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Augustinus, In Joannis Evangelium tractatus CIII-CXVI

Tractate CXI

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peccare debuerunt, quanto meliores nobis fuerunt. Nunc autem in offendendo Creatorem tanto exsecrabilius beneficio ejus ingrati exstiterunt, quanto beneficentius sunt creati; nec eis satis fuit desertores esse illius, nisi et nostri fierent deceptores. Hoc itaque nobis magnum bonum conferet, qui dilexit nos sicut dilexit Christum, ut propter ipsum cujus membra nos esse voluit, aequales Angelis sanctis simus (Luc. XX, 36), quibus et natura inferiores conditi sumus, et peccato indigniores facti, qui eorum fieri qualescumque socii deberemus.

as they were better than we. But now, in offending the Creator, they have shown themselves ungrateful for His beneficence the more execrably, the more beneficently they were created; nor was it enough for them to be deserters of Him, unless they also became our deceivers. This great good, therefore, He Who loved us as He loved Christ will confer on us: that for the sake of Him, Whose members He willed us to be, we may be equal to the holy angels (Luke 20:36), than whom we were both created inferior by nature and made more unworthy by sin, we who ought to become their companions of whatever kind.

TRACTATUS CXI.

Tractate 111.

De eo quod Dominus dicit, Pater, quos dedisti mihi, volo ut ubi ego sum, et illi sint mecum; usque ad id, Ut dilectio qua dilexisti me, in ipsis sit, et ego in ipsis. Cap. XVII, ℣. 24-26.

On that which the Lord says, Father, those whom Thou hast given Me, I will that where I am, they also may be with Me; as far as this, That the love with which Thou hast loved Me may be in them, and I in them. Chapter 17, verses 24-26.

1. In magnam spem Dominus Jesus suos erigit, qua major omnino esse non possit. Audite, et estote in spe gaudentes, propter quod vita ista non amanda, sed toleranda sit, ut esse possitis in ejus tribulatione patientes (Rom. XII, 12). Audite, inquam, et quo spes nostra levetur attendite. Christus Jesus dicit, Filius Dei unigenitus qui Patri coaeternus et aequalis est, dicit; qui propter nos homo factus est, sed sicut omnis homo mendax (Psal. CXV, 11) non factus est, dicit; via, vita, veritas dicit (Joan. XIV, 6); qui mundum vicit (Id. XVI, 33), de his quibus vicit, dicit. Audite, credite, sperate, desiderate quod dicit: Pater, inquit, quos dedisti mihi, volo ut ubi ego sum, et illi sint mecum. Qui sunt isti quos ait a Patre datos sibi? Nonne illi de quibus alio loco dicit, Nemo venit ad me, nisi Pater qui misit me, traxerit eum (Id. VI, 44)? Jam quomodo ea quae fieri dicit a Patre, faciat et ipse cum Patre, si quid in hoc Evangelio profecimus, novimus. Ipsi sunt ergo quos a Patre accepit, quos et ipse elegit de mundo, atque elegit ut jam non sint de mundo, sicut non est et ipse de mundo: ut sint tamen etiam ipsi mundus credens et cognoscens quod Christus a Deo Patre sit missus, ut mundus ex mundo liberaretur, ne mundus Deo reconciliandus cum mundo inimicissimo damnaretur. Sic enim ait in hujus orationis exordio: Dedisti ei potestatem omnis carnis, id est omnis hominis, ut omne quod dedisti ei, det eis vitam aeternam (Id. XVII, 2). Ubi ostendit potestatem se quidem omnis hominis accepisse, ut liberet quos voluerit, damnet quos voluerit, qui vivos et mortuos judicabit; sed eos sibi esse datos, quibus omnibus det vitam aeternam. Sic enim ait: Ut omne quod dedisti ei, det eis vitam aeternam. Proinde non ei dati sunt, quibus vitam non dabit aeternam: quamvis et ipsorum potestas data sit, cui potestas data est omnis carnis, id est omnis hominis. Ita mundus reconciliatus ex inimico liberabitur mundo, cum in illum exserit potestatem suam, ut eum in mortem mittat aeternam: hunc autem facit suum, cui vitam donet aeternam. Quapropter omnibus prorsus ovibus suis bonus pastor, omnibus membris suis magnum caput promisit hoc praemium, ut ubi ipse est, et nos cum illo simus: nec poterit nisi fieri quod omnipotenti Patri se velle

1. The Lord Jesus raises His own to a great hope, than which there could be none greater at all. Hear, and be rejoicing in hope, since this life is not to be loved but endured, so that you may be patient in its tribulation (Rom. 12:12). Hear, I say, and attend to that to which our hope is raised. Christ Jesus says it, the only-begotten Son of God, Who is co-eternal and equal with the Father, says it; He Who for our sake was made man, but was not made as every man is, a liar (Ps. 115:11), says it; the Way, the Life, the Truth says it (John 14:6); He Who conquered the world (John 16:33) says it concerning those for whom He conquered. Hear, believe, hope, desire what He says: Father, He says, those whom Thou hast given Me, I will that where I am, they also may be with Me. Who are these whom He says were given to Him by the Father? Are they not those of whom He says in another place, No one comes to Me unless the Father, Who sent Me, draws him (John 6:44)? Now how the things which He says are done by the Father He Himself also does with the Father, we know, if we have made any progress in this Gospel. These, then, are they whom He received from the Father, whom He Himself also chose out of the world, and chose so that they should no longer be of the world, just as He Himself also is not of the world: yet so that they themselves too should be the world, believing and knowing that Christ was sent by God the Father, so that the world might be set free from the world, lest the world that was to be reconciled to God should be condemned with the most hostile world. For thus He says in the opening of this prayer: Thou hast given Him power over all flesh, that is, over every man, that to all that Thou hast given Him He may give eternal life (John 17:2). Here He shows that He has indeed received power over every man, to set free whom He will and to condemn whom He will, He Who will judge the living and the dead; but that those were given to Him to all of whom He is to give eternal life. For thus He says: That to all that Thou hast given Him He may give eternal life. Accordingly, those are not given to Him to whom He will not give eternal life: although power over them too has been given to Him to Whom has been given power over all flesh, that is, over every man. Thus the reconciled world will be set free from the hostile world, when He exerts His power against the latter, to send it into eternal death, but makes the former His own, to give it eternal life. Wherefore to absolutely all His sheep the good shepherd, to all His members the great head, has promised this reward, that where He Himself is, we too may be with Him: nor can that fail to come to pass which the almighty Son has declared to the almighty Father that He

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dixit omnipotens Filius. Ibi est enim et Spiritus sanctus pariter aeternus, pariter Deus, Spiritus unus duorum, et substantia voluntatis amborum. Nam illud quod dixisse legitur propinquante passione, Verum non quod ego volo, sed quod tu vis, Pater (Matth. XXVI, 39), quasi alia Patris, alia Filii sit voluntas aut fuerit, sonus est nostrae infirmitatis, quamvis fidelis, quam in se caput nostrum transfiguravit, quando etiam peccata nostra portavit. Unam vero esse Patris et Filii voluntatem, quorum etiam Spiritus unus est, quo adjuncto cognoscimus Trinitatem, etsi intelligere nondum permittit infirmitas, credat pietas.

wills. For there too is the Holy Spirit, equally eternal, equally God, the one Spirit of the two, and the substance of the will of both. For that which He is read to have said as His passion drew near, Nevertheless not what I will, but what Thou willest, Father (Matt. 26:39), as if the will of the Father were one and that of the Son another, or had been, is the voice of our weakness, though a faithful weakness, which our Head transfigured in Himself when He also bore our sins. But that the will of the Father and of the Son is one, Whose Spirit also is one, by the addition of Whom we come to know the Trinity, let piety believe, even if weakness does not yet permit it to understand.

2. Sed quoniam quibus promiserit et quam firma sit ipsa promissio, pro sermonis brevitate jam diximus; hoc ipsum quantum valemus, quid sit quod dignatus est promittere videamus, quos dedisti mihi, inquit, volo ut ubi ego sum, et ipsi sint mecum. Quantum attinet ad creaturam in qua factus est ex semine David secundum carnem (Rom. I, 3), nec ipse adhuc erat ubi futurus erat: sed eo modo dicere potuit, ubi ego sum, quo intelligeremus quod cito fuerat ascensurus in coelum, ut jam ibi esse se diceret ubi fuerat mox futurus. Potuit et in illo modo, quo ante jam dixerat loquens ad Nicodemum, Nemo ascendit in coelum, nisi qui descendit de coelo, Filius hominis, qui in coelo est (Joan. III, 13). Nam et ibi non dixit, Erit; sed, est, propter unitatem personae, in qua et Deus homo est, et homo Deus. In coelo ergo nos futuros esse promisit: illo enim forma servi levata est, quam sumpsit ex Virgine, et ad Patris dexteram collocata. Propter spem tanti hujus boni et Apostolus ait: Deus autem qui dives est in misericordia, propter multam dilectionem qua dilexit nos, et cum essemus mortui peccatis, convivificavit nos Christo, cujus gratia sumus salvi facti; et simul excitavit, et simul sedere fecit in coelestibus in Christo Jesu (Ephes. II, 4-6). Hoc ergo potest intelligi dixisse Dominus, Ut ubi ego sum, et illi sint mecum. Et ipse quidem de se dixit quod ibi jam esset; de nobis autem velle se dixit ut essemus ibi cum illo, non quod jam essemus ostendit. Apostolus autem quod Dominus velle se dixit ut fieret, tanquam factum fuerit est locutus. Non enim ait, Excitaturus est, et in coelestibus sedere facturus; sed, excitavit, et sedere in coelestibus fecit: quia non inaniter sed fideliter jam deputat factum quod futurum esse non dubitat. Quod vero attinet ad formam Dei in qua aequalis est Patri, si secundum eam velimus intelligere quod dictum est, Volo ut ubi ego sum, et illi sint mecum; abscedat ab animo omnis imaginum corporalium cogitatio: quidquid menti occurrerit longum, latum, crassum, qualibet luce corporea coloratum, per quaelibet locorum spatia vel finita, vel infinita diffusum, ab his omnibus, quantum potest, aciem suae contemplationis vel intentionis avertat. Et non inquiratur aequalis Patri Filius ubi sit, quoniam nemo invenit ubi non sit. Sed qui vult quaerere, quaerat potius ut cum illo sit; non ubique sicut ille, sed ubicumque esse potuerit. Qui enim homini poenaliter pendenti, et salubriter confitenti ait, Hodie mecum eris in paradiso (Luc. XXIII, 43);

2. But since we have already said, as far as the brevity of the sermon allowed, to whom He made the promise and how firm the promise itself is, let us see, as far as we are able, what this very thing is which He deigned to promise: those whom Thou hast given me, He says, I will that where I am, they also may be with me. As regards the creature in which He was made of the seed of David according to the flesh (Rom. 1:3), He Himself was not yet where He was to be; but He could say, where I am, in such a way that we would understand that He was soon to ascend into heaven, so that He would say He was already there where He was presently to be. He could also [have said it] in that manner in which He had already said earlier, speaking to Nicodemus, No one has ascended into heaven, except He Who descended from heaven, the Son of man, Who is in heaven (John 3:13). For there too He did not say, Will be; but, is, because of the unity of the person, in which God is also man, and man God. He promised, then, that we shall be in heaven: for thither the form of a servant, which He took from the Virgin, has been raised, and placed at the right hand of the Father. On account of the hope of so great a good the Apostle too says: But God, Who is rich in mercy, because of the great love with which He loved us, even when we were dead in sins, made us alive together with Christ, by Whose grace we have been saved; and He raised us up together, and made us sit together in the heavenly places in Christ Jesus (Eph. 2:4–6). This, then, can be understood to be what the Lord said, That where I am, they too may be with me. And He indeed said of Himself that He was already there; but of us He said that He willed that we should be there with Him, not that He showed that we were already there. But what the Lord said He willed should come about, the Apostle spoke of as though it had been done. For he does not say, He will raise us, and will make us sit in the heavenly places; but, He raised us, and made us sit in the heavenly places: because not idly but faithfully he already reckons as done what he does not doubt will be. But as regards the form of God, in which He is equal to the Father, if we wish to understand according to it what was said, I will that where I am, they too may be with me, let every thought of bodily images depart from the mind: whatever occurs to the mind as long, broad, thick, coloured by any bodily light, spread through any spaces of places whether finite or infinite, from all these let it turn away, as far as it can, the gaze of its contemplation or attention. And let it not be asked where the Son, equal to the Father, is, since no one finds where He is not. But let him who wishes to seek, seek rather that he may be with Him; not everywhere as He is, but wherever he is able to be. For He Who said to the man hanging in punishment and confessing unto salvation, Today you will be with me in paradise (Luke 23:43);

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secundum id quod homo erat, anima ejus ipso die futura fuerat in inferno, caro in sepulcro; secundum autem id quod Deus erat, utique et in paradiso erat. Et ideo latronis anima a pristinis facinoribus absoluta, et illius munere jam beata, quamvis ubique sicut ille esse non poterat; tamen etiam ipso die cum illo in paradiso esse poterat, unde ille qui ubique semper est, non recesserat. Propterea nimirum non ei satis fuit dicere, Volo ut ubi ego sum, et illi sint; sed addidit, mecum. Esse enim cum illo, magnum bonum est. Nam et miseri esse possunt ubi est ille, quoniam quicumque ubicumque fuerit, est et ille: sed beati soli sunt cum illo, quia beati esse non poterunt nisi ex illo. Annon Deo veraciter dictum est, Si ascendero in coelum, tu ibi es; et si descendero in infernum, ades (Psal. CXXXVIII, 8)? aut vero Christus non est Dei Sapientia, quae attingit ubique propter suam munditiam (Sap. VII, 24)? Sed lux lucet in tenebris, nec eam tenebrae comprehendunt (Joan. I, 5). Ac per hoc, ut de re visibili, quamvis longe dissimili, qualecumque sumamus exemplum, sicut caecus etiamsi ibi sit ubi lux est, non est tamen ipse cum luce, sed absens est a praesente; ita infidelis atque impius, aut etiamsi fidelis et pius, nondum tamen ad intuendum lumen sapientiae idoneus, etiamsi esse nusquam possit ubi non sit et Christus, non est tamen ipse cum Christo, duntaxat per speciem. Nam hominem pie fidelem, non est dubitandum cum Christo esse per fidem: propter quod dicit, Qui non est mecum, adversum me est (Matth. XII, 30). Sed cum Patri Deo dicebat, Quos dedisti mihi, volo ut ubi ego sum, et ipsi sint mecum; de specie illa omnino dicebat, in qua videbimus eum sicuti est (I Joan. III, 2).

according to that which He was as man, His soul was to be in hell that very day, His flesh in the tomb; but according to that which He was as God, He was assuredly also in paradise. And therefore the robber's soul, absolved from its former crimes and already blessed by His gift, although it could not be everywhere as He is, could nevertheless be with Him in paradise that very day, from where He Who is always everywhere had not withdrawn. That is surely why it was not enough for Him to say, I will that where I am, they also may be; but He added, with Me. For to be with Him is a great good. For even the wretched can be where He is, since wherever anyone may be, He is there too; but the blessed alone are with Him, because they will not be able to be blessed except from Him. Was it not truly said to God, If I ascend into heaven, Thou art there; and if I descend into hell, Thou art present (Ps. 138:8)? Or indeed is Christ not the Wisdom of God, which reaches everywhere because of its purity (Wis. 7:24)? But the light shines in the darkness, and the darkness does not comprehend it (John 1:5). And so, to take some sort of example from a visible thing, however far unlike, just as a blind man, even if he is where the light is, is nevertheless not himself with the light, but is absent from what is present; so the unbelieving and ungodly man, or even one faithful and godly but not yet fit to gaze upon the light of wisdom, although he can be nowhere where Christ is not also, is nevertheless not himself with Christ, so far as sight is concerned. For it is not to be doubted that a man faithful in godliness is with Christ by faith: on which account He says, He who is not with Me is against Me (Matt. 12:30). But when He was saying to God the Father, Those whom Thou gavest Me, I will that where I am, they also may be with Me; He was speaking altogether of that sight in which we shall see Him as He is (1 John 3:2).

3. Nemo serenissimum sensum nubilosa contradictione perturbet; consequentia perhibeant testimonium praecedentibus verbis. Nempe cum dixisset, Volo ut ubi ego sum, et ipsi sint mecum, continuo secutus adjunxit, Ut videant claritatem meam quam dedisti mihi, quia dilexisti me ante constitutionem mundi. Ut videant, dixit; non, ut credant. Fidei merces est ista, non fides. Si enim fides in Epistola ad Hebraeos recte definita est, Convictio rerum quae non videntur (Hebr. XI, 1); cur non merces fidei definiatur, Visio rerum quae creditae sperabantur? Cum viderimus enim claritatem quam dedit Pater Filio, etiamsi eam dici hoc loco intelligamus, non quam Pater aequali Filio gignens eum dedit, sed quam facto hominis filio dedit ei post mortem crucis: quando ergo videbimus illam Filii claritatem, profecto tunc fiet judicium vivorum atque mortuorum, tunc tolletur impius, ne videat claritatem Domini (Isai. XXVI, 10); quam, nisi illam qua Deus est? Beati enim mundicordes, quoniam ipsi Deum videbunt (Matth. V, 8): nec mundicordes sunt impii, propterea non videbunt. Tunc ibunt ipsi in supplicium aeternum; sic enim tolletur impius ne videat claritatem Domini: justi autem ibunt in vitam aeternam (Id. XXV, 46). Et quae est vita aeterna? Ut cognoscant, inquit, te solum verum Deum, et quem misisti

3. Let no one trouble a most serene sense with cloudy contradiction; let what follows bear witness to the preceding words. For when He had said, I will that where I am, they also may be with Me, He went on at once and added, That they may see My glory which Thou hast given Me, because Thou didst love Me before the foundation of the world. That they may see, He said; not, that they may believe. This is the reward of faith, not faith. For if faith has been rightly defined in the Epistle to the Hebrews, The conviction of things that are not seen (Heb. 11:1), why should the reward of faith not be defined, The sight of things which, having been believed, were hoped for? For when we have seen the glory which the Father gave the Son, even if we understand it to be spoken of in this place not as that which the Father gave to the equal Son in begetting Him, but as that which He gave to Him, made the Son of man, after the death of the cross: when, then, we see that glory of the Son, then surely the judgement of the living and the dead will take place, then the ungodly man will be taken away, so that he may not see the glory of the Lord (Isa. 26:10); and what glory, if not that by which He is God? For blessed are the pure in heart, for they shall see God (Matt. 5:8): and the ungodly are not pure in heart, therefore they shall not see. Then they shall go into eternal punishment; for so will the ungodly man be taken away so that he may not see the glory of the Lord: but the righteous shall go into eternal life (Matt. 25:46). And what is eternal life? That they may know, He says, Thee the only true God, and Jesus Christ, Whom Thou

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Footnotes

(1) ‹anchor: facto hominis filio› · call in col 1927

Er. Lugd. et Ven., facto homini filio. M.

Erasmus, the Lyons and the Venice editions read "facto homini filio" (to the Son made man). M[aurists].

(printed under page 312)

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Jesum Christum (Joan. XVII, 3): non utique sicut eum cognoverunt qui licet non mundicordes, tamen in forma servi clarificata judicantem videre potuerunt; sed sicut cognoscendus est a mundis corde solus verus Deus, cum Patre et Spiritu sancto Filius, quia ipsa Trinitas est solus verus Deus. Si ergo secundum id quod Filius Dei Deus est Patri aequalis atque coaeternus; accipiamus hoc dictum, Volo ut ubi ego sum, et ipsi sint mecum, in Patre cum Christo erimus; sed ille sicut ille, nos sicut nos, ubicumque corpore fuerimus. Si enim loca dicenda sunt, et quibus non corpora continentur, et locus est cuique rei ubi est; locus Christi aeternus ubi semper est, ipse Pater est, et locus Patris Filius est; quia, Ego, inquit, in Patre, et Pater in me est (Id. XIV, 10); et in hac oratione, Sicut tu Pater, inquit, in me, et ego in te: et locus noster ipsi sunt, quia sequitur, Ut et ipsi in nobis unum sint (Id. XVII, 21): et nos locus Dei sumus, quoniam templum ejus sumus; sicut orat pro nobis qui mortuus est pro nobis, vivitque pro nobis, ut in ipsis unum simus; quia factus est in pace locus ejus, et habitatio ejus in Sion (Psal. LXXV, 3), quae nos sumus. Sed quis idoneus loca ista, vel quae sunt in locis istis, sine spatiosis capacitatibus et sine corporeis molibus cogitare? Non parum tamen proficitur, si saltem quidquid tale oculo cordis occurrit, negatur, respuitur, improbatur: et lux quaedam in qua ista neganda, respuenda, improbanda cernuntur, sicut potuerit, cogitatur; et quam sit certa cognoscitur, et amatur, ut inde surgatur, atque ad interiora tendatur: quae cum penetrare mens invalida, et minus quam illa sunt, pura, nequiverit; non sine amoris gemitu et desiderii lacrymis inde pellatur; et patienter ferat quamdiu fide mundatur, atque ut illic habitare valeat, sanctis moribus praeparatur.

hast sent (John 17:3): not, of course, as those knew Him who, although not clean of heart, were nevertheless able to see Him judging in the glorified form of a servant; but as the only true God is to be known by the clean of heart, the Son with the Father and the Holy Spirit, since the Trinity itself is the only true God. If, then, we take this saying, I will that where I am, they also may be with Me, according to that by which the Son of God is God, equal and co-eternal with the Father, we shall be in the Father with Christ; but He as He, we as we, wherever we may be in body. For if those things too are to be called places by which bodies are not contained, and if the place of each thing is where it is, then the eternal place of Christ, where He always is, is the Father Himself, and the place of the Father is the Son; for, I, He says, am in the Father, and the Father is in Me (John 14:10); and in this prayer, As Thou, Father, He says, art in Me, and I in Thee: and they themselves are our place, since there follows, That they also may be one in Us (John 17:21): and we are the place of God, since we are His temple; as He prays for us Who died for us and lives for us, that we may be one in Them; for His place has been made in peace, and His dwelling in Sion (Ps. 75:3), which we are. But who is fit to think of these places, or of the things that are in these places, without spacious capacities and without bodily masses? Yet no small progress is made if at least whatever such thing presents itself to the eye of the heart is denied, rejected, disapproved: and a certain light, in which these things are seen to be denied, rejected, disapproved, is thought of as far as it can be; and it is recognized how certain it is, and it is loved, so that one may rise from there and press on towards the inner things: and when the weak mind, less pure than those things are, has been unable to penetrate them, let it be driven back from there not without the groaning of love and the tears of longing; and let it bear patiently while it is being cleansed by faith, and is being prepared by holy conduct so that it may be able to dwell there.

4. Quomodo ergo non erimus cum Christo ubi est, quando in Patre cum illo erimus in quo est? Neque hinc Apostolus nobis, quamvis nondum rem tenentibus, sed tamen spem gerentibus, tacuit. Ait enim: Si resurrexistis cum Christo, quae sursum sunt quaerite, ubi Christus est in dextera Dei sedens; quae sursum sunt sapite, non quae super terram. Mortui enim estis, inquit, et vita vestra abscondita est cum Christo in Deo. Ecce interim fide ac spe vita nostra ubi Christus est, cum illo est; quia cum Christo in Deo est. Ecce velut jam factum est quod oravit ut fieret, dicens, Volo ut ubi ego sum, et ipsi sint mecum: sed nunc per fidem. Quando autem fiet per speciem? Cum Christus, inquit, apparuerit vita vestra, tunc et vos apparebitis cum ipso in gloria (Coloss. III, 1-4). Tunc apparebimus quod tunc erimus; quia tunc apparebit non inaniter nos id credidisse ac sperasse antequam essemus Faciet hoc cui Filius cum dixisset, Ut videant claritatem meam quam dedisti mihi, continuo subjunxit, Quia dilexisti me ante constitutionem mundi. In illo enim dilexit et

4. How then shall we not be with Christ where He is, when we shall be with Him in the Father, in Whom He is? Nor has the Apostle kept silent to us on this matter, though we do not yet hold the reality but nevertheless bear the hope. For he says: If you have risen with Christ, seek the things that are above, where Christ is, sitting at the right hand of God; mind the things that are above, not the things upon the earth. For you are dead, he says, and your life is hidden with Christ in God. See, meanwhile by faith and hope our life is where Christ is, it is with Him; for it is with Christ in God. See, it is as if what He prayed might come to pass had already come to pass, when He said, I will that where I am, they also may be with Me: but now through faith. And when will it come to pass through sight? When Christ, he says, your life, shall appear, then you also shall appear with Him in glory (Col. 3:1–4). Then we shall appear as that which we shall then be; for then it will appear that not in vain did we believe and hope for it before we were [so]. He will do this to Whom the Son, when He had said, That they may see My glory which Thou hast given Me, at once added, For Thou didst love Me before the foundation of the world. For in Him He loved also

Editors' notes and page, col. 1928

Footnotes

(1) ‹anchor: sanctis moribus præparatur› · call in col 1928

Præparetur, juxta Er. Lugd. Ven. Lov. M.

"Præparetur" (let it be prepared), according to Erasmus, the Lyons, Venice and Louvain editions. M[aurists].

(printed under page 312)

(2) ‹anchor: cui Filius cum dixisset› · call in col 1928

Plerique editi hic inter se discrepant. Sic legit Er. : Faciat hoc Filius qui cum dixisset. Lov., antequam essemus facti : cui Filius cum dixisset. Lugd. et Ven., quod antequam essemus. Fecit cui Filius cum dixisset. M.

Most of the printed editions disagree with one another here. Erasmus reads: "Let the Son do this, who when he had said." Louvain: "before we were made: to whom the Son, when he had said." Lyons and Venice: "that before we were. He did it, to whom the Son, when he had said." M[aurists].

(printed under page 312)