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