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<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>
<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>
<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>
<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&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>
<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" 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>
<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.</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" 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>
<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>
<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" 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>
<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>
<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).</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>
<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>
<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>
<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&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).</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>
<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.</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>
<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>
<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>
<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).</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).</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>
<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>
<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" 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>
<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" 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>
<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>
<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>
<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.</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>
<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).</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>
<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>
<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>
<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" 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>
<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>
<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].</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>
<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.</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>
<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" 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" 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 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="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="ftn4">
<p><a href="#_ftnref4" name="_ftn4" id="_ftn4">[4]</a> Origen.</p>
</div>
<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="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="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="ftn8">
<p><a href="#_ftnref8" name="_ftn8" id="_ftn8">[8]</a>
Chrysostom.</p>
</div>
<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="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="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="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="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="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="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="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="ftn17">
<p><a href="#_ftnref17" name="_ftn17" id="_ftn17">[17]</a> Gloss
(not Alcuin or Bede Alcuin)</p>
</div>
<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="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="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="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="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="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="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="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="ftn28">
<p><a href="#_ftnref28" name="_ftn28" id="_ftn28">[28]</a> Ibid.;
cf. <i>Catena Aurea</i>,12:27-33.</p>
</div>
<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="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="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="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="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="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="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="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="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="ftn38">
<p><a href="#_ftnref38" name="_ftn38" id="_ftn38">[38]</a>
Augustine, <i>Quaest. Evang.</i></p>
</div>
<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="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="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="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="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="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="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>
</blockquote>
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author	ht
date	Sat, 30 Oct 2021 17:52:36 +0000
parents	178aed5d2c3c
children