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Augustinus, In Joannis Evangelium tractatus XX-XXV

Tractate XXI

sancti. Caetera quae consequuntur, quae pertinent ad sermonem ipsius Domini nostri Jesu Christi in Evangelio, quoniam et crastino die sermo debetur vobis, adestote ut audiatis.

The rest that follows, which pertains to the discourse of our Lord Jesus Christ Himself in the Gospel, since a sermon is also owed to you tomorrow, be present so that you may hear it.

TRACTATUS XXI.

Tractate 21.

Ab eo quod scriptum est, Pater enim diligit Filium, et omnia demonstrat ei quae ipse facit; usque ad id, Qui non honorificat Filium, non honorificat Patrem qui misit illum. Cap. V, ℣. 20-23.

From what is written, For the Father loves the Son, and shows Him all things that He Himself does; up to this, He who does not honour the Son does not honour the Father who sent Him. Chapter 5, verses 20-23.

1. Hesterno die quantum Dominus donare dignatus est, qua potuimus facultate tractavimus, et qua potuimus capacitate intelleximus, quomodo inseparabilia sunt opera Patris et Filii; nec alia facit Pater, alia Filius, sed omnia Pater facit per Filium, tanquam per Verbum suum, de quo scriptum est, Omnia per ipsum facta sunt, et sine ipso factum est nihil. Sequentia verba hodie videamus, et ab eodem Domino ejus misericordiam et deprecemur, et speremus, ut primum si dignum ipse judicat, intelligamus quod verum est: si autem hoc non potuerimus, non eamus in illud quod falsum est. Melius est enim nescire, quam errare: sed scire est melius quam nescire. Itaque ante omnia conari debemus ut sciamus: si potuerimus, Deo gratias; si autem non potuerimus interim pervenire ad veritatem, non eamus ad falsitatem. Quid enim simus, et quid tractemus, considerare debemus. Homines sumus carnem portantes, in ha⟨c⟩ vita ambulantes: et si jam de semine verbi Dei ren⟨a⟩ti, tamen ita in Christo innovati, ut nondum penitus ab Adam exspoliati. Quod enim nostrum mortale et corruptibile aggravat animam (Sap. IX, 15), ex Adam esse apparet, et manifestum est: quod autem nostrum spirituale sublevat animam, de Dei dono et de misericordia ejus, qui Unicum suum misit communicare nobiscum mortem nostram, et ducere nos ad immortalitatem suam. Hunc habemus magistrum, ut non peccemus; et defensorem, si peccaverimus et confessi atque conversi fuerimus; et interpellatorem pro nobis, si quid boni a Domino desideraverimus; et datorem cum Patre, quia Deus unus est Pater et Filius. Sed loquebatur ista homo hominibus; Deus occultus, homo manifestus, ut manifestos homines faceret deos; et Filius Dei, factus hominis filius, ut hominum filios faceret filios Dei. Qua hoc arte sapientiae suae faciat, in ejus verbis agnoscimus. Loquitur enim parvulis parvus: sed ipse ita parvus ut et magnus; nos autem parvi, sed in illo magni: loquitur ergo tanquam fovens et nutriens lactentes, et amando crescentes.

1. Yesterday, as far as the Lord deigned to grant, we treated with what ability we could, and understood with what capacity we could, how the works of the Father and the Son are inseparable; that the Father does not do some things and the Son others, but the Father does all things through the Son, as through His Word, of Whom it is written, All things were made through Him, and without Him nothing was made. Let us look today at the words that follow, and let us both beseech His mercy from the same Lord and hope that, first, if He Himself judges it fitting, we may understand what is true: but if we cannot do this, let us not go into what is false. For it is better not to know than to err: but to know is better than not to know. And so before all things we ought to strive to know: if we can, thanks be to God; but if for the time being we cannot arrive at the truth, let us not go towards falsehood. For we ought to consider what we are, and what we are treating. We are men bearing flesh, walking in this life: and even if already reborn from the seed of the word of God, yet renewed in Christ in such a way that we are not yet wholly stripped of Adam. For that what is mortal and corruptible in us weighs down the soul (Wis. 9:15) plainly comes from Adam, and it is manifest: but that what is spiritual in us lifts up the soul comes from the gift of God and from His mercy, Who sent His Only-begotten to share our death with us and to lead us to His immortality. Him we have as teacher, that we may not sin; and as defender, if we have sinned and have confessed and been converted; and as intercessor for us, if we desire anything good from the Lord; and as giver together with the Father, because the Father and the Son are one God. But He was speaking these things as a man to men; God hidden, man manifest, that He might make manifest men gods; and the Son of God, made a son of man, that He might make the sons of men sons of God. By what art of His wisdom He does this, we recognize in His words. For He speaks as a little one to little ones: but He Himself is little in such a way that He is also great; we, however, are little, but great in Him: He speaks, therefore, as one cherishing and nourishing those who suckle, and those who grow by loving.

2. Dixerat, Non potest Filius a se facere quidquam, nisi quod viderit Patrem facientem (Joan. V, 19). Intelleximus autem quia non seorsum aliquid Pater facit, quod cum viderit Filius, faciat et ipse aliquid tale inspecto opere Patris sui; sed quod dixit, Non potest Filius a se facere quidquam, nisi quod viderit Patrem facientem, quia de Patre est totus Filius, et tota substantia et potentia ejus ex illo est qui genuit eum. Modo autem cum dixisset se haec facere similiter quae facit Pater, ut non intelligamus alia facere Patrem,

2. He had said, The Son cannot do anything of Himself, except what He has seen the Father doing (John 5:19). But we understood that the Father does not do something separately, so that when the Son has seen it, He too may do something similar, having looked upon the work of His Father; but that He said, The Son cannot do anything of Himself, except what He has seen the Father doing, because the Son is wholly from the Father, and His whole substance and power is from Him Who begot Him. But now, since He had said that He does these things in like manner which the Father does, so that we may not understand that the Father does some things,

Editors' notes and page, col. 1564

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running head: EVANGELIUM, S. AUGUSTINI 1564 (start of the head cut off at the image edge)
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other: column begins with the fragment "tus" (Spiritus broken from col. 1563); the left-hand column fragments visible in the images belong to col. 1563 and are not set; "ren⟨a⟩ti" has a gap in the type; "ha⟨c⟩" has a damaged final letter; "Omnia" in para. 1 reads like "Omuia" in the scan, so it is UNSURE whether that is a misprint or scan blur; the versicle sign is set as ℣; "Cap. v" is taken as a small-capital V; the column ends with a comma after "Patrem" (no hyphenated break).

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alia Filium, sed simili potentia facere Filium eadem ipsa quae Pater facit, cum Pater facit per Filium; secutus ait quod hodie lectum audivimus, Pater enim diligit Filium, et omnia demonstrat ei quae ipse facit. Rursus mortalis cogitatio perturbatur. Demonstrat Pater Filio quae ipse facit: ergo, ait aliquis, seorsum Pater facit, ut possit Filius videre qeod facit. Rursus occurrunt humanae cogitationi tanquam artifices duo, velut si faber doceat filium suum artem suam, et demonstret ei quidquid facit, ut possit etiam ipse facere: Omnia, inquit, demonstrat ei quae ipse facit. Cum ergo Pater facit, Filius non facit, ut possit videre Filius quod Pater facit? Certe omnia per ipsum facta sunt, et sine ipso factum est nihil. Hunc videmus quemadmodum Pater demonstrat Filio quod facit; cum Pater nihil faciat, nisi quod per Filium facit. Quid facit Pater? Mundum. Itane factum mundum demonstravit Filio, ut et ipse tale aliquid faceret? Detur ergo mundus nobis quem fecit et Filius, Sed, et omnia per ipsum facta sunt, et sine ipso factum est nihil, et mundus per eum factus est (Joan. I, 3, 10). Si factus per eum est mundus, et omnia per ipsum facta sunt, et nihil facit Pater quod non per Filium faciat; ubi demonstrat Filio Pater quod facit, nisi in ipso Filio per quem facit? Quis enim locus ubi demonstretur opus Patris Filio, quasi extra faciat et extra sedeat, et Filius attendat manum Patris quemadmodum faciat? Ubi est illa inseparabilis Trinitas? ubi est Verbum de quo dictum est quod ipse est Virtus et Sapientia Dei (I Cor. I, 24)? ubi quod de ipsa Sapientia Scriptura dicit, Candor est enim lucis aeternae (Sap, VII, 26)? ubi quod de illa iterum dicitur, Attingit a fine usque ad fiuem fortiter, et disponit omnia suaviter (Id. VIII, 1)? Si quid facit Pater, per Filium facit; si per Sapientiam suam, et Virtutem suam facit: non extra illi ostendit quod videat, sed in ipso illi ostendit quod facit.

and the Son other things, but that by a like power the Son does the very same things that the Father does, since the Father does them through the Son, He went on to say what we heard read today: For the Father loves the Son, and shows Him all things that He Himself does. Again mortal thought is thrown into confusion. The Father shows the Son the things that He Himself does: therefore, someone says, the Father does things apart, so that the Son may see what He does. Again there occur to human thought, as it were, two craftsmen, as if a smith were teaching his son his craft and showing him whatever he does, so that he too may be able to do it: He shows Him, it says, all things that He Himself does. When the Father does something, then, does the Son not do it, so that the Son may see what the Father does? Certainly all things were made through Him, and without Him nothing was made. From this we see how the Father shows the Son what He does, since the Father does nothing except what He does through the Son. What does the Father make? The world. Did He then show the world, once made, to the Son, so that He too might make some such thing? Then let us be given a world which the Son also made. But all things were made through Him, and without Him nothing was made, and the world was made through Him (John 1:3, 10). If the world was made through Him, and all things were made through Him, and the Father does nothing that He does not do through the Son, where does the Father show the Son what He does, if not in the Son Himself, through Whom He does it? For what place is there where the Father's work might be shown to the Son, as if He were making it outside and sitting outside, and the Son were watching the Father's hand to see how He makes it? Where is that inseparable Trinity? Where is the Word of Whom it was said that He is the Power and Wisdom of God (1 Cor. 1:24)? Where is what Scripture says of that same Wisdom: For she is the brightness of the eternal light (Wis. 7:26)? Where is what is said of her again: She reaches from end to end mightily, and orders all things sweetly (Wis. 8:1)? If the Father does anything, He does it through the Son; if He does it through His Wisdom and His Power, He does not show Him outside what He is to see, but shows Him in Himself what He does.

3. Quid videt Pater, vel potius quid videt Filius in Patre ut faciat et ipse? Possim forte dicere; sed da qui possit capere: aut forte possim cogitare, nec dicere; aut forte nec cogitare. Excedit enim nos illa divinitas tanquam Deus homines, tanquam immortalis mortales, tanquam aeternus temporales. Inspiret et donet, de fonte illo vitae nunc aliquid irrorare dignetur et distillare in sitim nostram, ne in hac eremo arescamus. Dicamus ei, Domine, cui didicimus dicere, Pater. Audemus enim hoc, quia ipse voluit ut auderemus: si tamen sic vivamus, ut non nobis dicat, Si Pater sum, ubi est honor meus? si Dominus sum, ubi est timor meus (Malach. I, 6)? Dicamus ergo illi, Pater noster. Cui dicimus, Pater noster? Patri Christi. Qui ergo Patri Christi dicit, Pater noster, quid dicit Christo, nisi, Frater noster? Non tamen sicut Christi Pater, ita et noster Pater: nunquam enim Christus ita nos conjunxit, ut nullam distinctionem faceret inter nos et se. Ille enim Filius aequalis Patri, ille aeternus cum Patre, Patrique coaeternus: nos autem facti per Filium, adcptati per Unicum. Proinde nunquam auditum est de ore Domini nostri Jesu Christi, cum ad discipulos loqueretur, dixisse illum de Deo

3. What does the Father see, or rather what does the Son see in the Father, so that He too may do it? Perhaps I could say it; but give me someone who can grasp it: or perhaps I could think it and not say it; or perhaps not even think it. For that Godhead surpasses us as God surpasses men, as the immortal surpasses mortals, as the eternal surpasses the temporal. May He breathe upon us and grant it; may He deign now to sprinkle something from that fountain of life and let it drip upon our thirst, so that we may not dry up in this desert. Let us say to Him, Lord, to Whom we have learned to say, Father. For we dare this, because He Himself willed that we should dare it: provided, however, that we so live that He may not say to us, If I am a Father, where is My honour? If I am a Lord, where is My fear (Mal. 1:6)? Let us say to Him, then, Our Father. To whom do we say, Our Father? To the Father of Christ. He then who says to the Father of Christ, Our Father, what does he say to Christ but, Our Brother? Yet He is not our Father in the way He is the Father of Christ: for Christ never so joined us to Himself as to make no distinction between us and Himself. For He is the Son equal to the Father, He is eternal with the Father and coeternal with the Father: but we were made through the Son, adopted through the Only One. Accordingly it was never heard from the mouth of our Lord Jesus Christ, when He was speaking to the disciples, that He said of God

Editors' notes and page, col. 1565

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running head: TRACTATUS XXI. CAP (cut off at the image edge; page number printed 1565)
marginal letters: (none)
old-edition numerals: (none)
other: "Hunc videmus" is set as it appears to be printed; the usual reading is "Hinc", and the image is unclear, so this is UNSURE. "adcptati" is set as printed (the letter shows as c; possibly a damaged o), UNSURE. The capital after the comma in "Filius, Sed," is set as printed. The column ends mid-sentence.
misprints kept as printed: "qeod" (for quod), "fiuem" (for finem), "Sap," (comma for full stop in the reference).

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summo Patre suo, Pater noster: sed aut, Pater meus, dixit; aut, Pater vester. Pater noster non dixit, usque adeo ut quodam loco poneret haec duo: Vado ad Deum meum, inquit, et Deum vestrum. Quare non dixit, Deum nostrum? Et Patrem meum dixit, et Patrem vestrum (Joan. XX, 17); non dixit, Patrem nostrum. Sic jungit ut distinguat, sic distinguit ut non sejungat. Unum nos vult esse in se, unum autem Patrem et se.

His supreme Father, "Our Father", but He said either "My Father" or "your Father". He did not say "Our Father", so much so that in one place He set these two side by side: "I go to My God," He says, "and your God." Why did He not say "our God"? And He said "My Father and your Father" (John 20:17); He did not say "our Father". He joins in such a way as to distinguish, and distinguishes in such a way as not to separate. He wills us to be one in Him, but the Father and Himself to be one.

4. Quantumcumque ergo intelligamus et quantumcumque videamus, etiam cum Angelis aequati fuerimus, non videbimus sicut videt Filius. Nos enim et quando non videmus, sumus aliquid. Et quid aliud sumus quando non videmus, nisi non videntes? Sumus tamen vel non videntes; et ut videamus, convertimus nos ad eum quem videamus; et fit in nobis visio quae non erat, quando nos tamen eramus. Est enim homo non videns, et idem ipse cum viderit, dicitur homo videns. Non ergo hoc est illi videre, quod esse hominem: nam si hoc illi esset videre quod esse hominem, nunquam esset homo nisi videns. Cum vero est homo non videns, et quaerit videre quod non videt; e⟨s⟩t qui quaerat, et est qui se convertat ut videat: et cum se bene converterit et viderit, fit homo videns, qui prius erat homo non videns. Videre ergo accedit illi, et recedit ab illo: accedit illi cum se converterit, recedit ab illo cum se averterit. Numquid ita Filius? Absit. Nunquam fuit Filius non videns, et postea factus est videns: sed videre Patrem, hoc illi est esse Filium. Nos enim avertendo ad peccatum, amittimus illuminationem; et convertendo nos ad Deum, percipimus illuminationem. Aliud est enim lumen quo illuminamur, aliud nos qui illuminamur. Lumen autem ipsum quo illuminamur, nec avertitur a se, nec perdit lucem, quia lux est. Sic ergo demonstrat Pater rem quam facit Filio, ut in Patre videat omnia Filius, et in Patre sit omnia Filius. Videndo enim natus est, et nascendo videt. Sed non aliquando non erat natus, et postea natus est; sicut non aliquando non vidit, et postea vidit: sed in eo quod est illi videre, in eo est illi esse, in eo est illi natum esse, in eo est illi permanere, in eo est illi non mutari, in eo est illi sine initio et sine fine persistere. Non ergo carnaliter accipiamus quia sedet Pater, et facit opus, et demonstrat Filio; et videt Filius opus quod Pater facit, et facit illud in alio loco, aut ex alia materia. Omnia enim per ipsum facta sunt, et sine ipso factum est nihil. Verbum Patris est Filius, nihil dixit Deus quod non dixit in Filio. Dicendo enim in Filio quod facturus erat per Filium, ipsum Filium genuit per quem faceret omnia.

4. However much, then, we may understand and however much we may see, even when we have been made equal to the Angels, we shall not see as the Son sees. For we, even when we do not see, are something. And what else are we when we do not see, but not-seeing? Yet we are, even if not-seeing; and in order to see, we turn ourselves towards Him Whom we are to see; and there comes to be in us a vision which was not there, when we nevertheless were. For a man is not-seeing, and the same man, when he has seen, is called a seeing man. So for him to see is not the same as to be a man: for if for him to see were the same as to be a man, he would never be a man except as seeing. But when there is a man not-seeing, and he seeks to see what he does not see, there is one who seeks, and there is one who turns himself in order to see; and when he has turned himself well and has seen, he becomes a seeing man, who before was a man not-seeing. So seeing comes to him and goes away from him: it comes to him when he has turned himself towards, it goes away from him when he has turned himself away. Is the Son like this? Far from it. Never was the Son not-seeing and afterwards made seeing: rather, to see the Father, this for Him is to be the Son. For we, by turning away to sin, lose illumination; and by turning ourselves to God, we receive illumination. For the light by which we are illuminated is one thing, we who are illuminated are another. But the light itself by which we are illuminated neither turns away from itself nor loses its light, because it is light. Thus, then, the Father shows the Son the thing which He does, so that in the Father the Son sees all things, and in the Father the Son is all things. For by seeing He was born, and by being born He sees. But it is not that at some time He was not born, and afterwards was born; just as it is not that at some time He did not see, and afterwards saw: but in that which for Him is to see, in that for Him is to be, in that for Him is to have been born, in that for Him is to abide, in that for Him is not to be changed, in that for Him is to endure without beginning and without end. Let us not, then, take it carnally that the Father sits and does a work and shows it to the Son, and the Son sees the work which the Father does, and does it in another place or out of other material. For "all things were made through Him, and without Him nothing was made." The Son is the Word of the Father; God has said nothing which He did not say in the Son. For by saying in the Son what He was going to make through the Son, He begot the Son Himself, through Whom He would make all things.

5. Et majora his demonstrabit ei opera, ut vos miremini. Rursus hic turbat. Et quis est qui digne perscrutetur hoc tantum secretum? Sed jam quoniam nobis loqui dignatus est, ipse aperit. Neque enim vellet dicere quod nollet intelligi: quia dicere dignatus est, sine dubio excitavit audientiam; numquid quem excitavit ut audiret, excitatum deserit? Diximus, ut potuimus, non temporaliter scire Filium, nec aliud esse

5. "And greater works than these will He show Him, that you may marvel." Here again it troubles [us]. And who is there who may worthily search out so great a secret? But since He has now deigned to speak to us, He Himself opens it. For He would not wish to say what He did not wish to be understood: since He deigned to say it, without doubt He has roused our hearing; would He forsake, once roused, the one whom He roused to hear? We have said, as we were able, that the Son does not know in time, nor is it one thing

Editors' notes and page, col. 1566

Footnotes

(1) ‹anchor: nec perdit lucem› · call in col 1566

In decem Mss., nec perdit lucere.

In ten manuscripts: "nec perdit lucere" [nor does it lose its shining].

(printed under page 131)

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Filii scientiam, aliud ipsum Filium; et aliud esse Filii visionem, et aliud ipsum Filium: sed ipsam visionem esse Filium, et ipsam scientiam vel sapientiam Patris esse Filium, eamque sapientiam et eam visionem aeternam esse ab aeterno, et ei a quo est coaeternam; nec ibi per tempus aliquid variari; nec aliquid nasci quod non erat; nec aliquid perire quod erat. Diximus, ut potuimus. Quid ergo hic modo facit tempus, ut diceret, majora his demonstrabit ei opera? id est demonstraturus est, hoc est demonstrabit. Aliud est demonstravit, aliud est demonstrabit: demonstravit, de praeterito dicimus; demonstrabit, de futuro dicimus. Quid ergo hic agimus, fratres? Ecce quem dixeramus Patri coaeternum, nihil in illo variari per tempus, nihil moveri per spatia vel momentorum vel locorum, manere semper cum Patre videntem, videntem Patrem et videndo existentem, rursus nobis tempora nominans, demonstrabit ei, inquit, his majora. Ergo demonstraturus est adhuc aliquid Filio, quod non novit Filius? Quid ergo facimus? quomodo hoc intelligimus? Ecce Dominus noster Jesus Christus sursum erat, deorsum est. Quando sursum erat? Quando dixit, Quaecumque facit Pater, haec eadem et Filius facit similiter. Unde modo deorsum? Majora his demonstrabit ei opera. O Domine Jesu Christe, salvator noster, Verbum Dei per quod facta sunt omnia, quid tibi Pater demonstraturus est quod adhuc nescis? quid te latet Patris? quid te latet in Patre, quem non latet Pater? quae opera tibi majora demonstraturus est? aut quibus operibus majora sunt quae demonstraturus est? Cum enim dixit, majora his, debemus prius intelligere quibus majora.

the knowledge of the Son and another the Son Himself; and that the vision of the Son is one thing and the Son Himself another: but that the vision itself is the Son, and the knowledge or wisdom itself of the Father is the Son, and that this wisdom and this vision is eternal from eternity, and coeternal with Him from Whom it is; and that nothing there varies through time; nor is anything born which was not; nor does anything perish which was. We have said it as we were able. What then is time doing here now, that He should say, greater works than these will He show Him? that is, He is going to show, that is, He will show. "He showed" is one thing, "He will show" is another: "He showed" we say of the past; "He will show" we say of the future. What then are we doing here, brethren? Behold, He Whom we had said to be coeternal with the Father, that nothing in Him varies through time, that nothing is moved through intervals either of moments or of places, that He abides always with the Father seeing, seeing the Father and existing by seeing, names times to us again: He will show Him, He says, greater things than these. Is He then still going to show the Son something which the Son does not know? What then are we to do? how are we to understand this? Behold, our Lord Jesus Christ was above, He is below. When was He above? When He said, Whatever the Father does, these same things the Son also does in like manner. Whence now below? Greater works than these will He show Him. O Lord Jesus Christ, our Saviour, Word of God through Whom all things were made, what is the Father going to show Thee that is still unknown to Thee? what of the Father is hidden from Thee? what in the Father is hidden from Thee, from Whom the Father is not hidden? what greater works is He going to show Thee? or than what works are they greater which He is going to show? For since He said, greater than these, we ought first to understand than what they are greater.

6. Recordemur unde sermo iste processit. Quando curatus est ille qui triginta et octo annos habebat in infirmitate, et jussit eum salvum tollere grabatum suum, et ire in domum suam. Hinc enim Judaei commoti, cum quibus loquebatur: loquebatur verbis, et tacebat intellectu; quodammodo innuebat intelligentibus, celabat irascentibus: hinc ergo cum essent commoti Judaei, quia hoc sabbato Dominus faceret, dederunt occasionem sermoni huic. Non ergo sic audiamus haec tanquam obliti quae supra dicta sunt, sed respiciamus illum languidum triginta et octo annorum subito factum sanum, admirantibus Judaeis et irascentibus. Quaerebant tenebras magis de sabbato, quam lumen de miraculo. His ergo indignantibus loquens, ait hoc, Majora his demonstrubit ei opera. His majora: quibus? Quod vidistis hominem factum sanum, cujus languor duraverat usque ad triginta et octo annos, his majora Pater demonstraturus est Filio. Quae sunt majora? Sequitur, et dicit: Sicut enim Pater suscitat mortuos et vivificat, sic et Filius quos vult v⟨i⟩vificat. Plane majora sunt ista. Valde enim plus est ut resurgat mortuus, quam ut convalescat aegrotus: majora sunt ista. Sed quando ea Pater demonstraturus est Filio? Nescit enim ea Filius? et ille qui loquebatur, non noverat mortuos suscitare? adhuc habebat discere resuscitare mortuos, per quem facta sunt omnia? qui fecit ut viveremus, qui non eramus, adhuc

6. Let us recall whence this discourse proceeded. When that man was cured who had been thirty-eight years in infirmity, and He bade him, now whole, take up his bed and go to his house. For from this the Jews were stirred, with whom He was speaking: He was speaking in words, and keeping silent in meaning; in a certain way He was hinting to those who understood, concealing from those who were angry: from this, then, when the Jews had been stirred because the Lord did this on the sabbath, they gave occasion to this discourse. Let us not, then, hear these things as though we had forgotten what was said above, but let us look back at that sick man of thirty-eight years suddenly made whole, while the Jews marvelled and were angry. They sought darkness from the sabbath rather than light from the miracle. Speaking, then, to these indignant men, He says this: Greater works than these will He show Him. Greater than these: than which? You have seen a man made whole whose sickness had lasted up to thirty-eight years; greater than these things the Father is going to show the Son. What are the greater things? He goes on and says: For as the Father raises the dead and gives them life, so also the Son gives life to whom He will. Plainly these things are greater. For it is very much more that a dead man should rise again than that a sick man should recover: these things are greater. But when is the Father going to show them to the Son? For does the Son not know them? and did He Who was speaking not know how to raise the dead? had He still to learn to raise the dead again, He through Whom all things were made? He Who brought it about that we should live, who were not, still

Editors' notes and page, col. 1567

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(1) ‹anchor: not visible (call above the cropped foot)› · call in col 1567

Mss, ab aeterno etiam cui est coaeterna.

Manuscripts: "from eternity also, to whom it is coeternal."

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habebat discere ut resuscitaremur? Quid est ergo quod vult dicere?

had to learn, so that we might be raised again? What, then, is it that He means?

7. Descendit enim ad nos, et qui paulo ante loquebatur ut Deus, coepit loqui ut homo. Ipse est tamen homo qui Deus, quia Deus factus est homo: sed factus quod non erat, non amittens quod erat. Ergo accessit homo Deo, ut esset homo qui erat Deus. non ut jam homo esset, et non esset Deus. Audiamus ergo eum et fratrem, qui audiebamus conditorem: conditorem, quia Verbum in principio; fratrem, quia natum ex virgine Maria: conditorem ante Abraham, ante Adam, ante terram, ante coelum, ante omnia corporalia et spiritualia; fratrem autem ex semine Abrahae, ex tribu Juda, ex Virgine Israelitica. Si ergo novimus hunc, qui nobis loquitur, et Deum et hominem, intelligamus verba Dei et hominis: aliquando enim talia nobis dicit quae pertineant ad majestatem, aliquando quae pertineant ad humilitatem. Ipse enim excelsus, qui humilis ut nos humiles faciat excelsos. Quid ergo ait? Demonstrabit mihi Pater his majora, ut vos miremini. Ergo nobis est demonstraturus, non illi. Cum ergo nobis sit demonstraturus Pater; propterea dixit, ut vos miremini. Exposuit enim quod voluit dicere, Demonstrabit mihi Pater. Quare non dixit, Demonstrabit vobis Pater; sed, demonstrabit Filio? Quia et nos membra sumus Filii; et nos membra tanquam quod discimus, ipse discit quodammodo in membris suis. Quomodo discit in nobis? Quomodo patitur in nobis. Unde probamus quia patitur in nobis? Ex illa voce de coelo: Saule, Saule, quid me persequeris (Act. IX, 4)? Nonne ipse est qui judex in fine saeculi residebit, et justos ad dexteram ponens, iniquos autem ad sinistram, dicturus est, Venite, benedicti Patris mei, percipite regnum: esurivi enim, et dedistis mihi manducare? cumque illi responderint, Domine, quando te vidimus esurientem? dicturus est eis, Cum uni ex minimis meis dedistis, mihi dedistis (Matth. XXV, 31-40). Qui ergo dixit, Cum uni ex minimis meis dedistis, mihi dedistis; et nunc interrogetur a nobis, et dicamus illi, Domine, quando eris discens, cum tu doceas omnia? Statim enim nobis in fide nostra respondet, Cum unus ex minimis meis discit, ego disco.

7. For He came down to us, and He who a little before was speaking as God began to speak as man. Yet He is the same man who is God, because God was made man: but made what He was not, without losing what He was. So man was joined to God, that He who was God might be man, not so that He should now be man and not be God. Let us therefore hear Him as our brother too, whom we were hearing as our maker: maker, because He is the Word in the beginning; brother, because He was born of the virgin Mary: maker before Abraham, before Adam, before the earth, before the heaven, before all things bodily and spiritual; but brother from the seed of Abraham, from the tribe of Judah, from an Israelite Virgin. If, then, we know Him who speaks to us as both God and man, let us understand the words of God and of man: for sometimes He says to us such things as pertain to His majesty, sometimes such as pertain to His lowliness. For He is the exalted One who became lowly, that He might make us lowly ones exalted. What, then, does He say? The Father will show Me greater things than these, that you may marvel. So it is to us that He is going to show them, not to Him. Since, then, it is to us that the Father is going to show them, for that reason He said, that you may marvel. For He explained what He meant by saying, The Father will show Me. Why did He not say, The Father will show you, but, He will show the Son? Because we too are members of the Son; and what we, His members, learn, He Himself in a manner learns in His members. How does He learn in us? As He suffers in us. How do we prove that He suffers in us? From that voice from heaven: Saul, Saul, why do you persecute Me? (Acts 9:4). Is He not the One who will sit as judge at the end of the world, and, setting the just at His right hand and the wicked at His left, will say, Come, you blessed of My Father, receive the kingdom: for I was hungry, and you gave Me to eat? And when they answer, Lord, when did we see Thee hungry? He will say to them, When you gave to one of My least ones, you gave to Me (Matt. 25:31–40). He, then, who said, When you gave to one of My least ones, you gave to Me, let Him now be asked by us, and let us say to Him, Lord, when wilt Thou be a learner, since Thou teachest all things? For at once He answers us in our faith, When one of My least ones learns, I learn.

8. Ergo gratulemur et agamus gratias, non solum nos christianos factos esse, sed Christum. Intelligitis, fratres, gratiam Dei super nos capitis? Admiramini, gaudete, Christus facti sumus. Si enim caput ille, nos membra; totus homo, ille et nos. Hoc est quod apostolus dicit Paulus: Ut ultra jam non simus parvuli. jactati et circumdati omni vento doctrinae. Superius autem dixerat: Donec occurramus omnes in unitatem fidei, et in agnitionem Filii Dei, in virum perfectum in mensuram aetatis plenitudinis Christi (Ephes. IV, 14, 13). Plenitudo ergo Christi, caput et membra. Quid est, caput et memb⟨r⟩a? Christus et Ecclesia. Arrogaremus

8. Let us therefore rejoice and give thanks that we have been made not only Christians but Christ. Do you understand, brethren, the grace of God our Head upon us? Marvel, rejoice: we have been made Christ. For if He is the head, we are the members; the whole man is He and we. This is what the apostle Paul says: That we may no longer be children, tossed and carried about by every wind of doctrine. But above he had said: Until we all come into the unity of the faith and into the knowledge of the Son of God, unto a perfect man, unto the measure of the age of the fullness of Christ (Eph. 4:14, 13). The fullness of Christ, therefore, is head and members. What is head and members? Christ and the Church. For we would be arrogating

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(1) ‹anchor: not visible (call above the cropped foot; a faint mark follows "de coelo")› · call in col 1568

In duobus Mss., quem.

In two manuscripts: "quem" [whom].

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(2) ‹anchor: not visible (call above the cropped foot)› · call in col 1568

Sic Bad. Am. Er. et septem Mss. At Lov., qui humiles facit excelsos.

So Badius, Amerbach, Erasmus and seven manuscripts. But the Louvain edition: "who makes the lowly exalted."

(printed under page 132)

(3) ‹anchor: quando eris› · call in col 1568

Lov., esuris; et infra, intelligitis, fratres, gratiam Dei super nos? capitis, admiramini, etc. Emendatur uterque locus ad editiones antiquiores et ad Mss.

Louvain: "esuris" [are you hungry]; and below: "do you understand, brothers, the grace of God upon us? you grasp it, marvel," etc. Both places are corrected from the older editions and the manuscripts.

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enim nobis hoc superbe, nisi ipse dignaretur hoc promittere, qui per apostolum eumdem dicit : Vos autem estis corpus Christi et membra (I Cor. XII, 27).

this to ourselves proudly, unless He Himself deigned to promise this, Who through the same apostle says: But you are the body of Christ and members (1 Cor. 12:27).

9. Cum ergo ostendit Pater membris Christi, Christo ostendit. Fit quoddam miraculum magnum, sed tamen verum : ostenditur Christo quod noverat Christus, et ostenditur Christo per Christum. Res mira est et magna, sed Scriptura sic loquitur. Contradicturi sumus divinis eloquiis, et non potius intellecturi, et ex ipsius dono ei qui donavit gratias acturi? Quid est quod dixi, demonstratur Christo per Christum? Demonstratur membris per caput. Ecce vide illud in te : pone te clausis oculis velle aliquid tollere; nescit manus quo eat, et utique manus tua membrum tuum est, non enim a corpore tuo separata est; aperi oculos, videt jam manus quo eat, demonstrante capite membrum secutum est. Si ergo in te potuit inveniri tale aliquid, ut corpus tuum ostenderet corpori tuo, et per corpus tuum demonstraretur aliquid corpori tuo; noli mirari quia dictum est, demonstratur Christo per Christum. Demonstrat enim caput ut membra videant, et docet caput ut membra discant : unus tamen homo caput et membra. Noluit se separare, sed dignatus est agglutinari. Longe a nobis erat, et multum longe : quid tam longe, quam conditum et conditor? quid tam longe, quam Deus et homo? quid tam longe, quam justitia et iniquitas? quid tam longe, quam aeternitas et mortalitas? Ecce quam longe erat Verbum in principio Deus apud Deum, per quem facta sunt omnia. Quomodo ergo factus est prope, ut esset quod nos, et nos in illo? Verbum caro factum est, et habitavit in nobis (Joan. I, 14).

9. When, therefore, the Father shows to the members of Christ, He shows to Christ. A certain great miracle takes place, but nevertheless a true one: there is shown to Christ what Christ knew, and it is shown to Christ through Christ. The thing is wonderful and great, but Scripture speaks thus. Are we going to contradict the divine utterances, and not rather understand them, and give thanks out of His own gift to Him Who gave it? What is it that I said, it is shown to Christ through Christ? It is shown to the members through the head. See, look at this in yourself: suppose that you, with your eyes closed, wish to pick something up; the hand does not know where it is going, and yet your hand is certainly your member, for it is not separated from your body; open your eyes, now the hand sees where it is going; with the head showing the way, the member has followed. If, then, something of this kind could be found in you, that your body should show to your body, and through your body something should be shown to your body, do not be surprised that it has been said, it is shown to Christ through Christ. For the head shows so that the members may see, and the head teaches so that the members may learn: yet head and members are one man. He did not wish to separate Himself, but deigned to be joined [to us]. He was far from us, and very far: what is so far apart as the made and the Maker? what is so far apart as God and man? what is so far apart as justice and iniquity? what is so far apart as eternity and mortality? See how far away was the Word, in the beginning God with God, through Whom all things were made. How then did He become near, so that He might be what we are, and we in Him? The Word was made flesh, and dwelt in us (John 1:14).

10. Hoc ergo est nobis demonstraturus : hoc demonstravit discipulis suis, qui eum in carne viderunt. Quid est hoc? Sicut Pater suscitat mortuos et vivificat; sic et Filius quos vult vivificat. Aliosne Pater, aliosne Filius? Certe omnia per ipsum facta sunt. Quid dicimus, fratres mei? Lazarum suscitavit Christus : quem mortuum suscitavit Pater, ut videret Christus quemadmodum Lazarum suscitaret? An quando resuscitavit Lazarum Christus, non eum resuscitavit Pater, et sine Patre fecit Filius solus? Legite ipsam lectionem, et videte quia Patrem ibi invocat ut resurgat Lazarus (Id. XI, 41-44). Sicut homo, invocat Patrem : sicut Deus, facit cum Patre. Ergo et Lazarus qui resurrexit, et a Patre et a Filio suscitatus est in dono et gratia Spiritus sancti; et illud mirabile opus Trinitas fecit. Non ergo sic intelligamus, Sicut Pater suscitat mortuos et vivificat, sic et Filius quos vult vivificat, ut alios a Patre resuscitari et vivificari, alios a Filio existimemus : sed eosdem quos Pater suscitat et vivificat, ipsos et Filius suscitat et vivificat; quia omnia per ipsum facta sunt, et sine ipso factum est nihil. Et ut ostenderet habere se quamvis a Patre datam, tamen parem potestatem, ideo ait, Sic et Filius

10. This, then, is what He is going to show us: this He showed to His disciples, who saw Him in the flesh. What is this? As the Father raises the dead and gives life, so also the Son gives life to whom He wills. Does the Father do so to some, and the Son to others? Surely all things were made through Him. What do we say, my brothers? Christ raised Lazarus: what dead man did the Father raise, so that Christ might see how He should raise Lazarus? Or when Christ raised Lazarus, did the Father not raise him, and did the Son alone do it without the Father? Read the lesson itself, and see that He there calls upon the Father so that Lazarus may rise again (ibid. 11:41–44). As man, He calls upon the Father; as God, He acts with the Father. Therefore Lazarus too, who rose again, was raised both by the Father and by the Son in the gift and grace of the Holy Spirit; and that wonderful work the Trinity accomplished. Let us not, then, so understand As the Father raises the dead and gives life, so also the Son gives life to whom He wills, as to suppose that some are raised and given life by the Father, others by the Son; but the very same whom the Father raises and gives life to, these the Son also raises and gives life to; because all things were made through Him, and without Him nothing was made. And in order to show that He has a power which, although given by the Father, is nevertheless equal, He therefore says, So also the Son

Editors' notes and page, col. 1569

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(1) ‹anchor: a Patre datam› · call in col 1569

Ita Mss. quatuor. Alii plures cum editione Lovaniensi omittunt, datam; habentque, tamen apud Patrem potestatem. At apud Am. Bad. et Er. legitur sic, datam tamen Patris potestatem.

So four manuscripts. Several others, with the Louvain edition, omit "datam" [given], and have "yet the power with the Father." But in Amerbach, Badius and Erasmus it reads thus: "given, yet the Father's power."

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quos vult vivificat, ut ostenderet ibi voluntatem suam: et ne quis diceret, Suscitat Pater mortuos per Filium, sed ille tanquam potens, tanquam potestatem habens, iste tanquam ex aliena potestate, tanquam minister facit aliquid, sicut angelus; potestatem significavit ubi ait, Sic et Filius quos vult vivificat. Non enim vult Pater aliud quam Filius; sed sicut illis una substantia, sic et una voluntas est.

gives life to whom He wills, that He might show His will there. And lest anyone should say, "The Father raises the dead through the Son, but the One as powerful, as having power, the other as by another's power, as a minister, does something, like an angel," He indicated His power where He says, "So also the Son gives life to whom He wills." For the Father does not will anything other than the Son does; but just as They have one substance, so also They have one will.

11. Et qui sunt isti mortui quos vivificat Pater et Filius? An ipsi sunt de quibus diximus, Lazarus, vel filius illius viduae (Luc. VII, 14, 15), vel filia archisynagogi (Id. VIII, 54, 55)? novimus enim istos a Christo Domino suscitatos. Aliud aliquid nobis vult insinuare, resurrectionem scilicet mortuorum, quam omnes exspectamus; non illam quam quidam habuerunt, ut crederent caeteri. Resurrexit enim Lazarus moriturus, resurgemus nos semper victuri. Talem resurrectionem Pater facit, an Filius? Imo vero Pater in Filio. Ergo Filius, et Pater in Filio. Unde probamus quia de ista dicit resurrectione? Cum dixisset, Sicut enim Pater suscitat mortuos et vivificat, sic et Filius quos vult vivificat; ne intelligeremus illam mortuorum resurrectionem quam facit ad miraculum, non ad vitam aeternam, secutus ait, Neque enim Pater judicat quemquam, sed omne judicium dedit Filio. Quid hoc est? De mortuorum resurrectione dicebat, quia sicut Pater suscitat mortuos et vivificat, sic et Filius quos vult vivificat: unde continuo tanquam rationem subjecit de judicio, dicens, Neque enim Pater judicat quemquam, sed omne judicium dedit Filio, nisi quia de illa resurrectione mortuorum dixerat, quae futura est in judicio?

11. And who are these dead whom the Father and the Son give life to? Are they those of whom we have spoken, Lazarus, or the son of that widow (Luke 7:14–15), or the daughter of the ruler of the synagogue (Luke 8:54–55)? For we know that these were raised by Christ the Lord. He wishes to suggest something else to us, namely the resurrection of the dead, which we all await; not that which certain people had, so that the rest might believe. For Lazarus rose again to die again; we shall rise again to live for ever. Does the Father bring about such a resurrection, or the Son? Rather, indeed, the Father in the Son. Therefore the Son, and the Father in the Son. How do we prove that He is speaking of this resurrection? When He had said, "For as the Father raises the dead and gives life, so also the Son gives life to whom He wills," lest we should understand that resurrection of the dead which He brings about for a miracle, not for eternal life, He went on to say, "For neither does the Father judge anyone, but He has given all judgement to the Son." What is this? He was speaking of the resurrection of the dead, that "as the Father raises the dead and gives life, so also the Son gives life to whom He wills": why did He then straightway add, as it were the reason, concerning judgement, saying, "For neither does the Father judge anyone, but He has given all judgement to the Son," unless because He had spoken of that resurrection of the dead which is to be at the judgement?

12. Neque enim, ait, Pater judicat quemquam, sed omne judicium dedit Filio. Paulo ante putabamus aliquid facere Patrem, quod non facit Filius; quando dicebat, Pater enim diligit Filium, et omnia demonstrat ei quae ipse facit: tanquam Pater faciebat, et Filius videbat. Sic erat subrepens menti nostrae intellectus carnalis, quasi Pater faceret quod Filius non faceret; Filius autem videret Patrem demonstrantem quod fieret a Patre. Ergo velut Pater faciebat quod Filius non faciebat; modo jam videmus aliquid facere Filium, quod non facit Pater. Quomodo nos versat, et mentem nostram pertractat; huc atque illuc ducit, uno carnis loco remanere non sinit, ut versando exerceat, exercendo mundet, mundando capaces reddat, capaces factos impleat! Quid de nobis faciunt verba haec? quid loquebatur? quid loquitur? Paulo ante dicebat quia demonstrat Filio Pater quidquid facit; videbam quasi Patrem facientem, Filium exspectantem: modo rursus video Filium facientem, Patrem vacantem; Non enim Pater judicat quemquam, sed omne judicium dedit Filio. Quando ergo Filius judicaturus est, Pater vacabit et non judicabit? Quid est hoc? quid intelligam? Domine, quid dicis? Verbum Deus es, homo sum. Dicis quia Pater non judicat quemquam, sed omne judicium dedit Filio? Lego alio loco te dicentem, Ego non judico quemquam; est qui quaerat et judicet (Joan. VIII, 15, 50): de quo dicis, Est qui quaerat et judicet,

12. "For neither," He says, "does the Father judge anyone, but He has given all judgement to the Son." A little before, we were thinking that the Father does something which the Son does not do, when He was saying, "For the Father loves the Son, and shows Him all things that He Himself does": as though the Father were doing and the Son were watching. Thus a carnal understanding was creeping into our mind, as though the Father did what the Son did not do, while the Son saw the Father showing what was being done by the Father. So it was as if the Father were doing what the Son was not doing; now we see the Son doing something which the Father does not do. How He turns us about and handles our mind thoroughly; He leads it hither and thither, does not allow it to remain in one place of the flesh, so that by turning it He may exercise it, by exercising it cleanse it, by cleansing it make it capable, and, once made capable, fill it! What do these words do with us? What was He saying? What is He saying? A little before He was saying that the Father shows the Son whatever He does; I saw as it were the Father doing, the Son waiting: now again I see the Son doing, the Father at rest; "For the Father does not judge anyone, but He has given all judgement to the Son." When, therefore, the Son is to judge, will the Father be at rest and not judge? What is this? What am I to understand? Lord, what dost Thou say? Thou art God the Word, I am a man. Dost Thou say that the Father does not judge anyone, but has given all judgement to the Son? I read in another place Thee saying, "I do not judge anyone; there is One who seeks and judges" (John 8:15, 50): of whom dost Thou say, "There is One who seeks and judges,"

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nisi de Patre? Ille quaerit injurias tuas, ille judicat de injuriis tuis. Quomodo hic Pater non judicat quemquam, sed omne judicium dedit Filio? Interrogemus et Petrum, audiamus eum loquentem in Epistola sua: Christus pro nobis passus est, inquit, relinquens nobis exemplum, ut sequamur vestigia ejus: qui peccatum non fecit, nec dolus inventus est in ore ejus; qui cum malediceretur, non remaledicebat, cum injuriam acciperet, non minabatur, sed commendabat illi qui juste judicat (I Petr. II, 21-23). Quomodo verum est quia Pater non judicat quemquam, sed omne judicium dedit Filio? Turbamur hic, turbati desudemus, desudantes purgemur. Conemur utcumque, donante ipso, penetrare alta secreta verborum istorum. Temere fortasse facimus, quia discutere et scrutari volumus verba Dei. Et quare dicta sunt, nisi ut sciantur? quare sonuerunt, nisi ut audiantur? quare audita sunt, nisi ut intelligantur? Confortet ergo nos, et donet nobis aliquid quantum ipse dignatur; et si nondum penetramus ad fontem, de rivulo bibamus. Ecce ipse Joannes nobis tanquam rivulus emanavit, perduxit ad nos de alto Verbum, humiliavit, et quodammodo stravit, ut non horreamus altum, sed accedamus ad humilem.

but of the Father? He seeks out the wrongs done to you, He judges concerning the wrongs done to you. How then does the Father here judge no one, but has given all judgement to the Son? Let us question Peter too, let us hear him speaking in his Epistle: Christ suffered for us, he says, leaving us an example, that we should follow His footsteps: Who did no sin, nor was guile found in His mouth; Who, when He was reviled, did not revile in return, when He suffered wrong, did not threaten, but committed [Himself] to Him Who judges justly (1 Pet. 2:21–23). How is it true that the Father judges no one, but has given all judgement to the Son? We are troubled here; troubled, let us labour; labouring, let us be cleansed. Let us try in whatever way we can, He granting it, to penetrate the deep secrets of these words. Perhaps we act rashly, because we wish to discuss and examine the words of God. And why were they spoken, except that they might be known? why did they sound, except that they might be heard? why were they heard, except that they might be understood? Let Him therefore strengthen us, and give us something, as much as He deigns; and if we do not yet reach the spring, let us drink from the stream. See, John himself has flowed out to us like a stream; he has brought the Word down to us from on high, he has lowered it, and in a manner laid it level, so that we may not shrink from what is lofty, but may draw near to what is lowly.

13. Omnino est quidam intellectus verus, fortis, si quo modo eum tenere possumus, quia Pater non judicat quemquam, sed omne judicium dedit Filio. Hoc enim dictum est, quia hominibus in judicio non apparebit nisi Filius. Pater occultus erit, Filius manifestus. In quo erit Filius manifestus? In forma qua ascendit. Nam in forma Dei cum Patre occultus est, in forma servi hominibus manifestus. Non ergo Pater judicat quemquam, sed omne judicium dedit Filio, sed manifestum: in quo manifesto judieio Filius judicabit, quia ipse judicandis apparebit. Evidentius nobis ostendit Scriptura quia ipse apparebit. Quadragesimo die post resurrectionem suam ascendit in coelum, videntibus discipulis suis: et vox illis angelica, Viri, inquit, Galilaei, quid statis aspicientes in coelum? Iste qui assumptus est a vobis in coelum, sic veniet quemadmodum vidistis eum euntem in coelum (Act. I, 3, 9, 10, 11). Quomodo eum videbant ire? In carne, quam tetigerunt, quam palpaverunt, cujus etiam cicatrices tangendo probaverunt, in illo corpore in quo cum eis intravit et exivit per quadraginta dies, manifestans se eis in veritate; non in aliqua falsitate: non phantasma, non umbra, non spiritus; sed quemadmodum ipse dixit non fallens, Palpate, et videte, quia spiritus carnem et ossa non habet, sicut me videtis habere (Luc. XXIV, 39). Est quidem illud jam corpus dignum coelesti habitatione, non subjacens morti, non mutabile per aetates. Non enim sicut ad illam aetatem ab infantia creverat, sic ab aetate quae juventus erat, vergit in senectutem: manet sicut ascendit, venturus ad eos quibus antequam veniat, verbum suum voluit praedicari. Sic ergo veniet in forma humana: hanc videbunt et impii, videbunt et ad dexteram positi, videbunt et ad sinistram separati; sicut scriptum est, Videbunt in quem pupugerunt (Zach. XII, 10; Joan. XIX, 37). Si videbunt in quem pupugerunt, corpus ipsum videbunt, quod lancea percusserunt

13. There is indeed a certain true and strong understanding, if we can somehow hold it, of the words: The Father judges no one, but has given all judgement to the Son. For this was said because at the judgement none but the Son will appear to men. The Father will be hidden, the Son manifest. In what will the Son be manifest? In the form in which He ascended. For in the form of God He is hidden with the Father; in the form of a servant He is manifest to men. So the Father judges no one, but has given all judgement to the Son, but the manifest [judgement]: in which manifest judgement the Son will judge, because He Himself will appear to those who are to be judged. Scripture shows us more plainly that He Himself will appear. On the fortieth day after His resurrection He ascended into heaven, while His disciples looked on: and an angelic voice said to them, Men of Galilee, why do you stand looking up into heaven? This One Who has been taken up from you into heaven will so come as you have seen Him going into heaven (Acts 1:3, 9, 10, 11). How did they see Him go? In the flesh, which they touched, which they handled, whose very scars they verified by touching, in that body in which He went in and out with them for forty days, showing Himself to them in truth, not in any falsehood: not a phantom, not a shade, not a spirit; but, as He Himself said without deceiving, Handle and see, for a spirit does not have flesh and bones, as you see that I have (Luke 24:39). That body is now indeed worthy of a heavenly dwelling, not subject to death, not changeable through the ages of life. For it is not the case that, as it had grown from infancy to that age, so from the age which was youth it is declining into old age: it remains as it ascended, being about to come to those to whom He willed His word to be preached before He comes. So then He will come in human form: this the ungodly also will see, those placed at the right hand will see it, and those separated to the left will see it; as it is written, They shall look on Him Whom they pierced (Zech. 12:10; John 19:37). If they shall look on Him Whom they pierced, they will see that very body which they struck with a lance

Editors' notes and page, col. 1571

Page

running head: 1571 IN JOANNIS EVANGELIUM.
marginal letters: (none)
old-edition numerals: (none)
other: column ends with percusse- split at the column break (percusserunt); "Filio, sed manifestum" set as printed, rendered as referring to the manifest judgement; cœlum/cœlesti read as œ ligature and set coelum/coelesti; the right-hand column (1572), cut off in the images, is not set
other: the word percusserunt was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 1572

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: lancea non percutitur Verbum : hoc ergo impii videre poterunt, quod et vulnerare potuerunt. Latentem Deum in corpore non videbunt : post judicium videbitur ab his qui ad dexteram erunt. Hoc est ergo quod ait, Pater non judicat quemquam, sed omne judicium dedit Filio : quia manifestus ad judicium veniet Filius, in humano corpore apparens hominibus, dicens dextr⟨i⟩s, Venite, benedicti Patris mei, percipite regnum ; dicens sinistris, Ite in ignem aeternum, qui paratus est diabolo et angelis ejus (Matth. XXV, 34, 41).

the Word is not struck by a lance. This, then, the ungodly will be able to see, which they were also able to wound. The God hidden in the body they will not see: after the judgement He will be seen by those who will be at the right hand. This, then, is what He says, The Father judges no one, but has given all judgement to the Son: because the Son will come manifest to the judgement, appearing to men in a human body, saying to those on the right, Come, blessed of My Father, receive the kingdom; saying to those on the left, Go into the eternal fire, which has been prepared for the devil and his angels (Matt. 25:34, 41).

14. Ecce videbitur forma hominis a piis et impiis, a justis et ab injustis, a fidelibus et ab infidelibus, a gaudentibus et a plangentibos, a confisis et a confusis : ecce videbitur. Cum visa fuerit illa forma in judicio, et fuerit peractum judicium, ubi dictum est Patrem non judicare quemquam, sed omne judicium dedisse Filio, ob hoc, quia Filius apparebit in judicio in forma quam ex nobis accepit, quid postea futurum est ? Quando videbitur forma Dei, quam sitiunt omnes fideles? quando videbitur illud quod erat in principio Verbum, Deus apud Deum, per quod facta sunt omnia? quando videbitur illa forma Dei, de qua dicit Apostolus, Cum in forma Dei esset, non rapinam arbitratus est esse aequalis Deo (Philipp. II, 6)? Magna enim illa forma ubi adhuc aequalitas Patris et Filii cognoscitur : ineffabilis, incomprehensibilis, maxime parvulis. Quando videbitur ? Ecce ad dexteram sunt justi, ad sinistram sunt injusti ; omnes pariter hominem vident, Filium hominis vident, qui punctus est vident, qui crucifixus est vident; humiliatum vident, natum ex Virgine vident, Agnum de tribu Juda vident : Verbum Deum apud Deum quando videbunt? Ipse erit et tunc, sed forma servi apparebit. Forma servi servis demonstrabitur : forma Dei filiis servabitur. Fiant ergo servi filii ; qui sunt ad dexteram, eant in aeternam haereditatem olim promissam, quam non videntes martyres crediderunt, pro cujus promissione sanguinem suum sine dubitatione fuderunt : eant illuc et videant ibi. Quando illuc ibunt ? Dicat ipse Dominus : Sic ibunt illi in ambustionem aeternam, justi autem in vitam aeternam (Matth. XXV, 46).

14. Behold, the form of man will be seen by the godly and the ungodly, by the just and by the unjust, by the faithful and by the unfaithful, by those rejoicing and by those lamenting, by the confident and by the confounded: behold, it will be seen. When that form has been seen in the judgement, and the judgement has been completed, where it was said that the Father judges no one, but has given all judgement to the Son, for this reason, that the Son will appear in the judgement in the form which He received from us, what will happen afterwards? When will the form of God be seen, for which all the faithful thirst? When will that be seen which was in the beginning, the Word, God with God, through which all things were made? When will that form of God be seen, of which the Apostle says, Though He was in the form of God, He did not think it robbery to be equal to God (Phil. 2:6)? For great is that form, where moreover the equality of the Father and the Son is recognized: ineffable, incomprehensible, above all to little ones. When will it be seen? Behold, on the right are the just, on the left are the unjust; all alike see the man, they see the Son of Man, they see Him Who was pierced, they see Him Who was crucified; they see Him humbled, they see Him born of the Virgin, they see the Lamb of the tribe of Judah: when will they see the Word, God with God? He Himself will be [that] then too, but it is the form of a servant that will appear. The form of a servant will be shown to servants: the form of God will be kept for sons. Let the servants, then, become sons; let those who are on the right go into the eternal inheritance promised long ago, which the martyrs believed without seeing, for the promise of which they shed their blood without hesitation: let them go thither and see there. When will they go thither? Let the Lord Himself say: Thus those will go into eternal burning, but the just into eternal life (Matt. 25:46).

15. Ecce vitam aeternam nominavit. Numquid hoc nobis dixit, quia ibi videbimus et cognoscemus Patrem et Filium? Quid, si vivemus in aeternum, sed illum Patrem et Filium non videbimus ? Audi alio loco ubi vitam aeternam nominavit, et expressit quid sit vita aeterna. Noli timere, non te fallo : non sine causa promisi dilectoribus meis dicens, Qui habet mandata mea et servat ea, ille est qui diligit me : et qui me diligit, diligetur a Patre meo, et ego diligam eum, et ostendam meipsum illi (Joan. XIV, 21). Respondeamus Domino, et dicamus : Quid, Domine Deus noster, magnum? quid magnum ? Nobis demonstraturus es teipsum? Quid enim, et Judaeis te non demonstrasti ? non te viderunt et qui crucifixerunt? Sed demonstrabis te in judicio, cum stabimus ad dexteram tuam : numquid et illi qui ad sinistram stabunt non te videbunt? Quid ost quod demonstrabis nobis teipsum ? Nunc enim non te videmus cum loqueris? Respondet,

15. Behold, He has named eternal life. Did He tell us this, that there we shall see and know the Father and the Son? What if we shall live for ever, but shall not see that Father and Son? Hear in another place where He has named eternal life and expressed what eternal life is. Do not fear, I do not deceive you: not without cause did I promise to those who love Me, saying, He who has My commandments and keeps them, he it is who loves Me: and he who loves Me will be loved by My Father, and I will love him, and will show Myself to him (John 14:21). Let us answer the Lord, and say: What great thing, O Lord our God? What great thing? Art Thou going to show Thyself to us? What then, didst Thou not show Thyself to the Jews too? Did not even those who crucified Thee see Thee? But Thou wilt show Thyself at the judgement, when we shall stand at Thy right hand: will not those also who will stand on the left see Thee? What is it that Thou wilt show Thyself to us? For do we not see Thee now when Thou speakest? He answers,

Editors' notes and page, col. 1572

Page

running head: EVANGELIUM. S. AUGUSTINI 1572 (cut off at the left edge of the image; presumably preceded by IN JOANNIS)
marginal letters: (none)
old-edition numerals: (none)
other: column begins with the fragment "runt" broken from column 1571, rendered "did"; dextr⟨i⟩s has a damaged i; "plangentibos" and "ost" may be worn type rather than true misprints (UNSURE); "nbi" in "ubi dictum est" read as worn ubi; left-column text (col. 1571) visible in the images is not set; no full-width line, no editors' matter

PL 35:1573

Demonstrabo meipsum in forma Dei, videtis modo formam servi. Non te fraudabo, o homo fidelis; crede quia videbis. Amas, et non vides: amor ipse non te perducet ut videas? Ama, persevera in amando: non fraudabo, inquit, amorem tuum, qui mundavi cor tuum. Utquid enim mundavi cor tuum, nisi ut Deus a te possit videri? Beati enim mundo corde, quia ipsi Deum videbunt (Matth. V, 8). Sed hoc, inquit servus tanquam cum Domino disputans, non expressisti cum dixisti, Ibunt justi in vitam aeternam: non dixisti, Ibunt ut videant me in forma Dei, videant Patrem cui aequalis sum. Alibi attende quid dixit: Haec est autem vita aeterna, ut cognoscant te unum verum Deum, et quem misisti Jesum Christum (Joan. XVII, 3).

I will show Myself in the form of God; now you see the form of a servant. I will not cheat you, O faithful man; believe that you will see. You love, and you do not see: will not love itself lead you to see? Love, persevere in loving: I will not cheat your love, He says, I who have cleansed your heart. For to what end have I cleansed your heart, except that God may be seen by you? For blessed are the clean of heart, for they shall see God (Matt. 5:8). But this, says the servant, as though disputing with the Lord, Thou didst not express when Thou saidst, The just shall go into eternal life: Thou didst not say, They shall go so as to see Me in the form of God, to see the Father to whom I am equal. Attend to what He said elsewhere: Now this is eternal life, that they may know Thee the one true God, and Jesus Christ whom Thou hast sent (John 17:3).

16. Et modo ergo post commemoratum judicium, quod omne dedit Filio Pater non judicans quemquam, quid futurum est? Quid sequitur? Ut omnes honorificent Filium, sicut honorificant Patrem. Judaeis honorificatur Pater, contemnitur Filius. Filius enim videbatur ut servus, Pater honorificabatur ut Deus. Apparebit et Filius aequalis Patri, ut omnes honorificent Filium, sicut honorificant Patrem. Modo ergo hoc habemus in fide. Nec dicat Judaeus: Patrem honorifico; quid mihi est cum Filio? Respondeat illi, Qui non honorificat Filium, non honorificat Patrem. Mentiris omnino, Filium blasphemas, et Patri facis injuriam. Pater enim Filium misit, tu contemnis quem misit: quomodo honorificas mittentem, qui blasphemas missum?

16. And now therefore, after the judgement has been mentioned, all of which the Father, judging no one, has given to the Son, what is to come? What follows? That all may honour the Son, as they honour the Father. By the Jews the Father is honoured, the Son is despised. For the Son was seen as a servant, the Father was honoured as God. The Son too will appear equal to the Father, that all may honour the Son, as they honour the Father. Now therefore we hold this in faith. Let not the Jew say: I honour the Father; what have I to do with the Son? Let one answer him, He who does not honour the Son does not honour the Father. You lie utterly, you blaspheme the Son, and you do the Father injury. For the Father sent the Son, you despise Him whom He sent: how do you honour the One who sends, you who blaspheme the One sent?

17. Ecce, inquit aliquis, missus est Filius; et major est Pater, quia misit. Recede a carne. Vetus homo suggerit vetustatem, tu in novo agnosce novitatem. Novus tibi a saeculo antiquus, perpetuus, aeternus, revocet ad hoc intellectum. Minor est Filius, quia missus dictus est Filius? Missionem audio, non separationem. Sed hoc, inquit, videmus in rebus humanis, quia major est qui mittit, quam ille qui mittitur. Sed res humanae fallunt hominem, res divinae purgant. Noli attendere ad res humanas, ubi major videtur qui mittit, et minor qui mittitur: quanquam et ipsae res humanae dicunt contra te testimonium. Velut, verbi gratia, si quis uxorem velit petere, et per se non possit, amicum majorem mittit qui ei petat. Et sunt multa in quibus ipse major eligitur, qui mittatur a minore. Quid ergo jam calumniam vis facere, quia ille misit, ille missus est? Sol radium mittit, et non separat; luna splendorem mittit, et non separat; lucerna lumen fundit, et non separat: video ibi missionem, et nullam video separationem. Nam si de rebus humanis quaeris exempla, o haeretica vanitas, quanquam, sicut paulo ante dixi, et ipsae res humanae in quibusdam exemplis coarguunt et convincunt te; tamen attende quam sit aliud in rebus humanis, unde

17. Look, someone says, the Son was sent; and the Father is greater, because He sent. Withdraw from the flesh. The old man suggests oldness; in the new man recognize newness. Let the One who is new to you, ancient from eternity, perpetual, eternal, recall your understanding to this. Is the Son less, because the Son is said to have been sent? I hear of a sending, not a separation. But this, he says, we see in human affairs, that he who sends is greater than he who is sent. But human affairs deceive man, divine things purify him. Do not attend to human affairs, where he who sends seems greater and he who is sent lesser: although even human affairs themselves bear witness against you. As, for example, if someone wishes to seek a wife and cannot do so by himself, he sends a friend greater than himself to seek her for him. And there are many cases in which a greater man is himself chosen to be sent by a lesser. Why then do you now wish to make a false charge, because the One sent, the Other was sent? The sun sends a ray, and does not separate it; the moon sends its brightness, and does not separate it; a lamp pours out light, and does not separate it: I see a sending there, and I see no separation. For if you seek examples from human affairs, O heretical vanity, although, as I said a little before, even human affairs themselves in certain examples refute and convict you; yet attend to how different it is in human affairs, whence

Editors' notes and page, col. 1573

Footnotes

(1) ‹anchor: not visible (call above the cropped foot)› · call in col 1573

Mss. plures, Et quomodo ergo post. Alii vero, Et quomodo? Ergo et post.

Several manuscripts: "And how then afterwards." Others, however: "And how? Therefore also afterwards."

(printed under page 135)

(2) ‹anchor: not visible (call above the cropped foot)› · call in col 1573

Sic legendum juxta Er. Lugd. et Ven., Modo honorificant Patrem, et. M.

So it should be read according to the Erasmus, Lyons and Venice editions: "Now they honour the Father, and." M[igne].

(printed under page 135)

(3) ‹anchor: suggerit vetustatem› · call in col 1573

Sic tres Mss. Alii autem habent, vetustate; vel cum editis, vetustati. Paulo post in editis legitur, novus tibi, saeculo antiquus, absque praepositione, a, quae tamen est in omnibus Mss. Denique infra Lov. habet, revocet ab hoc intellectu: refragantibus editis aliis et Mss.

So three manuscripts. Others have "vetustate"; or, with the printed editions, "vetustati". A little after, the printed editions read "novus tibi, saeculo antiquus" [new to you, ancient in age], without the preposition "a", which is nevertheless in all the manuscripts. Lastly, below, Louvain has "revocet ab hoc intellectu" [let him call you back from this understanding], against the other printed editions and the manuscripts.

(printed under page 135)

(4) ‹anchor: video ibi missionem› · call in col 1573

Mss., emissionem.

Manuscripts: "emissionem" [a sending forth].

(printed under page 135)