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Augustinus, In Joannis Evangelium tractatus XX-XXV

Tractate XXIII

judicium meum justum est. Nam si nihil facis ex te, o Domine Jesu, quomodo sentiunt carnales; si nihil facis ex te, quomodo paulo ante dixisti, Sic et Filius quos vult vivificat? Modo dicis, Ex me facio nihil. Sed quid commendat Filius, nisi quia de Patre est? Qui est de Patre, non est de se. Si de se Filius esset, non esset Filius: de Patre est. Pater ut sit non est de Filio, Filius ut sit de Patre est. Aequalis Patri; sed tamen iste de illo, non il⟨l⟩e de isto.

my judgement is just. For if Thou doest nothing of Thyself, O Lord Jesus, in the way the carnal understand it; if Thou doest nothing of Thyself, how is it that Thou saidst a little before, So also the Son gives life to whom He will? Now Thou sayest, Of Myself I do nothing. But what does the Son commend, except that He is from the Father? He Who is from the Father is not from Himself. If the Son were from Himself, He would not be the Son: He is from the Father. The Father does not have His being from the Son; the Son has His being from the Father. Equal to the Father; but yet This One is from That One, not That One from This One.

15. Quia non quaero voluntatem meam, sed voluntatem ejus qui misit me. Filius unicus dicit, Non quaero voluntat⟨e⟩m meam; et homines volunt facere voluntatem suam! Ille tantum se humiliat qui aequalis est Patri; et tantum se extollit qui in imo jacet, et nisi ei manus porrigatur, non surgit! Faciamus ergo voluntatem Patris, voluntatem Filii, voluntatem Spiritus sancti; quia Trinitatis hujus una voluntas, una potestas, una majestas est. Ideo tamen dicit Filius, Non veni facere voluntatem meam, sed voluntatem ejus qui misit me; quia Christus non est de se, sed de Patre suo est. Quod autem habuit ut homo appareret, de creatura assumpsit quam ipse formavit.

15. Because I seek not My own will, but the will of Him Who sent Me. The only Son says, I seek not My own will; and men want to do their own will! He Who is equal to the Father humbles Himself so greatly; and he who lies in the depths exalts himself so greatly, and unless a hand is reached out to him, he does not rise! Let us therefore do the will of the Father, the will of the Son, the will of the Holy Spirit; for of this Trinity there is one will, one power, one majesty. Yet the Son says, I came not to do My own will, but the will of Him Who sent Me, for this reason: that Christ is not from Himself, but is from His Father. But what He had so that He might appear as man, He took from the creature which He Himself had formed.

TRACTATUS XXIII.

Tractate 23.

In illam lectionem Evangelii, Si ego testimonium perhibeo de me, etc., usque ad id, Et non vultis venir⟨e⟩ ad me, ut vitam habeatis. Tum etiam repetuntur superiores lectiones jam ante tractatae, scilicet ab his verbis, Amen, amen dico vobis, non potest Filius a se facere quidquam, etc. Cap. v, ℣. 19-40.

On that reading of the Gospel, If I bear witness of Myself, etc., as far as, And you will not come to Me, that you may have life. Then also the earlier readings already treated before are taken up again, namely from these words, Amen, amen, I say to you, the Son cannot do anything of Himself, etc. Chapter 5, verses 19-40.

1. Quodam loco in Evangelio Dominus ait, prudentem auditorem verbi sui similem esse debere homini qui volens aedificare, fodit altius, donec perveniat ad fundamentum stabilitatis petrae, et ibi securus constituat quod fabricat adversus impetum fluminis: ut cum venerit, repercutiatur potius firmitate aedificii, quam impulsu suo ruinam faciat illi domui (Matth. VII, 24, 25). Putemus Scripturam Dei tanquam agrum esse, ubi volumus aliquid aedificare. Non simus pigri, nec superficie contenti; fodiamus altius, donec perveniamus ad petram: Petra autem erat Christus (I Cor. X, 4).

1. In a certain place in the Gospel the Lord says that the prudent hearer of His word ought to be like a man who, wishing to build, digs deeper until he reaches the foundation of the stability of rock, and there securely establishes what he is constructing against the onrush of the river: so that when it comes, it may rather be beaten back by the firmness of the building than bring ruin upon that house by its impact (Matt. 7:24–25). Let us suppose the Scripture of God to be like a field where we wish to build something. Let us not be lazy, nor content with the surface; let us dig deeper until we reach the rock: And the rock was Christ (1 Cor. 10:4).

2. Hodierna lectio de testimonio Domini nobis locuta est, quia non habeat necessarium ab hominibus testimonium, sed habeat majus quam sunt homines; atque id testimonium dixit quid sit: Opera, inquit, quae ego facio, testimonium perhibent de me. Deinde adjunxit: Et testimonium perhibet de me, qui misit me Pater. Ipsa quoque opera quae facit, a Patre se accepisse dicit. Testimonium ergo perhibent opera, testimonium perhibet Pater. Nullumne testimonium perhibuit Joannes? Perhibuit plane, sed tanquam lucerna, non ad satiandos amicos, sed ad confundendos inimic⟨o⟩s: jam enim antea praedictum erat a persona Patris, Paravi lucernam Christo meo: inimicos ejus induam confusione; super ipsum autem efflorebit sanctificatio mea (Psal. CXXXI, 17 et 18). Esto tanquam in nocte

2. Today's reading has spoken to us about the testimony of the Lord, that He does not have need of testimony from men, but has a testimony greater than men are; and He said what that testimony is: The works, He says, which I do bear witness of Me. Then He added: And the Father Who sent Me bears witness of Me. The very works also which He does, He says He has received from the Father. So the works bear witness, the Father bears witness. Did John bear no witness? He certainly did, but as a lamp, not to satisfy friends but to confound enemies: for it had been foretold already, in the person of the Father, I have prepared a lamp for My Christ: His enemies I will clothe with confusion; but upon Him shall My sanctification flourish (Ps. 131:17–18). Suppose that as in the night

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(1) ‹anchor: not visible (call above the cropped foot)› · call in col 1582

In omnibus Mss., voluntatem Christi.

In all the manuscripts: "voluntatem Christi" [the will of Christ].

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(2) ‹anchor: confundendos inimicos› · call in col 1582

In B., non ad satiandos amicos, sed confundendos inimicos. Locum hunc restituimus ex Er. et Lov., quorum lectio videtur concinnior. M.

In B.: "not to satisfy friends, but to confound enemies." We have restored this passage from Erasmus and Louvain, whose reading seems neater. M[igne].

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positus, attendisti in lucernam, et miratus es lucernam, et exsultasti ad lumen lucernae: sed illa lucerna dicit esse solem, in quo exsultare debeas; et quamvis ardeat in nocte, diem te jubet exspectare. Non ergo quia illius hominis testimonio non erat opus. Nam utquid mitteretur, si non erat opus? Sed ne in lucerna remaneat homo, et lumen lucernae sufficere sibi arbitretur; ideo Dominus nec lucernam illam superfluam dicit fuisse, nec tamen te dicit in lucerna debere remanere. Dicit aliud testimonium Scriptura Dei: ibi utique Deus perhibuit testimonium Filio suo, et in illa Scriptura Judaei spem posuerant, in Lege scilicet Dei, ministrata sibi per Moysen famulum Dei. Scrutamini, inquit, Scripturam, in qua vos putatis vitam aeternam habere; ipsa testimonium perhibet de me: et non vultis venire ad me, ut vitam habeatis. Quid vos putatis habere in Scriptura vitam aeternam? Ipsam interrogate, cui perhibet testimonium; et intelligite quae sit vita aeterna. Et quia propter Moysen volebant repudiare Christum, tanquam adversarium institutis praeceptisque Moysi; rursus eosdem ipse convincit tanquam de alia lucerna.

you were set, and you gave heed to the lamp, and you marvelled at the lamp, and you exulted at the light of the lamp: but that lamp says that there is a sun, in which you ought to exult; and although it burns in the night, it bids you wait for the day. It is not, therefore, that there was no need of that man's testimony. For why would he have been sent, if there was no need? But lest a man should remain in the lamp, and think the light of the lamp sufficient for himself, the Lord therefore neither says that that lamp was superfluous, nor yet says that you ought to remain in the lamp. The Scripture of God speaks another testimony: there assuredly God bore testimony to His Son, and in that Scripture the Jews had placed their hope, that is, in the Law of God, ministered to them through Moses, the servant of God. Search, He says, the Scripture, in which you think you have eternal life; it bears testimony concerning Me: and you will not come to Me, that you may have life. Why do you think you have eternal life in the Scripture? Ask the Scripture itself to whom it bears testimony; and understand what eternal life is. And because on account of Moses they wished to reject Christ, as an adversary of the institutions and precepts of Moses, He in turn convicts these same men as if from another lamp.

3. Omnes enim homines lucernae, quia et accendi possunt et exstingui. Et lucernae quidem cum sapiunt, lucent, et spiritu fervent: nam et si ardebant et exstinctae sunt, etiam putent. Permanserunt enim servi Dei lucernae bonae ex oleo misericordiae illius, non ex viribus suis. Gratia quippe Dei gratuita, illa oleum lucernarum est. Plus enim illis omnibus laboravi, ait quaedam lucerna; et ne viribus suis ardere videretur, adjunxit, Non ego autem, sed gratia Dei mecum (I Cor. XV, 10). Omnis ergo prophetia ante Domini adventum, lucerna est: de qua dicit Petrus apostolus, Habemus certiorem propheticum sermonem, cui bene facitis intendentes, quemadmodum lucernae lucenti in obscuro loco, donec dies lucescat, et lucifer oriatur in cordibus vestris (II Petr. I, 19). Lucernae itaque Prophetae, et omnis prophetia una magna lucerna. Quid Apostoli? non lucernae etiam ipsi? Plane lucernae. Solus enim ille non lucerna. Non enim accenditur et exstinguitur: quia sicut Pater habet vitam in semetipso, sic dedit Filio habere vitam in semetipso. Lucernae ergo et Apostoli; et gratias agunt, quia et accensi sunt lumine Veritatis, et fervent Spiritu charitatis, et suppetit illis oleum gratiae Dei. Si non essent lucernae, non diceret illis Dominus, Vos estis lumen mundi. Nam posteaquam dixit, Vos estis lumen mundi, ostendit ne tale lumen se putarent, quale dictum est, Erat lumen verum, quod illuminat omnem hominem venientem in hunc mundum. Tunc autem hoc de Domino dictum est, cum a Joanne distingueretur. De Joanne quippe Baptista dictum erat, Non erat ille lumen, sed ut testimonium perhiberet de lumine (Joan. I, 9, 8). Et ne diceres, Quomodo lumen non erat, de quo Christus dicit, quia lucerna erat? In comparatione alterius luminis non erat lumen. Erat enim verum lumen, quod illuminat omnem hominem venientem in hunc mundum. Ergo cum et discipulis diceret, Vos estis lumen mundi, ne sibi aliquid tributum putarent, quod de solo Christo intelligendum esset, et ita lucernae vento superbiae

3. For all men are lamps, because they can both be lit and be put out. And lamps indeed, when they are wise, shine, and are fervent in spirit: for if they were burning and have been put out, they even stink. For the servants of God have remained good lamps from the oil of His mercy, not from their own strength. For the gratuitous grace of God, that is the oil of the lamps. For I have laboured more than all of them, says a certain lamp; and lest he should seem to burn by his own strength, he added, Yet not I, but the grace of God with me (1 Cor. 15:10). All prophecy, therefore, before the coming of the Lord, is a lamp: of which the apostle Peter says, We have the more certain prophetic word, to which you do well to give heed, as to a lamp shining in a dark place, until the day dawns, and the daystar rises in your hearts (2 Pet. 1:19). The Prophets, therefore, are lamps, and all prophecy is one great lamp. What of the Apostles? Are they not also lamps themselves? Plainly lamps. For He alone is not a lamp. For He is not lit and put out: because as the Father has life in Himself, so He has given to the Son to have life in Himself. The Apostles, then, are lamps too; and they give thanks, because they have both been lit by the light of Truth, and are fervent with the Spirit of charity, and the oil of the grace of God is supplied to them. If they were not lamps, the Lord would not say to them, You are the light of the world. For after He had said, You are the light of the world, He showed that they should not think themselves to be such a light as that of which it was said, That was the true light, which illuminates every man coming into this world. Now this was said of the Lord when He was being distinguished from John. For of John the Baptist it had been said, He was not the light, but [came] that he might bear testimony concerning the light (John 1:9, 8). And lest you should say, How was he not the light, of whom Christ says that he was a lamp? In comparison with another light he was not the light. For That was the true light, which illuminates every man coming into this world. Therefore, when He said also to the disciples, You are the light of the world, lest they should think something attributed to themselves which was to be understood of Christ alone, and so lamps by the wind of pride

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exstinguerentur; cum dixisset, Vos estis lumen mundi, continuo subjunxit, Non potest civitas abscondi supra montem constituta, neque accendunt lucernam et ponunt eam sub modio, sed super candelabrum, ut luceat omnibus qui in domo sunt. Sed quid, si Apostolos non dixit lucernam, sed accensores lucernae quam ponerent super candelabrum? Audi quia ipsos dixit lucernam. Sic luceat, inquit, lumen vestrum coram hominibus, ut videntes bona opera vestra glorificent, non vos, sed Patrem vestrum qui in coelis est (Matth. V, 14-16).

should be extinguished; when He had said, You are the light of the world, He at once added, A city set upon a mountain cannot be hidden, nor do they light a lamp and put it under a bushel, but upon a lampstand, so that it may give light to all who are in the house. But what if He did not call the Apostles a lamp, but the kindlers of a lamp which they were to set upon the lampstand? Hear that He called them themselves a lamp. So let your light shine, He says, before men, that seeing your good works they may glorify, not you, but your Father Who is in heaven (Matt. 5:14–16).

4. Ergo et Moyses perhibuit testimonium Christo, et Joannes perhibuit testimonium Christo, et caeteri Prophetae et Apostoli perhibuerunt testimonium Christo. His omnibus testimoniis praeponit testimonium operum suorum. Quia et per illos nonnisi Deus perhibuit testimonium Filio suo. Sed perhibet alio modo Deus testimonium Filio suo: per ipsum Filium suum indicat Deus Filium, indicat se per Filium. Ad hunc si potuerit homo pervenire, nec lucernis indigebit, et vere fodiendo altius, aedificium perducet ad petram.

4. Therefore both Moses bore witness to Christ, and John bore witness to Christ, and the other Prophets and Apostles bore witness to Christ. Above all these testimonies He sets the testimony of His own works. For through those men too it was none other than God Who bore witness to His Son. But God bears witness to His Son in another way: through the Son Himself God makes known the Son, He makes Himself known through the Son. If a man is able to reach Him, he will have no need of lamps, and, truly digging deeper, he will carry his building down to the rock.

5. Facilis est ergo, fratres, hodierna lectio: sed propter hesternum debitum (scio enim quid distulerim, non abstulerim, et Dominus dignatus est donare etiam hodie loqui ad vos), recordamini quid reposcere debeatis, si forte aliquo modo servata pietate et salubri humilitate, extendamus nos non adversus Deum, sed ad Deum; et levemus ad eum animam nostram, effundentes eam super nos, sicut ille in Psalmo, cui dicebatur, Ubi est Deus tuus? Haec, inquit, meditatus sum, et effudi super me animam meam (Psal. XLI, 4 et 5). Levemus ergo animam ad Deum, non contra Deum; quia et hoc dictum est, Ad te, Domine, levavi animam meam (Psal. XXIV, 1). Et levemus adjuvante ipso; nam gravis est. Unde autem gravis est? Quia corpus quod corrumpitur, aggravat animam, et deprimit terrena inhabitatio sensum multa cogitantem (Sap. IX, 15). Ne forte ergo possimus sensum nostrum a multis colligere ad unum, et evulsum a multis relevare ad unum (quod quidem non poterimus, ut dixi, nisi adjuvet ille qui ad se vult levari animas nostras), et contingamus ex aliqua parte, quomodo Verbum Dei unicus Patri, coaeternus et aequalis Patri, non faciat nisi quod viderit Patrem facientem, cum tamen Pater ipse non faciat aliquid nisi per Filium videntem. Videtur mihi quoniam Dominus Jesus in hoc loco magnum quiddam insinuare volens intentis, et infundere capacibus, incapaces autem excitare ad studium, ut nondum intelligentes bene vivendo capaces fiant, insinuavit nobis animam humanam et mentem rationalem, quae inest homini, non inest pecori, non vegetari, non beatificari, non illuminari, nisi ab ipsa substantia Dei: eamque animam facere aliquid per corpus et de corpore, atque habere subjectum corpus, et per corporalia mulceri posse sensus corporis vel offendi, et propter hoc, id est propter consortium quoddam animae et corporis in hac vita atque complexu, delectari animam lenitis, vel contristari offensis corporis sensibus; beatitudinem tamen ejus qua fit beata ipsa anima, non fieri nisi participatione illius

5. Today's reading, then, brothers, is easy; but on account of yesterday's debt (for I know what I have deferred, not taken away, and the Lord has deigned to grant me to speak to you today as well), remember what you ought to demand back, if perhaps in some way, keeping piety and wholesome humility, we may stretch ourselves out not against God, but towards God; and let us lift up our soul to Him, pouring it out above ourselves, as did he in the Psalm to whom it was said, Where is your God? These things, he says, I meditated upon, and I poured out my soul above me (Ps. 41:4–5). Let us lift up the soul, then, to God, not against God; for this too has been said, To Thee, O Lord, have I lifted up my soul (Ps. 24:1). And let us lift it up with His help; for it is heavy. And whence is it heavy? Because the body which is corrupted weighs down the soul, and the earthly dwelling presses down the mind that thinks many things (Wis. 9:15). In case, then, we may perhaps be able to gather our mind from many things into one, and, having torn it away from many things, to raise it up again to the one (which indeed we shall not be able to do, as I have said, unless He helps Who wills that our souls be lifted up to Himself), and may grasp in some part how the Word of God, the only One of the Father, coeternal and equal with the Father, does nothing except what He has seen the Father doing, while yet the Father Himself does nothing except through the Son Who sees. It seems to me that the Lord Jesus in this place, wishing to intimate something great to the attentive, and to pour it into those who have capacity, but to rouse those without capacity to zeal, so that those not yet understanding may by living well become capable, intimated to us that the human soul and rational mind, which is in man and is not in a beast, is not quickened, not made blessed, not illumined, except by the very substance of God; and that this soul does something through the body and from the body, and has the body subject to it, and that through bodily things the senses of the body can be soothed or offended, and on this account, that is, on account of a certain fellowship and embrace of soul and body in this life, the soul is delighted when the senses of the body are soothed, or saddened when they are offended; but that its blessedness, by which the soul itself is made blessed, does not come about except by participation in that

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vitae semper vivae, incommutabilis, aeternaeque substantiae, quae Deus est: ut quomodo anima quae inferior Deo est, id quod ipsa inferius est, hoc est corpus, facit vivere; sic eamdem animam non faciat beate vivere, nisi quod ipsa anima est superius. Superior enim anima quam corpus, et superior quam anima Deus. Praestat aliquid inferiori, praestatur illi a superiore. Serviat Domino suo, ne conculcetur a servo suo. Haec est, fratres mei, religio christiana, quae praedicatur per totum mundum, horrentibus inimicis; et ubi vincuntur, murmurantibus; ubi praevalent, saevientibus. Haec est religio christiana, ut colatur unus Deus, non multi dii; quia non facit animam beatam nisi unus Deus. Participatione Dei fit beata. Non participatione sanctae animae fit beata infirma anima, nec participatione angeli fit beata sancta anima: sed si quaerit beata esse infirma anima, quaerat unde beata sit sancta anima. Non enim beatus efficeris ex angelo tu; sed unde angelus, inde et tu.

of the ever-living life, of the unchangeable and eternal substance, which is God: so that, just as the soul, which is inferior to God, makes that which is inferior to itself, that is, the body, live, so nothing makes that same soul live blessedly except what is superior to the soul itself. For the soul is superior to the body, and God is superior to the soul. It bestows something on what is inferior; something is bestowed on it by what is superior. Let it serve its Lord, lest it be trampled underfoot by its servant. This, my brothers, is the Christian religion, which is preached throughout the whole world, while its enemies shudder; and where they are overcome, they murmur; where they prevail, they rage. This is the Christian religion, that one God be worshipped, not many gods; because nothing makes the soul blessed except the one God. By participation in God it is made blessed. A weak soul is not made blessed by participation in a holy soul, nor is a holy soul made blessed by participation in an angel: but if the weak soul seeks to be blessed, let it seek that from which the holy soul is blessed. For you are not made blessed from an angel; but from where the angel is, from there are you also.

6. His praemissis atque firmissime constitutis, animam rationalem non beatificari nisi a Deo, corpus non vegetari nisi per animam, atque esse quamdam medietatem inter Deum et corpus, animam; intendite et recolite mecum, non hodiernam, de qua sufficienter locuti sumus, sed hesternam lectionem, quam ecce jam triduo versamus atque tractamus, et pro viribus fodimus, donec ad petram perveniamus. Verbum Christus, Verbum Dei Christus apud Deum, Verbum Christus et Deus Verbum, Christus et Deus et Verbum unus Deus. Illuc perge, anima, contemptis caeteris, vel etiam transcensis; illuc perge. Nihil potentius ista creatura, quae mens dicitur rationalis, nihil hac creatura sublimius: quidquid supra istam est, jam Creator est. Dicebam autem quia Verbum Christus, et Verbum Dei Christus, et Deus Verbum Christus; sed non tantum Verbum Christus, quia Verbum caro factum est, et habitavit in nobis (Joan. I, 14): ergo et Verbum et caro Christus. Cum enim in forma Dei esset, non rapinam arbitratus est esse aequalis Deo. Et quid nos in imo, qui non poteramus infirmi et humi repentes attingere Deum, numquid relinquendi eramus? Absit. Semetipsum exinanivit formam servi accipiens (Philipp. II, 6,7). Non ergo formam Dei amittens. Factus est ergo homo qui erat Deus, accipiendo quod non erat, non amittendo quod erat: ita factus est homo Deus. Ibi habes aliquid propter infirmitatem tuam, ibi habes aliud propter perfectionem tuam. Erigat te Christus per id quod homo est, ducat te per id quod Deus homo est, perducat te ad id quod Deus est. Et tota praedicatio dispensatioque per Christum haec est, fratres, et alia non est, ut resurgant animae, resurgant et corpora. Utrumque quippe mortuum erat; corpus ex infirmitate, anima ex iniquitate. Quia utrumque mortuum erat, resurgat utrumque. Quid utrumque? Anima et corpus. Per quid ergo anima, nisi per Deum Christum? Per quid corpus, nisi per hominem Christum? Erat enim et in Christo anima humana, tota anima: non irrationale tantum animae, sed etiam rationale quod mens dicitur. Fuerunt enim quidam haeretici, et

6. These things having been set out beforehand and most firmly established, that the rational soul is not made blessed except by God, that the body is not quickened except through the soul, and that the soul is a kind of middle between God and the body, attend and recall with me, not today's reading, about which we have spoken sufficiently, but yesterday's, which, see, we have now been turning over and treating for three days, and digging into according to our strength, until we reach the rock. Christ is the Word, Christ is the Word of God with God, Christ is the Word and the Word is God, Christ and God and the Word are one God. Go there, soul, having despised all other things, or rather having passed beyond them; go there. Nothing is more powerful than this creature which is called the rational mind, nothing more sublime than this creature: whatever is above it is already the Creator. But I was saying that Christ is the Word, and Christ is the Word of God, and Christ is God the Word; but Christ is not only the Word, because "the Word was made flesh, and dwelt in us" (John 1:14): therefore Christ is both Word and flesh. For "when He was in the form of God, He did not think it robbery to be equal to God." And what of us down below, who, being weak and creeping on the ground, could not reach God; were we to be abandoned? Far from it. "He emptied Himself, taking the form of a servant" (Phil. 2:6–7). Not, therefore, losing the form of God. He who was God was therefore made man, by taking what He was not, not by losing what He was: thus God was made man. There you have something for the sake of your weakness, there you have something else for the sake of your perfection. Let Christ raise you up through that which is man, let Him lead you through that which is God-man, let Him lead you through to that which is God. And the whole preaching and dispensation through Christ is this, brothers, and there is no other: that souls may rise again, and bodies also rise again. For each was dead: the body from weakness, the soul from iniquity. Because each was dead, let each rise again. What is each? Soul and body. Through what, then, does the soul rise, if not through Christ as God? Through what the body, if not through Christ as man? For there was in Christ too a human soul, a whole soul: not only the irrational part of the soul, but also the rational, which is called the mind. For there were certain heretics, and

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(a) ‹anchor: not visible on the cropped foot (probably "quidam haeretici", last line of col 1585)› · call in col 1585

Apollinaristae.

The Apollinarians.

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pulsi sunt ab Ecclesia, qui putarent non habere mentem rationalem corpus Christi, sed quasi animam belluinam: excepta quippe rationali mente, vita belluina est. Sed quia expulsi sunt, et veritate expulsi sunt; accipe totum Christum, Verbum, mentem rationalem, et carnem. Hoc totum Christus est. Resurgat anima tua ab iniquitate per id quod Deus est, resurgat corpus tuum a corruptione per id quod homo est. Proinde, charissimi, audite magnam lectionis hujus, quantum mihi videtur, profunditatem; et videte quemadmodum loquatur hic Christus, nihil aliud quam quare venerit Christus, ut resurgant animae ab iniquitate, resurgant corpora a corruptione. Jam dixi animae per quid resurgant, per ipsam substantiam Dei; corpora per quid resurgant, per dispensationem humanam Domini nostri Jesu Christi.

they were expelled from the Church, who thought that the body of Christ did not have a rational mind, but as it were a beast's soul: for with the rational mind excepted, the life is a beast's. But since they have been expelled, they have also been expelled by the truth; receive the whole Christ: the Word, the rational mind, and the flesh. This whole is Christ. Let your soul rise again from iniquity through that which is God; let your body rise again from corruption through that which is man. Therefore, dearly beloved, hear the great depth of this reading, as far as it seems to me; and see how Christ speaks here of nothing else than why Christ came: that souls may rise again from iniquity, that bodies may rise again from corruption. I have already said through what souls rise again: through the very substance of God; through what bodies rise again: through the human dispensation of our Lord Jesus Christ.

7. Amen, amen dico vobis, non potest a se Filius facere quidquam, nisi quod viderit Patrem facientem: quaecumque enim ille fecerit, haec et Filius similiter facit. Coelum, terram, mare, quae in coelo, quae in terra, quae in mari, visibilia, invisibilia, animalia in terris, fruteta in agris, natantia in aquis, in aere volantia, in coelo lucentia; praeter haec omnia, Angelos, Virtutes, Sedes, Dominationes, Principatus, Potestates: omnia per ipsum facta sunt (Joan. I, 3). Numquid Deus omnia haec fecit, et demonstravit ea facta Filio, ut et ipse faceret alterum mundum his omnibus plenum? Non utique. Sed quid? Quaecumque enim ille fecerit, haec, non alia, sed haec et Filius, nec dissimiliter, sed similiter facit. Pater enim diligit Filium, et omnia demonstrat ei quae ipse facit. Demonstrat Pater Filio ut animae suscitentur, quia per Patrem et Filium animae suscitantur: nec possunt vivere animae, nisi earum vita sit Deus. Si ergo non possunt vivere animae, nisi earum vita sit Deus, sicut ipsae sunt vita corporum; quod demonstrat Pater Filio, id est quod facit, per Filium facit. Non enim faciendo demonstrat Filio, sed demonstrando facit per Filium. Videt enim Filius Patrem demonstrantem antequam aliquid fiat, et ex demonstratione Patris et visione Filii fit quod fit a Patre per Filium. Sic animae suscitantur, si potuerint videre istam unitatis conjunctionem, Patrem demonstrantem, Filium videntem, et per Patris demonstrationem et Filii visionem fieri creaturam: atque id fieri per Patris demonstrationem et Filii visionem, quod nec Pater sit nec Filius, sed infra Patrem et Filium, quidquid fit a Patre per Filium. Quis hoc videt?

7. Amen, amen I say to you, the Son cannot do anything of Himself, except what He has seen the Father doing: for whatever He has done, these things the Son also does likewise. Heaven, earth, sea, the things in heaven, the things on earth, the things in the sea, things visible, things invisible, animals on the lands, shrubs in the fields, swimming things in the waters, flying things in the air, shining things in heaven; besides all these, Angels, Virtues, Thrones, Dominions, Principalities, Powers: all things were made through Him (John 1:3). Did God make all these things, and show them, once made, to the Son, so that He too might make another world full of all these things? Certainly not. But what? For whatever He has done, these things, not others, but these the Son also does, not dissimilarly, but likewise. For the Father loves the Son, and shows Him all things that He Himself does. The Father shows the Son that souls be raised up, because souls are raised up through the Father and the Son: nor can souls live unless God be their life. If then souls cannot live unless God be their life, just as they themselves are the life of bodies, what the Father shows the Son, that is, what He does, He does through the Son. For He does not show the Son by doing, but by showing He does through the Son. For the Son sees the Father showing before anything is made, and from the showing of the Father and the seeing of the Son there is made what is made by the Father through the Son. Thus are souls raised up, if they have been able to see this conjunction of unity: the Father showing, the Son seeing, and the creature made through the Father's showing and the Son's seeing; and that this is made through the Father's showing and the Son's seeing, which is neither the Father nor the Son, but below the Father and the Son, whatever is made by the Father through the Son. Who sees this?

8. Ecce iterum ad carnales sensus, ecce rursus humiliamus nos, et descendimus ad vos, si tamen aliquid aliquando ascenderamus a vobis. Vis demonstrare aliquid filio tuo, ut faciat quod facis: facturus es tu, et sic demonstraturus. Quod igitur facturus es ut demonstres filio, non utique facis per filium: sed tu solus facis quod ipse factum videat, et aliud tale similiter faciat. Non est hoc ibi: quid pergis ad similitudinem tuam, et deles in te similitudinem Dei? Ibi omnino non est hoc. Inveni aliquid, quomodo demonstres filio tuo quod facis, antequam facis; ut cum demonstraveris,

8. See, again to the carnal senses; see, once more we humble ourselves and come down to you, if indeed we had ever ascended somewhat from you. You wish to show something to your son, so that he may do what you do: you are going to do it, and so you are going to show it. What therefore you are going to do in order to show your son, you certainly do not do through your son; but you alone do what he may see done, and may likewise do another such thing. This is not so there: why do you go off to your own likeness, and blot out in yourself the likeness of God? There this is not so at all. Find something, how you may show your son what you do before you do it; so that when

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per filium facias hoc quod facis. Jam forte quasi occurrit tibi : Ecce, inquis, cogito facere domum, et volo ut per filium meum fabricetur : antequam eam ipse fabricem, ostendo filio meo quod facere volo; et facit ipse, atque ego per ipsum, cui ostendi voluntatem meam. Recessisti quidem a pristina similitudine, sed adhuc jaces in magna dissimilitudine. Ecce enim antequam facias domum, indicas filio tuo, et demonstras quid facere velis; ut te demonstrante antequam facias, faciat ipse quod demonstraveris, et tu per ipsum : sed verba dicturus es filio tuo, inter te et ipsum verba cursura sunt; et inter demonstrantem et videntem, vel loquentem et audientem sonus articulatus volat, qui non est quod tu, non est quod ipse. Sonus quippe ille qui exit de ore tuo, et verberato aere tangit aurem filii tui, et impleto sensu audiendi perducit ad cor cogitationem tuam; sonus ergo ille, non est ipse tu, non est ipse filius tuus. Signum datum est ab animo tuo animo filii tui, quod signum non sit nec animus tuus, nec animus filii tui, sed aliud aliquid. Itane putamus Patrem locutum esse cum Filio? Fuerunt verba inter Deum et Verbum? quomodo istud est? An quidquid vellet Pater dicere Filio, si verbo vellet dicere, ipse Filius est Verbum Patris, numquid per verbum loqueretur ad Verbum? An quia Filius magnum Verbum, minora verba cursura erant inter Patrem et Filium? Sonus aliquis et quasi creatura quaedam temporalis atque volatica, exitura erat ex ore Patris, et percussura aurem Filii? Numquid habet Deus corpus, ut quasi ex ejus labiis hoc procedat; et habet aures corporis Verbum, in quas sonus veniat? Remove omnia corporalia, simplicitatem vide, si simplex es. Quomodo autem eris simplex? Si te non mundo implicaveris, sed ex mundo explicaveris : explicando enim te simplex eris. Et vide si potes quod dico, aut si non potes, crede quod non vides. Dicis filio tuo, verbo dicis; verbum quod sonat, nec tu es, nec filius tuus.

you have shown, you may make through your son this which you make. Now perhaps it occurs to you, as it were: Look, you say, I am thinking of making a house, and I want it to be built through my son: before I build it myself, I show my son what I want to make; and he makes it, and I through him, to whom I have shown my will. You have indeed withdrawn from your former likeness, but you still lie in great unlikeness. For look, before you make the house, you point it out to your son, and show what you want to make, so that, with you showing it before you make it, he may make what you have shown, and you through him: but you are going to say words to your son; between you and him words are going to run; and between the one showing and the one seeing, or the one speaking and the one hearing, an articulate sound flies, which is not what you are, is not what he is. For that sound which goes out of your mouth, and, the air having been struck, touches the ear of your son, and, the sense of hearing having been filled, brings your thought to his heart; that sound therefore is not you yourself, is not your son himself. A sign has been given from your mind to the mind of your son, which sign is neither your mind nor the mind of your son, but something else. Do we then think that the Father spoke with the Son? Were there words between God and the Word? How is that? Whatever the Father might wish to say to the Son, if He wished to say it by a word, the Son Himself is the Word of the Father: would He speak to the Word through a word? Or, because the Son is the great Word, were lesser words going to run between the Father and the Son? Was some sound, and as it were a certain temporal and fleeting creature, going to go out from the mouth of the Father, and strike the ear of the Son? Does God have a body, so that this might proceed as it were from His lips; and does the Word have bodily ears, into which the sound might come? Remove all bodily things, see simplicity, if you are simple. But how will you be simple? If you do not entangle yourself in the world, but disentangle yourself from the world: for by disentangling yourself you will be simple. And see, if you can, what I say, or if you cannot, believe what you do not see. You speak to your son, you speak by a word; the word which sounds is neither you nor your son.

9. Habeo, inquis, aliud quo ostendam : ita enim est eruditus filius meus, ut nec loquente me audiat, sed nutu ostendo ei quod faciat. Ecce nutu ostende quod vis, certe animus tuus vult ostendere quod in se habet. Unde facis nutum? De corpore, scilicet, labiis, vultu, superciliis, oculis, manibus. Haec omnia non sunt quod animus tuus; etiam ista media sunt : intellectum est aliquid per haec signa, quae non sunt quod animus tuus, nec quod animus filii tui : sed hoc totum quod corpore agis, infra animum tuum est, et infra animum filii tui; nec potest cognoscere animum tuum filius tuus, nisi dederis ei signa de corpore. Quid igitur facio? Non est hoc ibi, simplicitas ibi est. Pater ostendit Filio quod facit, et ostendendo Filium gignit. Video quid dixerim : sed quia video et quibus dixerim, fiat in vobis intellectus iste

9. I have, you say, something else by which to show it: for my son is so well trained that he does not even [need to] hear me speaking, but by a nod I show him what he is to do. Look, show by a nod what you want; certainly your mind wants to show what it has in itself. From what do you make the nod? From the body, that is, from the lips, face, eyebrows, eyes, hands. All these are not what your mind is; these too are intermediaries: something is understood through these signs, which are not what your mind is, nor what the mind of your son is: but this whole that you do with the body is below your mind, and below the mind of your son; nor can your son know your mind unless you give him signs from the body. What then do I do? This is not there; simplicity is there. The Father shows the Son what He does, and by showing He begets the Son. I see what I have said: but because I see also to whom I have said it, may this understanding come about in you

Editors' notes and page, col. 1587

Footnotes

(1) ‹anchor: Verbum Patris› · call in col 1587

Edd. habent hic nonnullas lectionum varietates, quae potissimum e punctationis diversitate nascuntur. Legunt Er. Lug. et Ven., fuerunt verba inter Deum et Verbum, quomodo istud est? An quidquam vellet Pater dicere Filio? Si..... Patris. Numquid. Lov.: An quidquam vellet Pater dicere Filio? Si vellet verba dicere, ipse Filius est Verbum Patris. Numquid, etc. M.

The editions have here some variant readings, arising chiefly from differences of punctuation. Erasmus, Lyons and Venice read: "there were words between God and the Word: how is that? Would the Father wish to say anything to the Son? If ..... of the Father. Surely not." Louvain: "Would the Father wish to say anything to the Son? If he wished to speak words, the Son himself is the Word of the Father. Surely not," etc. M[igne].

(printed under page 142)

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quandoque. Nunc si non potestis comprehendere quid sit Deus, vel hoc comprehendite quid non sit Deus: multum profeceritis, si non aliud quam est, de Deo senseritis. Nondum potes pervenire ad quid sit, perveni ad quid non sit. Non est Deus corpus, non terra, non coelum, non luna, non sol, non stellae, non corporalia ista. Si enim non coelestia, quanto minus terrena? Tolle omne corpus. Adhuc audi aliud: non est Deus mutabilis spiritus. Nam fateor, et fatendum est, quia Evangelium loquitur, Deus spiritus est. Sed transi omnem mutabilem spiritum, transi spiritum qui modo scit, modo nescit, modo meminit, et obliviscitur; vult quod nolebat, non vult quod volebat; sive patiatur jam istas mutabilitates, sive pati possit: transi haec omnia. Non invenis in Deo aliquid mutabilitatis, non aliquid quod aliter nunc sit, aliter paulo ante fuerit. Nam ubi invenis aliter et aliter, facta est ibi quaedam mors: mors enim est, non esse quod fuit. Immortalis dicitur anima: est quidem, quia vivit semper anima, et est in illa quaedam vita permanens, sed mutabilis vita. Secundum mutabilitatem vitae hujus et mortalis dici potest: quia si vivebat sapienter, et desipit, mortua est in deterius; si vivebat insipienter, et sapit, mortua est in melius. Nam esse mortem in deterius, esse mortem in melius Scriptura nos docet. Utique in deterius mortui erant, de quibus dicitur, Sine mortuos, sepeliant mortuos suos (Matth. VIII, 22); et, Surge, qui dormis, et exsurge a mortuis, et illuminabit te Christus (Ephes. V, 14); et de hac lectione, Quando mortui audient, et qui audierint vivent. In deterius mortui erant, ideo reviviscunt. Reviviscendo moriuntur in melius, quia et reviviscendo non erunt quod erant: non esse autem quod erat, mors est. Sed forte, si in melius est, non appellatur mors? Appellavit illam mortem Apostolus: Si autem mortui estis cum Christo ab elementis hujus mundi, quid adhuc velut viventes de hoc mundo decernitis (Coloss. II, 20)? et iterum, Mortui enim estis, et vita vestra abscondita est cum Christo in Deo (Id. III, 3). Mori nos vult ut vivamus, quia viximus ut moreremur. Quidquid ergo et a meliore in deterius, et a deteriore in melius moritur, non est hoc Deus: quia neque in melius ire potest summa bonitas, neque in deterius vera aeternitas. Vera enim aeternitas est, ubi temporis nihil est. Erat autem modo hoc, et modo illud? jam tempus admissum est, aeternum non est. Nam ut noveritis quia non sic Deus quomodo anima: certe immortalis est anima; quid ergo est quod ait Apostolus de Deo, Qui solus habet immortalitatem (I Tim. VI, 16); nisi quia hoc aperte dixit, Solus habet incommutabilitatem, quia solus habet veram aeternitatem? Ergo ibi nulla mutabilitas.

sometime. Now if you cannot comprehend what God is, at least comprehend this, what God is not: you will have made great progress if you think nothing of God other than what He is. You cannot yet arrive at what He is; arrive at what He is not. God is not a body, not the earth, not the heaven, not the moon, not the sun, not the stars, not these bodily things. For if He is not the heavenly things, how much less the earthly? Take away every body. Hear something further: God is not a changeable spirit. For I confess, and it must be confessed, since the Gospel says, God is spirit. But pass beyond every changeable spirit, pass beyond the spirit which now knows, now does not know, now remembers, and forgets; wills what it did not will, does not will what it willed; whether it already undergoes these changes or is able to undergo them: pass beyond all these. You do not find in God anything of changeableness, nothing that is otherwise now and was otherwise a little before. For where you find otherwise and otherwise, there a kind of death has taken place: for death is not to be what one was. The soul is called immortal: it is indeed, because the soul always lives, and there is in it a certain abiding life, but a changeable life. According to the changeableness of this life it can also be called mortal: because if it was living wisely and becomes foolish, it has died into the worse; if it was living foolishly and becomes wise, it has died into the better. For that there is a death into the worse and a death into the better, Scripture teaches us. Certainly those were dead into the worse of whom it is said, Let the dead bury their dead (Matt. 8:22); and, Rise, you who sleep, and arise from the dead, and Christ will enlighten you (Eph. 5:14); and, from this reading, When the dead shall hear, and those who have heard shall live. They were dead into the worse; therefore they come to life again. By coming to life again they die into the better, because by coming to life again they too will not be what they were: and not to be what one was is death. But perhaps, if it is into the better, it is not called death? The Apostle called it death: But if you are dead with Christ from the elements of this world, why do you still, as though living, make decrees about this world (Col. 2:20)? and again, For you are dead, and your life is hidden with Christ in God (Col. 3:3). He wills us to die that we may live, because we lived that we might die. Whatever therefore dies both from the better into the worse and from the worse into the better, this is not God: because neither can the highest goodness go into the better, nor true eternity into the worse. For true eternity is where there is nothing of time. Was it then now this and now that? Time has already been admitted; it is not eternal. For that you may know that God is not as the soul is: certainly the soul is immortal; what then is it that the Apostle says of God, Who alone has immortality (1 Tim. 6:16), unless that he plainly said this: He alone has unchangeableness, because He alone has true eternity? Therefore there is no changeableness there.

10. Agnosce in te aliquid, quod volo dicere, intus, intus in te; non in te quasi in corpore tuo, nam et ibi potest dici in te. In te est enim sanitas, in te quaelibet aetas, sed secundum corpus; in te est manus, pes tuus: sed aliud est in te intus, aliud in te tanquam in veste tua. Sed relinque foris et vestem tuam et carnem tuam, descende in te, adi secretarium tuum,

10. Recognize in yourself something, which I wish to speak of, within, within in yourself; not in yourself as in your body, for there too one can say "in you". For in you is health, in you any age, but according to the body; in you is your hand, your foot: but one thing is in you within, another in you as in your garment. But leave outside both your garment and your flesh, descend into yourself, go to your inner chamber,

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mentem tuam, et ibi vide quod volo dicere, si potueris. Si enim tu ipse a te longe es, Deo propinquare unde potes? Dicebam de Deo; et intellecturum te arbitrabaris: de anima dico, de te dico; intellige, ibi te probabo. Non enim valde longe pergo in exempla, quando de mente tua volo aliquam similitudinem dare ad Deum tuum; quia utique non in corpore, sed in ipsa mente factus est homo ad imaginem Dei. In similitudine sua Deum quaeramus, in imagine sua Creatorem agnoscamus. Ibi intus, si potuerimus, inveniamus hoc quod dicimus; quomodo demonstret Pater Filio, et Filius videat quod demonstrat Pater, antequam fiat aliquid a Patre per Filium. Sed cum dixero et intellexeris, nec sic putes jam illud aliquid tale esse, ut serves ibi pietatem, quam volo a te servari, et praecipue moneo: id est, ut si non vales comprehendere Deus quid sit, parum non tibi putes esse scire quid non sit.

your mind, and there see what I wish to say, if you can. For if you yourself are far from yourself, from where can you draw near to God? I was speaking of God, and you supposed that you would understand; I am speaking of the soul, I am speaking of you: understand, and there I shall test you. For I do not go very far for examples when I wish to give, from your own mind, some likeness to your God; since it was certainly not in the body but in the mind itself that man was made to the image of God. Let us seek God in His likeness, let us recognize the Creator in His image. There within, if we can, let us find this which we are saying: how the Father shows to the Son, and the Son sees what the Father shows, before anything is made by the Father through the Son. But when I have said it and you have understood it, do not even so think that this thing is already of such a kind, so that you may keep there the reverence which I wish to be kept by you, and which I especially urge upon you: that is, that if you are not able to comprehend what God is, you should not think it a small thing for you to know what He is not.

11. Ecce in mente tua video aliqua duo, memoriam tuam et cogitationem tuam, id est, quasi aciem quamdam et obtutum animae tuae. Vides aliquid, et per oculos percipis, et commendas memoriae: ibi est intus quod memoriae commendasti, in abdito reconditum quasi in horreo, quasi in thesauro, quasi in secretario quodam et penetrali interiore. Cogitas aliunde, intentio tua alibi est; illud quod vidisti in memoria tua est, et non videtur a te, quia cogitatio tua in aliud intenditur. Modo probo, scientibus loquor: Carthaginem nomino, omnes modo intus quicumque eam nostis, vidistis Carthaginem. Numquid tot sunt Carthagines quot animae vestrae? Omnes vidistis per nomen hoc: per quatuor has syllabas notas vobis, erumpentes ex ore meo, tactae sunt aures vestrae, tactus est sensus animae per corpus, et ab alia intentione reflexus est animus ad id quod ibi erat, et vidit Carthaginem. Numquid tunc est ibi Carthago facta? Jam ibi erat, sed latebat. Quare ibi latebat? Quia animus tuus in aliud attendebat: cum vero reflexa est cogitatio tua ad id quod erat in memoria, inde formata est, et visio quaedam animi facta est. Antea non erat visio, sed erat memoria: reflexa cogitatione ad memoriam, facta est visio. Demonstravit ergo memoria tua cogitationi tuae Carthaginem, et quod in illa erat antequam intenderes, conversae ad se intentioni cogitationis ostendit. Ecce facta est a memoria demonstratio, facta est in cogitatione visio; et nulla verba in medio cucurrerunt, nullum ex corpore signum datum est: nec innuisti, nec scripsisti, nec sonuisti; et tamen cogitatio vidit quod memoria demonstravit. Ejusdem autem substantiae est, et quae demonstravit, et cui demonstravit. Sed Carthaginem ut haberet memoria tua, per oculos hausta est imago haec: vidisti enim quod in memoria reconderes. Sic arborem quam meministi vidisti, sic montem, sic fluvium, sic amici faciem, sic inimici, sic patris, matris, fratris, sororis, filii, vicini; sic litterarum in codice conscriptarum, sic ipsius codicis, sic hujus basilicae: omnia ista vidisti, et visa quia jam erant, memoriae commondasti; et tanquam posuisti illic quae

11. See, in your mind I discern two things, your memory and your thought, that is, as it were a certain gaze and look of your soul. You see something, and you perceive it through the eyes, and you commit it to memory: there within is what you have committed to memory, stored away in a hidden place as if in a granary, as if in a treasury, as if in some inner chamber and inmost recess. You think of something else, your attention is elsewhere; what you saw is in your memory, and it is not seen by you, because your thought is directed to something else. Now I prove it; I am speaking to those who know: I name Carthage, and all of you who know it have now, within, seen Carthage. Are there as many Carthages as there are souls of yours? You have all seen it by means of this name: by these four syllables known to you, bursting forth from my mouth, your ears were touched, the sense of the soul was touched through the body, and the mind was turned back from another object of attention to that which was there, and it saw Carthage. Was Carthage made there at that moment? It was there already, but it lay hidden. Why did it lie hidden there? Because your mind was attending to something else: but when your thought was turned back to that which was in the memory, it was formed from there, and a certain vision of the mind came about. Before, there was no vision, but there was memory: when thought was turned back to memory, vision came about. Your memory therefore showed Carthage to your thought, and what was in it before you attended, it displayed to the attention of thought when that attention was turned towards it. See, a showing has been made by the memory, a vision has been made in the thought; and no words ran between, no sign was given from the body: you did not nod, you did not write, you did not make a sound; and yet thought saw what memory showed. Now both that which showed and that to which it showed are of the same substance. But in order that your memory might have Carthage, this image was drawn in through the eyes: for you saw what you were to store away in memory. So you saw the tree which you remember, so the mountain, so the river, so the face of a friend, so of an enemy, so of father, mother, brother, sister, son, neighbour; so of letters written out in a book, so of the book itself, so of this basilica: all these you saw, and because, when seen, they already existed, you committed them to memory; and you placed there, as it were, the things which

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videres cogitando cum velles, etiam cum ab istis corporis oculis abfuissent. Vidisti enim Carthaginem cum esses Carthagini, accepit speciem per oculos anima tua; haec species recondita est in memoria tua, et servasti aliquid intus homo apud Carthaginem constitutus, quod posses apud te videre etiam cum ibi non esses. Haec omnia forinsecus accepisti. Pater quae demonstrat Filio, non accipit extrinsecus: intus totum agitur; quia nihil creaturarum esset extrinsecus, nisi hoc Pater fecisset per Filium. Creatura omnis a Deo facta est; antequam fieret non erat. Non ergo facta visa est et retenta memoriter, ut eam Pater Filio tanquam memoria cogitationi monstraret: sed faciendam Pater monstravit, faciendam Filius vidit, et eam Pater demonstrando fecit, quia per Filium videntem fecit. Et ideo movere non debet, quia dictum est, nisi quod viderit Patrem facientem: non dictum est, demonstrantem. Per hoc enim significatum est, id esse Patri facere, quod est demonstrare; ut ex hoc intelligatur per Filium videntem omnia facere. Nec illa demonstratio, nec illa visio temporalis est. Quia enim per Filium fiunt omnia tempora, non utique aliquo tempore possent ei demonstrari facienda. Sic autem demonstratio Patris Filii visionem gignit, quemadmodum Pater Filium gignit. Demonstratio quippe generat visionem, non visio demonstrationem. Quod si purius et perfectius intueri valeremus, fortasse inveniremus nec aliud esse Patrem, aliud ejus demonstrationem; nec aliud Filium, aliud ejus visionem. Sed si vix hoc cepimus, vix explicare potuimus, quomodo memoria quod cepit extrinsecus, ostendat cogitationi; quanto minus capere aut explicare poterimus, quomodo Pater Deus demonstrat Filio quod non habet aliunde, vel quod non est aliud quam ipse? Parvuli sumus; loquor vobis quid non sit Deus, non ostendo quid sit: ergo ut capiamus quid sit, quid faciemus? Numquid a me, numquid per me poteritis? Dicam hoc parvulis, et vobis et mihi: est per quem possimus; modo cantavimus, modo audivimus, Jacta in Dominum curam tuam, et ipse te enutriet (Psal. LIV, 23). Ideo enim non potes, o homo, quia parvulus es: si parvulus es, nutriendus es: nutritus, grandis eris; et quod parvulus non poteras, grandis videbis: sed ut nutriaris, Jacta in Dominum curam tuam, et ipse te enutriet.

you could see by thinking when you wished, even when they had been absent from these eyes of the body. For you saw Carthage when you were at Carthage; your soul received an image through the eyes; this image was stored away in your memory, and you, a man situated at Carthage, kept something within, which you could see within yourself even when you were not there. All these things you received from outside. What the Father shows to the Son, He does not receive from outside: the whole is done within; for there would be nothing of creatures outside unless the Father had made it through the Son. Every creature was made by God; before it was made, it was not. It was not, therefore, seen when already made and retained in memory, so that the Father might show it to the Son as memory shows to thought; but the Father showed it as something to be made, the Son saw it as something to be made, and the Father made it by showing, because He made it through the Son seeing. And therefore it ought not to trouble [you] that it was said, except what He has seen the Father doing: it was not said, showing. For by this it is signified that for the Father to make is the same as to show; so that from this it may be understood that He makes all things through the Son seeing. Neither that showing nor that seeing is temporal. For since all times are made through the Son, the things to be made certainly could not be shown to Him at any time. But the showing of the Father begets the seeing of the Son in the same way as the Father begets the Son. For showing generates seeing, not seeing showing. But if we were able to gaze more purely and more perfectly, perhaps we should find that the Father is not one thing and His showing another, nor the Son one thing and His seeing another. But if we have scarcely grasped this, if we have scarcely been able to explain how memory shows to thought what it took in from outside, how much less shall we be able to grasp or explain how God the Father shows to the Son what He does not have from elsewhere, or what is nothing other than Himself? We are little ones; I tell you what God is not, I do not show what He is: so, that we may grasp what He is, what shall we do? Will you be able to from me, will you be able to through me? I will say this to little ones, both to you and to myself: there is One through Whom we can; just now we sang, just now we heard, Cast your care upon the Lord, and He Himself will nourish you (Ps. 54:23). For this is why you cannot, O man, because you are a little one: if you are a little one, you must be nourished: once nourished, you will be grown; and what you could not as a little one, you will see when grown: but that you may be nourished, Cast your care upon the Lord, and He Himself will nourish you.

12. Modo ergo percurramus breviter quae restant, et videte hic quae commendavi, quomodo Dominus insinuet. Pater diligit Filium, et omnia demonstrat ei quae ipse facit. Ipse suscitat animas, sed per Filium, ut fruantur animae suscitatae substantia Dei, hoc est Patris et Filii. Et majora his demonstrabit ei opera. Quibus majora? Sanitatibus corporum. Jam et antea tractavimus (In Tractatu 19, nn. 4, 5, et Tract. 21, n. 5-10), nec immorari debemus. Major est enim resurrectio corporis in aeternum, quam haec quae ad tempus facta est in illo languido sanitas corporis. Et majora his demonstrabit ei opera, ut vos miremini. Demonstrabit, quasi temporaliter: ergo quasi homini facto in tempore, quia Verbum Deus non est factus,

12. Now therefore let us run briefly through what remains, and see here how the Lord intimates what I have commended. The Father loves the Son, and shows Him all things that He Himself does. He raises souls, but through the Son, so that the raised souls may enjoy the substance of God, that is, of the Father and of the Son. And greater works than these will He show Him. Greater than which? Than the healings of bodies. We have already dealt with this before (In Tractate 19, nos. 4, 5, and Tract. 21, nos. 5-10), and we ought not to dwell on it. For greater is the resurrection of the body unto eternity than this health of body which was brought about for a time in that sick man. And greater works than these will He show Him, that you may marvel. He will show, as if temporally: therefore as if to a man made in time, because the Word, God, was not made,

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per quem omnia facta sunt tempora; sed homo factus Christus in tempore. Apparet quo Consule, quo die conceptum de Spiritu sancto virgo Maria peperit Christum: ergo homo factus est in tempore, per quem Deum facta sunt tempora. Ideo tanquam in tempore demonstrabit ei opera majora, id est, resurrectionem corporum, ut vos miremini factam per Filium resurrectionem corporum.

through Whom all times were made; but Christ was made man in time. It is evident under which consul and on which day the Virgin Mary gave birth to Christ, conceived of the Holy Spirit: therefore He was made man in time, He through Whom, as God, the times were made. Therefore, as to one in time, He will show Him greater works, that is, the resurrection of bodies, so that you may marvel at the resurrection of bodies brought about through the Son.

13. Deinde redit ad illam resurrectionem animarum: Sicut enim Pater suscitat mortuos et vivificat, sic et Filius quos vult vivificat, sed secundum spiritum. Vivificat Pater, vivificat Filius; quos vult Pater, quos vult Filius: sed ipsos Pater quos Filius; quia omnia per ipsum facta sunt. Sicut enim Pater suscitat mortuos et vivificat, sic et Filius quos vult vivificat. De resurrectione animarum dictum est hoc: quid de resurrectione corporum? Redit, et dicit, Neque enim Pater judicat quemquam, sed omne judicium dedit Filio. Resurrectio animarum fit per substantiam Patris et Filii aeternam et incommutabilem: resurrectio vero corporum fit per dispensationem humanitatis Filii temporalem, non Patri coaeternam. Ideo cum commemoraret judicium, ubi fieret resurrectio corporum, Non enim Pater, inquit, judicat quemquam, sed omne judicium dedit Filio: de resurrectione autem animarum, Sicut Pater suscitat mortuos et vivificat, sic et ⟨F⟩ilius quos vult vivificat. Illud ergo simul Pater et Filius. hoc autem de resurrectione corporum, Non juducat Puter quemquam, sed omne judieium dedit Filio. Ut omnes honorificent Filium, sicut honorificant Patrem. Hoc redditum est resurrectioni animarum. Ut omnes honorificent Filium. Quomodo? Sicut honorificant Patrem. Animarum enim resurrectionem sic operatur Filius, quomodo Pater: sic vivificat Filius, quomodo Pater. Ergo in animarum resurrectione omnes honorificent Filium, sicut honorificant Patrem. Quid de honorificatione propter resurrectionem corporis? Qui non honorificat Filium, non honorificat Patrem qui nisit illum. Non dixit, sicut; sed, honorificat, et honorificat. Honoratur enim homo Christus, sed non sicut Pater Deus. Quare? Quia secundum hoc dixit, Pater major me est (Joan. XIV, 28). Quando autem honorificatur Filius, sicut honorificatur Pater? Cum in principio erat Verbum, et Verbum erat apud Deum, et omnia per ipsum facta sunt (Id. I, 1, 3). Et ideo in hac honorificatione secunda quid ait? Qui non konorificat Filium, nec honorificat Patrem qui misit illum. Non est missus Filius, nisi quia factus est homo.

13. Then He returns to that resurrection of souls: For as the Father raises the dead and gives them life, so the Son too gives life to whom He wills; but according to the spirit. The Father gives life, the Son gives life; the Father to whom He wills, the Son to whom He wills: but the Father to the very same ones as the Son; because all things were made through Him. For as the Father raises the dead and gives them life, so the Son too gives life to whom He wills. This was said of the resurrection of souls: what of the resurrection of bodies? He returns, and says, For neither does the Father judge anyone, but He has given all judgement to the Son. The resurrection of souls comes about through the eternal and unchangeable substance of the Father and the Son: but the resurrection of bodies comes about through the temporal dispensation of the Son's humanity, which is not coeternal with the Father. Therefore, when He made mention of the judgement, where the resurrection of bodies would take place, For the Father, He says, does not judge anyone, but He has given all judgement to the Son: but of the resurrection of souls, As the Father raises the dead and gives them life, so the Son too gives life to whom He wills. That one, then, the Father and the Son [do] together; but this one, of the resurrection of bodies, The Father does not judge anyone, but He has given all judgement to the Son. That all may honour the Son, as they honour the Father. This was assigned to the resurrection of souls. That all may honour the Son. How? As they honour the Father. For the Son brings about the resurrection of souls in the same way as the Father: the Son gives life in the same way as the Father. Therefore in the resurrection of souls all are to honour the Son, as they honour the Father. What of the honouring on account of the resurrection of the body? Whoever does not honour the Son does not honour the Father Who sent Him. He did not say "as"; but "honours" and "honours". For Christ the man is honoured, but not as the Father, God. Why? Because according to this He said, The Father is greater than I (John 14:28). But when is the Son honoured as the Father is honoured? When in the beginning was the Word, and the Word was with God, and all things were made through Him (John 1:1, 3). And therefore in this second honouring what does He say? Whoever does not honour the Son does not honour the Father Who sent Him either. The Son was not sent except because He was made man.

14. Amen, amen dico vobis. Iterum redit ad resurrectionem animarum, ut assidue dicentem capiamus: quia velut volantem sermonem sequi non poteramus; ecce immoratur nobiscum sermo Dei, ecce quasi habitat cum infirmitatibus nostris: redit rursum ad commendationem resurrectionis animarum. Amen, amen dico vobis, quia qui verbum meum audit, et credit ei qui me misit, habet vitam aeternam: sed tanquam ex Patre. Quia qui verbum meum audit, et credit ei qui misit me, ex Patre habet vitam aeternam, credendo in eum

14. Amen, amen I say to you. Again He returns to the resurrection of souls, so that we may grasp Him as He speaks of it again and again: since we could not follow the discourse as it flew, as it were; see, the word of God lingers with us, see, it dwells as it were with our infirmities: He returns once more to commending the resurrection of souls. Amen, amen I say to you, that whoever hears My word, and believes Him Who sent Me, has eternal life: but as from the Father. Because whoever hears My word, and believes Him Who sent Me, has eternal life from the Father, by believing in Him

Editors' notes and page, col. 1591