He promises them a kingly majesty,
+saying, <b>behold, your king is coming</b>: "For to us a son is given" (Is
+9:6); "Upon the throne of David, and over his kingdom" (9:7). He says, <b>your
+king</b>, that means, taking flesh from you, for "It is not with angels that he
+is concerned, but with the descendants of Abraham" (Heb 2:16). Again, <b>your
+king</b>, that is, for your benefit. Thus he adds, <b>is coming</b>, to you:
+"Would that even today you knew the things that make for peace! But now they
+are hid from your eyes" (Lk 19:42). But when they resisted, they hindered their
+own good.
+<p>The king comes to you, I say, not
+to harm you, but to set you free; thus he adds, <b>sitting on an ass's colt!</b>
+This signifies the mercy of the king, which is most welcome to his subjects:
+"His throne is upheld by mercy" [Prv 20:28]. This is just the opposite to "A
+king's wrath is like the growling of a lion" (Prv 19:12). He is saying in
+effect: He is not coming as a haughty king - Which would make him hateful - but
+with gentleness: "If they make you master of the feast, do not exalt yourself"
+(Sir 32:1). Therefore, have no fear that the king will oppress you. Now the Old
+Law was given in fear, because the Law produced slaves. This phrase also
+signifies the power of the king, because by coming with humility and in
+weakness he attracted the entire world: "The weakness of God is stronger than
+men" (1 Cor 1:25).
+<p>1628 Then when he says, <b>his disciples did not understand
+this at first</b>, he describes the state of mind of the disciples regarding
+this prophecy. And he admits his own ignorance and that of the disciples, for
+as we read: "The just person is the first to accuse himself" [Prv 18:17]. So he
+says, <b>his disciples did not understand this</b>, what was predicted, <b>at
+first</b>, that is, before the passion. <b>But when Jesus was glorified</b>,
+i.e., when he showed the power of his resurrection, <b>then they remembered
+that this had been written of him and had been done to him</b>. The reason they
+knew only after he had been glorified was because it was then that they
+received the power of the Holy Spirit, which made them wiser than all the wise:
+"The breath of the Almighty makes a man understand" (Job 32:8).
+<p>1629 Then he mentions why the crowd went to meet Jesus,
+which was to bear witness. This was done by <b>the crowd that had been with him</b>,
+at the resurrection of Lazarus, <b>when he called Lazarus out of the tomb� The
+reason why the crowd went to meet him was that they heard he had done this sign</b>.
+"For Jews demand signs" (1 Cor 1:22). Now this was a clearer and more marvelous
+sign than the others; thus Christ made it the last in order to impress it more
+forcefully on their memory.
+<p>1630 Then when the Evangelist says, <b>The Pharisees then
+said to one another</b>, he describes the reaction of the Pharisees, who were
+enraged because their plans had been frustrated. Thus they say, <b>You see that
+you can do nothing</b>. The Pharisees said this out of envy, as if to say: "We
+are not having any effect, that is, in our evil intentions; we have failed to
+check him.
+<p>But why were they maddened at the
+blind crowd? Because <b>the world has gone after him</b> through whom the world
+was made. This was a sign that the whole world would follow him: "We shall live
+in his sight. We shall know and we shall follow the Lord" [Hos 6:3].
+<p>Chrysostom, however, thinks that
+these words were said by the Pharisees who believed, but they were spoken
+privately for fear of the Jews.<a href="#_ftn15" name="_ftnref15">[15]</a> And they said this to
+stop the persecution of Christ. It is as though they were saying: No matter
+what snares you lay, he will grow in stature and his glory will increase. Why
+then not stop your plotting? This is practically the same as the advice of
+Gamaliel in the Acts (5:34).
+<BR><BR><BR>
+<p align=center><b>LECTURE 4
+<BLOCKQUOTE><p>20 Now among those who went up to worship at the feast
+were some Greeks [Gentiles]. 21 So these came to Philip, who was from Bethsaida
+in Galilee, and said to him, "Sir, we wish to see Jesus." 22 Philip went and
+told Andrew; Andrew went with Philip and they told Jesus. 23 And Jesus answered
+them, "The hour has come for the Son of man to be glorified. 24 Truly, truly, I
+say to you, unless a grain of wheat falls into the earth and dies, it remains
+alone; but if it dies, it bears much fruit. 25 He who loves his life loses it,
+and he who hates his life in this world will keep it for eternal life. 26 If
+any one serves me, he must follow me; and where I am, there shall my servant be
+also; if any one serves me, the Father will honor him."<a href="#_ftn16"
+name="_ftnref16">[16]</b></a></BLOCKQUOTE>
+<p>1631 Having described the glory Christ received from the
+helpfulness of his friends and from the devotion of the crowd, the Evangelist
+now describes the glory Christ received from the devotion of the Gentiles.
+First, the devotion of the Gentiles is mentioned; secondly, this devotion is
+reported (v 22); and thirdly, we see the prediction of Christ's passion (v 23).
+Concerning the devotion of the Gentiles, two things are set forth: first, their
+devotion to the sacraments of the Old Law; secondly, their devotion to Christ
+(v 21).
+<p>1632 The devotion of the Gentiles to the sacraments of the
+Old Testament is shown by the fact that they visited the temple. Thus he says, <b>Now
+among those who went up</b>, to Jerusalem, <b>to worship at the feast were some
+Gentiles</b>. He is saying in effect: Not just the Jews, but the Gentiles,
+also, honored Christ. According to a Gloss, the reason why they went up to
+Jerusalem was because they were proselytes, who had been converted to the
+Jewish rite by the preaching of those Jews who were scattered throughout the
+world, and who strove to convert whomever they could: "You traverse sea and
+land to make a single proselyte" (Mt 23:15).<a href="#_ftn17" name="_ftnref17"
+title="">[17]</a> And so, in keeping with
+the Jewish rite, they went up with the others.
+<p>But a better reason is given by
+Chrysostom, namely, that as we read in Maccabees (3:2), the temple of God in
+Jerusalem was held in such esteem by all the people and rulers throughout the
+world that they considered it an honor to glorify the temple with the finest
+gifts.<a href="#_ftn18" name="_ftnref18">[18]</a> And so it happened that
+on the feast days even many Gentiles would go up to Jerusalem. An example of
+this is mentioned in the Acts (8:27), where it tells of a eunuch, a minister to
+Queen Candace of Ethiopia, who had come to Jerusalem to worship. Thus Isaiah
+says: "My house shall be called a house of prayer for all peoples" (Is 56:7).
+The fact that these Gentiles came to the temple out of devotion prefigured the
+conversion of the Gentiles to the faith.
+<p>1633 The devotion of the Gentiles to Christ is shown by
+their desire to see him; for the Evangelist says, <b>So these</b>, that is, the
+Gentiles, <b>came to Phillip</b>. Here we should note that Christ personally
+preached only to the Jews: "For I tell you that Christ became a servant to the
+circumcised to show God's truthfulness, in order to confirm the promises given
+to the patriarchs" (Rom 15:8); but he preached to the Gentiles through the apostles.
+"And I shall send of them that shall be saved to the Gentiles�, and they shall
+declare my glory to the Gentiles" [Is 66:19]; "Go therefore and make disciples
+of all nations" (Mt 28:19). This was now being indicated beforehand inasmuch as
+the Gentiles who wanted to see Christ did not come to him first, but to one of
+his disciples, to Philip. And this was fitting, because Philip was the first to
+preach to those who were not of the Jewish rite, namely, to the Samaritans, as
+we see from the Acts (8:5): "Philip went down to the city of Samaria, and
+proclaimed to them the Christ."
+<p>This was also fitting because of
+his name: for "Philip" means the "mouth of the lantern."<a href="#_ftn19"
+name="_ftnref19">[19]</a>
+Now preachers are the mouth of Christ: "If you utter what is precious, and not
+what is worthless, you shall be as your mouth" (Jer 15:19); and Christ too is
+the lantern: "I have given you as a light to the nations" (Is 42:6). It was
+also appropriate to him because of his home: for Philip <b>was from Bethsaida</b>,
+which means "hunting," and preachers hunt for those whom they convert to
+Christ: "I will send for many hunters, and they shall hunt them" (Jer 16:16).
+Again, it was appropriate because Bethsaida was <b>in Galilee</b>, which means
+"transmigration," and the Gentiles, by the preaching of the apostles, were
+transmigrated from the gods of paganism to the state of believers: "Therefore,
+son of man, prepare for yourself an exile's baggage, and go into exile by day
+in their sight," as we read in Ezekiel (12:3).
+<p>These Gentiles approached Philip
+and expressed their desires, saying, <b>we wish to see Jesus</b>. This
+signifies that those Gentiles who had not seen Christ in the flesh but who had
+been converted to the faith by the ministry of the apostles, desired to see him
+glorified in heaven: "All the earth desired to see the face of Solomon" [1 Kgs
+10:24].
+<p>1634 Then when he says, <b>Philip went and told Andrew;
+Andrew went with Philip and they told Jesus</b>, the news of the Gentiles'
+devotion is carried to Christ. In this action a definite order is being
+followed, because "the things that are from God are set in order" [Rom 13:1].
+Now it belongs to the divine order that lower things be led back to God through
+those that are higher, and since Andrew outranked Philip among the apostles,
+because he was converted before him, Philip did not wish to bring these
+Gentiles to Christ by himself, but through Andrew, perhaps remembering that the
+Lord had said: "Go nowhere among the Gentiles" (Mt 10:5). And this is what he
+says, <b>Phillip went and told Andrew; Andrew went with Philip and they told
+Jesus</b>. This teaches us that all things should be done with the advice of
+those in authority. Thus, even Paul went up to Jerusalem and conferred with the
+apostles about the Gospel which he was preaching among the Gentiles (Gal 2:2).
+<pIndent2>Furthermore, from their names we can gather two
+things which are necessary for preachers if they are to lead others to Christ.
+The first is clear, orderly speech; and this is indicated by Philip's name,
+which means the "mouth of the lantern." The second is virtue, manifested in
+good actions; and this is indicated by Andrew's name, which has the meaning of
+"strength." By the word of the Lord the heavens were made, and all their
+strength by the breath of his mouth" [Ps 33:6].
+<p>1635 Then, the passion of Christ is foretold: first, Christ
+foretells that the time of his passion is near; secondly, he intimates that his
+passion is necessary (v 24); and thirdly, he mentions the necessity for others
+to suffer (v 25).
+<p>1636 He says, <b>The hour has come for the Son of man to be
+glorified</b>. Here it should be noted that our Lord, seeing these Gentiles
+hastening to see him, and understanding that in them the conversion of the
+Gentiles was somehow beginning, foretold the imminence of his passion, somewhat
+like a person who sees a wheat field growing white says that the hour has come
+to use the sickle for the harvest" (4:35). This is the way the Lord speaks
+here. Since the Gentiles want to see me, he says, <b>The hour has come for the
+Son of man to be glorified</b>.
+<p>1637 Now there were three events where he was glorified.
+First, in his passion: "Christ did not exalt [glorify] himself to be made a
+high priest," on the altar of the cross, "but was appointed by him who said to
+him, 'Thou art my Son, today I have begotten thee,'" as we read in Hebrews
+(5:5). In reference to this he says, <b>The hour has come for the Son of man to
+be glorified</b>, that is, to suffer, because the Gentiles will not be
+converted to him before his passion. Indeed, in his passion he was glorified
+both with visible signs, such as the sun becoming dark, the rendering of the
+temple curtain and so forth, and with invisible signs, such as the victory by
+which in himself he overcame the powers of darkness, as stated in Colossians
+(2:15). Earlier he had said, "My hour has not yet come" (2:4), because the
+devotion of the Gentiles had not been as keen as it was now.
+<p>Secondly, he was glorified in his
+resurrection and ascension. For it was necessary for Christ to first rise and
+ascend into heaven, and thus glorified, to send the Holy Spirit upon the
+apostles, through whom the Gentiles were to be converted: "For as yet the
+Spirit had not been given, because Jesus was not yet glorified" (7:39); Christ
+"ascended to the heights: he captured his spoil" [Ps 69:19].
+<p>Thirdly, he was glorified by the conversion
+of the Gentiles: in Philippians [2:11] we read, "Every tongue will confess that
+the Lord Jesus Christ is in the glory of God the Father."
+<p>1638 Then when he says, <b>I say to you</b>, he intimates
+the necessity of his passion: first, he suggests its necessity; secondly the
+benefit it brings (v 24b).
+<p>1639 The necessity for Christ's passion is caused by the
+conversion of the Gentiles, which cannot take place unless the Son of man is
+glorified through his passion and resurrection. And this is what he asserts, <b>Truly,
+truly, I say to you, unless a grain of wheat falls into the earth and dies, it
+remains alone</b>. In regard to the literal sense of this text, it should be
+noted that we use a grain of wheat either for bread or as a seed. In this text,
+we should understand that the wheat is taken as a seed, and not as the wheat
+used for bread, for in the latter case it would never grow and bear fruit. He
+says, <b>dies</b>, not because it loses its strength, but because it is then
+changed into something else: "What you sow does not come to life unless it
+dies" (1 Cor 15:36). Now just as the word of God, so far as it is clothed in a
+sound that can be heard, is a seed planted in a person's soul to produce the
+fruit of good works - "The seed is the word of God" (Lk 8:11) - so the Word of
+God, clothed in flesh, is a seed sent into the world to bring forth a great
+harvest; thus it is also compared to a grain of mustard seed, in Matthew
+(13:31).
+<p>So Christ is saying: I have come as
+a seed, to bear fruit; and so I truly say to you, <b>unless a grain of wheat
+falls into the earth and dies, it remains alone</b>, that is, unless I die, the
+fruit of the conversion of the Gentiles will not follow. He compares himself to
+a grain of wheat because the reason he came was to refresh and nourish our spirits,
+which is principally done by bread made from wheat: "bread to strengthen man's
+heart" (Ps 104:15); "The bread which I shall give for the life of the world is
+my flesh" (6:51).
+<p>1640 But were the Gentiles to be converted only through the
+death of Christ? Considering God's power, they could have been converted
+without it; but according to God's decree they were to be converted through the
+death of Christ as the more fitting way: "Without the shedding of blood there
+is no forgiveness of sins," as is said in Hebrews (9:22); "if I do not go away,
+the Counselor will not come to you" (16:7).
+<p>1641 The benefit produced by Christ's passion is given when
+he says, <b>but if it dies, it bears much fruit</b>. He is saying in effect:
+Unless this seed falls into the earth by the humiliation of the passion - "He
+humbled himself and became obedient unto death" (Phil 2:8) - there is no
+benefit, because <b>it remains alone. But if it dies</b>, that is, is put to
+death and slain by the Jews, <b>it bears much fruit</b>.
+<p>The first of these fruits is the
+remission of sin: "This is all the fruit, that sin is taken away" [Is 27:9].
+Truly, this fruit was brought forth by the passion of Christ: "For Christ also
+died for sins once for all, the righteous for the unrighteous, that he might
+bring us to God" (1 Pet 3:18). The second of these fruits is the conversion of
+the Gentiles to God: "I appointed you that you should go and bear fruit and
+that your fruit should abide" (15:16). This fruit, too, was brought forth by
+the passion of Christ: "And I, when I am lifted up from the earth, will draw
+all men to myself" (12:32). A third fruit is the fruit of glory: "The fruit of
+good labors is renowned [i.e., glorious]" (Wis 3:15); "He who reaps receives
+wages, and gathers fruit for eternal life" (4:36). And again, the passion of
+Christ produced this fruit: "We have confidence to enter the sanctuary by the
+blood of Jesus, by the new and living way which he opened for us through the
+curtain, that is, through his flesh" (Heb 10:19-20).
+<p>1642 Then he mentions the necessity for others to die, those
+who expose themselves to suffering for the love of Christ. First, he states the
+necessity for their death; secondly, he encourages us to do this (v 26).
+Concerning the first he does two things: first, he states the necessity of
+dying for the sake of Christ; secondly, he mentions the benefit this death
+brings (v 25).
+<p>1643 Now every one, as a matter of fact, loves his own life,
+but some love it absolutely, without qualification, and others love it
+partially, in a qualified way. To love someone is to will good to that person;
+so, to love one's own life is to will good to it. Therefore, one who wills what
+is good without qualification to his own life, loves it unqualifiedly; while
+one who wills his life some partial good loves it in a qualified way. Now the
+unqualified goods of life are those which make a life good, namely, the highest
+good, which is God. Thus, one who wills the divine and spiritual good to his
+life, loves it unqualifiedly; while one who wills it earthly goods, such as
+riches, honors and pleasures, and things of that sort, loves it in a qualified
+way. "He who loves sin hates his own life" [Ps 10:5]; "If you allow your soul
+to take pleasure in base desire, it will make you the laughingstock of your
+enemies" (Sir 18:31).<a href="#_ftn20" name="_ftnref20">[20]</a>
+<p>1644 This passage, therefore, can be understood in two ways.
+In one way, as saying, <b>he who loves his life</b>, unqualifiedly, that is, in
+regard to eternal goods, <b>loses it</b>, that is, exposes it to death for
+Christ. But this is not the true sense. Accordingly it means, <b>he who loves
+his life</b>, in a qualified way, that is, in regard to temporal goods, <b>loses
+it</b>, unqualifiedly: "For what will it profit a man, if he gains the whole
+world and forfeits his life?" (Mt 16:26). That this is the true meaning is
+shown from the statement which follows: <b>he who hates his life in this world
+will keep it for eternal life</b>. Therefore, <b>he who loves his life</b>, in
+this world, that is, as to worldly goods, <b>loses it</b> as to eternal goods:
+"Woe to you that laugh now, for you shall mourn and weep," as we read in Luke
+(6:25); "Son, remember that you in your lifetime received your good things, and
+Lazarus in like manner evil things; but now he is comforted here, and you are
+in anguish" (Lk 16:25).
+<p>1645 The benefit produced by this death is asserted when he
+says, <b>and he who hates his life in this world</b>, that is, he who denies
+his own life's present goods, and endures, for God, things that seem evil in
+this world, <b>will keep it for eternal life</b>: "Blessed are those who are
+persecuted for righteousness' sake, for theirs is the kingdom of heaven" (Mt
+5:10); "If any one comes to me and does not hate his own father and mother�yes,
+and even his own life, he cannot be my disciple," as we read in Luke (14:26).
+<p>Note that what was said above about
+the grain of wheat is in keeping with this teaching. For just as Christ was
+sent into the world as a seed that was to bear fruit, so whatever temporal
+goods are given to us in this life by God are not given to us as fruit, but
+rather that by their means we may obtain the fruit of an eternal reward.
+Indeed, our very life is a temporal gift from God to us. Therefore, anyone who
+exposes it for Christ bears much fruit. Such a one, therefore, hates his own
+life, that is, he exposes his own life, and sows, for the sake of Christ, to
+gain life everlasting: "He that goes forth weeping, bearing seed for sowing,
+shall come home with shouts of joy, bringing his sheaves with him" (Ps 126:6).
+And the same is true of those who risk their wealth and other goods for the
+sake of Christ, and share them with others, to obtain life everlasting: "He who
+sows bountifully will also reap bountifully" (2 Cor 9:6).
+<p>1646 Now because it seems difficult for one to hate his own
+life, our Lord encourages us to do this, saying, <b>If any one serves me, he
+must follow me</b>. First, his encouragement is given; secondly, the reason for
+this encouragement (v 26b).
+<p>1647 In regard to the first he does three things. First, he
+describes his faithful; secondly, he urges them to imitate him; thirdly, he
+indicates the reward of those who imitate him.
+<p>Observe, in regard to the first,
+the dignity of Christ's faithful, for they are the ministers or servants of
+Christ: "Are they ministers of Christ? So am I" [2 Cor 11:23]. Thus, those
+serve Christ who seek the things of Christ; but those who seek their own
+advantage are not servants of Christ, but servants of themselves: "They all
+seek after their own interests, not those of Jesus Christ" (Phil 2:21). Priests
+are servants inasmuch as they administer the sacraments to the faithful: "This
+is how one should regard us, as servants of Christ and stewards of the
+mysteries of God" (1 Cor 4:1). Again, every one of the faithful who keeps the
+commandments of Christ is his servant: "Let us act in all circumstances as
+God's ministers" [2 Cor 6:4].
+<p>In regard to the second, observe
+the glory and grandeur of the faithful of Christ, for he says, <b>he must
+follow me</b>. This is like saying: We follow our masters, whom we serve.
+Therefore, <b>If anyone serves me, he must follow me</b>, so that just as I
+undergo death so that I might bear much fruit, so also my servant. Now to
+follow Christ is a great glory: "It is a great glory to follow the Lord" [Sir
+23:38]; "My sheep hear my voice, and I know them, and they follow me" (10:27).
+<p>In regard to the third, note the
+beatitude of the faithful, for <b>where I am</b>, not only in the place, but
+also as regards the sharing of glory, <b>there shall my servant be also</b>:
+"Wherever the body is, there the eagles will be gathered together" (Mt 24:28);
+"He who conquers, I will grant him to sit with me on my throne" (Rev 3:21).
+<p>1648 The reason for this encouragement is given when he
+says, <b>if any one serves me, the Father will honor him</b>, for the Father
+honors anyone who serves Christ. Now above we have read: "that all may honor the
+Son, even as they honor the Father" (5:23). Thus, it is the same to honor the
+Son and to honor the Father. But the Father says, "Those who honor me, I will
+honor" (1 Sam 2:31). Thus, the Father of Jesus will honor one who ministers to
+Jesus, not seeking his own, but the things of Jesus Christ. Jesus did not say,
+"I will honor him," but <b>the Father will honor him</b>, because these people
+did not think at this time that he was equal to the Father.
+<p>Or, it might be said that Jesus
+said this to show how intimately his servants are related to him, inasmuch as
+they will be honored by the same one who honors the Son. For the honor the Son
+has by his nature, they will have by grace. So Augustine says: "An adopted son
+can receive no greater honor than to be where the only Son is."<a href="#_ftn21"
+name="_ftnref21">[21]</a>
+"For those whom he foreknew he also predestined to be conformed to the image of
+his Son, in order that he might be the first-born among many brethren" (Rom
+8:29).
+<BR><BR><BR>
+<p align=center><b>LECTURE 5
+<BLOCKQUOTE><p>27 "Now is my soul troubled. And what shall I say?
+'Father, save me from this hour'? No, for this purpose I have come to this
+hour. 28 Father, glorify thy name." Then a voice came from heaven, "I have
+glorified it, and I will glorify it again." 29 The crowd standing by heard it
+and said that it had thundered. Others said, "An angel has spoken to him." 30
+Jesus answered, "This voice has come for your sake, not for mine. 31 Now is the
+judgment of this world, now shall the ruler of this world be cast out; 32 and
+I, when I am lifted up from the earth, will draw all men to myself." 33 He said
+this to show by what death he was to die.<a href="#_ftn22" name="_ftnref22"
+title="">[22]</b></a></BLOCKQUOTE>
+<p>1649 Above, we saw the glory shown to Christ by various
+types of people; here the Evangelist considers the glory shown to Christ by
+God. First, he mentions that Christ asked for glory; secondly, the promise of
+glory is made (v 28b). Concerning the first he does two things. First, the
+interior state of Christ is given; secondly, he mentions the request made by
+Christ.
+<p>1650 Note, in regard to the first, that it seems incongruous
+for Christ to be saying, <b>Now is my soul troubled</b>, for he had urged his
+faithful to hate their own lives in this world; but with his own death near at
+hand, we hear the Lord himself saying, <b>Now is my soul troubled</b>. This
+leads Augustine to say: "O Lord, You command my soul to follow. But I see your
+own soul troubled. What support shall I seek, if the rock crumbles?"<a
+href="#_ftn23" name="_ftnref23">[23]</a>
+Thus we must first examine this troubled state of Christ, and secondly, why he
+willed to undergo it.
+<p>1651 As to the first, we should note that, properly
+speaking, a thing is said to be troubled when it is greatly agitated. Hence
+when the sea is very agitated it is said to be troubled. And so whenever a
+thing oversteps the bounds of its repose and tranquility, it is said to be
+troubled. Now in the human soul there is a sentient area and a rational area.
+The sensitive area of the soul is troubled when it becomes strongly affected by
+certain movements. For example, when it is contracted by fear, raised up by
+hope, dilated by joy, or otherwise affected by one or other of the emotions.
+Sometimes this perturbation remains within the bounds of reason, and sometimes
+it exceeds the bounds or reason, namely, when the reason itself is troubled.
+And although this latter condition quite often occurs in us, it is not found in
+Christ, since he is the Wisdom of the Father. Indeed, it is not found in any
+wise person; thus the Stoic tenet that one who is wise is not troubled, that
+is, in his reason.
+<p>Accordingly, the meaning of <b>Now
+is my soul troubled</b>, is this: My soul is affected by the emotions of fear
+and sadness in its sentient part; but these emotions do not trouble my reason,
+and it does not abandon its own order. "He began to be greatly distressed and
+troubled" (Mk 14:33).
+<p>Such emotions, however, exist in us
+otherwise than in Christ. In us, they arise from necessity, insofar as we are
+moved and affected from without, as it were. But in Christ, they are not from
+necessity, but from the command of reason, since there was never any emotion in
+him except that which he himself aroused. For in Christ the lower powers were
+subject to his reason so perfectly that they could not act or undergo anything
+except what reason appointed for them. Thus as was said above [11:33]: "he was
+deeply moved in spirit and troubled himself"; "You have moved the earth," that
+is, human nature, "and troubled it" [Ps 59:4]. And so the soul of Christ was
+troubled in such a way that its perturbation was not opposed to reason, but
+according to the order of reason.
+<p>1652 In regard to the second point, note that Christ willed
+to be troubled for two reasons. First, to show us a doctrine of the faith, that
+is, the truth of his human nature. Accordingly, as his passion was drawing
+near, he did everything in a human way. Secondly, he wanted to be an example
+for us. For if he had remained unmoved and had felt no emotions in his soul, he
+would not have been a satisfactory example of how we should face death. And so
+he willed to be troubled in order that when we are troubled at the prospect of
+death, we will not refuse to endure it, we will not run away: "For we have not
+a high priest who is unable to sympathize with our weakness, but one who in
+every respect has been tempted as we are, yet without sinning" (Heb 4:15).
+<p>1653 The relationship of this with what came before is clear.
+He encouraged his disciples to suffer when he said: "He who hates his life in
+this world will keep it for eternal life." But some might say to him: "Lord,
+you can calmly discuss and philosophize about death because you are above human
+sorrows, and death does not trouble you." It was to counter this that he willed
+to be troubled. This disturbance in Christ was natural: for just as the soul
+naturally loves union with its body, so it naturally shrinks separation from
+it, especially since the reason of Christ allowed his soul and its inferior
+powers to act in their own proper way.
+<p>1654 Again, when he said, <b>Now is my soul troubled</b>, he
+refuted the error of Arius and Apollinaris. For they said that Christ did not
+have a soul, and in place of his soul they substituted the Word.
+<p>1655 Then our Lord makes his petition for glory, saying, <b>And
+what shall I say? Father, save me from this hour</b> [understood here not as a
+question, but as a petition]. Here our Lord takes upon himself the emotions of
+one who is troubled. And acting as one troubled, he does four things in his
+petition. First, he poses a question, as one does when deliberating about what
+is to be done; secondly, he makes a request which arises from a certain
+inclination; thirdly, he rejects this inclination for a particular reason; and
+fourthly, he makes another request that arises from a different inclination.
+<p>1656 He poses this question as one does when in doubt,
+because it is natural to deliberate about what to do when one is perplexed. So
+the Philosopher says in his <i>Rhetoric</i> that fear makes a person take
+counsel.<a href="#_ftn24" name="_ftnref24">[24]</a> Thus, after mentioning
+that he is troubled, Christ at once adds, <b>And what shall I say? </b>It is
+the same as saying: "What shall I do in my trouble." Something like this is met
+in Psalm 55 (v 5): "Fear and trembling came upon me," and then follows, "O that
+I had wings like a dove! I would fly away and be at rest." For both the
+perplexed and the emotionally disturbed are weighed down and look for help to
+relieve themselves.
+<p>1657 He makes his petition, arising from a certain
+inclination, because when one is hesitant about what he should do, he ought to
+turn to God: "We do not know what to do, but our eyes are upon thee" (2 Chron
+20:12); "I have lifted up my eyes to the mountains from whence help will come
+to me" [Ps 120:1]. And so, turning to the Father, he says, <b>Father save me</b>,
+that is, from the sufferings which await me at the hour of my passion: "Save
+me, O God! For the waters have come up to my neck" (Ps 69:1). According to
+Augustine, what our Lord says here - <b>Now is my soul troubled</b> and <b>Father,
+save me </b>- is the same as what he says in Matthew (26:38): "My soul is very
+sorrowful, even to death."<a href="#_ftn25" name="_ftnref25">[25]</a>
+<p>1658 Note that this petition is not made as though it arose
+from the inclination of reason; rather, reason is speaking as an advocate of
+the natural inclination not to die. And so in this petition reason is pointing
+out the impulse of a natural inclination.
+<p>This explanation solves a question
+which is frequently raised. For we read: "In all things he was heard for his
+reverence" [Heb 5:7]; and yet in this case, Christ was not heard. The answer to
+this is that Christ was heard in those matters in which his petition came from
+reason itself and which he intended to be granted. But the petition he made
+here did not come from reason, nor was it intended to be granted, rather, it
+expressed a natural inclination. Thus Chrysostom reads it as a question, that
+is, as: <b>And what shall I say? </b>Shall I say, <b>Father, save me from this
+hour?</b> It is the same as saying: "No! I will not say this."<a href="#_ftn26"
+name="_ftnref26">[26]</a>
+<p>1659 Yet Christ rejects this petition, which arose from an
+inclination of the natural appetite, when he says, <b>No, for this purpose I
+have come to this hour</b>. It is the same as saying: It is not right that I be
+freed from this time of suffering, because I came to suffer; and not as
+compelled by the necessity of fate or forced by the violence of me, but by
+willingly offering myself: "He was offered because it was his own will" [Is
+53:7]; "No ones take it," my life, "from me, but I lay it down of my own
+accord" (10:18).
+<p>1660 Now his reason proposes its own petition when he says, <b>Father,
+glorify thy name. Thy name</b> can be understood in two ways. First, it can
+mean the Son himself. For a name (<i>nomen</i>) - which comes from the word for
+knowledge or being known (<i>notitia</i>) - is like a sign (<i>notamen</i>).
+Thus a name is what manifests a thing. Now the Son manifests the Father:
+"Father�I have manifested thy name" (17:6). We read of this name: "Behold, the
+name of the Lord comes from far" (Is 30:27). So the meaning in this: <b>Father,
+glorify thy name</b>, that is, your Son: "And now, Father, glorify thou me in
+thy own presence with the glory which I had with thee before the world was
+made" (17:5). Or, the name of the Lord indicates the knowledge which men have
+of the Father, then the meaning is, <b>Father, glorify thy name</b>, that is,
+do what is for the glory of your name. Yet it comes to the same thing, because
+when the Son is glorified the name of the Father is glorified. He says this
+because the Son was going to be glorified by his passion: "He became obedient,"
+to the Father, "unto death, even death on a cross. Therefore, God has highly
+exalted him" (Phil 2:8).
+<p>He is saying here in effect: By the
+desire of nature I ask to be saved, but my reason asks that your name be glorified,
+that is, that the Son suffer, because it was by the passion of Christ that men
+were to receive their knowledge of God and glorify him. For before the passion
+God was known only in Judea, and his name was great in Israel; but after the
+passion, God's name was glorified even among the Gentiles.
+<p>1661 Then when the Evangelist says, <b>Then a voice came
+from heaven</b>, the promise of glory is given. First, the voice promising
+glory is heard; secondly, the crowd expresses its opinion (v 29); lastly, the
+meaning of the voice is explained (v 30).
+<p>1662 With regard to the first, he says, <b>Then a voice came
+from heaven</b>. This is the voice of God the Father. It was the same voice
+that was heard when Christ was baptized, "This is my beloved Son" (Mt 3:17),
+and at his transfiguration (Mt 17:5). Although every voice of this kind was
+formed by the power of the entire Trinity, this was specifically formed to
+represent the person of the Father; thus it is referred to as the voice of the
+Father. In a similar manner the dove was formed by the entire Trinity to
+signify the person of the Holy Spirit. And again, the body of Christ was formed
+by the entire Trinity, but specifically assumed by the person of the Word
+because it had been formed to be united to him.
+<p>This voice, then, does two things.
+First, it reveals the past, when saying, <b>I have glorified it</b>, that is, I
+have begotten you as glorious from all eternity, because the Son is a certain
+glory and splendor of the Father: "For she [Wisdom] is a reflection of eternal
+light, a spotless mirror of the working of God" (Wis 7:26); "He reflects the
+glory of God and bears the very stamp of his nature" (Heb 1:3). Or, <b>I have
+glorified it </b>at your birth, when the angels sang: "Glory to God in the
+highest" (Lk 2:14) and in the miracles the Father performed through him.
+<p>Secondly, the voice foretells what
+is to come: <b>and I will glorify it again</b>, in the passion, in which Christ
+triumphed over the devil, and in the resurrection and the ascension, and in the
+conversion of all the world: "The God of Abraham and of Isaac and of Jacob, the
+God of our fathers, glorified his Son Jesus" [Acts 3:13].
+<p>1663 Next we see the opinion of the crowd, which was
+wondering about the voice, <b>The crowd standing by heard it and said</b>. In
+this crowd, as in every other, some were dull and slow to understand, and
+others were more perceptive; yet all of them failed to identify the voice.
+Those who were slow and carnal only heard it as a sound; so they said <b>that
+it had thundered</b>. Still, they were not entirely mistaken, for the Lord's
+voice was thunder, both because it had an extraordinary meaning, and because it
+contained very great things: "How small a whisper do we hear of him! But the
+thunder of his power who can understand?" (Job 26:14); "The voice of your
+thunder" [Ps 76:19].
+<p>Those who were keener discerned
+that the sound was a voice, pronouncing words and having a meaning; so they
+said someone was speaking. But because they thought that Christ was merely
+human they erred, attributing these words to an angel. So they said that,<b> An
+angel has spoken to him</b>. They were under the same error as the devil, who
+thought that Christ needed the help of the angels: thus he said: "He will give
+his angels charge of you" (Mt 4:6). But he did not need to be guarded and
+helped by angels; rather, he is the one who glorifies and guards the angels.
+<p>1664 The voice is explained when he says, <b>Jesus answered</b>.
+First, he explains the voice; secondly, he mentions the answer given by the
+people (v 34); and thirdly, our Lord's answer (v 35). He does two things about
+the first: first he mentions the reason for the voice; and secondly, he adds
+its meaning (v 31).
+<p>1665 It should be noted in regard to the first that they had
+said, <b>An angel has spoken to him</b>. Now an angel speaks by revealing
+something that will profit the one to whom he speaks, as is clear in Revelation
+(ch 1) and in Ezekiel (ch 1). And so to show that he did not need this voice or
+any revelation from an angel, our Lord says, <b>This voice has come for your
+sake, not for mine</b>, that is, it has not come to instruct me. For this voice
+mentioned nothing he did no know before, because "in him are hid all the
+treasures of wisdom and of knowledge" (Col 2:2), so that he knew all that the
+Father knew. But <b>it has come for your sake</b>, that is, for your instruction.
+From this we can understand that many things relating to Christ were, in God's
+plan, allowed to take place not because Christ needed them, but for our sakes:
+"For whatever was written in former days was written for our instruction" (Rom
+15:4).
+<p>1666 He says, <b>Now is the judgment of this world</b>, he
+states the meaning of this voice. First, he mentions the judgment by which he
+would be glorified; secondly, the effect of this judgment (v 31b); and thirdly,
+the way he will be glorified (v 32).
+<p>1667 He says, <b>Now is the judgment of this world</b>. But
+if this is true, why do we expect that our Lord will come again to judge? The
+answer is that now he comes to judge with a judgment of distinction or
+discernment, by which he discerns his own from those who are not his: "For
+judgment I came into this world" (9:39). This is what he is speaking of when he
+says, <b>Now is the judgment of this world</b>. But he will come again to judge
+with the judgment of condemnation, for which he did not come the first time:
+"For God sent the Son into the world, not to condemn the world, but that the
+world might be saved through him" (3:17).
+<p>Or, we might say that there are two
+kinds of judgment. One is that which condemns the world; and this is not
+referred to here. The other is the judgment which will be in favor of the
+world, insofar as the world is set free from servitude to the devil. This is
+the way the Psalm is understood: "O Lord! Judge those who wrong me; overthrow
+those who fight against me" [Ps 34:1]. But this judgment and the judgment of
+distinction are the same, because by the very fact that the judgment is in
+favor of the world by casting out the devil, the good are distinguished from
+the wicked.
+<p>1668 The effect of this judgment is the casting out of the
+devil. So he says, <b>now shall the ruler of this world be cast out</b>, by the
+power of the passion of Christ. Thus the passion of Christ is his
+glorification; and this explains what he had said, <b>I will glorify it,
+insofar as the ruler of this world shall be cast out</b>, since Christ has the
+victory over the devil by his passion. "The reason the Son of God appeared was
+to destroy the works of the devil" (1 Jn 3:8).
+<p>1669 A difficulty arises here on three points. First,
+because he says that the devil is the ruler or prince of this world. It was
+this that led the Manicheans to call him the creator and lord of everything
+that was visible. The answer is that the devil is called the ruler of this
+world not by a natural right, but by usurpation, insofar as worldly people,
+rejecting the true Lord, subject themselves to him: "The god of this world has
+blinded the minds of the unbelievers" (2 Cor 4:4). Thus, he is the ruler of
+this world insofar as he rules those who are worldly, as St. Augustine says,
+and these are spread throughout the entire world.<a href="#_ftn27"
+name="_ftnref27">[27]</a>
+For the word "world" is sometimes taken in a pejorative sense to mean those who
+love the world: "The world knew him not" (1:10). Yet sometimes it is taken in a
+good sense to indicate those who are good and live in the world in such a way
+that they are citizens of heaven: "God was in Christ reconciling the world to
+himself" (2 Cor 5:19).
+<p>1670 The second difficulty concerns the fact that the ruler
+of this world is said to be cast out. For if he had truly been cast out, he
+would not longer tempt us now as he did before; yet he continues to tempt us.
+Therefore, he was not cast out. Augustine answers this by saying that although
+the devil may tempt those who have ceased to be of the world, he does not tempt
+them in the same way as he did before. For before he tempted and ruled them
+from within, but now he does so only from without. For as long as men are in
+sin, he rules and tempts them from within: "Let not sin therefore reign in your
+mortal bodies, to make you obey their passions" (Rom 6:12). And so he was cast
+out because the effect of sin in man is not [now] from within but from without. <a href="#_ftn28" name="_ftnref28">[28]</a>
+<p>1671 Thirdly, there is a difficulty from the fact that he
+says, <b>now shall the ruler of this world be cast out</b>. For it seems to
+follow from this that he had not been cast out before the passion of Christ,
+and consequently, if he is cast out only when men are set free from sin, it
+seems that Abraham, Isaac and the other men of the Old Testament were not set
+free from sin. The answer, according to Augustine, is that before the passion
+of Christ he had been cast out of individual persons, but not from the world,
+as he was to be later.<a href="#_ftn29" name="_ftnref29">[29]</a> For what formerly took
+place in only a few men, but now happens in many Jews and Gentiles who have
+converted to Christ, is recognized to have been accomplished by the passion of
+Christ.
+<p>Or, it might be said that the devil
+is cast out by the fact that men are set free from sin; but before the passion
+of Christ all the just had been set free from sin, although not entirely,
+because they were still kept from entering the kingdom. In this respect,
+therefore, the devil had some right over them which was entirely taken away by
+the passion of Christ, when the fiery sword was removed, when Christ said to
+the man: "Today you will be with me in Paradise" (23:43).
+<p>1672 The form or manner of this passion would be by being
+lifted up; thus he says, <b>and I, when I am lifted up from the earth, will
+draw all men [all things] to myself</b>. In regard to this, Chrysostom has the
+following example: If a tyrant, accustomed to oppress and rage against his
+subjects and cast them into chains, were in his madness to treat in the same
+way some one who was not subject to him and cast him into the same prison, then
+he would deserve that even his dominion over the others be taken from him.<a
+href="#_ftn30" name="_ftnref30">[30]</a>
+This is what Christ did against the devil. For the devil had some right over
+men because of the sin of the first parent; and so in some sense he could
+justly rage against them. But since he dared to try the same things with
+Christ, over whom he had no right, assailing him in whom he had no part, as the
+tempter, it was fitting that he be deprived of his dominion by the death of
+Christ. <b>And I, when I am lifted up from the earth, will draw all things to
+myself</b>. First, he describes the manner of his death; secondly, the
+Evangelist explains it, saying, <b>he said this to show by what death he was to
+die</b>, for he would die by being lifted up on the wood of the cross.
+<p>1673 Here we should note that there are two reasons why the
+Lord willed to die the death of the cross. First, because it is a shameful
+death: "Let us condemn him to a shameful death" (Wis 2:20). So Augustine says:
+"The Lord willed to die in this way so that not even a shameful death would
+keep a person from the perfection of righteousness."<a href="#_ftn31"
+name="_ftnref31">[31]</a>
+<p>Secondly, because such a death
+involves a lifting up; so our Lord says, <b>when I am lifted up</b>. Such a
+manner of death was in harmony with the fruit, the reason and the symbol of the
+passion. It was in harmony with its fruit, because it was by the passion that Christ
+was to be lifted up, exalted: "He became obedient unto death, even death on a
+cross. Therefore God has highly exalted him" (Phil 2:8). Thus the Psalmist
+said: "Be exalted, O Lord, in thy strength!" (Ps 2:8).
+<p>It harmonized with the reason for
+the passion, and in two ways: both with respect to men and with respect to the
+devil. With respect to me, because he died for their salvation. For they had
+perished, because they were cast down and sunk in earthly things: "they have
+set their eyes bowing down to the earth" [Ps 16:11]. Thus he willed to die
+raised up in order to lift our hearts up to heavenly things. For in this way he
+is our way into heaven. With respect to the devils, it was fitting in the sense
+that those who exercised their principality and power in the air were trod
+under foot by him while he was raised in the air.
+<p>Finally, it harmonized with the
+symbol, because the Lord commanded that a bronze serpent be fashioned in the
+desert, as recorded in Numbers (21:9), and above: "And as Moses lifted up the
+serpent in the wilderness, so must the Son of man be lifted up" (3:14). And so
+thus lifted up <b>I will draw all things to myself</b>, through love "I have
+loved you with an everlasting love, therefore have I drawn you, taking pity on
+you" [Jer 31:3].
+<p>Furthermore, the love of God for
+men appears most clearly in the fact that he condescended to die for them: "God
+shows his love for us in that while we were yet sinners Christ died for us," as
+we read in Romans (5:8). By doing this he fulfilled the request of the bride:
+"Draw me after you, and we will run to the aroma of your perfume" [Song 1:3].
+<p>1674 Here we may note that the Father draws and the Son also
+draws: "No one can come to me unless the Father who sent me draws him" (6:44).
+He says here, <b>I will draw all things</b>, in order to show that the same
+action belongs to both of them. And he says, <b>all things</b>, and not "all
+men," because not all men are drawn to the Son. <b>I will draw all things</b>,
+that is, the body and the soul; or all types of men, such as Gentiles and Jews,
+servants and freemen, male and female; or, all who are predestined to
+salvation.
+<p>Finally, we should note that to draw all things to himself
+is for Christ to cast out the prince of this world, for Christ has no
+fellowship with Belial, nor light with darkness (2 Cor 6:15).
+<BR><BR><BR>
+<p align=center><b>LECTURE 6
+<BLOCKQUOTE><p>34 The crowd answered him, "We have heard from the law
+that the Christ remains for ever. How can you say that the Son of man must be
+lifted up? Who is this Son of man? 35 Jesus said to them, "The light is with
+you for a little longer. Walk while you have the light, lest the darkness
+overtake you; he who walks in the darkness does not know where he goes. 36
+While you have the light, believe in the light, that you may become sons of
+light. "When Jesus had said this, he departed and hid himself from them.<a
+href="#_ftn32" name="_ftnref32">[32]</b></a></BLOCKQUOTE>
+<p>1675 Having mentioned the promised glorification of the Lord
+and explaining the voice, the Evangelist now describes the doubt which
+prevailed among the crowd. First, they introduce the authority of the Law; and
+secondly, they raise a problem based on it (v 34).
+<p>1676 In regard to the first the Evangelist says, <b>The
+crowd answered him</b>, that is, the Lord, who was speaking of his death, <b>We
+have heard from the law</b>,<b> </b>and law is taken here for the entire Old
+Testament <b>that the Christ remains for ever</b>. This can be gathered from
+many passages of the Old Testament, especially from Isaiah (9:7): "Of the
+increase of his government and of peace there will be no end"; and in Daniel
+(7:14): "His dominion is an everlasting dominion, which shall not pass away,
+and his kingdom one that shall not be destroyed."
+<p>1677 Basing themselves on this authority, they formulate two
+doubts: one concerns a fact, and the other the person. As concerns the fact,
+they say, <b>How can you say that the Son of man must be lifted up?</b> But
+since Christ did not say that "the Son of man must be lifted up," but "and I,
+when I am lifted up," why do the Jews say that "the Son of man" must be lifted
+up? The answer to this is that the Jews were now accustomed to our Lord's words;
+thus they remembered that he called himself the Son of man. And so when he
+said, "And I, when I am lifted up," they took it to mean, "If the Son of man is
+lifted up," as Augustine says.<a href="#_ftn33" name="_ftnref33">[33]</a> Or, one might answer
+that although Christ did not here mention the Son of man, yet earlier he had
+said: "The Son of man must be lifted up" (3:14).
+<p>1678 Yet it seems that their statement, <b>The Son of man
+must be lifted up</b>, is in no way opposed to the statement that <b>the Christ
+remains for ever</b>. The answer is that since our Lord was accustomed to speak
+to them in figurative language, they understood much of what was said in that
+way. And so they also suspected that when our Lord spoke of being lifted up, he
+was referring to death on the cross: "When you have lifted up the Son of man,
+then you will know," as we read above (8:28). Or, it could be said that they
+understood it in this sense because they had already thought of doing that very
+thing. Thus it was not the sharpness of their understanding that gave them this
+interpretation of these words, but an awareness of their own wickedness.
+<p>1679 Note their wickedness, for they do not say: "We have
+heard from the law that the Christ does not suffer," because in many places of
+the law reference is made to his passion and resurrection: as "Like a lamb that
+is led to the slaughter" (Is 53:7); "I have slept and taken my rest: and I have
+risen up" [Ps 3:7]. Rather, they say, <b>the Christ remains for ever</b>. The
+reason for this is that the former would not have involved any opposition, since
+no obstacle to Christ's immortality arises from the mere fact of his suffering.
+In other words, as Chrysostom says, they wished to show that he was not the
+Christ for the reason that <b>the Christ remains for ever</b>.<a href="#_ftn34"
+name="_ftnref34">[34]</a>
+<p>1680 They raise a question concerning his person when they
+say, <b>Who is this Son of man? </b>They ask this because it says in Daniel
+(7:13): "And behold, with the clouds of heaven there came one like a son of
+man, and he came to the Ancient of Days"; and by that Son of man they
+understood the Christ. It is as though they were saying: "You say the Son of
+man must be lifted up; yet the Son of man, whom we take to be the Christ,
+remains forever. So <b>Who is this Son of man? </b>If he does not remain for
+ever, neither is he the Christ." In this they deserve to be reprimanded for
+their dullness, because even though they had seen and heard so many great
+things, they still had doubts about his being the Christ: "He who tells a story
+to a fool tells it to a drowsy man" (Sir 22:9).
+<p>1681 Then when he says, <b>Jesus said to them</b>, our Lord
+somewhat settles their doubt. First, he commends the good they had; and
+secondly, he encourages them to make progress (35b); thirdly, he explains his
+admonition (v 36).
+<p>1682 Jesus said to them, <i>Adhuc modicum lumen in vobis est</i>.
+This can be understood in two ways. In one way, according to Augustine, so that
+"little" modifies "light."<a href="#_ftn35" name="_ftnref35">[35]</a> As if to say: "A little
+light is in you," insofar as it sees that the Christ remains for ever. For this
+is a truth, and every manifestation of the truth is a light infused by God. Yet
+this light which is in you is "little," because even though you recognize the
+eternity of the Christ, you do not believe in his death and resurrection. This
+shows that you do not have perfect faith. Thus, what was said to Peter applies
+also to them: "O man of little faith, why did you doubt?" (Mt 14:31).
+<p>It is understood in another way by
+Chrysostom, as meaning that <b>the light is with you for a little longer</b>
+time, that is, I, who am the light.<a href="#_ftn36" name="_ftnref36">[36]</a> It is the same as
+saying: I, the light, am among you for a brief time: "A little while, and you
+will see me no more" (16:16).
+<p>1683 And so he exhorts them to make progress in good. First,
+he gives his exhortation; secondly, he shows the danger threatening them unless
+they do make progress (v 35b).
+<p>1684 He says: I say that you have a little light, but while
+you have it, <b>walk</b>, that is, move forward and make progress, so that you
+may understand that the Christ, in addition to his eternity, will also die and
+rise again. This is in keeping with the first explanation given above. Or, <b>Walk
+while you have the light</b>, that is, while I am among you, make progress and
+be concerned with possessing me in such a way as never to lose me: "Blessed are
+the people�O Lord, who walk in the light of thy countenance" (Ps 89:15).
+<p>And do this <b>lest the darkness</b>
+of unbelief, ignorance and eternal damnation <b>overtake you</b> and prevent
+you from going any further. For a person is overtaken by darkness when he is
+totally sunk in unbelief; and they would be this way if they believed in the
+eternity of the Christ in such a way as to deny the humiliation of his death:
+"A man whose way is hid" (Job 3:23); "We are wrapped up in darkness" (Job
+37:19).
+<p>1685 The danger threatening them unless they do progress is
+mentioned when he says, <b>he who walks in the darkness does not know where he
+goes</b>. For light, whether exterior or interior, directs man. Exterior light
+directs him as to external bodily acts, while the interior light directs his
+will. One, therefore, who does not walk in the light, not perfectly believing
+in Christ, <b>but walks in the darkness, does not know where he goes</b>, that
+is, to what goal he is being led. As we read in the Psalm (82:5): "They have
+neither knowledge nor understanding, they walk about in darkness." This is what
+happened to the Jews because they did not know what they were doing, but as
+people who were walking in the darkness they thought they were on the right
+road. And so they displeased God in the very things in which they believed they
+were pleasing him. Similarly, in the very things in which erring heretics
+believe they merit the light of truth and grace is the source of their being
+deprived of it: "There is a way which seems right to a man, but its end is the
+way to death" (Prv 14:12).
+<p>1686 Then when he says, <b>While you have the light, believe
+in the light</b>, he explains what he said, namely, what it means to walk. This
+is explained in two ways, according to the two explanations given above.
+According to the first explanation: <b>While you have the light</b>, that is,
+while you have some knowledge and light of the truth, <b>believe in the light</b>,
+that is, in the complete truth, <b>that you may become sons of light</b>, that
+is, that you may be reborn in the truth: "We are not of the night or of
+darkness. So then let us not sleep" (1 Thess 5:6).
+<p>Or, according to the other
+explanation: <b>While you have the light</b>, that is, me who am the light -
+"He was the true light which enlightens every man who comes into the world"
+[1:9] - <b>believe in the light</b>, that is, in me. In other words, make progress
+in the knowledge of me, <b>that you may become sons of light</b>, because from
+the fact that you believe in me you will be the children of God: "But to all
+who receive him, who believed in his name, he gave power to become children of
+God" (1:2).
+<p>1687 <b>When Jesus had said this, he departed and hid
+himself from them</b>. Here the Evangelist tells what Jesus did, that he hid
+himself. When we read above (8:59) that Christ did this very thing, the reason
+was obvious, for they were taking stones to cast at him. But here there is no
+reason for his hiding given, such as that they took up stones or that they
+blasphemed him. Why then did he hide? The answer is that our Lord, seeing into
+their hearts, knew their rage and the evil they had planned, i.e., to kill him.
+And so in his desire to stop them he did not wait for them to act, but hid
+himself so their anger and envy would abate. In doing this he is an example to
+us that when the evil purposes of others are clear to us, we should flee before
+they can accomplish them. In addition, our Lord was showing by his actions what
+he had said by his words. For he just said, <b>Walk while you have the light,
+lest the darkness overtake you</b>. And by hiding himself he indicated what
+sort of darkness he means: "I will wait for the Lord, who is hiding his face
+from the house of Jacob" (Is 8:17).
+<BR><BR><BR>
+<p align=center><b>LECTURE 7
+<BLOCKQUOTE><p>37 Though he had done so many signs before them, yet they
+did not believe in him; 38 it was that the word spoken by the prophet Isaiah
+might be fulfilled: "Lord, who has believed our report, and to whom has the arm
+of the Lord been revealed?" 39 Therefore they could not believe. For Isaiah
+again said, 40 "He has blinded their eyes and hardened their heart, lest they
+should see with their eyes and perceive with their heart, and turn for me to
+heal them." 41 Isaiah said this because he saw his glory and spoke of him.</BLOCKQUOTE></b>
+<p>1688 Above, the Evangelist gave many examples of Christ's
+glory, because of which the Jews sought to kill him out of envy. Now he deals
+with another of the occasions surrounding his passion, that is, the unbelief of
+the Jews. First, their unbelief is discussed; in the second place, it is
+reproved by our Lord (v 44). Concerning the first he does two things: first, he
+reproves the unbelief of those who believed, but in secret (v 42). As to the
+first, two things are done: first, he mentions the strange hardness of their
+unbelief; secondly, to show that it came about not without reason or by chance,
+he mentions a prophecy (v 38).
+<p>1689 The Evangelist, as though at a loss to explain it, says
+that our Lord had done many miracles: such as changing water into wine, curing
+a paralytic, giving sight to a blind man, and raising a dead man to life:
+nevertheless, <b>though he had done so many signs before them, yet they did not
+believe in him</b>. They usually said: "What sign do you do, that we may see,
+and believe you?" (6:30). But now! The Evangelist says: <b>though he had done
+so many signs before them, yet they did not believe in him</b>. "If I had not
+done among them the works which no one else did, they would not have sin"
+(15:24). And so they could not say: "We do not see our signs" (Ps 74:9).
+<p>1690 Then (v 38), the testimony of the prophet on this point
+is cited. First, the prophecies are mentioned; secondly, it is shown that they
+refer to Christ (v 41). He does two things about the first: he cites the
+prophecy foretelling their unbelief; secondly, he adds the prophecy foretelling
+the reason for their unbelief (v 39).
+<p>1691 He says: I say that they did not believe in him <b>that
+the word spoken by the prophet Isaiah might be fulfilled</b>. Here we should
+note that in Sacred Scripture the word "that" sometimes indicates a cause, as
+in "I came that they may have light" (10:10). But at other times it just
+indicates a sequence of events, and signifies a future event; and that is how
+it is used here. These people did not believe, but it was not because Isaiah
+predicted this. Rather, Isaiah predicted this because they were not going to
+believe. And so this saying of Isaiah is fulfilled from the fact that they did
+not believe. "Everything written about me in the law of Moses and the prophets
+and the psalms must be fulfilled" (Lk 24:44); "Not an iota, not a dot, will
+pass from the law until all is accomplished" (Matt 5:18).
+<p>1692 But if it was necessary that the saying of Isaiah be
+fulfilled, it seems that the Jews should be excused for not believing, for they
+could not act contrary to the prophecy. I answer that the prophecy took account
+of their freedom. For God, knowing the future beforehand, foretold their unbelief
+in the prophecy, but he did not bring it about; for God does not force one to
+sin just because he already knows one's future sins. And so our Lord, from whom
+nothing is hidden, predicted that the Jews would commit the sin which they did
+commit.
+<p>1693 Now the Evangelist states what the prophet said, <b>Lord,
+who has believed our report, and to whom has the arm of the Lord been revealed?
+</b>Here we should note that belief comes in two ways. Sometimes by instruction
+from another; and this is the usual way: "So faith comes from what is heard,
+and what is heard comes by the preaching of Christ" (Rom 10:17). Sometimes it
+come by a divine revelation; and this is the special way, spoken of by the
+Apostle: "For I did not receive it from man, nor was I taught it, but it came
+through a revelation of Jesus Christ" (Gal 1:12).
+<p>1694 Isaiah foretold that there would be few believers.
+First, as to those who would believe in the usual way, by instruction, he says,
+<b>Lord, who has believed our report?</b> This can be understood in two ways.
+In one way, the meaning is: <b>who has believed our report? </b>That is, what
+you reported to us, what we have heard from you. "We have heard tidings from
+the Lord" (Obad 1:1); "Let us hear what the Lord will speak" (Ps 85:8). It is
+like they were saying: "Lord, we have heard these things from you. But who will
+believe us when we tell what we have heard from you about your birth and
+passion?" This entire chapter of Isaiah (ch. 53) is speaking of these things.
+<p>Prophets are said to hear in order
+to suggest the way in which the prophets are instructed. By sight, a person
+receives an immediate knowledge of the thing seen, but by hearing he does not
+have an immediate knowledge of what he sees, but he gains his knowledge from
+certain signs of the thing. And so because the prophets did not immediately see
+the divine essence, but only certain signs of divine realties, they are said to
+hear. "If there is a prophet among you, I the Lord make myself known to him in
+a vision, I speak with him in a dream," by certain signs (Num 12:6). The Son,
+however, eternally sees the divine essence itself: "No one has ever seen God;
+the only Son, who is in the bosom of the Father, he has made him known," as was
+said above (1:18). <b>Who has believed our report? </b>That is, who has
+believed in the things we have heard and preached? "What I have heard from the
+Lord of hosts, the God of Israel, I announce to you" (Is 21:10).
+<p>The second way of understanding <b>who
+has believed our report?</b> is to take it as meaning the things we report to
+them, what they have heard from us. "They hear what you say but they will not
+do it" as Ezekiel (33:31) says.
+<p>1695 As to the special way belief comes, by revelation, he
+says, <b>and to whom has the arm of the Lord been revealed? </b>The "arm"
+refers to the Son, through whom the Father does all things, just as we
+accomplish things through our arm. And if we accomplished things only through
+an interior word, then this word would be called our arm. And so the Son is
+called the arm of God not because God the Father has a human shape and a
+physical arm, but because "all things were made through him," the Son (1:3).
+"Have you an arm like God, and can you thunder with a voice like his?" (Job
+40:9); "He has shown strength with his arm" (Lk 1:51).
+<p>1696 Here we should note that Sabellius misunderstood this
+passage and said that the Father and the Son are the same person; and Arius
+also did when he said that the Son is inferior to the Father. The reasons for
+this were that a person and his arm do not form two persons, but only one, and an
+arm is not equal to the person. The answer to this is that in expressions of
+this kind the similarities are not really adequate, for what we find in
+creatures does not perfectly represent what is in God. Thus Dionysius says that
+symbolic theology is not argumentative. Thus the Son is not called an arm as
+though he is the same person as the Father or inferior to the Father, but
+because the Father does all things through him. When he says, <b>and to whom
+has the arm of the Lord been revealed? </b>it is like saying, only to a few,
+that is, to the apostles: "God has revealed to us through the Spirit" (1 Cor
+2:10).
+<p>1697 When the Evangelist says, <b>therefore they could not
+believe</b>, he states the prophecy which foretold the reason for their
+unbelief. If we examine these words of the Evangelist they seem, if taken at
+their surface value, difficult to understand. First, because if it is said that
+<b>therefore they could not believe</b>, because Isaiah said this, the Jews
+seem to be excusable. For is it a sin for a person not to do what he cannot do?
+And what is more serious, the fault will be cast back on God, since he blinded
+their eyes. This could be accepted if it were said of the devil, as in 2
+Corinthians (4:4): "The god of this world has blinded the minds of the
+unbelievers." But here it is said of our Lord, for Isaiah [6:1] says: "I saw
+the Lord seated on a high and lofty throne," and follows with "Blind the heart
+of this people and make their ears heavy, and shut their eyes, lest they see
+with their eyes and hear with their ears and understand with their heart and be
+converted and I heal them" [v 10].
+<p>1698 To clarify this let us first explain the statement, <b>therefore
+they could not believe</b>. Here we should note that something is said to be
+impossible or said to be necessary in two ways: absolutely, and granted a
+certain presupposition. For example, it is absolutely impossible for a human
+being to be an ass; but granting a certain presupposition, it is impossible for
+me to be outside my house, presupposing, that is, that I remain within it
+sitting down. With this in mind, we may say that a person is excused if he does
+not do things that are absolutely impossible for him. But he is not excused if
+he does not do things that are impossible for him granting some presupposition.
+So, if someone has the evil intention of always stealing, and says that it is
+impossible for him not to sin as long as he continues with that intention, he
+is not excused: for this impossibility is not absolute, but based on a certain
+presupposition, for he can abandon his evil intention. So he says, <b>therefore
+they could not believe</b>, that is, because they had a will clouded over by
+their wickedness: "Can the Ethiopian change his skin or the leopard his spots?
+Then also you can do good who are accustomed to do evil" (Jer 13:23); "How can
+you do good things when you are evil?" [Mt 12:34]. It is like one saying: "I
+can in nowise love him, because I hate him."
+<p>As to the second point, when we
+read that God blinds and hardens, we should not think that God puts malice into
+us or forces us to sin; but we should understand it as meaning that God does
+not infuse grace. Now he infuses grace because of his mercy, while the cause of
+his not infusing grace is due to us, insofar as there is something in us which
+opposes divine grace. As far as he is concerned: "He enlightens every man
+coming into this world" [1:9]; "He desires all men to be saved" (1 Tim 2:4).
+But because we leave God, he takes his grace from us: "Because you have
+rejected knowledge, I reject you" (Hos 4:6), "Your destruction, O Israel, is
+from yourself; your help is only in me" [Hos 13:9]. It is like a person who
+closes the shutters of his house, and someone says to him: "You cannot see
+because you lack the light of the sun." This would not be due to a failure of
+the sun, but because he shut out the light of the sun. In the same way we read
+here that they could not believe, because God blinded them, that is, they were
+the cause why they were deprived of sight as in "Their wickedness blinded them"
+(Wis 2:21).<a href="#_ftn37" name="_ftnref37">[37]</a>
+<p>1699 With these distinctions in mind, let us consider the
+words of this prophecy. It is found in Isaiah (6:10), not in these exact words,
+but with the same meaning. Three things are mentioned here: first, the
+hardening and blinding of the Jews; secondly, the effect of each of these;
+thirdly, their end.
+<p>1700 In regard to the first, note that our Lord brought
+people to the faith in two ways, by his miracles and his teaching. And so he
+rebukes them on both points: "If I had not done among them the works which no
+one else did, they would not have sin" (15:24); and again in (15:22): "If I had
+not come and spoken to them, they would not have sin; but now they have no
+excuse for their sin." For they had derided both.
+<p>Insofar as they did not give due
+consideration to Christ's miracles, he says, <b>he has blinded their eyes</b>,
+that is, the eyes of their hearts, about which we read: "Having the eyes of
+your hearts enlightened" (Eph 1:18). For they should have understood that such
+miracles could only be done by divine power: "You see many things, but do not
+observe them" (Is 42:20); and again, "Who is blind but my servant? Or deaf,
+except he to whom I have sent my messengers?" [Is 42:19].
+<p>Because they were not moved by the
+teaching of Christ, he adds, <b>and hardened their heart</b>. That is very hard
+which is not melted by intense heat nor broken by divine blows. Now the words
+of Christ are "like fire�and like a hammer which breaks the rock in pieces"
+(Jer 23:29). Fire, indeed, because they inflame through love; and like a hammer
+because they terrify when they threaten, and break one by the revelation of the
+truth. And still the hearts of the Jews paid no attention to the words of
+Christ. Thus it is obvious that they were hardened: "His heart is hard as a
+stone" (Job 41:24); "He has mercy upon whomever he wills, and he hardens the
+heart of whomever he wills" (Rom 9:18).
+<p>1701 The effect of their becoming blind is mentioned when he
+says, <b>lest they should see with their eyes</b>, that is, their spiritual
+eyes, and perceive the divinity of Christ: "They have eyes, but do not see" (Ps
+115:5). In contrast, Luke says: "Blessed are the eyes which see what you see!"
+(Lk 10:23). The effect of their becoming hard of heart is mentioned when he
+says, <b>lest they should perceive</b>, understand, <b>with their heart</b>:
+"Because no one understands, they will perish forever" [Job 4:20]; "He would
+not understand so that he might act well" [Ps 35:4]. Here it should be noted
+that when he says, "lest they should see with their eyes and perceive with
+their heart," that is, "that they should not see with their eyes and perceive
+with their heart," the "that" does not indicate a cause, but merely the
+sequence of events.
+<p>1702 The end of their becoming blind and hard in heart is
+given when he says, <b>and turn for me to heal them</b>. This can be understood
+in two ways, as Augustine says in his work, <i>On Gospel Questions</i>.<a
+href="#_ftn38" name="_ftnref38">[38]</a>
+In one way, so that both parts are negative, and then the meaning would be:
+"and they do not turn to me and I do not heal them." For the way of salvation
+from sin is to turn to God: "Restore us to thyself, O Lord, that we may be
+restored! Renew our days of old!" (Lam 5:21). But to those who prove themselves
+unworthy to have their sins forgiven, God does not offer the gifts by which
+they might turn to him and be healed, as is obvious in the case of the
+non-chosen.
+<p>The other interpretation is to
+regard only the first part as negative and then the meaning would be: they were
+blinded and hardened so they should not see or understand for a time, and so
+not seeing or understanding, that is, not believing in Christ, they would put
+him to death, but afterwards they would repent and turn to God and be healed.
+For now and then God permits us to fall into sin so that being humbled we may
+arise firmer in holiness.
+<p>Each of these interpretations is verified in the
+case of some of the Jews: the first one in those who persisted to the end in
+their unbelief, and the second one in those who turned to Christ after his
+passion, namely, those with remorse in their hearts at the words of Peter, and
+who said to the apostles: "Brethren, what shall we do?" as we read in the Acts
+(2:37).
+<p>1703 Then (v 41), the Evangelist shows that these words of
+Isaiah apply here. He says, <b>Isaiah said this because he saw his glory</b>,
+the glory of God. For when he saw the glory of God he saw at the same time that
+the Jews would be blinded, as is clear from, "I saw the Lord seated on a high
+and lofty throne" [Is 6:1], followed by, "Blind the heart of his people and
+make their ears heavy, and shut their eyes, lest they see with their eyes and
+hear with their ears and understand with their heart and be converted, and I
+heal them" [v 10]. And because it is fitting that one should testify about what
+he has seen - as we read in 1 John (1:1) - he adds, <b>and spoke of him</b>,
+that is, of Christ, whose glory he saw: "To him all the prophet bear witness"
+(Acts 10:43); "Which he promised beforehand through his prophets in the Holy
+Scriptures, the gospel concerning his Son" (Rom 1:2).
+<p>1704 We read that Isaiah saw and said these things. As to
+the first, we should avoid the error of the Arians, who say that the Father
+alone is invisible to every creature, but that the Son was seen in the visions
+of the Old Testament. But since it is stated that "He who has seen me has seen
+the Father" (14:9), it is obvious that the Father and the Son are visible in
+one and the same way. And so Isaiah, seeing the glory of the Son, also saw the
+glory of the Father, and indeed of the entire Trinity, which is one God, seated
+upon a high throne before whom the seraphim cry out: Holy, Holy, Holy! This
+does not mean that Isaiah saw the essence of the Trinity; rather in an
+imaginary vision, with understanding, he expressed certain signs of this
+majesty, according to the saying in Numbers (12:6): "If there is a prophet
+among you, I the Lord make myself known to him in a vision, I speak with him in
+a dream."
+<p>1705 As to the second thing, that Isaiah <b>spoke of him</b>:
+this excludes the error of the Manicheans, who said that there were no
+prophecies about Christ in the Old Testament, as Augustine reports to us in his
+book <i>Against Faustus</i>; and it excludes the error of Theodore of
+Mopsuestia, who said that all the prophecies of the Old Testament bore on some
+current event, but the apostles and evangelists appropriated them to the life
+of Christ, like things said about one event can be appropriated to another
+event.<a href="#_ftn39" name="_ftnref39">[39]</a> But all this is excluded
+by the statement, <b>and spoke of him</b>, just as Christ said of Moses that
+"he wrote of me" (5:46).
+<BR><BR><BR>
+<p align=center><b>LECTURE 8
+<BLOCKQUOTE><p>42 Nevertheless many even of the authorities believed in
+him, but for fear of the Pharisees they did not confess it, lest they should be
+put out of the synagogue: 43 for they loved the praise [glory] of men more than
+the praise [glory] of God. 44 And Jesus cried out and said, "He who believes in
+me, believes not in me but in him who sent me. 45 And he who sees me sees him
+who sent me. 46 I have come as light into the world, that whoever believes in
+me may not remain in darkness. 47 If any one hears my sayings and does not keep
+them, I do not judge him; for I did not come to judge the world but to save the
+world. 48 He who rejects me and does not receive my sayings has a judge; the
+word that I have spoken will be his judge on the last day. 49 For I have not
+spoken on my own authority; the Father who sent me has himself given me
+commandment what to say and what to speak. 50 And I know that his commandment
+is eternal life. What I say, therefore, I say as the Father has bidden [said
+to] me."<a href="#_ftn40" name="_ftnref40">[40]</b></a></BLOCKQUOTE>
+<p>1706 Above, the Evangelist described the failing of those
+who did not believe at all; here he explains the failing of those who believed
+in secret, because they were timid, faint-hearted. First, he mentions their
+dignity; secondly, their failing (v 42); and thirdly, he suggests the root of
+this failing (v 43).
+<p>1707 The dignity of those who believed in secret was great,
+for they were the authorities, and on this point he says, <b>many even of the
+authorities believed in him</b>. He is saying in effect: I said that although
+Jesus had done so many signs, still they did not believe in him; and although
+this was true for the majority, yet there were some who did believe in him,
+because <b>many even of the authorities</b>, of the people, <b>believed in him</b>.
+One of these was Nicodemus, who came to Jesus by night, as was said (c 3). Thus
+the words of the Psalm (47:9) were fulfilled: "The princes of the peoples
+gather as their people of the God of Abraham"; and the statement of the
+Pharisees is proved false: "Have any of the authorities or of the Pharisees
+believed in him?" (7:48).
+<p>1708 The failing of these authorities is timidity,
+faint-heartedness; thus he says, <b>but for fear of the Pharisees they did not
+confess it</b>. For as stated above, the Pharisees "agreed that if any one
+should confess him to be Christ, he was to be put out of the synagogue" (9:22).
+So, although they believed with their hearts, they did not profess him with
+their lips. Their faith, therefore, was insufficient, for as is said in Romans
+(10:10): "For a man believes with his heart and so is justified, and he confesses
+with his lips and so is saved." "Whoever is ashamed of me and my words, of him
+will the Son of man be ashamed" (Lk 9:26).
+<p>1709 The root of their failing is vanity, vainglory; so he
+says, <b>for they loved the glory of men more than the glory of God</b>. By
+confessing Christ publicly they would have lost the glory of men, but won the
+glory of God. But they chose rather to be deprived of the glory of God than the
+glory of men: "How can you believe, who receive glory from one another and do
+not seek the glory that comes from the only God?" (5:44). "If I were still
+pleasing men, I should not be a servant of Christ" (Gal 1:10).
+<p>1710 Now he shows how Christ rebuked the Jews for their
+unbelief: first, he shows their duty to believe; secondly, he mentions the
+fruit of faith (v 46); thirdly, he warns the unbelievers about punishment (v
+47). But because vision comes after faith, with regard to the first, he treats
+of faith; and secondly, of vision (v 45).
+<p>1711 As to the first he says, <b>And Jesus cried out</b>,
+both because of the importance of what he intended to say and because of their
+free will, to charge them with their sins: "Cry aloud, spare not, lift up your
+voice like a trumpet; declare to my people their transgression" (Is 58:1), and
+said, <b>He who believes in me, believes not in me but in him who sent me</b>.
+This seems to contain a contradiction, for he says, <b>he who believes in me
+believes not in me</b>. To understand this we should note first, according to
+Augustine, that our Lord said this to distinguish his divine and human nature.<a
+href="#_ftn41" name="_ftnref41">[41]</a>
+For since the proper object of faith is God, we can indeed believe that a
+creature exists, but we should not believe in a creature (<i>in creaturam</i>)
+but in God alone (<i>in Deum</i>) [See Part I, commentary on 6:29]. Now in
+Christ there is a created nature and the uncreated nature. Therefore, the truth
+of faith requires that our faith be in Christ as having an uncreated nature.
+And so he says, <b>he who believes in me</b>, that is, in my person, <b>believes
+not in me</b>, as a human being, <b>but in him who sent me</b>, that is, he
+believes in me as sent from the Father: "My teaching is not mine, but his who
+sent me" (7:16).
+<p>According to Chrysostom, however,
+our Lord says this to suggest his origin.<a href="#_ftn42" name="_ftnref42"
+title="">[42]</a> It is a way of speaking
+similar to a person drawing water from a stream and saying that this water is
+not from the stream but from the spring: for it does not originate from the
+stream. So our Lord says, <b>he who believes in me, believes not in me but in
+him who sent me</b>, as though to say: I am not the source of myself, but my
+divinity is from another, that is, from my Father. <b>So, he who believes in
+me, believes not in me</b>, except insofar as I am from the Father.
+<p>1712 Then when he says, <b>and he who sees me sees him who
+sent me</b>, he treats of vision. In regard to this we should note that just as
+the Father sent the Son to convert the Jews, so Christ also sent his disciples:
+"As the Father has sent me, even so I send you" (20:21). But no one of the
+disciples dared to say, nor should he, that one should believe in him [the
+disciple], although he could say that one should believe him (<i>crederetur ei</i>).
+For this could not take place without detracting from the One who sent him,
+because if someone believed in the disciple, they would cease to believe in the
+master. So the Jews could say on the same basis that since you have been sent
+from the Father, anyone who believes in you ceases to believing in the Father.
+Therefore, our Lord shows against this that one who does not believe in him,
+does not believe in the Father. This is his meaning when he says, <b>he who
+sees me sees him who sent me</b>.
+<p>The seeing which is referred to
+here is not a physical vision, but a consideration of the truth by the mind.
+And the reason why one who sees the Son also sees the Father is that the Father
+is in the Son by a unity of essence. For one thing is said to be seen in
+another either because they are the same, or they are entirely conformed. But
+the Father and the Son are the same in nature and entirely conformed: because
+the Son is the image of the Father and unlike in nothing, for "He is the image
+of the invisible God" (Col 1:15); "He reflects the glory of God and bears the
+very stamp of his nature" (Heb 1:3). And so, just as one believes in the
+Father, so also he believes in me: "He who has seen me has seen the Father�Do
+you not believe that I am in the Father and the Father in me?" (14:9). It is as
+though he said: The reason why one who sees me sees the Father also, is that
+the Father is in me and I in the Father. Thus it is clear what faith should be:
+faith should be in Christ, as God, just as it is in the Father.
+<p>1713 Next he shows the fruit of faith. First, he shows his
+own worth and power when he says, <b>I have come as light into the world</b>.
+It has already been explained how Christ is a light: "He was the true light, which
+enlightens every man coming into this world" [1:9], and "I am the light of the
+world" (8:12). He also shows by this that he has the divine nature. For to be
+light is proper to God; others may give off light, that is participate in
+light, but God is light by essence: "God is light and in him is no darkness at
+all" (1 Jn 1:5). But because he "dwells in unapproachable light, whom no man
+has ever seen" (1 Tim 6:16), we were unable to approach him. And so it was
+necessary that he come to us. This is what he says, <b>I have come as light
+into the world</b>, that is, I am the unapproachable light which rescues from
+error and disperses intellectual darkness: "I came from the Father and have
+come into the world" (16:28); "He came to his own" [1:11]. And although the apostles
+are called light - "You are the light of the world" (Mt 5:14) - they are not
+light in the same way as Christ. For they are a light whose light has been
+given to them, even though in some way they also give light, that is, in their
+ministry. Furthermore, none of the apostles could truly say, <b>I have come as
+light into the world</b>, because when they came into the world they were still
+darkness and not light, for in Job [37:19] it says: "We are wrapped in
+darkness."
+<p>1714 Secondly, he continues, <b>that whoever believes in me
+may not remain in darkness</b>. To become enlightened, therefore, is an effect
+of faith: "He who follows me will not walk in darkness" (8:12). <b>May not
+remain in darkness</b>: that is, the darkness of ignorance, of unbelief and
+eternal damnation. This shows that all are born in the darkness of sin: "For
+once you were darkness, but now you are light in the Lord," as we read in
+Ephesians (5:8). And in the darkness of ignorance: "A man whose way is hidden
+and God has surrounded him with darkness" [Job 3:23]. And in the end, unless
+they turn to Christ, they will be brought to the darkness of eternal damnation.
+And so, he who does not believe in me remains in darkness: "Whoever is
+unbelieving in the Son will not see life; rather, the anger of God rests on
+him" [3:36].
+<p>1715 Then he discloses the punishment of unbelievers, which
+they will incur through their condemnation at the judgment. First, he states
+that the judgment will be delayed; secondly, that there will be a judgment in
+the future (v 48); and thirdly, he shows the cause of the judgment (v 48b).
+<p>1716 As to the first he says, <b>If any one hears my sayings
+and does not keep them, I do not judge him</b>. Note that the ones to be made
+happy, beatified, are those who hear the word of God and keep it, believing it
+within in their hearts, and doing it without in their actions. But they who
+hear it but take no care to keep it, become more guilty: "For it is not the
+hearers of the law who are righteous before God, but the doers of the law will
+be justified" (Rom 2:13); "But be doers of the word, and not hearers only" (Jas
+1:22). And so, <b>If any one hears my sayings and does not keep them, I do not
+judge him</b>.
+<p>But this seems to conflict with
+what was said above (5:22): "The Father�has given all judgment to the Son."
+Therefore, we should understand it as, <b>I do not judge him</b> at this time.
+It could be considered a weakness in him if he overlooked those who despised
+him. And so he says that such persons will be judged, although not now; for we
+read that "God will bring every deed into judgment" (Eccl 12:14), and "Flee
+from the face of iniquity, for the sword is the avenger of iniquity: and know
+that there is a judgment" [Job 19:29].
+<p>1717 He continues with the reason for the delay, saying for <b>I
+did not come to judge the world but to save the world</b>. Now the Son of God
+comes two times: one time he comes as Savior, and the next as judge. But since
+all were in sin, if he had come the first time as judge, he would have saved no
+one, because all were the children of wrath. And so it was fitting that he come
+first to save believers, and later to judge both believers and sinners. This is
+what he is saying: I do not judge now, <b>for I did not come at this come to
+judge the world but to save the world</b>. "God did not send his Son into the
+world to judge the world, but that the world might be saved through him"
+[3:17].
+<p>1718 Then when he says, <b>he who rejects me and does not
+receive my sayings has a judge</b>, he foretells the judgment to come. It is
+like saying: Although those who do not keep my word are not judged now, they
+will not go unpunished, whoever they are, because, <b>he who rejects me and
+does not receive my sayings </b>by believing them and acting according to them,
+<b>has a judge</b>. The reason for this is that if one does not receive the
+word of Christ, he scorns the word of God, whose Word is Christ, just like the
+one who does not obey the command of his master. "Flee from the face of
+iniquity; and know that there is a judgment" [Job 19:29]; "For God will bring
+every deed into judgment" (Eccl 12:14); "Woe to you who scorn. Will not you
+yourselves also be scorned?" [Is 33:1]; "They who despise me will be despised"
+[1 Sam 2:30].
+<p>1719 Then when he says, <b>the word that I have spoken will
+be his judge on the last day</b>, he assigns the cause of the judgment. And
+first, he mentions the cause of the judgment; secondly, the adequacy of this
+cause (v 49).
+<p>1720 He says: I say that such a person has one that judges
+him. But who will that judge be? He says, <b>the word that I have spoken will
+be his judge on the last day</b>. According to Augustine, this is the same as
+saying: I will judge him on the last day.<a href="#_ftn43" name="_ftnref43"
+title="">[43]</a> For Christ revealed
+himself in his sayings, he announced himself. He, therefore, is the word that
+he spoke, for he spoke about himself: "Even if I do bear witness to myself, my
+testimony is true, for I know whence I have come and whither I am going"
+(8:14). It is like saying: What I have said to them and they have despised will
+judge them: "He is the one ordained by God to be judge of the living and the
+dead. To him all the prophets bear witness" (Acts 10:42).
+<p>1721 Then he shows the sufficiency of this cause, saying, <b>for
+I have not spoken on my own authority </b>[<b>of myself</b>, <i>ex meipso</i>].
+So first he shows this from the origin of his sayings; secondly, from their
+dignity or value (v 50). Concerning the first he does two things: first, he
+excludes a false notion: secondly, he states the truth.
+<p>1722 The false notion, of course, is that the Son works, or
+says, or is, merely of himself, and not from another: for this would be to say
+that the Son is not from the Father, which is what he does say: I say that the
+word which I have spoken will judge them, <b>for I have not spoken of myself</b>:
+"The Son cannot do anything of himself" [5:19]; "I do not speak of myself"
+[14:10]. <b>Indeed, I have not spoken of myself</b>, is the same as "I was not
+born of myself but from the Father." He is saying in effect, I will judge him
+on the last day (appearing in the form of a servant): "He gave him the power to
+pass judgment, because he is the Son of man" [5:27]. Yet I will not judge from
+human authority, that is, because I am the Son of man, but from divine
+authority, because I am the Son of God. Therefore, I will not judge of myself,
+but from the Father from whom I have the authority to judge.
+<p>1723 He establishes the truth when he says, <b>the Father
+who sent me has himself given me commandment what to say and what to speak</b>.
+Unless this is appropriately understood, it can be the source of two errors.
+The first is that since the one commanding is greater than the one commanded,
+the Father is greater than the Son. Secondly, since what is given to someone
+was not possessed by him before it was given, and so was not known by him, it
+seems that if the Father gave a commandment to the Son it follows that the Son
+at some time did not have it, and so did not know it. As a result, something
+has been added to the Son, and so the Son is not truly God.
+<p>In answer to this we should note
+that all the divine commands are in the mind of the Father, since these
+commands are nothing other than the plans or patterns of things to be done. And
+so just as the patterns of all creatures produced by God are in the mind of the
+Father, and are called ideas, so the patterns of all things to be done by us
+are in his mind. And just as the patterns of all things pass from the Father to
+the Son, who is the Wisdom of the Father, so also the patterns of all things to
+be done. Therefore, the Son says, <b>the Father who sent me has himself given
+me</b>, as God, <b>commandment</b>, that is, by an eternal generation he has
+communicated to me <b>what to say</b> within <b>and what to speak</b> without,
+just as what we say (if we speak the truth) makes known what is in our minds.<a
+href="#_ftn44" name="_ftnref44">[44]</a>
+<p>1724 Chrysostom explains all this differently, and more
+clearly.<a href="#_ftn45" name="_ftnref45">[45]</a> First of all (v 47): <b>If
+any one hear my sayings and does not keep them, I do not judge him</b>. Now one
+is said to be condemned in two ways: either by a judge or by the reason for the
+condemnation. For a murderer is condemned to be hanged both by the judge who
+passes sentence and by the murder he committed, which is the reason for his
+condemnation. He says, <b>I do not judge him</b>, that is, I am not the reason
+for his condemnation, but he himself is: "Your destruction, O Israel is from
+yourself; your help is only in me" [Hos 13:9]. And the reason is: <b>for I did
+not come to judge the world</b>, that is, I was not sent to condemn but to
+save.
+<p>But will not such a person be
+judged? He certainly will, because <b>he who rejects me and does not receive my
+sayings has a judge</b>. He shows what that judge is when he says, <b>the word
+that I have spoken</b>, and you have heard, will be his accuser and <b>will be
+his judge on the last day</b>. "If I had not come and spoken to them, they
+would not have sin; but now they have no excuse for their sin" (15:22). He
+shows that the word that he spoke will judge them by saying, <b>for I have not
+spoken of myself</b>. This is not said causally, but in a material sense, so
+that the meaning is: You say that your word will judge. But what is that word?
+It is the word that I have spoken,<b> for I have not spoken of myself</b>; that
+is, it is the word from the Father that I have spoken, and what he gave me to
+say and speak. Otherwise, if I had spoken something in opposition to the
+Father, or something I had not received from the Father, and they had believed
+me, they would have an excuse. But because I have spoken as I have, it is
+certain that they have rejected not only me, but also my Father.
+<p>1725 According to this explanation, the statement, <b>the
+Father who sent me has himself given me commandment what to say and what to
+speak</b>, shows the sufficiency of the basis of the judgment because of the
+dignity or value of the word. First, its dignity is given; secondly, the fact
+that the word was spoken. Its dignity is stated when he says, <b>I know that
+his commandment is eternal life</b>. "This is the true God and eternal life" (1
+Jn 5:20). For the Son himself is the commandment of the Father, or, he is
+eternal life. "If you would enter life, keep the commandments" (Mt 19:17).
+<p>Therefore, because the Father has
+given me commandment, and this commandment is eternal life, and since I have
+come to lead men to eternal life, I accomplish the commandment of the Father in
+all that I do. This is what he is saying, <b>What I say, therefore, I say as
+the Father has said to me</b>. According to Chrysostom, whose explanation is
+clear, the meaning is: <b>what I say, therefore</b>, when preaching in public, <b>I
+say as the Father has said to me</b>, that is, insofar as I have received
+knowledge from him - understanding this was received by Christ as man.
+<p>1726 But if, with Augustine, we understand this to apply to
+Christ as God, how can the Father say something to him, since Christ is his
+Word? The answer is that the Father did not say anything to him as though he
+spoke by words to his only Word. Rather, the Father spoke to the Son by
+generating him, and giving him life in himself: "He [the Lord] said to me, 'You
+are my son'" (Ps 2:7).<a href="#_ftn46" name="_ftnref46">[46]</a>
+</div>
+<div><br clear=all>
+<hr align=left size=1 width="33%">
+<div id=ftn1>
+<p><a href="#_ftnref1" name="_ftn1">[1]</a> St. Thomas refers to Jn 12:6 in the <i>Summa Theologiae</i>:
+II-II, q. 55, a. 7, obj. 3; q. 188, a. 7.
+</div>
+<div id=ftn2>
+<p><a href="#_ftnref2" name="_ftn2">[2]</a> <i>Tract. in Io</i>., 50, ch. 6, col. 1760; cf. <i>Catena Aurea</i>, 12:1-11.
+</div>
+<div id=ftn3>
+<p><a href="#_ftnref3" name="_ftn3">[3]</a> Chrysostom, <i>In Ioannem hom</i>., 62, ch. 1; PG 59, col.
+342; cf. <i>Catena Aurea</i>, 11:1-5; Jerome,<i> Evang. Ioan.</i>; PL 29, col. 670.
+</div>
+<div id=ftn4>
+<p><a href="#_ftnref4" name="_ftn4">[4]</a> Origen.
+</div>
+<div id=ftn5>
+<p><a href="#_ftnref5" name="_ftn5">[5]</a> Augustine,  <i>De consensus
+evangelistarum</i>, 2, ch. 79, 78; PL 34; cf. <i>Catena
+Aurea</i>, 12:1-11.
+<p>  Gregory,  <i>Epistola V ad
+Theoctistam</i>; PL 77; col. 449C.
+</div>
+<div id=ftn6>
+<p><a href="#_ftnref6" name="_ftn6">[6]</a> <i>Tract. in Io</i>., 50, ch. 6, col. 1760; cf. <i>Catena Aurea</i>,<i> </i>12:1-11.
+</div>
+<div id=ftn7>
+<p><a href="#_ftnref7" name="_ftn7">[7]</a> <i>Tract. in Io</i>., 50, ch. 10, col. 1762; cf. <i>Catena Aurea</i>,<i> </i>12:1-11.
+</div>
+<div id=ftn8>
+<p><a href="#_ftnref8" name="_ftn8">[8]</a> Chrysostom.
+</div>
+<div id=ftn9>
+<p><a href="#_ftnref9" name="_ftn9">[9]</a> <i>Tract. in Io</i>., 50, ch. 13, col. 1763; cf. <i>Catena Aurea</i>,<i> </i>12:1-11.
+</div>
+<div id=ftn10>
+<p><a href="#_ftnref10" name="_ftn10">11.0pt;color:red'>[10]</a> Chrysostom, <i>In Ioannem hom</i>.,
+65, ch. 2; PG 59, col. 363; cf. <i>Catena Aurea</i>,
+12:1-11.
+</div>
+<div id=ftn11>
+<p><a href="#_ftnref11" name="_ftn11">11.0pt;color:red'>[11]</a>
+<i>In </i><i>Ioannem hom</i>.,
+66, ch. 1; PG 59, col 365, 366; cf. <i>Catena Aurea</i>, 12:1-11.
+</div>
+<div id=ftn12>
+<p><a href="#_ftnref12" name="_ftn12">[12]</a> St.
+Thomas refers to Jn 12:13 in the <i>Summa Theologiae</i>: II-II, q. 1, a. 9, s.
+c.
+</div>
+<div id=ftn13>
+<p><a href="#_ftnref13" name="_ftn13">[13]</a> <i>Tract. in Io</i>., 51, ch. 2, col. 1764; cf. <i>Catena Aurea</i>,<i> </i>12:12-19.
+</div>
+<div id=ftn14>
+<p><a href="#_ftnref14" name="_ftn14">[14]</a> <i>Tract. in Io.</i>, 51, ch. 3, col. 1763.
+</div>
+<div id=ftn15>
+<p><a href="#_ftnref15" name="_ftn15">[15]</a> Chrysostom, <i>In Ioannem hom</i>., 66, ch. 2; PG 59, col 367; cf.
+<i>Catena Aurea</i>, 12-19.
+</div>
+<div id=ftn16>
+<p><a href="#_ftnref16" name="_ftn16">[16]</a> St.
+Thomas refers to Jn 12:24 in the <i>Summa Theologiae</i>: III, q. 74, a. 3, s.
+c.; Jn 12:24, 25: <i>ST</i> III, q. 46, a. 2, obj. 1.
+</div>
+<div id=ftn17>
+<p><a href="#_ftnref17" name="_ftn17">[17]</a> Gloss (not Alcuin or Bede Alcuin)
+</div>
+<div id=ftn18>
+<p><a href="#_ftnref18" name="_ftn18">[18]</a> Chrysostom, <i>In Ioannem hom</i>., 66, ch. 2; PG 59, col
+367.
+</div>
+<div id=ftn19>
+<p><a href="#_ftnref19" name="_ftn19">[19]</a> The
+most commonly accepted derivation of Philip is from the Greek phil--hippos
+meaning "lover of horses."
+</div>
+<div id=ftn20>
+<p><a href="#_ftnref20" name="_ftn20">[20]</a> Summa-man can love himself partially or absolutely by
+willing temporal or eternal goods. To himself.
+</div>
+<div id=ftn21>
+<p><a href="#_ftnref21" name="_ftn21">[21]</a> <i>Tract. in Io.</i>, 51, ch. 11, col. 1767.
+</div>
+<div id=ftn22>
+<p><a href="#_ftnref22" name="_ftn22">[22]</a> St.
+Thomas refers to Jn 12:31 in the <i>Summa Theologiae: </i>III, q. 44, a. 1; q.
+49, a. 2, s. c.; Jn 12:31: <i>ST</i> III, q. 46, a. 4; q. 49, a. 2, s. c.
+</div>
+<div id=ftn23>
+<p><a href="#_ftnref23" name="_ftn23">[23]</a> <i>Tract. in Io</i>., 52, ch. 2, col. 1769; cf. <i>Catena Aurea</i>,<i> </i>12:27-33.
+</div>
+<div id=ftn24>
+<p><a href="#_ftnref24" name="_ftn24">[24]</a> Aristotle, <i>Rhetoric.</i>
+</div>
+<div id=ftn25>
+<p><a href="#_ftnref25" name="_ftn25">[25]</a> <i>Tract. in Io.</i>, 52, ch. 3, col. 1770; cf. <i>Catena Aurea, </i>7:9-13..
+</div>
+<div id=ftn26>
+<p><a href="#_ftnref26" name="_ftn26">[26]</a> <i>In Ioannem hom</i>., 67, ch. 1; PG 59, col 371; cf.
+<i>Catena Aurea</i>, 12:27-33.
+</div>
+<div id=ftn27>
+<p><a href="#_ftnref27" name="_ftn27">[27]</a> <i>Tract. in Io</i>., 52, ch. 6, col. 1771; cf. <i>Catena Aurea</i>,<i> </i>12:27-33.
+</div>
+<div id=ftn28>
+<p><a href="#_ftnref28" name="_ftn28">[28]</a> Ibid.; cf. <i>Catena Aurea</i>,<i>
+</i>12:27-33.
+</div>
+<div id=ftn29>
+<p><a href="#_ftnref29" name="_ftn29">[29]</a> Ibid.; cf. <i>Catena Aurea</i>,<i>
+</i>12:27-33.
+</div>
+<div id=ftn30>
+<p><a href="#_ftnref30" name="_ftn30">[30]</a>Chrysostom, <i>In Ioannem hom</i>., 67, ch. 3; PG 59, col. 373; cf. <i>Catena Aurea</i>, 12:27-33.
+</div>
+<div id=ftn31>
+<p><a href="#_ftnref31" name="_ftn31">[31]</a> See <i>Tract. in Io.</i>, 52, ch. 13, col. 1774.
+</div>
+<div id=ftn32>
+<p><a href="#_ftnref32" name="_ftn32">[32]</a> St.
+Thomas refers to Jn 12:36 in the <i>Summa Theologiae:</i> I-II, q. 108, a. 1,
+s. c.
+</div>
+<div id=ftn33>
+<p><a href="#_ftnref33" name="_ftn33">[33]</a> <i>Tract. in Io</i>., 52, ch. 12, col. 1773; cf. <i>Catena Aurea</i>,<i> </i>12:34-36.
+</div>
+<div id=ftn34>
+<p><a href="#_ftnref34" name="_ftn34">[34]</a>Chrysostom, <i>In Ioannem hom</i>., 68, ch. 1; PG 59, col. 374; cf. <i>Catena Aurea</i>, 12:34-36.
+</div>
+<div id=ftn35>
+<p><a href="#_ftnref35" name="_ftn35">[35]</a> <i>Tract. in Io.</i>, 52, ch. 13, col. 1774.
+</div>
+<div id=ftn36>
+<p><a href="#_ftnref36" name="_ftn36">[36]</a>Chrysostom, <i>In Ioannem hom</i>., 68, ch. 1; PG 59, col. 374; cf. <i>Catena Aurea</i>, 12:34-36.
+</div>
+<div id=ftn37>
+<p><a href="#_ftnref37" name="_ftn37">[37]</a> Summa-the way in which God is said to blind the eyes and
+hearts of those who do not believe.
+</div>
+<div id=ftn38>
+<p><a href="#_ftnref38" name="_ftn38">[38]</a> Augustine, <i>Quaest. Evang.</i>
+</div>
+<div id=ftn39>
+<p><a href="#_ftnref39" name="_ftn39">[39]</a> Augustine, <i>Contra Faustum, </i>lib. 4, ch. 1; PL 42, col.
+217<i>.</i>
+</div>
+<div id=ftn40>
+<p><a href="#_ftnref40" name="_ftn40">[40]</a> St.
+Thomas refers to Jn 12:43 in the <i>Summa Theologiae:</i> II-II, q. 132, a. 3;
+Jn 12:48: <i>ST</i> III, q. 59, a. 5, s. c.
+</div>
+<div id=ftn41>
+<p><a href="#_ftnref41" name="_ftn41">[41]</a> <i>Tract. in Io</i>., 54, ch. 2, col. 1780-1; cf. <i>Catena Aurea</i>,<i> </i>12:44-50.
+</div>
+<div id=ftn42>
+<p><a href="#_ftnref42" name="_ftn42">[42]</a> Chrysostom, <i>In Ioannem hom</i>., 69, ch. 1; PG 59, col. 377; cf. <i>Catena Aurea</i>, 12:44-50.
+</div>
+<div id=ftn43>
+<p><a href="#_ftnref43" name="_ftn43">[43]</a> <i>Tract. in Io</i>., 54, ch. 6, col. 1782-3; cf. <i>Catena Aurea</i>,<i> </i>12:44-50.
+</div>
+<div id=ftn44>
+<p><a href="#_ftnref44" name="_ftn44">[44]</a> Summa-patterns of all things existing in the mind of the
+Father and communicated to the Son.
+</div>
+<div id=ftn45>
+<p><a href="#_ftnref45" name="_ftn45">[45]</a> Chrysostom, <i>In Ioannem hom</i>., 68, ch. 2; PG 59, col. 379; cf. <i>Catena Aurea</i>, 12:44-50.
+</div>
+<div id=ftn46>
+<p><a href="#_ftnref46" name="_ftn46">[46]</a> <i>Tract. in Io</i>., 54, ch. 8, col. 1784; cf. <i>Catena Aurea</i>,<i> </i>12:44-50.
+</body></html>

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