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-<body style=text-align:justify><blockquote>
-<p style="text-align: center"><span style="font-size: 60pt">10</span>
-<p align=center><B>LECTURE I</B>
-<BLOCKQUOTE><p>1 "Truly, truly, I say to you, he who does not enter the
-sheepfold by the door but climbs in by another way, that man is a thief and a
-robber; 2 but he who enters by the door is the shepherd of the sheep. 3 To him
-the gatekeeper opens; the sheep hear his voice, and he calls his own sheep by
-name and leads them out. 4 When he has brought out all his own, he goes before
-them, and the sheep follow him, for they know his voice. 5 A stranger they will
-not follow, but they will flee from him, for they do not know the voice of
-strangers.</BLOCKQUOTE>
-
+<body style="text-align:justify">
+<blockquote>
+<p style="text-align: center"><span style=
+"font-size: 60pt">10</span></p>
+<p align="center"><b>LECTURE I</b></p>
+<blockquote>
+<p>1 "Truly, truly, I say to you, he who does not enter the
+sheepfold by the door but climbs in by another way, that man is a
+thief and a robber; 2 but he who enters by the door is the shepherd
+of the sheep. 3 To him the gatekeeper opens; the sheep hear his
+voice, and he calls his own sheep by name and leads them out. 4
+When he has brought out all his own, he goes before them, and the
+sheep follow him, for they know his voice. 5 A stranger they will
+not follow, but they will flee from him, for they do not know the
+voice of strangers.</p>
+</blockquote>
 <p>1364 After our Lord showed that his teaching had power to
-enlighten, he here shows that he has power to give life. First, he shows this
-by word; secondly, by a miracle (chap 11). Concerning the first he does three
-things. First, he shows that he has life-giving power; secondly, his manner of
-giving life (v 11); thirdly, he explains his power to give life (v 19). The
-first part is divided into three parts. First, our Lord relates a parable;
-secondly, the Evangelist mentions the necessity for explaining it (v 6);
-thirdly, our Lord explains the parable (v 7).
-
-<p>He relates the parable to them,
-saying, <b>Truly, truly, I say to you</b>. It concerns two things, a thief and
-the shepherd of the sheep. Thus he does three things. First, he mentions the
-mark of a thief and robber; secondly, a characteristic of the shepherd (v 2);
-thirdly, the effect each of these has (v 4).
-
-<p>1365 To understand this parable we must consider who the
-sheep are, namely, that they are the faithful of Christ and those in the grace
-of God: "We are the people of his pasture, and the sheep of his hand" (Ps
-95:7); "You, the people, are the sheep of my pasture" [Ez 34:31]. And so the
-sheepfold is the multitude of the faithful: "I will surely gather all of you, O
-Jacob, I will gather the remnant of Israel; I will set them together like sheep
-in a fold" (Mic 2:12). The door of the sheepfold is explained in different ways
-by Chrysostom and by Augustine.
-
-<p>1366 According to Chrysostom, Christ calls Sacred Scripture
-the door, according to "Pray for us also that God may open to us a door for the
-word" (Col 4:3). Sacred Scripture is called a door, as Chrysostom says, first
-of all, because through it we have access to the knowledge of God: "which he
-promised beforehand through his prophets in the holy scriptures" (Rom 1:2).
-Secondly, for just as the door guards the sheep, so Sacred Scripture preserves
-the life of the faithful: "You search the scriptures, because you think that in
-them you have eternal life" (5:39). Thirdly, because the door keeps the wolf
-from entering; so Sacred Scripture keeps heretics from harming the faithful:
-"Every scripture inspired by God is also profitable for teaching, for reproof,
-for correction" (2 Tim 3:16). So, the one who does not enter by the door is the
-one who does not enter by Sacred Scripture to teach the people. Our Lord says
-of such: "In vain do they worship me, teaching as doctrines the precepts of
-men" (Matt 15:9); "You have made void the word of God" (Matt 15:6). This, then,
-is the mark of the thief: he does not enter by the door, but in some other way. <a href="#_ftn1" name="_ftnref1">[1]</a>
-
-<p>He adds that the thief <b>climbs</b>,
-and this is appropriate to this parable because thieves climb the walls,
-instead of entering by the door, and drop into the sheepfold. It also corresponds
-to the truth, because the reason why some teach what conflicts with Sacred
-Scripture is due to pride: "If any one teaches otherwise and does not agree
-with the sound words of our Lord Jesus Christ and the teaching which accords
-with godliness, he is puffed up with conceit, he knows nothing" (1 Tim 6:3).
-Referring to this he says that such a person <b>climbs</b>, that is, through
-pride. The one who <b>climbs in by another way, that man is a thief</b>,
-because he snatches what is not his, <b>and a robber</b>, because he kills what
-he snatches: "If thieves came to you, if plunderers by night - how you have
-been destroyed" (Obad v 5).
-
-<p>According to this explanation, the
-relation with what preceded is made in this way: Since our Lord had said, "If
-you were blind, you would have no guilt," the Jews might have answered: "We do
-not believe you, but this is not due to our blindness. It is because of your
-own error that we have turned away from you." And so our Lord rejects this, and
-wishes to show that he is not in error because he enters by the door, by Sacred
-Scripture, that is, he teaches what is contained in Sacred Scripture.
-
-<p>1367 Against this interpretation is the fact that when our
-Lord explains this further on, he says, <b>I am the door</b>. So it seems that
-we should understand the door to be Christ. In answer to this, Chrysostom says
-that in this parable our Lord refers to himself both as the door and the
-shepherd; but this is from different points of view, because a door and a
-shepherd are different.<a href="#_ftn2" name="_ftnref2">[2]</a>
-Now aside from Christ nothing is more fittingly called a door than Sacred
-Scripture, for the reasons given above. Therefore, Sacred Scripture is
-fittingly called a door.
-
+enlighten, he here shows that he has power to give life. First, he
+shows this by word; secondly, by a miracle (chap 11). Concerning
+the first he does three things. First, he shows that he has
+life-giving power; secondly, his manner of giving life (v 11);
+thirdly, he explains his power to give life (v 19). The first part
+is divided into three parts. First, our Lord relates a parable;
+secondly, the Evangelist mentions the necessity for explaining it
+(v 6); thirdly, our Lord explains the parable (v 7).</p>
+<p>He relates the parable to them, saying, <b>Truly, truly, I say
+to you</b>. It concerns two things, a thief and the shepherd of the
+sheep. Thus he does three things. First, he mentions the mark of a
+thief and robber; secondly, a characteristic of the shepherd (v 2);
+thirdly, the effect each of these has (v 4).</p>
+<p>1365 To understand this parable we must consider who the sheep
+are, namely, that they are the faithful of Christ and those in the
+grace of God: "We are the people of his pasture, and the sheep of
+his hand" (Ps 95:7); "You, the people, are the sheep of my pasture"
+[Ez 34:31]. And so the sheepfold is the multitude of the faithful:
+"I will surely gather all of you, O Jacob, I will gather the
+remnant of Israel; I will set them together like sheep in a fold"
+(Mic 2:12). The door of the sheepfold is explained in different
+ways by Chrysostom and by Augustine.</p>
+<p>1366 According to Chrysostom, Christ calls Sacred Scripture the
+door, according to "Pray for us also that God may open to us a door
+for the word" (Col 4:3). Sacred Scripture is called a door, as
+Chrysostom says, first of all, because through it we have access to
+the knowledge of God: "which he promised beforehand through his
+prophets in the holy scriptures" (Rom 1:2). Secondly, for just as
+the door guards the sheep, so Sacred Scripture preserves the life
+of the faithful: "You search the scriptures, because you think that
+in them you have eternal life" (5:39). Thirdly, because the door
+keeps the wolf from entering; so Sacred Scripture keeps heretics
+from harming the faithful: "Every scripture inspired by God is also
+profitable for teaching, for reproof, for correction" (2 Tim 3:16).
+So, the one who does not enter by the door is the one who does not
+enter by Sacred Scripture to teach the people. Our Lord says of
+such: "In vain do they worship me, teaching as doctrines the
+precepts of men" (Matt 15:9); "You have made void the word of God"
+(Matt 15:6). This, then, is the mark of the thief: he does not
+enter by the door, but in some other way. <a href="#_ftn1" name=
+"_ftnref1" id="_ftnref1">[1]</a></p>
+<p>He adds that the thief <b>climbs</b>, and this is appropriate to
+this parable because thieves climb the walls, instead of entering
+by the door, and drop into the sheepfold. It also corresponds to
+the truth, because the reason why some teach what conflicts with
+Sacred Scripture is due to pride: "If any one teaches otherwise and
+does not agree with the sound words of our Lord Jesus Christ and
+the teaching which accords with godliness, he is puffed up with
+conceit, he knows nothing" (1 Tim 6:3). Referring to this he says
+that such a person <b>climbs</b>, that is, through pride. The one
+who <b>climbs in by another way, that man is a thief</b>, because
+he snatches what is not his, <b>and a robber</b>, because he kills
+what he snatches: "If thieves came to you, if plunderers by night -
+how you have been destroyed" (Obad v 5).</p>
+<p>According to this explanation, the relation with what preceded
+is made in this way: Since our Lord had said, "If you were blind,
+you would have no guilt," the Jews might have answered: "We do not
+believe you, but this is not due to our blindness. It is because of
+your own error that we have turned away from you." And so our Lord
+rejects this, and wishes to show that he is not in error because he
+enters by the door, by Sacred Scripture, that is, he teaches what
+is contained in Sacred Scripture.</p>
+<p>1367 Against this interpretation is the fact that when our Lord
+explains this further on, he says, <b>I am the door</b>. So it
+seems that we should understand the door to be Christ. In answer to
+this, Chrysostom says that in this parable our Lord refers to
+himself both as the door and the shepherd; but this is from
+different points of view, because a door and a shepherd are
+different.<a href="#_ftn2" name="_ftnref2" id="_ftnref2">[2]</a>
+Now aside from Christ nothing is more fittingly called a door than
+Sacred Scripture, for the reasons given above. Therefore, Sacred
+Scripture is fittingly called a door.</p>
 <p>1368 According to Augustine, the door is Christ, because one
-enters through him: "After this I looked, and lo, in heaven an open door!" (Rev
-4:1). Therefore, any one who enters the sheepfold should enter by the door,
-that is, by Christ, and not by another way.<a href="#_ftn3" name="_ftnref3"
->[3]</a>
-
-<p>Note that both the sheep and their
-shepherd enter into the sheepfold: the sheep in order to be secure there, and
-the shepherd in order to guard the sheep. And so, if you wish to enter as a
-sheep to be kept safe there, or as a shepherd to keep the people safe, you must
-enter the sheepfold through Christ. You must not enter by any other way, as did
-the philosophers who treated the principle virtues, and the Pharisees who
-established the ceremonial traditions. These are neither sheep nor shepherds
-because, as our Lord says, <b>he who does not enter the sheepfold by the door</b>,
-i.e., does not enter by Christ, <b>but climbs in by another way, that man is a
-thief and a robber</b>, because he destroys both himself and others. For Christ
-and no one else is the door into the sheepfold, that is, the multitude of the
-faithful: "We have peace with God through our Lord Jesus Christ" (Rom 5:1);
-"there is no other name under heaven given among men by which we must be saved"
-(Acts 4:12).
-
-<p>According to this exposition, the
-connection with what went before is made in this way: Because they said that
-they could see without Christ - "now that you say, 'We see'" - our Lord shows
-that this is not true, because they do not enter by the door. Thus he says, <b>Truly,
-truly, I say to you…</b>
-
-<p>It should be noted that just as one
-who does not enter by the door as a sheep cannot be kept safe, so one who
-enters as a shepherd cannot guard the sheep unless he enters by the door,
-namely, by Christ. This is the door through which the true shepherds have
-entered: "And one does not take the honor upon himself, but he is called by
-God, just as Aaron was" (Heb 5:4). Evil shepherds do not enter by the door, but
-by ambition and secular power and simony; and these are thieves and robbers:
-"They set up princes, but without my knowledge," that is, without my approval
-(Hos 8:5). Further, he says such a person <b>climbs in by another way</b>,
-because the door, namely, Christ, since it is small through humility - "Learn
-from me; for I am gentle and lowly in heart" (Matt 11:29) - can be entered only
-by those who imitate the humility of Christ. Therefore, those who do not enter
-by the door but climb in by another way are the proud. They do not imitate him
-who, although he was God, became man; and they do not recognize his lowering of
-himself.
-
-<p>1369 Now he considers the shepherd. First, he mentions the
-mark of the shepherd; secondly, he shows through signs that he is the shepherd
-(v 3).
-
-<p>1370 The mark of the true shepherd is to enter by the door,
-that is, by the testimony of Sacred Scripture. Thus Christ said: "Everything
-written about me in the Law of Moses and the prophets and the psalms must be
-fulfilled" (Lk 24:44). He is called a shepherd: "I am not troubled when I
-follow you as my shepherd" [Jer 17:16]; "He rebukes and trains and teaches
-them, and turns them back, as a shepherd his flock" (Sir 18:13).
-
-<p>But if the door is Christ, as
-Augustine explains it, then in entering by the door, he enters by himself.<a
-href="#_ftn4" name="_ftnref4">[4]</a>
-And this is special to Christ: for no one can enter the door, i.e., to
-beatitude, except by the truth, because beatitude is nothing else than joy in
-the truth. But Christ, as God, is the truth; therefore, as man, he enters by
-himself, that is, by the truth, which he is as God. We, however, are not the
-truth, but children of the light, by participating in the true and uncreated
-light. Consequently, we have to enter by the truth which is Christ: "Sanctify
-them in the truth" (17:17); "If any one enters by me, he will be saved" (10:9).
-If one wishes to enter even as a shepherd, he must enter by the door, that is,
-Christ, according to his truth, will and consent. Thus we read in Ezekiel
-(24:23): "And I will set up over them one shepherd, my servant David, and he
-shall feed them." This is like saying: They must be given by me, and not by
-others or themselves.
-
-<p>1371 Now he mentions the signs of a good shepherd; and there
-are three. The first relates to the gatekeeper, and is that the good shepherd
-is let in by him. As to this he says, <b>to him the gatekeeper opens</b>. This
-gatekeeper, according to Chrysostom, is the one who opens the way to a
-knowledge of Sacred Scripture.<a href="#_ftn5" name="_ftnref5">[5]</a>
-The first one to do this was Moses, who first received and established Sacred
-Scripture. And Moses opened to Christ, because as was said above: "If you
-believed Moses, you would believe me, for he wrote of me" (5:46).
-
-<p>Or, according to Augustine, the
-gatekeeper is Christ himself, because he brings us himself.<a href="#_ftn6"
-name="_ftnref6">[6]</a>
-He says, "He opens himself who reveals himself, and we enter only by his
-grace." "For by grace you have been saved" (Eph 2:8). It does not matter if
-Christ, who is the door, is also the gatekeeper; for certain things are
-compatible in spiritual matters that cannot occur in physical reality. Now
-there seems to be a greater difference between a shepherd and a door than
-between a door and a gatekeeper. Therefore, since Christ can be called both a
-shepherd and a door, as was said, much more so can he be called a door and a
-gatekeeper. But if you prefer that someone other than Moses or Christ be the
-gatekeeper, then consider the Holy Spirit the gatekeeper, as Augustine says.<a
-href="#_ftn7" name="_ftnref7">[7]</a>
-For it is the office of a gatekeeper to open the door, and it says below of the
-Holy Spirit that "He will guide you into all the truth" (16:13). And Christ is
-the door insofar as he is the Truth.
-
-<p>1372 The second sign relates to the sheep, and it is that
-they obey the shepherd. This is what he says, <b>the sheep hear his voice</b>.
-This is reasonable if the resemblance to a natural shepherd is considered:
-because just as sheep recognize the voice of their shepherd due to familiar
-experience, so righteous believers hear the voice of Christ: "O that today you
-would harken to his voice" (Ps 95:7).
-
-<p>1373 But what of the fact that many who are Christ's sheep
-did not hear his voice, as Paul; or that some who were not his sheep did here
-it, as Judas? One might reply that Judas was Christ's sheep for that time as to
-his present righteousness. And Paul, when he did not hear the voice of Christ,
-was not a sheep but a wolf; but when the voice of Christ came it changed the
-wolf into a sheep. This reply could be accepted if it were not contrary to a
-statement in Ezekiel (34:4): "The crippled you have not bound up, the strayed
-you have not brought back." It seems from this that even when they were
-crippled and strayed they were sheep. Therefore, one must say that here our
-Lord is speaking of his sheep not only according to their present righteousness
-but even according to their eternal predestination. For there is a certain
-voice of Christ that only the predestined can hear, i.e., "He who endures to
-the end" (Matt 10:22).
-
-<p>Again, he says, <b>the sheep hear
-his voice</b>, because they might offer as an excuse for their unbelief the
-fact that not only they, but none of the leaders believed in him. So he says in
-answer to this, <b>the sheep hear his voice</b>, as if saying: They do not
-believe because they are not my sheep.
-
-<p>1374 The third sign is taken from the actions of the
-shepherd. Here he mentions four actions of a good shepherd: the first being
-that he knows his sheep. He says, <b>he calls his own sheep by name</b>, which
-shows his knowledge of and familiarity with his sheep, for we call by name
-those whom we know familiarly: "I know you by name" (Ex 33:17). This is part of
-the office of a shepherd according to: "Be diligent to know the countenance of
-your flock" [Prv 27:23]. This applies to Christ according to his present
-knowledge, but even more so considering eternal predestination, by which he
-knew them by name from eternity: "He determined the number of the stars, he
-gives to all of them their names" (Ps 147:4); "The Lord knows those who are
-his" (2 Tim 2:19).
-
-<p>The second action of a good
-shepherd is that he <b>leads them out</b>, i.e., he separates them from the
-society of those who are evil: "He brought them out of darkness and gloom" (Ps
-107:14).
-
-<p>The third is that having separated
-them from evil and having brought them into the sheepfold, <b>he has brought
-out all his own</b>, from the sheepfold. He does this, first, for the salvation
-of others: "I will send survivors to the nations" (Is 66:19); "Behold, I send
-you as sheep in the midst of wolves" (Matt 10:16), so that they can make sheep
-out of the wolves. Secondly, they are to show the direction and way to eternal
-life: "To guide our feet into the way of peace" (Lk 1:79).
-
-<p>Fourthly, the good shepherd goes
-before his sleep by the example of a good life; so he says, <b>he goes before
-them</b>, although this is not what the literal shepherd does, for he follows,
-as in "I took him from following the ewes" [Ps 78:70]. But the good shepherd
-goes before them by example, "not as domineering over those in your charge but
-being examples to the flock" (1 Pet 5:3). And Christ does go before them: for
-he was the first to die for the teaching of the truth - "If any man would come
-after me, let him deny himself and take up his cross and follow me" (Matt
-16:24); and he went before all into everlasting life - "He who opens the breach
-will go up before them" (Mic 2:13).
-
+enters through him: "After this I looked, and lo, in heaven an open
+door!" (Rev 4:1). Therefore, any one who enters the sheepfold
+should enter by the door, that is, by Christ, and not by another
+way.<a href="#_ftn3" name="_ftnref3" id="_ftnref3">[3]</a></p>
+<p>Note that both the sheep and their shepherd enter into the
+sheepfold: the sheep in order to be secure there, and the shepherd
+in order to guard the sheep. And so, if you wish to enter as a
+sheep to be kept safe there, or as a shepherd to keep the people
+safe, you must enter the sheepfold through Christ. You must not
+enter by any other way, as did the philosophers who treated the
+principle virtues, and the Pharisees who established the ceremonial
+traditions. These are neither sheep nor shepherds because, as our
+Lord says, <b>he who does not enter the sheepfold by the door</b>,
+i.e., does not enter by Christ, <b>but climbs in by another way,
+that man is a thief and a robber</b>, because he destroys both
+himself and others. For Christ and no one else is the door into the
+sheepfold, that is, the multitude of the faithful: "We have peace
+with God through our Lord Jesus Christ" (Rom 5:1); "there is no
+other name under heaven given among men by which we must be saved"
+(Acts 4:12).</p>
+<p>According to this exposition, the connection with what went
+before is made in this way: Because they said that they could see
+without Christ - "now that you say, 'We see'" - our Lord shows that
+this is not true, because they do not enter by the door. Thus he
+says, <b>Truly, truly, I say to you&hellip;</b></p>
+<p>It should be noted that just as one who does not enter by the
+door as a sheep cannot be kept safe, so one who enters as a
+shepherd cannot guard the sheep unless he enters by the door,
+namely, by Christ. This is the door through which the true
+shepherds have entered: "And one does not take the honor upon
+himself, but he is called by God, just as Aaron was" (Heb 5:4).
+Evil shepherds do not enter by the door, but by ambition and
+secular power and simony; and these are thieves and robbers: "They
+set up princes, but without my knowledge," that is, without my
+approval (Hos 8:5). Further, he says such a person <b>climbs in by
+another way</b>, because the door, namely, Christ, since it is
+small through humility - "Learn from me; for I am gentle and lowly
+in heart" (Matt 11:29) - can be entered only by those who imitate
+the humility of Christ. Therefore, those who do not enter by the
+door but climb in by another way are the proud. They do not imitate
+him who, although he was God, became man; and they do not recognize
+his lowering of himself.</p>
+<p>1369 Now he considers the shepherd. First, he mentions the mark
+of the shepherd; secondly, he shows through signs that he is the
+shepherd (v 3).</p>
+<p>1370 The mark of the true shepherd is to enter by the door, that
+is, by the testimony of Sacred Scripture. Thus Christ said:
+"Everything written about me in the Law of Moses and the prophets
+and the psalms must be fulfilled" (Lk 24:44). He is called a
+shepherd: "I am not troubled when I follow you as my shepherd" [Jer
+17:16]; "He rebukes and trains and teaches them, and turns them
+back, as a shepherd his flock" (Sir 18:13).</p>
+<p>But if the door is Christ, as Augustine explains it, then in
+entering by the door, he enters by himself.<a href="#_ftn4" name=
+"_ftnref4" id="_ftnref4">[4]</a> And this is special to Christ: for
+no one can enter the door, i.e., to beatitude, except by the truth,
+because beatitude is nothing else than joy in the truth. But
+Christ, as God, is the truth; therefore, as man, he enters by
+himself, that is, by the truth, which he is as God. We, however,
+are not the truth, but children of the light, by participating in
+the true and uncreated light. Consequently, we have to enter by the
+truth which is Christ: "Sanctify them in the truth" (17:17); "If
+any one enters by me, he will be saved" (10:9). If one wishes to
+enter even as a shepherd, he must enter by the door, that is,
+Christ, according to his truth, will and consent. Thus we read in
+Ezekiel (24:23): "And I will set up over them one shepherd, my
+servant David, and he shall feed them." This is like saying: They
+must be given by me, and not by others or themselves.</p>
+<p>1371 Now he mentions the signs of a good shepherd; and there are
+three. The first relates to the gatekeeper, and is that the good
+shepherd is let in by him. As to this he says, <b>to him the
+gatekeeper opens</b>. This gatekeeper, according to Chrysostom, is
+the one who opens the way to a knowledge of Sacred
+Scripture.<a href="#_ftn5" name="_ftnref5" id="_ftnref5">[5]</a>
+The first one to do this was Moses, who first received and
+established Sacred Scripture. And Moses opened to Christ, because
+as was said above: "If you believed Moses, you would believe me,
+for he wrote of me" (5:46).</p>
+<p>Or, according to Augustine, the gatekeeper is Christ himself,
+because he brings us himself.<a href="#_ftn6" name="_ftnref6" id=
+"_ftnref6">[6]</a> He says, "He opens himself who reveals himself,
+and we enter only by his grace." "For by grace you have been saved"
+(Eph 2:8). It does not matter if Christ, who is the door, is also
+the gatekeeper; for certain things are compatible in spiritual
+matters that cannot occur in physical reality. Now there seems to
+be a greater difference between a shepherd and a door than between
+a door and a gatekeeper. Therefore, since Christ can be called both
+a shepherd and a door, as was said, much more so can he be called a
+door and a gatekeeper. But if you prefer that someone other than
+Moses or Christ be the gatekeeper, then consider the Holy Spirit
+the gatekeeper, as Augustine says.<a href="#_ftn7" name="_ftnref7"
+id="_ftnref7">[7]</a> For it is the office of a gatekeeper to open
+the door, and it says below of the Holy Spirit that "He will guide
+you into all the truth" (16:13). And Christ is the door insofar as
+he is the Truth.</p>
+<p>1372 The second sign relates to the sheep, and it is that they
+obey the shepherd. This is what he says, <b>the sheep hear his
+voice</b>. This is reasonable if the resemblance to a natural
+shepherd is considered: because just as sheep recognize the voice
+of their shepherd due to familiar experience, so righteous
+believers hear the voice of Christ: "O that today you would harken
+to his voice" (Ps 95:7).</p>
+<p>1373 But what of the fact that many who are Christ's sheep did
+not hear his voice, as Paul; or that some who were not his sheep
+did here it, as Judas? One might reply that Judas was Christ's
+sheep for that time as to his present righteousness. And Paul, when
+he did not hear the voice of Christ, was not a sheep but a wolf;
+but when the voice of Christ came it changed the wolf into a sheep.
+This reply could be accepted if it were not contrary to a statement
+in Ezekiel (34:4): "The crippled you have not bound up, the strayed
+you have not brought back." It seems from this that even when they
+were crippled and strayed they were sheep. Therefore, one must say
+that here our Lord is speaking of his sheep not only according to
+their present righteousness but even according to their eternal
+predestination. For there is a certain voice of Christ that only
+the predestined can hear, i.e., "He who endures to the end" (Matt
+10:22).</p>
+<p>Again, he says, <b>the sheep hear his voice</b>, because they
+might offer as an excuse for their unbelief the fact that not only
+they, but none of the leaders believed in him. So he says in answer
+to this, <b>the sheep hear his voice</b>, as if saying: They do not
+believe because they are not my sheep.</p>
+<p>1374 The third sign is taken from the actions of the shepherd.
+Here he mentions four actions of a good shepherd: the first being
+that he knows his sheep. He says, <b>he calls his own sheep by
+name</b>, which shows his knowledge of and familiarity with his
+sheep, for we call by name those whom we know familiarly: "I know
+you by name" (Ex 33:17). This is part of the office of a shepherd
+according to: "Be diligent to know the countenance of your flock"
+[Prv 27:23]. This applies to Christ according to his present
+knowledge, but even more so considering eternal predestination, by
+which he knew them by name from eternity: "He determined the number
+of the stars, he gives to all of them their names" (Ps 147:4); "The
+Lord knows those who are his" (2 Tim 2:19).</p>
+<p>The second action of a good shepherd is that he <b>leads them
+out</b>, i.e., he separates them from the society of those who are
+evil: "He brought them out of darkness and gloom" (Ps 107:14).</p>
+<p>The third is that having separated them from evil and having
+brought them into the sheepfold, <b>he has brought out all his
+own</b>, from the sheepfold. He does this, first, for the salvation
+of others: "I will send survivors to the nations" (Is 66:19);
+"Behold, I send you as sheep in the midst of wolves" (Matt 10:16),
+so that they can make sheep out of the wolves. Secondly, they are
+to show the direction and way to eternal life: "To guide our feet
+into the way of peace" (Lk 1:79).</p>
+<p>Fourthly, the good shepherd goes before his sleep by the example
+of a good life; so he says, <b>he goes before them</b>, although
+this is not what the literal shepherd does, for he follows, as in
+"I took him from following the ewes" [Ps 78:70]. But the good
+shepherd goes before them by example, "not as domineering over
+those in your charge but being examples to the flock" (1 Pet 5:3).
+And Christ does go before them: for he was the first to die for the
+teaching of the truth - "If any man would come after me, let him
+deny himself and take up his cross and follow me" (Matt 16:24); and
+he went before all into everlasting life - "He who opens the breach
+will go up before them" (Mic 2:13).</p>
 <p>1375 Now he considers the effect that both the thief and the
-shepherd have upon the sheep. First, he mentions the effect of the good
-shepherd; secondly, the effect of the wolf and the thief (v5).
-
-<p>1376 He says, first, that <b>the sheep follow him</b> who
-goes before them. This is easy to see, because subjects follow in the steps of
-their leaders, as is stated: "Christ also suffered for you, leaving you an
-example, that you should follow in his steps" (1 Pet 2:21); "My foot has held
-fast to his steps" (Job 23:11). The sheep follow <b>for they know his voice</b>,
-i.e., they know it and take delight in it: "Let me hear your voice, for your
-voice is sweet" (Song 2:14).
-
+shepherd have upon the sheep. First, he mentions the effect of the
+good shepherd; secondly, the effect of the wolf and the thief
+(v5).</p>
+<p>1376 He says, first, that <b>the sheep follow him</b> who goes
+before them. This is easy to see, because subjects follow in the
+steps of their leaders, as is stated: "Christ also suffered for
+you, leaving you an example, that you should follow in his steps"
+(1 Pet 2:21); "My foot has held fast to his steps" (Job 23:11). The
+sheep follow <b>for they know his voice</b>, i.e., they know it and
+take delight in it: "Let me hear your voice, for your voice is
+sweet" (Song 2:14).</p>
 <p>1377 The effect that the thief has is that the sheep do not
-follow him for very long, but only for a time; so he says, <b>a stranger they
-will not follow</b>, i.e., they do not follow a false and heretical teacher:
-"The children who are strangers have lied to me" [Ps 17:46]. Thus Paul did not
-follow false teachers for long. But <b>they will flee from him</b>, because
-"Bad company ruins good morals" (1 Cor 15:33). They flee <b>for they do not
-know</b>, that is, do not approve of, <b>the voice of strangers</b>, meaning
-their teaching, which spreads stealthily like a cancer.
-<BR><BR><BR>
-<p align=center><B>LECTURE 2</B>
-
-<BLOCKQUOTE><p>6 This figure Jesus used with them, but they did not
-understand what he was saying to them. 7 So Jesus again said to them, "Truly,
-truly, I say to you, I am the door of the sheep. 8 All who came before me are
-thieves and robbers; but the sheep did not heed them. 9 I am the door; if any
-one enters by me, he will be saved, and will go in and out and find pasture. 10
-The thief comes only to steal and kill and destroy; I came that they may have
-life, and have it abundantly."<a href="#_ftn8" name="_ftnref8"><b>[8]</b></a></BLOCKQUOTE>
-
-<p>1378 Here the Evangelist tells why it was necessary to
-explain the above similitude; and this necessity was caused by the failure of
-his listeners to understand. First, he mentions the reason why they failed to
-understand; secondly, he says they failed to understand.
-
-<p>1379 The cause of their failure to understand was that
-Christ was speaking in figures. The Evangelist says, <b>This figure </b>[<i>proverbium</i>]
-<b>Jesus used with them. </b>A figure [<i>proverbium</i>], properly speaking,
-is the use of one word in place of another, when it is intended that one word
-be understood from its likeness to the other. This is also called a parable [<i>parabola</i>].
-Our Lord spoke in figures, first of all, because of the wicked, in order to
-conceal from them the mysteries of the kingdom of heaven: "To you it has been
-given to know the secrets of the kingdom of God; but for others they are in
-parables" (Lk 8:10). Secondly, because of the good, so that his figures might
-stir them up to make further inquiry. So, after our Lord spoke his figures or
-parables to the crowds, his disciples questioned him in private, as mentioned
-in Matthew (13:10) and Mark (4:10). This is the reason why Augustine says: "Our
-Lord feeds" the believing crowds "with clear words, and stirs up" his disciples
-"with things that are obscure."<a href="#_ftn9" name="_ftnref9">[9]</a>
-
-<p>1380 The Evangelist discloses their failure to understand
-when he says, <b>but they did not understand what he was saying to them</b>.
-The ignorance which resulted from Christ's figures was both useful and harmful.
-For the good and the just [who tried to understand them] it was useful for
-giving praise to God; for although they did not understand, they believed and
-praised the Lord and his wisdom which was so far above them: "It is the glory
-of God to conceal the word" [Prv 25:2]. But for the wicked, it was a source of
-harm, because, failing to understand, they blasphemed: "But these men revile
-whatever they do not understand" (Jude 10). As Augustine observes, when both
-the good and the wicked hear the words of the Gospel, and neither of them
-understands, the good person says that what was said was true and good, but
-that he does not understand it. Such a person is knocking and deserves to have
-the door opened, provided he perseveres. But the wicked person says that what
-was said had no meaning or was evil.<a href="#_ftn10" name="_ftnref10">[10]</a>
-
-
-<p>1381 Now our Lord explains the similitude. If the above similitude
-is examined correctly, it contains two principal clauses, followed by others.
-The first is: "He who does not enter the sheepfold by the door…is a thief and a
-robber." The second is: "He who enters by the door is the shepherd of the
-sheep." Accordingly, this section is divided into two parts. First, he explains
-the first clause; then the second clause (v 11). Concerning the first he does
-two things: first, he explains the first clause; secondly, he proves it (v 7).
-The first clause mentions a door, a thief and a robber; so first he explains
-the door, then the thief and then the robber (v 8).
-
+follow him for very long, but only for a time; so he says, <b>a
+stranger they will not follow</b>, i.e., they do not follow a false
+and heretical teacher: "The children who are strangers have lied to
+me" [Ps 17:46]. Thus Paul did not follow false teachers for long.
+But <b>they will flee from him</b>, because "Bad company ruins good
+morals" (1 Cor 15:33). They flee <b>for they do not know</b>, that
+is, do not approve of, <b>the voice of strangers</b>, meaning their
+teaching, which spreads stealthily like a cancer.<br />
+<br />
+<br /></p>
+<p align="center"><b>LECTURE 2</b></p>
+<blockquote>
+<p>6 This figure Jesus used with them, but they did not understand
+what he was saying to them. 7 So Jesus again said to them, "Truly,
+truly, I say to you, I am the door of the sheep. 8 All who came
+before me are thieves and robbers; but the sheep did not heed them.
+9 I am the door; if any one enters by me, he will be saved, and
+will go in and out and find pasture. 10 The thief comes only to
+steal and kill and destroy; I came that they may have life, and
+have it abundantly."<a href="#_ftn8" name="_ftnref8" id=
+"_ftnref8"><b>[8]</b></a></p>
+</blockquote>
+<p>1378 Here the Evangelist tells why it was necessary to explain
+the above similitude; and this necessity was caused by the failure
+of his listeners to understand. First, he mentions the reason why
+they failed to understand; secondly, he says they failed to
+understand.</p>
+<p>1379 The cause of their failure to understand was that Christ
+was speaking in figures. The Evangelist says, <b>This figure</b>
+[<i>proverbium</i>] <b>Jesus used with them.</b> A figure
+[<i>proverbium</i>], properly speaking, is the use of one word in
+place of another, when it is intended that one word be understood
+from its likeness to the other. This is also called a parable
+[<i>parabola</i>]. Our Lord spoke in figures, first of all, because
+of the wicked, in order to conceal from them the mysteries of the
+kingdom of heaven: "To you it has been given to know the secrets of
+the kingdom of God; but for others they are in parables" (Lk 8:10).
+Secondly, because of the good, so that his figures might stir them
+up to make further inquiry. So, after our Lord spoke his figures or
+parables to the crowds, his disciples questioned him in private, as
+mentioned in Matthew (13:10) and Mark (4:10). This is the reason
+why Augustine says: "Our Lord feeds" the believing crowds "with
+clear words, and stirs up" his disciples "with things that are
+obscure."<a href="#_ftn9" name="_ftnref9" id="_ftnref9">[9]</a></p>
+<p>1380 The Evangelist discloses their failure to understand when
+he says, <b>but they did not understand what he was saying to
+them</b>. The ignorance which resulted from Christ's figures was
+both useful and harmful. For the good and the just [who tried to
+understand them] it was useful for giving praise to God; for
+although they did not understand, they believed and praised the
+Lord and his wisdom which was so far above them: "It is the glory
+of God to conceal the word" [Prv 25:2]. But for the wicked, it was
+a source of harm, because, failing to understand, they blasphemed:
+"But these men revile whatever they do not understand" (Jude 10).
+As Augustine observes, when both the good and the wicked hear the
+words of the Gospel, and neither of them understands, the good
+person says that what was said was true and good, but that he does
+not understand it. Such a person is knocking and deserves to have
+the door opened, provided he perseveres. But the wicked person says
+that what was said had no meaning or was evil.<a href="#_ftn10"
+name="_ftnref10" id="_ftnref10">[10]</a></p>
+<p>1381 Now our Lord explains the similitude. If the above
+similitude is examined correctly, it contains two principal
+clauses, followed by others. The first is: "He who does not enter
+the sheepfold by the door&hellip;is a thief and a robber." The
+second is: "He who enters by the door is the shepherd of the
+sheep." Accordingly, this section is divided into two parts. First,
+he explains the first clause; then the second clause (v 11).
+Concerning the first he does two things: first, he explains the
+first clause; secondly, he proves it (v 7). The first clause
+mentions a door, a thief and a robber; so first he explains the
+door, then the thief and then the robber (v 8).</p>
 <p>1382 Concerning the first he says, <b>So Jesus again said to
-them</b>, to gain their attention and have them understand the similitude: "The
-man of understanding may acquire skill to understand a proverb and a figure"
-(Prv 1:6). Jesus said, <b>Truly, truly, I say to you, I am the door</b>. Now
-the purpose of a door is to conduct one into the inner rooms of a house; and
-this is fitting to Christ, for one must enter into the secrets of God through
-him: "This is the gate of the Lord," that is, Christ, "the righteous shall
-enter through it" (Ps 118:20). He says, <b>I am the door of the sheep</b>,
-because through Christ not only the shepherds are brought into the present
-Church or enter into everlasting happiness, but the sheep also. Thus he says
-below: "My sheep hear my voice…and they follow me; and I give them eternal
-life" (10:27).
-
-<p>1383 Then when he says, <b>All who came before me are
-thieves and robbers</b>, he explains what he had said about thieves and
-robbers. First, he shows who the thieves and robbers are; secondly, their sign.
-
-<p>1384 In regard to the first, we should avoid the error of
-the Manicheans, who rejected the Old Testament on the ground that it says here <b>that
-all who came before me are thieves</b>. They maintained that the fathers of the
-Old Testament, who came before Christ, were evil and have been damned.
-
-<p>The falsity of this view is clear
-from three things. First, from what this parable says. For the statement, <b>all
-who came before me</b>, is intended as a description of the previous statement,
-which mentioned those who do not enter by the door. Therefore, <b>all who came
-before me</b>, but not through me, that is, not entering by the door, <b>are
-thieves and robbers</b>. It is clear that all the patriarchs and prophets, whom
-the Christ-to-come had sent forerunners, entered by the door, i.e., Christ. For
-although he took flesh and became man in time, he was the Word of God from all
-eternity: "Jesus Christ is the same yesterday and today and for ever" (Heb
-13:8). Indeed, the prophets were sent by the Word and Wisdom of God: "In every
-generation she," the Wisdom of God, "passes into holy souls and makes them
-friends of God, and prophets" (Wis 7:27). Accordingly, we expressly read in the
-prophets that the word of God came to this or that prophet, who prophesied by
-participating in the Word of God.
-
-<p>Secondly, the falsity of the
-teaching of the Manicheans is seen when our Lord says, <b>all who came before
-me</b>, implying that they were thrusting themselves forward on their own
-authority and were not sent by God: "I did not send the prophets, yet they ran"
-(Jer 23:21). Indeed, such prophets have not come from the Word of God: "Woe to
-the foolish prophets who follow their own spirit, and have seen nothing" (Ez
-13:3). But the fathers of the Old Testament were not of this type, as has been
-said.
-
-<p>Thirdly, this falsity is seen from
-the fact that he shows what effect their words had, for we read, <b>but the
-sheep did not heed them</b>. Therefore, those whom the sheep did heed were not
-thieves and robbers. Now the people of Israel did listen to the prophets, and
-those who did not heed them were rebuked in Sacred Scripture: "Which of the
-prophets did not your fathers persecute?" (Acts 7:52); "O Jerusalem, Jerusalem,
-killing the prophets and stoning those who are sent to you!" (Matt 23:37).
-
-<p>1385 Having excluded this error, it must be said that <b>all
-who came before me</b>, that is, independently of me, without divine
-inspiration and authority, and not with the intention of seeking the glory of
-God but acquiring their own, <b>are thieves</b>, insofar as they take for
-themselves what is not theirs, that is, the authority to teach - "Your princes
-are rebels and companions of thieves" (Is 1:23) - <b>and robbers</b>, because
-they kill with their corrupt doctrine - "You make it a den of robbers" (Matt
-21:13); "As robbers lie in wait for a man…they murder on the way" (Hos 6:9). <b>But
-the sheep</b>, that is, the predestined, <b>did not heed them</b>, the thieves
-and robbers, otherwise they would not have been Christ's sheep, because, as was
-said before, "A stranger they will not follow, but they will flee from him."
-Furthermore, this is commanded in Deuteronomy: "You shall not listen to the
-words of that prophet or to that dreamer of dreams" (13:3).
-
-<p><br>
-1386 <b>I am the door</b>. Here he clarifies his explanation: first, of the
-door; secondly, of the thief (v 10). Concerning the first, he does two things:
-first, he repeats what he intends to explain; and secondly, he gives the
-explanation (v 9).
-
-<p>1387 He repeats what he had already said, namely, <b>I am
-the door</b>: "If she is a door, we will enclose her with boards of cedar"
-(Song 8:9), that is, let us grant her an incorruptible power.
-
-<p>1388 He explains this when he says, <b>if any one enters by
-me, he will be saved</b>. First, he shows that the purpose of a door, which is
-to keep the sheep safe, applies to himself; secondly, he mentions the manner in
-which they are kept safe (v 9b).
-
-<p>1389 The door safeguards the sheep by keeping those within
-from going out, and by protecting them from strangers who want to come in. And
-this applies to Christ, for he is our safeguard and protection. And this is
-what he says: <b>if any one</b>, not with insincerity, <b>enters</b>, into the
-fellowship of the Church and of the faithful, <b>by me, the door, he will be
-saved</b>, i.e., if he perseveres: "For there is no other name under heaven
-given among men by which we must be saved" (Acts 4:12); "We shall be saved by
-his life" (Rom 5:10).
-
-<p>1390 The way the sheep are safeguarded is set forth when he
-says that <b>he will go in and out and find pasture</b>. This statement can be
-explained in four ways. First of all, according to Chrysostom, it simply
-affirms the security and freedom of those who cling to Christ.<a href="#_ftn11"
-name="_ftnref11">[11]</a>
-For one who enters some other way than by the door does not have free entry and
-exit; but one who does enter by the door has free exit, because he can leave
-freely. Therefore, when he says, <b>he will go in and out</b>, the meaning is
-that the Apostles adhering to Christ enter with security by living with the
-faithful, who are within the Church, and with unbelievers who are outside, when
-they became masters of the whole world and no one wished to cast them out: "Let
-the Lord, the God of the spirits of all flesh appoint a man over the
-congregation, who shall go out before them and come in before them…that the
-congregation of the Lord may not be as sheep which have no shepherd" (Num
-27:16). <b>And find pasture</b>, find delight in converting others, and find
-joy even when persecuted by unbelievers for the name of Christ: "Then they left
-the presence of the council, rejoicing that they were counted worthy to suffer
-dishonor for the name," as we read in Acts (5:41).
-
-<p>1391 Secondly, this can be explained as Augustine does in
-his <i>Commentary on John</i>.<a href="#_ftn12" name="_ftnref12">[12]</a>
-Two things are incumbent upon anyone who acts well, namely to be well-ordered
-to the things that are within him, and to those that are without. Within a
-person is the spirit, and without is the body: "Though our outer nature is
-wasting away, our inner nature is being renewed every day" (2 Cor 4:16).
-Therefore, a person who clings to Christ <b>will go in</b> through<b> </b>contemplation,
-to protect his conscience - "When I enter my house," i.e., my conscience, "I
-shall find rest with her," i.e., with wisdom (Wis 8:16) - <b>and out</b>,
-namely, by good actions, to tame the body - "Man goes forth to his work and to
-his labor until the evening" (Ps 104:23) - <b>and find pasture</b>, in a clean
-and sincere conscience - "I will appear before your sight: I will be satisfied
-when your glory appears" [Ps 16:15]. Again, by his actions he will <b>find
-pasture</b>, i.e., fruit - "He shall come home with shouts of joy, bringing his
-sheaves with him" (Ps 126:6).
-
-<p class=MsoHeader>&nbsp;
-
-<p>1392 The third explanation is also Augustine's as well as
-that given by Gregory in his <i>Commentary on Ezekiel</i>.<a href="#_ftn13"
-name="_ftnref13">[13]</a>
-The meaning, then, is this. Such a one <b>will go in</b>, i.e., into the
-Church, by believing - "I shall go over into the place of the wonderful
-tabernacle" [Ps 41:5], and this is to enter the Church Militant; <b>and out</b>,
-from the Church Militant into the Church Triumphant - "Go forth, O daughters of
-Zion, and behold King Solomon, with the crown with which his mother crowned him
-on the day of the wedding" (Song 3:11); <b>and find pasture</b>, that is, the
-pastures of doctrine and grace in the Church Militant - "He makes me lie down
-in green pastures"; and the pastures of glory in the Church Triumphant: "I will
-feed them with good pasture" (Ez 34:14).
-
+them</b>, to gain their attention and have them understand the
+similitude: "The man of understanding may acquire skill to
+understand a proverb and a figure" (Prv 1:6). Jesus said, <b>Truly,
+truly, I say to you, I am the door</b>. Now the purpose of a door
+is to conduct one into the inner rooms of a house; and this is
+fitting to Christ, for one must enter into the secrets of God
+through him: "This is the gate of the Lord," that is, Christ, "the
+righteous shall enter through it" (Ps 118:20). He says, <b>I am the
+door of the sheep</b>, because through Christ not only the
+shepherds are brought into the present Church or enter into
+everlasting happiness, but the sheep also. Thus he says below: "My
+sheep hear my voice&hellip;and they follow me; and I give them
+eternal life" (10:27).</p>
+<p>1383 Then when he says, <b>All who came before me are thieves
+and robbers</b>, he explains what he had said about thieves and
+robbers. First, he shows who the thieves and robbers are; secondly,
+their sign.</p>
+<p>1384 In regard to the first, we should avoid the error of the
+Manicheans, who rejected the Old Testament on the ground that it
+says here <b>that all who came before me are thieves</b>. They
+maintained that the fathers of the Old Testament, who came before
+Christ, were evil and have been damned.</p>
+<p>The falsity of this view is clear from three things. First, from
+what this parable says. For the statement, <b>all who came before
+me</b>, is intended as a description of the previous statement,
+which mentioned those who do not enter by the door. Therefore,
+<b>all who came before me</b>, but not through me, that is, not
+entering by the door, <b>are thieves and robbers</b>. It is clear
+that all the patriarchs and prophets, whom the Christ-to-come had
+sent forerunners, entered by the door, i.e., Christ. For although
+he took flesh and became man in time, he was the Word of God from
+all eternity: "Jesus Christ is the same yesterday and today and for
+ever" (Heb 13:8). Indeed, the prophets were sent by the Word and
+Wisdom of God: "In every generation she," the Wisdom of God,
+"passes into holy souls and makes them friends of God, and
+prophets" (Wis 7:27). Accordingly, we expressly read in the
+prophets that the word of God came to this or that prophet, who
+prophesied by participating in the Word of God.</p>
+<p>Secondly, the falsity of the teaching of the Manicheans is seen
+when our Lord says, <b>all who came before me</b>, implying that
+they were thrusting themselves forward on their own authority and
+were not sent by God: "I did not send the prophets, yet they ran"
+(Jer 23:21). Indeed, such prophets have not come from the Word of
+God: "Woe to the foolish prophets who follow their own spirit, and
+have seen nothing" (Ez 13:3). But the fathers of the Old Testament
+were not of this type, as has been said.</p>
+<p>Thirdly, this falsity is seen from the fact that he shows what
+effect their words had, for we read, <b>but the sheep did not heed
+them</b>. Therefore, those whom the sheep did heed were not thieves
+and robbers. Now the people of Israel did listen to the prophets,
+and those who did not heed them were rebuked in Sacred Scripture:
+"Which of the prophets did not your fathers persecute?" (Acts
+7:52); "O Jerusalem, Jerusalem, killing the prophets and stoning
+those who are sent to you!" (Matt 23:37).</p>
+<p>1385 Having excluded this error, it must be said that <b>all who
+came before me</b>, that is, independently of me, without divine
+inspiration and authority, and not with the intention of seeking
+the glory of God but acquiring their own, <b>are thieves</b>,
+insofar as they take for themselves what is not theirs, that is,
+the authority to teach - "Your princes are rebels and companions of
+thieves" (Is 1:23) - <b>and robbers</b>, because they kill with
+their corrupt doctrine - "You make it a den of robbers" (Matt
+21:13); "As robbers lie in wait for a man&hellip;they murder on the
+way" (Hos 6:9). <b>But the sheep</b>, that is, the predestined,
+<b>did not heed them</b>, the thieves and robbers, otherwise they
+would not have been Christ's sheep, because, as was said before, "A
+stranger they will not follow, but they will flee from him."
+Furthermore, this is commanded in Deuteronomy: "You shall not
+listen to the words of that prophet or to that dreamer of dreams"
+(13:3).</p>
+<p><br />
+1386 <b>I am the door</b>. Here he clarifies his explanation:
+first, of the door; secondly, of the thief (v 10). Concerning the
+first, he does two things: first, he repeats what he intends to
+explain; and secondly, he gives the explanation (v 9).</p>
+<p>1387 He repeats what he had already said, namely, <b>I am the
+door</b>: "If she is a door, we will enclose her with boards of
+cedar" (Song 8:9), that is, let us grant her an incorruptible
+power.</p>
+<p>1388 He explains this when he says, <b>if any one enters by me,
+he will be saved</b>. First, he shows that the purpose of a door,
+which is to keep the sheep safe, applies to himself; secondly, he
+mentions the manner in which they are kept safe (v 9b).</p>
+<p>1389 The door safeguards the sheep by keeping those within from
+going out, and by protecting them from strangers who want to come
+in. And this applies to Christ, for he is our safeguard and
+protection. And this is what he says: <b>if any one</b>, not with
+insincerity, <b>enters</b>, into the fellowship of the Church and
+of the faithful, <b>by me, the door, he will be saved</b>, i.e., if
+he perseveres: "For there is no other name under heaven given among
+men by which we must be saved" (Acts 4:12); "We shall be saved by
+his life" (Rom 5:10).</p>
+<p>1390 The way the sheep are safeguarded is set forth when he says
+that <b>he will go in and out and find pasture</b>. This statement
+can be explained in four ways. First of all, according to
+Chrysostom, it simply affirms the security and freedom of those who
+cling to Christ.<a href="#_ftn11" name="_ftnref11" id=
+"_ftnref11">[11]</a> For one who enters some other way than by the
+door does not have free entry and exit; but one who does enter by
+the door has free exit, because he can leave freely. Therefore,
+when he says, <b>he will go in and out</b>, the meaning is that the
+Apostles adhering to Christ enter with security by living with the
+faithful, who are within the Church, and with unbelievers who are
+outside, when they became masters of the whole world and no one
+wished to cast them out: "Let the Lord, the God of the spirits of
+all flesh appoint a man over the congregation, who shall go out
+before them and come in before them&hellip;that the congregation of
+the Lord may not be as sheep which have no shepherd" (Num 27:16).
+<b>And find pasture</b>, find delight in converting others, and
+find joy even when persecuted by unbelievers for the name of
+Christ: "Then they left the presence of the council, rejoicing that
+they were counted worthy to suffer dishonor for the name," as we
+read in Acts (5:41).</p>
+<p>1391 Secondly, this can be explained as Augustine does in his
+<i>Commentary on John</i>.<a href="#_ftn12" name="_ftnref12" id=
+"_ftnref12">[12]</a> Two things are incumbent upon anyone who acts
+well, namely to be well-ordered to the things that are within him,
+and to those that are without. Within a person is the spirit, and
+without is the body: "Though our outer nature is wasting away, our
+inner nature is being renewed every day" (2 Cor 4:16). Therefore, a
+person who clings to Christ <b>will go in</b> through
+contemplation, to protect his conscience - "When I enter my house,"
+i.e., my conscience, "I shall find rest with her," i.e., with
+wisdom (Wis 8:16) - <b>and out</b>, namely, by good actions, to
+tame the body - "Man goes forth to his work and to his labor until
+the evening" (Ps 104:23) - <b>and find pasture</b>, in a clean and
+sincere conscience - "I will appear before your sight: I will be
+satisfied when your glory appears" [Ps 16:15]. Again, by his
+actions he will <b>find pasture</b>, i.e., fruit - "He shall come
+home with shouts of joy, bringing his sheaves with him" (Ps
+126:6).</p>
+<p class="MsoHeader">&nbsp;</p>
+<p>1392 The third explanation is also Augustine's as well as that
+given by Gregory in his <i>Commentary on Ezekiel</i>.<a href=
+"#_ftn13" name="_ftnref13" id="_ftnref13">[13]</a> The meaning,
+then, is this. Such a one <b>will go in</b>, i.e., into the Church,
+by believing - "I shall go over into the place of the wonderful
+tabernacle" [Ps 41:5], and this is to enter the Church Militant;
+<b>and out</b>, from the Church Militant into the Church Triumphant
+- "Go forth, O daughters of Zion, and behold King Solomon, with the
+crown with which his mother crowned him on the day of the wedding"
+(Song 3:11); <b>and find pasture</b>, that is, the pastures of
+doctrine and grace in the Church Militant - "He makes me lie down
+in green pastures"; and the pastures of glory in the Church
+Triumphant: "I will feed them with good pasture" (Ez 34:14).</p>
 <p>1393 Fourthly, there is an explanation found in the work, <i>On
-the Spirit and the Soul</i>, which has been incorrectly attributed to
-Augustine.<a href="#_ftn14" name="_ftnref14">[14]</a>
-Here it is said that such a one <b>will go in</b>, that is, the saints will go
-in to contemplate the divinity of Christ, <b>and out</b>, to consider his
-humanity; and they will <b>find pasture</b> in both, because in both they will
-taste the joys of contemplation: "Your eyes shall see the king in his beauty"
-(Is 33:17).
-
-<p>1394 Now he considers the thief. First, he mentions the mark
-of the thief; secondly, he says that he himself has the opposite
-characteristic, <b>I came that they may have life</b>.
-
+the Spirit and the Soul</i>, which has been incorrectly attributed
+to Augustine.<a href="#_ftn14" name="_ftnref14" id=
+"_ftnref14">[14]</a> Here it is said that such a one <b>will go
+in</b>, that is, the saints will go in to contemplate the divinity
+of Christ, <b>and out</b>, to consider his humanity; and they will
+<b>find pasture</b> in both, because in both they will taste the
+joys of contemplation: "Your eyes shall see the king in his beauty"
+(Is 33:17).</p>
+<p>1394 Now he considers the thief. First, he mentions the mark of
+the thief; secondly, he says that he himself has the opposite
+characteristic, <b>I came that they may have life</b>.</p>
 <p>1395 He says that those who do not enter by the door, i.e.,
-those who have come independently of me, are thieves and robbers; and they are
-evil. For in the first place, <b>the thief comes only to steal</b>, i.e., to
-usurp what is not his; these are the agitators and heretics, who fasten on to
-those who belong to Christ: "He lies in ambush to catch the ones who are poor"
-[Ps 9:4]. Secondly, the thief comes to kill, and he kills by bringing in
-perverse teachings and evil practices: "As robbers lie in wait for a man…they
-murder on the way" (Hos 6:9). Thirdly, the thief comes to <b>destroy</b>, by casting
-into everlasting destruction: "My people have been lost sheep" (Jer 50:6). But
-these traits are not in me.
-
-<p>1396 <b>I came that they may have life. </b>This is like
-saying: The above have not come in by me, otherwise they would do as I do. But
-they do the contrary, because they steal, and kill and destroy. <b>I came that
-they may have life</b>, that is, the life of righteousness, by entering into
-the Church Militant through faith: "My righteous one shall live by faith" (Heb
-10:38). We read of this life in 1 John (3:14) that "We know that we have passed
-out of death into life, because we love the brethren." <b>And have it
-abundantly</b>, that is, have eternal life, when they leave the body. We read
-below of this life: "This is eternal life, that they know thee the only true
-God" (17:3).
-<BR><BR><BR>
-<p align=center><B>LECTURE 3</B>
-
-<BLOCKQUOTE><p>11 "I am the good shepherd. The good shepherd lays down
-his life for the sheep. 12 He who is a hireling and not a shepherd, whose own
-the sheep are not, sees the wolf coming and leaves the sheep and flees; and the
-wolf snatches them and scatters them. 13 He flees because he is a hireling and
-cares nothing for the sheep."<a href="#_ftn15" name="_ftnref15"><b>[15]</b></a></BLOCKQUOTE>
-
-<p>1397 Here he explains the second clause of the parable, "he
-who enters by the door is the shepherd of the sheep" (10:2). First, he gives
-the explanation; secondly, he makes it clear (v 14). First, he explains that he
-is the good shepherd; secondly, he states the office of a good shepherd (v
-11b); thirdly, he shows that the opposite is found in an evil shepherd (v 12).
-
+those who have come independently of me, are thieves and robbers;
+and they are evil. For in the first place, <b>the thief comes only
+to steal</b>, i.e., to usurp what is not his; these are the
+agitators and heretics, who fasten on to those who belong to
+Christ: "He lies in ambush to catch the ones who are poor" [Ps
+9:4]. Secondly, the thief comes to kill, and he kills by bringing
+in perverse teachings and evil practices: "As robbers lie in wait
+for a man&hellip;they murder on the way" (Hos 6:9). Thirdly, the
+thief comes to <b>destroy</b>, by casting into everlasting
+destruction: "My people have been lost sheep" (Jer 50:6). But these
+traits are not in me.</p>
+<p>1396 <b>I came that they may have life.</b> This is like saying:
+The above have not come in by me, otherwise they would do as I do.
+But they do the contrary, because they steal, and kill and destroy.
+<b>I came that they may have life</b>, that is, the life of
+righteousness, by entering into the Church Militant through faith:
+"My righteous one shall live by faith" (Heb 10:38). We read of this
+life in 1 John (3:14) that "We know that we have passed out of
+death into life, because we love the brethren." <b>And have it
+abundantly</b>, that is, have eternal life, when they leave the
+body. We read below of this life: "This is eternal life, that they
+know thee the only true God" (17:3).<br />
+<br />
+<br /></p>
+<p align="center"><b>LECTURE 3</b></p>
+<blockquote>
+<p>11 "I am the good shepherd. The good shepherd lays down his life
+for the sheep. 12 He who is a hireling and not a shepherd, whose
+own the sheep are not, sees the wolf coming and leaves the sheep
+and flees; and the wolf snatches them and scatters them. 13 He
+flees because he is a hireling and cares nothing for the
+sheep."<a href="#_ftn15" name="_ftnref15" id=
+"_ftnref15"><b>[15]</b></a></p>
+</blockquote>
+<p>1397 Here he explains the second clause of the parable, "he who
+enters by the door is the shepherd of the sheep" (10:2). First, he
+gives the explanation; secondly, he makes it clear (v 14). First,
+he explains that he is the good shepherd; secondly, he states the
+office of a good shepherd (v 11b); thirdly, he shows that the
+opposite is found in an evil shepherd (v 12).</p>
 <p>1398 He says, in regard to the first, <b>I am the good
-shepherd</b>. That Christ is a shepherd is clear enough, for as a flock is led
-and fed by the shepherd, so the faithful are nourished by Christ with spiritual
-food, and even with his own body and blood: "For you were straying like sheep,
-but now have returned to the Shepherd and Guardian of your souls" (1 Pet 2:25);
-"He will feed his flock like a shepherd" (Is 40:11). To distinguish himself
-from an evil shepherd and thief, he adds, <b>good</b>. Good, I say, because he
-fulfills the office of a shepherd, just as a soldier is called good who
-fulfills the office of a soldier. But since Christ had said above that the
-shepherd enters by the door, and here he says that he is the shepherd, and
-before he said he was the door (v 9), then he must enter through himself. And
-he does enter through himself, because he manifests himself and through himself
-knows the Father. We, however, enter through him, because it is by him that we
-are led to happiness.
-
-<p>Note that only he is the door,
-because no one else is the true light, but only shares in the light: "He," John
-the Baptizer, "was not the light, but came to bear witness to the light" (1:8).
-But we read of Christ that "He was the true light, which enlightens every man"
-[1:9]. Therefore, no one else refers to himself as a door; Christ reserved this
-for himself. But being a shepherd he did share with others, and conferred it on
-his members: for Peter was a shepherd, and the other apostles were shepherds,
-as well as all good bishops: "I will give you shepherds after my own heart"
-(Jer 3:15). Now, although the Church's rulers, who are her children, are all
-shepherds, as Augustine says, yet he expressly says, <b>I am the good shepherd</b>,
-in order to emphasize the virtue of charity.<a href="#_ftn16" name="_ftnref16"
->[16]</a>
-For no one is a good shepherd unless he has become one with Christ by love, and
-has become a member of the true shepherd.
-
+shepherd</b>. That Christ is a shepherd is clear enough, for as a
+flock is led and fed by the shepherd, so the faithful are nourished
+by Christ with spiritual food, and even with his own body and
+blood: "For you were straying like sheep, but now have returned to
+the Shepherd and Guardian of your souls" (1 Pet 2:25); "He will
+feed his flock like a shepherd" (Is 40:11). To distinguish himself
+from an evil shepherd and thief, he adds, <b>good</b>. Good, I say,
+because he fulfills the office of a shepherd, just as a soldier is
+called good who fulfills the office of a soldier. But since Christ
+had said above that the shepherd enters by the door, and here he
+says that he is the shepherd, and before he said he was the door (v
+9), then he must enter through himself. And he does enter through
+himself, because he manifests himself and through himself knows the
+Father. We, however, enter through him, because it is by him that
+we are led to happiness.</p>
+<p>Note that only he is the door, because no one else is the true
+light, but only shares in the light: "He," John the Baptizer, "was
+not the light, but came to bear witness to the light" (1:8). But we
+read of Christ that "He was the true light, which enlightens every
+man" [1:9]. Therefore, no one else refers to himself as a door;
+Christ reserved this for himself. But being a shepherd he did share
+with others, and conferred it on his members: for Peter was a
+shepherd, and the other apostles were shepherds, as well as all
+good bishops: "I will give you shepherds after my own heart" (Jer
+3:15). Now, although the Church's rulers, who are her children, are
+all shepherds, as Augustine says, yet he expressly says, <b>I am
+the good shepherd</b>, in order to emphasize the virtue of
+charity.<a href="#_ftn16" name="_ftnref16" id="_ftnref16">[16]</a>
+For no one is a good shepherd unless he has become one with Christ
+by love, and has become a member of the true shepherd.</p>
 <p>1399 The office of a good shepherd is charity; thus he says,
-<b>the good shepherd lays down his life for the sheep</b>. It should be noted
-that there is a difference between a good shepherd and an evil one: the good
-shepherd is intent upon the welfare of the flock, but the evil one is intent
-upon his own. This difference is touched upon by Ezekiel (34:2): "Ho, shepherds
-of Israel who have been feeding yourselves! Should not shepherds feed the sheep?"
-Therefore, one who uses the flock only to feed himself is not a good shepherd.
-From this it follows that an evil shepherd, even over animals, is not willing
-to sustain any loss for the flock, since he does not intend the welfare of the
-flock, but his own. But a good shepherd, even over animals, endures many things
-for the flock whose welfare he has at heart. Thus Jacob said in Genesis
-(31:40): "By day the heat consumed me, and the cold by night." However, when
-dealing with mere animals it is not necessary that a good shepherd expose
-himself to death for the safety of the flock. But because the spiritual safety
-of the human flock outweighs the bodily life of the shepherd, when danger
-threatens the safety of the flock the spiritual shepherd ought to suffer the
-loss of his bodily life for the safety of the flock. This is what our Lord
-says, <b>the good shepherd lays down his life</b>, i.e., his bodily life, <b>for
-the sheep</b>, the sheep who are his by authority and charity. Both are
-required, for they must belong to him and he must love them; the first without
-the second is not enough. Furthermore, Christ has given us an example of this
-teaching: "He laid down his life for us; and we ought to lay down our lives for
-the brethren" (1 Jn 3:16).
-
+<b>the good shepherd lays down his life for the sheep</b>. It
+should be noted that there is a difference between a good shepherd
+and an evil one: the good shepherd is intent upon the welfare of
+the flock, but the evil one is intent upon his own. This difference
+is touched upon by Ezekiel (34:2): "Ho, shepherds of Israel who
+have been feeding yourselves! Should not shepherds feed the sheep?"
+Therefore, one who uses the flock only to feed himself is not a
+good shepherd. From this it follows that an evil shepherd, even
+over animals, is not willing to sustain any loss for the flock,
+since he does not intend the welfare of the flock, but his own. But
+a good shepherd, even over animals, endures many things for the
+flock whose welfare he has at heart. Thus Jacob said in Genesis
+(31:40): "By day the heat consumed me, and the cold by night."
+However, when dealing with mere animals it is not necessary that a
+good shepherd expose himself to death for the safety of the flock.
+But because the spiritual safety of the human flock outweighs the
+bodily life of the shepherd, when danger threatens the safety of
+the flock the spiritual shepherd ought to suffer the loss of his
+bodily life for the safety of the flock. This is what our Lord
+says, <b>the good shepherd lays down his life</b>, i.e., his bodily
+life, <b>for the sheep</b>, the sheep who are his by authority and
+charity. Both are required, for they must belong to him and he must
+love them; the first without the second is not enough. Furthermore,
+Christ has given us an example of this teaching: "He laid down his
+life for us; and we ought to lay down our lives for the brethren"
+(1 Jn 3:16).</p>
 <p>1400 Now he considers the evil shepherd, showing that he
-possesses characteristics contrary to those of the good shepherd. First, he
-mentions the marks of an evil shepherd; secondly, he shows how these marks
-follow one another (v 12). Concerning the first he does two things: first, he
-gives the marks of an evil shepherd; secondly, he mentions the danger which
-threatens the flock because of an evil shepherd: <b>the wolf snatches them and
-scatters them.</b>
-
-<p>1401 Note that from what has been said about the good and
-evil shepherd, there are three differences in their traits: first in their
-intentions; secondly, in their solicitude; and thirdly in their affections.
-
-<p>1402 First, they differ in their intentions, and this is
-implied by their very names. For the first is called a good shepherd, and this
-implies that he intends to feed the flock: "Should not shepherds feed the
-sheep?" (Ez 34:2). But the other one, the evil shepherd, is called a hireling,
-as though he were intent on his wages. Thus they differ in this: the good
-shepherd looks to the benefit of the flock, while the hireling seeks mainly his
-own advantage. This is also the difference between a king and a tyrant, as the
-Philosopher says, because when a king rules he intends to benefit his subjects,
-while a tyrant seeks his own interest.<a href="#_ftn17" name="_ftnref17"
->[17]</a>
-So a tyrant is like a hireling: "If it seems right to you, give me my wages"
-(Zech 11:12).
-
-<p>1403 But may not even good shepherds seek a wage? It seems
-so, for "Reward those who wait for thee" (Si 36:16); "The Lord God comes…his
-reward is with him" (Is 40:10); "How many of my father's hired servants have
-bread enough and to spare!" (Lk 15:17).
-
-<p>I answer that wages can be taken in
-a general sense and in a proper sense. In a general sense, a wage is anything
-conferred by reason of merits. And because everlasting life, which is God -
-"This is true God and eternal life" (1 Jn 5:20) - is conferred by reason of
-merits, everlasting life is said to be a wage. And this is a wage that every
-good shepherd can and should seek. In the strict sense, however, a wage is different
-from an inheritance, and a wage is not sought after by a true child, who is
-entitled to the inheritance. A wage is sought after by servants and hirelings.
-Thus, since everlasting life is our inheritance, any one who works with an eye
-towards it is working as a child; but any one who aims at something different
-(for example, one who longs for worldly gain, or takes delight in the honor of
-being a prelate) is a hireling.
-
-<p>1404 Secondly, they differ in their solicitude. We read of
-the good shepherd that the sheep are his own, not only as a trust, but also by
-love and solicitude: "I hold you in my heart" (Phil 1:7). On the other hand, it
-is said of the hireling, <b>whose own the sheep are not</b>, i.e., the hireling
-has no care for them: "My shepherds have not searched for my sheep, but the
-shepherds have fed themselves" (Ez 34:8).
-
+possesses characteristics contrary to those of the good shepherd.
+First, he mentions the marks of an evil shepherd; secondly, he
+shows how these marks follow one another (v 12). Concerning the
+first he does two things: first, he gives the marks of an evil
+shepherd; secondly, he mentions the danger which threatens the
+flock because of an evil shepherd: <b>the wolf snatches them and
+scatters them.</b></p>
+<p>1401 Note that from what has been said about the good and evil
+shepherd, there are three differences in their traits: first in
+their intentions; secondly, in their solicitude; and thirdly in
+their affections.</p>
+<p>1402 First, they differ in their intentions, and this is implied
+by their very names. For the first is called a good shepherd, and
+this implies that he intends to feed the flock: "Should not
+shepherds feed the sheep?" (Ez 34:2). But the other one, the evil
+shepherd, is called a hireling, as though he were intent on his
+wages. Thus they differ in this: the good shepherd looks to the
+benefit of the flock, while the hireling seeks mainly his own
+advantage. This is also the difference between a king and a tyrant,
+as the Philosopher says, because when a king rules he intends to
+benefit his subjects, while a tyrant seeks his own
+interest.<a href="#_ftn17" name="_ftnref17" id="_ftnref17">[17]</a>
+So a tyrant is like a hireling: "If it seems right to you, give me
+my wages" (Zech 11:12).</p>
+<p>1403 But may not even good shepherds seek a wage? It seems so,
+for "Reward those who wait for thee" (Si 36:16); "The Lord God
+comes&hellip;his reward is with him" (Is 40:10); "How many of my
+father's hired servants have bread enough and to spare!" (Lk
+15:17).</p>
+<p>I answer that wages can be taken in a general sense and in a
+proper sense. In a general sense, a wage is anything conferred by
+reason of merits. And because everlasting life, which is God -
+"This is true God and eternal life" (1 Jn 5:20) - is conferred by
+reason of merits, everlasting life is said to be a wage. And this
+is a wage that every good shepherd can and should seek. In the
+strict sense, however, a wage is different from an inheritance, and
+a wage is not sought after by a true child, who is entitled to the
+inheritance. A wage is sought after by servants and hirelings.
+Thus, since everlasting life is our inheritance, any one who works
+with an eye towards it is working as a child; but any one who aims
+at something different (for example, one who longs for worldly
+gain, or takes delight in the honor of being a prelate) is a
+hireling.</p>
+<p>1404 Secondly, they differ in their solicitude. We read of the
+good shepherd that the sheep are his own, not only as a trust, but
+also by love and solicitude: "I hold you in my heart" (Phil 1:7).
+On the other hand, it is said of the hireling, <b>whose own the
+sheep are not</b>, i.e., the hireling has no care for them: "My
+shepherds have not searched for my sheep, but the shepherds have
+fed themselves" (Ez 34:8).</p>
 <p>1405 Thirdly, they differ in their affections. For the good
-shepherd, who loves his flock, <b>lays down his life </b>for it, i.e., he
-exposes himself to dangers that affect his bodily life. But the evil shepherd,
-because he has no love for the flock, flees when he sees the wolf. Thus he
-says, <b>he sees the wolf coming and leaves the sheep and flees</b>. Here, the
-wolf is understood in three ways. First, for the devil as tempting: "What
-fellowship has a wolf with a lamb? No more has a sinner with a godly man" (Si
-13:17). Secondly, it stands for the heretic who destroys: "beware of false
-prophets, who come to you in sheep's clothing, but inwardly are ravenous
-wolves" (Matt 7:15); "I know that after my departure fierce wolves will come in
-among you, not sparing the flock" (Acts 20:29). Thirdly, it stands for the
-raging tyrant: "Her princes in the midst of her are like wolves" (Ez 22:27).
-Therefore, the good shepherd must guard the flock against these three wolves,
-so that when he sees the wolf, i.e., the devil tempting, the deceiving heretic
-and the raging tyrant, he can oppose him. Against those who do not, we read,
-"You have not gone up into the breaches, or built up a wall for the house of
-Israel" (Ez 13:5).
-
-<p>Accordingly, we read of the evil
-shepherd that he <b>leaves the sheep and flees</b>: "Woe to my worthless
-shepherd, who deserts the flock" (Zech 11:17). As if to say: You are not a
-shepherd, but only appear to be one: "Even her hired soldiers in her midst are
-like fatted calves; yea, they have turned and fled together, they do not stand"
-(Jer 46:21).
-
+shepherd, who loves his flock, <b>lays down his life</b> for it,
+i.e., he exposes himself to dangers that affect his bodily life.
+But the evil shepherd, because he has no love for the flock, flees
+when he sees the wolf. Thus he says, <b>he sees the wolf coming and
+leaves the sheep and flees</b>. Here, the wolf is understood in
+three ways. First, for the devil as tempting: "What fellowship has
+a wolf with a lamb? No more has a sinner with a godly man" (Si
+13:17). Secondly, it stands for the heretic who destroys: "beware
+of false prophets, who come to you in sheep's clothing, but
+inwardly are ravenous wolves" (Matt 7:15); "I know that after my
+departure fierce wolves will come in among you, not sparing the
+flock" (Acts 20:29). Thirdly, it stands for the raging tyrant: "Her
+princes in the midst of her are like wolves" (Ez 22:27). Therefore,
+the good shepherd must guard the flock against these three wolves,
+so that when he sees the wolf, i.e., the devil tempting, the
+deceiving heretic and the raging tyrant, he can oppose him. Against
+those who do not, we read, "You have not gone up into the breaches,
+or built up a wall for the house of Israel" (Ez 13:5).</p>
+<p>Accordingly, we read of the evil shepherd that he <b>leaves the
+sheep and flees</b>: "Woe to my worthless shepherd, who deserts the
+flock" (Zech 11:17). As if to say: You are not a shepherd, but only
+appear to be one: "Even her hired soldiers in her midst are like
+fatted calves; yea, they have turned and fled together, they do not
+stand" (Jer 46:21).</p>
 <p>1406 But in Matthew (10:23) we find the contrary: "When they
-persecute you in one town, flee to the next." Therefore, it seems to be lawful
-for a shepherd to flee. I reply that there are two answers to this. One is that
-given by Augustine in his <i>Commentary on John</i>.<a href="#_ftn18"
-name="_ftnref18">[18]</a>
-There are two kinds of flight: that of the soul and that of the body. When we
-read here, he <b>leaves the sheep and flees</b>, we can understand it to mean the
-flight of the soul: for when an evil shepherd fears personal danger from a
-wolf, he does not dare to resist his injustices but flees, not by running away,
-but by withdrawing his encouragement, refusing to care for his flock.
-
-<p>This should be the explanation when
-considering the first kind of wolf [the tempting devil], because it is not
-necessary to physically flee from the devil.
-
-<p>But since sometimes a shepherd does
-flee physically because of certain wolves, such as powerful heretics and
-tyrants, another answer must be given, as found in Augustine's <i>Letter to
-Honoratus</i>.<a href="#_ftn19" name="_ftnref19">[19]</a>
-As he says, it seems lawful to flee, even physically, from the wolves, not only
-because of the authority of our Lord, as cited above, but because of the
-example of certain saints, as Athanasius and others, who fled from their
-persecutors. For what is censured is not the flight itself, but the neglect of
-the flock; so, if the shepherd could flee without abandoning his flock, it
-would not be blameworthy. Sometimes it is the prelate himself who is the one
-sought, and at other times, it is the entire flock. It is obvious that if the
-prelate alone is sought, others can be assigned to guard the flock in his
-territory, and console and govern the flock in his place. So if he flees under
-these circumstances, he is not said to leave the sheep. In this way, it is
-lawful to flee in certain cases. But if the whole flock is sought, then either
-all the shepherds should be with the people, or some should remain while the
-others leave. But if all desert the flock, then these words apply, <b>he sees
-the wolf coming and leaves the sheep and flees</b>.
-
-<p>1407 Here he mentions the twofold danger that threatens. One
-is the ravaging of the sheep; so he says, <b>and the wolf snatches them</b>,
-i.e., takes for himself what belongs to another, for the faithful are Christ's
-sheep. Therefore, leaders of sects and wolves snatch the sheep when they entice
-Christ's faithful to their own teachings: "My sheep have become food for all
-the wild beasts" (Ez 34:8). The other danger is that the sheep be scattered; so
-he says, <b>and scatters them</b>, insofar as some are led astray and others
-persevere: "My sheep were scattered over all the face of the earth, with none
-to search or seek for them" (Ez 34:6).
-
-<p>1408 Now he shows how the above-mentioned marks are related,
-for the third follows from the first two. Since the evil shepherd seeks his own
-advantage and has no love or solicitude for the flock, it follows that he is
-not willing to endure any inconvenience for them. Thus he says of the hireling,
-<b>he flees</b>, for this reason, <b>because he is a hireling</b>, that is, he
-seeks his own advantage, which is the first mark; <b>and cares nothing for the
-sheep</b>, i.e., he does not love them, and is not solicitous for them, which
-is the second mark. So we read in Job (39:16) about the evil shepherd: "She
-deals cruelly with her young, as if they were not hers." The opposite is true
-of the good shepherd, for he seeks the welfare of his flock, and not his own:
-"Not that I seek the gift; but I seek the fruit which increases to your credit"
-(Phil 4:17). Furthermore, he is concerned for his sheep, that is, he loves them
-and is solicitous for them: "I hold you in my heart" (Phil 1:7).
-<BR><BR><BR>
-<p align=center><B>LECTURE 4</B>
-
-<BLOCKQUOTE><p>14 "I am the good shepherd; I know my own and my own know
-me, 15 as the Father knows me and I know the Father; and I lay down my life for
-the sheep. 16 And I have other sheep, that are not of this fold; I must bring
-them also, and they will heed my voice. So there shall be one flock, one
-shepherd. 17 For this reason the Father loves me, because I lay down my life,
-that I may take it again. 18 No one takes it from me, but I lay it down of my
-own accord. I have power to lay it down, and I have power to take it again;
-this charge I have received from my Father."<a href="#_ftn20" name="_ftnref20"
-><b>[20]</b></a></BLOCKQUOTE>
-
-<p>1409 Here our Lord proves his explanation. First, he
-restates what he intends to prove; secondly, he gives the proof, <b>I know my
-own</b>…(v 14b); and thirdly, he amplifies on it (v 17).
-
+persecute you in one town, flee to the next." Therefore, it seems
+to be lawful for a shepherd to flee. I reply that there are two
+answers to this. One is that given by Augustine in his
+<i>Commentary on John</i>.<a href="#_ftn18" name="_ftnref18" id=
+"_ftnref18">[18]</a> There are two kinds of flight: that of the
+soul and that of the body. When we read here, he <b>leaves the
+sheep and flees</b>, we can understand it to mean the flight of the
+soul: for when an evil shepherd fears personal danger from a wolf,
+he does not dare to resist his injustices but flees, not by running
+away, but by withdrawing his encouragement, refusing to care for
+his flock.</p>
+<p>This should be the explanation when considering the first kind
+of wolf [the tempting devil], because it is not necessary to
+physically flee from the devil.</p>
+<p>But since sometimes a shepherd does flee physically because of
+certain wolves, such as powerful heretics and tyrants, another
+answer must be given, as found in Augustine's <i>Letter to
+Honoratus</i>.<a href="#_ftn19" name="_ftnref19" id=
+"_ftnref19">[19]</a> As he says, it seems lawful to flee, even
+physically, from the wolves, not only because of the authority of
+our Lord, as cited above, but because of the example of certain
+saints, as Athanasius and others, who fled from their persecutors.
+For what is censured is not the flight itself, but the neglect of
+the flock; so, if the shepherd could flee without abandoning his
+flock, it would not be blameworthy. Sometimes it is the prelate
+himself who is the one sought, and at other times, it is the entire
+flock. It is obvious that if the prelate alone is sought, others
+can be assigned to guard the flock in his territory, and console
+and govern the flock in his place. So if he flees under these
+circumstances, he is not said to leave the sheep. In this way, it
+is lawful to flee in certain cases. But if the whole flock is
+sought, then either all the shepherds should be with the people, or
+some should remain while the others leave. But if all desert the
+flock, then these words apply, <b>he sees the wolf coming and
+leaves the sheep and flees</b>.</p>
+<p>1407 Here he mentions the twofold danger that threatens. One is
+the ravaging of the sheep; so he says, <b>and the wolf snatches
+them</b>, i.e., takes for himself what belongs to another, for the
+faithful are Christ's sheep. Therefore, leaders of sects and wolves
+snatch the sheep when they entice Christ's faithful to their own
+teachings: "My sheep have become food for all the wild beasts" (Ez
+34:8). The other danger is that the sheep be scattered; so he says,
+<b>and scatters them</b>, insofar as some are led astray and others
+persevere: "My sheep were scattered over all the face of the earth,
+with none to search or seek for them" (Ez 34:6).</p>
+<p>1408 Now he shows how the above-mentioned marks are related, for
+the third follows from the first two. Since the evil shepherd seeks
+his own advantage and has no love or solicitude for the flock, it
+follows that he is not willing to endure any inconvenience for
+them. Thus he says of the hireling, <b>he flees</b>, for this
+reason, <b>because he is a hireling</b>, that is, he seeks his own
+advantage, which is the first mark; <b>and cares nothing for the
+sheep</b>, i.e., he does not love them, and is not solicitous for
+them, which is the second mark. So we read in Job (39:16) about the
+evil shepherd: "She deals cruelly with her young, as if they were
+not hers." The opposite is true of the good shepherd, for he seeks
+the welfare of his flock, and not his own: "Not that I seek the
+gift; but I seek the fruit which increases to your credit" (Phil
+4:17). Furthermore, he is concerned for his sheep, that is, he
+loves them and is solicitous for them: "I hold you in my heart"
+(Phil 1:7).<br />
+<br />
+<br /></p>
+<p align="center"><b>LECTURE 4</b></p>
+<blockquote>
+<p>14 "I am the good shepherd; I know my own and my own know me, 15
+as the Father knows me and I know the Father; and I lay down my
+life for the sheep. 16 And I have other sheep, that are not of this
+fold; I must bring them also, and they will heed my voice. So there
+shall be one flock, one shepherd. 17 For this reason the Father
+loves me, because I lay down my life, that I may take it again. 18
+No one takes it from me, but I lay it down of my own accord. I have
+power to lay it down, and I have power to take it again; this
+charge I have received from my Father."<a href="#_ftn20" name=
+"_ftnref20" id="_ftnref20"><b>[20]</b></a></p>
+</blockquote>
+<p>1409 Here our Lord proves his explanation. First, he restates
+what he intends to prove; secondly, he gives the proof, <b>I know
+my own</b>&hellip;(v 14b); and thirdly, he amplifies on it (v
+17).</p>
 <p>1410 He says, <b>I am the good shepherd</b>, which has been
-explained above: "As a shepherd seeks out his flock…so will I seek out my
-sheep" (Ez 34:12).
-
-<p>1411 Then he says, <b>I know my own</b>, he proves what he
-says. Now he says two things about himself, that he is a shepherd, and that he
-is good. First, he proves that he is a shepherd; secondly, that he is a good
-shepherd.
-
-<p>1412 He proves he is a shepherd by the two signs of a
-shepherd already mentioned. The first of these is that he calls his own sheep
-by name. Concerning this he says, <b>I know my own</b>: "The Lord knows those
-who are his" (2 Tim 2:19). <b>I know</b>, I say, not just with mere knowledge
-only, but with a knowledge joined with approval and love: "To him who loves us
-and has freed us from our sins" (Rev 1:5). The second sign is that the sheep
-hear his voice and know him. And concerning this he says, <b>and my own know
-me. My own</b>, I say, by predestination, by vocation and by grace. This is
-like saying: They love me and obey me. Thus, we must understand that they have
-a loving knowledge about which we read: "They shall all know me, from the least
-of them to the greatest" (Jer 31:34).
-
-<p>1413 He shows that he is a good shepherd by mentioning that
-he has the office of a good shepherd, which is to lay down his life for his
-sheep. First, he shows the reason for this; secondly, he gives a sign of it;
-and thirdly, he shows the fruit of his sign.
-
-<p>1414 The reason for this sign, that is, of his laying down
-his life for his sheep, is the knowledge he has of the Father. Concerning this
-he says, <b>as the Father knows me and I know the Father, and I lay down my
-life for the sheep</b>. This statement can be explained in two ways. In one
-way, so that "as" indicates just a similarity in knowledge; and taken this way,
-such knowledge can be given to a creature: "I shall know even as I am known" [1
-Cor 13:12], i.e., <i>as </i>I am known without obscurity, so I will know
-without obscurity. In another way, the "as" implies an equality of knowledge.
-And then to know the Father as he is known by him is proper to the Son alone,
-because only the Son knows the Father comprehensively, just as the Father knows
-the Son comprehensively: "No one knows the Son except the Father, and no one
-knows the Father except the Son" (Matt 11:27), that is, with a comprehensive
-knowledge. Our Lord says this because in knowing the Father, he knows the will
-of the Father that the Son should die for the salvation of the human race. He
-is also saying here that he is the mediator between God and man. For as he is
-related to the sheep as known by them and as knowing them, so also he is
-related to the Father, because as the Father knows him, so he knows the Father.
-
+explained above: "As a shepherd seeks out his flock&hellip;so will
+I seek out my sheep" (Ez 34:12).</p>
+<p>1411 Then he says, <b>I know my own</b>, he proves what he says.
+Now he says two things about himself, that he is a shepherd, and
+that he is good. First, he proves that he is a shepherd; secondly,
+that he is a good shepherd.</p>
+<p>1412 He proves he is a shepherd by the two signs of a shepherd
+already mentioned. The first of these is that he calls his own
+sheep by name. Concerning this he says, <b>I know my own</b>: "The
+Lord knows those who are his" (2 Tim 2:19). <b>I know</b>, I say,
+not just with mere knowledge only, but with a knowledge joined with
+approval and love: "To him who loves us and has freed us from our
+sins" (Rev 1:5). The second sign is that the sheep hear his voice
+and know him. And concerning this he says, <b>and my own know me.
+My own</b>, I say, by predestination, by vocation and by grace.
+This is like saying: They love me and obey me. Thus, we must
+understand that they have a loving knowledge about which we read:
+"They shall all know me, from the least of them to the greatest"
+(Jer 31:34).</p>
+<p>1413 He shows that he is a good shepherd by mentioning that he
+has the office of a good shepherd, which is to lay down his life
+for his sheep. First, he shows the reason for this; secondly, he
+gives a sign of it; and thirdly, he shows the fruit of his
+sign.</p>
+<p>1414 The reason for this sign, that is, of his laying down his
+life for his sheep, is the knowledge he has of the Father.
+Concerning this he says, <b>as the Father knows me and I know the
+Father, and I lay down my life for the sheep</b>. This statement
+can be explained in two ways. In one way, so that "as" indicates
+just a similarity in knowledge; and taken this way, such knowledge
+can be given to a creature: "I shall know even as I am known" [1
+Cor 13:12], i.e., <i>as</i> I am known without obscurity, so I will
+know without obscurity. In another way, the "as" implies an
+equality of knowledge. And then to know the Father as he is known
+by him is proper to the Son alone, because only the Son knows the
+Father comprehensively, just as the Father knows the Son
+comprehensively: "No one knows the Son except the Father, and no
+one knows the Father except the Son" (Matt 11:27), that is, with a
+comprehensive knowledge. Our Lord says this because in knowing the
+Father, he knows the will of the Father that the Son should die for
+the salvation of the human race. He is also saying here that he is
+the mediator between God and man. For as he is related to the sheep
+as known by them and as knowing them, so also he is related to the
+Father, because as the Father knows him, so he knows the
+Father.</p>
 <p>1415 Then when he says, <b>and I lay down my life for the
-sheep</b>, he gives the sign: "By this we know love, that he laid down his life
-for us" (1 Jn 3:16). But since there are three substances in Christ, namely the
-substance of the Word, of the soul, and of the body, one might ask who is
-speaking when he says, <b>I lay down my life</b> ["my life" can also be
-literally translated as "my soul"]. If you say that the Word is speaking here,
-it is not true, because the Word never laid down his soul, since He was never
-separated from his soul. If you say that the soul is speaking, this too seems
-impossible, because nothing is separated from itself. And if you say that
-Christ says this referring to his body, it does not seem to be so, because his
-body does not have the power to take up its soul. Therefore, one must say that
-when Christ died, his soul was separated from his flesh, otherwise Christ would
-not have been truly dead. But in Christ, his divinity was never separated from
-his soul or his flesh; but was united to his soul, as it descended to the lower
-world, and to his body, as it lay in the tomb. And therefore, his body, by the
-power of his divinity, laid down his soul [or life] by the power of his
-divinity, and took it up again.<a href="#_ftn21" name="_ftnref21">[21]</a>
-
-<p>1416 Then when he says, <b>and I have other sheep</b>, he
-sets down the fruit of Christ's death, which is the salvation not only of the
-Jews but of the Gentiles as well. For since he had said, "I lay down my life
-for the sheep," the Jews, who regarded themselves as God's sheep - "We thy
-people, the flock of thy pasture" (Ps 79:13) - could have said that he laid
-down his life for them alone. But our Lord adds that it is not only for them,
-but for others too: "He prophesied that Jesus should die for the nation, and
-not for the nation only, but to gather into one the children of God who are
-scattered abroad" (11:51).
-
-<p>1417 In regard to this fruit our Lord does three things.
-First, he mentions the predestination of the Gentiles; secondly, their vocation
-through grace; and thirdly their justification.
-
-<p>As to the first he says, <b>and I
-have other sheep</b>, that is, the Gentiles, <b>that are not of this fold, </b>i.e.,
-of the family of the flesh of Israel, which was in a way a flock: "I will
-surely gather all of you, O Jacob" (Mic 2:12). For as sheep are enclosed in a
-fold, so the Jews were kept enclosed within the precepts of the Law, as we read
-in Galatians (c 3). These other sheep, I say, that is, the Gentiles, I have
-from my Father through an eternal predestination: "Ask of me, and I will make
-the nations your heritage" (Ps 2:8); "I will give you as a light to the
-nations, that my salvation may reach to the end of the earth" (Is 49:6).
-
+sheep</b>, he gives the sign: "By this we know love, that he laid
+down his life for us" (1 Jn 3:16). But since there are three
+substances in Christ, namely the substance of the Word, of the
+soul, and of the body, one might ask who is speaking when he says,
+<b>I lay down my life</b> ["my life" can also be literally
+translated as "my soul"]. If you say that the Word is speaking
+here, it is not true, because the Word never laid down his soul,
+since He was never separated from his soul. If you say that the
+soul is speaking, this too seems impossible, because nothing is
+separated from itself. And if you say that Christ says this
+referring to his body, it does not seem to be so, because his body
+does not have the power to take up its soul. Therefore, one must
+say that when Christ died, his soul was separated from his flesh,
+otherwise Christ would not have been truly dead. But in Christ, his
+divinity was never separated from his soul or his flesh; but was
+united to his soul, as it descended to the lower world, and to his
+body, as it lay in the tomb. And therefore, his body, by the power
+of his divinity, laid down his soul [or life] by the power of his
+divinity, and took it up again.<a href="#_ftn21" name="_ftnref21"
+id="_ftnref21">[21]</a></p>
+<p>1416 Then when he says, <b>and I have other sheep</b>, he sets
+down the fruit of Christ's death, which is the salvation not only
+of the Jews but of the Gentiles as well. For since he had said, "I
+lay down my life for the sheep," the Jews, who regarded themselves
+as God's sheep - "We thy people, the flock of thy pasture" (Ps
+79:13) - could have said that he laid down his life for them alone.
+But our Lord adds that it is not only for them, but for others too:
+"He prophesied that Jesus should die for the nation, and not for
+the nation only, but to gather into one the children of God who are
+scattered abroad" (11:51).</p>
+<p>1417 In regard to this fruit our Lord does three things. First,
+he mentions the predestination of the Gentiles; secondly, their
+vocation through grace; and thirdly their justification.</p>
+<p>As to the first he says, <b>and I have other sheep</b>, that is,
+the Gentiles, <b>that are not of this fold,</b> i.e., of the family
+of the flesh of Israel, which was in a way a flock: "I will surely
+gather all of you, O Jacob" (Mic 2:12). For as sheep are enclosed
+in a fold, so the Jews were kept enclosed within the precepts of
+the Law, as we read in Galatians (c 3). These other sheep, I say,
+that is, the Gentiles, I have from my Father through an eternal
+predestination: "Ask of me, and I will make the nations your
+heritage" (Ps 2:8); "I will give you as a light to the nations,
+that my salvation may reach to the end of the earth" (Is 49:6).</p>
 <p>1418 As to the second he says, <b>I must bring them also</b>,
-i.e., according to the plans of divine predestination it is time to call them
-to grace.
-
-<p>This seems to conflict with what
-our Lord says in Matthew (15:24): "I was sent only to the lost sheep of the
-house of Israel." I answer that Jesus was sent only to the sheep of the house
-of Israel in the sense of preaching to them personally, as we read in Romans
-(15:8): "Christ became a servant to the circumcised to show God's truthfulness,
-in order to confirm the promises given to the patriarchs." It was through the
-apostles that he brought in the Gentiles: "From them I will send survivors to
-the nations" (Is 66:19).
-
-<p>1419 In regard to the third he says, <b>and they will heed
-my voice</b>. Here he mentions three things necessary for righteousness in the
-Christian religion. The first is obedience to the commandments of God.
-Concerning this he says, <b>and they will heed my voice</b>, i.e., they will
-observe my commandments: "Teaching them to observe all that I have commanded
-you" (Matt 28:20); "People whom I had not known," i.e., whom I did not approve,
-served me. As soon as they heard of me they obeyed me" (Ps 18:43).
-
-<p>The second is the unity of charity,
-and concerning this he says, <b>so there shall be one flock</b>, i.e., one
-Church of the faithful from the two peoples, the Jews and the Gentiles: "One
-faith" (Eph 4:5); "For he is our peace, who has made us both one" (Eph 2:14).
-
-<p>The third is the unity of faith,
-and in regard to this he says, <b>one shepherd</b>: "They shall all have one
-shepherd," that is, the Jews and the Gentiles (Ez 37:24).
-
-<p>1420 Now our Lord explains his proof: first, he amplifies on
-the reason for the sign [his death for his sheep]; secondly, he explains the
-sign, or the effect (v 18); thirdly, he shows that the reason is appropriate (v
-18b).
-
+i.e., according to the plans of divine predestination it is time to
+call them to grace.</p>
+<p>This seems to conflict with what our Lord says in Matthew
+(15:24): "I was sent only to the lost sheep of the house of
+Israel." I answer that Jesus was sent only to the sheep of the
+house of Israel in the sense of preaching to them personally, as we
+read in Romans (15:8): "Christ became a servant to the circumcised
+to show God's truthfulness, in order to confirm the promises given
+to the patriarchs." It was through the apostles that he brought in
+the Gentiles: "From them I will send survivors to the nations" (Is
+66:19).</p>
+<p>1419 In regard to the third he says, <b>and they will heed my
+voice</b>. Here he mentions three things necessary for
+righteousness in the Christian religion. The first is obedience to
+the commandments of God. Concerning this he says, <b>and they will
+heed my voice</b>, i.e., they will observe my commandments:
+"Teaching them to observe all that I have commanded you" (Matt
+28:20); "People whom I had not known," i.e., whom I did not
+approve, served me. As soon as they heard of me they obeyed me" (Ps
+18:43).</p>
+<p>The second is the unity of charity, and concerning this he says,
+<b>so there shall be one flock</b>, i.e., one Church of the
+faithful from the two peoples, the Jews and the Gentiles: "One
+faith" (Eph 4:5); "For he is our peace, who has made us both one"
+(Eph 2:14).</p>
+<p>The third is the unity of faith, and in regard to this he says,
+<b>one shepherd</b>: "They shall all have one shepherd," that is,
+the Jews and the Gentiles (Ez 37:24).</p>
+<p>1420 Now our Lord explains his proof: first, he amplifies on the
+reason for the sign [his death for his sheep]; secondly, he
+explains the sign, or the effect (v 18); thirdly, he shows that the
+reason is appropriate (v 18b).</p>
 <p>1421 Our Lord says that the reason for his death is the
-knowledge he has of the Father, saying, "as the Father knows me and I know the
-Father, and I lay down my life for the sheep." In explaining this he says, <b>for
-this reason the Father loves me</b>. From this it is clear that the Father
-knows him with a knowledge joined with approval, <b>for this reason</b>, I say,
-<b>because I lay down my life, that I may take it again</b>.
-
-<p>1422 But is it true that his death is the cause of the
-Father's love? It seems not, because something temporal is not the cause of
-something eternal. But Christ's death is in the temporal order, while the love
-of God for Christ is eternal. I answer that Christ is speaking here of the
-Father's love for him as having a human nature. Accordingly, this passage can
-be understood in three ways. In one way, so that <b>because </b>indicates a
-cause, while in the other way it indicates the term or sign of love.
-
-<p>If it is taken casually, then the
-meaning is: <b>because I lay down my life</b>, i.e., endure death, <b>for this
-reason the Father loves me</b>, that is, he grants me the effect of his love,
-which is the glory and exaltation of my body: "He humbled himself and became
-obedient unto death, even death on a cross. Therefore God has highly exalted
-him and bestowed on him a name which is above every name" (Phil 2:8).
-
-<p>But one might object to this that
-good works cannot merit the divine love. For since our works are meritorious to
-the extent that they are given life by charity - "If I give away all I have…but
-have not love, I gain nothing" (1 Cor 13:3) - and since God is the first to
-love - "In this is love, not that we love God but that he first loved us" [1 Jn
-4:10] - it is clear that his love precedes all our merit. This can be answered
-by saying that no one can merit God's love; nevertheless, we can merit by our
-good works the effect of God's love, that is, an increase of grace and the
-reception of the good of glory, both of which God bestows on us because of his
-love. Thus we can say that for this reason God loves this or that person, that
-is, bestows on him the effect of his love, because he obeys his commandments.
-And so we can say about Christ as man, that for this reason the Father loves
-him, that is, has exalted him and given him the brightness of glory, because he
-laid down his life in death.
-
-<p>But if <b>because </b>indicates a
-sign of love, then he meaning is this: <b>for this reason the Father loves me,
-because I lay down my life</b>, as if to say: This is a sign that the Father
-loves me, <b>because I lay down my life, that I may take it again</b>, that is,
-I fulfill his commands and will and endure death. For an obvious sign of love
-is that a person, out of charity, fulfills the commands of God.<a href="#_ftn22"
-name="_ftnref22">[22]</a>
-
-<p>1423 Now he explains the effect of the sign. And since the
-sign was "I lay down my life for the sheep," he explains how he lays it down.
-First, he excludes violence; secondly, he speaks of his power.
-
-<p>1424 The violence he excludes is that which could be
-employed in taking a life: such violence was not accomplished in Christ.
-Concerning this he says, <b>no one takes it from me</b>, that is, my life, by
-violence, <b>but I lay it down</b>, by my own power, that is, <b>of my own
-accord</b>: "Can the prey be taken from the mighty?" (Is 49:24).
-
-<p>But did not the Jews use violence
-against Christ? They did insofar as it was in them; but this violence was not
-in Christ because he laid down his life voluntarily, when he willed. Thus we
-read above (7:30) that the Jews wanted to arrest him but were unable "because
-his hour had not yet come." It was voluntary "not as though he was forced to
-die, but he condescended to be killed," <a
-href="#_ftn23" name="_ftnref23">[23]</a>
-as Augustine says.
-
-<p>1425 He adds something about his power when he says, <b>I
-have power to lay it down</b>. Apropos of this it should be noted that since
-the union of the soul and body is natural, their separation is natural. And
-although the cause of this separation and death can be voluntary, yet among
-human beings death is always natural. Now nature is not subject to the will of
-any mere human, since nature, as well as the will, are from God. Therefore, the
-death of any mere human person must be natural. But in Christ, his own nature
-and every other nature are subject to his will, just like artifacts are subject
-to the will of the artisan. Thus, according to the pleasure of his will, he
-could lay down his life when he willed, and he could take it up again; no mere
-human being can do this, although he could voluntarily use some instrument to
-kill himself. This explains why the centurion, seeing that Christ did not die
-by a natural necessity, but by his own [will] - since "Jesus cried again with a
-loud voice and yielded up his spirit" (Matt 27:50) - recognized a divine power
-in him, and said: "Truly, this was the Son of God" (Matt 27:54). Again, the
-Apostle says in 1 Corinthians (1:18): "For the word of the cross is folly to
-those who are perishing, but to us who are being saved it is the power of God,"
-that is, his great power was revealed in the very death of Christ.<a
-href="#_ftn24" name="_ftnref24">[24]</a>
-
+knowledge he has of the Father, saying, "as the Father knows me and
+I know the Father, and I lay down my life for the sheep." In
+explaining this he says, <b>for this reason the Father loves
+me</b>. From this it is clear that the Father knows him with a
+knowledge joined with approval, <b>for this reason</b>, I say,
+<b>because I lay down my life, that I may take it again</b>.</p>
+<p>1422 But is it true that his death is the cause of the Father's
+love? It seems not, because something temporal is not the cause of
+something eternal. But Christ's death is in the temporal order,
+while the love of God for Christ is eternal. I answer that Christ
+is speaking here of the Father's love for him as having a human
+nature. Accordingly, this passage can be understood in three ways.
+In one way, so that <b>because</b> indicates a cause, while in the
+other way it indicates the term or sign of love.</p>
+<p>If it is taken casually, then the meaning is: <b>because I lay
+down my life</b>, i.e., endure death, <b>for this reason the Father
+loves me</b>, that is, he grants me the effect of his love, which
+is the glory and exaltation of my body: "He humbled himself and
+became obedient unto death, even death on a cross. Therefore God
+has highly exalted him and bestowed on him a name which is above
+every name" (Phil 2:8).</p>
+<p>But one might object to this that good works cannot merit the
+divine love. For since our works are meritorious to the extent that
+they are given life by charity - "If I give away all I
+have&hellip;but have not love, I gain nothing" (1 Cor 13:3) - and
+since God is the first to love - "In this is love, not that we love
+God but that he first loved us" [1 Jn 4:10] - it is clear that his
+love precedes all our merit. This can be answered by saying that no
+one can merit God's love; nevertheless, we can merit by our good
+works the effect of God's love, that is, an increase of grace and
+the reception of the good of glory, both of which God bestows on us
+because of his love. Thus we can say that for this reason God loves
+this or that person, that is, bestows on him the effect of his
+love, because he obeys his commandments. And so we can say about
+Christ as man, that for this reason the Father loves him, that is,
+has exalted him and given him the brightness of glory, because he
+laid down his life in death.</p>
+<p>But if <b>because</b> indicates a sign of love, then he meaning
+is this: <b>for this reason the Father loves me, because I lay down
+my life</b>, as if to say: This is a sign that the Father loves me,
+<b>because I lay down my life, that I may take it again</b>, that
+is, I fulfill his commands and will and endure death. For an
+obvious sign of love is that a person, out of charity, fulfills the
+commands of God.<a href="#_ftn22" name="_ftnref22" id=
+"_ftnref22">[22]</a></p>
+<p>1423 Now he explains the effect of the sign. And since the sign
+was "I lay down my life for the sheep," he explains how he lays it
+down. First, he excludes violence; secondly, he speaks of his
+power.</p>
+<p>1424 The violence he excludes is that which could be employed in
+taking a life: such violence was not accomplished in Christ.
+Concerning this he says, <b>no one takes it from me</b>, that is,
+my life, by violence, <b>but I lay it down</b>, by my own power,
+that is, <b>of my own accord</b>: "Can the prey be taken from the
+mighty?" (Is 49:24).</p>
+<p>But did not the Jews use violence against Christ? They did
+insofar as it was in them; but this violence was not in Christ
+because he laid down his life voluntarily, when he willed. Thus we
+read above (7:30) that the Jews wanted to arrest him but were
+unable "because his hour had not yet come." It was voluntary "not
+as though he was forced to die, but he condescended to be killed,"
+<a href="#_ftn23" name="_ftnref23" id="_ftnref23">[23]</a> as
+Augustine says.</p>
+<p>1425 He adds something about his power when he says, <b>I have
+power to lay it down</b>. Apropos of this it should be noted that
+since the union of the soul and body is natural, their separation
+is natural. And although the cause of this separation and death can
+be voluntary, yet among human beings death is always natural. Now
+nature is not subject to the will of any mere human, since nature,
+as well as the will, are from God. Therefore, the death of any mere
+human person must be natural. But in Christ, his own nature and
+every other nature are subject to his will, just like artifacts are
+subject to the will of the artisan. Thus, according to the pleasure
+of his will, he could lay down his life when he willed, and he
+could take it up again; no mere human being can do this, although
+he could voluntarily use some instrument to kill himself. This
+explains why the centurion, seeing that Christ did not die by a
+natural necessity, but by his own [will] - since "Jesus cried again
+with a loud voice and yielded up his spirit" (Matt 27:50) -
+recognized a divine power in him, and said: "Truly, this was the
+Son of God" (Matt 27:54). Again, the Apostle says in 1 Corinthians
+(1:18): "For the word of the cross is folly to those who are
+perishing, but to us who are being saved it is the power of God,"
+that is, his great power was revealed in the very death of
+Christ.<a href="#_ftn24" name="_ftnref24" id=
+"_ftnref24">[24]</a></p>
 <p>1426 Here he shows that the above-mentioned reason is
-appropriate, for to fulfill a command shows love for the one commanding. Thus
-he says, <b>this charge I have received from my Father</b>, that is, to lay
-down my life and take it up again: "If a man loves me, he will keep my word,
-and my Father will love him" (14:23).
-<BR><BR><BR>
-<p align=center><B>LECTURE 5</B>
-<BLOCKQUOTE><p>19 There was again a division among the Jews because of
-these words. 20 Many of them said, "He has a demon, and he is mad; why listen
-to him?" 21 Others said, "These are not the sayings of one who has a demon. Can
-a demon open the eyes of the blind?" 22 It was the feast of the Dedication at
-Jerusalem; 23 it was winter, and Jesus was walking in the temple, in the
-portico of Solomon. 24 So the Jews gathered round him and said to him, "How
-long will you keep us in suspense? If you are the Christ, tell us plainly." 25
-Jesus answered them, "I told you, and you do not believe. The works that I do
-in my Father's name, they bear witness to me; 26 but you do not believe,
-because you do not belong to my sheep. 27 My sheep hear my voice, and I know
-them, and they follow me; 28 and I give them eternal life, and they shall never
-perish, and no one shall snatch them out of my hand. 29 What my Father has
-given to me is greater than all, and no one is able to snatch them out of the
-Father's hand. 30 I and the Father are one."<a href="#_ftn25" name="_ftnref25"
-><b>[25]</b></a></BLOCKQUOTE>
-
-<p>1427 After showing that he has power to give life and
-showing his manner of doing so, our Lord here shows how this power to give life
-belongs to him. First, the Evangelist mentions the dispute which arose among
-the crowd on his point; secondly, he gives the discussion between the Jewish
-leaders and Christ (v 22). Concerning the first he does three things. First, he
-mentions the dispute within the crowd; secondly, he gives the opinion of one
-side; and then states the reasonable position of the other side.
-
-<p>1428 The dispute arose within the crowd which was listening
-to Christ because of what he said. The Evangelist says, <b>There was again a
-division among the Jews because of these words</b>. Since some of them
-understood his words correctly, and others did not, they argued among
-themselves: "I have not come to bring peace, but a sword," that is, the sword
-of gospel teaching, which some believed and others deny (Matt 10:34). "He pours
-contempt upon princes" (Ps 107:40).
-
-<p>1429 The opinion of one party to the argument was false.
-About this he says, <b>Many of them said</b>…He says, <b>Many</b>, because as
-we read in Ecclesiastes [1:15]: "The number of fools is infinite." They said, <b>He
-has a demon, and he is mad</b>, for it is the habit of the foolish to always
-give an evil interpretation to matters about which they are in doubt; whereas
-the opposite should be done. Thus they revile whatever they do not know, as we
-read in the letter of Jude. And so because they were incapable of understanding
-our Lord's words - for "the light shines in the darkness, and the darkness did
-not comprehend it" [1:5] -they blasphemed, saying, <b>he has a demon, and he is
-mad</b>. And they try to turn others away from him, saying <b>Why listen to
-him?</b>
-
-<p>These blasphemers accuse Christ of
-two things. First, that he has a demon. As if to say: He is not speaking due to
-the Holy Spirit, but from a wicked spirit. Something similar is found in Acts
-about Paul: "He seems to be a preacher of foreign divinities [demons]" (17:18).
-Now the fact is that a person who has his own and familiar demon is always
-spiritually mad, but not always mad in a bodily way. But some can be possessed
-by a demon, and these are always mad even in a bodily way. Thus it was said of
-Christ "He has become mad" (Mk 3:21). Secondly, to show that Christ has a demon
-in this way, they say, <b>and he is mad</b>. "Your great learning is turning
-you mad" (Acts 26:24). Yet their blasphemy is not surprising, because they are
-sensual and, as we read in 1 Corinthians [2:14]: "The sensual person does not
-perceive those things that pertain to the Spirit of God."
-
+appropriate, for to fulfill a command shows love for the one
+commanding. Thus he says, <b>this charge I have received from my
+Father</b>, that is, to lay down my life and take it up again: "If
+a man loves me, he will keep my word, and my Father will love him"
+(14:23).<br />
+<br />
+<br /></p>
+<p align="center"><b>LECTURE 5</b></p>
+<blockquote>
+<p>19 There was again a division among the Jews because of these
+words. 20 Many of them said, "He has a demon, and he is mad; why
+listen to him?" 21 Others said, "These are not the sayings of one
+who has a demon. Can a demon open the eyes of the blind?" 22 It was
+the feast of the Dedication at Jerusalem; 23 it was winter, and
+Jesus was walking in the temple, in the portico of Solomon. 24 So
+the Jews gathered round him and said to him, "How long will you
+keep us in suspense? If you are the Christ, tell us plainly." 25
+Jesus answered them, "I told you, and you do not believe. The works
+that I do in my Father's name, they bear witness to me; 26 but you
+do not believe, because you do not belong to my sheep. 27 My sheep
+hear my voice, and I know them, and they follow me; 28 and I give
+them eternal life, and they shall never perish, and no one shall
+snatch them out of my hand. 29 What my Father has given to me is
+greater than all, and no one is able to snatch them out of the
+Father's hand. 30 I and the Father are one."<a href="#_ftn25" name=
+"_ftnref25" id="_ftnref25"><b>[25]</b></a></p>
+</blockquote>
+<p>1427 After showing that he has power to give life and showing
+his manner of doing so, our Lord here shows how this power to give
+life belongs to him. First, the Evangelist mentions the dispute
+which arose among the crowd on his point; secondly, he gives the
+discussion between the Jewish leaders and Christ (v 22). Concerning
+the first he does three things. First, he mentions the dispute
+within the crowd; secondly, he gives the opinion of one side; and
+then states the reasonable position of the other side.</p>
+<p>1428 The dispute arose within the crowd which was listening to
+Christ because of what he said. The Evangelist says, <b>There was
+again a division among the Jews because of these words</b>. Since
+some of them understood his words correctly, and others did not,
+they argued among themselves: "I have not come to bring peace, but
+a sword," that is, the sword of gospel teaching, which some
+believed and others deny (Matt 10:34). "He pours contempt upon
+princes" (Ps 107:40).</p>
+<p>1429 The opinion of one party to the argument was false. About
+this he says, <b>Many of them said</b>&hellip;He says, <b>Many</b>,
+because as we read in Ecclesiastes [1:15]: "The number of fools is
+infinite." They said, <b>He has a demon, and he is mad</b>, for it
+is the habit of the foolish to always give an evil interpretation
+to matters about which they are in doubt; whereas the opposite
+should be done. Thus they revile whatever they do not know, as we
+read in the letter of Jude. And so because they were incapable of
+understanding our Lord's words - for "the light shines in the
+darkness, and the darkness did not comprehend it" [1:5] -they
+blasphemed, saying, <b>he has a demon, and he is mad</b>. And they
+try to turn others away from him, saying <b>Why listen to
+him?</b></p>
+<p>These blasphemers accuse Christ of two things. First, that he
+has a demon. As if to say: He is not speaking due to the Holy
+Spirit, but from a wicked spirit. Something similar is found in
+Acts about Paul: "He seems to be a preacher of foreign divinities
+[demons]" (17:18). Now the fact is that a person who has his own
+and familiar demon is always spiritually mad, but not always mad in
+a bodily way. But some can be possessed by a demon, and these are
+always mad even in a bodily way. Thus it was said of Christ "He has
+become mad" (Mk 3:21). Secondly, to show that Christ has a demon in
+this way, they say, <b>and he is mad</b>. "Your great learning is
+turning you mad" (Acts 26:24). Yet their blasphemy is not
+surprising, because they are sensual and, as we read in 1
+Corinthians [2:14]: "The sensual person does not perceive those
+things that pertain to the Spirit of God."</p>
 <p>1430 This opinion is refuted by the statements of the other
-side, and this is in two ways. First, by the profundity of Christ's words. Thus
-he says, <b>Others</b>, that is, those who rightly understood, <b>said, These
-are not the sayings of one who has a demon</b>. This was like saying: It is
-clear from what he is saying that he is not mad, because his words are orderly
-and profound: "Lord, to whom shall we go? You have the words of eternal life"
-(6:69). And Paul says, "I am not mad, most excellent Festus, but I am speaking
-the sober truth" (Acts 26:25). Secondly, this opinion is refuted by the
-greatness of the miracle worked by Christ. Thus they say,<b> Can a demon open
-the eyes of the blind? </b>This means: Was not this one of the greatest of
-miracles? They were correct in believing that it could be performed only by the
-power of God: "If this man were not from God, he could do nothing" (9:33).
-
-<p>1431 It should be noted that there are certain "miracles"
-which can be performed by the power of demons and angels, and there are others
-which in no way can be accomplished by their power. Those things which are
-above the order of nature no creature whatever can perform by its own power,
-since the creature itself is subject to the laws of nature. God alone, who is
-above nature, can act above the order of nature. Therefore, whatever any
-creature performs must remain within the order of nature, an angel, either good
-or wicked, is able to do, when it is permitted. Thus, by using the seeds which
-in natural things are ordered to the generation of certain animals, they are
-able to effect the generation of these animals, as Pharaoh's magicians did (Ex
-7:11). Again, they can produce changes affecting the nature of a thing; thus,
-they can heal the sick who could be helped by the power of nature.
-
-<p>But things that absolutely
-transcend the order of nature can be performed by God alone, or by good angels
-and saintly men through God's power, which they obtain through prayer. Such
-would be the conferring of sight on the blind and the raising of the dead; for
-the power of nature cannot extend to the restoring of sight or to the raising
-of the dead. Consequently, a demon cannot open the eyes of a blind man or raise
-the dead, because this is done by God alone, and by the saints through the
-power of God.
-
-<p>1432 Here we see the dispute which the Jewish leaders
-initiated with Christ. First, the Evangelist gives the question asked by the
-Jews; secondly, Christ's answer (v 25); and thirdly, the effect of this answer
-(v 31). Concerning the first he does two things: first, he describes the
-circumstances of the questioning; secondly, he gives the question itself (v
-24). The circumstances of the questioning are described with respect to three
-things: the time, the place, and the persons who ask the question.
-
-<p>1433 He mentions the specific time first, saying, <b>it was </b>(<i>encaenia</i>)
-<b>the feast of the Dedication at Jerusalem</b>. To understand this we have to
-know, as Augustine says, that an "encaenia" was the feast of the dedication of
-a church.<a href="#_ftn26" name="_ftnref26">[26]</a>
-The Greek word, <i>caenos</i>, is the same as the Latin word for "new." Thus an
-<i>encaenia</i> is the same as a renewal; and even in everyday speech, when
-something is dedicated to some use, it is said to be "encaeniated," which is
-the same thing as being renewed. Thus the <i>encaenia</i>, the feast of the
-Dedication, was the feast and commemoration of the dedication of the temple,
-for when we newly dedicate some church to the divine worship, we celebrate its
-being set aside for a sacred purpose; and in memory of this we celebrate it
-every year on the same day. Thus every year the Jews celebrated the <i>encaenia</i>,
-the remembrance of the dedication of the temple.
-
-<p>1434 To understand why there is a feast for the consecration
-of a church, we should note that all the feasts in the Church are celebrated in
-remembrance of God's blessings: "I will recount the steadfast love of the Lord"
-(Is 63:7). Again in Psalm 117 [v 1], after David called to mind God's many
-blessings, saying, "Give praise to the Lord, for he is good," he adds,
-"Solemnize this day, with shady boughs, even to the horn of the altar" [v 26].
-
-<p>We recall God's benefits to us as
-being of three kinds. Sometimes, as they are found in our head, the Lord Jesus
-Christ. Thus we celebrate the feast of his birth, and of his resurrection, and
-so on. Sometimes we recall them as found in our fellow members, that is, in the
-saints, who are members of the Church. This is fitting, for as the Apostle
-says: "If one member is honored, all rejoice together" (1 Cor 12:26). Thus we
-celebrate the feasts of Saints Peter and Paul, and the other saints. But at
-times we recall God's benefits as found in the entire Church: for example, the
-benefits of the sacraments and other things granted to the Church in general.
-Now a material church building is like a sign of the gathering of the faithful
-of the Church, and in this building all the sacraments of grace are dispensed.
-So it is in memory of these benefits that we celebrate the feast of the
-dedication of a church. Indeed, such a feast is greater than the feast of any
-saint, just as the benefits conferred upon the whole Church, which benefits we
-celebrate, exceed the benefits conferred on some saint and recalled during his
-feast.
-
-<p>1435 Recall that the temple at Jerusalem had been
-consecrated three times: first by Solomon (1 Kgs c 8); secondly, during the
-time of Ezra by Zerubbabel and Jesus, the high priest (Ezra c 6); thirdly, by
-the Maccabees, for it says in 1 Maccabees (c 4) that they went up to Jerusalem
-to cleanse the holy places. Now this feast was not celebrated in memory of the
-dedication by Solomon, because that took place in the fall, i.e., in the
-seventh month; nor was it in memory of the dedication made at the time of Ezra,
-for this took place during the spring, i.e., the ninth day of March. But it was
-in memory of the dedication made by the Maccabees, which took place during the
-winter. And so to show this he mentions the specific time, saying, <b>it was
-winter.</b>
-
-<p>There is also a mystical reason for
-mentioning the time. As Gregory says (<i>Morals</i> 2), the Evangelist took
-care to mention the season as winter in order to indicate the chill of evil in
-the hearts of those listening, that is, the Jews: "As a well keeps its water
-cold, so she keeps cold her wickedness" [Jer 6:7]; and we read of this winter:
-"The winter is past, the rain is over and gone" (Song 2:11).<a href="#_ftn27"
-name="_ftnref27">[27]</a>
-
-<p>1436 Then he describes the place, <b>and Jesus was walking
-in the temple, in the portico of Solomon</b>. He describes it first in a
-general way, <b>in the temple</b>: "The Lord is in his holy temple" (Ps 11:4);
-secondly, in more detail, saying, <b>in the portico of Solomon</b>. We have to
-know that the temple included not just its main building, but the surrounding
-porticos as well; it was on these porticos that the people stood and prayed,
-for only the priests prayed in the temple. It was called the portico of Solomon
-because it was the place where Solomon stood and prayed when the temple was
-being dedicated: "Then Solomon stood before the altar of the Lord in the
-presence of all the assembly of Israel" (1 Kgs 8:22).
-
-<p>1437 One might object that the temple which Solomon built
-was destroyed, and so was his portico. I answer that the temple was rebuilt according
-to the specifications of the previous one; and so just as that portico was
-called the portico of Solomon in the first instance, it was called the same
-later out of respect for him.
-
-<p>1438 The persons who question Christ are described as to
-their malice; thus he says, <b>so the Jews gathered round him</b>, unwarmed by
-loving charity, but burning with the desire to harm him. They came to attack
-him, surrounding and pressing him in on all sides: "Many bulls encompass me"
-(Ps 22:12); "Ephraim has encompassed me" (Hos 11:12).
-
-<p>1439 Then when he says, <b>and said to him</b>…we see the
-Jews questioning him. First, he mentions the pretended reason for their
-questions when he says, <b>How long will you keep us in suspense?</b> Their
-manner is flattering because they want it to appear that they desire to know
-the truth about him. It is like they were saying: We are hanging in
-anticipation. How long will you keep us unsatisfied? "Hope deferred makes the
-heart sick" (Prv 13:12).
-
-<p>Secondly, they state their
-question, <b>If you are the Christ, tell us plainly</b>. Note their perversity;
-for since they resent Christ's calling himself the Son of God (5:18), they do
-not ask him if he is the Son of God, but <b>If you are the Christ, tell us
-plainly</b>. They hoped by this to obtain grounds for accusing him before
-Pilate for inciting sedition and making himself king - which was in opposition
-to Caesar and offensive to the Romans. Thus it was that when the Jews accused
-Christ of making himself the Son of God, Pilate was not very impressed; but
-when they said: "Every one who makes himself a king sets himself against
-Caesar" (19:12), he was swayed against Christ. This is why they say, <b>If you
-are the Christ</b>, or a king, or anointed, <b>tell us plainly.</b>
-
-<p>Secondly, notice their wickedness,
-because they say, <b>plainly</b>. It was like saying: Up to now you have not
-taught in public, but more or less in secret; but in reality, Christ said
-everything openly and was present for the festival days, and said nothing in
-secret: "I have spoken openly to the world…I have said nothing secretly"
-(18:20).
-
+side, and this is in two ways. First, by the profundity of Christ's
+words. Thus he says, <b>Others</b>, that is, those who rightly
+understood, <b>said, These are not the sayings of one who has a
+demon</b>. This was like saying: It is clear from what he is saying
+that he is not mad, because his words are orderly and profound:
+"Lord, to whom shall we go? You have the words of eternal life"
+(6:69). And Paul says, "I am not mad, most excellent Festus, but I
+am speaking the sober truth" (Acts 26:25). Secondly, this opinion
+is refuted by the greatness of the miracle worked by Christ. Thus
+they say, <b>Can a demon open the eyes of the blind?</b> This
+means: Was not this one of the greatest of miracles? They were
+correct in believing that it could be performed only by the power
+of God: "If this man were not from God, he could do nothing"
+(9:33).</p>
+<p>1431 It should be noted that there are certain "miracles" which
+can be performed by the power of demons and angels, and there are
+others which in no way can be accomplished by their power. Those
+things which are above the order of nature no creature whatever can
+perform by its own power, since the creature itself is subject to
+the laws of nature. God alone, who is above nature, can act above
+the order of nature. Therefore, whatever any creature performs must
+remain within the order of nature, an angel, either good or wicked,
+is able to do, when it is permitted. Thus, by using the seeds which
+in natural things are ordered to the generation of certain animals,
+they are able to effect the generation of these animals, as
+Pharaoh's magicians did (Ex 7:11). Again, they can produce changes
+affecting the nature of a thing; thus, they can heal the sick who
+could be helped by the power of nature.</p>
+<p>But things that absolutely transcend the order of nature can be
+performed by God alone, or by good angels and saintly men through
+God's power, which they obtain through prayer. Such would be the
+conferring of sight on the blind and the raising of the dead; for
+the power of nature cannot extend to the restoring of sight or to
+the raising of the dead. Consequently, a demon cannot open the eyes
+of a blind man or raise the dead, because this is done by God
+alone, and by the saints through the power of God.</p>
+<p>1432 Here we see the dispute which the Jewish leaders initiated
+with Christ. First, the Evangelist gives the question asked by the
+Jews; secondly, Christ's answer (v 25); and thirdly, the effect of
+this answer (v 31). Concerning the first he does two things: first,
+he describes the circumstances of the questioning; secondly, he
+gives the question itself (v 24). The circumstances of the
+questioning are described with respect to three things: the time,
+the place, and the persons who ask the question.</p>
+<p>1433 He mentions the specific time first, saying, <b>it was</b>
+(<i>encaenia</i>) <b>the feast of the Dedication at Jerusalem</b>.
+To understand this we have to know, as Augustine says, that an
+"encaenia" was the feast of the dedication of a church.<a href=
+"#_ftn26" name="_ftnref26" id="_ftnref26">[26]</a> The Greek word,
+<i>caenos</i>, is the same as the Latin word for "new." Thus an
+<i>encaenia</i> is the same as a renewal; and even in everyday
+speech, when something is dedicated to some use, it is said to be
+"encaeniated," which is the same thing as being renewed. Thus the
+<i>encaenia</i>, the feast of the Dedication, was the feast and
+commemoration of the dedication of the temple, for when we newly
+dedicate some church to the divine worship, we celebrate its being
+set aside for a sacred purpose; and in memory of this we celebrate
+it every year on the same day. Thus every year the Jews celebrated
+the <i>encaenia</i>, the remembrance of the dedication of the
+temple.</p>
+<p>1434 To understand why there is a feast for the consecration of
+a church, we should note that all the feasts in the Church are
+celebrated in remembrance of God's blessings: "I will recount the
+steadfast love of the Lord" (Is 63:7). Again in Psalm 117 [v 1],
+after David called to mind God's many blessings, saying, "Give
+praise to the Lord, for he is good," he adds, "Solemnize this day,
+with shady boughs, even to the horn of the altar" [v 26].</p>
+<p>We recall God's benefits to us as being of three kinds.
+Sometimes, as they are found in our head, the Lord Jesus Christ.
+Thus we celebrate the feast of his birth, and of his resurrection,
+and so on. Sometimes we recall them as found in our fellow members,
+that is, in the saints, who are members of the Church. This is
+fitting, for as the Apostle says: "If one member is honored, all
+rejoice together" (1 Cor 12:26). Thus we celebrate the feasts of
+Saints Peter and Paul, and the other saints. But at times we recall
+God's benefits as found in the entire Church: for example, the
+benefits of the sacraments and other things granted to the Church
+in general. Now a material church building is like a sign of the
+gathering of the faithful of the Church, and in this building all
+the sacraments of grace are dispensed. So it is in memory of these
+benefits that we celebrate the feast of the dedication of a church.
+Indeed, such a feast is greater than the feast of any saint, just
+as the benefits conferred upon the whole Church, which benefits we
+celebrate, exceed the benefits conferred on some saint and recalled
+during his feast.</p>
+<p>1435 Recall that the temple at Jerusalem had been consecrated
+three times: first by Solomon (1 Kgs c 8); secondly, during the
+time of Ezra by Zerubbabel and Jesus, the high priest (Ezra c 6);
+thirdly, by the Maccabees, for it says in 1 Maccabees (c 4) that
+they went up to Jerusalem to cleanse the holy places. Now this
+feast was not celebrated in memory of the dedication by Solomon,
+because that took place in the fall, i.e., in the seventh month;
+nor was it in memory of the dedication made at the time of Ezra,
+for this took place during the spring, i.e., the ninth day of
+March. But it was in memory of the dedication made by the
+Maccabees, which took place during the winter. And so to show this
+he mentions the specific time, saying, <b>it was winter.</b></p>
+<p>There is also a mystical reason for mentioning the time. As
+Gregory says (<i>Morals</i> 2), the Evangelist took care to mention
+the season as winter in order to indicate the chill of evil in the
+hearts of those listening, that is, the Jews: "As a well keeps its
+water cold, so she keeps cold her wickedness" [Jer 6:7]; and we
+read of this winter: "The winter is past, the rain is over and
+gone" (Song 2:11).<a href="#_ftn27" name="_ftnref27" id=
+"_ftnref27">[27]</a></p>
+<p>1436 Then he describes the place, <b>and Jesus was walking in
+the temple, in the portico of Solomon</b>. He describes it first in
+a general way, <b>in the temple</b>: "The Lord is in his holy
+temple" (Ps 11:4); secondly, in more detail, saying, <b>in the
+portico of Solomon</b>. We have to know that the temple included
+not just its main building, but the surrounding porticos as well;
+it was on these porticos that the people stood and prayed, for only
+the priests prayed in the temple. It was called the portico of
+Solomon because it was the place where Solomon stood and prayed
+when the temple was being dedicated: "Then Solomon stood before the
+altar of the Lord in the presence of all the assembly of Israel" (1
+Kgs 8:22).</p>
+<p>1437 One might object that the temple which Solomon built was
+destroyed, and so was his portico. I answer that the temple was
+rebuilt according to the specifications of the previous one; and so
+just as that portico was called the portico of Solomon in the first
+instance, it was called the same later out of respect for him.</p>
+<p>1438 The persons who question Christ are described as to their
+malice; thus he says, <b>so the Jews gathered round him</b>,
+unwarmed by loving charity, but burning with the desire to harm
+him. They came to attack him, surrounding and pressing him in on
+all sides: "Many bulls encompass me" (Ps 22:12); "Ephraim has
+encompassed me" (Hos 11:12).</p>
+<p>1439 Then when he says, <b>and said to him</b>&hellip;we see the
+Jews questioning him. First, he mentions the pretended reason for
+their questions when he says, <b>How long will you keep us in
+suspense?</b> Their manner is flattering because they want it to
+appear that they desire to know the truth about him. It is like
+they were saying: We are hanging in anticipation. How long will you
+keep us unsatisfied? "Hope deferred makes the heart sick" (Prv
+13:12).</p>
+<p>Secondly, they state their question, <b>If you are the Christ,
+tell us plainly</b>. Note their perversity; for since they resent
+Christ's calling himself the Son of God (5:18), they do not ask him
+if he is the Son of God, but <b>If you are the Christ, tell us
+plainly</b>. They hoped by this to obtain grounds for accusing him
+before Pilate for inciting sedition and making himself king - which
+was in opposition to Caesar and offensive to the Romans. Thus it
+was that when the Jews accused Christ of making himself the Son of
+God, Pilate was not very impressed; but when they said: "Every one
+who makes himself a king sets himself against Caesar" (19:12), he
+was swayed against Christ. This is why they say, <b>If you are the
+Christ</b>, or a king, or anointed, <b>tell us plainly.</b></p>
+<p>Secondly, notice their wickedness, because they say,
+<b>plainly</b>. It was like saying: Up to now you have not taught
+in public, but more or less in secret; but in reality, Christ said
+everything openly and was present for the festival days, and said
+nothing in secret: "I have spoken openly to the world&hellip;I have
+said nothing secretly" (18:20).</p>
 <p>1440 Now we have the answer of Christ, where he shows their
-unbelief, proving they were deceitful in saying they wished to know the truth
-when they said, "How long will you keep us in suspense?" He shows this in two
-ways. First, because they did not believe his words; and about this he says, <b>I
-told you, and you do not believe</b>. As if to say: You say to me, "If you are
-the Christ," the king, "tell us." But <b>I told you</b>, that is, I told you
-the truth, <b>and you do not believe</b>. "If I tell you, you will not believe"
-(Lk 22:67).
-
-<p>He shows this in a second way
-because they do not believe his works. And about this he says: <b>the works
-that I do in my Father's name, they bear witness to me</b>. He first shows
-their unbelief in his works; secondly, the reason for their unbelief (v 26).
-
-<p>1441 As to the first he says, <b>the works that I do</b>….
-This was like saying: You cannot be persuaded and satisfied by my words, nor
-even by those great works which I do <b>in my Father's name</b>, i.e., for his
-glory. <b>They bear witness to me</b>, because they can be performed by God
-alone. Thus they clearly show that I have come from God: "The tree is known by
-its fruit" (Matt 12:33); "These very works which I am doing, bear witness"
-(5:36). <b>But you do not believe</b>: "Though he had done so many signs before
-them, yet they did not believe in him" (12:37). For this reason they are
-inexcusable: "If I had not done among them the works which no one else did,
-they would not have sin; but now they have seen and hated both me and my Father
-(15:24).
-
-<p>1442 The reason for their unbelief is that they are
-separated from Christ's sheep. So he says, <b>but you do not believe, because
-you do not belong to my sheep</b>. He does three things concerning this. First,
-he says that they are excluded from membership in the sheep of Christ;
-secondly, he shows the dignity of his sheep (v 27); thirdly, he proves that no
-one will snatch his sheep out of his hands (v 29).
-
-<p>1443 He mentions that they are not among his sheep when he
-says, <b>you do not belong to my sheep</b>, i.e., you are not predestined to
-believe, but foreknown to eternal destruction. For the very fact that we
-believe is due to God: "For it has been granted to you that for the sake of
-Christ you should not only believe in him but also suffer for his sake" (Phil
-1:29); "For by grace you have been saved thorough faith; and this is not your
-own doing, it is the gift of God" (Eph 2:8). And this is given only to those
-for whom it was prepared from eternity; thus, only those believe in him who
-have been ordained to this by God through an eternal predestination: "As many
-as were ordained to eternal life believed" (Acts 13:48); "We believe that we
-shall be saved through the grace of the Lord Jesus" (Acts 15:11).
-
-<p>1444 But should anyone be told that he is not predestined?
-It seems that he should not be told: for since no one can be saved unless he is
-predestined, if one is told that he is not predestined, he would be driven to
-despair. And so our Lord was driving the Jews to despair when he said to them, <b>you
-do not believe, because you do not belong to my sheep</b>. My answer to this is
-that in this group there was something common to all, that is, they were not
-preordained by God to believe at that time; and there was also something
-special, that is, some of them were preordained to believe later. Thus, some of
-them did believe later, for we read in Acts (c 2) that three thousand of them
-believed in one day. But some were not preordained to do this. Therefore, it
-did not militate against hope to say to a group, some of whom were preordained
-to believe later, that they did not belong to his sheep, because no one of them
-could apply this definitely to himself. But it would militate against hope if
-Christ had said this to some definite person.<a href="#_ftn28" name="_ftnref28"
->[28]</a>
-
+unbelief, proving they were deceitful in saying they wished to know
+the truth when they said, "How long will you keep us in suspense?"
+He shows this in two ways. First, because they did not believe his
+words; and about this he says, <b>I told you, and you do not
+believe</b>. As if to say: You say to me, "If you are the Christ,"
+the king, "tell us." But <b>I told you</b>, that is, I told you the
+truth, <b>and you do not believe</b>. "If I tell you, you will not
+believe" (Lk 22:67).</p>
+<p>He shows this in a second way because they do not believe his
+works. And about this he says: <b>the works that I do in my
+Father's name, they bear witness to me</b>. He first shows their
+unbelief in his works; secondly, the reason for their unbelief (v
+26).</p>
+<p>1441 As to the first he says, <b>the works that I
+do</b>&hellip;. This was like saying: You cannot be persuaded and
+satisfied by my words, nor even by those great works which I do
+<b>in my Father's name</b>, i.e., for his glory. <b>They bear
+witness to me</b>, because they can be performed by God alone. Thus
+they clearly show that I have come from God: "The tree is known by
+its fruit" (Matt 12:33); "These very works which I am doing, bear
+witness" (5:36). <b>But you do not believe</b>: "Though he had done
+so many signs before them, yet they did not believe in him"
+(12:37). For this reason they are inexcusable: "If I had not done
+among them the works which no one else did, they would not have
+sin; but now they have seen and hated both me and my Father
+(15:24).</p>
+<p>1442 The reason for their unbelief is that they are separated
+from Christ's sheep. So he says, <b>but you do not believe, because
+you do not belong to my sheep</b>. He does three things concerning
+this. First, he says that they are excluded from membership in the
+sheep of Christ; secondly, he shows the dignity of his sheep (v
+27); thirdly, he proves that no one will snatch his sheep out of
+his hands (v 29).</p>
+<p>1443 He mentions that they are not among his sheep when he says,
+<b>you do not belong to my sheep</b>, i.e., you are not predestined
+to believe, but foreknown to eternal destruction. For the very fact
+that we believe is due to God: "For it has been granted to you that
+for the sake of Christ you should not only believe in him but also
+suffer for his sake" (Phil 1:29); "For by grace you have been saved
+thorough faith; and this is not your own doing, it is the gift of
+God" (Eph 2:8). And this is given only to those for whom it was
+prepared from eternity; thus, only those believe in him who have
+been ordained to this by God through an eternal predestination: "As
+many as were ordained to eternal life believed" (Acts 13:48); "We
+believe that we shall be saved through the grace of the Lord Jesus"
+(Acts 15:11).</p>
+<p>1444 But should anyone be told that he is not predestined? It
+seems that he should not be told: for since no one can be saved
+unless he is predestined, if one is told that he is not
+predestined, he would be driven to despair. And so our Lord was
+driving the Jews to despair when he said to them, <b>you do not
+believe, because you do not belong to my sheep</b>. My answer to
+this is that in this group there was something common to all, that
+is, they were not preordained by God to believe at that time; and
+there was also something special, that is, some of them were
+preordained to believe later. Thus, some of them did believe later,
+for we read in Acts (c 2) that three thousand of them believed in
+one day. But some were not preordained to do this. Therefore, it
+did not militate against hope to say to a group, some of whom were
+preordained to believe later, that they did not belong to his
+sheep, because no one of them could apply this definitely to
+himself. But it would militate against hope if Christ had said this
+to some definite person.<a href="#_ftn28" name="_ftnref28" id=
+"_ftnref28">[28]</a></p>
 <p>1445 Now he reveals the dignity of his sheep when he says, <b>my
-sheep hear my voice</b>. He here mentions four things: two of them are what we
-do in reference to Christ; the other two, which correspond to the first two are
-what Christ does in us.
-
-<p>1446 The first thing we do is to obey Christ. Concerning
-this he says, <b>my sheep</b>, through predestination, <b>hear my voice</b>, by
-believing and obeying my precepts: "O that today you would harken to his voice!
-Harden not your hearts" (Ps 95:7).
-
+sheep hear my voice</b>. He here mentions four things: two of them
+are what we do in reference to Christ; the other two, which
+correspond to the first two are what Christ does in us.</p>
+<p>1446 The first thing we do is to obey Christ. Concerning this he
+says, <b>my sheep</b>, through predestination, <b>hear my
+voice</b>, by believing and obeying my precepts: "O that today you
+would harken to his voice! Harden not your hearts" (Ps 95:7).</p>
 <p>1447 The second thing, corresponding to this, is what Christ
-does, which is to give his love and approval. Concerning this he says, <b>and I
-know them</b>, that is, I love and approve of them: "The Lord knows those who
-are his" (2 Tim 2:19). This is like saying: The very fact that they hear me is
-due to the fact that <b>I know them</b> by an eternal election.
-
-<p>But if a person cannot believe
-unless God gives this to him, it seems that unbelief should not be imputed to
-anyone. I answer that it is imputed to them because they are the cause why it
-is not given to them. Thus, I cannot see the light unless I am enlightened by
-the sun. Yet if I were to close my eyes, I would not see the light; but this is
-not due to the sun but to me, because by closing my eyes I am the cause of my
-not being enlightened. Now sin, for example, original sin, and in some persons
-actual sin, is the cause why we are not enlightened by God through faith. This
-cause is in everyone. Thus, all who are left by God are left by reason of the
-just judgment of God, and those who are chosen are lifted up by God's mercy.
-
+does, which is to give his love and approval. Concerning this he
+says, <b>and I know them</b>, that is, I love and approve of them:
+"The Lord knows those who are his" (2 Tim 2:19). This is like
+saying: The very fact that they hear me is due to the fact that
+<b>I know them</b> by an eternal election.</p>
+<p>But if a person cannot believe unless God gives this to him, it
+seems that unbelief should not be imputed to anyone. I answer that
+it is imputed to them because they are the cause why it is not
+given to them. Thus, I cannot see the light unless I am enlightened
+by the sun. Yet if I were to close my eyes, I would not see the
+light; but this is not due to the sun but to me, because by closing
+my eyes I am the cause of my not being enlightened. Now sin, for
+example, original sin, and in some persons actual sin, is the cause
+why we are not enlightened by God through faith. This cause is in
+everyone. Thus, all who are left by God are left by reason of the
+just judgment of God, and those who are chosen are lifted up by
+God's mercy.</p>
 <p>1448 The third thing, which is what we do, concerns our
-imitation of Christ. So he says, <b>and they follow me</b>: "My foot has held
-fast his steps" (Job 23:11); "Christ also suffered for you, leaving you an
-example, that you should follow in his steps" (1 Pet 2:21).
-
-<p>1449 The corresponding fourth part, which is what Christ
-does, is the bestowing of a reward. Concerning this he says, <b>and I give them
-eternal life</b>. This is like saying: They follow me by walking the path of
-gentleness and innocence in this life, and I will see that afterwards they will
-follow me by entering into the joys of eternal life.
-
-<p>Our Lord shows in three ways that
-this reward will never end. Something can end in three ways. First of all, by
-its very nature, for example, if it is corruptible. But this reward is incorruptible
-of its very nature. Thus He says, <b>I give them eternal life</b>, which is
-incorruptible and ever-living enjoyment of God: "This is eternal life, that
-they know thee the only true God, and Jesus Christ whom thou hast sent" (17:3).
-As Augustine says, this is the pasture which he spoke before (v 9).<a
-href="#_ftn29" name="_ftnref29">[29]</a>
-Indeed, eternal life is called a good pasture because it is entirely verdant
-and nothing withers away. Secondly, a thing can end because the one receiving
-it ends, or does not guard it well. But this will not happen to that reward; so
-he says, <b>and they shall never perish</b>, that is, the sheep will never
-perish. This conflicts with Origen, for he said that the saints in glory are
-able to sin.<a href="#_ftn30" name="_ftnref30">[30]</a>
-Yet our Lord says, <b>they shall never perish</b>, because they will be preserved
-forever: "He who conquers I will make him a pillar in the temple of my God;
-never shall he go out of it" (Rev 3:12). Thirdly, a thing can end by being
-snatched by force: for perhaps Adam would not have been cast out if the
-Deceiver had not been there. But this will not happen in eternal life, and so
-he says, <b>and no one shall snatch them</b>, that is, the sheep, <b>out of my
-hand</b>, that is, from my protection and loyalty: "The souls of the righteous
-are in the hand of God" (Wis 3:1). As Augustine says: "There the wolf does not
+imitation of Christ. So he says, <b>and they follow me</b>: "My
+foot has held fast his steps" (Job 23:11); "Christ also suffered
+for you, leaving you an example, that you should follow in his
+steps" (1 Pet 2:21).</p>
+<p>1449 The corresponding fourth part, which is what Christ does,
+is the bestowing of a reward. Concerning this he says, <b>and I
+give them eternal life</b>. This is like saying: They follow me by
+walking the path of gentleness and innocence in this life, and I
+will see that afterwards they will follow me by entering into the
+joys of eternal life.</p>
+<p>Our Lord shows in three ways that this reward will never end.
+Something can end in three ways. First of all, by its very nature,
+for example, if it is corruptible. But this reward is incorruptible
+of its very nature. Thus He says, <b>I give them eternal life</b>,
+which is incorruptible and ever-living enjoyment of God: "This is
+eternal life, that they know thee the only true God, and Jesus
+Christ whom thou hast sent" (17:3). As Augustine says, this is the
+pasture which he spoke before (v 9).<a href="#_ftn29" name=
+"_ftnref29" id="_ftnref29">[29]</a> Indeed, eternal life is called
+a good pasture because it is entirely verdant and nothing withers
+away. Secondly, a thing can end because the one receiving it ends,
+or does not guard it well. But this will not happen to that reward;
+so he says, <b>and they shall never perish</b>, that is, the sheep
+will never perish. This conflicts with Origen, for he said that the
+saints in glory are able to sin.<a href="#_ftn30" name="_ftnref30"
+id="_ftnref30">[30]</a> Yet our Lord says, <b>they shall never
+perish</b>, because they will be preserved forever: "He who
+conquers I will make him a pillar in the temple of my God; never
+shall he go out of it" (Rev 3:12). Thirdly, a thing can end by
+being snatched by force: for perhaps Adam would not have been cast
+out if the Deceiver had not been there. But this will not happen in
+eternal life, and so he says, <b>and no one shall snatch them</b>,
+that is, the sheep, <b>out of my hand</b>, that is, from my
+protection and loyalty: "The souls of the righteous are in the hand
+of God" (Wis 3:1). As Augustine says: "There the wolf does not
 snatch, nor the thief steal, nor the robber kill."<a href="#_ftn31"
-name="_ftnref31">[31]</a>
-
-<p>1450 He now proves what he had said above about the dignity
-of his sheep, namely, that no one can snatch them from his hand. His reason is
-this: No one can snatch what is in the hand of my Father; but the Father's hand
-and mine are the same; therefore, no one can snatch what is in my hand.
-Concerning this he does three things: first, he gives the minor premise by
-showing that the Father had communicated divinity to him, saying, <b>what my
-Father has given to me</b>, through an eternal generation, <b>is greater than
-all</b>. "For as the Father has life in himself, so he has granted the Son also
-to have life in himself" (5:26). It is <b>greater</b> than any power: "He has
-given him authority to execute judgment, because he is the Son of man" (5:27);
-it is <b>greater</b> than any reverence and honor: "God had bestowed on him the
-name which is above every name, that at the name of Jesus every knee should
-bow" (Phil 2:9). Therefore, <b>what my Father has given to me</b>, that is,
-that I am his Word, his only begotten, and the splendor of his light, <b>is
-greater than all</b>.
-
-<p>Secondly, he mentions the greatness
-of the Father's power, which concerns the major premise, when he says, <b>and
-no one is able to snatch</b>, take by violence or secretly pilfer, <b>out of my
-Father's hand</b>, from the power of my Father, or from me, who am the might of
-the Father - although as Augustine says, it is better to say "from the power of
-the Father" than "from me." <a href="#_ftn32"
-name="_ftnref32">[32]</a>
-Now <b>no one is able to snatch out of my Father's hand</b>, because he is the
-almighty One who is not subject to violence, and he is all-wise from whom
-nothing is hidden: "He is wise in heart, and mighty in strength" (Job 9:4).
-
-<p>Thirdly, he affirms his unity with
-the Father, and from this the conclusion follows. Thus he says, <b>I and the
-Father are one</b>. As if to say: <b>no one shall snatch them out of my hand</b>,
-because <b>I and the Father are one</b>, by a unity of essence, for the Father
-and the Son are the same in nature.
-
+name="_ftnref31" id="_ftnref31">[31]</a></p>
+<p>1450 He now proves what he had said above about the dignity of
+his sheep, namely, that no one can snatch them from his hand. His
+reason is this: No one can snatch what is in the hand of my Father;
+but the Father's hand and mine are the same; therefore, no one can
+snatch what is in my hand. Concerning this he does three things:
+first, he gives the minor premise by showing that the Father had
+communicated divinity to him, saying, <b>what my Father has given
+to me</b>, through an eternal generation, <b>is greater than
+all</b>. "For as the Father has life in himself, so he has granted
+the Son also to have life in himself" (5:26). It is <b>greater</b>
+than any power: "He has given him authority to execute judgment,
+because he is the Son of man" (5:27); it is <b>greater</b> than any
+reverence and honor: "God had bestowed on him the name which is
+above every name, that at the name of Jesus every knee should bow"
+(Phil 2:9). Therefore, <b>what my Father has given to me</b>, that
+is, that I am his Word, his only begotten, and the splendor of his
+light, <b>is greater than all</b>.</p>
+<p>Secondly, he mentions the greatness of the Father's power, which
+concerns the major premise, when he says, <b>and no one is able to
+snatch</b>, take by violence or secretly pilfer, <b>out of my
+Father's hand</b>, from the power of my Father, or from me, who am
+the might of the Father - although as Augustine says, it is better
+to say "from the power of the Father" than "from me." <a href=
+"#_ftn32" name="_ftnref32" id="_ftnref32">[32]</a> Now <b>no one is
+able to snatch out of my Father's hand</b>, because he is the
+almighty One who is not subject to violence, and he is all-wise
+from whom nothing is hidden: "He is wise in heart, and mighty in
+strength" (Job 9:4).</p>
+<p>Thirdly, he affirms his unity with the Father, and from this the
+conclusion follows. Thus he says, <b>I and the Father are one</b>.
+As if to say: <b>no one shall snatch them out of my hand</b>,
+because <b>I and the Father are one</b>, by a unity of essence, for
+the Father and the Son are the same in nature.</p>
 <p>1451 This statement rejects two errors: that of Arius, who
-distinguished the essence [of the Father from that of the Son], and that of
-Sabellius, who did not distinguish the person [of the Father from the person of
-the Son]. We escape both Charybdis and Scylla, for by the fact that Christ
-says, <b>one</b>, he saves us from Arius, because if one, then they are not
-different [in nature]. And by the fact that he says, <b>we are</b>, he saves us
-from Sabellius, for if we are, then the Father and the Son are not the same
-[person].
-
-<p>Yet the Arians, deceived by their
-wickedness, try to deny this, and say that a creature can in some sense be one
-with God, and in this sense the Son can be one with the Father. The falsity of
-this can be shown in three ways. First, from our very manner of speaking. For
-it is clear that "one" is asserted as "being"; thus, just as something is not
-said to be a being absolutely except according to its substance, so it is not
-said to be one except according to its substance or nature. Now something is
-asserted absolutely when it is asserted with no added qualification. Therefore,
-because <b>I and the Father are one</b>, is asserted absolutely, without any
-qualifications added, it is plain that they are one according to substance and
-nature. But we never find that God and a creature are one without some added qualification,
-as in 1 Corinthians (6:17): "He who is united to the Lord becomes one spirit
-with him." Therefore, it is clear that the Son of God is not one with the
-Father as a creature can be.<a href="#_ftn33" name="_ftnref33">[33]</a>
-
-<p>Secondly, we can see this from his
-previous statement, <b>what my Father has given me is greater than all</b>. He
-draws the conclusion from this: <b>I and the Father are one</b>. This is like
-saying: We are one to the extent that the Father has given me that which is
-greater than all.
-
-<p>Thirdly, it is clear from his
-intention. For our Lord proves that no one will snatch the sheep from his hand
-precisely because no one can snatch from the hand of his Father. But this would
-not follow if his power were less than the power of the Father. Therefore, the
-Father and Son are one in nature, honor and power.
-<BR><BR><BR>
-<p align=center><B>LECTURE 6</B>
-
-<p>31 The Jews took up stones again to stone him. 32 Jesus
-answered them, "I have shown you many good works from the Father; for which of
-these do you stone me?" 33 The Jews answered him, "We stone you for no good
-work but for blasphemy; because you, being a man, make yourself God." 34 Jesus
-answered them, "Is it not written in your law, 'I said, you are gods'? 35 If he
-called them gods to whom the word of God came (and scripture cannot be broken),
-36 do you say of him whom the Father consecrated [sanctified] and sent into the
-world, 'You are blaspheming,' because I said, 'I am the Son of God'? 37 If I am
-not doing the works of my Father, then do not believe me; 38 but if I do them,
-even though you do not believe me, believe the works, that you may know and
-understand [believe] that the Father is in me and I am in the Father." 39 Again
-they tried to arrest him, but he escaped from their hands. 40 He went away
-again across the Jordan to the place where John at first baptized, and there he
-remained. 41 And many came to him; and they said, "John did no sign, but
-everything that John said about this man was true." 42 And many believed in him
-there.<a href="#_ftn34" name="_ftnref34"><b>[34]</b></a>
-
+distinguished the essence [of the Father from that of the Son], and
+that of Sabellius, who did not distinguish the person [of the
+Father from the person of the Son]. We escape both Charybdis and
+Scylla, for by the fact that Christ says, <b>one</b>, he saves us
+from Arius, because if one, then they are not different [in
+nature]. And by the fact that he says, <b>we are</b>, he saves us
+from Sabellius, for if we are, then the Father and the Son are not
+the same [person].</p>
+<p>Yet the Arians, deceived by their wickedness, try to deny this,
+and say that a creature can in some sense be one with God, and in
+this sense the Son can be one with the Father. The falsity of this
+can be shown in three ways. First, from our very manner of
+speaking. For it is clear that "one" is asserted as "being"; thus,
+just as something is not said to be a being absolutely except
+according to its substance, so it is not said to be one except
+according to its substance or nature. Now something is asserted
+absolutely when it is asserted with no added qualification.
+Therefore, because <b>I and the Father are one</b>, is asserted
+absolutely, without any qualifications added, it is plain that they
+are one according to substance and nature. But we never find that
+God and a creature are one without some added qualification, as in
+1 Corinthians (6:17): "He who is united to the Lord becomes one
+spirit with him." Therefore, it is clear that the Son of God is not
+one with the Father as a creature can be.<a href="#_ftn33" name=
+"_ftnref33" id="_ftnref33">[33]</a></p>
+<p>Secondly, we can see this from his previous statement, <b>what
+my Father has given me is greater than all</b>. He draws the
+conclusion from this: <b>I and the Father are one</b>. This is like
+saying: We are one to the extent that the Father has given me that
+which is greater than all.</p>
+<p>Thirdly, it is clear from his intention. For our Lord proves
+that no one will snatch the sheep from his hand precisely because
+no one can snatch from the hand of his Father. But this would not
+follow if his power were less than the power of the Father.
+Therefore, the Father and Son are one in nature, honor and
+power.<br />
+<br />
+<br /></p>
+<p align="center"><b>LECTURE 6</b></p>
+<p>31 The Jews took up stones again to stone him. 32 Jesus answered
+them, "I have shown you many good works from the Father; for which
+of these do you stone me?" 33 The Jews answered him, "We stone you
+for no good work but for blasphemy; because you, being a man, make
+yourself God." 34 Jesus answered them, "Is it not written in your
+law, 'I said, you are gods'? 35 If he called them gods to whom the
+word of God came (and scripture cannot be broken), 36 do you say of
+him whom the Father consecrated [sanctified] and sent into the
+world, 'You are blaspheming,' because I said, 'I am the Son of
+God'? 37 If I am not doing the works of my Father, then do not
+believe me; 38 but if I do them, even though you do not believe me,
+believe the works, that you may know and understand [believe] that
+the Father is in me and I am in the Father." 39 Again they tried to
+arrest him, but he escaped from their hands. 40 He went away again
+across the Jordan to the place where John at first baptized, and
+there he remained. 41 And many came to him; and they said, "John
+did no sign, but everything that John said about this man was
+true." 42 And many believed in him there.<a href="#_ftn34" name=
+"_ftnref34" id="_ftnref34"><b>[34]</b></a></p>
 <p>1452 We have seen the teaching of Christ; and now we see the
-effect this teaching has on the Jews. First, Jesus reproves their fierceness;
-secondly, he defends himself against the charge of blasphemy; and thirdly, he
-escapes from their violence (v 39).
-
-<p>1453 Concerning the first, two things are done. First, we
-see the violence of the Jews inciting them to stone Christ. The Evangelist
-says, <b>The Jews took up stones again to stone him</b>. They were hard of
-heart and unable to understand his profound message; and so, being like stones,
-they resort to stones: "When I spoke to them they fought against me without
-cause" [Ps 119:7].
-
-<p>1454 Secondly, we see our Lord reprove their violence,
-saying, <b>I have shown you many good works</b>. First, he reminds them of the
-benefits given to them; secondly, he reproves their violence. He recalls the
-benefits he granted in healing the sick, in teaching them and performing his
-miracles. So he answered them saying, <b>I have shown you many good works</b>,
-by healing, teaching and working miracles - "He has done all things well" (Mk
-7:37) - <b>from the Father</b>, whose glory I have sought in all these things -
-"Yet I do not seek my own glory" (8:50). And he reproves their violence when he
-says, <b>for which of these do you stone me?</b> This was like saying: You
-should honor one who does good to you, not stone him: "Is evil a recompense for
-good?" (Jer 18:20).
-
-<p>1455 Now our Lord defends himself from the charge of
-blasphemy. First, we see him accused of blasphemy by the Jews; and secondly,
-Christ proves his innocence (v 34).
-
-<p>1456 With respect to the first, the Evangelist says, <b>The
-Jews answered him, We stone you for no good work but for blasphemy</b>. There
-are five things to be considered here. First, what seems to be the motive for
-their stoning him, namely, his blasphemy. For Leviticus commands that
-blasphemers be stoned: "Bring out of the camp him who has blasphemed; and let
-all who heard him lay their hands upon his head, and let the congregation stone
-him" [24:14]. Mentioning this motive, they say, <b>We stone you for no good
-work but for blasphemy</b>.
-
-<p>Secondly, they specify his
-blasphemy. It is blasphemy not only to attribute to God what is not appropriate
-to him, but also to attribute to another what belongs to God alone. So, it is
-blasphemy not only to say that God is a body, but also to say that a creature
-can create: "It is blasphemy! Who can forgive sins but God alone?" (Mk 2:7).
-Thus the Jews were saying that our Lord was a blasphemer not in the first way,
-but for usurping for himself what is proper to God: <b>because you, being a
-man, make yourself God.</b>
-
-<p>The third thing to be considered is
-that the Jews understood the words of Christ, <b>I and the Father are one</b>,
-better than the Arians did. Thus they were incensed because they understood
-that <b>I and the Father are one</b> could only be said if the Father and Son
-are equal. This is what they say, <b>you make yourself God</b>, claiming by
-your words that you are God, which is not true, you, <b>being a man</b>.
-
-<p>The fourth point to consider is
-that the distance between God and man is so great that it was unbelievable to
-them that someone with a human nature could be God. So they significantly say, <b>because
-you, being a man, make yourself God</b>. Yet this unbelief could have been
-dispelled by what is read in the Psalm, "What is man that you are mindful of
-him? Or the son of man that you visit him?" [Ps 8:5]; and in Habakkuk (1:5):
-"For I am doing a work in your days that you would not believe if told," this
-is, the work of the incarnation, which surpasses every mind.
-
-<p>The fifth thing to consider is that
-they do not agree with themselves: for on the one hand, they say that Christ
-does good works, saying, <b>we stone you for no good work</b>; and on the other
-hand, they accuse him of blasphemy, usurping for himself the honor of God. Now
-these conflict with each other, for he could not accomplish miracles from God
-if he blasphemed God, because "A sound tree cannot bear evil fruit, nor can a
-bad tree bear good fruit" (Mt 7:18). And this applied especially to Christ.
-
+effect this teaching has on the Jews. First, Jesus reproves their
+fierceness; secondly, he defends himself against the charge of
+blasphemy; and thirdly, he escapes from their violence (v 39).</p>
+<p>1453 Concerning the first, two things are done. First, we see
+the violence of the Jews inciting them to stone Christ. The
+Evangelist says, <b>The Jews took up stones again to stone him</b>.
+They were hard of heart and unable to understand his profound
+message; and so, being like stones, they resort to stones: "When I
+spoke to them they fought against me without cause" [Ps 119:7].</p>
+<p>1454 Secondly, we see our Lord reprove their violence, saying,
+<b>I have shown you many good works</b>. First, he reminds them of
+the benefits given to them; secondly, he reproves their violence.
+He recalls the benefits he granted in healing the sick, in teaching
+them and performing his miracles. So he answered them saying, <b>I
+have shown you many good works</b>, by healing, teaching and
+working miracles - "He has done all things well" (Mk 7:37) -
+<b>from the Father</b>, whose glory I have sought in all these
+things - "Yet I do not seek my own glory" (8:50). And he reproves
+their violence when he says, <b>for which of these do you stone
+me?</b> This was like saying: You should honor one who does good to
+you, not stone him: "Is evil a recompense for good?" (Jer
+18:20).</p>
+<p>1455 Now our Lord defends himself from the charge of blasphemy.
+First, we see him accused of blasphemy by the Jews; and secondly,
+Christ proves his innocence (v 34).</p>
+<p>1456 With respect to the first, the Evangelist says, <b>The Jews
+answered him, We stone you for no good work but for blasphemy</b>.
+There are five things to be considered here. First, what seems to
+be the motive for their stoning him, namely, his blasphemy. For
+Leviticus commands that blasphemers be stoned: "Bring out of the
+camp him who has blasphemed; and let all who heard him lay their
+hands upon his head, and let the congregation stone him" [24:14].
+Mentioning this motive, they say, <b>We stone you for no good work
+but for blasphemy</b>.</p>
+<p>Secondly, they specify his blasphemy. It is blasphemy not only
+to attribute to God what is not appropriate to him, but also to
+attribute to another what belongs to God alone. So, it is blasphemy
+not only to say that God is a body, but also to say that a creature
+can create: "It is blasphemy! Who can forgive sins but God alone?"
+(Mk 2:7). Thus the Jews were saying that our Lord was a blasphemer
+not in the first way, but for usurping for himself what is proper
+to God: <b>because you, being a man, make yourself God.</b></p>
+<p>The third thing to be considered is that the Jews understood the
+words of Christ, <b>I and the Father are one</b>, better than the
+Arians did. Thus they were incensed because they understood that
+<b>I and the Father are one</b> could only be said if the Father
+and Son are equal. This is what they say, <b>you make yourself
+God</b>, claiming by your words that you are God, which is not
+true, you, <b>being a man</b>.</p>
+<p>The fourth point to consider is that the distance between God
+and man is so great that it was unbelievable to them that someone
+with a human nature could be God. So they significantly say,
+<b>because you, being a man, make yourself God</b>. Yet this
+unbelief could have been dispelled by what is read in the Psalm,
+"What is man that you are mindful of him? Or the son of man that
+you visit him?" [Ps 8:5]; and in Habakkuk (1:5): "For I am doing a
+work in your days that you would not believe if told," this is, the
+work of the incarnation, which surpasses every mind.</p>
+<p>The fifth thing to consider is that they do not agree with
+themselves: for on the one hand, they say that Christ does good
+works, saying, <b>we stone you for no good work</b>; and on the
+other hand, they accuse him of blasphemy, usurping for himself the
+honor of God. Now these conflict with each other, for he could not
+accomplish miracles from God if he blasphemed God, because "A sound
+tree cannot bear evil fruit, nor can a bad tree bear good fruit"
+(Mt 7:18). And this applied especially to Christ.</p>
 <p>1457 Here our Lord defends himself against the charge of
-blasphemy. First, he gives his defense; secondly, he shows them the truth (v
-37). He defends himself by divine authority, and so first, he mentions the
-authority of Scripture; secondly, he explains its meaning; and thirdly, he
-draws his conclusion.
-
+blasphemy. First, he gives his defense; secondly, he shows them the
+truth (v 37). He defends himself by divine authority, and so first,
+he mentions the authority of Scripture; secondly, he explains its
+meaning; and thirdly, he draws his conclusion.</p>
 <p>1458 The Evangelist says, <b>Jesus answered them: Is it not
-written in your law</b> (in Psalm 82:6): <b>I said, you are gods?</b> Here we
-should note that "law" is understood in three ways in Scripture. Some times it
-is taken in a general sense for the entire Old Testament, containing the five
-books of Moses, the prophets and the hagiographies. This is the way <b>in your
-law </b>is understood here, meaning in the Old Testament. For this quotation is
-from the psalms which are referred to as the law because the entire Old
-Testament is considered to have the authority of law. Sometimes "law" is
-understood as distinct from the prophets, psalms, and the hagiographies; this
-is the way Luke uses it in "Everything written about me in the law of Moses and
-the prophets and the psalms must be fulfilled" (Lk 24:44). Again, at other
-times it is distinguished from the prophets. In this sense the psalms and the
-other books of the Old Testament, other than the Pentateuch, are included
-within the prophets, on the ground that the Old Testament was produced by a
-prophetic spirit. This is the way it is understood in Matthew: "On these two
-commandments depend all the law and the prophets" (Mt 23:40).
-
-<p>1459 The word "God" is also used in three senses. Sometimes
-it signifies the divine nature itself, and then it is used only in the
-singular: "Hear, O Israel: The Lord our God is one Lord" (Deut 6:4). At other
-times it is taken in a denominative sense: in this way idols are called gods:
-"All the gods of the peoples are idols" (Ps 96:5). And sometimes someone is
-called a god because of a certain participation in divinity, or in some sublime
-power divinely infused. In this way, even judges are called gods in Scripture:
-"If the thief is not known, the owner of the house shall be brought to the
-gods," that is, to the judges [Ex 22:8]; "You shall not speak ill of the gods,"
-that is, of the rulers [Ex 22:28]. This is the way the word "god" is taken
-here, when he says, <b>I said, you are gods</b>, i.e., you share in some divine
-power superior to the human.
-
-<p>1460 Then when he says, <b>If he called them gods to whom
-the word of God came</b>, he shows the meaning of the authority he cited. This
-was like saying: He called them gods because they participated in something
-divine insofar as they participated in God's word, which was spoken to them.
-For due to God's word a person obtains some participation in the divine power
-and purity: "You are already made clean by the word which I have spoken to you"
-(15:3); and in Exodus (c 34) we read that the face of Moses shone when he heard
-the words of the Lord.
-
-<p>From what has been said above, one
-might argue in this way: It is clear that a person by participating in the word
-of God becomes god by participation. But a thing does not become this or that
-by participation unless it participates in what is this or that by its essence:
-for example, a thing does not become fire by participation unless it
-participates in what is fire by its essence. Therefore, one does not become god
-by participation unless he participates in what is God by essence. Therefore,
-the Word of God, that is the Son, by participation in whom we become gods, is
-God by essence. But our Lord, rather than argue so profoundly against the Jews,
-preferred to argue in a more human way. He says, <b>and scripture cannot be
-broken</b>, in order to show the irrefutable truth of Scripture: "O Lord, your
-word endures forever" [Ps 118:89].<a href="#_ftn35" name="_ftnref35">[35]</a>
-
+written in your law</b> (in Psalm 82:6): <b>I said, you are
+gods?</b> Here we should note that "law" is understood in three
+ways in Scripture. Some times it is taken in a general sense for
+the entire Old Testament, containing the five books of Moses, the
+prophets and the hagiographies. This is the way <b>in your law</b>
+is understood here, meaning in the Old Testament. For this
+quotation is from the psalms which are referred to as the law
+because the entire Old Testament is considered to have the
+authority of law. Sometimes "law" is understood as distinct from
+the prophets, psalms, and the hagiographies; this is the way Luke
+uses it in "Everything written about me in the law of Moses and the
+prophets and the psalms must be fulfilled" (Lk 24:44). Again, at
+other times it is distinguished from the prophets. In this sense
+the psalms and the other books of the Old Testament, other than the
+Pentateuch, are included within the prophets, on the ground that
+the Old Testament was produced by a prophetic spirit. This is the
+way it is understood in Matthew: "On these two commandments depend
+all the law and the prophets" (Mt 23:40).</p>
+<p>1459 The word "God" is also used in three senses. Sometimes it
+signifies the divine nature itself, and then it is used only in the
+singular: "Hear, O Israel: The Lord our God is one Lord" (Deut
+6:4). At other times it is taken in a denominative sense: in this
+way idols are called gods: "All the gods of the peoples are idols"
+(Ps 96:5). And sometimes someone is called a god because of a
+certain participation in divinity, or in some sublime power
+divinely infused. In this way, even judges are called gods in
+Scripture: "If the thief is not known, the owner of the house shall
+be brought to the gods," that is, to the judges [Ex 22:8]; "You
+shall not speak ill of the gods," that is, of the rulers [Ex
+22:28]. This is the way the word "god" is taken here, when he says,
+<b>I said, you are gods</b>, i.e., you share in some divine power
+superior to the human.</p>
+<p>1460 Then when he says, <b>If he called them gods to whom the
+word of God came</b>, he shows the meaning of the authority he
+cited. This was like saying: He called them gods because they
+participated in something divine insofar as they participated in
+God's word, which was spoken to them. For due to God's word a
+person obtains some participation in the divine power and purity:
+"You are already made clean by the word which I have spoken to you"
+(15:3); and in Exodus (c 34) we read that the face of Moses shone
+when he heard the words of the Lord.</p>
+<p>From what has been said above, one might argue in this way: It
+is clear that a person by participating in the word of God becomes
+god by participation. But a thing does not become this or that by
+participation unless it participates in what is this or that by its
+essence: for example, a thing does not become fire by participation
+unless it participates in what is fire by its essence. Therefore,
+one does not become god by participation unless he participates in
+what is God by essence. Therefore, the Word of God, that is the
+Son, by participation in whom we become gods, is God by essence.
+But our Lord, rather than argue so profoundly against the Jews,
+preferred to argue in a more human way. He says, <b>and scripture
+cannot be broken</b>, in order to show the irrefutable truth of
+Scripture: "O Lord, your word endures forever" [Ps 118:89].<a href=
+"#_ftn35" name="_ftnref35" id="_ftnref35">[35]</a></p>
 <p>1461 Then when he says, <b>do you say of him whom the Father
-sanctified and sent into the world, You are blaspheming</b>, he draws his
-conclusion. If, with Hilary, we refer this to Christ insofar as he has a human
-nature, the meaning is this: Some people are called gods only because they
-participate in God's word. How then can you say, <b>you are blaspheming</b>,
-that is, how can you consider it blasphemy, if that man who is united in person
-to the Word of God is called God? <a
-href="#_ftn36" name="_ftnref36">[36]</a>
-This is why he says, <b>whom the Father sanctified</b>. For although God
-sanctifies all who are sanctified - "Sanctify them in truth" (17:17) - he
-sanctified Christ in a special way. He sanctifies others to be adopted children
-- "You have received the spirit of adoption" (Rom 8:15) - but he sanctified
-Christ to be the Son of God by nature, united in person to the Word of God.
-These words, <b>whom the Father sanctified</b>, show this in two ways. For if
-God sanctifies as Father, it is clear that he sanctifies Christ as his Son: "He
-was predestined to be the Son of God by the Spirit of sanctification" [Rom
-1:4]. We can also see this by his saying, <b>and sent into the world</b>. For
-it is not fitting for a thing to be sent some place unless it existed before it
-was sent there. Therefore, he whom the Father sent into the world in a visible
-way, is the Son of God, who existed before he was visible: for as we saw above,
-"He was in the world, and the world was made through him" (1:10); and "God sent
-the Son into the world" (3:17). <b>Do you say of him whom the Father sent into
-the world, you are blaspheming, because I said, I am the Son of God? </b>This
-was like saying: I, who am united in person to the Word, have much more reason
-to say this than those <b>to whom the word of God came</b>.
-
-<p>1462 But how did the Jews realize that he was claiming to be
-the Son of God? Our Lord did not say this expressly. I answer that although our
-Lord did not say this expressly, yet from what he did say - <b>I and the Father
-are one and what my Father has given to me is greater than all </b>- they
-understood that he received his nature from the Father and was one in nature
-with him. But to receive the same nature from another, and to be it, is to be a
-son.
-
+sanctified and sent into the world, You are blaspheming</b>, he
+draws his conclusion. If, with Hilary, we refer this to Christ
+insofar as he has a human nature, the meaning is this: Some people
+are called gods only because they participate in God's word. How
+then can you say, <b>you are blaspheming</b>, that is, how can you
+consider it blasphemy, if that man who is united in person to the
+Word of God is called God? <a href="#_ftn36" name="_ftnref36" id=
+"_ftnref36">[36]</a> This is why he says, <b>whom the Father
+sanctified</b>. For although God sanctifies all who are sanctified
+- "Sanctify them in truth" (17:17) - he sanctified Christ in a
+special way. He sanctifies others to be adopted children - "You
+have received the spirit of adoption" (Rom 8:15) - but he
+sanctified Christ to be the Son of God by nature, united in person
+to the Word of God. These words, <b>whom the Father sanctified</b>,
+show this in two ways. For if God sanctifies as Father, it is clear
+that he sanctifies Christ as his Son: "He was predestined to be the
+Son of God by the Spirit of sanctification" [Rom 1:4]. We can also
+see this by his saying, <b>and sent into the world</b>. For it is
+not fitting for a thing to be sent some place unless it existed
+before it was sent there. Therefore, he whom the Father sent into
+the world in a visible way, is the Son of God, who existed before
+he was visible: for as we saw above, "He was in the world, and the
+world was made through him" (1:10); and "God sent the Son into the
+world" (3:17). <b>Do you say of him whom the Father sent into the
+world, you are blaspheming, because I said, I am the Son of
+God?</b> This was like saying: I, who am united in person to the
+Word, have much more reason to say this than those <b>to whom the
+word of God came</b>.</p>
+<p>1462 But how did the Jews realize that he was claiming to be the
+Son of God? Our Lord did not say this expressly. I answer that
+although our Lord did not say this expressly, yet from what he did
+say - <b>I and the Father are one and what my Father has given to
+me is greater than all</b> - they understood that he received his
+nature from the Father and was one in nature with him. But to
+receive the same nature from another, and to be it, is to be a
+son.</p>
 <p>1463 But if, with Augustine, we refer <b>him whom the Father
-sanctified</b> to Christ as God, then the meaning is this: <b>him whom the
-Father sanctified </b>is he whom he has begotten holy, or sanctified, from
-eternity.<a href="#_ftn37" name="_ftnref37">[37]</a>
-The other things which follow should be explained in the same way as Hilary
-does. Yet the better explanation is to refer everything to Christ as man.
-
+sanctified</b> to Christ as God, then the meaning is this: <b>him
+whom the Father sanctified</b> is he whom he has begotten holy, or
+sanctified, from eternity.<a href="#_ftn37" name="_ftnref37" id=
+"_ftnref37">[37]</a> The other things which follow should be
+explained in the same way as Hilary does. Yet the better
+explanation is to refer everything to Christ as man.</p>
 <p>1464 Then when he says, <b>If I am not doing the works of my
-Father, then do not believe me</b>, he proves the truth of the foregoing. This
-is like saying: Although in your opinion I am only human, yet I am not
-blaspheming when I say that I am truly God, because I truly am. He does two
-things concerning this: first, he presents the argument of his works; secondly,
-he draws his conclusion (v 38b).
-
-<p>1465 He does two things concerning the first. In the first
-place he says that in the absence of his works they would have an excuse. He
-says, <b>If I am not doing the works of my Father</b>, i.e., the same ones that
-he does, and with the same might and power, <b>then do not believe me</b>.
-"Whatever he [the Father] does, that the Son does likewise" (5:19).
-
-<p>Secondly, he says that they are
-convicted by his very works: <b>but if I do them</b>, the same works the Father
-does, then <b>even though you do not believe me</b>, who appears as a son of
-man, <b>believe the works</b>, i.e., these works show that I am the Son of God:
-"If I had not done among them the works which no one else did, they would not
-have sin" (15:24).
-
-<p>1466 Now he draws his conclusion, saying, <b>that you may
-know and believe that the Father is in me and I am in the Father</b>. For the
-clearest indication of the nature of a thing is taken from its works.
-Therefore, from the fact that he does the works of God it can be clearly known
-and believed that Christ is God. Accordingly he says: I will argue from my
-works themselves, <b>that you may know and believe</b> what you cannot see with
-your own eyes, that is, <b>that the Father is in me and I am in the Father</b>:
-"I am in the Father and the Father in me," by a unity of essence (14:10). <b>The
-Father is in me and I am in the Father </b>and "I and the Father are one," have
-the same meaning.
-
-<p>Hilary explains this well by saying
-that there is this difference between God and man: man being a composite, is
-not his own nature; but God, being entirely simple, is his own existence and
-his own nature. Therefore, in whomever the nature of God is, there is God.<a
-href="#_ftn38" name="_ftnref38">[38]</a>
-And so, since the Father is God and the Son is God, where the nature of the
-Father is, there is the Father, and where the nature of the Son is, there is
-the Son. Therefore, since the nature of the Father is in the Son, and
-conversely, the Father is in the Son, and conversely. But as Augustine remarks,
-although God is in man and man is in God - "He who abides in love abides in
-God, and God abides in him" (1 Jn 4:16) - this does not mean that they are one
-in essence. Rather, man is in God, that is, under the divine care and protection,
-and God is in man, by the likeness of his grace.<a href="#_ftn39"
-name="_ftnref39">[39]</a>
-However, the only Son is in the Father and the Father is in him as equals.
-
+Father, then do not believe me</b>, he proves the truth of the
+foregoing. This is like saying: Although in your opinion I am only
+human, yet I am not blaspheming when I say that I am truly God,
+because I truly am. He does two things concerning this: first, he
+presents the argument of his works; secondly, he draws his
+conclusion (v 38b).</p>
+<p>1465 He does two things concerning the first. In the first place
+he says that in the absence of his works they would have an excuse.
+He says, <b>If I am not doing the works of my Father</b>, i.e., the
+same ones that he does, and with the same might and power, <b>then
+do not believe me</b>. "Whatever he [the Father] does, that the Son
+does likewise" (5:19).</p>
+<p>Secondly, he says that they are convicted by his very works:
+<b>but if I do them</b>, the same works the Father does, then
+<b>even though you do not believe me</b>, who appears as a son of
+man, <b>believe the works</b>, i.e., these works show that I am the
+Son of God: "If I had not done among them the works which no one
+else did, they would not have sin" (15:24).</p>
+<p>1466 Now he draws his conclusion, saying, <b>that you may know
+and believe that the Father is in me and I am in the Father</b>.
+For the clearest indication of the nature of a thing is taken from
+its works. Therefore, from the fact that he does the works of God
+it can be clearly known and believed that Christ is God.
+Accordingly he says: I will argue from my works themselves, <b>that
+you may know and believe</b> what you cannot see with your own
+eyes, that is, <b>that the Father is in me and I am in the
+Father</b>: "I am in the Father and the Father in me," by a unity
+of essence (14:10). <b>The Father is in me and I am in the
+Father</b> and "I and the Father are one," have the same
+meaning.</p>
+<p>Hilary explains this well by saying that there is this
+difference between God and man: man being a composite, is not his
+own nature; but God, being entirely simple, is his own existence
+and his own nature. Therefore, in whomever the nature of God is,
+there is God.<a href="#_ftn38" name="_ftnref38" id=
+"_ftnref38">[38]</a> And so, since the Father is God and the Son is
+God, where the nature of the Father is, there is the Father, and
+where the nature of the Son is, there is the Son. Therefore, since
+the nature of the Father is in the Son, and conversely, the Father
+is in the Son, and conversely. But as Augustine remarks, although
+God is in man and man is in God - "He who abides in love abides in
+God, and God abides in him" (1 Jn 4:16) - this does not mean that
+they are one in essence. Rather, man is in God, that is, under the
+divine care and protection, and God is in man, by the likeness of
+his grace.<a href="#_ftn39" name="_ftnref39" id=
+"_ftnref39">[39]</a> However, the only Son is in the Father and the
+Father is in him as equals.</p>
 <p>1467 Now our Lord turns away from the obstinacy of the Jews.
-First, the Evangelist shows they were obstinate; secondly, we see that Christ
-turns away from this; thirdly, we see what effect this had.
-
-<p>1468 The Evangelist shows their inflexibility by the fact
-that after so many confirmations of the truth, after the evidence of so many
-miracles and wonders, they still persist in their evil. So <b>again they tried
-to arrest him</b>, to apprehend him, not in order to believe and understand,
-but in their rage to do him harm; they were even the more enraged because he
-had more clearly expressed his equality with the Father: "They hold fast to deceit,
-they refuse to return" (Jer 8:5).
-
+First, the Evangelist shows they were obstinate; secondly, we see
+that Christ turns away from this; thirdly, we see what effect this
+had.</p>
+<p>1468 The Evangelist shows their inflexibility by the fact that
+after so many confirmations of the truth, after the evidence of so
+many miracles and wonders, they still persist in their evil. So
+<b>again they tried to arrest him</b>, to apprehend him, not in
+order to believe and understand, but in their rage to do him harm;
+they were even the more enraged because he had more clearly
+expressed his equality with the Father: "They hold fast to deceit,
+they refuse to return" (Jer 8:5).</p>
 <p>1469 But our Lord turns away from their rage, and so the
-Evangelist says, <b>but he escaped from their hands</b>. Here we see, first,
-that he left them by escaping from their hands. He did this for two reasons. To
-show that he could not be restrained unless he willed: "Passing through the
-midst of them he went away" (Lk 4:30); "No one takes it from me, but I lay it
-down of my own accord" (10:18). Secondly, to give us the example of turning
-away from persecution when this can be done without endangering the faith: "Do
-not make your stand against one who can injure you" [Sir 8:14].
-
-<p>We see, secondly, where he went
-when the Evangelist says, <b>he went away again across the Jordan to the place
-where John at first baptized</b>. The mystical reason for this is that at some
-time, through the apostles, Jesus would go to convert the Gentiles. The literal
-reason is twofold. First, this place was near Jerusalem, and since his passion
-was near, he did not wish to be too far away. Secondly, he wanted to recall the
-witness which John had given there, when he said, "Behold, the Lamb of God, who
-takes away the sin of the world" (1:29), as well as the Father's testimony to
-his Son, Christ, at the time of his baptism.
-
+Evangelist says, <b>but he escaped from their hands</b>. Here we
+see, first, that he left them by escaping from their hands. He did
+this for two reasons. To show that he could not be restrained
+unless he willed: "Passing through the midst of them he went away"
+(Lk 4:30); "No one takes it from me, but I lay it down of my own
+accord" (10:18). Secondly, to give us the example of turning away
+from persecution when this can be done without endangering the
+faith: "Do not make your stand against one who can injure you" [Sir
+8:14].</p>
+<p>We see, secondly, where he went when the Evangelist says, <b>he
+went away again across the Jordan to the place where John at first
+baptized</b>. The mystical reason for this is that at some time,
+through the apostles, Jesus would go to convert the Gentiles. The
+literal reason is twofold. First, this place was near Jerusalem,
+and since his passion was near, he did not wish to be too far away.
+Secondly, he wanted to recall the witness which John had given
+there, when he said, "Behold, the Lamb of God, who takes away the
+sin of the world" (1:29), as well as the Father's testimony to his
+Son, Christ, at the time of his baptism.</p>
 <p>1470 The effect of this turning away was that many were
-converted to the faith. Three points are made about this conversion. First,
-many imitated his works; so he says, <b>and many came to him</b>, namely, by
-imitating his works: "Come to me, all who labor and are heavy laden, and I will
-give you rest" (Matt 11:28). Secondly, many professed him in word, <b>and they
-said, John did no sign</b>. By this they profess Christ's superiority to John.
-The reason for this was that John was sent as a witness to Christ; thus he
-should show that he was worthy to be believed and his testimony would be shown
-to be true. Now this is fittingly done by holiness of life. On the other hand,
-Christ came as God; consequently, it was fitting that he show the signs of
-divine power. And so John stood out by the sanctity of his life; Christ,
-however, in addition to this, performed works which manifested his divine
-power. This was in accord with the practice of the rulers of antiquity that
-when in the presence of a higher power a lesser power did not display the
-insignia of its power. Thus, in the presence of the Dictator, the Consuls took
-down their insignia. So it was not fitting that John, who possessed less power,
-because he was a precursor and witness, should employ the insignia of divine
-power; only Christ should have done this. They profess the truth of John's
-witness to Christ, saying, <b>but everything that John said about this man</b>,
-Christ, <b>was true</b>. They were saying: Although John did no sign, he
-nevertheless said all things truthfully about Christ. Thirdly, he reveals the faith
-in their hearts, saying, <b>and many believed in him there</b>. As Augustine
-remarks, they grasped Christ remaining, whom the Jews wanted to seize waning,
-because through the lamp they had come to the day. For John was that lamp and
-gave testimony to the day.<a href="#_ftn40" name="_ftnref40">[40]</a>
-
-</div>
-
-<div><br clear=all>
-<BR><BR><BR>
-<hr align=left size=1 width="33%">
-
-<div id=ftn1>
-
-<p><a href="#_ftnref1" name="_ftn1">[1]</a> <i>In
-Ioannem hom</i>., 59, ch. 2; PG 59, col. 324; cf.
-<i>Catena Aurea, </i>10:1-5.
-
-</div>
-
-<div id=ftn2>
-
-<p><a href="#_ftnref2" name="_ftn2">[2]</a> Ibid.; cf. <i>Catena Aurea, </i>10:1-5.
-
-</div>
-
-<div id=ftn3>
-
-<p><a href="#_ftnref3" name="_ftn3">[3]</a> <i>Tract.
-in Io</i>., 45, ch. 2, col. 1720; cf. <i>Catena
-Aurea, </i>10:1-5.
-
-</div>
-
-<div id=ftn4>
-
-<p><a href="#_ftnref4" name="_ftn4">[4]</a> loc.
-cit; also <i>Tract. in Io</i>., 47, ch. 1, col. 1733; cf. <i>Catena Aurea, </i>10:11-13.
-
-</div>
-
-<div id=ftn5>
-
-<p><a href="#_ftnref5" name="_ftn5">[5]</a> <i>In
-Ioannem hom</i>., 59, ch. 2; PG 59, col. 324; cf.
-<i>Catena Aurea, </i>10:1-5.
-
-</div>
-
-<div id=ftn6>
-
-<p><a href="#_ftnref6" name="_ftn6">[6]</a> <i>Tract.
-in Io</i>., 46, ch. 2, col. 1728; cf. <i>Catena
-Aurea, </i>10:1-5.
-
-</div>
-
-<div id=ftn7>
-
-<p><a href="#_ftnref7" name="_ftn7">[7]</a>  Ibid.; cf. <i>Catena Aurea, </i>10:1-5.
-
+converted to the faith. Three points are made about this
+conversion. First, many imitated his works; so he says, <b>and many
+came to him</b>, namely, by imitating his works: "Come to me, all
+who labor and are heavy laden, and I will give you rest" (Matt
+11:28). Secondly, many professed him in word, <b>and they said,
+John did no sign</b>. By this they profess Christ's superiority to
+John. The reason for this was that John was sent as a witness to
+Christ; thus he should show that he was worthy to be believed and
+his testimony would be shown to be true. Now this is fittingly done
+by holiness of life. On the other hand, Christ came as God;
+consequently, it was fitting that he show the signs of divine
+power. And so John stood out by the sanctity of his life; Christ,
+however, in addition to this, performed works which manifested his
+divine power. This was in accord with the practice of the rulers of
+antiquity that when in the presence of a higher power a lesser
+power did not display the insignia of its power. Thus, in the
+presence of the Dictator, the Consuls took down their insignia. So
+it was not fitting that John, who possessed less power, because he
+was a precursor and witness, should employ the insignia of divine
+power; only Christ should have done this. They profess the truth of
+John's witness to Christ, saying, <b>but everything that John said
+about this man</b>, Christ, <b>was true</b>. They were saying:
+Although John did no sign, he nevertheless said all things
+truthfully about Christ. Thirdly, he reveals the faith in their
+hearts, saying, <b>and many believed in him there</b>. As Augustine
+remarks, they grasped Christ remaining, whom the Jews wanted to
+seize waning, because through the lamp they had come to the day.
+For John was that lamp and gave testimony to the day.<a href=
+"#_ftn40" name="_ftnref40" id="_ftnref40">[40]</a></p>
+<div><br clear="all" />
+<br />
+<br />
+<br />
+<hr align="left" size="1" width="33%" />
+<div id="ftn1">
+<p><a href="#_ftnref1" name="_ftn1" id="_ftn1">[1]</a> <i>In
+Ioannem hom</i>., 59, ch. 2; PG 59, col. 324; cf. <i>Catena
+Aurea,</i> 10:1-5.</p>
 </div>
-
-<div id=ftn8>
-
-<p><a href="#_ftnref8" name="_ftn8">[8]</a>
-St. Thomas refers to Jn 10:10 in the <i>Summa
-Theologiae</i>: III, q. 50, a. 1, obj. 3; q. 55, a. 5, obj. 3.
-
+<div id="ftn2">
+<p><a href="#_ftnref2" name="_ftn2" id="_ftn2">[2]</a> Ibid.; cf.
+<i>Catena Aurea,</i> 10:1-5.</p>
+</div>
+<div id="ftn3">
+<p><a href="#_ftnref3" name="_ftn3" id="_ftn3">[3]</a> <i>Tract. in
+Io</i>., 45, ch. 2, col. 1720; cf. <i>Catena Aurea,</i> 10:1-5.</p>
 </div>
-
-<div id=ftn9>
-
-<p><a href="#_ftnref9" name="_ftn9">[9]</a> <i>Tract.
-in Io</i>., 45, ch. 6, col. 1721; cf. <i>Catena
-Aurea, </i>10:6.
-
+<div id="ftn4">
+<p><a href="#_ftnref4" name="_ftn4" id="_ftn4">[4]</a> loc. cit;
+also <i>Tract. in Io</i>., 47, ch. 1, col. 1733; cf. <i>Catena
+Aurea,</i> 10:11-13.</p>
 </div>
-
-<div id=ftn10>
-
-<p><a href="#_ftnref10" name="_ftn10">[10]</a> <i>Tract.
-in Io</i>., 45, ch. 7, col. 1722.
-
+<div id="ftn5">
+<p><a href="#_ftnref5" name="_ftn5" id="_ftn5">[5]</a> <i>In
+Ioannem hom</i>., 59, ch. 2; PG 59, col. 324; cf. <i>Catena
+Aurea,</i> 10:1-5.</p>
 </div>
-
-<div id=ftn11>
-
-<p><a href="#_ftnref11" name="_ftn11">[11]</a> <i>In Ioannem hom</i>.,
-59, ch. 3; PG 59, col. 325; cf. <i>Catena Aurea</i>, 10:7-10.
-
+<div id="ftn6">
+<p><a href="#_ftnref6" name="_ftn6" id="_ftn6">[6]</a> <i>Tract. in
+Io</i>., 46, ch. 2, col. 1728; cf. <i>Catena Aurea,</i> 10:1-5.</p>
 </div>
-
-<div id=ftn12>
-
-<p><a href="#_ftnref12" name="_ftn12">[12]</a> <i>Tract.
-in Io</i>., 45, ch. 15, col. 1726-27; cf. <i>Catena
-Aurea, </i>10:7-10.
-
+<div id="ftn7">
+<p><a href="#_ftnref7" name="_ftn7" id="_ftn7">[7]</a> Ibid.; cf.
+<i>Catena Aurea,</i> 10:1-5.</p>
 </div>
-
-<div id=ftn13>
-
-<p><a href="#_ftnref13" name="_ftn13">[13]</a> Gregory, <i>Super
-Ezek. Hom, </i>13; cf. <i>Catena Aurea</i>, 10:7-10.
-
+<div id="ftn8">
+<p><a href="#_ftnref8" name="_ftn8" id="_ftn8">[8]</a> St. Thomas
+refers to Jn 10:10 in the <i>Summa Theologiae</i>: III, q. 50, a.
+1, obj. 3; q. 55, a. 5, obj. 3.</p>
 </div>
-
-<div id=ftn14>
-
-<p><a href="#_ftnref14" name="_ftn14">[14]</a> <i>De Spiritu et Anima</i>,
-ch. IX;  PL 40, col. 785.
-
+<div id="ftn9">
+<p><a href="#_ftnref9" name="_ftn9" id="_ftn9">[9]</a> <i>Tract. in
+Io</i>., 45, ch. 6, col. 1721; cf. <i>Catena Aurea,</i> 10:6.</p>
 </div>
-
-<div id=ftn15>
-
-<p><a href="#_ftnref15" name="_ftn15">[15]</a>
-St. Thomas refers to Jn 10:11 in the <i>Summa
-Theologiae</i>: II-II, q. 184, a. 5; q. 185, a. 4; Jn 12: <i>ST</i> II-II, q.
-185, a. 5, obj. 1.
-
+<div id="ftn10">
+<p><a href="#_ftnref10" name="_ftn10" id="_ftn10">[10]</a>
+<i>Tract. in Io</i>., 45, ch. 7, col. 1722.</p>
+</div>
+<div id="ftn11">
+<p><a href="#_ftnref11" name="_ftn11" id="_ftn11">[11]</a> <i>In
+Ioannem hom</i>., 59, ch. 3; PG 59, col. 325; cf. <i>Catena
+Aurea</i>, 10:7-10.</p>
 </div>
-
-<div id=ftn16>
-
-<p><a href="#_ftnref16" name="_ftn16">[16]</a><i>
-Tract. in Io</i>., 46, ch. 1, col. 1727-28; cf. <i>Catena Aurea, </i>10:11-13.
-
+<div id="ftn12">
+<p><a href="#_ftnref12" name="_ftn12" id="_ftn12">[12]</a>
+<i>Tract. in Io</i>., 45, ch. 15, col. 1726-27; cf. <i>Catena
+Aurea,</i> 10:7-10.</p>
 </div>
-
-<div id=ftn17>
-
-<p><a href="#_ftnref17" name="_ftn17">[17]</a>
-Aristotle.
-
+<div id="ftn13">
+<p><a href="#_ftnref13" name="_ftn13" id="_ftn13">[13]</a> Gregory,
+<i>Super Ezek. Hom,</i> 13; cf. <i>Catena Aurea</i>, 10:7-10.</p>
 </div>
-
-<div id=ftn18>
-
-<p><a href="#_ftnref18" name="_ftn18">[18]</a>
-Augustine, <i>Tract. in Io., </i>46, ch. 8, col. 1732; cf. <i>Catena Aurea, </i>10:11-13.
-
+<div id="ftn14">
+<p><a href="#_ftnref14" name="_ftn14" id="_ftn14">[14]</a> <i>De
+Spiritu et Anima</i>, ch. IX; PL 40, col. 785.</p>
 </div>
-
-<div id=ftn19>
-
-<p><a href="#_ftnref19" name="_ftn19">[19]</a>
-Augustine, <i>Epistola CCXXVII, </i> ch. 2; PL 33, col.
-1014. cf. <i>Catena Aurea, </i>10:11-13.
-
+<div id="ftn15">
+<p><a href="#_ftnref15" name="_ftn15" id="_ftn15">[15]</a> St.
+Thomas refers to Jn 10:11 in the <i>Summa Theologiae</i>: II-II, q.
+184, a. 5; q. 185, a. 4; Jn 12: <i>ST</i> II-II, q. 185, a. 5, obj.
+1.</p>
+</div>
+<div id="ftn16">
+<p><a href="#_ftnref16" name="_ftn16" id="_ftn16">[16]</a><i>Tract.
+in Io</i>., 46, ch. 1, col. 1727-28; cf. <i>Catena Aurea,</i>
+10:11-13.</p>
 </div>
-
-<div id=ftn20>
-
-<p><a href="#_ftnref20" name="_ftn20">[20]</a>
-St. Thomas refers to Jn 10:16 in the <i>Summa
-Theologiae</i>: III, q. 35, a. 8, ad 1; Jn 10:17: <i>ST </i>III, q. 5, a. 4, s.
-c.; Jn 10:18: <i>ST </i>III, q. 5, a. 3; q. 47, a. 1, obj. 1; q. 47, a. 2, ad
-1; q. 50, a. 3, obj. 1; q. 53, a. 4, s. c.
-
+<div id="ftn17">
+<p><a href="#_ftnref17" name="_ftn17" id="_ftn17">[17]</a>
+Aristotle.</p>
+</div>
+<div id="ftn18">
+<p><a href="#_ftnref18" name="_ftn18" id="_ftn18">[18]</a>
+Augustine, <i>Tract. in Io.,</i> 46, ch. 8, col. 1732; cf.
+<i>Catena Aurea,</i> 10:11-13.</p>
 </div>
-
-<div id=ftn21>
-
-<p><a href="#_ftnref21" name="_ftn21">[21]</a>
-summa-three substances in Christ; his body and soul were separated at death but
-his divinity remained united to both.
-
+<div id="ftn19">
+<p><a href="#_ftnref19" name="_ftn19" id="_ftn19">[19]</a>
+Augustine, <i>Epistola CCXXVII,</i> ch. 2; PL 33, col. 1014. cf.
+<i>Catena Aurea,</i> 10:11-13.</p>
 </div>
-
-<div id=ftn22>
-
-<p><a href="#_ftnref22" name="_ftn22">[22]</a> Summa--
-God's love is the cause of human love, but works done in charity merit the
-increase of the effects of God's love.
-
+<div id="ftn20">
+<p><a href="#_ftnref20" name="_ftn20" id="_ftn20">[20]</a> St.
+Thomas refers to Jn 10:16 in the <i>Summa Theologiae</i>: III, q.
+35, a. 8, ad 1; Jn 10:17: <i>ST</i> III, q. 5, a. 4, s. c.; Jn
+10:18: <i>ST</i> III, q. 5, a. 3; q. 47, a. 1, obj. 1; q. 47, a. 2,
+ad 1; q. 50, a. 3, obj. 1; q. 53, a. 4, s. c.</p>
 </div>
-
-<div id=ftn23>
-
-<p><a href="#_ftnref23" name="_ftn23">[23]</a> <i>Tract.,
-in Io.</i>, 31, ch.  5, col. 1638.
-
+<div id="ftn21">
+<p><a href="#_ftnref21" name="_ftn21" id="_ftn21">[21]</a>
+summa-three substances in Christ; his body and soul were separated
+at death but his divinity remained united to both.</p>
 </div>
-
-<div id=ftn24>
-
-<p><a href="#_ftnref24" name="_ftn24">[24]</a> summa-Christ's
-entire nature was subject to His will.
-
+<div id="ftn22">
+<p><a href="#_ftnref22" name="_ftn22" id="_ftn22">[22]</a> Summa--
+God's love is the cause of human love, but works done in charity
+merit the increase of the effects of God's love.</p>
+</div>
+<div id="ftn23">
+<p><a href="#_ftnref23" name="_ftn23" id="_ftn23">[23]</a>
+<i>Tract., in Io.</i>, 31, ch. 5, col. 1638.</p>
 </div>
-
-<div id=ftn25>
-
-<p><a href="#_ftnref25" name="_ftn25">[25]</a>
-St. Thomas refers to Jn 10:27in the <i>Summa
-Theologiae</i>: I-II, q. 108, a. 4, ad 3; Jn 30: <i>ST </i>III, q. 17, a. 1,
-obj. 5.
-
+<div id="ftn24">
+<p><a href="#_ftnref24" name="_ftn24" id="_ftn24">[24]</a>
+summa-Christ's entire nature was subject to His will.</p>
 </div>
-
-<div id=ftn26>
-
-<p><a href="#_ftnref26" name="_ftn26">[26]</a><i>
-Tract. in Io</i>., 48, ch. 2, col. 1741; cf. <i>Catena Aurea, </i>10:22-30.<i> </i>
-
+<div id="ftn25">
+<p><a href="#_ftnref25" name="_ftn25" id="_ftn25">[25]</a> St.
+Thomas refers to Jn 10:27in the <i>Summa Theologiae</i>: I-II, q.
+108, a. 4, ad 3; Jn 30: <i>ST</i> III, q. 17, a. 1, obj. 5.</p>
 </div>
-
-<div id=ftn27>
-
-<p><a href="#_ftnref27" name="_ftn27">[27]</a> <i>Moralia</i>, II, ch. 2, no. 2; PL 75, col. 555C;  cf. <i>Catena Aurea, </i>10:22-30.<i> </i>
-
+<div id="ftn26">
+<p><a href="#_ftnref26" name="_ftn26" id="_ftn26">[26]</a><i>Tract.
+in Io</i>., 48, ch. 2, col. 1741; cf. <i>Catena Aurea,</i>
+10:22-30.</p>
 </div>
-
-<div id=ftn28>
-
-<p><a href="#_ftnref28" name="_ftn28">[28]</a> 1443,
+<div id="ftn27">
+<p><a href="#_ftnref27" name="_ftn27" id="_ftn27">[27]</a>
+<i>Moralia</i>, II, ch. 2, no. 2; PL 75, col. 555C; cf. <i>Catena
+Aurea,</i> 10:22-30.</p>
+</div>
+<div id="ftn28">
+<p><a href="#_ftnref28" name="_ftn28" id="_ftn28">[28]</a> 1443,
 1444, Summa-predestination and preordination. He begins to mention
-predestination in 1373, but says more about it here, also 1447, why it is the
-fault of some why it is not given to them to believe.
-
+predestination in 1373, but says more about it here, also 1447, why
+it is the fault of some why it is not given to them to believe.</p>
 </div>
-
-<div id=ftn29>
-
-<p><a href="#_ftnref29" name="_ftn29">[29]</a><i>
-Tract. in Io</i>., 48, ch. 5, col. 1742; cf. <i>Catena Aurea, </i>10:22-30.
-
+<div id="ftn29">
+<p><a href="#_ftnref29" name="_ftn29" id="_ftn29">[29]</a><i>Tract.
+in Io</i>., 48, ch. 5, col. 1742; cf. <i>Catena Aurea,</i>
+10:22-30.</p>
 </div>
-
-<div id=ftn30>
-
-<p><a href="#_ftnref30" name="_ftn30">[30]</a> Origen
-
+<div id="ftn30">
+<p><a href="#_ftnref30" name="_ftn30" id="_ftn30">[30]</a>
+Origen</p>
 </div>
-
-<div id=ftn31>
-
-<p><a href="#_ftnref31" name="_ftn31">[31]</a> <i>Tract.
-in Io</i>., 48, ch. 6, col. 1743; cf. <i>Catena
-Aurea, </i>10:22-30.
-
+<div id="ftn31">
+<p><a href="#_ftnref31" name="_ftn31" id="_ftn31">[31]</a>
+<i>Tract. in Io</i>., 48, ch. 6, col. 1743; cf. <i>Catena
+Aurea,</i> 10:22-30.</p>
 </div>
-
-<div id=ftn32>
-
-<p><a href="#_ftnref32" name="_ftn32">[32]</a> <i>Ibid</i>,
-48, ch. 6, col. 1743; cf. <i>Catena Aurea, </i>10:22-30.
-
+<div id="ftn32">
+<p><a href="#_ftnref32" name="_ftn32" id="_ftn32">[32]</a>
+<i>Ibid</i>, 48, ch. 6, col. 1743; cf. <i>Catena Aurea,</i>
+10:22-30.</p>
 </div>
-
-<div id=ftn33>
-
-<p><a href="#_ftnref33" name="_ftn33">[33]</a> Summa,
-Christ is one with the Father absolutely, creatures can only become one with
-God in a qualified sense.
-
+<div id="ftn33">
+<p><a href="#_ftnref33" name="_ftn33" id="_ftn33">[33]</a> Summa,
+Christ is one with the Father absolutely, creatures can only become
+one with God in a qualified sense.</p>
 </div>
-
-<div id=ftn34>
-
-<p><a href="#_ftnref34" name="_ftn34">[34]</a>
-St. Thomas refers to Jn 10:36 in the <i>Summa
-Theologiae</i>: III, q. 34, a. 1, s. c.; Jn 10:38: <i>ST</i> III, q. 43, a. 1;
-Jn 10:41: <i>ST</i> III, q. 27, a. 5, ad 3; q. 38, a. 2, obj. 2.
-
+<div id="ftn34">
+<p><a href="#_ftnref34" name="_ftn34" id="_ftn34">[34]</a> St.
+Thomas refers to Jn 10:36 in the <i>Summa Theologiae</i>: III, q.
+34, a. 1, s. c.; Jn 10:38: <i>ST</i> III, q. 43, a. 1; Jn 10:41:
+<i>ST</i> III, q. 27, a. 5, ad 3; q. 38, a. 2, obj. 2.</p>
 </div>
-
-<div id=ftn35>
-
-<p><a href="#_ftnref35" name="_ftn35">[35]</a>
-Summa-because we become gods by participating in the Word of God, the Word must
-be divine.
-
+<div id="ftn35">
+<p><a href="#_ftnref35" name="_ftn35" id="_ftn35">[35]</a>
+Summa-because we become gods by participating in the Word of God,
+the Word must be divine.</p>
 </div>
-
-<div id=ftn36>
-
-<p><a href="#_ftnref36" name="_ftn36">[36]</a> <i>De
-Trin</i>., 7, ch. 24; PL 10; cf. <i>Catena
-Aurea, </i>10:31-38.
-
+<div id="ftn36">
+<p><a href="#_ftnref36" name="_ftn36" id="_ftn36">[36]</a> <i>De
+Trin</i>., 7, ch. 24; PL 10; cf. <i>Catena Aurea,</i> 10:31-38.</p>
 </div>
-
-<div id=ftn37>
-
-<p><a href="#_ftnref37" name="_ftn37">[37]</a> <i>Tract.
-in Io</i>., 48, ch. 10, col. 1745; cf. <i>Catena
-Aurea, </i>10:31-38.
-
+<div id="ftn37">
+<p><a href="#_ftnref37" name="_ftn37" id="_ftn37">[37]</a>
+<i>Tract. in Io</i>., 48, ch. 10, col. 1745; cf. <i>Catena
+Aurea,</i> 10:31-38.</p>
+</div>
+<div id="ftn38">
+<p><a href="#_ftnref38" name="_ftn38" id="_ftn38">[38]</a> Hilary,
+<i>De Trin</i>., 9, ch. 61; PL 10, col. 330B.</p>
 </div>
-
-<div id=ftn38>
-
-<p><a href="#_ftnref38" name="_ftn38">[38]</a> Hilary,
-<i>De Trin</i>., 9, ch. 61; PL 10, col. 330B.
-
+<div id="ftn39">
+<p><a href="#_ftnref39" name="_ftn39" id="_ftn39">[39]</a>
+<i>Tract. in Io</i>., 48, ch. 10, col. 1745; cf. <i>Catena
+Aurea,</i> 10:31-38.</p>
 </div>
-
-<div id=ftn39>
-
-<p><a href="#_ftnref39" name="_ftn39">[39]</a> <i>Tract.
-in Io</i>., 48, ch. 10, col. 1745; cf. <i>Catena
-Aurea, </i>10:31-38.
-
+<div id="ftn40">
+<p><a href="#_ftnref40" name="_ftn40" id="_ftn40">[40]</a>
+<i>Tract. in Io</i>., 48, ch. 12, col. 1746; cf. <i>Catena
+Aurea,</i> 10:39-42.</p>
 </div>
-
-<div id=ftn40>
-
-<p><a href="#_ftnref40" name="_ftn40">[40]</a> <i>Tract.
-in Io</i>., 48, ch. 12, col. 1746; cf. <i>Catena
-Aurea, </i>10:39-42.
-</body></html>
+</div>
+</blockquote>
+</body>
+</html>