He exhorteth them to abide in him (that is, his Church, being the true vine, and not the Synagogue of the Ievves any more) 9 and in his loue, louing one an other, and keeping his commaundements: 13 shevving hovv much he accounteth of them, by this that he dieth for them, 15 and reuealeth vnto them the secretes of heauen, 17 and appointeth their fruite to be perpetual: 1• confirming them also against the persecutions and hatred of the obstinate Ievves.
1I am the true vine: and my Father is the husbandman.Io sono la vera vite: il Padre mio è il coltivatore.I AM the true vine: and my father is the husband-man.Ego sum vitis vera, et Pater meus agricola est. 2Every branch in me that beareth not fruit, he will take away: and every one that beareth fruit, he will purge it, that it may bring forth more fruit.Tutti i tralci, che non portano in me frutto, gli toglie via: e tutti quelli, che portan frutto, li rimonderà, perché fruttifichino di vantaggio.Euery branche in me, not bearing fruite, he vvil take it avvay: and euery one that beareth fruite, he vvil purge it, that it may bring more fruite.Omnem palmitem in me non ferentem fructum, tollet eum, et omnem qui fert fructum, purgabit eum, ut fructum plus afferat. 3Now you are clean, by reason of the word which I have spoken to you.Voi già siete mondi in virtù della parola, che vi ho annunziato.Novv you are cleane for the word vvhich I haue spoken to you.Jam vos mundi estis propter sermonem quem locutus sum vobis. 4Abide in me: and I in you. As the branch cannot bear fruit of itself, unless it abide in the vine, so neither can you, unless you abide in me.Tenetevi in me, e io in voi. Siccome il tralcio non può per se stesso dar frutto, se non si tiene nella vite; così né meno voi, se non vi terrete in me.Abide in me: and I in you. As the branche can not beare fruite of it self, vnles it abide in the vine: so you neither, vnles you abide in me.Manete in me, et ego in vobis. Sicut palmes non potest fere fructum a semetipso, nisi manserit in vite, sic nec vos, nisi in me manseritis. 5I am the vine: you the branches. He that abideth in me, and I in him, the same beareth much fruit: for without me you can do nothing.Io son la vite, voi i tralci: chi si tiene in me, e in chi io mi tengo, questi porta gran frutto, perché senza di me non potete far nulla.I am the vine: you the branches. he that abideth in me, and I in him, the same beareth much fruite: for vvithout me you can doe nothing.Ego sum vitis, vos palmites: qui manet in me, et ego in eo, hic fert fructum multum, quia sine me nihil potestis facere. 6If any one abide not in me, he shall be cast forth as a branch and shall wither: and they shall gather him up and cast him into the fire: and he burneth.Quei, che non si terranno in me, gettati via seccheranno a guisa di tralci, e gli raccoglieranno, e li butteran sul fuoco, e brugiano.If any abide not in me: he shal be cast forth as the branche, and shal vvither, and they shal gather him vp, and cast him into the fire, and he burneth.Si quis in me non manserit, mittetur foras sicut palmes, et arescet, et colligent eum, et in ignem mittent, et ardet.
7If you abide in me and my words abide in you, you shall ask whatever you will: and it shall be done unto you.Se vi terrete in me, e farete in voi conserva di mie parole, qualunque cosa vorrete, la chiederete, e vi sarà concessa.If you abide in me, and my vvordes abide in you: you shal aske vvhat thing soeuer you vvil, and it shal be done to you.Si manseritis in me, et verba mea in vobis manserint, quodcumque volueritis petetis, et fiet vobis. 8In this is my Father glorified: that you bring forth very much fruit and become my disciples.In questo è glorificato il Padre mio, che portiate gran frutto, e siate miei discepoli.In this my father is glorified: that you bring very much fruite, and become my Disciples.In hoc clarificatus est Pater meus, ut fructum plurimum afferatis, et efficiamini mei discipuli. 9As the Father hath loved me, I also have loved you. Abide in my love.Come il Padre ha amato me, così io ho amato voi. Tenetevi nella mia carità.As my father hath loued me, I also haue loued you. Abide in my loue.Sicut dilexit me Pater, et ego dilexi vos. Manete in dilectione mea. 10If you keep my commandments, you shall abide in my love: as I also have kept my Father’s commandments and do abide in his love.Se osserverete i miei comandamenti, vi terrete nella mia carità, siccome io ho osservato i comandamenti del padre, e mi tengo nella sua carità.If you keepe my precepts, you shal abide in my loue: as I also haue kept my fathers precepts, and doe abide in his loue.Si præcepta mea servaveritis, manebitis in dilectione mea, sicut et ego Patris mei præcepta servavi, et maneo in ejus dilectione. 11These things I have spoken to you, that my joy may be in you, and your joy may be filled.Tali cose ho detto a voi, affinché godiate voi dello stesso mio gaudio, e il gaudio vostro sia compito.These things I haue spoken to you, that my ioy may be in you, and your ioy may be filled.Hæc locutus sum vobis: ut gaudium meum in vobis sit, et gaudium vestrum impleatur. 12This is my commandment, that you love one another, as I have loved you.Il comandamento mio è questo, che vi amiate l'un l'altro, come ho amato voi.This is my precept, that you loue one an other, as I haue loued you.Hoc est præceptum meum, ut diligatis invicem, sicut dilexi vos. 13Greater love than this no man hath, that a man lay down his life for his friends.Nissuno ha carità più grande, che quella di colui, che da la sua vita pe' miei amici.Greater loue then this no man hath, that a man yeld his life for his frendes.Majorem hac dilectionem nemo habet, ut animam suam ponat qui pro amicis suis. 14You are my friends, if you do the things that I command you.Voi siete miei amici, se farete quello, che vi comando.You are my frendes, if you doe the things that I commaund you.Vos amici mei estis, si feceritis quæ ego præcipio vobis.
15I will not now call you servants: for the servant knoweth not what his lord doth. But I have called you friends: because all things, whatsoever I have heard of my Father, I have made known to you.Non vi chiamerò già più servi, perché il servo non sa quel, che faccia il suo padrone. Ma vi ho chiamati amici: perché tutto quello, che intesi dal Padre mio, lo ho fatto sapere a voi.Novv I cal you not seruants: for the seruant knovveth not vvhat his lord doeth. But you I haue called frendes: because al things vvhatsoeuer I heard of my father, I haue notified vnto you.Jam non dicam vos servos: quia servus nescit quid faciat dominus ejus. Vos autem dixi amicos: quia omnia quæcumque audivi a Patre meo, nota feci vobis. 16You have not chosen me: but I have chosen you; and have appointed you, that you should go and should bring forth fruit; and your fruit should remain: that whatsoever you shall ask of the Father in my name, he may give it you.Non siete voi, che avete eletto me; ma io ho eletto voi, e vi ho destinati, che andiate, e facciate frutto; e il frutto vostro sia durevole: onde qualunque cosa chiederete al Padre nel nome mio, a voi la conceda.You chose not me, but I chose you: and haue appointed you: that you goe, & bring fruite: and your fruite abide: that vvhatsoeuer you aske the father in my name, he may giue it you.Non vos me elegistis, sed ego elegi vos, et posui vos ut eatis, et fructum afferatis, et fructus vester maneat: ut quodcumque petieritis Patrem in nomine meo, det vobis. 17These things I command you, that you love one another.Questo io ti ingiungo, che vi amiate l'un l'altro.These things I commaund you, that you loue one an other.Hæc mando vobis: ut diligatis invicem. 18If the world hate you, know ye that it hath hated me before you.Se il mondo vi odia, sappiate, che prima di voi ha odiato me.If the vvorld hate you: knovv ye that it hath hated me before you.Si mundus vos odit, scitote quia me priorem vobis odio habuit. 19If you had been of the world, the world would love its own: but because you are not of the world, but I have chosen you out of the world, therefore the world hateth you.Se voi foste cosa del mondo, il mondo amerebbe una cosa sua: ma perchè non siete del mondo, ma io vi ho eletti di mezzo al mondo, per questo il mondo vi odia.If you had been of the vvorld, the vvorld vvould loue his ovvne. but because you are not of the world, but I haue chosen you out of the vvorld, therfore the vvorld hateth you.Si de mundo fuissetis, mundus quod suum erat diligeret: quia vero de mundo non estis, sed ego elegi vos de mundo, propterea odit vos mundus.
20Remember my word that I said to you: The servant is not greater than his master. If they have persecuted me, they will also persecute you. If they have kept my word, they will keep yours also.Ricordatevi di quella parola, che vi dissi: Non si da servo maggiore del suo padrone. Se hanno perseguitato me, perseguiteranno anche voi: se hanno osservata la mia parola, osserveranno anche la vostra.Remembre my vvord that I said to you, The seruant is not greater then his maister. If they haue persecuted me, you also vvil they persecute. if they haue kept my vvord, yours also vvil they keepe.Mementote sermonis mei, quem ego dixi vobis: non est servus major domino suo. Si me persecuti sunt, et vos persequentur; si sermonem meum servaverunt, et vestrum servabunt. 21But all these things they will do to you for my name’s sake: because they know not him that sent me.Ma tutto questo lo faranno a voi per causa del nome mio: perché non conoscono colui, che mi ha mandato.But al these things they vvil doe to you for my name sake: because they knovv not him that sent me.Sed hæc omnia facient vobis propter nomen meum: quia nesciunt eum qui misit me. 22If I had not come and spoken to them, they would not have sin: but now they have no excuse for their sin.Se non fossi venuto, e non avessi parlato loro, non avrebber colpa: ora poi non hanno, onde scusare il loro peccato.If I had not come, and spoken to them, they should not haue sinne: but novv they haue no excuse of their sinne.Si non venissem, et locutus fuissem eis, peccatum non haberent: nunc autem excusationem non habent de peccato suo. 23He that hateth me hateth my Father also.Chi odia me, odia anche il Padre mio.He that hateth me, hateth my Father also.Qui me odit, et Patrem meum odit. 24If I had not done among them the works that no other man hath done, they would not have sin: but now they have both seen and hated both me and my Father.Se non avessi fatto tra di loro opere tali, che nissun altro mai fece, sarebbero senza colpa: ora poi e le hanno vedute, e hanno odiato e me, e il Padre mio.If I had not done amōg them vvorkes that no other man hath done, they should not haue sinne: but novv both they haue seen, and they doe hate both me and my Father.Si opera non fecissem in eis quæ nemo alius fecit, peccatum non haberent: nunc autem et viderunt, et oderunt et me, et Patrem meum. 25But that the word may be fulfilled which is written in their law: they hated me without cause.Ma dee adempirsi quella parola scritta nella lor legge: Mi odiarono senza motivo.But that the vvord may be fulfilled, vvhich is vvritten in their lavv: That they hated me gratis.Sed ut adimpleatur sermo, qui in lege eorum scriptus est: Quia odio habuerunt me gratis.
26But when the Paraclete cometh, whom I will send you from the Father, the Spirit of truth, who proceedeth from the Father, he shall give testimony of me.Ma venuto che sia il Paracleto, che io vi manderò dal Padre, Spirito di verità, che procede dal Padre, egli renderà testimonianza per me:But vvhen the Paraclete commeth vvhom I vvil send you from the Father, the Spirit of truth, vvhich procedeth from the Father, he shal giue testimonie of me:Cum autem venerit Paraclitus, quem ego mittam vobis a Patre, Spiritum veritatis, qui a Patre procedit, ille testimonium perhibebit de me; 27And you shall give testimony, because you are with me from the beginning.E voi ancora renderete testimonianza, perché siete meco fin da principio.and you shal giue testimonie, because you are vvith me from the beginning.et vos testimonium perhibebitis, quia ab initio mecum estis.
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I am the true vine. Christ, says St. Augustine, speaks of himself, as man, when he compares himself to a vine, his disciples to the branches, and his Father to the husbandman. He himself, as God, is also the husbandman.
Witham
Without me, you can do nothing, that shall be meritorious of a reward in heaven. (Witham)
Calmet
These words are supposed to have been spoken by our Saviour, when on the road, as he was going from the house, where he had supped, to the garden of Olives. It was then about midnight. (Calmet)
Though many other interpreters think they were spoken before Jesus Christ left the house.
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St. Chrysostom
He here shews, that the virtuous themselves stand in need of the help of the husbandman; therefore the Almighty sends them tribulations, and temptations, that they may be cleansed, and rendered firm, like the vine, which, the more it is pruned, the more vigorous are its shoots. (St. Chrysostom, hom. lxxv. in Joan.)
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See John 13:10.
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St. Augustine
On account of our being in this world, we sometimes ask for that, which is not expedient for us. But these things will not be granted us, if we remain in Christ, who never grants us any thing, unless it be profitable to us. (St. Augustine, tract. 81. in Joan.)
Bible de Vence
If we abide in Christ, by a lively faith, and his words abide in us by a lively, ardent charity, which can make us produce the fruits of good works, all that we ask, will be granted us. (Bible de Vence)
These conditional expressions, if you remain in the vine, if you keep my commandments, etc. give us to understand, that our perseverance and salvation are upon conditions, to be fulfilled by us.
St. Augustine
(St. Augustine, de cor. et gra. John 13.)
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Calmet
It is the glory of the husbandman, to see his vine well cultivated, and laden with fruit. And it is the glory of God, my Father, to see you filled with faith, charity, and good works, and to behold you usefully employed, in the conversion of others. Then will men, seeing your good works, and the fruit of your preaching, among all nations, glorify your heavenly Father, as the author of all these blessings. (St. Matthew 5:16.) (Calmet)
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Witham
As I also have kept my Father's commandments. He still speaks of himself, as man. (Witham)
Bristow
This frequent admonition, of keeping the commandments, proveth, that a Christian's life consists not in faith only, but in good works. (Bristow)
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Witham
You are my friends. A wonderful condescension, says St. Augustine, in our blessed Redeemer, who was God as well as man, to call such poor and sinful creatures, his friends; who, when we have done all we can, and ought, are still but unprofitable servants. I have called you my friends, because I have made known to you, etc. We can only understand these words, as St. Chrysostom takes notice, of all things which they were capable of understanding, or which it was proper to communicate to them; for, as Christ tells them in the next chapter (ver. 12.) I have many things to say to you, but you cannot bear them now. (Witham)
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St. Augustine
O ineffable grace! For what were we, before Christ chose us, but wretched and abandoned creatures? Such we were; but now we are chosen, in order that we may become good by the grace of Him that hath chosen us. (St. Augustine, tract. 86. in Joan.)
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Witham
If the world hate you. The wicked, unbelieving world, hate and persecute you, as they have done me; remember, that the servant must not desire to be treated better than his master. (Witham)
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Here Christ predicts, that many will be deaf to the words of his Church, as they have neglected to attend to his precepts.
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They would not have sin, or would not be guilty of sin: that is, they might be excused, as to their not believing me to be their Messias: but after so many instructions, which I have given them, and so many, and such miracles done in their sight, which also were foretold of their Messias, they can have no excuse for their obstinate sin of unbelief. They have hated both me, and my Father: that is, by hating me, the true Son, who have one and the same nature with my Father, they have also hated him, though they pretend to honour him as God. See on this chapter St. Augustine (tract. 81.) and St. Chrysostom (hom. lxxvi.) in the Latin edition, hom. lxxvii. in Joan. in the Greek.
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Calmet
How can this be true, that Christ wrought greater wonders than any one else had ever done? We find recounted in the Old Testament, the miracles of Elias and Eliseus, who raised the dead to life, healed the sick, and brought down fire from heaven; of Moses, who afflicted Egypt with plagues, divided the Red Sea, for the passage of the Israelites, and brought water from the rock; of Josue, who stopped the waters of the Jordan, for the passage of the children of Israel, and in the battle of Gabaon, made the sun and moon stand still; in all which miracles, there appeared a greater manifestation of power, than in any of the miracles wrought by our Saviour, during his ministry. But to this may be answered, that the miracles of our Saviour were much more numerous than those of any of the saints of the Old Testament, even of Moses himself; particularly when we compare the few years which he preached, and manifested the glory of his Father by his miracles, with the long life of Moses: Christ did not preach full four years, whereas Moses governed the people forty years. Again, if the miracles of Jesus were not of so astonishing a nature, at least they always had for their object, the healing of the sick, and the good of the people; which the prophets have given us, as the distinguishing characteristics of the miracles of the Messias. Add to this, the ease and authority with which he performs them, which are most sensible proofs of their superiority. But what chiefly distinguishes his miracles, from those of the other saints, is, that he performed them in proof of his divinity, and of his mission, as the deliverer of Israel: whereas the prophets only perform miracles, as the ministers of the Lord, and as so many voices, which foretold the Messias. Besides, if the ancient saints could work miracles, they never could confer that power upon others, as Christ did upon his disciples, of which the Jews themselves were witnesses, in all the places whither Christ sent his disciples. We omit mentioning his resurrection, which at this time he had not performed, but had already foretold, and which was the greatest miracle that has ever been performed. (Calmet)
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Whom I will send. The Holy Ghost is sent by the Son: therefore he proceedeth from him also, as from the Father; though the schismatical Greeks think differently; (Bristow) otherwise, as Dr. Challoner says, he could not be sent by the Son.
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You shall give. He vouchsafes to join together the testimony of the Holy Ghost, and of the apostles; that we may see the testimony of truth, jointly to consist in the Holy Ghost, and in the prelates of the Catholic Church. See Acts 15:28.
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Whom I will send.... This proves, against the modern Greeks, that the Holy Ghost proceedeth from the Son, as well as from the Father: otherwise he could not be sent by the Son.
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Liturgia The Gospel for one Martyr.
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Christ hath some branches in his body mystical that be fruitles. therfore il liuers also may be members of Christ & the Church.
Man may cō tinually increase in iustice and sanctification, so long as he liueth.
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S. Augustine expoundeth it of the Sacramē tal word of Baptisme, and not as Heretikes do, of preaching onely. Tract. 80. in Io.
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4. Vnles you abide.] No man sure of perseuêrance. These conditional speaches, If you remaine in the vine, If you keepe my commaundements, and such like, giue vs to wit that we be not sure to persist or perseuêre, nor to be saued, but vnder conditions to be fulfilled by vs. Aug. de corrept. & gra. c. 13.
4. Vnles it abide.) Whosoeuer by Heresie or Schisme or for any other cause is cut of or separated from the Church, he can do no meritorious worke to Saluation.
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If a Schismatike pray neuer so much, he is not heard, because he remayneth not in the body of Christ.
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10. Keepe my praecepts.] Not onely faith. This careful and often admonition of keeping his commaundements, proueth that a Christian mans life is not onely or principally in faith, but in good workes.
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Concordanza Io. 13, 34
Liturgia The Gospel vpō S. Barnabees day, and on the eue of an Apostle.
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Liturgia The Gospel vpō SS. Simon and Iudes day.
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Concordanza Io. 13, 16
Concordanza Mt. 10, 24. Lu. 6, 40.
He foresheweth that many wil not obey the Churches wordes, & no maruel, because they cōtemned Christes owne precepts.
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24. If I had.) If the Iewes had not sinned by refusing Christ, in case he had not done greater miracles then any other: then were it a great folly of Catholikes to beleeue Luthers or Caluins new opinions without any miracles at all.
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Liturgia The Gospel vpō Sunday after the Ascension, and in a Votiue of the B. Trinitie.
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26. Whom I vvil send.) The Holy Ghost is sent by the Sonne, therfore he procedeth from him also, as from the Father: though the late Schismatical Greekes thinke otherwise.
Concordanza Ps. 24, 19.
Concordanza Act. 2, 1.
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27. You shal giue.) He vouchsafeth to ioyne together the testimonie of the Holy Ghost, and of the Apostles: that we may see the testimonie of truth ioyntly to consist in the Holy Ghost and in the Prelats of the Church.
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Taziano il Siro † 180 d.C. The Diatessaron 46
… that the word may be fulfilled that is written in their law, They hated me for [42] nothing. But when the Paraclete is come, whom I will send unto you from my Father, even the Spirit of truth, which goeth forth from my Father, he shall bear witness of [43] me: and ye also bear witness, because from the beginning ye have been with me.
Tertulliano † 220 d.C. Against Praxeas 25
… Run through the whole Gospel , and you will find that He whom you believe to be the Father (described as acting for the Father, although you, for your part, forsooth, suppose that “the Father, being the husbandman,”
sant'Ippolito † 235 d.C. Treatise on Christ and Antichrist 10
10. “Binding his ass to a vine:” that means that He unites His people of the circumcision with His own calling (vocation). For He was the vine.
Origene † 254 d.C. Origen's Commentary on the Gospel of John 1.23
… if My kingdom were of this world, then would My servants fight, that I should not be delivered to the Jews, but now is My kingdom not from hence.” We have also read the words,
Origene † 254 d.C. Origen's Commentary on Matthew 11.13
… And He said this, the Pharisees being offended at this saying, as, because of their evil opinions and their worthless interpretation of the law, they were not the plant of his own Father in heaven, and on this account were being rooted up; for they were rooted up as they did not receive the true vine, which was cultivated by the Father, even Jesus Christ.
san Tascio Cecilio Cipriano † 258 d.C. The Epistles of Cyprian 62.2
2. Know then that I have been admonished that, in offering the cup, the tradition of the Lord must be observed, and that nothing must be done by us but what the Lord first did on our behalf, as that the cup which is offered in remembrance of Him should be offered mingled with wine. For when Christ says, “I am the true vine,”
Antipapa Novaziano † 258 d.C. A Treatise of Novatian Concerning the Trinity 28
… for the Father is greater than I.” But what shall we say when He also continues in these words: “I am the true vine, and my Father is the husbandman. Every branch in me that beareth not fruit He taketh away; and every branch that beareth fruit He purgeth, that it may bring forth more fruit?”
san Metodio d'Olimpo † 311 d.C. The Banquet of the Ten Virgins; or Concerning Chastity 5.5
… For the one is productive of immortality and righteousness; but the other of madness and insanity. The sober and joy-producing vine, from whose instructions, as from branches, there joyfully hang down clusters of graces, distilling love, is our Lord Jesus, who says expressly to the apostles,
san Metodio d'Olimpo † 311 d.C. The Banquet of the Ten Virgins; or Concerning Chastity 10.5
The vine, and that not in a few places, refers to the Lord Himself,
sant'Ilario di Poitiers † 367 d.C. De Trinitate or On the Trinity 9.55
… Arise, let us go hence . In His zeal to do the Father’s commandment, He rises and hastens to complete the mystery of His bodily passion. But the next moment He unfolds the mystery of His assumption of flesh. Through this assumption we are in Him, as the branches in the vinestock
sant'Atanasio di Alessandria † 373 d.C. De Sententia Dionysii. (Defence of Dionysius.) 10
Dionysius, teaching exactly thus, in his letter to Euphranor and Ammonius wrote in view of Sabellius concerning the human pre dicates of the Saviour. For to the latter class belong the sayings, ‘I am the Vine and My Father the Husbandman’ (
sant'Efrem il Siro † 373 d.C. Ephraim Syrus: Nineteen Hymns on the Nativity of Christ in the Flesh 3
… but on Thy day are the voices of the feast. The foul one in his feast put out the Light, that darkness might cover the adulterers. The season of the Holy One trims lamps, that darkness may flee with the hidden things thereof. The day of that fox stank like himself; but holy is the feast of the True Lamb.
san Basilio † 379 d.C. The Hexæmeron 5.6
… Without doubt you remember the parable where the Lord calls Himself a vine and His Father the husbandman, and every one of us who are grafted by faith into the Church the branches. He invites us to produce fruits in abundance, for fear lest our sterility should condemn us to the fire.
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 1.4
… Thou receivest a new name, which thou hadst not before. Heretofore thou wast a Catechumen, but now thou wilt be called a Believer. Thou art transplanted henceforth among the spiritual olive-trees, being grafted from the wild into the good olive-tree , from sins into righteousness, from pollutions into purity. Thou art made partaker of the Holy Vine
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 14
11. A garden was the place of His Burial, and a vine that which was planted there: and He hath said, I am the vine
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 11
… For “He will burn the chaff,” saith he, “with unquenchable fire.” Thou seest that He is Lord of all things, and that He is Himself the Husbandman; albeit in another place He calls His Father the same. For “My Father,” saith He, “is the Husbandman.”
san Giovanni Crisostomo † 407 d.C. Homilies on Ephesians 6
… iii. 10, 11 .) And again that Christ is the foundation. What then means all this? You observe that the comparisons have all referred to the subject-matters, and that we must not expound them to the very letter. The Apostle speaks from analogy as Christ does, where He calls the Father an husbandman, (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 19
… here are neither waves nor rocks; this voyage and this sowing needs one thing only, that we cast forth our possessions; all the rest will that Husbandman do, of whom Christ saith, “My Father is the Husbandman.” (
sant'Agostino d'Ippona † 430 d.C. On Christian Doctrine 4.21
… “Observe” he says, “that we are instructed, in presenting the cup, to maintain the custom handed down to us from the Lord, and to do nothing that our Lord has not first done for us: so that the cup which is offered in remembrance of Him should be mixed with wine. For, as Christ says, ‘I am the true vine,’
sant'Agostino d'Ippona † 430 d.C. Reply to Faustus the Manichæan 22.20
… The great husbandman of the vine uses his pruning-hook differently in the fruitful and in the unfruitful branches; yet he spares neither good nor bad, pruning one and cutting off the other.
sant'Agostino d'Ippona † 430 d.C. On Baptism, Against the Donatists 1.18
… For it was not in vain that our Lord Jesus Christ, when He declared Himself to be the vine, and His disciples, as it were, the branches in the vine, gave command that those which bare no fruit should be cut off, and removed from the vine as useless branches.
sant'Agostino d'Ippona † 430 d.C. On Baptism, Against the Donatists 3.19
… But the fulfilling of the law is love. And in this Cyprian abounded greatly, insomuch that though he held a different view concerning baptism, he yet did not forsake the unity of the Church, and was in the Lord’s vine a branch firmly rooted, bearing fruit, which the heavenly Husbandman purged with the knife of suffering, that it should bear more fruit.
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 37.2
… I have determined therefore to show you, that God doth also cultivate us; but as I have said already, as a field, that He may make us better. Thus the Lord saith in the Gospel, “I am the Vine, ye are the branches, My Father is the Husbandman.”
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 63.6
… It is no derogation to His honour that He cultivateth us. Because if we cultivate Him as our God, He cultivateth us as His field. And, (that ye may know that He doth cultivate us) hear Him whom He hath sent to us: “I,” saith He, “am the vine, ye are the branches, My Father is the Husbandman.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 67.1
… That is the rain, this the fruit. Therefore there is rendered as it were fruit to God the Husbandman, raining upon and tilling us. Let us chant these words with no barren devotion, with no empty voice, but with true heart. For most evidently God the Father hath been called a Husbandman.
Teodoreto di Cirro † 458 d.C. Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 1
Eran. —Yes I know that he said “I am the true vine.”
papa san Gregorio I Magno † 604 d.C. Register of the Epistles of St. Gregory the Great 9.33
… For hence it is written, Whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth ( Heb. xii. 6 ). Hence the Truth in person says, My Father is the husbandman, and every branch in me that beareth not fruit, he will take away; but every branch that beareth fruit, he will purge it, that it may bring forth more fruit (
15:2
Taziano il Siro † 180 d.C. The Diatessaron 46
[17] And he said unto them, I am the true vine, and my Father is the husbandman. [18]
Tertulliano † 220 d.C. Five Books in Reply to Marcion 2
Off-broken boughs! should into parts divide
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 76
Ver. 2 . “Every branch in Me that beareth not fruit the Father taketh away.”
sant'Agostino d'Ippona † 430 d.C. The Confessions 1.7
… What I then did deserved rebuke; but as I could not understand those who rebuked me, neither custom nor reason suffered me to be rebuked. For as we grow we root out and cast from us such habits. I have not seen any one who is wise, when “purging”
sant'Agostino d'Ippona † 430 d.C. Letters of St. Augustin 93.40
… for it is written, “Charity [love] covereth a multitude of sins.” To this was also added, that in him, as a most fruitful branch, the Father removed by the pruning-knife of suffering whatever may have remained in him requiring correction: “For every branch in me,” saith the Lord, “that beareth fruit He purgeth, that it may bring forth more fruit.”
sant'Agostino d'Ippona † 430 d.C. On the Catechising of the Uninstructed 24
… And as these died in behalf of the truth of the faith in countless numbers throughout all lands, even the persecuting kingdoms themselves desisted, and were converted to the knowledge and worship of Christ, with the neck of their pride broken. Moreover it behoved that this same vine should be pruned in accordance with the Lord’s repeated predictions,
sant'Agostino d'Ippona † 430 d.C. On Baptism, Against the Donatists 1.18
… Nor is it again in vain that our Lord added, "And every branch that beareth fruit, my Father purgeth it, that it may bring forth more fruit,"
sant'Agostino d'Ippona † 430 d.C. On Baptism, Against the Donatists 5.17
… whose root he never left, but, though he already brought forth fruit from its root, he was purged by the heavenly Husbandman that he should bring forth more fruit;
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 63.6
… “I,” saith He, “am the vine, ye are the branches, My Father is the Husbandman.” Therefore He doth cultivate us. But if we yield fruit, He prepares for us His garner. But if under the attention of so great a hand we will be barren, and for good fruit bring forth thorns, I am loth to say what follows.
15:3
Taziano il Siro † 180 d.C. The Diatessaron 46
[17] And he said unto them, I am the true vine, and my Father is the husbandman. [18] Every branch that produceth not fruit in me, he taketh it: and that which giveth fruit, [19] he cleanseth it, that it may give much fruit.
Origene † 254 d.C. Origen's Commentary on the Gospel of John 10.21
… when the disciples also will remember what He, the Word, said before the temple of God was destroyed, and will believe, not only their knowledge but their faith also being then made perfect, and that by the word which Jesus spoke. And every one who is of this nature, Jesus purifying him,
san Basilio † 379 d.C. The Letters 8.7
7. Our Saviour’s holy disciples, after getting beyond the limits of human thought, and then being purified by the word,
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 30
… as, Can the Children of the Bridechamber fast while the Bridegroom is with them; whether He be considered as visible in bodily form (for the time of His sojourning among us was not one of mourning, but of gladness), or, as the Word. For why should they keep a bodily fast who are cleansed by the Word?
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 70
Ver. 10, 11 . “He that is washed, needeth not save to wash his feet, but is clean every whit; and ye are clean,
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 76
Ver. 3 . “Now ye are clean through the word which I have spoken unto you.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 82
Ver. 17 . “Sanctify them through Thy truth.” “Make them holy by the gift of the Spirit, and of right doctrines.” As when He saith, “Ye are clean through the word which I spake unto you” (
sant'Agostino d'Ippona † 430 d.C. Answer to the Letters of Petilian, the Donatist 2.22
… Again, after that the betrayer of Christ had himself been condemned, He thus more fully confirmed His words to the eleven apostles: ‘Now are ye clean through the word which I have spoken unto you. Abide in me, and I in you.’
15:4
Taziano il Siro † 180 d.C. The Diatessaron 46
[17] And he said unto them, I am the true vine, and my Father is the husbandman. [18] Every branch that produceth not fruit in me, he taketh it: and that which giveth fruit, [19] he cleanseth it, that it may give much fruit. Ye are already clean because of the word [20] that I have spoken unto you.
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 76
Ver. 4 . “As the branch cannot bear fruit of itself except it abide in the vine, so neither can he who abideth not in Me.”
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 68.3
… the longing of love is the preparation of the mansion. Prepare thus, Lord, what Thou art preparing; for Thou art preparing us for Thyself, and Thyself for us, inasmuch as Thou art preparing a place both for Thyself in us, and for us in Thee. For Thou hast said, “Abide in me, and I in you.”
Giovanni Cassiano † 435 d.C. The Conferences of John Cassian 3.16
… Especially as the Lord Himself has made this clear in the gospel, saying: “As the branch cannot bear fruit of itself except it abide in the vine, so no more can ye, except ye abide in me.”
15:5
Taziano il Siro † 180 d.C. The Diatessaron 46
… and that which giveth fruit, [19] he cleanseth it, that it may give much fruit. Ye are already clean because of the word [20] that I have spoken unto you. Abide in me, and I in you. And as the branch of the [Arabic, p. 175] vine cannot produce fruit of itself, if it be not abiding in the vine; so too ye [21] also, if ye abide not in me.
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 17.19
… for this last causes forgetfulness even of what was known, but that bestows the knowledge even of what was not known. They are drunken, for they have drunk the wine of the spiritual vine, which says, I am the vine and ye are the branches
sant'Ambrogio † 397 d.C. Exposition of the Christian Faith 4.12
161. Thus far the one insult. As for the other, it lies herein, that if the Son is the Vine in respect of His eternally-begotten Person, then, He having said: “I am the Vine, ye are the branches,”
san Giovanni Crisostomo † 407 d.C. Instructions to Catechumens 2.2
… Dost thou wish to learn how he becomes a table for thee? “He who eateth me,” says He, “as I live because of the Father, he also shall live because of me;” and that he becometh a home for thee, “he that eateth my flesh abideth in me, and I in him;” and that He is stem He says again, “I am the vine, ye the branches,”
san Giovanni Crisostomo † 407 d.C. Two Homilies on Eutropius 2.11
… but something greater than Heaven is here: I carry thee in myself who am the Lord of Heaven. The shepherd carries thee and the wolf no longer comes: or rather I permit him to approach. And so the Lord carrieth our nature: and the devil approaches and is worsted. “I have planted thee in myself:” therefore He saith “I am the root, ye are the branches:”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 24
… vi. 4, 5 ): and a Suppliant;—“For we are ambassadors in Christ’s stead” ( 2 Cor. v. 20 ): and an “Advocate to the Father;”—for “He also maketh,” it says, “intercession for us:” ( Rom. viii. 34 ) and house and inhabitant;—for He says, “He that abideth in Me and I in Him” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 76
Ver. 5 . “He that abideth in Me, and I in him.”
san Girolamo † 420 d.C. Against the Pelagians 3.6
… For not he that commendeth himself is approved, but whom the Lord commendeth.” And again, “In nothing was I behind the very chiefest Apostles, though I be nothing.” Peter, disturbed by the greatness of the miracles he witnessed, said to the Lord, “Depart from me, for I am a sinful man.” And the Lord said to His disciples,
sant'Agostino d'Ippona † 430 d.C. On the Holy Trinity 14.17
… and diligently perseveres in bridling and lessening his desire for the former, and in binding himself by love to the latter. And he does this in proportion as he is helped by God. For it is the sentence of God Himself, “Without me ye can do nothing.”
sant'Agostino d'Ippona † 430 d.C. Answer to the Letters of Petilian, the Donatist 1.5
… whereas the same Paul says, "I have planted, Apollos watered, but God gave the increase: so then neither is he that planteth anything, nor he that watereth, but God that giveth the increase." Nor was the apostle himself their root, but rather He who says, "I am the vine, ye are the branches."
sant'Agostino d'Ippona † 430 d.C. Answer to the Letters of Petilian, the Donatist 3.42
… whereas the same Paul says, ‘I have planted, Apollos watered; but God gave the increase. So that neither is he that planteth anything, neither he that watereth; but God that giveth the increase.’ Nor was the apostle himself their root, but rather He who says, ‘I am the vine, ye are the branches.’
sant'Agostino d'Ippona † 430 d.C. A Treatise on the Spirit and the Letter 42
… and this is remitted only by grace. Accordingly, after saying, “For all shall know me, from the least to the greatest of them,” He instantly added, “For I will forgive their iniquity, and I will remember their sin no more.” By the law of works, then, the Lord says, “Thou shalt not covet:” but by the law of faith He says, “Without me ye can do nothing;”
sant'Agostino d'Ippona † 430 d.C. A Treatise on the Spirit and the Letter 50
… It is of such a man’s works that Christ Himself has said, “Without me ye can do nothing.”
sant'Agostino d'Ippona † 430 d.C. A Treatise on the Spirit and the Letter 52
… For by what a man is overcome, to the same is he delivered as a slave. But if they have been freed, why do they vaunt themselves as if it were by their own doing, and boast, as if they had not received? Or are they free in such sort that they do not choose to have Him for their Lord who says to them: “Without me ye can do nothing;”
sant'Agostino d'Ippona † 430 d.C. A Treatise on Nature and Grace 35
… He anticipates us, however, that we may be healed; but then He will also follow us, that being healed we may grow healthy and strong. He anticipates us that we may be called; He will follow us that we may be glorified. He anticipates us that we may lead godly lives; He will follow us that we may always live with Him, because without Him we can do nothing.
sant'Agostino d'Ippona † 430 d.C. A Treatise on Nature and Grace 73
… It is in defence of the grace of Christ that I lift up my voice, without which grace no man is justified,—just as if natural free will were sufficient. Nay, He Himself lifts up His own voice in defence of the same. Let us submit to Him when He says: “Without me ye can do nothing.”
sant'Agostino d'Ippona † 430 d.C. A Treatise on the Grace of Christ, and on Original Sin 1.30
… “That men may accomplish through grace what they are commanded to do by free will.” The addition of the words “more easily,” however, tacitly suggests the possibility of accomplishing good works even without the grace of God. But such a meaning is disallowed by Him who says, “Without me ye can do nothing.”
sant'Agostino d'Ippona † 430 d.C. A Treatise Against Two Letters of the Pelagians 2.18
… and thus God’s grace will not be bestowed freely, but will be given according to our merit. But that he might furnish a reply to the future Pelagius, the Lord does not say, “Without me it is with difficulty that you can do anything,” but He says, “Without me ye can do nothing.”
sant'Agostino d'Ippona † 430 d.C. A Treatise Against Two Letters of the Pelagians 2.19
… Be it far from the children of promise thus to understand it! As if, when they heard the Lord saying, “Without me ye can do nothing,”
sant'Agostino d'Ippona † 430 d.C. A Treatise Against Two Letters of the Pelagians 4.14
For that very pride has so stopped the ears of their heart that they do not hear, “For what hast thou that thou hast not received?” They do not hear, “Without me ye can do nothing;”
sant'Agostino d'Ippona † 430 d.C. Two Letters Written by Augustin to Valentinus and the Monks of Adrumetum 1.2
… On this account, indeed, it is, that the Lord when speaking of the fruits of righteousness said, “Without me ye can do nothing.”
sant'Agostino d'Ippona † 430 d.C. A Treatise on Grace and Free Will 13
… At the time, then, that she was made white, she deserved nothing good; but now that she is made white, she walketh well;—but it is only by her continuing ever to lean upon Him by whom she was made white. Wherefore, Jesus Himself, on whom she leans that was made white, said to His disciples, “Without me ye can do nothing.”
sant'Agostino d'Ippona † 430 d.C. A Treatise on Grace and Free Will 20
This question, then, seems to me to be by no means capable of solution, unless we understand that even those good works of ours, which are recompensed with eternal life, belong to the grace of God, because of what is said by the Lord Jesus: “Without me ye can do nothing.”
sant'Agostino d'Ippona † 430 d.C. A Treatise on Rebuke and Grace 2
… but rather thus, that hearing from Him, “Without me ye can do nothing,”
sant'Agostino d'Ippona † 430 d.C. A Treatise on Rebuke and Grace 34
… not only so that without that gift they cannot persevere, but, moreover, so that by means of this gift they cannot help persevering. For not only did He say, “Without me ye can do nothing,”
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 39.2
… And all things whatsoever ye shall ask in prayer, believing, ye shall receive.” Now we read that miracles were wrought by the disciples, yea rather by the Lord through the disciples; for, “without Me,” He says, “ye can do nothing.”
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 51.3
… For it has been sown by Apostles and Prophets. The Lord Himself sowed it. For He was in the Apostles, seeing that Christ also Himself reaped it. For they are nothing without Him; He is perfect without them. For He saith Himself to them, “For without Me, ye can do nothing.”
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 51.6
6. Let us give heed to our Lord, our True Example and Succour. Let us prove that He is our Succour; “Without Me ye can do nothing.”
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 94.5
… And thus He saith to His disciples, “Without Me ye can do nothing.”
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 31.9
… For great signs were wrought, even when the Lord was risen again and ascended into heaven. Then mighty deeds were done by His disciples, but He wrought by them as He wrought by Himself: since, indeed, He had said to them, “Without me ye can do nothing.”
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 44.5
… Yet, when the Lord was here, there was no one made whole by His shadow as He passed; but He Himself had said to the disciples, “Greater things than these shall ye do.” Yes, the Lord had said, “Greater things than these shall ye do;” but let not flesh and blood exalt itself: let such hear Him also saying, “Without me ye can do nothing.”
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 47.2
… and yet if those who have done so are His members, He only Himself was the doer of it. For He was able to do so without them, but whence had they the power apart from Him, who Himself had said, “Without me ye can do nothing”?
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 53.10
… For faith in Christ is to believe in Him that justifieth the ungodly; to believe in the Mediator, without whose interposition we cannot be reconciled unto God; to believe in the Saviour, who came to seek and to save that which was lost; to believe in Him who said, “Without me ye can do nothing.”
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 72.1
… not that the disciple was to be greater than his Master, or the servant than his Lord, or the adopted son than the Only-begotten, or man than God, but that by them He Himself would condescend to do these greater works, while telling them in another passage, “Without me ye can do nothing.”
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 75.4
… For if Christ were not even now in us, the apostle would not say, “And if Christ be in you, the body is dead indeed because of sin; but the spirit is life because of righteousness.” But that we are also in Him even then, He makes sufficiently clear, when He says, “I am the vine, ye are the branches.”
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 86.3
3. See then, beloved, how it is that He chooseth not the good, but maketh those whom He has chosen good. “I have chosen you,” He saith, “and appointed you that ye should go and bring forth fruit, and [that] your fruit should remain.” And is not that the fruit, whereof He had already said, “Without me ye can do nothing”?
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 68.20
… Whence He saith, “I in them and Thou in Me.” “Why then do ye imagine mountains full of curds, the mountain wherein it hath pleased God to dwell in Him?” For those mountains full of curds that Mountain the Lord shall inhabit even unto the end, that something they may be to whom He saith, “for without Me nothing ye are able to do.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 104.21
… hunger inwardly, thirst inwardly: “Blessed are they,” saith our Lord, “who hunger and thirst after righteousness; for they shall be filled.” That bread is righteousness, that wine is righteousness: it is truth, Christ is truth. “I am,” He said, “the living bread, who came down from heaven;” and, “I am the Vine, and ye are the branches.”
Giovanni Cassiano † 435 d.C. The Twelve Books on the Institutes of the Cœnobia, and the Remedies for the Eight Principal Faults 12.9
… “Not I, but the grace of God with me,” and “by the grace of God I am what I am;” and “it is God that worketh in us both to will and to do of His good pleasure.” As the author of our salvation Himself also says: “If a man abide in me and I in him, the same beareth much fruit; for without me ye can do nothing.”
Giovanni Cassiano † 435 d.C. The Conferences of John Cassian 3.16
… Especially as the Lord Himself has made this clear in the gospel, saying: “As the branch cannot bear fruit of itself except it abide in the vine, so no more can ye, except ye abide in me.” And again: “for without me ye can do nothing.”
Teodoreto di Cirro † 458 d.C. Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 1
“‘I am the vine, ye are the branches. My Father is the husbandman.’
15:6
Taziano il Siro † 180 d.C. The Diatessaron 46
… Abide in me, and I in you. And as the branch of the [Arabic, p. 175] vine cannot produce fruit of itself, if it be not abiding in the vine; so too ye [21] also, if ye abide not in me. I am the vine, and ye are the branches: He then that abideth in me, and I in him, he giveth much fruit: for without me ye cannot [22] do anything.
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 76
Ver. 6 . “He is cast forth,” He saith.
15:7
Taziano il Siro † 180 d.C. The Diatessaron 46
… so too ye [21] also, if ye abide not in me. I am the vine, and ye are the branches: He then that abideth in me, and I in him, he giveth much fruit: for without me ye cannot [22] do anything. And if a man abide not in me, he is cast without, like a withered [23] branch; and it is gathered, and cast into the fire, that it may be burned.
sant'Agostino d'Ippona † 430 d.C. A Treatise on Rebuke and Grace 40
… Because it is necessary that in this condition that should be kept hidden; since here we have to beware so much of pride, that even so great an apostle was buffetted by a messenger of Satan, lest he should be lifted up. Hence it was said to the apostles, “If ye abide in me;”
15:8
Taziano il Siro † 180 d.C. The Diatessaron 46
… for without me ye cannot [22] do anything. And if a man abide not in me, he is cast without, like a withered [23] branch; and it is gathered, and cast into the fire, that it may be burned. If ye abide in me, and my word abide in you, everything that ye desire to ask shall be [24] done unto you.
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 15
… This is why, though I am able to support Myself, I come about begging, and stand beside thy door, and stretch out Mine hand, since My wish is to be supported by thee. For I love thee exceedingly, and so desire to eat at thy table, which is the way with those that love a person. And I glory (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 76
Ver. 8 . “Herein is My Father glorified, that ye be My disciples, and bear much fruit.”
15:9
Taziano il Siro † 180 d.C. The Diatessaron 46
… And if a man abide not in me, he is cast without, like a withered [23] branch; and it is gathered, and cast into the fire, that it may be burned. If ye abide in me, and my word abide in you, everything that ye desire to ask shall be [24] done unto you. And herein is the Father glorified, that ye may give much fruit; [25] and ye shall be my disciples.
sant'Ireneo di Lione † 202 d.C. Against Heresies 3.20.2
… For he who holds, without pride and boasting, the true glory (opinion) regarding created things and the Creator, who is the Almighty God of all, and who has granted existence to all; [such an one,] continuing in His love
Antipapa Novaziano † 258 d.C. A Treatise of Novatian Concerning the Trinity 28
… and every branch that beareth fruit He purgeth, that it may bring forth more fruit?” Still He persists, and adds: “As the Father hath loved me, so also have I loved you: remain in my love. If ye have kept my commandments, ye shall remain in my love; even as I have kept the Father’s commandments, and remain in His love.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 76
Ver. 9 . “As the Father hath loved Me, so have I loved you.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 80
… For that He came to this of His own will, is clear from many passages. As when Paul saith, that “He so loved us, as to give Himself for us” ( Eph. v. 2 ); and, “He emptied Himself, and took upon Him the form of a servant” ( Philip. ii. 7 ); and, “As the Father hath loved Me, so have I loved you.” (
15:10
Taziano il Siro † 180 d.C. The Diatessaron 46
… and it is gathered, and cast into the fire, that it may be burned. If ye abide in me, and my word abide in you, everything that ye desire to ask shall be [24] done unto you. And herein is the Father glorified, that ye may give much fruit; [25] and ye shall be my disciples. And as my Father loved me, I loved you also: [26] abide in my love.
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 7.5
… Perfect Father, He begat a perfect Son, and delivered all things to Him who is begotten: (for all things , He saith, are delivered unto Me of My Father :) and is honoured by the Only-begotten: for, I honour My Father , saith the Son; and again, Even as I have kept My Father’s commandments, and abide in His love
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 76
Ver. 10 . “If ye keep My commandments, even as I have kept my Father’s commandments.”
sant'Agostino d'Ippona † 430 d.C. Reply to Faustus the Manichæan 5.3
… of the Father, and of the Son, and of the Holy Ghost, teaching them to observe all things which I have commanded you." It is not, "teaching them that I was born," but, "to observe my commandments." Again, "Ye are my friends if ye do what I command you;" not, "if you believe that I was born." Again, "If ye keep my commandments, ye shall abide in my love,"
15:11
Taziano il Siro † 180 d.C. The Diatessaron 46
… And herein is the Father glorified, that ye may give much fruit; [25] and ye shall be my disciples. And as my Father loved me, I loved you also: [26] abide in my love. If ye keep my commands, ye shall abide in my love; as I have [27] kept my Father’s commands, and abode in his love.
15:12
Taziano il Siro † 180 d.C. The Diatessaron 46
… [25] and ye shall be my disciples. And as my Father loved me, I loved you also: [26] abide in my love. If ye keep my commands, ye shall abide in my love; as I have [27] kept my Father’s commands, and abode in his love. I have spoken that unto you, [28] that my joy may be in you, and your joy be fulfilled.
san Tascio Cecilio Cipriano † 258 d.C. The Epistles of Cyprian 7.3
… since it is written, “God who maketh men to be of one mind in a house;” and we read in the Acts of the Apostles, “And the multitude of them that believed were of one heart and of one soul.” And the Lord has bidden us with His own voice, saying, “This is my command, that ye love one another.”
san Tascio Cecilio Cipriano † 258 d.C. On the Unity of the Church 14
… Charity never faileth.” “Charity,” says he, “never faileth.” For she will ever be in the kingdom, she will endure for ever in the unity of a brotherhood linked to herself. Discord cannot attain to the kingdom of heaven; to the rewards of Christ, who said, “This is my commandment, that ye love one another, even as I have loved you:”
san Tascio Cecilio Cipriano † 258 d.C. Three Books of Testimonies Against the Jews 3.4
… Why have ye certainly deserted every one his brother?” Of this same thing according to John: “Peace I leave with you, my peace I give unto you.” Also in the same place: “This is my commandment, That ye love one another, even as I have loved you. Greater love than this has no man, than that one should lay down his life for his friends.”
Afraate † 346 d.C. Aphrahat: Select Demonstrations 1.8
… For he said:— I saw a chief stone of equality and of love . And why did he say “ chief ”? Surely because from the beginning He was with His Father. And again that he spoke of love, it was because when He came into the world, He said thus to His disciples:— This is My commandment, that ye love one another .
sant'Agostino d'Ippona † 430 d.C. On Lying 9
… His own temporal life, of course, for his neighbor’s eternal life a Christian man will not hesitate to lose: for this example has gone before, that the Lord died for us. To this point He also saith, “This is my commandment, that ye love one another as I have loved you. Greater love hath no man than this, that a man lay down his life for his friends.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 96.2
… 1 ). If all the earth singeth a new song, it is thus building while it singeth: the very act of singing is building: but only, if it singeth not the old song. The lust of the flesh singeth the old song: the love of God singeth the new.…Hear why it is a new song: the Lord saith, “A new commandment I give unto you, that ye love one another.”
15:13
Taziano il Siro † 180 d.C. The Diatessaron 46
… And as my Father loved me, I loved you also: [26] abide in my love. If ye keep my commands, ye shall abide in my love; as I have [27] kept my Father’s commands, and abode in his love. I have spoken that unto you, [28] that my joy may be in you, and your joy be fulfilled. This is my commandment, [29] that ye love one another, as I loved you.
Eusebio di Cesarea † 339 d.C. The Church History of Eusebius 5.1.10
… And he, confessing this with a loud voice, was himself taken into the order of the witnesses, being called the Advocate of the Christians, but having the Advocate in himself, the Spirit more abundantly than Zacharias. He showed this by the fullness of his love, being well pleased even to lay down his life
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 57
… them that were preferring wood and stones to Him, and with the highest love beyond which one cannot find another. “For greater love hath no man than this,” He saith, “that one lay down his life for his friends.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 30
… And neither their trade nor their marriage ( συζυγία cf. Phil. iv. 3 ) was any hurt to them, but the love which Christ required of them, that they exhibited. “For greater love hath no man than this, He says, that a man lay down his life for his friends.” (
san Giovanni Crisostomo † 407 d.C. Homilies on 1 Timothy 16
… but what? Freedom here, which is often worse than bondage; for it is often embittered by famine beyond slavery itself. Yet this is their greatest boon. But with God there is nothing temporal, nothing mortal; but what? wouldest thou learn? Listen then, He says, “Henceforth I call you not servants. Ye are my friends.” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 73
“I will lay down my life for Thee.” For since he had heard, “Greater love than this hath, no man,”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 77
… And He doth not simply speak of love, but declareth also the manner, “As I have loved you.” Again He showeth, that His very departure was not of hatred but of love. “So that I ought rather to be admired on this account, for I lay down My life for you.”
sant'Agostino d'Ippona † 430 d.C. Letters of St. Augustin 167.11
… or because the measure of love in this life is even unto death, as the Lord says, “Greater love hath no man than this, that a man lay down his life for his friends;”
sant'Agostino d'Ippona † 430 d.C. On the Holy Trinity 4.13
… And so the Son of God deigned to become our friend in the fellowship of death, to which because he came not, the enemy thought himself to be better and greater than ourselves. For our Redeemer says, “Greater love hath no man than this, that a man lay down his life for his friends.”
sant'Agostino d'Ippona † 430 d.C. The Enchiridion 121
… Moreover, lust diminishes as love grows, till the latter grows to such a height that it can grow no higher here. For “greater love hath no man than this, that a man lay down his life for his friends.”
sant'Agostino d'Ippona † 430 d.C. A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants 2.54
… For if only small virtue accrued to “the faith which worketh by love” in conquering the fear of death, there would be no great glory for the martyrs; nor could the Lord say, “Greater love hath no man than this, that he lay down his life for his friends;”
sant'Agostino d'Ippona † 430 d.C. A Treatise on the Spirit and the Letter 64
… but it is an impossibility that a thing can be loved which is neither known nor believed. But if the saints, in the exercise of their faith, could arrive at that great love, than which (as the Lord Himself testified) no greater can possibly be exhibited in the present life,—even to lay down their lives for the faith, or for their brethren,
sant'Agostino d'Ippona † 430 d.C. A Treatise on Grace and Free Will 33
… he will, however, become able when he shall have acquired a great and robust will. When the martyrs did the great commandments which they obeyed, they acted by a great will,—that is, with great love. Of this love the Lord Himself thus speaks: “Greater love hath no man than this, that a man lay down his life for his friends.”
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 55.2
… He would have come in vain with a love for us that lasted till death, if that love had ended there. But perhaps the words, “He loved them unto the end,” may have to be understood in this way, That He so loved them as to die for them. For this He testified when He said, “Greater love hath no man than this, that a man lay down his life for his friends.”
sant'Agostino d'Ippona † 430 d.C. Ten Homilies on the First Epistle of John 5.12
12. Whence beginneth charity, brethren? Attend a little: to what it is perfected, ye have heard; the very end of it, and the very measure of it is what the Lord hath put before us in the Gospel: “Greater love hath no man,” saith He, “than that one lay down his life for his friends.”
sant'Agostino d'Ippona † 430 d.C. Ten Homilies on the First Epistle of John 6.1
… Above he had said up to what point charity is perfected: what the Lord saith in the Gospel, “Greater love than this hath no man, that one lay down his life for his friends,”
sant'Agostino d'Ippona † 430 d.C. Ten Homilies on the First Epistle of John 6.13
… Wherefore then came He in the flesh? Because it behooved us to have the hope of resurrection shown unto us. God He was, and in flesh He came; for God could not die, flesh could die; He came then in the flesh, that He might die for us. But how died He for us? “Greater charity than this hath no man, that a man lay down his life for his friends.”
sant'Agostino d'Ippona † 430 d.C. Ten Homilies on the First Epistle of John 7.2
… For Jesus had no need to come but because of charity: as indeed the charity we are commending is that which the Lord Himself commendeth in the Gospel, “Greater love than this can no man have, that a man lay down his life for his friends.”
sant'Agostino d'Ippona † 430 d.C. Ten Homilies on the First Epistle of John 7.7
… He loved the sick, but He visited them to make them whole. “Love,” then, “is God.” “In this was manifested the love of God in us, because that God sent His only-begotten Son into the world, that we may live through Him.” As the Lord Himself saith: “Greater love than this can no man have, that a man lay down his life for his friends:”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 20.5
… 4 ). The Lord render to Thee, not according to their heart, who thought by persecution they could destroy Thee; but according to Thine Heart, wherein Thou knewest what profit Thy passion would have. “And fulfil all Thy counsel.” “And fulfil all Thy counsel,” not only that whereby Thou didst lay down Thy life for Thy friends,
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 103.2
… John, laid down their lives for the brethren, which is the perfection of love, even as our Lord saith: “Greater love hath no man than this, that a man lay down his life for his friends:”
Giovanni Cassiano † 435 d.C. The Conferences of John Cassian 11.12
… “I no longer call you servants, for the servant knoweth not what his Lord doeth: but I call you friends, for all things whatsoever I have heard from my Father, I have made known unto you.” And once more: “Ye are My friends, if ye do whatever I command you.”
Pseudo-Irenaeus Pseud-Irenæus 1
… And on his confessing in the clearest voice that he was, he also was taken up into the number of the Witnesses, receiving the appellation of the Advocate of the Christians, and having himself the Advocate, the Spirit, more abundantly than Zacharias; which he showed in the fulness
15:14
Taziano il Siro † 180 d.C. The Diatessaron 46
… as I have [27] kept my Father’s commands, and abode in his love. I have spoken that unto you, [28] that my joy may be in you, and your joy be fulfilled. This is my commandment, [29] that ye love one another, as I loved you. And no love is greater than this, namely, [30] that a man should give his life for his friends.
san Tascio Cecilio Cipriano † 258 d.C. The Epistles of Cyprian 62.14
… For we must inquire whom they themselves have followed. For if in the sacrifice which Christ offered none is to be followed but Christ, assuredly it behoves us to obey and do that which Christ did, and what He commanded to be done, since He Himself says in the Gospel, “If ye do whatsoever I command you, henceforth I call you not servants, but friends.”
sant'Ambrogio † 397 d.C. On the Duties of the Clergy 3.22
135. What is more precious than friendship which is shared alike by angels and by men? Wherefore the Lord Jesus says: “Make to yourselves friends of the mammon of unrighteousness, that they may receive you into eternal habitations.” God Himself makes us friends instead of servants, as He Himself says: “Ye are My friends if ye do whatsoever I command you.”
sant'Ambrogio † 397 d.C. Exposition of the Christian Faith 4.5
… Then didst Thou speak falsely, Lord Jesu, in calling Thyself Master and Lord, and Thou didst deceive Thy disciples by Thy words: “Ye call Me Master and Lord, and ye say well, for so I am.” Nay, but Thou, O Truth, wouldst never have deceived men, least of all them whom Thou didst call friends.
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 24
… vi. 4, 5 ): and a Suppliant;—“For we are ambassadors in Christ’s stead” ( 2 Cor. v. 20 ): and an “Advocate to the Father;”—for “He also maketh,” it says, “intercession for us:” ( Rom. viii. 34 ) and house and inhabitant;—for He says, “He that abideth in Me and I in Him” ( John xv. 5 ): and a Friend; for, “Ye are My friends” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 24
… wherefore neither now doth Christ commit Himself to them, but concealeth from them many things; and just as we do not place confidence in mere acquaintances but in real friends, so also doth Christ. Hear what He saith to His disciples, “Henceforth I call you not servants, ye are My friends.” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 77
Ver. 14, 15 . “Ye are My friends —henceforth I call you not servants, for the servant knoweth not what his lord doeth. Ye are My friends, for all things which I have heard of My Father I have made known unto you.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Epistle to the Hebrews 23
… And what He has done shows that He wishes it more [than we]. For while, for our own sake, we with difficulty think lightly of a little gold: He, for our sake, gave even the Son who was His own. Let us make use of the love of God as we ought; let us reap the fruits of His friendship. For “ye are My friends” (he says) “if ye do what I say to you.” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Epistle to the Hebrews 24
… While the absence of it gives up the man [to destruction], though he have ten thousand miracles and signs to show. For nothing is so pleasing to God as an excellent course of life. “If ye love Me” ( John xiv. 15 ), He declares; He did not say, “work miracles,” but what? “Keep My commandments.” And again, “I call you friends” (
sant'Agostino d'Ippona † 430 d.C. Reply to Faustus the Manichæan 5.3
… that I was born." And again, He says to His disciples, "Go, teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost, teaching them to observe all things which I have commanded you." It is not, "teaching them that I was born," but, "to observe my commandments." Again, "Ye are my friends if ye do what I command you;"
Giovanni Cassiano † 435 d.C. The Conferences of John Cassian 11.12
… “Blessed is that servant whom his Lord, when He cometh, shall find so doing,” yet it is said to the Apostles: “I no longer call you servants, for the servant knoweth not what his Lord doeth: but I call you friends, for all things whatsoever I have heard from my Father, I have made known unto you.”
san Giovanni Damasceno † 749 d.C. An Exact Exposition of the Orthodox Faith 4.15
… in the words of John the theologian and evangelist, As many as received Him, to them gave He power to became sons of God . So that they are no longer servants, but sons: and if sons, also heirs, heirs of God and joint heirs with Christ : and the Lord in the holy Gospels says to His apostles, Ye are My friends
15:15
Taziano il Siro † 180 d.C. The Diatessaron 46
… I have spoken that unto you, [28] that my joy may be in you, and your joy be fulfilled. This is my commandment, [29] that ye love one another, as I loved you. And no love is greater than this, namely, [30] that a man should give his life for his friends. Ye are my friends, if ye do all that [31] I command you.
sant'Ireneo di Lione † 202 d.C. Against Heresies 4.13.4
… “I will not now call you servants, for the servant knoweth not what his lord doeth; but I have called you friends, for all things which I have heard from My Father I have made known.”
Origene † 254 d.C. Origen's Commentary on the Gospel of John 1.31
It is plain to all how our Lord is a teacher and an interpreter for those who are striving towards godliness, and on the other hand a master of those servants who have the spirit of bondage to fear, who make progress and hasten towards wisdom, and are found worthy to possess it. For
Antipapa Novaziano † 258 d.C. A Treatise of Novatian Concerning the Trinity 28
… “As the Father hath loved me, so also have I loved you: remain in my love. If ye have kept my commandments, ye shall remain in my love; even as I have kept the Father’s commandments, and remain in His love.” Further, He says in addition: “But I have called you friends; for all things which I have heard of my Father I have made known unto you.”
Afraate † 346 d.C. Aphrahat: Select Demonstrations 1.8
… And why did he say “ chief ”? Surely because from the beginning He was with His Father. And again that he spoke of love, it was because when He came into the world, He said thus to His disciples:— This is My commandment, that ye love one another . And again He said:— I have called you My friends (lovers).
Afraate † 346 d.C. Aphrahat: Select Demonstrations 17.11
… and Shepherd, like the shepherds who tended and guided Israel. And so did He call children as He said:— Strange children shall hearken unto Me. And He has made us brothers unto Himself, He said:— I will declare Thy name unto My brethren. And we have become friends unto Him, as He said to His disciples:— I have called you friends,
san Basilio † 379 d.C. De Spiritu Sancto 19
… whether we are to regard the Spirit as an instrument, a subject, of equal rank with the creature, and a fellow servant of ourselves, or whether, on the contrary, to the ears of the pious the mere whisper of this blasphemy is not most grievous. Do you call the Spirit a servant? But, it is said, “the servant knoweth not what his Lord doeth,”
san Gregorio di Nissa † 395 d.C. Against Eunomius 10.4
… As therefore in the life that we hope for there will be neither disease, nor curse, nor sin, nor death, so slavery also along with these will vanish away. And that what I say is true I call the Truth Himself to witness, Who says to His disciples “I call you no more servants, but friends
sant'Ambrogio † 397 d.C. On the Duties of the Clergy 3.22
… We are to fulfil the wish of a friend, to unfold to him our secrets which we hold in our own hearts, and are not to disregard his confidences. Let us show him our heart and he will open his to us. Therefore He says: “I have called you friends, for I have made known unto you all things whatsoever I have heard of My Father.”
sant'Ambrogio † 397 d.C. On the Holy Spirit 2.12
134. The Son received all things from the Father, for He Himself said: “All things have been delivered unto Me from My Father.” All that is the Father’s the Son also has, for He says again: “All things which the Father hath are Mine.”
san Giovanni Crisostomo † 407 d.C. Instructions to Catechumens 2.2
… me,” says He, “as I live because of the Father, he also shall live because of me;” and that he becometh a home for thee, “he that eateth my flesh abideth in me, and I in him;” and that He is stem He says again, “I am the vine, ye the branches,” and that he is brother, and friend, and bride-groom, “I no longer call you servants: for ye are my friends;”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 34
… For tell me not here of the rare instances, but take the principle from the majority. And He saith not, “How much more His servants,” but “them of His household,” to show how very near He felt them to be to Him. And elsewhere too He said, “Henceforth I call you not servants; ye are my friends.”
san Giovanni Crisostomo † 407 d.C. Homilies on First Corinthians 7
This then, if naught else, let us revere, O beloved, and let our life shine forth as most excellent; since He also Himself maketh this a sure proof of great friendship, viz. the revealing His secrets unto us: where He saith, (St.
san Giovanni Crisostomo † 407 d.C. Homilies on 2 Timothy 8
If it were for our good, God would not have grudged us this foreknowledge. He who has revealed to us things in heaven, would not have envied us. For, “All things,” He says, “that I have heard of the Father I have made known unto you”; and, “I call you not servants, but friends. Ye are my friends.” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 1
… And all this will this man tell us exactly, as being a friend of the King Himself, or rather, as having Him speaking within himself, and from Him hearing all things which He heareth from the Father. “I have called you friends,” He saith, “for all things that I have heard of My Father, I have made known unto you.” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 2
Although not for this reason only did he so name Him; this was the first reason, and the second was because He was about to declare to us the things of the Father. For “all things,” He saith, “that I have heard from my Father, I have made known unto you.” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 30
… that is, “nothing that cometh from Him is false, but all is true.” Thus we when we are making curious enquiry into anything, often ask, “Didst thou hear it?” “Didst thou see it?” And if this be proved, the testimony is indubitable, and so when Christ Himself saith, “As I hear, I judge” ( c. v. 30 ); and, “What I have heard from My Father, that I speak” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 79
… Again, that woman compels her lovers to spend all their substance for the pit and for destruction; but God biddeth us sow the heaven, and giveth us an hundred-fold, and eternal life. Again, she uses her lover like a slave, giving commands more hardly than any tyrant; but God saith, “I no longer call you servants, but friends.” (
sant'Agostino d'Ippona † 430 d.C. On the Holy Trinity 1.12
… For He was certainly going to tell this same thing to His disciples at the fitting time; speaking of which yet future as if past, He says, “Henceforth I call you not servants, but friends; for the servant knoweth not what his Lord doeth: but I have called you friends; for all things that I have heard of my Father I have made known unto you;”
sant'Agostino d'Ippona † 430 d.C. On Baptism, Against the Donatists 5.13
Chapter 13.— 15. For the Lord Jesus might, if He had so thought fit, have given the power of His baptism to some one or more of His chief servants, whom He had already made His friends, such as those to whom He says, "Henceforth I call you not servants, but friends;"
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 88.1
… if they have persecuted me, they will also persecute you; if they have kept my saying, they will keep yours also.” Now in saying, “The servant is not greater than his lord,” does He not clearly indicate how He would have us understand what He had said above, “Henceforth I call you not servants”?
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 96.1
1. In this portion of the holy Gospel, where the Lord says to His disciples, “I have yet many things to say unto you, but ye cannot bear them now,” there meets us first this subject of needful inquiry, how it was that He said a little before, “All things that I have heard of my Father I have made known unto you,”
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 105.4
… “They pierced,” He says, “my hands and my feet, they counted all my bones;” He says not, They will pierce, and, They will count. And in this very Gospel He says, “All things that I have heard of my Father, I have made known unto you;”
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 106.4
… How, then, had He manifested what He had not as yet openly declared? It must be understood, therefore, in this way, that the past tense is put for the future, like those other words, “All things that I have heard of my Father, I have made known unto you:”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 5.9
… But when any one shall have arrived there, in him comes to pass that which is written, “perfect love casteth out fear.” For they do not fear Him who is now their friend, to whom it is said, “henceforth I will not call you servants, but friends,”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 7.1
… for among unbelievers and persecutors there is that silence and secret. But among His own, to whom it is said, “Now I call you no more servants; for the servant knoweth not what his lord doeth; but I have called you friends, for all things that I have heard of My Father I have made known unto you:
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 102.29
… because He created them through His excellence, through His power. Observe rather what He created, and seek not to know in what manner He created them. It is much to thee to understand how He created them, since He created thyself so, that thou mayest first be a servant obeying, and afterwards perhaps a friend understanding.
Giovanni Cassiano † 435 d.C. The Conferences of John Cassian 11.13
… of which we read: “And the servant shall fear his Lord;” and in the gospel: “I no longer call you servants, for the servant knoweth not what his Lord doeth;” and therefore “the servant,” He tells us, “abideth not in the house for ever, but the Son abideth for ever.”
Teodoreto di Cirro † 458 d.C. Counter-statements of Theodoret 1
… For seeing that the Apostle when writing to them that believed in Him said, “So thou art not a servant but a son” and the Lord said to His disciples, “Henceforth I will not call you servants but friends;”
san Giovanni Damasceno † 749 d.C. An Exact Exposition of the Orthodox Faith 4.15
… So that they are no longer servants, but sons: and if sons, also heirs, heirs of God and joint heirs with Christ : and the Lord in the holy Gospels says to His apostles, Ye are My friends . Henceforth I call you not servants, for the servant knoweth not what his lord doeth
15:16
Taziano il Siro † 180 d.C. The Diatessaron 46
… And no love is greater than this, namely, [30] that a man should give his life for his friends. Ye are my friends, if ye do all that [31] I command you. I call you not now servants; for the servant knoweth not what his lord doeth: my friends have I now called you; for everything that I heard from [32] my Father I have made known unto you.
sant'Ireneo di Lione † 202 d.C. Against Heresies 4.14.1
… For, as much as God is in want of nothing, so much does man stand in need of fellowship with God. For this is the glory of man, to continue and remain permanently in God’s service. Wherefore also did the Lord say to His disciples, “Ye have not chosen Me, but I have chosen you;”
sant'Ambrogio † 397 d.C. Exposition of the Christian Faith 1.2
… Faith, therefore, august Sovereign, must not be a mere matter of performance, for it is written, “The zeal of thine house hath devoured me.” Let us then with faithful spirit and devout mind call upon Jesus our Lord, let us believe that He is God, to the end that whatever we ask of the Father, we may obtain in His name.
san Giovanni Crisostomo † 407 d.C. Commentary on Galatians 1
… As the old covenant was given not by the Father only, but also by the Son, so the covenant of grace proceeded from the Father as well as the Son, and Their every act is common: “All things whatsoever the Father hath are Mine.” (
san Giovanni Crisostomo † 407 d.C. Homilies on Philippians 4
… For hear Christ saying to him, “Satan hath desired to sift you as wheat; and I made supplication for thee, that thy faith fail not.” ( Luke xxii. 31, 32 .) John, too, became so great through mercy, and in short all of them. For listen to Christ when He says, “Ye did not choose Me, but I chose you.” (
san Giovanni Crisostomo † 407 d.C. Homilies on Titus 1
… Whence Christ Himself said, “Ye have not chosen Me, but I have chosen you.” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 77
Ver. 16 . “Ye have not chosen Me, but I have chosen you.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Epistle to the Hebrews 28
… He has put the Faith within us. For He said to His disciples, “Ye have not chosen Me, but I have chosen you” (
sant'Agostino d'Ippona † 430 d.C. A Treatise on Grace and Free Will 38
… John again gives us the plainest proof of this when he says, “We love Him because He first loved us.” Grace makes us lovers of the law; but the law itself, without grace, makes us nothing but breakers of the law. And nothing else than this is shown us by the words of our Lord when He says to His disciples, Ye have not chosen me, but I have chosen you.”
sant'Agostino d'Ippona † 430 d.C. A Treatise on Rebuke and Grace 34
… not only so that without that gift they cannot persevere, but, moreover, so that by means of this gift they cannot help persevering. For not only did He say, “Without me ye can do nothing,” but He also said, “Ye have not chosen me, but I have chosen you, and ordained you that ye should go and bring forth fruit, and that your fruit should remain.”
sant'Agostino d'Ippona † 430 d.C. A Treatise on the Predestination of the Saints 1.34
Let us, then, understand the calling whereby they become elected,—not those who are elected because they have believed, but who are elected that they may believe. For the Lord Himself also sufficiently explains this calling when He says, “Ye have not chosen me, but I have chosen you.”
sant'Agostino d'Ippona † 430 d.C. A Treatise on the Predestination of the Saints 1.38
… because faith itself does not precede that calling of which it is said: “For the gifts and calling of God are without repentance;” and of which it is said: “Not of works, but of Him that calleth” (although He might have said, “of Him that believeth”); and the election which the Lord signified when He said: “Ye have not chosen me, but I have chosen you.”
sant'Agostino d'Ippona † 430 d.C. Our Lord’s Sermon on the Mount 2.21
… for He says, “Every one that asketh, receiveth; and he that seeketh, findeth; and to him that knocketh, it shall be opened.” Hence there is need of perseverance, in order that we may receive what we ask, and find what we seek, and that what we knock at may be opened.
papa san Gregorio I Magno † 604 d.C. The Book of Pastoral Rule 1.5
… For hence it was that the Truth said to His disciples, A city that is set on an hill cannot be hid: neither do they light a candle and put it under a bushel, but on a candlestick, that it may give light to all that are in the house ( Matth. v. 15 ). Hence He says to Peter, Simon, Son of Jonas, lovest thou Me? (
15:17
Taziano il Siro † 180 d.C. The Diatessaron 46
… my friends have I now called you; for everything that I heard from [32] my Father I have made known unto you. Ye did not choose me, but I chose I you, and appointed you, that ye also should go and bear fruit, and that your fruit should [33] abide; and that all that ye shall ask my Father in my name, he may give you.
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 77
Ver. 17 . “These things I command you, that ye love one another.”
15:18
Taziano il Siro † 180 d.C. The Diatessaron 46
… for everything that I heard from [32] my Father I have made known unto you. Ye did not choose me, but I chose I you, and appointed you, that ye also should go and bear fruit, and that your fruit should [33] abide; and that all that ye shall ask my Father in my name, he may give you. This [34] I command you, that ye love one another.
san Tascio Cecilio Cipriano † 258 d.C. The Epistles of Cyprian 55.6
… If ye were of the world, the world would love its own: but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you. Remember the word that I said unto you, The servant is not greater than his lord. If they have persecuted me, they will also persecute you.”
san Tascio Cecilio Cipriano † 258 d.C. Exhortation to Martyrdom, Addressed to Fortunatus 11
… If ye were of the world, the world would love what is its own: but because ye are not of the world, and I have chosen you out of the world, therefore the world hateth you. Remember the word that I spoke unto you, The servant is not greater than his master. If they have persecuted me, they will persecute you also.”
san Tascio Cecilio Cipriano † 258 d.C. Three Books of Testimonies Against the Jews 3.30
… If ye were of the world, the world would love what would be its own: but because ye are not of the world, and I have chosen you out of the world, therefore the world hateth you. Remember the word which I said unto you, The servant is not greater than his lord. If they have persecuted me, they will also persecute you.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 77
… to upbraid, that I tell you that I lay down My life for you, or that I ran to meet you, but in order to lead you into friendship.” Then, since the being persecuted and insulted by the many, was a grievous and intolerable thing, and enough to humble even a lofty soul, therefore, after having said ten thousand things first, Christ entered upon this matter.
san Girolamo † 420 d.C. The Letters of St. Jerome 45.6
6. I write this in haste, dear Lady Asella, as I go on board, overwhelmed with grief and tears; yet I thank my God that I am counted worthy of the world’s hatred.
sant'Agostino d'Ippona † 430 d.C. On the Morals of the Manichæans 19
… What then of their assertion that they will always have persecution in this world, for which they suppose that they will be thought the more of? for this is the application they make of the words about the world hating them.
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 46.8
8. But see, that which persecutes is called the “world;” let us prove whether that also which suffers persecution is called “the world.” What! Art thou deaf to the voice of Christ who speaketh, or rather to Holy Scripture which testifieth, “God was in Christ reconciling the world unto Himself.” “If the world hate you, know ye that it first hated Me.”
15:19
sant'Ignazio di Antiochia † 108 d.C. Epistle to the Romans: Shorter and Longer Versions 3
… When he is hated by the world, he is beloved of God. For says [the Scripture], “If ye were of this world, the world would love its own; but now ye are not of the world, but I have chosen you out of it: continue in fellowship with me.”
Taziano il Siro † 180 d.C. The Diatessaron 46
… Ye did not choose me, but I chose I you, and appointed you, that ye also should go and bear fruit, and that your fruit should [33] abide; and that all that ye shall ask my Father in my name, he may give you. This [34] I command you, that ye love one another. And if the world hate you, know that [35] before you it hated me.
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 13
… Now if this be thy reason for disparaging the flesh, because it is by its name that he calls the fleshly life, at this rate you are also for disparaging the world, because wickedness is often called after it, as Christ also said to His disciples, “Ye are not of this world;” and again to His brethren, He says, “The world cannot hate you, but me it hateth.” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 1
[4.] As then we should all run together if we saw one from above bend down “on a sudden” from the height of heaven, promising to describe exactly all things there, even so let us be disposed now. It is from thence that this Man speaketh to us; He is not of this world, as Christ Himself declareth, “Ye are not of the world” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 53
Here again He speaketh of their worldly and carnal imaginations, whence it is clear that the, “I am not of this world,” doth not mean that He had not taken upon Him flesh, but that He was far removed from their wickedness. For He even saith, that His disciples were “not of the world” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 77
Ver. 19 . “If ye were of the world, the world would love its own.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 82
… But let not us grieve, for this is a mark of virtue. Wherefore Christ also saith, “If ye were of the world, the world would love its own.” (
san Girolamo † 420 d.C. The Letters of St. Jerome 43.2
… Just as on the stage the same actor now figures as a brawny Hercules, now softens into a tender Venus, now shivers in the role of Cybele; so we—who, if we were not of the world, would be hated by the world
san Girolamo † 420 d.C. The Letters of St. Jerome 108.19
… but because ye are not of the world…therefore the world hateth you.”
san Girolamo † 420 d.C. Against Jovinianus 1.13
… Just as the man who has a wife is anxious for the things of the world, how he may please his wife, so the married woman thinks of the things of the world, how she may please her husband. But we are not of this world, which lieth in wickedness, the fashion of which passeth away, and concerning which the Lord said to the Apostles,
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 38.5
… surely the difference was great. What then, because there was such a difference, were the apostles not of the world? If thy thoughts turn to the manner of their birth, and whence they came, inasmuch as all of them had come from Adam, they were of this world. But what said the Lord Himself to them? “I have chosen you out of the world.”
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 88.4
… also persecute the wicked, just as ungodly princes and judges, while they were the persecutors of the godly, certainly also punished murderers and adulterers, and all classes of evil-doers whom they ascertained to be acting contrary to the public laws, how are we to understand the words of the Lord, “If ye were of the world, the world would love its own”? (
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 106.5
… yet He also gave them to Himself, that is, Christ, God with the Father, gave men to the manhood of Christ, which had not its being with the Father. Finally, He who says in this place, “Thine they were, and Thou gavest them me,” had already said in a previous passage to the same disciples, “I have chosen you out of the world.”
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 108.1
… And then, subjoining the reason of their being hated by the world, He says, “Because they are not of the world, even as I am not of the world.” This was conferred on them by regeneration; for by generation they were of the world, as He had already said to them, “I have chosen you out of the world.”
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 115.2
… which certainly would not be done, were it not that His kingdom is here. But still it is not from hence; for it only sojourns as a stranger in the world: because He says to His kingdom, “Ye are not of the world, but I have chosen you out of the world.”
Giovanni Cassiano † 435 d.C. The Conferences of John Cassian 3.7
… “They are not of the world, as I am not of the world,” and again to the Apostles themselves: “If ye were of this world, the world would love its own: but because ye are not of this world, therefore the world hateth you.”
15:20
Taziano il Siro † 180 d.C. The Diatessaron 46
… This [34] I command you, that ye love one another. And if the world hate you, know that [35] before you it hated me. If then ye were of the world, the world would love its own: but ye are not of the world: I chose you out of the world: therefore the world [36] [Arabic, p. 176] hateth you.
Antipapa Novaziano † 258 d.C. A Treatise of Novatian Concerning the Trinity 29
… For, said He, “I will pray the Father, and He will give you another Advocate, that He may be with you for ever, even the Spirit of truth.” And, “When He, the Advocate, shall come, whom I shall send unto you from my Father, the Spirit of truth who proceedeth from my Father.”
Afraate † 346 d.C. Aphrahat: Select Demonstrations 21.21
… for He said:— If they have persecuted Me, they will also persecute you. And because of this they will persecute you, that ye are not of the world, even as I was not of it .
sant'Atanasio di Alessandria † 373 d.C. De Sententia Dionysii. (Defence of Dionysius.) 24
… For being an adversary of Christ, he will not hesitate to persecute also those who hold the doctrine of Christ, as the Lord Himself has said beforehand: ‘If they persecuted Me, they will also persecute you’ (
sant'Ambrogio † 397 d.C. On the Holy Spirit 2.5
… Of his substance, as the Son, Who says: “I came forth of the Mouth of the Most High;” as the Spirit, “Who proceedeth from the Father;”
san Giovanni Crisostomo † 407 d.C. Homilies on Philippians 6
Our Lord Jesus Christ, when exhorting His disciples to great actions, places before them Himself, and the Father, and the Prophets, as examples; as when He says, “For thus they did unto the Prophets which were before you” ( Matt. v. 12; Luke vi. 23 .); and again, “If they persecuted Me, they will also persecute you” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 77
Ver. 20 . “The servant is not greater than his lord. If they have persecuted Me, they will also persecute you.”
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 93.1
… Just as we see that the Apostle Peter, after having heard His words, when He said, “The servant is not greater than his lord: if they have persecuted me, they will also persecute you;”
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 93.3
… “It is expedient for us that one man should die for the people, and not that the whole nation should perish.” And accordingly in this address He sought by His own example to stimulate His disciples, to whom He had just been saying, “If they have persecuted me, they will also persecute you;”
Teodoreto di Cirro † 458 d.C. Letters of the Blessed Theodoret, Bishop of Cyprus 109
… and besides these by the promises of our God and Saviour, for in this present life He has promised us nothing pleasant or delightful, but rather trouble, toil, and peril, and attacks of enemies. “In the world,” He says, “ye shall have tribulation,” and “if they have persecuted me they will also persecute you,”
Teodoreto di Cirro † 458 d.C. Letters of the Blessed Theodoret, Bishop of Cyprus 146
… It must needs be that the servants who grieve sorely at the outrage inflicted on their Master should share it. That so it should be they have been forwarned by their Lord Himself, Who consoles His holy disciples with the words “If they have persecuted me they will also persecute you.”
15:21
Taziano il Siro † 180 d.C. The Diatessaron 46
… but ye are not of the world: I chose you out of the world: therefore the world [36] [Arabic, p. 176] hateth you. Remember the word that I said unto you, that no servant is greater than his lord. And if they persecuted me, you also will they [37] persecute; and if they kept my word, your word also will they keep.
Antipapa Novaziano † 258 d.C. A Treatise of Novatian Concerning the Trinity 28
… even as I have kept the Father’s commandments, and remain in His love.” Further, He says in addition: “But I have called you friends; for all things which I have heard of my Father I have made known unto you.” Moreover, He adds to all this: “But all these things will they do unto you for my name’s sake, because they know not Him that sent me.”
san Pietro I di Alessandria † 311 d.C. Fragments from the Writings of Peter 5.2
2. And He says as follows: “All these things will they do unto you for My name’s sake, because they know not Him that sent Me.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 77
Ver. 21 . “But all these things will they do unto you for My Name’s sake, because they know not Him that sent Me.”
15:22
Taziano il Siro † 180 d.C. The Diatessaron 46
… 176] hateth you. Remember the word that I said unto you, that no servant is greater than his lord. And if they persecuted me, you also will they [37] persecute; and if they kept my word, your word also will they keep. But all these things will they do unto you for my name’s sake, for they have not known him [38] that sent me.
Origene † 254 d.C. Origen De Principiis 1.3.6
… The word is nigh thee, even in thy mouth, and in thy heart.” By which he means that Christ is in the heart of all, in respect of His being the word or reason, by participating in which they are rational beings. That declaration also in the Gospel, “If I had not come and spoken unto them, they had not had sin; but now they have no excuse for their sin,”
Origene † 254 d.C. Origen's Commentary on the Gospel of John 1.42
… That is to bring Christ down; or, Who shall descend into the abyss? That is to bring Christ up from the dead. But what saith the Scripture? The Word is very nigh thee, in thy mouth and in thy heart,” as if Christ Himself were the same thing as the Word said to be sought after. But when the Lord Himself says
Origene † 254 d.C. Origen's Commentary on the Gospel of John 2.9
… revived,” and so teaches generally about sin that it has no power before the law and the commandment (but the Logos is, in a sense, law and commandment), and there would be no sin were there no law, for, “sin is not imputed where there is no law.” And, again, there would be no sin but for the Logos, for “if I had not come and spoken unto them,” Christ says,
sant'Atanasio di Alessandria † 373 d.C. Against the Arians. (Orationes contra Arianos IV.) 4.15
… for I came not to judge the world, but to save the world. The word which he shall hear, the same shall judge him in the last day, because I go unto the Father .’ The preaching, He says, judges him who has not observed the commandment; ‘for if,’ He says, ‘I had not come and spoken unto them, they had not had sin; but now they shall have no cloke
san Gregorio di Nissa † 395 d.C. Against Eunomius 10.4
… Can our choice what to do be doubtful, or is the decision which is the more advantageous course unimportant? Shall I slight the advice of Paul, Eunomius? shall I deem the voice of the Truth less trustworthy than thy deceit? But “if I had not come and spoken unto them, they had not had sin
sant'Ambrogio † 397 d.C. Exposition of the Christian Faith 4.2
… Ignorance thou mayest not plead, for to this end He came down, that thou mayest believe; if thou believest not, He has not come down for thee, has not suffered for thee. “If I had not come,” saith the Scripture, “and spoken with them, they would have no sin: but now have they no excuse for their sin. He that hateth Me, hateth My Father also.”
san Giovanni Crisostomo † 407 d.C. Treatise Concerning the Christian Priesthood 4
… But he who claims exemption from punishment where it is due, because he has been exalted to higher honor than others, acts very much like one of those unbelieving Jews, who after hearing Christ say, “If I had not come and spoken unto them, they had not had sin,” “If I had not done among them the works which none other did, they had not had sin,”
san Giovanni Crisostomo † 407 d.C. To Those Who Had Not Attended the Assembly 4
… Hearing profits nothing unless it is accompanied by practice. It makes our punishment heavier, if we continually hear the same things and do none of the things which are spoken. That the chastisement will be heavier, hear the statement of Christ. “If I had not come and spoken to them they had not sin: but now they have no cloke for their sin.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 36
… For then it was sufficient for salvation, as I have said already, to know God only; but now it is so no more, but there is need also of the knowledge of Christ. Therefore He said, “If I had not come and spoken unto them, they had not had sin, but now they have no cloak for their sin.”
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 1
… sin no more, lest a worse thing come unto thee” ( John v. 14 ): and which He also predicted of the Jews, that “the last state shall be worse than the first.” ( Matt. xii. 45 .) For if, saith He, showing that by their ingratitude they should bring upon them the worst of evils, “if I had not come, and spoken unto them, they had not had sin” (
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 5
… For, were there no teacher, it would be possible to take refuge in this plea; but if there be, it is no longer possible. Thus see how, speaking of Jews, the Lord deprives them of all excuse; “If I had not come and spoken unto them, they had not had sin:” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 12
… For in the New Testament there are thousands of laws, and about many more (“far more,” Field) important matters. And one may see the same come to pass there also, not with regard to covetousness (lust, as v. 7 ) only, but to all wickedness generally. For He says, “if I had not come and spoken unto them, they had not had sin,” (
san Giovanni Crisostomo † 407 d.C. Homilies on Titus 5
… For if after this grace we are insensible, the heavier will be our punishment. “For if I,” He says, “had not come and spoken unto them, they had not had sin, but now they have no cloak for their sin.” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 2
Let us not then be careless hearers. And this is the reason why we set them forth to you by little and little, so that all may be easily intelligible to you, and may not escape your memory. Let us fear then lest we come under the condemnation of that word which says, “If I had not come and spoken unto them, they had not had sin.” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 28
… When they have no charge to bring against us, but have received ten thousand benefits, they start away from us.” And this charge He hath brought in another place, where He saith, “They hated Me without a cause” ( John xv. 25 ): and again, “If I had not come and spoken unto them, they had not had sin.” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 77
Ver. 22 . “If I had not come and spoken unto them, they had not had sin.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 84
… Or rather we have come to our harm, for faith is not sufficient to bring men to the Kingdom, nay, it even hath power in this way most to condemn those who exhibit an ill life; for He “which knew his Lord’s will, and did it not, shall be beaten with many stripes” ( Luke xii. 47 ); and again, “If I had not come and spoken unto them, they had not had sin.” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Epistle to the Hebrews 10
… For if (he means) thou hadst not been tilled, if thou hadst enjoyed no rains, the evil would not have been so great. For (it is said) “If I had not come and spoken unto them they had not had sin.” (
sant'Agostino d'Ippona † 430 d.C. The Correction of the Donatists 11
49. Let them understand, therefore, that it is not every sin, but only some sin, against the Holy Ghost which is incapable of forgiveness. For just as when our Lord said, "If I had not come and spoken unto them, they had not had sin,"
sant'Agostino d'Ippona † 430 d.C. A Treatise Against Two Letters of the Pelagians 3.4
… For which reason, in what the Lord said of the Holy Spirit, “He shall convict the world of sin,” He meant unbelief to be understood; for He said this when He was explaining, “Of sin because they believed not on me,” and when He says, “If I had not come and spoken to them, they should not have sin.”
sant'Agostino d'Ippona † 430 d.C. A Treatise on Grace and Free Will 2
… For they are given that no one might be able to plead the excuse of ignorance, as the Lord says concerning the Jews in the gospel: “If I had not come and spoken unto them, they would not have sin; but now they have no excuse for their sin.”
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 21.11
11. In order to seeing this more plainly, consider that which the same Lord also saith of the Jews, “If I had not come and spoken to them, they had not had sin.”
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 21.24
… No surely: but after the universal mention of all sins and of all blasphemy, He wished to express more prominently the blasphemy which is spoken against the Son of Man for this reason, because although men should be even bound in that sin which He mentioned when He said, “If I had not come and spoken to them, they had not had sin:”
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 93.2
… Whence John saith, “Whosoever is born of God sinneth not.” And therefore the sin of which the world is convinced is this, that they believe not on Him. This is the sin of which He also saith, “If I had not come, they had not had sin.”
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 95.1
… but now they have no cloak for their sin”? And that no one may take it to his head to say that this applied properly to the Jews, and not to the world, did He not say in another place, “If ye were of the world, the world would love his own”?
sant'Agostino d'Ippona † 430 d.C. Ten Homilies on the First Epistle of John 6.5
… but then we found room to expound it in this, that he meant it of a certain sin, not of all sin; howbeit of a sin which “whosoever is born of God committeth not:” and we found that this same sin is none other than the violation of charity. We have also a manifest example from the Gospel, when the Lord saith, “If I had not come, they had not had sin.”
15:23
Taziano il Siro † 180 d.C. The Diatessaron 46
… And if they persecuted me, you also will they [37] persecute; and if they kept my word, your word also will they keep. But all these things will they do unto you for my name’s sake, for they have not known him [38] that sent me. And if I had not come and spoken unto them, they had not had sin: [39] but now they have no excuse for their sins.
san Metodio d'Olimpo † 311 d.C. Oration on the Palms 1
… Which without doubt are ye, who give heed unto the law, and read the prophets, while yet ye despise Me who, both by the law and the prophets, have been beforehand proclaimed. Ye think, indeed, under a pretence of piety, to avenge the glory of God, not understanding that he that despiseth Me despiseth My Father also.
sant'Ilario di Poitiers † 367 d.C. De Trinitate or On the Trinity 6.30
… Went forth carries back our thoughts to the incorporeal birth, for it is by love of Christ, Who was born from Him, that we must gain the right of devoutly claiming God for our Father. For when the Son says, He that hateth Me hateth My Father also
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 77
Ver. 23 . “He that hateth Me, hateth My Father also.”
15:24
Taziano il Siro † 180 d.C. The Diatessaron 46
… and if they kept my word, your word also will they keep. But all these things will they do unto you for my name’s sake, for they have not known him [38] that sent me. And if I had not come and spoken unto them, they had not had sin: [39] but now they have no excuse for their sins. Whosoever hateth me, also hateth my [40] Father.
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 77
Ver. 24 . “Which none other man did.”
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 21.25
… Why then in another place doth He say, “My Father worketh hitherto, and I work.” And a little after, “For what things soever He doeth, these also doeth the Son likewise.” But when in another place He says, “If I had not done amongst them the works which none other man did,”
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 21.26
… for that both the Son is born of Him, and the Holy Spirit proceedeth from Him, as the First Beginning, of whom the Son is born, and with whom He hath one Spirit in common; and again that when the Lord said, “If I had not done among them the works which none other did,”
15:25
Taziano il Siro † 180 d.C. The Diatessaron 46
… [39] but now they have no excuse for their sins. Whosoever hateth me, also hateth my [40] Father. And if I had not done the deeds before them that no other man did, they would not have had sin: but now they have seen and hated me and my Father [41] also: that the word may be fulfilled that is written in their law,
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 28
… who then could pity one who will not come from darkness unto light? When they have no charge to bring against us, but have received ten thousand benefits, they start away from us.” And this charge He hath brought in another place, where He saith, “They hated Me without a cause” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 77
Ver. 25 . “They hated Me without a cause.”
Tirannio Rufino † 411 d.C. The Apology of Rufinus. Addressed to Apronianus, in Reply to Jerome's Letter to Pammachius 2.44
… so in these who are unjustly judged it is He who is judged unrighteously. When some are hated without a cause, he will speak on their behalf and say:
sant'Agostino d'Ippona † 430 d.C. On the Holy Trinity 15.17
… For the apostle, in citing a text from the prophet Isaiah, where he says, “With divers tongues and with divers lips will I speak to this people,” yet prefaced it by, “It is written in the Law.” And the Lord Himself says, “It is written in their Law, They hated me without a cause,”
15:26
Taziano il Siro † 180 d.C. The Diatessaron 46
… [39] but now they have no excuse for their sins. Whosoever hateth me, also hateth my [40] Father. And if I had not done the deeds before them that no other man did, they would not have had sin: but now they have seen and hated me and my Father [41] also: that the word may be fulfilled that is written in their law, They hated me for [42] nothing.
Tertulliano † 220 d.C. The Prescription Against Heretics 28
Grant, then, that all have erred; that the apostle was mistaken in giving his testimony; that the Holy Ghost had no such respect to any one (church) as to lead it into truth, although sent with this view by Christ, and for this asked of the Father that He might be the teacher of truth;
Tertulliano † 220 d.C. On Modesty 21
… Or if, again, (the pseudo-prophetic spirit) has been eager to affect this (sentiment) in accordance with “the Spirit of truth,”
sant'Ilario di Poitiers † 367 d.C. De Trinitate or On the Trinity 8.19
… Moreover, let them listen to the testimony of the Son as touching the unity of nature between Himself and the Father, for He says, When that advocate is come, Whom I shall send to you from the Father, the Spirit of truth Who proceedeth from the Father, He shall testify of Me
sant'Atanasio di Alessandria † 373 d.C. Against the Arians. (Orationes contra Arianos IV.) 1.12
… and through Him David prayed to the Father, saying, ‘Take not Thy Holy Spirit from me .’ On the other hand, when made man, He said, ‘I will send to you the Paraclete, the Spirit of truth
sant'Atanasio di Alessandria † 373 d.C. Against the Arians. (Orationes contra Arianos IV.) 3.24
… but so hath He spoken, though they rave, these followers of the devil . For the Word of the Lord came to the Prophet, and this was what was heard; nor is there a thing which God says or does, but He says and does it in the Word. Not then with reference to Him is this said, O Christ’s enemies, but to things foreign to Him and not from
sant'Atanasio di Alessandria † 373 d.C. History of Arian Opinions 1
And in the Holy Ghost, the Paraclete, the Spirit of truth (
san Basilio † 379 d.C. De Spiritu Sancto 9
… First of all we ask, who on hearing the titles of the Spirit is not lifted up in soul, who does not raise his conception to the supreme nature? It is called “Spirit of God,” “Spirit of truth which proceedeth from the Father,”
san Basilio † 379 d.C. De Spiritu Sancto 16
… nor is the Spirit of His mouth a vapour, emitted by the organs of respiration; but the Word is He who “was with God in the beginning” and “was God,” and the Spirit of the mouth of God is “the Spirit of truth which proceedeth from the Father.”
san Basilio † 379 d.C. De Spiritu Sancto 18
… any man have not the Spirit of Christ, he is none of His.” Hence He alone worthily glorifies the Lord, for, it is said, “He shall glorify me,” not as the creature, but as “Spirit of truth,” clearly shewing forth the truth in Himself, and, as Spirit of wisdom, in His own greatness revealing “Christ the Power of God and the wisdom of God.” And as Paraclete
san Basilio † 379 d.C. De Spiritu Sancto 19
… From what other source could they be derived? Again He is called royal, Spirit of truth,
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 17.4
… and that the Comforter is the same as the Spirit of Truth, is declared, when it is said, And I will give you another Comforter, that He may abide with you for ever, even the Spirit of Truth ; and again, But when the Comforter is come whom I will send unto you from the Father, even the Spirit of Truth
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 17.11
… But the Comforter, which is the Holy Ghost, whom the Father will send in My name, He shall teach you all things, and bring to your remembrance all things that I said unto you . And again He says, But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of Truth, which proceedeth from the Father, He shall testify of Me
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 32
… For, tell me, what position will you assign to that which Proceeds, which has started up between the two terms of your division, and is introduced by a better Theologian than you, our Saviour Himself? Or perhaps you have taken that word out of your Gospels for the sake of your Third Testament, The Holy Ghost, which proceedeth from the Father;
san Gregorio di Nissa † 395 d.C. Against Eunomius 2.14
… Wherefore also, when we hear of the “Spirit of Truth,” we acquire by that phrase such a conception as befits the Deity, being guided to the loftier interpretation by the words which follow it. For when the Lord said “The Spirit of Truth,” He immediately added “Which proceedeth from the Father
san Gregorio di Nissa † 395 d.C. On the Holy Spirit 1
… It is as if a man were to see a separate flame burning on three torches (and we will suppose that the third flame is caused by that of the first being transmitted to the middle, and then kindling the end torch
sant'Ambrogio † 397 d.C. On the Holy Spirit 1.1
25. But lest the objectors should think that the Apostle was in error, let them learn whom he followed as his authority for his belief. The Lord said in the Gospel: “When the Paraclete is come, Whom I will send to you from My Father, even the Spirit of Truth which proceedeth from the Father, He shall bear witness of Me.”
sant'Ambrogio † 397 d.C. On the Holy Spirit 1.3
48. But in truth the Holy Spirit is not a minister but a witness of the Son, as the Son Himself said of Him: “He shall bear witness of Me.”
sant'Ambrogio † 397 d.C. On the Holy Spirit 1.11
… The Seraph comes down with a certain mode of passage according to his nature, but we cannot think this of the Spirit, of Whom the Son of God says: “When the Paraclete shall come, even the Spirit of Truth, Whom I send unto you, Who proceedeth from the Father.”
sant'Ambrogio † 397 d.C. On the Holy Spirit 3.1.8
8. So both the Father and the Spirit sent the Son; the Father sent Him, for it is written: “But the Paraclete, the Holy Spirit, Whom the Father will send in My Name.” The Son sent Him, for He said: “But when the Paraclete is come, Whom I will send unto you from the Father, even the Spirit of Truth.”
sant'Ambrogio † 397 d.C. Exposition of the Christian Faith 2.9
76. And that you may gather that there is no separating difference of majesty, the Son in turn sends the Spirit, even as He Himself hath said: “But when the Comforter is come, whom I will send you from My Father—the Spirit of truth, who cometh forth from My Father.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 77
Ver. 26, 27 . “When the Comforter is come, whom I will send unto you from the Father, even the Spirit of Truth, which proceedeth from the Father, He shall testify of Me. And ye also shall bear witness, because ye have been with Me from the beginning.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Epistle to the Hebrews 16
… For after having made promises innumerable, He demands also something from them, saying, “a new commandment I give unto you.” ( John xiii. 34 .) Again, a testament ought to have witnesses. Hear Him again saying, “I am one that bear witness of Myself, and He that sent Me beareth witness of Me.” ( John viii. 18 .) And again, “He shall testify of Me” (
sant'Agostino d'Ippona † 430 d.C. On the Holy Trinity 2.3
… it remains that the Holy Spirit be understood to have of that which is the Father’s, as the Son also hath. And how can this be, unless according to that which we have said above, “But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth which proceedeth from the Father, He shall testify of me”?
sant'Agostino d'Ippona † 430 d.C. On the Holy Trinity 4.20
… But the Father is not said to be sent, when from time to time He is apprehended by any one, for He has no one of whom to be, or from whom to proceed; since Wisdom says, “I came out of the mouth of the Most High,” and it is said of the Holy Spirit, “He proceedeth from the Father,”
sant'Agostino d'Ippona † 430 d.C. On the Holy Trinity 5.11
… But the relation is not itself apparent in that name, but it is apparent when He is called the gift of God; for He is the gift of the Father and of the Son, because “He proceeds from the Father,”
sant'Agostino d'Ippona † 430 d.C. On the Holy Trinity 5.14
… Because, if it is so, He will not only be a beginning to that thing which He begets or makes, but also to that which He gives. And here, too, that question comes to light, as it can, which is wont to trouble many, Why the Holy Spirit is not also a son, since He, too, comes forth from the Father, as it is read in the Gospel.
sant'Agostino d'Ippona † 430 d.C. On the Holy Trinity 12.5
… and so the third person as of the Spirit, is, they say, the woman, who has so proceeded from the man as not herself to be either son or daughter, although it was by her conception that the offspring was born. For the Lord hath said of the Holy Spirit that He proceedeth from the Father,
sant'Agostino d'Ippona † 430 d.C. On the Holy Trinity 15.26
… of whom likewise the Son Himself says, “Whom I will send unto you from the Father;”
sant'Agostino d'Ippona † 430 d.C. On the Holy Trinity 15.27
… For when, among other things, I had taught them by testimonies of the Holy Scriptures that the Holy Spirit proceeds from both, I continue: “If, then, the Holy Spirit proceeds both from the Father and from the Son, why did the Son say, ‘He proceedeth from the Father?’
sant'Agostino d'Ippona † 430 d.C. On the Holy Trinity 15.28
… And if Thou, O God, wert Thyself the Father, and wert Thyself the Son, Thy Word Jesus Christ, and the Holy Spirit your gift, we should not read in the book of truth, “God sent His Son;” nor wouldest Thou, O Only-begotten, say of the Holy Spirit, “Whom the Father will send in my name;” and, “Whom I will send to you from the Father.”
sant'Agostino d'Ippona † 430 d.C. A Treatise on the Soul and its Origin 1.21
On the same principle we treat the passage in which God says: “For my Spirit shall go forth from me; and I have created every breath.” Here the former clause, “My Spirit shall go forth from me, must be taken as referring to the Holy Ghost, of whom the Saviour similarly says, “He proceedeth from the Father.”
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 21.29
29. Now that He is the Spirit of the Father, the Son Himself saith, “He proceedeth from the Father.”
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 99.8
8. If, then, the Holy Spirit proceedeth both from the Father and from the Son, why said the Son, “He proceedeth from the Father”?
sant'Agostino d'Ippona † 430 d.C. Ten Homilies on the First Epistle of John 11
… Howbeit neither concerning the Spirit hath He kept silence elsewhere, and that He too is a witness hath been sufficiently and openly shown. For in promising Him He said, “He shall bear witness of me.”
Socrate Scolastico † 440 d.C. The Ecclesiastical History of Socrates Scholasticus 2.41
… [We believe] also in the Holy Spirit, whom he himself the only-begotten of God, Christ our Lord and God, promised to send to mankind as the Comforter, according as it is written,
san Giovanni Damasceno † 749 d.C. An Exact Exposition of the Orthodox Faith 1.8
… For the Father alone is ingenerate , no other subsistence having given Him being. And the Son alone is generate, for He was begotten of the Father’s essence without beginning and without time. And only the Holy Spirit proceedeth from the Father’s essence, not having been generated but simply proceeding
15:27
Taziano il Siro † 180 d.C. The Diatessaron 46
… but now they have seen and hated me and my Father [41] also: that the word may be fulfilled that is written in their law, They hated me for [42] nothing. But when the Paraclete is come, whom I will send unto you from my Father, even the Spirit of truth, which goeth forth from my Father, he shall bear witness of [43] me:
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 1
… and no one receiveth our witness.” ( Ib. iii. 11 .) Accordingly, He gave them leave to rest their testimony in many particulars on the fact of their having seen them, when He said, “And do ye bear witness concerning Me, because ye have been with Me from the beginning.” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Epistle to the Hebrews 16
… 34 .) Again, a testament ought to have witnesses. Hear Him again saying, “I am one that bear witness of Myself, and He that sent Me beareth witness of Me.” ( John viii. 18 .) And again, “He shall testify of Me” ( John xv. 26 ), speaking of the Comforter. The twelve Apostles too He sent, saying, “Bear ye witness before God.”
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 109.1
… not only such as were then in the flesh, but those also who were yet to come. For all that have since believed on Him have doubtless believed, and shall yet believe till He come, through the word of the apostles; for to themselves He had said, “And ye also shall bear witness, because ye have been with me from the beginning;”
15:1
sant'Ilario † 367 d.C. ix. de Trin
He rises in haste to perform the sacrament of His final passion in the flesh, (such is His desire to fulfil His Father’s commandment:) and therefore takes occasion to unfold the mystery of His assumption of His flesh, whereby He supports us, as the vine doth its branches: I am the true vine.
sant'Agostino † 430 d.C. Tr. lxxx. 2
He says this as being the Head of the Church, of which we are the members, the Man Christ Jesus; for the vine and the branches are of the same nature. When He says, I am the true vine, He does not mean really a vine; for He is only called so metaphorically, not literally, even as He is called the Lamb, the Sheep, and the like; but He distinguishes Himself from that vine to whom it is said, How art thou turned into the degenerate plant of a strange vine unto me. (Jer. 11:21) For how is that a true vine, which when grapes are expected from it, produces only thorns?
sant'Ilario † 367 d.C. ix. de Trin
But He wholly separates this humiliation in the flesh from the form of the Paternal Majesty, by setting forth the Father as the diligent Husbandman of this vine: And My Father is the Husbandman.
sant'Agostino † 430 d.C. de Verb. Dom. serm. lix
For we cultivate God, and God cultivates us. But our culture of God does not make Him better: our culture is that of adoration, not of ploughing: His culture of us makes us better. His culture consists in extirpating all the seeds of wickedness from our hearts, in opening our heart to the plough, as it were, of His word, in sowing in us the seeds of His commandments, in waiting for the fruits of piety.
san Giovanni Crisostomo † 407 d.C. Hom. lxxvi
And forasmuch as Christ was sufficient for Himself, but His disciples needed the help of the Husbandman, of the vine He says nothing, but adds concerning the branches, Every branch in Me that beareth not fruit, He taketh away. By fruit is meant life, i. e. that no one can be in Him without good works.
sant'Ilario † 367 d.C. ix. de Trin
The useless and deceitful branches He cuts down for burning.
san Giovanni Crisostomo † 407 d.C. Hom. lxxvi. 1
And inasmuch as even the best of men require the work of the husbandman, He adds, And every branch that beareth fruit, He purgeth it, that it may bring forth more fruit. He alludes here to the tribulations and trials which were coming upon them, the effect of which would be to purge, and so to strengthen them. By pruning the branches we make the tree shoot out the more.
sant'Agostino † 430 d.C. Tr. lxxx. 3
And who is there in this world so clean, that he cannot be more and more changed? Here, if we say that we have no sin, we deceive ourselves. (1 John 1:8) He cleanseth then the clean, i. e. the fruitful, that the cleaner they be, the more fruitful they may be. Christ is the vine, in that He saith, My Father is greater than I; but in that He saith, I and My Father are one, He is the husbandman; not like those who carry on an external ministry only; for He giveth increase within. Thus He calls Himself immediately the cleanser of the branches: Now ye are clean through the word, which I have spoken unto you. He performs the part of the husbandman then, as well as of the vine. But why does He not say, ye are clean by reason of the baptism wherewith ye are washed? Because it is the word in the water which cleanseth. Take away the word, and what is the water, but water? Add the word to the element, and you have a sacrament. Whence hath the water such virtue as that by touching the body, it cleanseth the heart, but by the power of the word, not spoken only, but believed? For in the word itself, the passing sound is one thing, the abiding virtue another. This word of faith is of such avail in the Church of God, that by Him who believes, presents, blesses, sprinkles the infant, it cleanseth that infant, though itself is unable to believe.
san Giovanni Crisostomo † 407 d.C.
Ye are clean through the word which I have spoken unto you, i. e. ye have been enlightened by My doctrine, and been delivered from Jewish error.
Il testo latino
Hilarius de Trin
Ad consummandae corporeae passionis sacramentum per dilectionem efficiendi mandati paterni festinat exurgens; corporeae tamen assumptionis statim mysterium pandens, per quam ei tamquam in vite modo palmitis inessemus, adiecit ego sum vitis vera
Augustinus in Ioannem
Quod secundum hoc dicit quod est caput Ecclesiae, nosque membra eius, homo Christus Iesus. Unius quippe naturae sunt vitis et palmites. Sed cum dicit ego sum vitis vera, numquid ut adderet vera, ad eam vitem retulit, unde ista similitudo translata est? Sic autem dicitur vitis per similitudinem, non per proprietatem: sicut agnus, ovis et cetera huiusmodi: ut magis ipsa sint vera, ex quibus ducuntur istae similitudines. Sed dicendo ego sum vitis vera, ab illa se discernit cui dicitur: quomodo conversa es in amaritudinem, vitis aliena? Nam quo pacto est vitis vera quae expectata est ut faceret uvam, fecit autem spinas?
Hilarius
Sed a corporeae huius humilitatis assumptione formam paternae maiestatis alienans, agricolam patrem curiosum huius vitis ostendit, dicens et pater meus agricola est
Augustinus de Verb. Dom
Colimus enim Deum, et colit nos Deus; sed sic Deum colimus, ut non meliorem eum faciamus; colimus enim eum adorando, non arando; quod autem ille nos colit, meliores nos reddit. Cultura ipsius est in nos, quod non cessat verbo suo extirpare mala semina de cordibus nostris, aperire cor nostrum tamquam aratro sermonis, plantare semina praeceptorum expectare fructum pietatis
Chrysostomus in Ioannem
Et quia Christus sibi sufficit, discipuli vero multo indigent agricolae auxilio; propterea de vite nihil dicit, sed de palmitibus, cum subdit omnem palmitem in me non ferentem fructum, tollet eum. Fructum autem hic vitam occulte insinuat, ostendens quod sine operibus non potest aliquid esse in eo
Hilarius
Inutiles autem et inveraces palmites desecans, deputabit arsuros
Chrysostomus
Et quia etiam qui valde virtuosi sunt, indigent agricolae opere, adiungit et omnem qui fert fructum, purgabit eum, ut fructum plus afferat. Hoc dixit propter tribulationes eorum quae tunc inducebantur, ostendens quod tentationes fortiores eos faciebant; sicut et purgare, hoc est circumcidere palmitem, eum magis germinare facit
Augustinus
Quis autem est in hac vita sic mundus ut non sit magis magisque mundandus? Ubi si dixerimus quia peccatum non habemus, nosmetipsos seducimus. Mundat itaque mundos, idest fructuosos, ut tanto sint fructuosiores quanto sunt mundiores. Secundum hoc ergo vitis est Christus quod ait: pater maior me est; secundum illud autem quod ait supra: ego et pater unum sumus, et ipse agricola est; nec talis quales sunt qui extrinsecus operando exhibent ministerium, sed talis ut det intrinsecus incrementum: unde continuo etiam seipsum mundatorem palmitum ostendit, dicens iam vos mundi estis propter sermonem quem locutus sum vobis. Ecce ipse mundator est palmitum: quod est agricolae, non vitis officium. Sed quare non ait: mundi estis propter Baptismum quo abluti estis, nisi quia et in aqua verbum mundat? Detrahe verbum: et quid est aqua nisi aqua? Accedit verbum ad elementum, et fit sacramentum. Unde ista tanta virtus aquae ut corpus tangat et cor abluatur, nisi faciente verbo, non quia dicitur, sed quia creditur? Nam in ipso verbo aliud est sonus transiens, aliud virtus immanens. Hoc verbum fidei tantum valet in Ecclesia Dei ut per ipsum credentem, offerentem, benedicentem, tingentem mundet infantem, quamvis credere non valentem
Chrysostomus
Vel dicit mundi estis, propter sermonem quem locutus sum vobis; idest, interim lumen doctrinae iam suscepistis, et a Iudaico errore eruti estis
15:4
san Giovanni Crisostomo † 407 d.C. Hom. lxxvi non occ.
Having said that they were clean through the word which He had spoken unto them, He now teaches them that they must do their part.
sant'Agostino † 430 d.C. Tract. lxxxi. 1
Abide in Me, and I in you: not they in Him, as He in them; for both are for the profit not of Him, but them. The branches do not confer any advantage upon the vine, but receive their support from it: the vine supplies nourishment to the branches, takes none from them: so that the abiding in Christ, and the having Christ abiding in them, are both for the profit of the disciples, not of Christ; according to what follows, As the branch cannot bear fruit of itself, except it abide in the vine, no more can ye, except ye abide in Me. Great display of grace! He strengtheneth the hearts of the humble, stoppeth the mouth of the proud. They who hold that God is not necessary for the doing of good works, the subverters, not the assertors, of free will, contradict this truth. For he who thinks that he bears fruit of himself, is not in the vine; he who is not in the vine, is not in Christ; he who is not in Christ, is not a Christian.
Alcuino † 804 d.C.
All the fruit of good works proceeds from this root. He who hath delivered us by His grace, also carries us onward by his help, so that we bring forth more fruit. Wherefore He repeats, and explains what He has said: I am the vine, ye are the branches. He that abideth in Me, by believing, obeying, persevering, and I in Him, by enlightening, assisting, giving perseverance, the same, and none other, bringeth forth much fruit.
sant'Agostino † 430 d.C. Tract. lxxxi. 3
But lest any should suppose that a branch could bring forth a little fruit of itself, He adds, For without Me ye can do nothing. He does not say, ye can do little. Unless the branch abides in the vine, and lives from the root, it can bear no fruit whatever. Christ, though He would not be the vine, except He were man, yet could not give this grace to the branches, except He were God.
san Giovanni Crisostomo † 407 d.C. Hom. lxxvi. 1
The Son then contributes no less than the Father to the help of the disciples. The Father changeth, but the Son keepeth them in Him, which is that which makes the branches fruitful. And again, the cleansing is attributed to the Son also, and the abiding in the root to the Father who begat the root. (c. 2.). It is a great loss to be able to do nothing, but He goes on to say more than this: If a man abide not in Me, he is cast forth as a branch, i. e. shall not benefit by the care of the husbandman, and withereth, i. e. shall lose all that it desires from the root, all that supports its life, and shall die.
Alcuino † 804 d.C.
And men gather them, i. e. the reapers, the Angels, and cast them into the fire, everlasting fire, and they are burned.
sant'Agostino † 430 d.C. Tract. lxxxi. 3
For the branches of the vine are as contemptible, if they abide not in the vine, as they are glorious, if they abide. One of the two the branch must be in, either the vine, or the fire: if it is not in the vine, it will be in the fire.
san Giovanni Crisostomo † 407 d.C. Hom. lxxvi. 2
Then He shews what it is to abide in Him. If ye abide in Me, and My words abide in you, ye shall ask what ye will, and it shall be done unto you. It is to be shewn by their works.
sant'Agostino † 430 d.C. Tract. lxxxi. 4
For then may His words be said to abide in us, when we do what He has commanded, and love what He has promised. But when His words abide in the memory, and are not found in the life, the branch is not accounted to be in the vine, because it derives no life from its root. So far as we abide in the Saviour we cannot will any thing that is foreign to our salvation. We have one will, in so far as we are in Christ, another, in so far as we are in this world. And by reason of our abode in this world, it sometimes happens that we ask for that which is not expedient, through ignorance. But never, if we abide in Christ, will He grant it us, Who does not grant except what is expedient for us. And here we are directed to the prayer, Our Father. Let us adhere to the words and the meaning of this prayer in our petitions, and whatever we ask will be done for us.
Il testo latino
Chrysostomus in Ioannem
Quia iam mundos eos dixerat propter sermonem quem locutus fuerat eis, docet quod oportet de reliquo incipere ea quae ab eis sunt; et ideo dicit manete in me et ego in vobis
Augustinus in Ioannem
Non eo modo illi in ipso, sicut ipse in illis: utrumque enim prodest, non ipsi, sed illis: ita sunt quippe in vite palmites ut viti non conferant, sed inde accipiant unde vivant; ita vero vitis est in palmitibus ut vitale alimentum subministret eis, non sumat ab eis; ac per hoc, ut manentem in se haberent Christum, et manerent in Christo, discipulis prodest utrumque, non Christo; unde subdit sicut palmes non potest ferre fructum a semetipso nisi manserit in vite, sic nec vos nisi in me manseritis. Magna gratiae commendatio. Corda instruit humilium, ora obstruit superborum. Nonne huic resistunt veritati, ad bona opera facienda Deum sibi necessarium non putantes, non assertores, sed praecipitatores liberi arbitrii? Qui enim a semetipso se fructum aestimat ferre, in vite non est; qui in vite non est, in Christo non est; qui in Christo non est, Christianus non est
Alcuinus
Omnis enim fructus boni operis ab illa radice procedit, qui nos sua gratia liberavit, et suo auxilio provehit, ut fructum plus afferre valeamus: unde cum repetitione et superiorum explanatione subdit ego sum vitis et vos palmites. Qui manet in me, credendo, obediendo, perseverando, et ego in eo, illuminando, subveniendo, perseverantiam donando, hic, et non alius, fert fructum multum
Augustinus
Sed ne quisquam putaret saltem parvum aliquem fructum posse a semetipso palmitem ferre, subdit quia sine me nihil potestis facere. Non ait: parum potestis facere: quia nisi palmes in vite manserit et vixerit de radice, quantumlibet fructum a semetipso non potest ferre. Quamvis autem Christus vitis non esset nisi homo esset; tamen istam gratiam palmitibus non praeberet, nisi etiam Deus esset
Chrysostomus
Vide ergo filium non minus patre conferentem ad discipulorum procurationem: nam pater quidem purgat; ipse vero in se tenet quod facit palmites fructificare. Sed tamen et purgare filii monstratum est esse, et manere in radice est patris, qui radicem genuit. Igitur magnum quidem damnum est nihil posse facere; verum non usque ad hoc sistit, sed ulterius producit sermonem, dicens si quis in me non manserit, mittetur foras sicut palmes, id est agricolae non potietur manus, et arescet, hoc est, si quid habebat a radice, amittet, denudatus eius auxilio et vita: et colligent eum
; Alcuinus
messores Angeli, et in ignem, aeternum scilicet, mittent et ardet
Augustinus
Ligna enim vitis tanto sunt contemptibiliora si in vite non manserint, quanto gloriosiora si manserint. Unum ex duobus palmiti congruit, aut vitis, aut ignis: si in vite non est, in igne erit
Chrysostomus
Deinde ostendens quid est manere in eo, subdit si manseritis in me et verba mea in vobis manserint, quodcumque volueritis petetis, et fiet vobis. Eam enim quae per opera ostensionem quaerit
Augustinus
Tunc enim sunt dicenda verba eius in nobis manere, quando facimus quae praecepit et diligimus quae promisit. Quando autem verba eius manent in memoria nec inveniuntur in vita, non computatur palmes in vite, quia vitam non attrahit ex radice. Quid autem velle possunt manendo in salvatore nisi quod non alienum est a salute? Aliud quippe volumus quia sumus in Christo, et aliud volumus quia sumus adhuc in hoc saeculo. De mansione autem huius saeculi nobis aliquando subrepit ut hoc petamus quod nobis non expedire nescimus. Sed absit ut faciat nobis, si maneamus in Christo, qui non facit quando petimus nisi quod expedit nobis. Ad verba autem eius pertinet oratio pater noster, ab huius orationis verbis et sensibus non recedamus in petitionibus nostris; et quidquid petimus, fiet nobis
15:8
san Giovanni Crisostomo † 407 d.C. Hom. lxxvi. 2
Our Lord shewed above, that those who plotted against them should be burned, inasmuch as they abode not in Christ: now He shews that they themselves would be invincible, bringing forth much fruit; Herein is My Father glorified, that ye bear much fruit: as if He said, If it appertains to My Father’s glory that ye bring forth fruit, He will not despise His own glory. And he that bringeth forth fruit is Christ’s disciple: So shall ye be My disciples.
Teofilatto † 1107
The fruit of the Apostles are the Gentiles, who through their teaching were converted to the faith, and brought into subjection to the glory of God.
sant'Agostino † 430 d.C. Tract. lxxxii. 1
Made bright or glorified; the Greek word may be translated in either way. Δόξα signifies glory; not our own glory, we must remember, as if we had it of ourselves: it is of His grace that we have it; and therefore it is not our own but His glory. For from whom shall we derive our fruitfulness, but from His mercy preventing us. Wherefore He adds, As My Father hath loved Me, even so love I you. This then is the source of our good works. Our good works proceed from faith which worketh by love: but we could not love unless we were loved first: As My Father hath loved Me, even so love I you. This does not prove that our nature is equal to His, as His is to the Father’s, but the grace, whereby He is the Mediator between God and man, the man Christ Jesus. The Father loves us, but in Him.
san Giovanni Crisostomo † 407 d.C. Hom. lxxvi. 2
If then I love you, be of good cheer; if it is the Father’s glory that ye bring forth good fruit, bear no evil. Then to rouse them to exertion, He adds, Continue ye in My love; and then shews how this is to be done: If ye keep My commandments, ye shall abide in My love.
sant'Agostino † 430 d.C. Tract. lxxxii. 3. et seq.
Who doubts that love precedes the observance of the commandments? For who loves not, has not that whereby to keep the commandments. These words then do not declare whence love arises, but how it is shewn, that no one might deceive himself into thinking that he loved our Lord, when he did not keep His commandments. Though the words, Continue ye in My love, do not of themselves make it evident which love He means, ours to Him, or His to us, yet the preceding words do: I love you, He says: and then immediately after, Continue ye in My love. Continue ye in My love, then, is, continue in My grace: and, If ye keep My commandments, ye shall abide in My love, is, Your keeping of My commandments, will be evidence to you that ye abide in My love. It is not that we keep His commandments first, and that then He loves; but that He loves us, and then we keep His commandments. This is that grace, which is revealed to the humble, but hidden from the proud. But what means the next words, Even as I have kept My Father’s commandments, and abide in His love: i. e. the Father’s love, wherewith He loveth the Son. Must this grace, wherewith the Father loves the Son, be understood to be like the grace wherewith the Son loveth us? No; for whereas we are sons not by nature, but by grace, the Only Begotten is Son not by grace, but by nature. We must understand this then to refer to the manhood in the Son, even as the words themselves imply: As My Father hath loved Me, even so love I you. The grace of a Mediator is expressed here; and Christ is Mediator between God and man, not as God, but as man. This then we may say, that since human nature does not pertain to the nature of God, but does by grace pertain to the Person of the Son, grace also pertains to that Person; such grace as has nothing superior, nothing equal to it. For no merits on man’s part preceded the assumption of that nature.
Alcuino † 804 d.C.
Even as I have kept My Father’s commandments. The Apostle explains what these commandments were: Christ became obedient unto death, even the death of the cross. (Phil. 2:8)
san Giovanni Crisostomo † 407 d.C. Hom. lxxvii. 1
Then because the Passion was now approaching to interrupt their joy, He adds, These things have I spoken unto you, that my joy may remain in you: as if He said, And if sorrow fall upon you, I will take it away; so that ye shall rejoice in the end.
sant'Agostino † 430 d.C. Tract. lxxxiii. 1
And what is Christ’s joy in us, but that He deigns to rejoice on our account? And what is our joy, which He says shall be full, but to have fellowship with Him? He had perfect joy on our account, when He rejoiced in foreknowing, and predestinating us; but that joy was not in us, because then we did not exist: it began to be in us, when He called us And this joy we rightly call our own, this joy wherewith we shall be blessed; which is begun in the faith of them who are born again, and shall be fulfilled in the reward of them who rise again.
Il testo latino
Chrysostomus in Ioannem
Ostendit supra dominus quoniam qui eis insidiabantur, ardebunt, non manentes in Christo; deinde ostendens quoniam ipsi inexpugnabiles erunt, ita scilicet ut multum fructificent, ait in hoc clarificatus est pater meus ut plurimum fructum afferatis; quasi dicat: si ad gloriam patris pertinet quod vos fructificetis, non contemnet gloriam suam. Qui autem fructum facit, ille est discipulus Christi; unde subdit et efficiamini mei discipuli
Theophylactus
Fructus autem apostolorum sunt gentes, quae per eorum doctrinam astrictae sunt fidei, nec non ad Dei redactae sunt gloriam
Augustinus in Ioannem
Sive enim clarificatus, sive glorificatus dicatur, ex uno verbo Graeco utrumque translatum est. Doxa enim Graece dicitur, Latine gloria est. Quod ideo commemorandum putavi, ne hoc nostrae gloriae tribuamus, tamquam ex nobis ipsis habeamus: eius est enim haec gratia; et ideo in hoc non nostra, sed eius est gloria. A quo enim faciemus fructum nisi ab illo cuius misericordia praevenit nos? Unde subditur sicut dilexit me pater, et ego dilexi vos. Ecce unde sunt nobis opera bona; nam unde nobis essent, nisi quia fides per dilectionem operatur? Unde autem diligeremus, nisi prius diligeremur? Quod autem ait sicut dilexit me pater, et ego dilexi vos, non aequalitatem naturae ostendit nostrae et suae, sicut est patris et ipsius; sed gratiam, qua mediator est Dei et hominum, homo Christus Iesus. Mediator quippe monstratur, cum dicit pater dilexit me, et ego dilexi vos: nam pater utique diligit et nos, sed in ipso
Chrysostomus
Si igitur pater amat nos, confidite: si patris est gloria, fructificate. Deinde ut non pigros eos faciat, subdit manete in dilectione mea. Qualiter autem hoc erit, ostendit subdens si praecepta mea servaveritis, manebitis in dilectione mea
Augustinus
Quis ambigat quod dilectio praecedat observantiam praeceptorum? Unde enim praecepta servet, non habet qui non diligit. Quod ergo hic ait, ostendit non unde dilectio generetur, sed unde monstretur; ut nemo se fallat dicendo quod eum diligat, si eius praecepta non servat. Quamvis quod dicit manete in dilectione mea, non apparet quam dixerit dilectionem: utrum qua eum diligimus, an qua ipse nos diligit; sed ex verbo superiori dignoscitur; dixerat quippe ego dilexi vos, et continuo subiecit manete in dilectione mea, illa utique qua dilexit eos. Quid est ergo manete in dilectione mea, nisi manete in gratia mea? Et quid est si praecepta mea servaveritis, manebitis in dilectione mea, nisi ex hoc scietis quod in dilectione mea, qua vos diligo, manetis, si mea praecepta servatis. Non ergo ut nos diligat, prius praecepta eius servamus; sed nisi nos diligat, praecepta eius servare non possumus. Haec est gratia quae humilibus patet, superbos latet. Sed quid illud est quod adiungit sicut et ego praecepta patris mei servavi et maneo in eius dilectione? Utique eam hic dilectionem patris intelligi voluit, qua eum diligit pater. Sed numquid et haec gratia intelligenda est qua pater diligit filium, sicut gratia est qua nos diligit filius; cum simus nos filii gratia, non natura, unigenitus autem natura, non gratia? An hoc etiam in ipso filio ad hominem referendum est? Ita sane: nam dicendo sicut dilexit me pater, et ego dilexi vos, gratiam mediatoris ostendit; mediator autem Dei et hominum, non inquantum Deus, sed inquantum homo, est Christus. Igitur hoc recte possumus dicere, quod cum ad naturam Dei non pertineat humana natura, ad personam tamen filii Dei per gratiam pertinet, qua nulla est maior, nulla prorsus aequalis. Neque enim illam susceptionem ulla hominis merita praecesserunt, sed ab illa susceptione merita eius cuncta coeperunt
Alcuinus
Quae autem praecepta dixerit, exponit apostolus dicens: Christus factus est obediens patri usque ad mortem, mortem autem crucis
Chrysostomus in Ioannem
Deinde quia futura passio et tristia verba interruptura erant eorum laetitiam, subiungit haec locutus sum vobis, ut gaudium meum in vobis sit, et gaudium vestrum impleatur; quasi dicat: et si incidat tristitia, hanc auferam, ut ad finem veniat gaudium
Augustinus in Ioannem
Quod est autem gaudium Christi in nobis, nisi quod dignatur gaudere de nobis? Et quod est gaudium nostrum, quod dicit implendum, nisi eius habere consortium? Gaudium autem iam ipse perfectum de nobis habebat, quando nos praesciendo et praedestinando gaudebat; sed illud gaudium in nobis non erat, quia nec nos, in quibus esse posset, eramus; coepit autem esse in nobis quando vocavit nos. Et hoc gaudium nostrum merito dicimus, quo nos beati futuri sumus; quod inchoatur in fide renascentium, implebitur in praemio resurgentium
15:12
Teofilatto † 1107
Having said, If ye keep My commandments, ye shall abide in My love, He shews what commandments they are to keep: This is My commandment, That ye love one another.
san Gregorio Magno † 604 d.C. Hom. xxvii. in Evang.
But when all our Lord’s sacred discourses are full of His commandments, why does He give this special commandment respecting love, if it is not that every commandment teaches love, and all precepts are one? Love and love only is the fulfilment of every thing that is enjoined. As all the boughs of a tree proceed from one root, so all the virtues are produced from one love: nor hath the branch, i. e. the good work, any life, except it abide in the root of love.
sant'Agostino † 430 d.C. Tract. lxxxiii. 3
Where then love is, what can be wanting? where it is not, what can profit? But this love is distinguished from men’s love to each other as men, by adding, As I have loved you. To what end did Christ love us, but that we should reign with Him? Let us therefore so love one another, as that our love be different from that of other men; who do not love one another, to the end that God may be loved, because they do not really love at all. They who love one another for the sake of having God within them, they truly love one another.
san Gregorio Magno † 604 d.C. Hom. xxvii.
The highest, the only proof of love, is to love our adversary; as did the Truth Himself, who while He suffered on the cross, shewed His love for His persecutors: Father, forgive them, for they know not what they do. (Luke 23:34) Of which love the consummation is given in the next words: Greater love hath no man than this, that a man lay down his life for his friends. Our Lord came to die for His enemies, but He says that He is going to lay down His life for His friends, to shew us that by loving, we are able to 1 gain over our enemies, so that they who persecute us are by anticipation our friends.
sant'Agostino † 430 d.C. Tract. lxxxvi. 1
Having said, This is My commandment, that ye love one another, even as I have loved you, it follows, as John saith in his Epistle, that as Christ laid down His life for us, so we should lay down our lives for the brethren. (1 John 3) This the martyrs have done with ardent love. And therefore in commemorating them at Christ’s table, we do not pray for them, as we do for others, but we rather pray that we may follow their steps. For they have shewn the same love for their brother, that has been shewn them at the Lord’s table.
san Gregorio Magno † 604 d.C. Hom. xxvii.
But whoso in time of tranquillity will not give up his time to God, how in persecution will he give up his soul? Let the virtue of love then, that it may be victorious in tribulation, be nourished in tranquillity by deeds of mercy.
sant'Agostino † 430 d.C. viii. de Trin. c. viii
From one and the same love, we love God and our neighbour; but God for His own sake, our neighbour for God’s. So that, there being two precepts of love, on which hang all the Law and the Prophets, to love God, and to love our neighbour, Scripture often unites them into one precept. For if a man love God, it follows that he does what God commands, and if so, that he loves his neighbour, God having commanded this. Wherefore He proceeds: Ye are My friends, if ye do whatsoever I command you.
san Gregorio Magno † 604 d.C. xxvii. Moral.
A friend is as it were a keeper of the soul. He who keeps God’s commandments, is rightly called His friend.
sant'Agostino † 430 d.C. Tract. lxxxv. 2
Great condescension! Though to keep his Lord’s commandments, is only what a good servant is obliged to do, yet, if they do so, He calls them His friends. The good servant is both the servant, and the friend. But how is this? He tells us: Henceforth I call you not servants, for the servant knoweth not what his Lord doeth. Shall we therefore cease to be servants, as soon as ever we are good servants? And is not a good and tried servant sometimes entrusted with his master’s secrets, still remaining a servant? (c. 3.). We must understand then that there are two kinds of servitude, as there are two kinds of fear. There is a fear which perfect love casteth out; which also hath in it a servitude, which will be cast out together with the fear. And there is another, a pure (castus) fear, which remaineth for ever. It is the former state of servitude, which our Lord refers to, when He says, Henceforth I call you not servants, for the servant knoweth not what his Lord doeth; not the state of that servant to whom it is said, Well done, thou good servant, enter thou into the joy of thy Lord: (Matt. 25:21) but of him of whom it was said below, The servant abideth not in the house for ever, but the Son abideth ever. Forasmuch then as God hath given us power to become the sons of God, so that in a wonderful way, we are servants, and yet not servants, we know that it is the Lord who doth this. This that servant is ignorant of, who knoweth not what his Lord doeth, and when he doeth any good thing, is exalted in his own conceit, as if he himself did it, and not his Lord; and boasts of himself, not of his Lord. But I have called you friends, for all things that I have heard of My Father, I have made known unto you.
Teofilatto † 1107
As if He said, The servant knoweth not the counsels of his lord; but since I esteem you friends, I have communicated my secrets to you.
sant'Agostino † 430 d.C. Tract. lxxxvi. 1
But how did He make known to His disciples all things that He had heard from the Father, when He forebore saying many things, because He knew they as yet could not bear them? He made all things known to His disciples, i. e. He knew that He should make them known to them in that fulness of which the Apostle saith, Then we shall know, even as we are known. (1 Cor. 13:12) For as we look for the death of the flesh, and the salvation of the soul; so should we look for that knowledge of all things, which the Only-Begotten heard from the Father.
san Gregorio Magno † 604 d.C. Hom. xxvii.
Or all things which He heard from the Father, which He wished to be made known to His servants; the joys of spiritual love, the pleasures of our heavenly country, which He impresses daily on our minds by the inspiration of His love. For while we love the heavenly things we hear, we know them by loving, because love is itself knowledge. He had made all things known to them then, because being withdrawn from earthly desires, they burned with the fire of divine love.
san Giovanni Crisostomo † 407 d.C. Hom. lxxvii. 1
All things, i. e. all things that they ought to hear. I have heard, shews that what He had taught was no strange doctrine, but received from the Father.
san Gregorio Magno † 604 d.C. Hom. in Evang. xxvii.
But let no one who has attained to this dignity of being called the friend of God, attribute this superhuman gift1 to his own merits: Ye have not chosen Me, but I have chosen you.
sant'Agostino † 430 d.C. Tract. lxxxvi. 3
Ineffable grace! For what were we before Christ had chosen us, but wicked, and lost? We did not believe in Him, so as to be chosen by Him: for had He chosen us believing, He would have chosen us choosing. This passage refutes the vain opinion of those who say that we were chosen before the foundation of the world, because God foreknew that we should be good, not that He Himself would make us good. For had He chosen us, because He foreknew that we should be good, He would have foreknown also that we should first choose Him, for without choosing Him we cannot be good; unless indeed he can be called good, who hath not chosen good. What then hath He chosen in them who are not good? Thou canst not say, I am chosen because I believed; for hadst thou believed in Him, thou hadst chosen Him. Nor canst thou say, Before I believed I did good works, and therefore was chosen. For what good work is there before faith? What is there for us to say then, but that we were wicked, and were chosen, that by the grace of the chosen we might become good?
sant'Agostino † 430 d.C. de Prad. Sanct. c. xvii.
They are chosen then before the foundation of the world, according to that predestination by which God foreknew His future acts. They are chosen out of the world by that call whereby God fulfills what He has predestined: whom He did predestinate, them He also called. (Rom. 8:30)
sant'Agostino † 430 d.C. Tract. lxxxvi. 3
Observe, He does not choose the good; but those, whom He hath chosen, He makes good: And I have ordained you that ye should go, and bring forth fruit. This is the fruit which He meant, when He said, Without Me ye can do nothing. He Himself is the way in which He hath set (ἔθηκα, posui) us to go.
san Gregorio Magno † 604 d.C. Hom. xxvii.
I have set you,i. e. have planted you by grace, that ye should go by will (volendo not in Vulg.); to will being to go in mind, and bring forth fruit, by works. What kind of fruit they should bring forth He then shews: And that your fruit may remain: for worldly labour hardly produces fruit to last our life: and if it does, death comes at last, and deprives us of it all. But the fruit of our spiritual labours endures even after death; and begins to be seen at the very time that the results of our carnal labour begin to disappear. Let us then produce such fruits as may remain, and of which death, which destroys every thing, will be the commencement.
sant'Agostino † 430 d.C. Tract. lxxxvi. 3
Love then is one fruit, now existing in desire only, not yet in fulness. Yet even with this desire whatever we ask in the name of the Only-Begotten Son, the Father giveth us: That whatsoever ye shall ask the Father in My name, He may give it you. We ask in the Saviour’s name, whatever we ask, that will be profitable to our salvation.
Il testo latino
Theophylactus
Quia praedixerat, quod si mandata mea custodieritis, tunc in me permanebitis; hic ostendit quae mandata observare oporteat, dicens hoc est praeceptum meum, ut diligatis invicem
Gregorius in Evang
Cum autem cuncta sacra eloquia dominicis sint plena praeceptis, quid est quod de dilectione quasi de speciali mandato hic dicit, nisi quia omne mandatum de sola dilectione est, et omnia praecepta unum sunt? Quia quidquid praecipitur, in sola caritate solidatur. Ut enim multi arboris rami ex una radice prodeunt, sic multae virtutes ex una caritate generantur; nec habet aliquid viriditatis ramus boni operis, si non manet in radice caritatis
Augustinus in Ioannem
Ubi ergo caritas est, quid est quod possit deesse? Ubi autem non est, quid est quod possit prodesse? Discernitur autem ita dilectio ab ea qua se invicem diligunt homines sicut homines: unde adiunctum est sicut dilexi vos. Ut quid enim nos dilexit Christus, nisi ut possimus regnare cum Christo? Ad hoc ergo et nos invicem diligamus, ut dilectionem nostram discernamus a ceteris, qui non ad hoc se invicem diligunt ut Deus diligatur, quia nec vere diligunt. Qui autem se propter habendum Deum diligunt, ipsi se diligunt
Gregorius
Una autem et summa est probatio caritatis, si et ipse diligatur qui adversatur: nam et ipsa veritas et crucis patibulum sustinet, et tamen ipsis suis persecutoribus affectum dilectionis impendit, dicens: pater, ignosce illis, quia nesciunt quid faciunt. Cuius dilectionis summam exprimit cum subiungit maiorem hac dilectionem nemo habet, quam ut animam suam ponat quis pro amicis suis. Mori pro inimicis dominus venerat: et tamen positurum se animam pro amicis dicebat, ut nobis ostenderet quia, cum diligendo lucrum facere de inimicis possumus, etiam ipsi amici sunt qui persequuntur
Augustinus in Ioannem
Quia ergo superius dixerat: hoc est praeceptum meum ut diligatis invicem sicut dilexi vos, fit ex hoc consequens quod idem Ioannes dicit, ut quemadmodum Christus pro nobis animam suam posuit, sic et nos debemus animas pro fratribus ponere. Hoc martyres ardenti dilectione fecerunt; ideo ad mensam Christi non sic eos commemoramus quemadmodum alios, ut etiam pro eis oremus; sed magis ut eorum vestigiis haereamus. Talia enim suis fratribus exhibuerunt qualia de domini mensa pariter acceperunt
Gregorius
Qui vero tranquillitatis tempore non dat pro Deo tunicam suam, qualiter in persecutione daturus est animam suam? Virtus ergo caritatis ut invicta sit in perturbatione, nutriatur per misericordiam in tranquillitate
Augustinus de Trin
Ex una autem eademque caritate Deum proximumque diligimus; sed Deum propter Deum, nos autem et proximum propter Deum. Cum ergo duo sint praecepta caritatis, in quibus tota lex pendet et prophetae, dilectio Dei et proximi; non immerito plerumque Scriptura pro utroque unum ponit: quia qui diligit Deum, consequens est ut faciat quae praecepit Deus; consequens ergo est ut proximum diligat, quia et hoc praecepit Deus; unde et hic sequitur vos amici mei estis, si feceritis quae ego praecipio vobis
Gregorius Moralium
Amicus quippe quasi animae custos dicitur: unde non immerito qui voluntatem Dei custodire in praeceptis illius dicitur, eius amicus vocatur
Augustinus in Ioannem
Magna dignatio. Cum servus bonus esse non possit, si praecepta domini sui non fecerit; hinc amicos suos voluit intelligi, unde boni servi possunt probari. Potest igitur esse et servus et amicus qui servus est bonus. Quomodo autem intellecturi sumus et servum et amicum esse servum bonum, declarat cum subdit iam non dicam vos servos, quia servus nescit quid faciat dominus eius. Itaque tunc servi non erimus quando boni servi fuerimus. Numquid servo bono et probato dominus eius non etiam sua secreta committit? Sed sicut sunt duo timores, sic sunt duae servitutes. Est timor quem perfecta caritas mittit foras, in quo etiam est servitus simul foras cum ipso timore mittenda; et est alius timor castus, permanens in saeculum saeculi. Ad primam ergo servitutem servos pertinentes intuebatur dominus dicens iam non dicam vos servos, quia servus nescit quid faciat dominus eius: non ille utique servus ad timorem pertinens castum, cui dicitur: euge, serve bone (...) intra in gaudium domini tui; sed ille servus pertinens ad timorem foras a caritate mittendum, de quo alibi dicitur: servus non manet in domo in aeternum: filius autem manet in aeternum. Quoniam itaque dedit nobis potestatem filios Dei fieri, ut miro modo servi, non servi esse possimus, hoc dominum facere scimus. Hoc servus ille nescit, qui nescit quid faciat dominus eius; et cum aliquid boni facit, sic extollitur quasi hoc ipse faciat, et non dominus eius; et in se, et non in domino gloriatur. Sequitur vos autem dixi amicos, quia omnia quaecumque audivi a patre meo, nota feci vobis
Theophylactus
Quasi dicat: servus non novit consilia sui domini; vos autem cum amicos reputem, secreta mea vobis communicavi
Augustinus in Ioannem
Quo autem pacto intellecturi sumus, omnia eum nota fecisse discipulis quaecumque audivit a patre, cum propterea multa non dicat eis quia scit eos modo portare non posse? Sed omnia se nota fecisse discipulis dicit, quae se novit nota esse facturum in illa plenitudine, de qua dicit apostolus: tunc cognoscam sicut et cognitus sum. Sicut enim mortalitatem carnis et salutem animarum futuram expectamus, ita omnium notitiam quaecumque unigenitus audivit a patre, futuram expectare debemus
Gregorius in Evang
Vel omnia quae audivit a patre, quae nota fieri voluit servis suis, sunt gaudia internae caritatis et festa supernae patriae, quae nostris quotidie mentibus per aspirationem sui amoris imprimit: dum enim audita superna caelestia amamus, amata iam novimus, quia amor ipse notitia est. Omnia ergo nota eis fecerat, quia a terrenis desideriis immutati, amoris summi facibus ardebant
Chrysostomus in Ioannem
Vel omnia dicit quaecumque eos audire oportebat. Per hoc autem quod dicit se audisse, ostendit quod nihil alienum loquitur, sed quae patris
Gregorius
Sed quisque ad hanc pervenit dignitatem ut amicus Dei vocetur, dona quae percipit super se, non suis meritis tribuat; unde subditur non vos me elegistis, sed ego elegi vos
Augustinus in Ioannem
Haec est ineffabilis gratia: quid enim eramus quando Christum nondum elegeramus, nisi iniqui et perditi? Neque enim credideramus in eum, ut eligeret nos: nam si credentes elegit, eligentes elegit. Hic certe vacat vana illorum ratio qui ideo nos dicunt electos ante mundi constitutionem, quia praescivit nos Deus futuros bonos, non seipsum nos facturum bonos: quoniam si propterea nos elegisset quia bonos futuros esse praescierat, simul etiam praescisset quod eum nos fuissemus prius electuri: non enim aliter possumus esse boni; nisi forte dicendus est bonus qui non elegit bonum. Quid ergo elegit in non bonis? Non est ut dicas: ideo electus sum quia iam credebam; si enim credebas in eum, iam elegeras eum. Nec est ut dicas: antequam crederem iam bona operabar, ideo electus sum. Quid enim est boni operis ante fidem? Quid ergo dicturi sumus, nisi quia mali eramus, et electi sumus ut boni per gratiam nos eligentis essemus?
Augustinus de Praedest. Sanct
Electi sunt itaque ante mundi constitutionem ea praedestinatione in qua Deus sua futura facta praescivit; electi autem de mundo ea vocatione qua Deus id quod praedestinavit implevit: quos enim praedestinavit, hos et vocavit
Augustinus in Ioannem
Et videte quemadmodum non eligat bonos, sed quos elegit, faciat bonos; nam sequitur et posui vos ut eatis et fructum afferatis. Iste est fructus de quo iam dixerat: sine me nihil potestis facere. Ipse est via, in qua nos posuit, ut eamus
Gregorius
Posui ergo vos, scilicet ad gratiam plantavi, ut eatis volendo, quia velle iam mente ire est; et fructum afferatis operando. Qualem vero fructum afferre debeant significat cum addit et fructus vester maneat: omne enim quod secundum praesens saeculum laboramus, vix usque ad mortem sufficit: mors namque interveniens fructum nostri laboris abscindit. Quod vero pro aeterna vita agitur, etiam post mortem servatur; et tunc apparere incipit, cum laborum carnalium fructus coeperit non videri. Tales ergo fructus operemur qui maneant, qui, cum mors cuncta interimat, ipsi exordium a morte sumant
Augustinus
Dilectio ergo est fructus noster; quae nunc est in desiderio, nondum in saturitate. Et ipso desiderio quodcumque petierimus in nomine unigeniti filii, dat nobis pater; unde sequitur ut quodcumque petieritis patrem in nomine meo, det vobis. Hoc petimus in nomine salvatoris quod pertinet ad rationem salutis
15:17
sant'Agostino † 430 d.C. Tract. lxxxvii. 1
Our Lord had said, I have ordained that ye should walk, and bring forth fruit. Love is this fruit. Wherefore He proceeds: These things I command you, that ye love one another. (Gal. 5:22) Hence the Apostle saith: The fruit of the Spirit is love; and enumerates all other graces as springing from this source. Well then doth our Lord commend love, as if it were the only thing commanded: seeing that without it nothing can profit, with it nothing be wanting, whereby a man is made good.
san Giovanni Crisostomo † 407 d.C. Hom. lxxvii. 2
Or thus: I have said that I lay down My life for you, and that I first chose you. I have said this not by way of reproach, but to induce you to love one another. Then as they were about to suffer persecution and reproach, He bids them not to grieve, but rejoice on that account: If the world hate you, ye know that it hated Me before it hated you: as if to say, I know it is a hard trial, but ye will endure it for My sake.
sant'Agostino † 430 d.C. Tract. lxxxvii. 2
For why should the members exalt themselves above the head? Thou refusest to be in the body, if thou art not willing, with the head, to endure the hatred of the world. For love’s sake let us be patient: the world must hate us, whom it sees hate whatever it loves; If ye were of the world, the world would love his own.
san Giovanni Crisostomo † 407 d.C. Hom. lxxvii. 2
As if Christ’s suffering were not consolation enough, He consoles them still further by telling them, the hatred of the world would be an evidence of their goodness; so that they ought rather to grieve if they were loved by the world: as that would be evidence of their wickedness.
sant'Agostino † 430 d.C. Tract. lxxxvii. 2
He saith this to the whole Church, which is often called the world; as, God was in Christ, reconciling the world unto Himself. (2 Cor. 5:19) The whole world then is the Church, and the whole world hateth the Church. The world hateth the world, the world in enmity, the world reconciled, the defiled world, the changed world. (Tract. lxxxviii. 4.). Here it may be asked, If the wicked can be said to persecute the wicked; e. g. if impious kings, and judges, who persecute the righteous, punish murderers and adulterers also; how are we to understand our Lord’s words, If ye were of the world, the world would love his own? In this way; The world is in them who punish these offences, and the world is in them who love them. The world then hates its own so far as it punishes the wicked, loves its own so far as it favours them. (Tract. lxxxvii. 4.). Again, if it be asked how the world loves itself, when it hates the means of its redemption, the answer is, that it loves itself with a false, not a true love, loves what hurts it; hates nature, loves vice. Wherefore we are forbidden to love what it loves in itself; commanded to love what it hates in itself. The vice in it we are forbidden, the nature in it we are commanded, to love. And to separate us from this lost world, we are chosen out of it, not by merit of our own, for we had no merits to begin with, not by nature which was radically corrupt, but by grace: But because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you.
san Gregorio Magno † 604 d.C. Hom. in Ezech. ix.
For the dispraise of the perverse, is our praise. There is nothing wrong in not pleasing those, who do not please God. For no one can by one and the same act please God, and the enemies of God. He proves himself no friend to God, who pleases His enemy; and he whose soul is in subjection to the Truth, will have to contend with the enemies of that Truth.
sant'Agostino † 430 d.C. Tract. lxxxviii. 1
Our Lord, in exhorting His servants to bear patiently the hatred of the world, proposes to them an example than which there can be no better and higher one, viz. Himself: Remember the word that I said unto you, The servant is not greater than his lord. If they have persecuted Me, they will also persecute you: if they have kept My saying, they will keep yours also.
La Glossa
They observed1 it in order to calumniate it, as we read in the Psalms, The ungodly seeth2 the righteous.
Teofilatto † 1107
Or thus: If, Me says, they have persecuted your Lord, much more will they persecute you; if they had persecuted Him, but kept His commandments, they would keep yours also.
san Giovanni Crisostomo † 407 d.C.
As if He said, Ye must not be disturbed at having to share My sufferings; for ye are not better than I.
sant'Agostino † 430 d.C. Tract. lxxxviii. 1
The servant is not greater than his Lord. Here the servant is the one who has the purified fear, which abideth for ever.
san Giovanni Crisostomo † 407 d.C. Hom. lxxvii. 2
Then follows another consolation, viz. that the Father is despised and injured with them: But all these things will they do unto you for My name’s sake, because they know not Him that sent Me.
sant'Agostino † 430 d.C. Tract. lxxxviii. 2
All these things, viz. what He had mentioned, that the world would hate them, persecute them, despise their word. For My Name’s sake, i. e. in you they will hate Me, in you persecute Me, your word they will not keep, because it is mine. They who do these things for His name’s sake are as miserable, as they who suffer them are blessed: except when they do them to the wicked as well; for then both they who do, and they who suffer, are miserable. But how do they do all these things for His name’s sake, when they do nothing for Christ’s name’s sake, i. e. for justice sake? We shall do away with this difficulty, if we take the words as applying to the righteous; as if it were, All these things will ye suffer from them, for My name’s sake. If, for My name’s sake, mean this, i. e. My name which they hate in you, justice which they hate in you; of the good, when they persecute the wicked, it may be said in the same way, that they do so both for righteousness’ sake, which they love, which love is their motive in persecuting, and for unrighteousness’ sake, the unrighteousness of the wicked, which they hate. Because they know not Him that sent Me, i. e. know not according to that knowledge of which it is said, To know Thee is perfect righteousness. (Wisd. 15:3)
Il testo latino
Augustinus in Ioannem
Dixerat dominus: posui vos ut eatis et fructum afferatis: caritas autem fructus noster est: de hoc itaque fructu mandans nobis, dicit haec mando vobis ut diligatis invicem. Unde et apostolus: fructus, inquit, spiritus caritas, ac deinde cetera tamquam ex isto capite exorta et religata contexuit. Merito itaque sic dilectionem saepe commendat tamquam sola praecipienda sit, sine qua non possunt prodesse cetera bona, et quae non potest haberi sine ceteris bonis, quibus homo efficitur bonus
Chrysostomus in Ioannem
Vel aliter continua. Dixi quoniam animam meam pro vobis pono, et quia primum vos elegi. Haec autem omnia non exprobrans dixi, sed ad dilectionem vos inducens ut diligatis invicem. Deinde, quia persecutionem pati et a multis exprobrari difficile erat, ostendit consequenter quod non dolere, sed laetari oportet; unde sequitur si mundus vos odit, scitote quia me priorem vobis odio habuit; quasi dicat: scio hoc esse durum, sed propter me patiemini
Augustinus in Ioannem
Cur enim se membra supra verticem extollunt? Recusas esse in corpore, si non vis mundi odium sustinere cum capite. Pro dilectione autem patienter debemus etiam mundi odium sustinere: necesse est enim ut nos oderit, quos cernit nolle quod diligit; unde sequitur si de mundo fuissetis, mundus quod suum erat diligeret
Chrysostomus
Quia enim propter Christum pati nondum erat eis sufficiens mitigationis causa; illa causa dimissa, hanc adiecit, ostendens quod hoc est virtutis argumentum a mundo odio haberi; unde dolere oporteret si a mundo diligeremini: hoc enim esset malitiae vestrae ostensivum
Augustinus
Universae autem hoc dicit Ecclesiae, quam plurimum mundi nomine appellat, sicut est illud: Deus erat in Christo, mundum reconcilians sibi. Totus ergo mundus Ecclesia est, et totus mundus odit Ecclesiam. Mundus igitur odit mundum, inimicus reconciliatum, inquinatus mundatum. Quaeri ergo potest: si etiam mali faciunt persecutionem malis, sicut impii reges et iudices cum essent persecutores piorum, utique et homicidas et adulteros puniebant; quomodo intelligendum est quod dominus ait si de mundo essetis, mundus quod suum erat diligeret? Nisi quia mundus est in eis a quibus talia scelera puniuntur, et mundus est in eis a quibus diliguntur. Mundus ergo odit quod suum est ex ea parte hominum qua sceleratis nocet, et diligit quod suum est ex ea parte qua ipsis favet. Si etiam quaeratur quomodo se diligat mundus qui odit modum redemptionis; diligit utique falsa dilectione, non vera: quoniam quod ei nocet hoc diligit: odit naturam, diligit vitium: unde et nos prohibemur diligere in illo quod ipse diligit, et iubemur diligere quod ipse odit in seipso. Vitium quippe in illo diligere prohibemur, iubemurque naturam. Ut autem de hoc mundo damnato non essent, electi sunt inde non meritis suis, quorum nulla bona praecesserant opera; non natura, quae tota fuerat in ipsa radice vitiata, sed gratia; unde sequitur quia vero de mundo non estis, sed ego elegi vos de mundo, propterea odit vos mundus
Gregorius super Ezech
Nam perversorum derogatio vitae nostrae approbatio est: quia iam ostenditur nos aliquid iustitiae habere, si illis displicere incipimus qui non placent Deo: nemo enim potest in una eademque re omnipotenti domino atque eius hostibus gratus existere: nam se Deo amicum denegat qui eius placet inimico; et inimicis veritatis adversabitur qui eidem veritati in mente subiugabitur
Augustinus
Exhortans autem dominus suos servos ad mundi odia perferenda patienter, nullum eis maius et melius quam de seipso proponit exemplum; unde sequitur mementote sermonis mei quem ego dixi vobis: non est servus maior domino suo. Si me persecuti sunt, et vos persequentur; si sermonem meum servaverunt, et vestrum servabunt
Glossa
Idem observaverunt ut calumniarentur, iuxta illud: observabit peccator iustum
Theophylactus
Vel aliter. Si dominum, inquit, persecuti sunt, vos etiam servos multo magis; si non persecuti fuissent, sed sermonem custodivissent, vestrum etiam custodirent
Chrysostomus in Ioannem
Quasi dicat: non vos turbari oportet, si communicabitis meis passionibus: quia vos non estis me potiores
Augustinus
Hic autem ubi dicitur non est servus maior domino, illum significat servum pertinentem ad timorem castum, qui permanet in saeculum saeculi
Chrysostomus
Deinde et aliam mitigationem ponit, quoniam et pater cum eis contumeliam patitur, cui iniuriantur; unde sequitur sed haec omnia facient vobis propter nomen meum
Augustinus
Quae omnia nisi quae dixit, quod odio habebunt, et persequentur, sermonemque contemnent? Quid est autem aliud dicere propter nomen meum, quam me in vobis odio habebunt, me in vobis persequentur, et sermonem vestrum, quia meus est, ideo non servabunt? Tanto igitur miseriores qui propter hoc nomen ista faciunt, quanto beatiores qui propter hoc nomen ista patiuntur. Faciunt autem et ista malis; sed utrique miseri, et qui faciunt, et qui patiuntur. Quomodo autem hoc erit verum haec omnia facient vobis propter nomen meum, cum illi non propter nomen Christi faciant, hoc est propter iustitiam, sed propter iniquitatem suam? Haec quaestio ita solvitur, si totum referatur ad iustos, tamquam dictum sit: haec patiemini ab eis propter nomen meum. Si autem propter nomen meum sic accipitur, idest quod in vobis oderunt, et propter iustitiam quam in vobis oderunt: similiter recte dici possunt et boni, cum persecutionem faciunt malis, et propter iustitiam facere, quam diligendo persequuntur malos; et propter iniquitatem, quam oderunt in ipsis malis. Quod autem addit quia nesciunt eum qui misit me, secundum eam scientiam dictum est qua dicitur: scire te, sensus est consummatus
15:22
san Giovanni Crisostomo † 407 d.C. Hom. lxxvii. 2
Then by way of another consolation, He declares the injustice of these persecutions both towards Him and them: If I had not come and spoken unto them, they had not had sin.
sant'Agostino † 430 d.C. Tract. lxxxix. 1
Christ spoke to the Jews only, not to any other nation. In them then was that world which hated Christ and His disciples; and not only in them, but in us also. Were the Jews then without sin before Christ came in the flesh, because Christ had not spoken to them? By sin here He means not every sin, but a certain great sin, which includes all, and which alone hinders the remission of other sins, viz. unbelief. They did not believe in Christ, who came that they might believe on Him. This sin then they would not have had, had not Christ come; for Christ’s advent, as it was the salvation of the believing, so was the perdition of the unbelieving. But now they have no cloke for their sin. If those to whom Christ had not come or spoken, had not an excuse (πρόφασιν, excusationem Vulg. cloke E. T.) for their sin, why is it said here that these had no excuse, because Christ had come and spoken to them? If the first had excuse, did it do away with their punishment altogether, or only mitigate it? I answer, that this excuse covered, not all their sin, but only this one, viz. that they did not believe in Christ. But they are not of this number to whom Christ came by His disciples: they are not to be let off with a lighter punishment, who altogether refused to receive Christ’s love, and, as far as concerned them, wished its destruction. This excuse they may have who died before they heard of Christ’s Gospel; but this will not shield them from damnation. For whoever are not saved in the Saviour, who came to seek what was lost, shall without doubt go to perdition: though some will have lighter, others severer punishments. He perishes to God, who is punished with an exclusion from that happiness which is given to the saints. But there is as great a diversity of punishments, as there is of sins: though how this is settled is a matter known to the Divine Wisdom indeed, but too deep for human conjecture to examine or pronounce upon.
san Giovanni Crisostomo † 407 d.C. Hom. lxxvii. 2
As the Jews persecuted Him out of professed regard for the Father, He takes away this excuse: He that hateth Me, hateth My Father also.
Alcuino † 804 d.C.
For as he who loves the Son, loves the Father also, the love of the Father being one with that of the Son, even as their nature is one: so he who hateth the Son, hateth the Father also.
sant'Agostino † 430 d.C. Tr. xc. 1
But He has just said, Because they know not Him that sent Me. How could they hate one whom they did not know? For if they hated God, believing Him to be something else, and not God, this was not hatred of God. In the case of men, it often happens that we hate or love persons whom we have never seen, simply in consequence of what we have heard of them. But if a man’s character is known to us, he cannot properly be said to be unknown. And a man’s character is not shewn by his face, but by his habits and way of life: else we should not be able to know ourselves, for we cannot see our own face. But history and fame sometimes lie; and our faith is imposed upon. We cannot penetrate into men’s hearts; we only know that such things are right, and others wrong; and if we escape error here, to be mistaken in men is a venial matter. A good man may hate a good man ignorantly, or rather love him ignorantly, for he loves the good man, though he hates the man whom he supposes him to be. A bad man may love a good man, supposing him to be a bad man like himself, and therefore not, properly speaking, loving him, but the person whom he takes him to be. And in the same way with respect to God. If the Jews were asked whether they loved God, they would reply that they did love Him, not intending to lie, but only being mistaken in so saying. For how could they who hated the Truth, love the Father of the Truth? They did not wish their actions to be judged, and this the Truth did. They hated the Truth then, because they hated the punishment which He would inflict upon such as they. But at the same time they did not know that He was the Truth, who came to condemn them. They did not know that the Truth was born of God the Father, and therefore they did not know God the Father Himself. Thus they both hated, and also knew not, the Father.
san Giovanni Crisostomo † 407 d.C. Hom. lxxvii. 2
Thus then they have no excuse, He says; I gave them doctrine, I added miracles, which, according to Moses’ law, should convince all if the doctrine itself is good also: If I had not done among them the works that none other man did, they had not had sin.
sant'Agostino † 430 d.C. Tr. xci. 1
The sin of not believing Him, notwithstanding His doctrine and His miracles. But why does He add, Which none other man did? Christ did no work greater than the raising of the dead, which we know the ancient Prophets did before Him. Is it that He did some things which no one else did? But others also did what neither He nor any one else did. True: yet none of the ancient prophets, that we read of, healed so many bodily defects, sicknesses, infirmities. For to say nothing of single cases, Mark says, that whithersoever He entered, into villages, or cities, or country, they laid the sick in the streets, and besought Him that they might touch if it were but the border of His garment: and as many as touched Him were made whole. (Mark 6:56) Such works as these no one else had done in them. In them, meaning, not amongst them, or before them, but within them. But even where particular works, like some of these, had been done before, whoever worked such did not really do them; for He did them through them; whereas He performs these miracles by His own power. For even if the Father or the Holy Spirit did them, yet it was none other than He; for the Three Persons are of one substance. For these benefits then they ought to have returned Him not hatred, but love. And this He reproaches them with; But now they have both seen and hated both Me and My Father.
san Giovanni Crisostomo † 407 d.C. Hom. lxxvii. 1
And that the disciples may not say, Why then hast Thou brought us into such difficulties? Couldest not thou foresee the resistance and hatred we should meet with, He quotes the prophecy: But this cometh to pass, that the word might be fulfilled that is written in their law, They hated Me without a cause.
sant'Agostino † 430 d.C. xv. de Trin. c. xvii
Under the name of the Law, the whole of the Old Testament is included: and therefore our Lord says here, That is written in their law; the passage being in the Psalms.
sant'Agostino † 430 d.C. Tr. xci. 4
Their law, He says, not as made by them, but as given to them. A man hates without a cause, who seeks no advantage from his hatred. Thus the ungodly hate God; the righteous love Him, i. e. looking for no other good but Him: He is their all in all.
san Gregorio Magno † 604 d.C. xxv. Moral.
It is one thing not to do good, another to hate the teacher of goodness; as there is a difference between sudden and deliberate sins. Our state generally is that we love what is good, but from infirmity cannot perform it. But to sin of set purpose, is neither to do nor to love what is good. As then it is sometimes a heavier offence to love than to do, so is it more wicked to hate justice than not to do it. There are some in the Church, who not only do not do what is good, but even persecute it, and hate in others what they neglect to do themselves. The sin of these men is not that of infirmity or ignorance, but deliberate wilful sin.
Il testo latino
Chrysostomus in Ioannem
Ponit iterum dominus aliam discipulorum mitigationem, ostendens quoniam iniuste et in ipsum, et in discipulos talia operabuntur; unde dicitur si non venissem et locutus eis non fuissem, peccatum non haberent
Augustinus in Ioannem
Iudaeis locutus est Christus, non aliis gentibus. In eis ergo voluit intelligi mundum, qui odit Christum et discipulos eius; immo vero non eos solos, sed nos quoque ad eundem mundum pertinere monstravit. Numquid ergo sine peccato erant Iudaei, quibus Christus locutus est, antequam Christus in carne venisset? Sed magnum quoddam peccatum, non omne peccatum sub generali nomine vult intelligi: hoc est enim peccatum quo tenentur cuncta peccata, quod unusquisque si non habeat, dimittuntur ei cuncta peccata; hoc autem est, quia non crediderunt in Christum, qui propterea venit ut credatur in eum. Hoc ergo peccatum, si non venisset, non utique haberent: adventus enim eius quantum credentibus salutaris, tantum non credentibus exitialis factus est. Sequitur nunc autem excusationem non habent de peccato suo. Si autem hi ad quos non venit Christus, nec locutus est eis, excusationem non habent de peccato suo; cur hic dictum est, propterea istos non habere, quia venit et locutus est eis? Si autem habent, utrum ad hoc habent ut a poenis alienentur, aut ut mitius puniantur? Ad haec inquisita respondeo, eos habere excusationem, non de omni peccato suo, sed de hoc peccato suo, quo in Christum non crediderunt. Sed non in eo sunt numero illi ad quos per discipulos venit: non sunt enim in poena leviori ponendi qui omnino legem Christi accipere noluerunt, et eam, quantum ad ipsos attinet, omnino nullam esse voluerunt. Hanc etiam excusationem possunt habere qui priusquam Evangelium Christi audirent, vitae huius fine praeventi sunt; sed non ideo possunt effugere damnationem. Quicumque enim homines, nisi in eo salvatore salventur qui venit quaerere quod perierat, ad perditionem sine dubio pertinebunt. Quamvis dici possit, alios leviores, alios graviores poenas passuros. Ille enim perire Deo dicitur, qui ab illa beatitudine quam dat sanctis suis, per supplicium separatur. Tanta est autem diversitas suppliciorum, quanta est diversitas peccatorum: quae quomodo se habeat, altius iudicat sapientia divina, quam coniectura scrutatur aut effatur humana
Chrysostomus
Quia vero hinc inde causabantur, quoniam propter patrem eum persequebantur, destruens eorum excusationem, dicit qui me odit, et patrem meum odit
Alcuinus
Sicut enim qui diligit filium, diligit et patrem, quia una est dilectio patris et filii, sicut una natura; ita et qui odit filium, odit patrem
Augustinus in Ioannem
Sed cum superius dixerit: nesciunt eum qui me misit, quomodo possunt odisse quem nesciunt? Si enim Deum, non quod est ipse, sed nescio quid aliud eum suspicantur aut credunt, non utique ipsum oderunt. Et de hominibus quidem fieri potest ut eos saepe quos numquam vidimus oderimus vel diligamus, fama de aliquo sermocinante vel bene vel male. Sed quomodo de quo natura nobis intimatur, dicendus est ignotus? Non enim eius facie corporali nobis intimatur; sed tunc nobis ad cognitionem patet quando eius mores et vita non latent: alioquin nec seipsum nosse quisquam potest, qui videre faciem suam non potest. Sed plerumque in eis nostra credulitas fallitur: quia nonnunquam et historia, et multo magis fama mentitur. Pertinet autem ad nos ut, quia non possumus hominum indagare conscientiam, de ipsis rebus habeamus veram certamque sententiam. Quando ergo non erratur in rebus, ut recta sit improbatio vitiorum, virtutumque approbatio; si erratur in hominibus, venialis est humana tentatio. Proinde, sicut fieri potest ut homo bonus hominem bonum oderit, nesciens, non ipsum, sed quod putat esse ipsum; vel potius diligat nesciens, cum bonum diligit, quod est ille; ita fieri potest ut homo iniustus hominem oderit iustum; et tamen dum eum credit iniustum, diligat non ipsum, sed quod putat esse ipsum; quemadmodum autem homines, sic et Deum. Deinde, si interrogarentur Iudaei utrum diligerent Deum, se diligere responderent, non ex animo mentientes, sed errando potius opinantes: quomodo enim diligerent patrem veritatis qui habent odio veritatem? Nolunt enim sua facta damnari; et hoc habet veritas. Tantum igitur oderunt veritatem quantum oderunt suas poenas, quas talibus irrogat. Nesciunt autem illam esse veritatem, quae tales quales ipsi sunt damnat; ac per hoc quia veritatem, qua iudicante damnantur, de patre Deo natam nesciunt, etiam ipsum et nesciunt et oderunt
Chrysostomus
Sic igitur non habent, inquit, excusationem, per hoc quod eam quae a sermonibus doctrinam tribuebam, sed et eam quae ab operibus adieci, secundum Moysi legem, qui ab eo qui hoc facit, persuaderi universos iussit; cum ad pietatem ducat, et miracula tribuat. Unde subdit si opera non fecissem in eis quae nemo alius fecit, peccatum non haberent
Augustinus in Ioannem
Hoc scilicet peccatum quo in eum loquentem et operantem non crediderunt. Sed quid est quod addidit quae nemo alius fecit? Nulla quippe in operibus Christi videntur esse maiora quam suscitatio mortuorum, quod scimus etiam antiquos fecisse prophetas. Fecit tamen aliqua Christus quae nemo alius fecit. Sed respondetur nobis, et alios fecisse quae nec ipse nec alius fecit. Sed quod tam multa vitia et malas valetudines vexationesque mortalium tanta potestate sanaret, nullus omnino legitur antiquorum. Ut enim taceatur quod iubendo, sicut occurrebant, salvos singulos fecit: Marcus dicit quod quocumque introibat in vicos vel in villas aut in civitates, in plateis ponebant infirmos, et deprecabantur, ut vel fimbriam vestimenti eius tangerent; et quotquot tangebant eum, salvi fiebant. Haec nemo alius fecit in eis. Sic enim intelligendum est quod ait in eis, non inter eos vel coram eis, sed prorsus in eis: quia sanavit eos. Nemo tamen alius fecit quicumque talia opera in eis fecit: quoniam quisquis alius homo aliquid eorum fecit, ipso faciente facit; haec autem ipse non illis facientibus fecit. Sed haec etsi pater aut spiritus sanctus fecit, nemo alius fecit, quia totius Trinitatis una substantia est. His ergo beneficiis amorem, non odium retribuere debuerunt; et hoc eis exprobrans, adiungit dicens nunc autem viderunt et oderunt me et patrem meum
Chrysostomus
Hoc autem dicit, ne discipuli dicant: cur igitur intra tot nos induxisti mala? Nonne praelia et odium praevidisti? Sed et prophetiam inducit, cum subdit sed ut adimpleatur sermo qui in lege eorum scriptus est: quia odio habuerunt me gratis
Augustinus de Trin
Legis nomine aliquando simul omnia veteris testamenti sanctarum Scripturarum significantur eloquia: et ita dominus hic dicit in lege eorum scriptus est, cum legatur in Psalmis
Augustinus in Ioannem
Eorum autem legem dicit, non ab ipsis inventam, sed ipsis datam. Gratis odit qui nullum ex odio commodum quaerit, vel incommodum fugit: sic oderunt Deum impii, sic diligunt iusti, ut alia praeter illum bona non expectent: quoniam ipse erit in omnibus omnia
Gregorius Moralium
Aliud est autem bona non facere, aliud bonorum odisse doctorem: sicut aliud est ex praecipitatione, aliud ex deliberatione peccare. Ex infirmitate enim plerumque solet accidere amare bonum, sed implere non posse. Ex studio autem peccare, est bonum nec facere nec amare. Sicut ergo nonnumquam gravius est peccatum diligere quam perpetrare, ita nequius est odisse iustitiam quam non fecisse. Sunt ergo nonnulli in Ecclesia, qui non solum bona non faciunt, sed etiam persequuntur; et quae ipsi facere negligunt, etiam in aliis detestantur. Horum peccatum non ex infirmitate aut ignorantia, sed ex solo studio perpetratur
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san Giovanni Crisostomo † 407 d.C. Hom. lxxvii. 2
The disciples might say, If they have heard words from Thee, such as none other hath spoken, if they have seen works of Him, such as none other hath done, and yet have not been convinced, but have hated Thy Father, and Thee with Him, why dost Thou send us to preach? How shall we be believed? Such thoughts as these He now answers: But when the Comforter is come, Whom I will send unto you from the Father, even the Spirit of Truth which proceedeth from the Father, he shall testify of Me.
sant'Agostino † 430 d.C. Tr. xcii. 2
As if He said, Seeing Me, they hated and killed Me: but the Comforter shall give such testimony concerning Me, as shall make them believe, though they see Me not. And because He shall testify, ye shall testify also: And ye also shall bear witness: He will inspire your hearts, and ye shall proclaim with your voices. And ye will preach what ye know; Because ye have been with Me from the beginning; which now ye do not do, because ye have not yet the fulness of the Spirit. But the love of God shall then be shed abroad in your hearts by the Spirit which shall be given you, and shall make you confident witnesses to Me. The Holy Spirit by His testimony made others testify; taking away fear from the friends of Christ’s, and converting the hatred of His enemies into love.
Didimo il Cieco † 398 d.C. Didym. De Spir. Sanct.
The Holy Spirit He calls the Comforter, a name taken from His office, which is not only to relieve the sorrows of the faithful, but to fill them with unspeakable joy. Everlasting gladness is in those hearts, in which the Spirit dwells. The Spirit, the Comforter, is sent by the Son, not as Angels, or Prophets, or Apostles, are sent, but as the Spirit must be sent which is of one nature with the Divine wisdom and power that sends Him. The Son when sent by the Father, is not separated from Him, but abides in the Father, and the Father in Him. In the same way the Holy Spirit is not sent by the Son, and proceedeth from the Father, in the sense of change of place. For as the Father’s nature, being incorporeal, is not local, so neither hath the Spirit of truth, Who is incorporeal also, and superior to all created things, a local nature.
san Giovanni Crisostomo † 407 d.C. Hom. lxxvii. 3
He calls Him not the Holy Spirit, but the Spirit of truth, to shew the perfect faith that was due to Him. He knew that He proceedeth from the Father, for He knew all things; He knew where He Himself came from, as He says of Himself above, I know whence I came, and whither I go. (John 8:14)
Didimo il Cieco † 398 d.C. ut sup.
He does not say, from God, or, from the Almighty, but, from the Father: because though the Father and God Almighty are the same, yet the Spirit of truth properly proceeds from God, as the Father, the Begetter. The Father and the Son together send the Spirit of truth: He comes by the will both of the Father and the Son.
Teofilatto † 1107
Elsewhere He says that the Father sends the Spirit; now He says He does: Whom I will send unto you; thus declaring the equality of the Father and the Son. That He might not be thought however to be opposed to the Father, and to be another and rival source, as it were, of the Spirit, He adds, From the Father; i. e. the Father agreeing, and taking an equal part in sending Him. When it is said that He proceedeth, do not understand His procession to be an external mission, such as is given to ministering spirits, but a certain peculiar, and distinct procession, such as is true of the Holy Spirit alone. To proceed is not the same as being sent, but is the essential nature of the Holy Ghost, as coming from the Father.
sant'Agostino † 430 d.C. Tr. xcix. 6, et sq.
If it be asked here whether the Holy Ghost proceeds from the Son also, we may answer thus: The Son is the Son of the Father alone, and the Father is the Father of the Son only; but the Holy Spirit is not the Spirit of one, but of both; since Christ Himself saith, The Spirit of your Father which speaketh in you. (Matt. 10:20) And the Apostle says, God hath sent the Spirit of His Son into your hearts. (Gal. 4:6) This indeed, I think, is the reason why He is called peculiarly the Spirit. For both of the Father and the Son separately we may pronounce, that each is a Spirit. But what each is separately in a general sense, He who is not either one separately, but the union of both, is spiritually. But if the Holy Spirit is the Spirit of the Son, why should we not believe that He proceeds from the Son? Indeed if He did not proceed from the Son, Christ would not after the resurrection have breathed on His disciples, and said, Receive ye the Holy Ghost. (John 20:29) This too is what is meant by the virtue which went out of Him, and healed all. (Luke 6.) If the Holy Ghost then proceeds both from the Father and the Son, why does Christ say, Who proceedeth from the Father? He says it in accordance with His general way of referring all that He has to Him from whom He is; as where He says, My doctrine is not Mine, but His that sent Me. If the doctrine was His, which He says was not His own, but the Father’s, much more does the Holy Spirit proceed from Him, consistently with His proceeding from the Father. From whom the Son hath His Godhead, from Him He hath it that the Holy Ghost proceedeth from Him. And this explains why the Holy Ghost is not said to be born, but to proceed. For if He were born, He would be the Son of both Father and Son, an absurd supposition; for if two together have a Son, those two must be father and mother. But to imagine any such relation as this between God the Father, and God the Son, is monstrous. Even the human offspring does not proceed from father or mother at the same time; when it proceeds from the father, it does not proceed from the mother. Whereas the Holy Spirit does not proceed from the Father into the Son, and from the Son into the creature to be sanctified; but proceeds from Father and Son at once. And if the Father is life, and the Son is life, so the Holy Ghost is life also. Just then as the Father when He had life in Himself, gave also to the Son to have life in Himself; so He gave to the Son also that life should proceed from Him, even as it proceeded from Himself.
Il testo latino
Chrysostomus in Ioannem
Possent discipuli domino dicere: si verba a te audierunt quae nullus dixit; si opera viderunt quae nullus alius fecit, et tamen non profuerunt; si oderunt et patrem tuum et te cum eo, cuius gratia nos mittis, qualiter digni fide erimus? Ne igitur haec cogitantes turbentur, consolationem inducit, dicens cum autem venerit Paraclitus, quem ego mittam vobis a patre, spiritum veritatis, qui a patre procedit, ille testimonium perhibebit de me
Augustinus in Ioannem
Tamquam diceret: odio me habuerunt et occiderunt videntes: sed tale de me testimonium Paraclitus perhibebit, ut eos faciat in me credere non videntes: et quia ille perhibebit, et vos perhibebitis; unde sequitur et vos testimonium perhibebitis. Ille cordibus vestris inspirando, vos vocibus vestris sonando; unde poteritis praedicare quod nostis quia ab initio mecum estis: quod modo non facitis, quia illius spiritus plenitudo nondum adest vobis. Dabit enim vobis fiduciam testimonium perhibendi caritas Dei diffusa in cordibus vestris per spiritum sanctum qui dabitur vobis. Ille quippe testimonium perhibens, et testes fortissimos faciens, abstulit amicis Christi timorem, et inimicorum odium convertit in amorem
Didymus de spiritu sancto
Spiritum autem sanctum venientem consolatorem dicit, ab operatione ei nomen imponens: quia non solum eos quos se dignos esse reperit, ab omni perturbatione reddit alienos, verum incredibile quoddam gaudium eis tribuit: sempiterna quippe laetitia in eorum corde versatur quorum spiritus sanctus habitator est. Iste spiritus consolator a filio mittitur, non secundum Angelorum aut prophetarum aut apostolorum ministerium, sed ut mitti decet a sapientia et virtute spiritum Dei indivisam habentem cum eadem sapientia et virtute naturam. Etenim filius missus a patre non separatur atque disiungitur ab eo, manens in illo, et habens illum in semetipso. Qui spiritus sanctus supradicto modo missus a filio, de patre egreditur, non aliunde ad alia transmigrans. Quomodo enim pater non consistit in loco, cum ultra omnem corporum sit naturam; ita et spiritus veritatis nequaquam locorum fine clauditur, cum sit incorporalis, et excedens universam creaturarum essentiam
Chrysostomus
Propterea vero non spiritum sanctum, sed spiritum veritatis eum vocavit, ut ostendat quod erit fide dignus. Dicit autem quod a patre procedit, quia omnia certissime novit, quemadmodum ipse ait de seipso: quoniam novi unde venio et quo vado
Didimo il Cieco
Sed cum posset dicere: a Deo, sive: omnipotente, potente, nihil horum tetigit; sed ait a patre, non quod pater a Deo omnipotente sit alius; sed secundum proprietatem patris intellectum parientis, egredi ab eo dicitur spiritus veritatis. Mittente autem filio spiritum veritatis, simul mittit et pater, cum eadem voluntate patris et filii, spiritus veniat
Theophylactus
Et alias quidem patrem dicit mittere spiritum; nunc autem cum se missurum dixit, aequipollentiam denotat. Ne autem censeretur reniti contra patrem, velut ab alia potestate transmittens spiritum, addidit a patre; quasi acceptante patre, et pariter destinante. Cum autem audis quod procedit, ne intelligas processum missionem esse illatam extrinsecus, qua mittuntur administratorii spiritus; sed quoddam differens, et exceptae actionis proprium processum appellat uni principali spiritui attributum: originalis enim consistentia spiritus est processus. Non ergo procedere pro mittere sumendum est, sed ex patre naturalem essentiam obtinere
Augustinus in Ioannem
Hic aliquis forsitan quaerit utrum et a filio procedat spiritus sanctus: filius enim solius patris est filius, et pater solius filii est pater: spiritus autem sanctus non est unius eorum spiritus, sed amborum, quandoquidem dicit ipse Christus: spiritus patris vestri qui loquitur in vobis; et dicit apostolus: misit Deus spiritum filii sui in corda vestra. Nec ob aliud aestimo ipsum proprie vocari spiritum, cum etiam si de singulis interrogemur, non possimus nisi et patrem et filium spiritum dicere. Quod ergo communiter vocantur et singuli, hoc proprie vocari oportuit eum qui non est unus eorum, sed in quo communitas apparet eorum amborum. Cur ergo non credamus quod etiam de filio procedat spiritus sanctus, cum filii quoque ipse sit spiritus? Si enim ab eo non procederet, non post resurrectionem discipulis suis insufflasset, dicens: accipite spiritum sanctum. De hac quoque virtute credendus est dicere Evangelista: virtus de illo exibat, et sanabat omnes. Si ergo et de patre et de filio procedat spiritus sanctus, cur filius dixit de patre procedit, nisi quemadmodum solet ad eum referre et quod ipsius est de quo ipse est? Unde illud est quod ait: mea doctrina non est mea, sed eius qui me misit. Si igitur haec intelligatur eius doctrina, quam tamen dixit non suam, sed patris: quanto magis intelligendus est et de ipso procedere spiritus sanctus, ubi sic ait de patre procedit, ut non diceret: de me non procedit. A quo autem habet filius ut sit Deus, ab illo habet utique ut procedat ab eo spiritus sanctus. Hinc utcumque et illud intelligitur, cur non dicatur natus esse, sed potius procedere spiritus sanctus: quoniam si et ipse filius diceretur, amborum utique filius diceretur, quod absurdissimum est: filius quippe nullus est duorum, nisi patris et matris. Absit autem ut inter Deum patrem et Deum filium tale aliquid suspicemur, quia nec filius hominum simul ex patre et ex matre procedit; sed cum in matrem procedit ex patre, non tunc procedit et ex matre. Spiritus autem sanctus non de patre procedit in filium et de filio procedit ad sanctificandam creaturam; sed simul de utroque procedit. Neque enim possumus dicere quod non sit vita spiritus sanctus, cum vita pater, vita sit filius; ac per hoc sicut pater, cum habeat vitam in semetipso, dedit et filio vitam habere in semetipso, sic ei dedit vitam procedere de illo, sicut procedit et de seipso
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1. EGO SUM VITIS VERA. — Graece est geminus articulus, ἡ ἄμπελος ἡ ἀληθινή, id est illa vitis illa vera; Syrus, ego sum vitis illa veritatis. Proponit hic Christus parabolam vitis et palmitum, hoc scopo et fine, ut ex ea Apostolos doceat debere manere in sua fide et dilectione, nec ab ea discedere ob instantem passionem et mortem: sic enim fructum vitae aeternae sibi et aliis allaturos. Hunc esse scopum et fructum parabolae patet ex praeced. et seq., praesertim ex illo vers. 9: « Manete in dilectione mea. » Christus se comparat viti, non qua Deus est, ut volebat Arius, inde probans Filium esse Patre, utpote agricola, minorem, sed qua homo: sic enim homines ei inseruntur, quasi palmites; hi enim cum vite sunt ejusdem naturae et homogenei. Unde S. Hilarius, lib. IX De Trinit.: « Idcirco, ait, Christus carnem assumpsit, ut illi quasi viti nos homines carnei, quasi palmites inseri possemus. » Sed tamen caro Christi non haberet illam vim producendi palmites, id est fideles et sanctos omnis generis, nisi ei conjuncta esset divinitas, ideoque Cyrillus, lib. X, cap. xiii, ait Christum esse vitem ratione divinitatis. Et S. Augustinus, tract. 81: « Quamvis Christus vitis non esset, nisi homo esset; tamen istam gratiam palmitibus non praeberet, nisi Deus esset. » Quaeres, cur Christus potius viti se comparet, quam pomo, piro, nuci, alterive arbori? Respondet S. Athanasius, in Disput. contra Arium, et ex eo Ribera, Toletus et alii, ob multas vitis dotes, quibus aliis arboribus praecellit, quae optime Christo conveniunt, nimirum primo, propter fructuum copiam; est enim fecundissima inter omnes plantas: quod et David, Psal. cxxvii, significavit, dicens: « Uxor tua sicut vitis abundans; » secundo, propter suavitatem fructus, est enim dulcissimus et suavissimus; tertio, propter vinum, quod ex ejus fructu conficitur, quod laetificat cor, multosque parit effectus similes Christi adventus fructibus. Quarto etiam, quia inter omnes plantas maxime ramos diffundit et expandit, ut considerata trunci quantitate mirum in modum palmites extendat, in quo Ecclesiae extensio significatur, de qua Psal. lxxx, in figura illius populi dictum est: « extendit palmites suos usque ad mare, et usque ad flumen propagines ejus. » Quinto, vitis habet flores odoratos et folia latissima, quibus umbram facit; unde iis pira, poma, cerasa, pruna aliosque fructus contegere et mensae inferre solemus. Folia Christi sunt gratiae externae loquendi, praedicandi, conversandi, etc. Sexto, vitium principatus peculiaris est Italiae, ut eo omnium gentium bona vicisse videatur, ait Plinius, lib. XIV, in proœmio. Sic pariter vitis, id est Ecclesiae, principatum et Pontificatum tenet Roma. Septimo, tanto potentiora sentiuntur vina, quanto propior fuerit uva terrae, ait Plinius, lib. XVII, cap. xxii, sic Christi potentiam sensimus, dum ad terram descendit, et ex ea carnem assumpsit. Octavo, vetustioribus vitibus vinum melius; novellis copiosius, ait Plinius, lib. XVI, cap. xxvii. Rursum, vina nonnulla durant ducentos annos, tumque mellis asperi saporem habent, ait Plinius, lib. XIV, cap. iv. Herbipoli Reverendissimus D. Godefridus Episcopus gustandum mihi dedit vinum centum annorum. Hinc illud: « Vino vetere utere. » Sapientia enim est senum. Nono, raphanus et laurus odore aut succi mixtura laedunt vitem, ait Plinius, lib. XVII, cap. xxiv. Idem, lib. XX, cap. ix, docet brassicam viti esse inimicam. Brassicam, ait, vitis fugit, aut si fugere non potest, moritur: ex adverso arbor viti gratissima est populus, cui se alligat, et quasi maritat. Decimo, nec est ulli ligno aeternior materia, quam viti, ait Plinius, lib. XIV, cap. i. Undecimo, vitis sola bis parturit, cum primum emittit uvam, iterum cum digerit, ait Plinius, lib. XVI, cap. xxv. Rursum, vites nonnullae sunt biferae, aliae triferae. Duodecimo, Cato de cultura vitium ita praecipit: « Quam altissimam vineam facito alligatoque recte, dum ne nimium constringas, etc., » quae fuse recitat Plinius, lib. XVII, cap. xxii. Denique, vites multiplici, magna et assidua egent cultura; oportet enim eas fodere, plantare, statuminare, alligare, pastinare, ablaqueare, stercorare, putare, defrondere, etc. Sic multa, magna et continua cura eget Ecclesia et anima sancta, quae Christo quasi viti inseritur. Plures vitis dotes et analogias recensui, Ezech. xv, 2. Porro, propriae et potissimae causae sunt duae, cur Christus hic comparaverit se viti, non piro, nuci, alterive arbori. Prior est, quod jam recenter Christus Eucharistiam instituerat, ac sub specie vini Apostolis sanguinem suum bibendum dederat et fidelibus omnibus per omnia saecula bibendum reliquerat, ut eo quasi musto in amore ejus exardescerent et tentationes omnes superarent. Quocirca cum paulo ante monuisset Christus Apostolos, ut in dilectione ejus persisterent, etiamsi viderent eum prodi a Juda, capi, crucifigi et occidi; hinc jam idem hic inculcat per parabolam vitis, q. d. Sicut palmes semper inhaeret viti, nec ullo frigore, vento, fulmine, ab ea se divelli patitur, ut fructum ferat; sic et vos, o Apostoli, in mea dilectione persistite, nec ob meam passionem et mortem a mea fide et amore desciscite: sic enim fructum insignem et copiosum proferetis. Posterior causa est, quod Christus jam ibat ad passionem, crucem et mortem, quam optime repraesentat vitis per suas uvas: sicut enim e calcata uva exprimitur vinum praestans et sapidum; sic e calcato Christo in torculari crucis, expressus est sanguis, quo redemptus est mundus. Alludit ergo Christus ad illud, Gen. xlix, 11, a Jacobo de se praedictum: « Ligans ad vineam pullum suum, et ad vitem, o fili mi, asinam suam. Lavabit in vino stolam suam et in sanguine uvae pallium suum: pulchriores sunt oculi ejus vino. » Vide ibi dicta. Hinc S. Hilarius, lib. IX De Trinit.: « Ad consummanda, ait, passionis sacramenta exsurgens, corporeae assumptionis mysterium pandit, per quam et tanquam viti palmites insumus. » Glossa quoque sic exponit, q. d.: « Me praecedentem ad passionem debetis sequi, quia ego sum vitis, id est caput vestrum, ejusdem naturae vobiscum. » Vide S. Bernardum (si tamen ipse est auctor: nam stylus dissonat), tract. de Passione, hoc titulo: Ego sum vitis vera, qui totus est de hac re, ubi inter alia, cap. i, ait: Plantari solet vitis in terra, non seminari, translata de sua vite: sic vitis primo nata de vite est Christus, quasi Deus genitus de Deo, Filius de Patre, sed ut majorem ferret fructum, plantatus est in terra, id est in Virgine Maria conceptus. Deinde omnes conditiones vitis Christo adaptat. Unde, cap. II, agens de praecisione vitis: « Quomodo, ait, amputata fuit in Christo gloria? cultro ignominiae; potentia? cultro abjectionis; voluptas? cultro doloris; divitiae? cultro paupertatis. » Cap. III, agit de circumfossione vitis docetque simili modo Judaeos foveas insidiarum fodisse Christo, ut eum caperent in sermone, sed eo illaeso, ipsosmet in fossas suas incidisse. Cap. IV, agit de vinculis vitis, eaque applicat funibus, quibus ligatus fuit Christus, dum caperetur, et dum alligaretur columnae et flagellaretur; item coronae spineae, qua caput ejus Judaei vinxerunt; item clavis ferreis, quibus alligatus fuit cruci. Cap. V, agit de cultura vitis. Cap. VI, de foliis vitis, quae sunt latissima, eaque accipit verba Christi, praesertim septem ultima, quae in cruce edidit: haec enim quasi umbra nos in omni tentatione solantur, protegunt et tutantur. Quaeres secundo, cur Christus dicatur « vitis vera? » Respondet primo, Ribera, quia ipse simillimus est viti ipsique verissime competunt omnes proprietates vitis. Secundo, Euthymius: « Vera, » ait, hoc est quae veritatis fructum profert. Tertio, idem Euthymius: « Vera, » id est eximia, inquit, spiritalis et incorruptibilis. Verum dico Christum vocari « vitem veram, » quia vere habet naturam, indolem, proprietates et dotes vitis. Sicut enim vera vitis veros palmites et veras uvas producit, sic Christus veros fideles verasque virtutes progignit per suam gratiam, quam eis velut succum viniferum instillat. Sic igitur ipse dicitur « vera vitis, » non corporalis, sed spiritualis. Vera ergo vitis opponitur viti falsae et fallaci, quae speciem habet vitis, sed non naturam, quaeque non uvas, sed labruscas, nec vinum, sed omphacium profert, quales sunt vites Sodomae, quae exterius proferunt uvas in speciem pulchras, sed ut eas attigeris, in favillam resolvuntur et in fumum abeunt et evanescunt, teste Josepho, lib. II De Bello, cap. v. Tales vites quoque fuere Judaei, a Deo ad idola et vitia desciscentes, de quibus Deut. xxxii, 32, dicitur: « De vinea Sodomorum, vinea earum, et de suburbanis Gomorrhae: uva eorum uva fellis et botri amarissimi; fel draconum vinum eorum, et venenum aspidum insanabile. » Secundo, Christus est « vitis vera, » Graece ἀληθινή, id est illa vera, id est verissima, singularis, perfecta, eximia, cui ceterae vites omnes comparatae non sunt verae vites, sed umbrae vitium. Sic dicitur Christus lux vera, vita vera, panis verus, quia lucet, vivificat, nutrit magis quam ulla corporea lux, vita et panis. Vide dicta cap. i, vers. 9. Christus ergo est vitis electa, Hebr. sorec, id est singularis et praestantissima, de qua Isaias, cap. v, vers. 2, quae ramos suae fidei et Ecclesiae propagavit per totum orbem ac ubique producit uvas, id est agmina Martyrum, Virginum, Confessorum et Sanctorum omnium, juxta illud Zachar. ix, 17: « Quid enim bonum ejus est, et quid pulchrum ejus, nisi frumentum electorum et vinum germinans virgines? » Alludit Christus ad illud de se a Siracide 250 annis ante praedictum: « Ego quasi vitis fructificavi suavitatem odoris; et flores mei fructus honoris et honestatis, » Eccli. xxiv, 23; vide ibi dicta. Et ad illud Davidis, Psal. lxxix, 21: « Plantasti radices ejus, et implevit terram: operuit montes umbra ejus, et arbusta ejus cedros Dei: extendit palmites suos usque ad mare. » ET PATER MEUS AGRICOLA EST (id est viticola). — qui scilicet me quasi vitem plantavit in terra, meosque palmites, id est Apostolos ceterosque fideles excolit, inutiles resecando, utiles purgando, ut fructum majorem afferant, ut sequitur. Ager ergo hic non solum agrum seminis, sed et vineam, hortum, pratum et quidquid camporum est complectitur. Audi S. Augustinum, De Verbis Domini secundum Joan., serm. 59: « Colimus Deum adorando, non arando; et colit nos Deus meliores reddendo: extirpat enim verbo suo mala semina de cordibus nostris; aperit cor nostrum tanquam aratro sermonis; plantat semina praeceptorum, exspectat fructum pietatis. » Objiciebant Ariani: Vitis et Agricola sunt diversae naturae; ergo cum agricola sit Deus Pater, vitis sit Christus, nequit Christus esse Deus. Respondent Athanasius, Basilius et Ambrosius: Christum esse vitem quoad humanam naturam a se assumptam, et sic diversae esse naturae ab agricola, id est Deo Patre. Rursum, etsi demus Christum esse vitem, etiam qua Deus est, nil concludit argumentum. Nam in comparatione similium, non identitas vel similitudo naturae, sed id in quo ponitur similitudo, spectandum est. Similia enim communiter sunt diversae et dissimilis naturae, sed comparantur in dote aliqua, in qua conveniunt et assimilantur viti et agricolae, non in identitate naturae, sed in similitudine palmitum et fructuum, scilicet uvarum, quas proferunt. Porro Filius quoque et Spiritus Sanctus est agricola hujus vitis, sed Christus de more soli Patri id attribuit, quia Pater est origo Filii et Spiritus Sancti, ac principium divinitatis, ut ait Dionysius, De Divin. nominib. Ita S. Augustinus.
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2. OMNEM PALMITEM. — Christus de vite nil dicit, sed de palmitibus, quia Christus qui est vitis, sibi sufficit, discipuli autem multo egent auxilio et cultura Dei, ait Chrysostomus. Sed et Christi mentem Deus assiduis illustrationibus et impulsibus excolebat et incitabat ad opera heroica. OMNEM PALMITEM IN ME NON FERENTEM FRUCTUM, TOLLET EUM; ET OMNEM QUI FERT FRUCTUM, PURGABIT EUM, UT FRUCTUM PLUS AFFERAT. — q. d. Omnis fidelis, sive Christianus, qui per fidem et baptismum mihi insertus est quasi palmes viti, si non ferat fructum bonorum operum, Deus Pater tollet eum, id est resecabit a vite quasi palmitem infrugiferum et inutilem, tum occulte separando eum a communione Spiritus et gratiae Christi, tum etiam publice separando eum a Christo per excommunicationem aut permittendo eum cadere in haeresim; ac in morte separando eum a consortio Christi et Sanctorum: eum vero qui fert fructum, purgabit a luxurie foliorum, vermibus et omni noxa, id est ab amore vanitatum et sordium hujus mundi, ut plus afferat fructum. Loquitur Christus primo et proxime ad Apostolos, deinde ad ceteros fideles. Sic enim Deus Pater paulo ante separavit proditorem Judam a Christo et Apostolis, eum cogens exire e domo et consortio eorum: Petrum vero et ceteros Apostolos purgavit a nimio amore vitae hujus et timore Judaeorum, quibus excitati Christum captum vel negarunt, vel fugerunt, quando in Pentecoste in eos misit Spiritum Sanctum, qui omnem illum amorem et timorem resecuit, ut Dei amore pleni nec manus nec minas Judaeorum timerent. Ita S. Augustinus, Chrysostomus, Cyrillus. Cyrillus aliam adfert expositionem, palmitem infrugiferum esse populum Judaeorum, qui ob suam infidelitatem resecti sunt, palmites vero frugiferos esse fideles, tum ex Judaeis, tum ex Gentibus, quos Pater purgat, sed diversimode: nam ex Judaeis aufertur ruditas Mosaicae legis, ex Gentibus impuritas morum et idololatriae proclivitas. Sed hic sensus scopo Christi non congruit. Loquitur enim de fidelibus duntaxat: quare Judaei non possunt dici palmites in Christo manentes. Porro falx vel culter, quo Deus palmites, id est fideles purgat, primo, est sermo Dei. Unde de eo subdit vers. 3: « Jam vos mundi estis propter sermonem quem locutus sum vobis. » Sermo enim Dei docet incitatque ut mentem a sordibus expurgemus. Secundo, sunt tribulationes, afflictiones, persecutiones, paupertas, fames, etc., hae enim nos ab amore mundi avocant et ad Deum confugere compellunt. Ita Cyrillus. Audi S. Gregorium, lib. VII, epist. 32: « Palmes fructuosus purgari dicitur, quia per disciplinam reciditur, ut ad uberiorem gratiam perducatur. Sic enim spicarum grana tribulis attrita aristis et paleis nudantur. Sic olivae praelo pressae in olei pinguedinem defluunt. Sic botri vinearum tunsi calcibus, in vinum liquescunt. » Tertio, sunt illustrationes, terrores, increpationes, quas Deus mentibus fidelium immittit, ut ex eis sarmenta vitiorum expurget et resecet. Sic a Deo increpitus fuit S. Hieronymus, imo vapulavit, quod studiosius Ciceronem quam S. Scripturam lectitaret. Audi eum, epist. 22 ad Eustochium: « Raptus in spiritu ad tribunal judicis pertrahor: ubi tantum luminis, et tantum erat ex circumstantium claritate fulgoris, ut projectus in terram sursum aspicere non auderem. Interrogatus de conditione, Christianum me esse respondi. Et ille qui praesidebat: Mentiris, ait, Ciceronianus es, non Christianus. Ubi enim thesaurus tuus, ibi et cor tuum. Illico obmutui, et inter verbera (nam caedi me jusserat) conscientiae magis igne torquebar, illum mecum versiculum reputans: In inferno autem quis confitebitur tibi? Clamare autem coepi, et ejulans dicere: Miserere mei, Domine, miserere mei. Haec vox inter flagella resonabat, » etc. Et mox: « Liventes fateor me habuisse scapulas, plagas sensisse post somnum, et tanto dehinc studio divina legisse, quanto non ante mortalia legeram. » Sic S. Catharina Senensis ob levem in oratione distractionem, acriter a Christo reprehensa, adeo erubuit, ut diceret malle se coram toto mundo confundi, quam similem castigationem et confusionem iterum subire. Simile Christo de se refert S. Brigida in suis Revelat. Hinc patet necessitas et vis et integritas bonorum operum, nec sufficere solam fidem ad salutem, uti volunt haeretici. Hunc enim fructum requirit hic Christus, quem nisi inveniat, minatur cuilibet palmiti, id est cuilibet fideli, praecisionem a vite, id est damnationem aeternam. Quare errabant Begardi et Beguinae, dicentes viros perfectos non obligari ad bona opera, quos proinde damnat Clemens V in Concilio Viennensi, ut patet in Clement. Ad nostrum, de haeret. Ac contra eos Christus urget « in me, » q. d. Indignum est ut aliquis fidelis manens in me, nullum charitatis et virtutum fructum ferat, sed sit mers et otiosus; cum ego qui sum Sanctus Sanctorum, Deique Filius, tot assidue proferam, adeoque tota vita mea non sit aliud quam labor in evangelizando, ac crux et martyrium in patiendo. Patet secundo, errare Lutherum, dum ait omnia fidelium opera esse peccata, eo quod ex innata concupiscentia emanent, nec fiant in charitate perfecta: si enim hoc verum esset, Christus ea non requireret, nec ea vocaret fructum, sed potius damnaret ut venenum. Vide Concilium Tridentinum, sess. VI, can. 25. Patet tertio, errare pariter Lutherum, dum ait per quodlibet peccatum mortale fidem amitti: quod damnat Tridentinum, ibid., can. 28. Nam Christus loquitur hic de fideli, qui in se manet per fidem, nec habet fructum charitatis. Habet ergo talis fidem, sed non charitatem.
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3. JAM VOS MUNDI ESTIS PROPTER SERMONEM, QUEM LOCUTUS SUM VOBIS. — Ecce haec est falx, qua Deus Pater suos Apostolos ἐκάθαιρε, id est purgat et mundat, ut sint καθαροί, id est puri et mundi, scilicet sermo Christi. Nam, ut ait Paulus, Hebr. IV: « Vivus est sermo Dei et efficax, et penetrabilior omni gladio ancipiti, et pertingens usque ad divisionem animae et spiritus, compagum quoque ac medullarum. » Sensus ergo est, q. d. Sermo meus, id est doctrina mea, quam vos docui vobisque persuasi, ut illi credatis et obediatis, haec est falx, quae vos purgavit ab errore et vitiis, vosque mundos, sanctos Deoque gratos effecit. Loquitur Christus proprie de sermone post ultimam coenam, qui proxime praecessit cap. xiii et xiv; nam, ut recte advertit Toletus, hic sermo igniit corda discipulorum jam in Christo fructum ferentia, et per gratiam et dilectionem ac fidem unita purgavit, ut plus afferrent fructus; purgavit autem a multis imperfectionibus, tum illustrando et docendo, tum increpando et admonendo, tum instruendo, tum demum affligendo: nam dolore et timore eos affecit, quibus eorum fides aucta est, et dilectio ferventior, et spes robustior est effecta. Hoc enim Christi sermone Apostoli purgati sunt ab ignorantia quadam: nam Petrus nesciebat quo Jesus vaderet, Thomas ignorabat viam, Judas alter Patrem videre quaerebat: has ignorantias resecuit Dominus. Purgati sunt etiam a vana quadam confidentia; nam Petro eorum primo dictum est: « Ter me negabis. » Purgati sunt a carnali quodam affectu; quia nimirum intenti et addicti erant praesentiae sensibili Christi, semper ea frui cupientes: jam autem audiunt Dominum abire ad Patrem eosque remansuros. Purgantur a pusillanimitate, qua recedente Christo jam fere de sua salute desperabant. Multae aliae erant imperfectiones, quas Dominus a suis discipulis resecuit hac nocte coenae. Porro quaerit S. Augustinus, tract. 80: « Quare non dicit: Jam vos mundi estis propter baptismum, quo loti estis; sed: Propter verbum? » et respondet: « Quia etiam in aqua baptismi verbum Dei est, quod mundat: detrahe verbum, et quid est aqua nisi aqua? Accedit verbum ad elementum, et fit Sacramentum. » Sed hac responsione, juxta ea quae dixi, non est opus. Nam non loquitur Christus de munditie per baptismum vel Eucharistiam accepta, sed de ea quam Apostolis sermo Christi jam dictus contulit: ille enim leves imperfectiones post Baptismum et Eucharistiam in Apostolis remanentes purgavit et sustulit. Unde notat S. Augustinus aitque: « Jam vos mundi estis, mundi scilicet atque mundandi; neque enim nisi mundi essent, fructum ferre potuissent, et tamen omnem qui fert fructum purgat agricola, ut fructum plus afferat. »
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4. MANETE IN ME (ut in vite palmites, non aridi et infrugiferi per solam fidem, sed ut frugiferi et vivi per charitatem et studium bonorum operum), ET EGO IN VOBIS. — Haec particula partim est promissio Christi, q. d. Si maneatis in me per fidem charitate formatam, vobis promitto quod ego vicissim manebo in vobis, sicut vitis manet in palmitibus per continuum influxum, ut eis vitale alimentum succumque ad uvas gignendum subministret. Simili enim modo ego vobis Spiritum gratiae subministrabo, ad producenda bona charitatis et virtutum opera. Ita S. Augustinus, Beda et Euthymius. Partim est praeceptum, q. d. Curate ut vos in me maneatis, et ego vicissim maneam in vobis, quia sine me nihil potestis facere. Hoc autem curabitis, si maneatis in mea dilectione: Sic enim efficietis ut ego vicissim in vobis maneam per meam gratiam, ac continuo spiritum meum in vos immittam et influam, quo in vita spiritali vegetemini et crescatis, ac spiritalia opera edere pergatis. Ita Toletus, Ribera et alii. Audi S. Gregorium, in Opusc., in exposit. vi Psal. paenitentialis, in illis verbis: « Sustinuit anima mea in verbo ejus, » ita ait: « Ubi manendum est, nisi in Christo? deficient domus, palatia corruent, destruentur civitates ab imis sedibus, turres evellentur, coelum et terra transibunt, verbum autem Domini manet in aeternum: maneamus ergo in eo, qui manet in aeternum. » Haec est conclusio Christi, qua discipulos hortatur ut in ipso ipsiusque doctrina et dilectione perseverent, quam deinceps probat septem rationibus. Prima ratio est, quod sine ipso nil boni et salutiferi possint facere. Secunda, vers. 3, quod si in ipso maneant, multum fructum proferent. Tertia, vers. 6, ex poena, quia si in ipso non maneant, arescent et in ignem gehennae mittentur. Quarta, vers. 7, quia si in ipso maneant, impetrabunt a Deo quidquid postulabunt. Quinta, vers. 8, quod hoc modo valde glorificabunt Deum ejusque gloriam per totum orbem promovebunt. Sexta, vers. 9, quia ipse continue et mirifice dilexit eos: par ergo est ut ipsi vicissim eum diligant et in ejus dilectione persistant. Septima, vers. 11, quod per hoc sint futuri in perenni gaudio. Audi primam: SICUT PALMES NON POTEST FERRE FRUCTUM A SEMETIPSO, NISI MANSERIT IN VITE: SIC ET VOS, NISI IN ME MANSERITIS. — q. d. Sicut palmes a vite haurit vitam et succum ad producendum uvas, sic et vos a me hauritis vitam gratiae et spiritum ad producendum bona opera, quae mereantur vitam aeternam. Ex hoc loco ergo patet hominem non a se suisque naturae viribus, non etiam exterius ab homine docente vel suadente; sed ab interna Christi gratia, partim actu praeveniente, partim habituali, haurire vim producendi bona opera, praesertim supernaturalia, ac vim per illa merendi augmentum gratiae et gloriae: quia palmes nil habet a se; sed omnem succum, efficientiam et vim producendi uvas haurit a vite. Ita definit, et sic hunc locum explicat Concilium Tridentinum, sess. vi, cap. xvi, causamque subdit: « Cum enim ille ipse Christus Jesus tanquam caput in membra, et tanquam vitis in palmites, in ipsos justificatos jugiter virtutem influat: quae virtus bona eorum opera semper antecedit, comitatur et subsequitur, et sine qua nullo pacto Deo grata et meritoria esse possent; nihil ipsis justificatis amplius deesse credendum est, quo minus plene illis quidem operibus, quae in Deo sunt facta, divinae legi pro hujus vitae statu satisfecisse, et vitam aeternam, suo etiam tempore, si tamen in gratia decesserint, consequendam vere promeruisse censeantur. » Objicit Calvinus: Ergo homo non habet liberum arbitrium, nec per illud cooperatur gratiae, sed gratia sola totum opus facit: sicut enim palmes omnem succum uvarum haurit a vite, et nil succi habet ex se, sic homo omnem vim bene operandi haurit a gratia, et per consequens nihil habet ex se, quo gratiae cooperetur, et quod operi ex gratia facto communicet. Respondeo primo, negando consequentiam: nec enim in simili omnia sunt similia, ut debeant aut possint rei assimilatae applicari, sed in eo tantum, in quo collocatur ipsa similitudo. Christus ergo hic in eo tantum suam collocat similitudinem, quod sicut palmes omnem suum vigorem et succum ad producendas uvas trahit sugitque a vite, sic et fidelis a gratia Christi haurit omnem succum, vim et vigorem ad producendum opera supernaturalia; sed dissimilitudo est in eo quod homo, cum sit rationalis, gratiae cooperetur, idque libere: quod non facit palmes in vite, cum sit stipes irrationalis; nam a libera hominis cooperatione habet opus bonum quod sit liberum et humanum, sicut ab influxu gratiae habet quod sit opus supernaturale, Deo dignum et gratum. Secundo, nego antecedens: nam palmitem, praeter vigorem et succum, quem a vite accepit, etiam natura sua aliquid ad uvas producendas cooperari, patet ex eo quod, si alius palmes non vitifer, aut alterius fructus frugifer, v. g. palmes pomi, piri, cerasi, insereretur viti, nihil produceret, vel certe produceret poma, pira, cerasa, non uvas; quod ergo producat uvas, habet ab hoc palmite vitifero. Fateor tamen ipsam cooperationem liberi arbitrii esse etiam a gratia, hoc sensu, quod nisi liberum arbitrium a gratia praeventum esset, elevatum, roboratum et incitatum ad cooperationem, et nisi gratiam adjutricem et cooperantem haberet, non posset ei cooperari, aut quidquam facere: de quo mox plura. Et haec est secunda ratio, qua Christus stimulat Apostolos ut in se maneant.
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5. EGO SUM VITIS, VOS PALMITES: QUI MANET IN ME, ET EGO IN EO (id est qui ita manet in me, ut ego etiam maneam in eo, hoc est qui manet in me, non per solam fidem, sed per fidem charitate formatam, ita ut ego vicissim eum redamem meoque spiritu imbuam), HIC FERT FRUCTUM PLURIMUM — bonorum operum et meritorum, quibus augmentum gratiae et gloriae continue promeretur. Hinc Conc. Milevitanum et Arausicanum, damnat Pelagianos dicentes: A Deo habemus quod homines simus, sed a nobis quod justi simus. S. Augustinus, tract. 81, vocat non assertores, sed praecipitatores liberi arbitrii, et adversus eos ita concludit: « Qui a semetipso se ferre fructum existimat, in vite non est; qui in vite non est, in Christo non est; qui in Christo non est, Christianus non est. » QUIA SINE ME (non tantum generali et naturali, sed et speciali ac supernaturali gratiae auxilio praeveniente et concurrente) NIHIL POTESTIS FACERE; — nihil scilicet fructus, qui sit fructus vitis, id est Christi, vel gratiae, uti praecessit, hoc est nihil vita aeterna aut gratia dignum et meritorium (quod uvae et vinum, qui est liquor praestans, repraesentant), uti volebant Pelagiani, qui censebant opera bona et meritoria posse absolute fieri per liberum arbitrium, facilius tamen per gratiam. Verum Christus non ait: Difficulter, sed, « nihil » potestis sine me facere. Audi Concilium Arausicanum, cap. 7: « Qui dixerit nos posse bonum aliquod, quod ad salutem pertineat vitae aeternae, per naturae vigorem cogitare aut eligere, aut Evangelii praedicationi credere absque illuminatione et inspiratione Spiritus Sancti, qui dat omnibus suavitatem in consentiendo et credendo veritati, haeretico fallitur spiritu, non intelligens vocem Dei in Evangelio dicentis: Sine me nihil potestis. » Et quomodo hoc intelligat, videtur exponere cap. ix, dicens: « Divini est muneris, cum et recte cogitamus, et pedes nostros a falsitate et injustitia tenemus: quoties enim bona agimus, Deus in nobis atque nobiscum ut operemur, operatur. » Non enim ait Christus: Sine me nihil facile, aut nihil magnum potestis facere, sed simpliciter nihil, nec magnum, nec parvum, nec facile, nec difficile potestis facere, uti recte advertit S. Augustinus hic, tract. 81, et lib. I De Gratia Christi, cap. xxix. Porro, inepte Calvinus per to « nihil » putat tolli cooperationem liberi arbitrii, cum to « nihil » potius eamdem statuat. Nam si nihil boni supernaturalis operari possumus sine Christo ejusque gratia; ergo cum illa aliquid operari possumus. Unde Apostolus: « Abundantius omnibus illis laboravi, inquit, non ego (solus meis viribus), sed gratia Dei mecum, » 1 Cor. xv, 10. Sic sine concursu Dei generali et naturali nil possumus facere, cum eo tamen possumus multa, ut ambulare, loqui, fabricare, etc. Perperam denique ex hac Christi gnome: « Sine me nihil potestis facere, » inferent Catholici nonnulli: Ergo omnia infidelium (qui carent fide et gratia Christi) opera sunt peccata; nam to « nihil » refertur ad opera gratiae Christi, non naturae: haec ergo naturalia possunt facere infideles, ut honorare parentes, pascere esurientes, benefacere proximis; non autem illa quae sunt gratiae Christi, sive quae sunt frugifera ad promerendam vitam aeternam. Inter gratiam enim et peccatum medium est natura, sive opus naturaliter honestum, quod nec peccatum est, nec gratiae opus. VOS PALMITES. — Notat Cyrillus nos Christo quasi palmites viti jungi et inhaerere, tum spiritaliter per fidem, spem et charitatem; tum corporaliter, ut vitis sit Christi humanitas, cujus nos sumus palmites propter identitatem naturae humanae, praesertim in Eucharistia, in qua Christo non tantum ut palmites vitis, sed etiam ut cera liquefacta alteri cerae liquatae jungimur et permiscemur. Unde sicut de Eucharistia dixit Christus, cap. vi: « Nisi manducaveritis carnem Filii hominis, non habebitis vitam in vobis: » sic hic de vite et palmite ait vers. 6: « Si quis in me non manserit, mittetur foras sicut palmes, et arescet, et colligent eum, et in ignem mittent, et ardet. » Et Jerem. cap. ii: « Ego te plantavi vineam electam, omne semen verum; quomodo ergo mihi conversa es in pravum vinea aliena? » Christus ergo dicitur « vitis vera, » Hebr. נאמן neeman, id est fidelis, vera, sincera, quia suos palmites nunquam deserit, nec influxu suo destituit, sed eis jugiter succum vinosum instillat, ut veras uvas vinumque charitatis, gratiae et gloriae producant. Dicit enim hoc Christus Apostolis, ob instantem sibi mortem timidis et diffidentibus, q. d. Esto jam patiar et moriar; tamen mox resurgam, nec vos, o Apostoli, deseram, sed quasi vitis vos ut palmites meos servabo, fovebo, vivificabo, ut uvas virtutum producatis. Nolite ergo timere, nec fugere et a me desciscere, quia sic vobis ipsis meam gratiam et vitam spiritalem adimetis, quam conservabitis et augebitis, si in mea fide et dilectione constantes perstiteritis. Sicut enim palmes non potest vivere nec crescere sine influxu vitis quae omnem succum vitalem ei subministrat; sic nec justus potest in gratia vivere et crescere sine influxu meritorum Christi.
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6. SI QUIS IN ME NON MANSERIT (per fidem charitate formatam), MITTETUR FORAS SICUT PALMES (inutilis et infrugifer), ET ARESCET, ET COLLIGENT EUM, ET IN IGNEM MITTENT, ET ARDET, — id est ardebit, ut vertit Arabicus, q. d. Sicut palmes inutilis a vite resecatur et foras extra vineam projicitur, ubi omnino arescit et in fasciculos colligitur, ac in ignem mittitur illicoque ardet; sic pariter fidelis, qui in me per fidem et charitatem non manet, post mortem mittetur foras, id est separabitur ab Ecclesia et populo fideli, qui sunt membra Christi, ubi prorsus arescet, id est omni bono gratiae succo privabitur, ac a daemonibus cum aliis reprobis colligetur, et quasi in fasciculos colligabitur, ut in ignem gehennae mittatur ibique illico ardeat in perpetuum. Jam singula verba singulas continent poenas, ideoque seorsim expendenda sunt. Prima ergo poena est, quod « mittetur foras, » id est a Christo, a Deo, a coelo, a consortio angelorum et Sanctorum separabitur. Secunda, quod « arescet: » peccatores enim in hac vita saepe retinent fidem et spem, saepe gratiae illuminationes et impulsus divinos ad poenitentiam dum sentiunt, crebro a concionatoribus, magistris, sociis, etc., monentur ut vitam emendent, saepe opera moraliter bona faciunt. Manent enim in Christo quasi in vite, a quo humorem aliquem bonitatis sugunt. Ac post hanc vitam a Christo separati, nil humoris, nil gratiae a Christo sugere queunt, sed omnia Dei dona eis auferentur, Luc. cap. xix, 26, ut ad nihil sint apti, nisi ut fiant folles et fomenta gehennae. Tertia, « colligent eum, » quo significatur reprobos in fasces colligandos, ut in ignem praecipitentur a quo nunquam se liberare poterunt, juxta parabolam Matth. xiii, 41. Simul significatur ligandam in eis fore voluntatem, rationem et libertatem arbitrii, ut deinceps nil boni velle aut facere possint. Quarta, « in ignem mittent, » scilicet in gehennam ardentem igne et sulphure, ubi fumus tormentorum ascendit in saecula saeculorum, uti ex Isaia ait Joannes, Apoc. xiv, 11. Quinta, « ardet, » id est illico et jugiter ardebit in perpetuum. Unde S. Augustinus, tract. 81: « Ligna vitis praecisa, ait, nullis agricolarum usibus prosunt, nullis fabrilibus operibus deputantur. Unum de duobus palmiti congruit, aut vitis aut ignis: si in vite non est, in igne erit. » Est hoc tertium Christi argumentum, quo discipulos hortatur, ut in ipso maneant. Sequitur quartum petitum a praemio.
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7. SI MANSERITIS IN ME (id est si perseveraveritis in mea dilectione et gratia), ET VERBA MEA IN VOBIS (in vestra memoria, ut assidue eorum recordemini; et voluntate, ut ea diligatis; et operatione, ut jussa mea perpetim exequamini) MANSERINT: QUODCUMQUE VOLUERITIS, PETETIS, ET FIET VOBIS, — quia nihil petetis, nisi juxta voluntatem meam et juxta formulam petendi a me praescriptam Matth. vi, 9; nimirum nihil petetis, nisi quod scietis Deo gratum fore ac ad Dei gloriam vestramque et proximorum salutem pertinere, quia manentes in Jesu (id est Salvatore) non possunt velle nisi quod est salutis, ait S. Augustinus. Palmes enim in vite existens, si quid petere posset, nil aliud peteret, nisi conservari in vite et ejus influxu uvas producere; sic justi petunt in Christi gratia conservari et bona opera efficere, illudque impetrant. Si enim quid carnale, vitiosum, inhonestum, noxium aut inutile et supervacaneum peterent, peterent id quod Christo ingratum ab eoque vetitum est, ideoque illum offenderent, quare nec in eo manerent, nec impetrarent quae petunt. Unde S. Augustinus: Ad verba ejus, inquit, pertinet oratio, quam nos docuit (Matth. vi, 9); ab hujus verbis et sensibus non recedamus petitionibus nostris, et quidquid petimus, fiet nobis.
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8. IN HOC CLARIFICATUS EST (hoc est, mox post mortem meam et adventum Spiritus Sancti clarificabitur, id est glorificabitur) PATER MEUS, UT FRUCTUM PLURIMUM AFFERATIS, ET EFFICIAMINI MEI DISCIPULI. — Est hoc quintum Christi argumentum, quo impellit discipulos ut in ipso ejusque dilectione maneant, quod scilicet hoc cessurum sit ad magnam Dei gloriam, q. d. Manete in me meaque dilectione, quia per hoc clarificabitur, id est glorificabitur Deus Pater, nimirum ut, id est si (sic, capite xvii, vers. 3, ait: « Haec est vita aeterna, ut, » id est si, « cognoscant te solum Deum verum ») in me manendo « plurimum fructum afferatis, » nimirum ingentem animarum messem et totius mundi conversionem, itaque « efficiamini mei discipuli, » scilicet perfecti et eximii; jam enim erant Christi discipuli, sed novitii et imperfecti, q. d. Glorificabitis Deum Patrem, si in me manentes meam fidem toto orbe praedicetis; quod facietis, si in mea doctrina et disciplina persistatis, crescatis et perficiamini; sic enim tolletis idololatriam omnium gentium, et unius Dei cultum per veram sanctitatem ubique inducetis, quae ingens erit diaboli ignominia et Dei gloria, tum quia Deus adorabitur, non diabolus; tum quia conversio Gentium erit opus non vestrum, sed Dei, qui sua gratia id efficiet. A quo enim faciemus fructum, nisi ab illo, cujus misericordia praevenit nos? ait S. Augustinus. Rursum, « et efficiamini mei discipuli, » hoc est mei imitatores, in zelo et praedicatione Evangelii ac animarum per totum mundum conversione. Est catachresis: discipulus enim ponitur pro imitatore, quia discipuli est imitari magistrum: ita perfecte Christum praedicantem usque ad mortem imitati sunt Apostoli, dum pro Evangelio vitam impenderunt usque ad mortem et martyrium.
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9. SICUT DILEXIT ME PATER, ET EGO DILEXI VOS. MANETE IN DILECTIONE MEA. — Est sexta ratio, qua Christus incitat discipulos ut in ipso ejusque fide et charitate persistant. To « sicut » non aequalitatem dilectionis, sed similitudinem significat. Longe magis enim Pater diligit Christum, quam Christus diligat nos. Sensus ergo est, q. d. Sicut Deus Pater me hominem sine ullis meis meritis, gratis prae aliis omnibus dilexit et evexit ad hypostasim Verbi, ut fierem Dei Filius, mundi salvator et redemptor, ideoque vitis non vinifera sed salutifera; sic simili modo ego vos prae aliis hominibus gratis, sine vestris meritis dilexi et evexi ad apostolatum, ut mihi proxime inseramini quasi palmites viti, ac ego per vos non tantum vestram, sed et multorum, imo omnium gentium salutem operer. Curate ergo ut in hac mea dilectione maneatis, hoc autem curabitis me diligentes, mea mandata servantes; sic enim merebimini vicissim a me solito more diligi et beneficiis jam dictis assidue a me augeri. Ita S. Augustinus, Chrysostomus et Cyrillus. Alium quoque sensum affert Cyrillus, q. d. Sicut dilexit me Pater, dans potestatem ejiciendi daemones et patrandi miracula; sic et ego dilexi vos communicando vobis eamdem potestatem. Hoc verum est, sed partiale, non totale, nec Dei Christique dilectioni adaequatum. Et Euthymius, q. d. Sicut Pater dilexit me facientem voluntatem suam, sic et ego dilexi vos facientes voluntatem meam. Nota hic Christi praedestinationem, electionem, dilectionem et gratiam esse medium, finem et exemplar nostrae praedestinationis, dilectionis, electionis et gratiae. Unde S. Augustinus, De praedestinatione Sanctorum, cap. xv: « Ea gratia, ait, fit ab initio fidei suae homo quicumque Christianus, qua gratia homo ille ab initio suo factus est Christus; de ipso spiritu et his renatus, de quo est ille natus; eodem spiritu fit in nobis remissio peccatorum, quo spiritu factum est ut nullum haberet ille peccatum. » Vide dicta Rom. 1, 4. MANETE IN DILECTIONE MEA. — « Mea, » activa, qua scilicet ego vos diligo, q. d. Curate ut ego semper vos diligam. Magna enim res est diligi a Christo, et magnarum gratiarum origo et causa. Rupertus tamen dilectionem Christi hic accipit passivam, q. d. Manete in dilectione mea, pergite me diligere. Hoc quoque appositum est, non proprie et directe, sed consequenter, q. d. Curate ut vos diligam; hoc autem curabitis, si me diligere pergatis, ego enim diligentes me diligo; quare sicut Pater assidue me diligit, ideoque per me tot miracula et salutem mundi operatur, facitque me coli et adorari quasi Deum: sic et ego vos assidue diligo, ideoque tot beneficiis, donis et gratiis apostolicis orno et cumulare pergo; curate ergo ut in hac mea dilectione et gratia conservemini; sic enim donorum dictorum augmentum in dies a me percipietis. Modicam ergo vestram dilectionem mihi exhibete, sic majorem longe meam erga vos dilectionem experiemini. Vide hic quam praestans, eximia et divina virtus sit amor et dilectio. « Fidem, ait Climacus, gradu 30, ut solis radium, spem ut lumen, charitatem ut plenum orbem seu circulum contemplor. » Et inferius: « Charitas, ait, ex natura suae qualitatis est similitudo Dei, quantum mortales assequi possunt; secundum efficaciam autem est quaedam ebrietas animae; secundum proprietatem denique, est fons fidei, aequi ac patientis animi profundum, pelagus humilitatis. »
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10. SI PRAECEPTA MEA SERVAVERITIS, MANEBITIS IN DILECTIONE MEA. — q. d. Si me amare et mea jussa servare pergatis, manebitis in mea gratia, favore et dilectione, ut ego vicissim vos amare et gratiis meis cumulare pergam. SICUT ET EGO PATRIS MEI PRAECEPTA SERVAVI, ET MANEO IN EJUS DILECTIONE. — q. d. Sicut ego Patris jussis obedire pergo, ideoque ejus gratiam et dilectionem erga me conservo. Audi S. Augustinum: « Praecedit dilectio observationem praeceptorum; unde enim praecepta servet, non habet qui non diligit; quod ergo hic ait, ostendit non unde dilectio generetur, sed unde monstretur, ut nemo se fallat dicendo quod eum diligat, si ejus praecepta non servet; quamquam hoc ad dilectionem qua nos diligit, referendum est, ut sensus sit: Ex hoc scietis, quod in dilectione qua vos diligo, manetis, si mea praecepta servatis; non enim ut nos diligat, prius praecepta servamus, sed nisi nos diligat, servare non possumus; haec est gratia quae humilibus patet, superbos latet. » Prior ergo est dilectio Dei, quae causat in nobis dilectionem et observationem mandatorum, quae vicissim efficit ut dilectio Dei erga nos conservetur et perseveret, sicut ignis ligna accendit et ignit, et ab eorum ignitione conservatur et durat.
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11. HAEC LOCUTUS SUM VOBIS, UT GAUDIUM MEUM IN VOBIS SIT, ET GAUDIUM VESTRUM IMPLEATUR. — Est haec septima et ultima Christi ratio, qua suadet ut maneant in sua fide et charitate; si enim id fecerint, maximo gaudio afficient tum Christum, tum seipsos. Quaeres, quodnam sit hoc gaudium? Primo, Jansenius, cap. cxxxi Concordiae, sic exponit, q. d. Haec vobis dixi, ut in vobis semper sit gaudium simile gaudio quod est in me, qui gaudeo quod a Patre diligor: ita vos mandata mea observate, ut semper a Patre meo diligamini et gaudeatis, et hoc vestrum gaudium impleatur per meam resurrectionem ac missionem Spiritus Sancti, ac deinceps cum majora Dei erga vos amoris indicia videritis, quod plane implebitur in aeterna felicitate. Simili enim modo ait Christus, cap. xvii: « Haec loquor in mundo, ut habeant gaudium meum impletum in semetipsis. » Secundo, S. Cyrillus, lib. X, cap. xxi, et ex eo Ribera sic exponit, q. d. Haec locutus sum vobis, ut gaudeatis iis rebus quibus ego gaudeo, scilicet laboribus et periculis pro hominum salute susceptis. Tertio, Chrysostomus, homil. 76: « Haec, ait, locutus sum, ne a me discedatis et a gaudio quod habuistis, ex eo quod mei discipuli eratis, decidatis, ne a cursu desistatis, sed in finem usque haec laetitia perduret; » q. d. Etsi incidat tristitia, hanc auferam, ut ad finem veniat gaudium. Quarto, S. Augustinus, tract. 83, exponit de gaudio quod Deus habuit ab aeterno de nostra gratia et salute, q. d.: « Haec locutus sum vobis, ut id in quo ab aeterno ego gavisus sum, sit in vobis, nempe gratia et salus; gaudium vestrum autem, quod habetis de meo consortio, impleatur, paulatim proficiendo usque ad aeternam beatitudinem. » Audi S. Augustinum: « Quod est gaudium nostrum quod dicit implendum, nisi ejus habere consortium? Gaudium quidem ipse perfectum de nobis habebat, quando nos praesciendo et praedestinando gaudebat, sed illud gaudium in nobis non erat, quia nec nos eramus; coepit autem esse, quando vocavit nos; inchoatur in fide renascentium, implebitur in fide resurgentium. » Quinto, alii censent idem esse gaudium meum quod vobis coepi communicare fecique vestrum. Gaudium enim discipulorum subjective, quia iis quasi subjectis inerat, q. d. Haec locutus sum vobis, ut afferam et efficiam in vobis gaudium spiritale et coeleste, quod est meum, meique amore et sequela; idem quoque est vestrum, quia vos gaudebitis illudque implebitur sensim in hac vita et plene in futura. Sexto et planissime gaudium duplex hic pro praemio discipulis affert Christus; primum, est suum; secundum, est discipulorum, q. d. Haec locutus sum vobis, ut vos ea facientes gaudio me afficiatis; gaudent enim parentes et magistri, cum vident filios et discipulos dictis suis obedientes probe se gerere, et hoc significat to « ut gaudium meum in vobis sit, » id est de vobis sit, ut scilicet propter vos mihi morigeros ego gaudeam. Unde S. Augustinus: « Quid est, inquit, gaudium Christi in nobis, nisi quo dignatur gaudere de nobis? » Secundum gaudium est discipulorum, de quo ait: « Et gaudium vestrum impleatur; » gaudium hoc erat, quo discipuli gaudebant de Christo, quod ejus essent discipuli et sequaces. Sicut enim Christus gaudebat de iis quasi bonis discipulis, sic vicissim ipsi gaudebant de Christo, quasi coelesti et optimo parente ac magistro. Respicit enim Christus ad parabolam vitis et palmitum, cui explicationem, quasi post parabolam subjunxit, dicens vers. 4: « Manete in me, et ego in vobis, » q. d. Sicut vitis, si gaudere posset, gauderet de palmitibus sibi inhaerentibus et uvas producentibus, ac vicissim palmites gauderent, quod viti inhaerentes ex ea sugerent succum ad producendum uvas; sic pariter si vos, o discipuli, in me, quasi in vite per amorem manseritis, et ego vicissim mansero in vobis per assiduum gratiae et Spiritus influxum, ad producendum bona opera, et ego gaudebo de vobis mihi inhaerentibus, et vos gaudebitis de me, quod ex me hauriatis gratiam et spiritum ad convertendum omnes gentes, quod gaudium sensim hic implebitur, sed plane consummabitur in aeterna gloria, tam vestra, quam Gentium a vobis conversarum. Ita Maldonatus, Toletus et alii. Denique posset to « in vobis » simpliciter ut sonat, accipi, q. d. Haec locutus sum vobis, ut gaudium meum quod gaudeo de Dei gloria et totius mundi salute per me peragenda, in vos quasi Apostolos et cooperatores meos transfunderem, utque gaudium hoc crescente labore et fructu vestro crescat pariter, donec impleatur tum in hac vita, tum magis in futura; sic enim gaudium meum fit vestrum: bonum enim meum est vestrum, sicut bonum vitis est bonum palmitum. Hic sensus videtur simplicissimus, ideoque genuinus; nam « ut gaudium meum in vobis sit, » perinde est ac si dicat: Ut gaudium meum in vos derivetur, vobis communicetur, itaque fiat vestrum. Unde perficiens subdit: « Et gaudium vestrum impleatur, » q. d. Ut gaudium meum quod vobis coepi communicare fecique vestrum, compleatur fiatque plenum et perfectum: impleri enim nequit, nisi illud idem quod inchoatum et inceptum est. Et sic se explicat Christus cap. xvii: « Ut habeant gaudium meum impletum in semetipsis. » Praeclare S. Bernardus, epist. 114: « Et revera, inquit, illud verum et solum est gaudium quod non de creatura, sed de Creatore concipitur; et quod cum possederis, nemo tollet a te. Cui comparata omnis aliunde jucunditas, moeror est; omnis suavitas, dolor est; omne dulce, amarum; omne decorum, foedum; omne postremo quodcumque aliud delectare possit, molestum. » Idem alibi: « Certum, ait, inhabitantis in anima Spiritus Sancti signum est, spiritalis laetitia, » et juge mentis in Deo suo gaudium. Mens enim in Deo exultans et jubilans, ex Deo inhabitante exultat et jubilat.
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12. HOC EST PRAECEPTUM MEUM, UT DILIGATIS INVICEM (Arabicus, ut diligat alter vestrum alterum) SICUT DILEXI VOS. — Graece est geminus articulus ad emphasim ἡ ἐντολή ἡ ἐμή, id est hoc praeceptum hoc meum. Refer haec partim ad to « si praecepta mea servaveritis, » partim ad to « in dilectione mea, » quod est scopus totius parabolae a principio capitis huc usque. Sensus ergo est, q. d. Jussi vobis ut praecepta mea servetis, inter quae praecipuum esse scitote hoc, « ut diligatis invicem sicut dilexi vos. » Rursum jussi dicens: « Manete in dilectione mea, » id est pergite me diligere in eoque perseverate: illud autem facietis, si diligatis invicem, ac in proximos vestros beneficia et officia charitatis conferatis. Mihi enim nihil conferre potestis, sed quod proximis contuleritis, ego mihi quasi omnium parenti collatum existimabo. Unde vocat hoc « praeceptum meum: » alludit enim ad illud, cap. xiii, 14: « Mandatum novum do vobis, ut diligatis invicem, sicut dilexi vos, » ubi fuse illud explicui. Nam quod hic vocat « meum, » ibi vocat « novum. » Hoc enim praeceptum dat Christianis: hos enim repraesentabant Apostoli: voluit enim Christus per Apostolos eorumque posteros convertere totum mundum, hoc enim erat ejus, utpote Salvatoris, officium, ad quod a Patre in mundum erat missus. Jubet ergo ut ex sui amore ament et procurent omnium gentium salutem, ac pro ea omnes dotes et labores impendant, omnia pericula subeant; omnes persecutiones sustineant, ac denique sanguinem profundant et mortem subeant. Sic enim ipse dilexit eos ceterosque homines, ut pro eis vitam impenderit mortemque crucis sustinuerit. Porro hoc praeceptum in primis concernit Apostolos, quia eis jubet Christus ut se invicem singulari amore diligant et se mutuo juvent: tum quia ipsi inter se et cum Christo erant conjunctissimi, utpote Christi Apostoli; tum quia Christus per ipsos munus suae legationis et praedicationis in toto orbe obiturus et perfecturus erat. Quare ad hoc quisque alteri cooperari et opitulari debebat; unio enim haec, et mutua cooperatio plurium efficacissima est ad omnes difficultates superandas et ad gentes quaslibet quantumvis barbaras convertendum, uti hodie in Religionibus et Religiosis virisque Apostolicis inter se unitis experimur, juxta illud Proverb. xviii, 19: « Frater qui adjuvatur a fratre, quasi civitas firma. » Et illud Eccles. iv, 12: « Funiculus triplex difficile rumpitur. » Vide ibi dicta. Hoc Christi exemplum secutus S. Eligius, Noviomensis Episcopus, moriens anno Christi 665, teste Sigeberto in Chron., hoc ultimum suis dedit monitum: « Si mihi amoris vicem rependitis, mandata praepotentis Dei servate; Jesum semper suspirate, praecepta ejus vestris animis affigite, ejus nomen, ita ut ego, amate; incertum vitae lubricae occasum ob oculos perpetim habete; Dei tremenda judicia nunquam non formidate. Ego jam ingredior viam universae carnis. Itaque me posthac habituri hic non estis. Ego autem certe cupio dissolvi, et, si Domino sic visum est, ire ad requiem. » Ita Audoenus, Rothomagensis Episcopus, lib. II Vitae ejus, cap. xxxii.
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13. MAJOREM HAC DILECTIONEM NEMO HABET, UT ANIMAM SUAM PONAT PRO AMICIS SUIS. — Ita legendum cum Graecis, Romanis, Arabico et Syro, qui clare vertit, charitas major ista nulla est, qua quis animam suam ponat pro amicis suis. Perperam ergo nonnulli interserendo to « quam, » legunt, « quam ut animam suam ponat pro amicis suis. » Haec enim lectio, retento to « hac, » evertit sensum et contrarium significat, scilicet, q. d. Hac mea dilectione nulla major est, nisi illa, qua quis animam suam ponat pro amicis suis; quod falsissimum est: quae enim major dilectio quam Christi? Contrarium ergo intendit dicere Christus, uti mox patebit. Christus igitur hic proponit modum et terminum sive apicem suae dilectionis, qua scilicet ipse nos dilexit et vicissim vult ut diligamus invicem, q. d. Ego summe vos dilexi, a vobis ergo idem requiro et jure reposco, ut scilicet summe diligatis invicem. Maxima enim et summa dilectio est, qua quis non tantum opes et famam, sed et animam, id est vitam ipsam ponit, id est sponte offert prodigitque pro amicis suis; hanc ego pono, id est brevi ponam et impendam pro vobis; vos ergo vestram pariter ponite pro amicis et proximis vestris, ut pro eorum salute nullum laborem, nullum periculum, nullam persecutionem, nullam mortem, nullum tormentum recusetis, sed ultro ambiatis. Dices: Major charitas est, si quis vitam ponat pro inimicis, quam sit illa quae vitam ponit pro amicis. Respondent primo, nonnulli sensum esse, q. d. Inter homines nulla potest esse major dilectio, quam mori pro amico; sed mea erga vos adhuc est major, quoniam morior pro inimicis. Dicere autem « pro inimicis, » non erat necesse, quoniam nunquam id inter homines. Unde Pyladis et Orestis amicitia, tanquam res admodum rara, omnium litteris et voce commendata est, quod alter pro altero mori voluerit; et hoc est argumentum Pauli, Rom. v: « Vix enim pro justo quis moritur; nam pro bono forsan quis audeat mori? commendat autem charitatem suam Deus. » Unde S. Bernardus, serm. De Feria quarta hebdomadae sanctae, ait: « Tu majorem habuisti, Domine, ponens eam pro inimicis tuis. » Secundo, et magis genuine, Ribera et Toletus respondent, non conferri hic amicos cum inimicis, sed actus amicitiae inter se, q. d. Inter omnes actus et officia amicitiae, nullus major est illo quo quis vitam ponit pro amico suo, quod ego facturus sum pro vobis, qui amici mei estis, si tamen praecepta mea servaveritis. Non enim dicitur amicus, qui non diligit, licet diligatur: « Amicitia enim est mutua benevolentia non latens, » ait Aristoteles, VIII Ethic. cap. ii. Tertio, et plenissime, « amici » hic vocantur non qui diligunt, sed qui diliguntur, quales possunt esse etiam inimici, q. d. Major dilectio esse nequit, quam sit illius qui vitam ponit et mortem oppetit pro amicis, id est pro iis quos diligit et loco amicorum habet, etiamsi ipsi revera ejus non sint amici; sed hostes et inimici; quomodo Christus vitam suam posuit et in cruce mortuus est pro omnibus hominibus, qui primitus erant peccatores, ideoque ejus inimici, sed ex eis multi per ipsius mortem, indeque manantem gratiam facti sunt justi, ideoque ipsius amici et discipuli. Idem fecere Apostoli virique Apostolici Christum secuti. Idem facere debet quilibet Christianus, ut scilicet cum periclitatur salus animae proximi, licet inimici, pro ea vitam exponat. Instabis: Cur ergo Christus hos vocat amicos, non inimicos? Respondeo: Primo, quia loquitur Apostolis, qui jam per ejus vocationem et gratiam erant sui amici, licet ante fuissent peccatores et inimici. Secundo, Rupertus respondet, « ut suavitate locutionis dulcedinem in auditoribus sensim diffunderet ejusdem, quam illis mandabat, dilectionis. » Tertio, ut doceret ex parte Christi et nostra diligendos esse omnes homines quasi amicos, etiamsi ipsi ex parte sua nobis sint infensi et inimici. Charitas Christi enim ad omnes se extendit, tamque inimicos, quam amicos diligit; quare inimicos habet pro amicis et dilectis, atque hac ratione quoslibet etiam inimicos sibi amicat eosque ex hostibus facit amicos, tam Dei quam sui. Magnes enim amoris est amor, nec quidquam amore potentius: hic enim cogit hostes ad redamandum sui amantem.
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14. Vos amici mei estis (eritis) si feceritis (graece si facitis, id est si feceritis; ita Euthymius) quae ego praecipio vobis. — Pertinet haec gnome ad id quod praecessit: « Animam suam ponat pro amicis suis, » q. d. Ego animam, id est vitam meam, ponam pro vobis, quasi amicis meis, vos vicissim amorem amori reddite, ac me vestri tam amantem redamate, ut mihi amico vestro sitis amici: hoc autem facietis, si mea praecepta servetis, interque praecipuum et cetera complectens est illud, ut diligatis invicem, quod paulo ante vobis inculcavi.
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15. Jam non dicam vos servos: quia servus nescit quid faciat (id est facere destinet, cogitet, intendat, quae sint ejus secreta consilia) dominus ejus. Vos autem dixi amicos: quia omnia quaecumque audivi a Patre meo, nota feci vobis. — S. Augustinus, tract. 85, quaerit quomodo hoc verum sit; nam vere Apostoli manebant servi Christi eisque cum aliis dicturus erat Christus in die judicii: « Euge, bone serve et fidelis, » etc., ac respondet duplicem esse servitutem, unam servilem, qua mancipia ex timore serviunt heris, alteram liberalem et filialem, qua filii ex amore serviunt parentibus; Apostolos ergo non fuisse servos Christi priori modo, sed posteriori; sic enim servi quoque sunt amici. Huc accedit Rupertus. « Non dicam vos servos, » hoc est, inquit, peccatores et inimicos, quia vos jam per baptismum et gratiam meam justos et amicos meos effeci. Secundo, alii urgent tò jam, q. d. « Jam non dicam vos servos, » sed alio tempore dixi et dicam vos servos; sed subtilior est haec responsio, quam solidior. Vult enim dicere Christus se deinceps eos non vocaturum servos. Tertio, Toletus: « Jam non dicam vos servos, » scilicet eo modo, inquit, quo Judaeos vocavi servos, quia feci eos servire servitutem duram sub lege veteri, a qua ego vos per Evangelium meum libero. Verum hoc nimis generale est et remotum. Quarto ergo genuine, sensus est, q. d. Ego vos, licet natura et conditione servi nihil sitis, tamen dignor eo honore, ut quasi fidissimos mihi amicos meos eosque intimos efficiam et nominem, eo quod omnia quae audivi a Patre meo quasi legatus communicanda hominibus, non turbis, non Scribis, sed vobis solis communicaverim. Dicit autem « jam, » quia jam abiens multa eis revelavit, quae prius tacuerat; alia quoque, quae prius obscure per parabolas dixerat, jam dilucide et clare eis exposuit; « jam » ergo abiens majorem confidentiam et amicitiam eis exhibuit, dum omnia omnino ad quae a Patre legatus erat, eis solis aperte explicuit; quare eos hic nobiliore dignitate, conditione et nomine donat, scilicet amicorum. Hanc rationem dat hic ipse Christus; non ergo negat eos manere servos, sed asserit se eos, licet servos, elevare in amicos singulares eosque hoc nomine et hac praerogativa dignari, ut servi fiant amici. Ita Maldonatus, Ribera, Jansenius et alii, et ante omnes S. Irenaeus, lib. IV, cap. XXVII. Servus nescit, — scilicet communiter et plerumque; nam aliquando heri habent servos prudentes et fideles, quibus consilia et secreta sua fidunt et communicant, tuncque eos habent loco amicorum; at raro hoc fit, ut omnia secreta sua eis revelent; Christus autem loquitur de eo quod communiter apud homines fit. Omnia quae audivi a Patre, nota feci vobis. — Dices: hoc videtur repugnare illi quod mox dicit Christus, cap. seq., vers. 12: « Adhuc multa habeo vobis dicere, sed non potestis portare modo. » Respondent Leontius et Euthymius Christum omnia revelasse Apostolis, quae Pater tunc illis revelari volebat, scilicet omnia quae capere poterant. Secundo, melius S. Augustinus et Beda respondent tò « nota feci » accipi pro « mox nota faciam, » scilicet post 50 dies in Pentecoste; omnia enim quae capere poterant, eis nota fecit Christus, cetera quae capere non poterant, paulo post nota facturus erat per Spiritum Sanctum; ideo enim abibat, ut eis illum mitteret, qui omnia revelaret. Aliter Maldonatus: « Nota feci, » id est, inquit, nota facere decrevi, scilicet per Spiritum Sanctum quem missurus sum.
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16. Non vos me elegistis: sed ego elegi vos. — S. Augustinus hic, et lib. I De Praedestinat. Sanct., cap. XVII et alibi, eumque secuti Beda hic, et Prosper, contra Collat., per electionem intelligunt Dei praedestinationem, q. d. Ego vos sine ullis meritis praedestinavi et elegi ad gloriam. Verum hoc non recte respondet tò « non vos me elegistis: » nec enim Apostoli poterant Christum eligere ad gloriam coelestem; nec videtur Christus hic Apostolis suam praedestinationem revelare voluisse: hanc enim ipse solet Patri attribuere: Patri enim attribuitur providentia, cujus pars est praedestinatio. Magis ad litteram ergo sensus est, q. d. Non vos priores me elegistis in magistrum et dominum, sed ego prior vos elegi et vocavi, meaque vocatione et gratia effeci, ut essetis mei amici, discipuli et Apostoli. Ita S. Cyrillus, Chrysostomus, Leontius, Theophylactus, Euthymius, Maldonatus, Toletus et alii. Unde Chrysostomus, Leontius et Theophylactus censent Christum hic in parabola vitis et palmitum, de qua vers. 1, persistere, q. d. Sicut agricola eligit optimas vites et palmites, quos in vinea sua plantet: sic ego vos, o Apostoli, elegi, ut in vinea Ecclesiae meae, quasi vites optimas per gratiam meam effectas plantarem ad uvas, id est fideles plurimos et praestantissimos, producendum. Accedit Rupertus, qui sic explicat, q. d. Non vos me elegistis, uti populus sibi eligit creatque regem, cui jus regium attribuit; sed ego vos Apostolos creavi vobisque vim et auctoritatem tanti officii et dignitatis, puta Apostolatus, contuli. Porro dicit hoc Christus primo, ut ostendat eximium suum in Apostolos amorem, quod prior eos prae ceteris omnibus hominibus, qui nobiliores, doctiores, eloquentiores erant, solos elegerit in Apostolos, hoc est in amicos singulares et Ecclesiae suae principes: quare tacite monet eos, ut ipsi vicissim Christum redament, et in amore obsequioque ejus sint constantes. Ita Chrysostomus, Theophylactus, Euthymius. Secundo, ut ipsi celsitudinem suae dignitatis et apostolatus, ad quam a Christo vocati sunt considerantes, illi satisfacere satagant ac Christum imitentur: ut, sicut ipse prior eos vocavit ad suam fidem et apostolatum, sic et ipsi priores praeveniant omnes gentes, ut praedicando eas ad Christum adducant. Ita Cyrillus et Leontius. Addunt nonnulli Christum voluisse Apostolis dare stimulum humilitatis, q. d. Esto vocarim vos amicos et secretorum meorum conscios; tamen nolite ob hoc superbire; non enim vos hoc meruistis, sed ego gratis vos ad hoc elegi et exaltavi. Et posui vos ut eatis (evangelizatum per omnes gentes) et fructum afferatis; et fructus vester maneat. — S. Chrysostomus cum suis censens hic alludi ad parabolam vitis, tò « posui » explicat plantavi, quasi vites fructiferas in vinea Ecclesiae meae. Simplicius Maldonatus « posui » explicat, declaravi. Cum enim aliquis eligitur magistratus, prius eligitur, hoc est designatur, deinde declaratur, et in officio ipso constituitur: hoc est « posui vos. » Prius Christus Apostolos elegit, Matth. X, 1; Marc. III, 14; Luc. VI, 3; deinde velut in possessione apostolatus posuit, mittens ad praedicandum Evangelium, Marc. VI, 7, et Luc. IX, 2. Simplicissime posui exponas statui, constitui, collocavi, ut hoc verbo Christus Apostolorum auctoritatem aeque ac firmitatem et fructum significet, quod scilicet ipsi a Christo sint auctorati, ideoque firmati, ut nemo eos hac dignitate spoliare valeat, nec impedire, quin fructum et messem animarum per totum orbem amplissimum proferant. Et fructus vester maneat. — Cyrillus hoc refert ad Evangelium, quod manet, cum lex vetus non manserit, sed sit abrogata per Christum. Planius et plenius tò « maneat » referas tum ad conversionem omnium gentium factam ab Apostolis, quae etiam post mortem eorum mansit manebitque alternatim et successive usque ad finem mundi; partim ad gloriam et beatitudinem sempiternam, quam sibi suisque fidelibus Apostoli praedicando conciliarunt: hoc enim quasi fructus et merces eorum coelestis manet, aeternumque manebit. Omnia haec eo fine dicit Christus, ut suum in Apostolos amorem eximium testetur, utque eos ad apostolatus celsitudinem contemplandam excitet et ad tanti muneris sedulam ferventemque executionem exstimulet, utpote quorum labor et laboris fructus mercesque perennabit in omne aevum. Ut quodcumque petieritis Patrem in nomine meo, det vobis. — Tò « ut » non tam finem intentum, quam consecutionem, sive effectum, significat, q. d. Si fructum ad quem vos elegi, afferatis, sequetur et fiet ut Pater det vobis quidquid petetis, eo sensu quem dedi cap. XIV, 13. « Det, » Graece est δῷ, quod secundo verti potest, dem in prima persona, uti vertit Chrysostomus, Theophylactus, Euthymius. Unde Theophylactus ex hoc loco contra Arianos colligit Filium esse Deum Patri ὁμοούσιον, utpote qui aeque ut Pater postulata tribuat. « In nomine meo, » scilicet per merita mea. Porro S. Augustinus: « Hoc, ait, petimus in nomine Salvatoris, quod pertinet ad rationem salutis. »
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17. Haec mando vobis, ut diligatis invicem. — Primo, Jansenius, Maldonatus et alii sic exponunt: haec, id est hoc (ut vertit Arabicus) mando vobis ut diligatis invicem. Dicit tamen « haec » in plurali, ut significet multa quidem esse praecepta particularia a se mandata, sed haec omnia unico communi et facili charitatis praecepto concludi, ut, si illam habeas et expleas, omnia habeas et expleas, q. d. Haec sunt quae mando vobis, haec sunt omnia mandata mea, ut diligatis invicem: quod magnam habet vim et energiam, aeque ac charientismum et suadendi gratiam. Unde iterum iterumque hoc praeceptum Christus repetit et inculcat. Secundo, planius cum S. Chrysostomo, Theophylacto, Euthymio et Ribera exponas, ut conjunctio ut significet finem, et sit sensus: Haec quae de amore meo commemoravi, non exprobrandi causa dixi, nec aliam ob causam, quam ut vos mutuo amaretis, atque ita pro salute hominum quidvis aequo animo perferretis. Huc pertinet expositio S. Augustini, tract. 87: « Quoniam dixerat, inquit, Posui vos ut eatis et fructum afferatis, nunc dicit: Haec mando vobis; docere volens fructum quem laturi sumus, esse dilectionem proximorum. » Et rursum: « Fructus spiritus, inquit Apostolus, est charitas, de hac ergo mandat; merito vero dilectionem saepe commendat, tanquam sola praecipienda sit, ut sine qua non possunt prodesse cetera bona, et quae non potest haberi sine ceteris bonis, quibus homo efficitur bonus. » Tertio, Theodorus Heracleotus haec refert ad sequentia, q. d. Mando vobis dilectionem mutuam, ut per eam odiis et persecutionibus mundi, quae vobis imminent, simul uniti valide resistere possitis.
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18. Si mundus vos odit, scitote (Graece γινώσκετε, quod et scitote et scitis, verti potest) quia me priorem vobis odio habuit. — Graece est πρῶτον ὑμῶν, quod verti potest primo, ut nomen, q. d. Primum vestrum, q. d. Oderunt me, qui sum vobis prior, id est praestantior et dignior (ut dictum est cap. I, vers. 15), imo primus omnium. Secundo et melius, ut adverbium, q. d. Prius quam vos, ut vertunt Syrus et Arabicus, hoc est ante vos odit me mundus, ego prius viam odii calcavi, stravi vobisque complanavi, ut vos me eadem sequentes, faciles, laeti et gloriantes incedatis: ego enim me vobis in persecutionibus non tantum comitem, sed et antesignanum ducemque et ductorem praebeo. Mundum vocat homines mundanos: primo, Judaeos; secundo, Gentiles mundi vitiis addictos, ideoque doctrinae et spiritui Christi et Apostolorum adversarios. Porro S. Augustinus: « Aliquando, ait, Ecclesia mundi nomine appellatur, ut illic: Deus erat in Christo, inquit, mundum reconcilians sibi: mundus igitur odit mundum, inimicus reconciliatum, damnatus salvatum, inquinatus mundatum. » Praemunit Christus Apostolos contra instantia Judaeorum Gentiumque odia et persecutiones: tela enim praevisa minus feriunt, ut illa generose superent, imo spernant et in iis quasi tesseris Christi glorientur et exultent, q. d. ait Ribera: Nihil miremini aut turbemini cum vos mundus oderit, me prius odit quam vos: gaudete quod mei imitatores eritis; et tamen nihil vobis nocebit ejus odium, sicut nec mihi nocuit: persequitur vos mundus, quia de eo non estis, id est quia ejus operibus non favetis, sed contradicitis ut ego; et cum hoc dicit, relinquit subintelligendum: sed tamen ego vos amabo, quia mei estis, et electi a me, ut mundi opera damnetis; multo autem magis vobis amor meus proderit, quam mundi odium oberit. Unde infert S. Augustinus aitque: « Cur ergo se membrum super verticem extollit? Recusas esse in corpore, si non vis odium mundi sustinere. Cum capite debemus pro dilectione Christi etiam mundi odium sustinere. Necesse est enim ut oderit nos, quos cernit nolle quod diligit. » Grandis ergo est haec consolatio membri ex capite, ait Interlinearis. Audi S. Cyprianum, lib. IV, epist. 6 De Exhort. martyrii: « Filius Dei passus, ut nos filios Dei faceret; et Filius hominis pati non vult, ut esse Dei Filius perseveret? Si odio seculi laboramus, odium saeculi sustinuit prior Christus. Si contumelias in hoc mundo, si fugam, si tormenta toleramus; graviora expertus est mundi factor et dominus, qui et admonet dicens: Si saeculum, inquit, vos odit, mementote quoniam me primo odiit. » Audi denique S. Bernardum, hom. 47 in Cant.: « Utrumque es mihi, Domine Jesu, et speculum patiendi, et praemium patientis; » seu, ut paulo ante dixerat: « Pugnantis forma, et gloria triumphantis. Tu doces manus meas ad praelium exemplo virtutis tuae: tu caput meum post victoriam tuae coronas praesentia majestatis: sive quia pugnantem te specto, sive quia te exspecto non solum coronantem, sed etiam coronam: in utroque mirabiliter tibi me allicis, uterque funis vehementissimus ad trahendum. »
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19. Si de mundo fuissetis (essetis), mundus quod suum erat diligeret: quia vero de mundo non estis, sed ego elegi vos de mundo, propterea odit vos mundus. — Aliam causam adjicit, ait Chrysostomus, ostendens esse virtutis argumentum a mundo odio haberi; malitiae vero, diligi. Sensus est, q. d. Si vos diligeretis opes, honores, delicias, libidines, etc., uti diligit mundus, ipse vos ut sui similes diligeret. At cum videt vos hisce suis cupediis contraria diligere et diligenda docere, scilicet contemptum terrenorum, opum, honorum, deliciarum, libidinum et desideriorum terrestrium, idcirco odit vos mundus. Similitudo enim morum et amorum est causa dilectionis, dissimilitudo vero est causa aversionis et odii, ut docet Aristoteles in Ethicis, imo S. Augustinus, S. Thomas et alii. Objicit S. Augustinus: Mali etiam persequuntur malos, scilicet impii reges et judices, homicidas et adulteros puniunt, ac respondet: Odit quidem mundus quod suum est, ex ea parte qua sceleratis nocet; sed tamen diligit quod suum est ex ea parte qua ipsis favet. Unde Jansenius: Quamvis mundus, inquit, ex aliqua sui parte malos odiat in aliquo genere mali; tamen non sunt aliqui mali, quos mundus ex magna sui parte non diligat: contra autem, justos non pars mundi, sed totus mundus odit. Mihi videtur aliter respondendum: Mundani homines diligunt suos, id est fautores et participes suorum consiliorum; si quando vero alios mundanos oderunt, causa est quod illi consiliis eorum adversantur; itaque jam alieni sunt et adversarii; atque ideo Christum odio persequebantur, quoniam eorum opera reprehendebat et hominibus nota faciebat, ut dicitur Sapient. II, et eadem de causa odio habituri erant Apostolos. Ita Ribera.
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20. Mementote sermonis mei, quem ego dixi vobis (cap. XIII, vers. 16): non est servus major domino suo, — ut detrectare possit agere aut pati, id quod Dominus egit et passus est. Si ergo ego a Patre missus veni, et quae ipse me voluit loqui, illa locutus sum: quare me spernendo et odiendo, spernunt et odio prosequuntur Deum Patrem; sicut qui legatum spernit, spernit regem a quo missus est. Ergo Judaei contra Deum pugnant, qui acriter hanc sui injuriam vindicabit. Si me persecuti sunt, et vos persequentur: si sermonem meum servaverunt, et vestrum servabunt. — « Sermonem, » id est doctrinam, legem, praecepta, q. d. Sicut me persecuti sunt, sic et vos persequentur; et sicut meae praedicationis doctrinam non susceperunt, nec servaverunt, sed spreverunt et irriserunt; sic et vestram non suscipient, sed spernent et irridebunt. Loquor de rebellibus et incredulis, qui Apostolos probris, plagis, verberibus, tormentis, morte persecuti sunt: nam qui Apostolis crediderunt, omni honore et reverentia eos prosecuti sunt.
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21. Sed haec omnia facient vobis propter nomen meum, quia nesciunt eum qui misit me. — « Propter nomen meum, » id est propter me (« nomen » enim significat rem nominatam, per metonymiam), quia scilicet mei vocamini et estis, q. d. Gaudete in persecutionibus, quia illas sustinebitis propter me, qui sum vester Deus et Dominus propter quem gloriosum est pati, quique vos roborabit, ut omnes pervincatis et de omnibus triumphetis. Quia nesciunt eum qui misit me. — q. d. Quia non sciunt Deum Patrem misisse me, dicuntque me fingere quod sim Dei Filius et Messias ab eo in mundum missus: si enim hoc scirent et crederent, non me persequerentur, nec contra Deum pugnare auderent, q. d. Hoc vobis gloriosum erit, quod non tantum pro me, sed et pro Deo Patre, qui misit me, persecutiones sustineatis: persecutoribus vero id ipsum erit dedecorosum aeque ac noxium, quod me persequendo, Deum Patrem, qui misit me, persequantur, ideoque ipsi acriter in hac vita per excidium a Tito et Romanis punientur, acerrime deinde in gehenna ardentes perpetim cruciabuntur: licet enim nesciant Deum esse Patrem meum, tamen id ex tot rationibus et miraculis, quibus idipsum probavi, scire deberent; nesciunt ergo, quia scire nolunt.
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22. Si non venissem, et locutus fuissem eis, peccatum non haberent: nunc autem excusationem non habent de peccato suo. — « Peccatum, » scilicet incredulitatis et odii, quo me meamque doctrinam et vitam calumniantur et insectantur. Nota: Scribae et Pharisaei, antequam veniret Christus, habebant veram fidem, non tantum in Deum, sed et in Christum venturum. At ubi ipse venit, noluerunt eum agnoscere, eo quod eum pauperem et humilem viderent, ac quod eorum vitia taxaret. Quare tunc facti sunt increduli fidemque perdiderunt sua obstinatione: Jesus enim abunde eis probavit se esse Messiam sive Christum; quare sunt inexcusabiles, quod ei non crediderint.
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23. Qui me odit, et Patrem meum odit, — quia ego odia Judaeorum, imo crucem et mortem passus sum, vos eadem subterfugere non debetis. Nam, ut ait S. Petrus, epist. I, cap. II, vers. 21: « Christus passus est pro nobis, vobis relinquens exemplum, ut sequamini vestigia ejus. »
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25. Sed ut adimpleatur sermo, qui in lege (in veteri Testamento, puta Psalm. LXVIII, 5, et Psalm. XXXIV, 19: « Et odio iniquo oderunt me ») eorum scriptus est: quia (quod) odio habuerunt me gratis. — « Gratis, » id est sine causa, sine mea culpa, ideoque inique et iniuste: nullam enim causam, sed summam amoris eis praebui. Sunt verba Isaiae et Davidis in typo Christi, sive in se repraesentantium odium Judaeorum in Christum. Nota: Tò ut rursum non finem intentum, sed id quod ex Judaeorum incredulitate et obstinatione secutum est, significat, q. d. Atque ita secutum est, quod Isaias et David fore praedixerunt, scilicet quod Judaei Christum sine causa odio prosequerentur, ideoque forent christicidae et deicidae, ac proinde reprobandi et exterminandi a Deo.
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26. Cum autem venerit Paracletus, quem ego mittam vobis a Patre, Spiritum veritatis, qui a Patre procedit, ille testimonium perhibebit de me: 27. et vos testimonium perhibebitis, quia ab initio mecum estis. — q. d. Licet abunde Judaeis demonstrarim divinitatem meam, ut sint jam inexcusabiles; tamen adhuc magis demonstrabo per adventum Spiritus Sancti, qui perhibebit de me testimonium, veniens de coelo tantummodo in vos qui in me credidistis, ac deinde in eos qui per praedicationem vestram credent, ita ut omnibus sit notus ejus adventus, cum videant vos linguis loqui, et Scripturas explicare, et miracula facere: vos etiam praedicando Evangelium perhibebitis testimonium omnibus de me et de doctrina mea et operibus, cum mecum fueritis ab initio, quo docere homines coepi et inter eos versari. Paracletus, — id est consolator et exhortator. Audi Didymum, lib. De Spiritu Sancto: « Ab operatione nomen imponit: reddit enim a perturbatione alienos et incredibile gaudium tribuit, sempiterna enim laetitia in eorum corde versatur, quorum Spiritus Sanctus habitator est. » Quem ego mittam vobis a Patre. — Ex hoc loco Graeci recentiores contendunt Spiritum Sanctum a solo Patre procedere et spirari, non a Filio, ideoque publicum schisma ab Ecclesia Latina fecerunt anno Domini 1054, cum Michael, Patriarcha Constantinopolitanus, Pontificem Romanum et Latinos hac de causa excommunicare est ausus; atque hac de causa anno Domini 1452, in ipso festo Spiritus Sancti, puta in feriis Pentecostes, capta fuit Constantinopolis a Turcis, imperator occisus et Imperium Graecorum extinctum est. Hic ergo Graecorum est error: nam, ut recte advertit S. Hilarius, lib. VIII De Trinit., et Augustinus, lib. IV De Trinit., cap. XX, hoc loco potius contrarium significatur, scilicet Spiritum Sanctum procedere a Patre et Filio. Hoc enim significat tò « quem ego mittam. » Nam in S. Trinitate nulla persona mittitur ab aliqua, nisi quae procedit ab ea quae mittit. Unde Pater nunquam dicitur mitti, quia a nullo procedit. Filius vero dicitur mitti a Patre, non a Spiritu Sancto: Spiritus Sanctus dicitur mitti a Patre et Filio, quia ab utroque tanquam uno spirationis principio procedit. Ita hunc locum intellexerunt Patres Latini aeque ac Graeci veteres, citati in Concilio Florentino, sess. 18 et 25, ubi facta est unio Graecorum cum Latinis, Graecique admiserunt Spiritum Sanctum procedere a Patre et Filio. Vide Bessarionem Cardinalem, in Orat. pro unione, cap. VII. Quocirca cum in Symbolo Concilii Nicaeni dictum esset duntaxat: « Credo in Spiritum Sanctum; » Concilium Constantinopolitanum addit: « Ex Patre procedentem; » sed cum oriretur lis de Filio, Ecclesia addidit: « Filioque, » uti docet Concilium Florentinum, sess. 7. Idipsum clare patet ex verbis Christi, cap. XVI: « Omnia quaecumque habet Pater, mea sunt; propterea dixi: Quia de meo accipiet, et annuntiabit vobis. » Si enim omnia quae habet Pater, Filii sunt; ergo ipse etiam spirat Spiritum Sanctum. Ita hoc intellexerunt omnes Patres ejusdem Concilii. Unde in litteris unionis universa Synodus ait: « Et quoniam omnia quae Patris sunt, ipse Pater unigenito Filio suo dedit, praeter esse Patrem, hoc ipsum quod Spiritus Sanctus procedit ex Filio, ipse Filius a Patre aeternaliter habet, a quo etiam aeternaliter genitus est. » Vide Bellarminum, lib. II De Christo, cap. XX et seq., fuse et exacte haec pertractantem. Rationem a priori dat S. Thomas, Suarez, Vasquez, Valentia et alii, I part., Quaest. XXXVI, art. 2, quia si Spiritus Sanctus non procederet a Filio, non distingueretur a Filio. In divinis enim nulla est distinctio, nisi ob processionem unius ab alio et relationis oppositionem. Spiritum veritatis. — Cur ita vocetur dixi cap. XIV, 17. Qui a Patre procedit. — Ita loquitur Christus, ac seipsum subticet: primo, quia Pater est primum principium spirationis Spiritus Sancti, ut dixi; secundo, quia Christus, humilitatis et reverentiae causa, ut ejus nobis det exemplum, omnia sua, quae auctoritatis sunt, solet referre ad Patrem; tertio, quia si dixisset: « Qui a me procedit, » non apte subderet: « Ille testimonium perhibebit de me; » ille enim testis qui ab aliquo procedit, si de eo testetur apud homines, de fide suspectus esse solet. Porro Jansenius, cap. CXXXV, et Arias Montanus dicunt haec verba intelligi de processione non divina et aeterna, sed temporali et humana, qua Spiritus Sanctus mittitur ad Apostolos aliosque fideles. Verum de divina hic agi liquet. Primo, ex eo quod plane idipsum verba significent, cum ait: « Qui a Patre procedit; » nam cum de temporali agitur, additur quippiam id indicans, ut cum cap. XVI, ait: « Exivi a Patre, et veni in mundum. » Secundo, quia de temporali processione immediate ante dixit: « Quem ego mittam vobis a Patre; » ergo hic non temporalem, sed aeternam intelligit. Tertio, quia ita intellexerunt Patres in Concilio Florentino, sess. 18 et 23. Quarto, quia processio sive missio temporalis includit et praesupponit aeternam. Nam, ut paulo ante dixi, in divinis non dicitur mitti persona una ab alia, nisi illa quae ab alia procedit. Ille testimonium perhibebit (Syrus, ille testabitur) de me, — quod sim Dei Filius, Messias, mundi salvator; idque faciet tum per internam inspirationem et illuminationem, tum per externa miracula. Porro, in teste tria requiruntur: primo, sapientia, ut sciat veritatem; secundo, bonitas, ut eam sincere narret, nec fallat aut decipiat; tertio, potentia et auctoritas, ut talis ab omnibus habeatur et omni exceptione sit major. Haec tria perfectissime conveniunt Spiritui Sancto: ipse ergo perfectissimus est testis Christi.
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Mecum estis. — Graece ἐστε, quod tam est modi indicativi, ut significet testimonium perhibetis, quam imperativi; ut significet perhibete. Unde Syrus vertit, sed et vos testamini, quippe qui ab initio mecum sitis. Sic et Cyrillus. Quod ergo Noster vertit, perhibebitis, idem est quod perhibete. Jubet enim ut praedicando testentur esse Christum Dei Filium; nam saepe futurum sumitur pro imperativo. Fecerunt id Apostoli: nam, ut dicitur Act. IV: « Virtute magna reddebant Apostoli testimonium resurrectionis Jesu Christi Domini nostri. » Ex hoc loco disce, quis, qualis et quantus sit Spiritus Sanctus: scilicet primo, ipsum esse tertiam in S. Trinitate personam, distinctam a Patre et Filio; ab utroque enim ipse procedit et mittitur, procedens autem et missus a mittente distinguitur; secundo, Spiritum Sanctum vere esse Deum, Deo Patri ὁμοούσιον, quia ab eo procedit, ut Deus a Deo; tertio, ipsum procedere non a solo Patre, nec a solo Filio; sed conjunctim ab utroque, quasi ab uno spirationis principio; quarto, ipsum non procedere a Patre per generationem, ut sit Filius; sed per spirationem, ut sit Spiritus Sanctus: unde S. Athanasius, Basilius, Nazianzenus, Chrysostomus, Augustinus et alii passim refellunt Macedonium haereticum, dicentem Spiritum Sanctum, cum a Patre non procedat per generationem ut Filius, hinc non esse ei consubstantialem, nec esse Deum; quinto, ipsum esse Paracletum, id est consolatorem et exhortatorem ad omne bonum; sexto, ipsum esse Spiritum veritatis, quia docet omnem veritatem veramque fidem, doctrinam et prudentiam; septimo, ipsum esse testem Christi ejusque doctrinae; testem, inquam, omni exceptione majorem ac divinum, imo ipsum Deum. Hinc ad Spiritum Sanctum multi referunt illud aenigma Mercurii Trismegisti: « Monas genuit monadem, et in se reflexit ardorem, » q. d. Pater unicus unicum genuit Filium, eumque amore divino complectens produxit Spiritum Sanctum, qui est quasi amor Patris et Filii: unde ab utroque procedit, quasi amor reflexus et notionalis Patris et Filii. Licet alii magis genuine Trismegisti dictum explicent de creatione mundi, q. d. Unus Deus unum creavit mundum, non actus necessitate aliqua, sed ex puro amoris ardore, ut scilicet sua bona angelis, hominibus exterisque mundi creaturis communicaret.
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Dominus in hoc sermone specialiter intendebat animos discipulorum confortare contra duo: scilicet contra unum quod imminebat in praesenti, quod erat passio eius; et aliud quod timebatur futurum, scilicet tribulatio eis superventura. Unde contra ista duo dixerat eis non turbetur cor vestrum, quantum ad primum, neque formidet, quantum ad secundum. Postquam ergo confortavit eos de recessu suo, hic confortat eos contra tribulationes eis superventuras, et primo proponit eis quamdam similitudinem; secundo ex illa procedit ad propositum, ibi iam vos mundi estis. Similitudo autem est de vite et agricola. Unde primo proponit vitem; secundo introducit agricolam; tertio studium agricolae circa palmites commendat. Sed vitis est ipse; unde dicit per quamdam similitudinem, ego sum vitis, quia sicut vitis, licet despecta videatur, omnia tamen ligna excedit in dulcedine fructus, ita Christus etsi mundo despectus videretur, quia pauper erat et ignobilis videbatur et ignominiam sustinens, tamen dulcissimos fructus protulit; secundum illud Cant. II, 3: fructus eius dulcis gutturi meo. Et ideo Christus est vitis afferens vinum interius inebrians, quod est vinum compunctionis; Ps. LIX, 5: potasti nos vino compunctionis. Iterum vinum confortans, scilicet nostrae refectionis; supra VI, 56: sanguis meus vere est potus. Sic enim supra comparavit se grano frumenti, quia caro eius vere est cibus. Haec est vitis illa de qua dicitur Gen. XL, v. 9: videbam coram me vitem habentem propagines tres, idest Christum, in quo sunt tres substantiae, scilicet corpus et anima et divinitas. Haec est etiam vitis de qua Iacob dicit Gen. penult., 11: ligabis ad vitem, fili mi, asinam tuam, idest Ecclesiam. Sed haec vitis est vera. Ubi sciendum, quod verum aliquando dividitur contra similitudinarium, sicut homo verus ab homine picto; aliquando a corrupto, sicut acetum a vino, quia est vinum corruptum. Hoc ergo quod dicitur ego sum vitis vera, accipitur secundo modo, ut discernat se a vite corrupta, scilicet a populo Iudaeorum, de quo dicitur Ier. II, 21: quomodo conversa es in amaritudinem vitis aliena? Et hoc ideo, quia non faciebat uvas sed labruscas; Is. V, 4: expectavi ut faceret uvas, et fecit labruscas. Sed notandum, quod in Christo est duplex natura, divina scilicet et humana: et secundum humanam convenit nobiscum, et minor est patre; secundum divinam convenit cum Deo, et est supra nos. Est ergo vitis vera secundum hoc quod est caput Ecclesiae, homo Christus Iesus. Et hoc insinuat introducens agricolam, qui est pater, unde dicit et pater meus agricola est. Si enim est vitis secundum divinam naturam, pater vitis esset sicut et filius: quia ergo secundum humanam naturam vitis est, ideo pater se habet ad ipsum sicut agricola ad vitem. Ipse etiam secundum quod Deus agricola est. Dicitur autem agricola a cultura: unde et vinitor inquantum colit agricola est. Sed cum colere sit studium impendere, dupliciter aliquid colimus. Vel ut id quod colimus melioretur: et hoc modo colimus agrum, vel aliquid tale. Alio modo ut nos melioremur per ipsum; et hoc modo homo colit sapientiam. Deus ergo colit nos, ut nos ex eius opere melioremur, inquantum extirpat mala semina de cordibus nostris. Aperit cor nostrum aratro sermonis; plantat semina praeceptorum; colligit fructum pietatis, ut dicit Augustinus. Nos autem colimus eum ut nos per ipsum melioremur, sed hoc adorando, non arando; supra IX, 31: si quis Dei cultor est (...) hunc exaudit. Est ergo pater agricola huius vitis ad bonum alterius. Ipse enim plantat; Ier. II, 21: ego te plantavi vineam electam, omne semen verum. Ipse augmentat; I Cor. III, 6: ego plantavi, Apollo rigavit, Deus autem incrementum dedit, quia solus Deus interius augmentat et fructificare facit: quantumcumque homo cooperetur exterius, ipse custodit et conservat; Matth. XXI, 33 et Is. V, 2 dicitur, quod aedificavit in vinea turrim et sepem circumdedit. Studium autem agricolae est circa duo: circa vitem et circa palmites. Sed vitis de qua hic agitur, perfecta erat, non indigens agricolae studio; unde totum studium agricolae erat circa palmites impendendum, et ideo dicit omnem palmitem in me non ferentem fructum, tollet eum. Palmites autem sunt de natura vitis: unde adhaerentes Christo sunt palmites huius vitis; Ez. XVII, 6: facta est vitis in palmites. Circa hoc ergo duo facit. Primo ponit studium huius agricolae circa palmites malos; secundo circa palmites bonos. Studium autem eius circa malos est ut scindantur a vite; unde dicit omnem palmitem, idest omnem fidelem, non ferentem fructum, scilicet in vite, in me, sine quo nihil fructificare potest, tollet eum, scilicet a vite. Ex quo apparet quod non solum a Christo rescinduntur aliqui quia mala faciunt, sed etiam quia bona facere negligunt; II Cor. VI, 1: hortamur vos ne in vacuum gratiam Dei recipiatis. Unde de se dicebat apostolus, I Cor. XV, 10: gratia Dei sum id quod sum, et gratia eius in me vacua non fuit. Et Matth. XXV, 28 dicitur, quod ablatum est talentum ei qui ex eo non fructificavit, sed abscondit illud; Lc. XIII, 7, dominus ficum sterilem praecepit abscindi.
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Studium autem eius circa bonos palmites est ut foveantur ad magis fructificandum; unde dicit et omnem qui fert fructum, purgabit eum, ut fructum plus afferat. Ad litteram enim in vite naturali contingit quod palmes multos surculos habens, minus fructificat propter humoris diffusionem ad omnes, et ideo cultores, ut magis fructificet, purgant eum a superfluis surculis. Ita est in homine. Nam homo bene dispositus et Deo coniunctus, si suum affectum ad diversa inclinet, virtus eius minoratur, et magis inefficax fit ad bene operandum. Et inde est quod Deus, ut bene fructificet, frequenter praescindit huiusmodi impedimenta et purgat, immittens tribulationes et tentationes, quibus fortior fiat ad operandum. Et ideo dicit purgabit eum, etiamsi purus existat: quia nullus est adeo purus in hac vita ut non sit magis magisque purgandus; I Io. I, 8: si dixerimus quia peccatum non habemus, ipsi nos seducimus et veritas in nobis non est. Et hoc ut plus fructum afferat, idest crescat in virtute, ut tanto sint fructuosiores quanto sunt mundiores; Apoc. ult., 11: qui iustus est, iustificetur adhuc, et sanctus sanctificetur adhuc; Coloss. I, 6: verbum Evangelii fructificat et crescit; Ps. LXXXIII, 8: ibunt de virtute in virtutem. Hic ex similitudine prosequitur intentum. Duo autem in praedicta similitudine tangebantur in comparatione palmitum ad vitem. Unum est palmitum ad vitem inhaesio; secundum est palmitum purgatio. Primo ergo agit de inhaesione; secundo de purgatione, ibi si mundus vos odit, scitote quia me priorem vobis odio habuit. Circa primum primo monet discipulos ut viti inhaereant; secundo rationes inhaesionis adducit, ibi sicut palmes non potest ferre fructum a semetipso etc.; tertio modum inhaesionis assignat, ibi sicut dilexit me pater, et ego dilexi vos. Circa primum duo facit. Primo commemorat eis susceptum beneficium; secundo monet ut in eo permaneant, ibi manete in me, et ego in vobis.
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Beneficia susceperunt mundationis, unde dicit iam vos mundi estis; quasi dicat: talia dixi de palmitibus; sed vos estis palmites praeparati purgari ad fructum ferendum, et hoc propter sermonem quem locutus sum vobis. Verbum enim Christi mundat primo quidem ab erroribus, instruendo; ad Tit. I, 9: amplectentem eum, qui secundum doctrinam est, fidelem sermonem, ut potens sit exhortari in doctrina sana, et eos qui contradicunt arguere. Et hoc ideo quia in verbis Dei nulla falsitas invenitur; Prov. VIII, 9: recti sunt sermones mei. Dicit ergo mundi estis, ab erroribus Iudaicis. Secundo mundat corda a terrenis affectibus, ad caelestia inflammando. Verbum enim Dei cor hominis ad terrena depressum concutit sua virtute, ex quo inflammatur; Ier. XXIII, 29: numquid non verba mea sunt quasi ignis? Tertio mundat sermo Dei a peccatis, invocatus in Baptismo. Nam homines in Baptismo purgantur, quia in aqua verbum mundat; quia, ut dicit Augustinus: detrahe verbum, quid est aqua, nisi aqua? Accedit verbum ad elementum, et fit sacramentum. Verbum ergo facit ut aqua corpus tangat, et cor abluat. Verbum, inquam, non quia dicitur, sed quia creditur. Hoc enim verbum fidei tantum valet in Ecclesia ut etiam ipsos parvos infantes mundet, quamvis credere non valentes ex fide credentium, offerentium, benedicentium, et tangentium prolatum; Matth. ultimo, 19: baptizantes eos in nomine patris, et filii, et spiritus sancti. Quarto mundat per virtutem fidei; Act. XV, 9: fide purificans corda eorum. Dicit ergo eis vos, iam instructi, iam commoti, iam baptizati, iam in fide firmati, mundi estis propter sermonem quem locutus sum vobis. Supra eodem: vos mundi estis, sed non omnes. Sed cum supra dixerit officium agricolae esse purgare, manifeste ostendit se esse agricolam, dicens sermonem suum purgativum. Et vere ipse, inquantum Deus, mundator est palmitum, et agricola. Hic inducit eos ad perseverantiam; quasi diceret: quia mundi estis, et tantum beneficium recepistis, debetis in eo perseverare. Unde dicit manete in me, per caritatem, I Io. IV, 16: qui manet in caritate, in Deo manet, et per sacramentorum participationem, supra VI, 57: qui manducat carnem meam, et bibit sanguinem meum, in me manet. Dicit ergo manete in me, gratiam suscipiendo, et ego in vobis, vos adiuvando.
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Consequenter cum dicit sicut palmes non potest ferre fructum a semetipso nisi manserit in vite, sic nec vos nisi in me manseritis, inducit rationes inhaesionis, quae sunt quatuor. Prima sumitur ex haerentium sanctificatione; secunda ex non haerentium punitione, ibi si quis in me non manserit mittetur foras; tertia ex voluntatis inhaerentium assecutione, ibi si manseritis in me (...) quodcumque volueritis petetis, et fiet vobis; quarta ex Dei glorificatione, ibi in hoc clarificatus est pater et cetera. Circa primum duo facit. Primo ostendit quod inhaesio ad Christum est necessaria ad fructificandum; secundo quod est efficax, ibi qui manet in me et ego in eo, hic fert fructum multum. Circa primum duo facit. Primo proponit similitudinem; secundo ostendit eam esse convenientem. Dicit ergo quantum ad primum: dico, quod debetis in me manere ad hoc quod fructificetis, quia sicut palmes, ad litteram, palmes materialis, non potest ferre fructum a semetipso, nisi manserit in vite, ex cuius radice humor ad vegetationem palmitum ascendit, ita et vos, supple: non potestis ferre fructum, nisi in me manseritis. Mansio ergo in Christo est ratio fructificationis. Unde de his qui in Christo non manent, dicitur Rom. c. VI, 21: quem ergo fructum habuistis in his in quibus nunc erubescitis? Iob XV, 34: congregatio hypocritarum sterilis. Haec autem similitudo conveniens est: quia ego sum vitis, et vos palmites, quasi diceret: talis est comparatio vestrum ad me, qualis palmitum ad vitem. De istis palmitibus dicitur in Ps. LXXIX, 12: extendit palmites suos usque ad mare. Hic ostendit quod mansio in Christo sit efficax, et primo ostendit eius efficaciam; secundo subdit efficaciae causam. Dicit ergo primo: dico, quod non solum necessaria est hominis mansio in me ut fructificet, sed etiam est efficax; quia qui manet in me, credendo, obediendo, perseverando, et ego in eo, illuminando, subveniendo, perseverantiam dando, hic, et non alius, fert fructum multum. Fert, inquam, triplicem fructum in vita ista. Primus est abstinere a peccatis; Is. XXVII, v. 4: hic est omnis fructus, ut tollatur peccatum. Secundus est vacare operibus sanctitatis; Rom. VI, 22: habetis fructum vestrum in sanctificatione et cetera. Tertius fructus est vacare aedificationi aliorum; Ps. CIII, 13: de fructu operum tuorum satiabitur terra. Fert etiam quartum fructum in vita aeterna; supra IV, 36: fructum congregat in vitam aeternam. Hic est ultimus et perfectus fructus laborum nostrorum; Sap. III, 15: bonorum laborum gloriosus est fructus.
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Ratio autem huius efficaciae est, quia sine me nihil potestis facere. In quo et corda instruit humilium, et ora obstruit superborum, et praecipue Pelagianorum, qui dicunt bona opera virtutum et legis sine Dei adiutorio ex seipsis facere posse: in quo dum liberum arbitrium asserere volunt, eum magis praecipitant. Ecce enim dominus hic dicit, quod sine ipso non solum magna, sed nec minima, immo nihil facere possumus. Nec mirum quia nec Deus sine ipso aliquid facit; supra, I, 3: sine ipso factum est nihil. Opera enim nostra aut sunt virtute naturae, aut ex gratia divina. Si virtute naturae, cum omnes motus naturae sint ab ipso verbo Dei, nulla natura ad aliquid faciendum moveri potest sine ipso. Si vero virtute gratiae: cum ipse sit auctor gratiae, quia gratia et veritas per Iesum Christum facta est, ut dicitur supra I, v. 17: manifestum est quod nullum opus meritorium sine ipso fieri potest; II Cor. III, v. 5: non quod sufficientes simus aliquid cogitare ex nobis quasi ex nobis; sed sufficientia nostra ex Deo est. Si ergo nec etiam cogitare possumus nisi ex Deo, multo minus nec alia. Hic ponitur secunda ratio inhaesionis, quae sumitur ex comminatione poenae; quia nisi manserimus in ipso, non evademus poenam. Et ponit quinque quae poenam illam exaggerant: quorum quaedam pertinet ad poenam damni, scilicet expulsio a gloria; unde dicit mittetur foras. Sed aliquando videmus, quod in vite materiali aliquis palmes manet per exteriorem coniunctionem, non autem per humoris participationem: sic et aliqui manent in Christo solum per fidem, non tamen participant humorem vitis, quia non sunt in caritate. Unde tales mittentur foras, idest, separabuntur a societate bonorum; Ezech. c. XXXIV: stabo, et separabo et cetera. Secunda poena damni est arefactio; unde dicit et arescet. Unde si quid habebat a radice, amittet denudatus eius auxilio et vita. Nam mali Christiani viriditatem aliquam habere videntur; sed quando a sanctis et a Christo separabuntur, eorum ariditas apparebit; Ps. XXI, 16: aruit tamquam testa virtus mea. Tertia poena est eorum cum malis associatio; unde dicit et colligent eum, scilicet Angeli messores, ad malos; quae quidem poena maxima est. Si enim ad horam esse cum malis, magna poena est, quanto magis esse perpetuo cum pessimis hominibus et Daemonibus? Is. XXIV, 22: congregabuntur congregatione unius fascis in lacum; Matth. c. XIII, 30: colligite primum zizania, et alligate ea in fasciculos ad comburendum.
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Quarta poena est sensus: unde dicit et in ignem mittent, scilicet aeternum; Ez. XV, 2: quid fiet de ligno vitis? (...). Ecce igni datum est in escam. Ligna enim si in vite non permaneant, contemptibiliora sunt ceteris lignis; si vero maneant in vite, gloriosiora sunt. Unde dicit Augustinus: unum ex duobus palmiti congruit, aut vitis aut ignis: si in vite non est, erit in igne. Matth. XXV, 41: ite, maledicti, in ignem aeternum. Quinta poena est perpetuum ignis experimentum; unde subdit et ardet, in perpetuum; Matth. XXV, 46: ibunt hi in supplicium aeternum. Hic ponitur tertia inhaesionis causa, quae sumitur ex efficacia impetrationis, quasi diceret si manseritis in me, hunc fructum consequemini, scilicet quodcumque volueritis, petetis, et fiet vobis. Sed notandum, quod supra in admonitione inhaesionis duo posuit, quae hic resumit. Primum, scilicet in me manete, quod hic resumit dicens si manseritis in me.
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Secundum, et ego in vobis; et loco huius dicit et verba mea in vobis manserint. Quia Christus est verbum patris, omnia verba sapientiae sunt ab ipso; Eccli. I, 5: fons sapientiae verbum Dei in excelsis. Manifestum est ergo quod Christus est in nobis, quando verba sapientiae eius sunt in nobis; supra V, 38: verbum Dei non habetis in vobis manens. Ideo dicit et verba mea in vobis manserint, scilicet quadrupliciter, amando, credendo, meditando et implendo; Prov. IV, 20: fili, ausculta sermones meos, scilicet credendo, et ad eloquia mea inclina aurem tuam, scilicet obediendo, seu implendo, ne recedant ab oculis tuis, meditando, et custodi ea in medio cordis tui, amando; Ier. XV, 16: inventi sunt sermones tui, et comedi eos. Tunc ergo in nobis sunt verba Christi quando facimus quae praecepit, et diligimus quod promisit. Et ex hoc sequitur quod informamur quid petere debeamus; Rom. VIII, 26: quid oremus sicut oportet, nescimus, sed ipse spiritus postulat pro nobis gemitibus inenarrabilibus. Unde et verbis suis nos orare docuit, Matth. VI, 9 et Lc. XI, 2. Sic ergo verba Dei credita et meditata informant nos ad petendum quae sunt nobis necessaria ad salutem. Sed verba Dei amata et impleta iuvant nos ad merendum; et ideo subdit quodcumque volueritis, petetis, discrete, perseveranter, et fiet vobis; infra XVI, v. 23: si quid petieritis patrem in nomine meo, dabit vobis. Hic ponitur quarta ratio inhaesionis, quae sumitur ex gloria patris. Omnia opera nostra ad Dei gloriam referre debemus; Ps. CXIII, 1: non nobis, domine, non nobis, sed nomini tuo da gloriam; I Cor. X, v. 31: si manducatis aut bibitis, sive aliquid facitis; omnia in gloriam Dei facite. Ostendit ergo dominus quod sumus in Christo, quia ex hoc fructificamus, et ex fructificatione nostra pater glorificatur; unde dicit in hoc glorificatus est pater meus, idest ad gloriam patris redundat, ut plurimum fructum afferatis. Ponit hic tria, ordine praepostero, quae se invicem consequuntur. Unum pertinet ad inhaesionem, scilicet efficiamini mei discipuli, quod idem est quod manete in me.
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Et ex hoc sequitur secundum, scilicet ut fructum plurimum afferatis. Et ex hoc glorificatur pater meus: quasi diceret: ad gloriam patris est quod fructum plurimum afferatis, et fructum plurimum affertis ex hoc quod estis mei discipuli. Primo quidem bene vivendo; Matth. V, 16: videant opera vestra bona, et glorificent patrem vestrum; et bene docendo, ex quo similiter Deus glorificatur, Is. XXIV, 15: in doctrinis glorificate Deum, et XLIII, 7: omnem qui invocat nomen meum, in laudem et gloriam meam, creavi eum. Ergo apostoli sunt terra illa quae fructum multum attulit, ut dicitur infra, 8: et efficiamini mei discipuli, per inhaesionem et caritatis fervorem. Haec enim sunt signa discipulatus Christi, scilicet inhaesio ad Christum; supra VIII, 31: si manseritis in sermone meo, vere discipuli mei eritis. Et ex hoc efficiuntur idonei ut ferant fructum doctrinae. Secundo caritatis observatio; supra XIII, 35: in hoc cognoscent omnes quia mei discipuli estis, si dilectionem habueritis ad invicem et cetera. Et ex hoc efficiuntur idonei ut afferant fructum bonorum operum; I Cor. XIII, 2: si habuero prophetiam, et noverim mysteria omnia, et omnem scientiam etc. quia ibi ponuntur sine caritate nihil valere.
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Supra monuit dominus discipulos suos ut in eo manerent, hic ostendit quid sit in eo manere; et hoc tripliciter. Primo quidem quod manere in eo est manere in eius dilectione; secundo ostendit quod praecepta eius servare, est manere in eius dilectione, ibi si praecepta mea servaveritis, manebitis in dilectione mea; tertio ostendit quod observatio caritatis sit eius praeceptum, ibi hoc est praeceptum meum et cetera. Circa primum duo facit. Primo commemorat collatum discipulis beneficium; secundo hortatur eos ad perseverandum, ibi manete in dilectione mea. Dicit ergo primo, quod hoc quod in Christo manemus, est ex eius gratia; quae quidem gratia est effectus dilectionis ipsius, Ier. XXXI, 3: in caritate perpetua dilexi te. Ex quo patet quod omnia opera nostra bona sunt nobis ex beneficio divinae dilectionis. Non enim essent nobis, nisi quia fides per dilectionem operatur; nec diligeremus, nisi prius diligeremur. Et ideo hoc beneficium commemorans dixit sicut dilexit me pater, et ego dilexi vos. Sed notandum, quod ly sicut quandoque denotat aequalitatem naturae, quandoque autem similitudinem actionis. Ariani autem errantes volebant, quod ly sicut importaret aequalitatem, et per hoc, quod superius saepius expressum est, concludebant, quod esset minor patre. Sed hoc est falsum; et ideo, secundum Augustinum, dicendum, quod ly sicut dicit similitudinem gratiae et dilectionis: nam dilectio qua filius diligit discipulos, est quaedam similitudo eius dilectionis qua pater diligit filium. Cum enim diligere aliquem sit velle ei bonum, pater diligit filium secundum divinam naturam, inquantum vult illi infinitum suum bonum, quod ipse habet, communicando ei eamdem naturam numero quam ipse habet; supra V, v. 20: pater diligit filium, et omnia demonstrat ei quae ipse facit. Diligit etiam eum secundum humanam naturam; Oseae XI, v. 1: puer Israel, et dilexi eum, et ex Aegypto vocavi filium meum. Et ad hoc scilicet ut simul esset Deus et homo. Et ad nihil horum filius dilexit discipulos, nam neque ad hoc dilexit eos ut essent Deus per naturam, neque essent uniti Deo in persona; sed ad quamdam horum similitudinem eos dilexit, ut scilicet essent dii per participationem gratiae; Ps. LXXXI, 6: ego dixi: dii estis; II Petr. I, 4: per quem magna nobis et pretiosa promissa donavit, ut divinae per hoc efficiamur consortes naturae. Item ut assumerentur in unitatem affectus: quia qui adhaeret Deo, unus spiritus est; I Cor. VI, 17. Rom. VIII, 29: quos praescivit, conformes fieri imaginis filii sui, ut sit ipse primogenitus in multis fratribus. Sic ergo maius bonum Deus pater posuit filio secundum utramque naturam, quam filius discipulis, sed tamen simile, ut dictum est. Manete in dilectione mea, quasi diceret: ex quo tantum beneficium recepistis ex dilectione mea, manete in ea, ut scilicet me diligatis: vel manete in dilectione mea, quia ego diligo vos, scilicet in gratia mea, ut non excidatis a bonis quae praeparavi vobis. Et haec expositio magis congruit, ut sit sensus: perseveretis in hoc statu, ut scilicet diligamini a me per effectum gratiae; I Cor. VII, 20: unusquisque in ea vocatione qua vocatus est, in illa permaneat; I Io. IV, v. 16: qui manet in caritate, in Deo manet, et Deus in eo. Hic ostendit quid sit manere in eius dilectione, et primo ostendit quod hoc est servare eius mandatum; secundo manifestat per exemplum, ibi sicut et ego patris mei praecepta servavi; tertio excludit dubium, ibi haec locutus sum vobis ut gaudium meum in vobis sit. Dicit ergo manete in dilectione mea, et hoc facietis, si praecepta mea servaveritis: sic enim manebitis in dilectione mea. Observatio enim mandatorum est effectus divinae dilectionis, non solum eius qua nos diligimus, sed eius qua ipse diligit nos. Ex hoc enim quod ipse diligit nos, movet nos et adiuvat ad implendum mandata eius, quae impleri non possunt nisi per gratiam, I Io. c. IV, 10: in hoc est caritas, non quasi nos dilexerimus Deum, sed quoniam ipse prior dilexit nos.
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Exemplum autem ad hoc subdit, dicens sicut et ego patris mei praecepta servavi. Sicut enim dilectio, qua pater diligit eum, est exemplum dilectionis qua ipse diligit nos; ita voluit quod obedientia sua sit exemplum obedientiae nostrae. Christus enim per hoc ostendit quod mansit in dilectione patris, quia, per omnia, mandata eius servavit. Nam et mortem sustinuit, Phil. II, 8: factus est obediens patri usque ad mortem, mortem autem crucis. Ab omni peccato abstinuit; I Petr. II, 22: qui peccatum non fecit, nec dolus inventus est in ore eius. Quae intelligenda sunt de Christo secundum quod homo; supra VIII, 29: non reliquit me solum, quia quae placita sunt ei, facio semper. Et ideo dicit: maneo in eius dilectione quia nihil in me, secundum quod homo, est dilectioni eius contrarium.
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Ne credant quod moneat eos ad mandata eius servanda propter utilitatem propriam, et non discipulorum, dicit haec locutus sum vobis, scilicet ut mandata mea servetis propter bonum vestrum, scilicet ut gaudium meum in vobis sit. Amor enim est causa gaudii: unusquisque enim gaudet de re amata. Deus autem se amat et creaturam, praecipue rationalem, cui infinitum bonum communicat. Christus ergo de duobus ab aeterno gaudet: scilicet de bono suo et patris; Prov. VIII, 30: delectabar coram eo ludens in orbe terrarum. Item de bono creaturae rationalis; ibid. VIII, 31: deliciae meae sunt esse cum filiis hominum, idest, in hoc quod communicor filiis hominum: et de his gaudet ab aeterno; Is. LXII, 5: gaudebit super te Deus tuus. Vult ergo dominus ut per observantiam mandatorum suorum efficiamur participes gaudii sui; unde dicit ut gaudium meum, quo scilicet ego gaudeo de divinitate mea et patris, sit in vobis: quod nihil est aliud quam vita aeterna, quae est gaudium de veritate, ut Augustinus dicit; quasi diceret: ut habeatis vitam aeternam; Iob XXII, 26: tunc super omnipotente deliciis afflues. Et gaudium vestrum, quo ego gaudeo de humanitate mea, repleatur. Nam bona de quibus nos gaudemus, aut sunt imperfecta, aut imperfecte habentur; et ideo gaudium in hac vita plenum esse non potest. Tunc autem plenum erit quando perfecta bona perfecte consequemur; Matth. XXV, 21: intra in gaudium domini tui. Hic ostendit dominus quae sint praecepta eius, et primo proponit quid sit praeceptum suum; secundo inducit exemplum, ibi sicut dilexi vos; tertio commemorat beneficium, ibi vos amici mei estis. Praeceptum autem quod ponit, est praeceptum caritatis, quod servari vult. Hoc est, inquit, praeceptum meum ut diligatis invicem. Sed cum multa sint alia praecepta domini in sacro eloquio, quaeritur quare solum observationem caritatis dicit esse praeceptum suum. Ad quod, secundum Gregorium, dicendum est, quod caritas est radix et finis omnium virtutum. Radix quidem, quia ex caritate confirmata in corde hominis movetur homo ad implenda omnia alia praecepta; Rom. XIII, v. 8: qui diligit proximum, legem implevit. Ergo omnia praecepta quasi ad hoc ordinantur ut homo benefaciat proximo, et non molestet eum; quod quidem potissime ex caritate fit. Finis autem est, quia omnia praecepta ad ipsam ordinantur, et in sola caritate solidantur; I Tim. I, 5: finis praecepti est caritas.
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Dicit ergo hoc est praeceptum meum, ut diligatis invicem, quasi scilicet, a caritate omnia procedunt sicut a principio, et in caritate omnia ordinantur sicut in finem. Nam, sicut dicit Gregorius, ut multi arboris rami ex una radice prodeunt, sic multae virtutes ex una radice generantur: nec habet aliquid viriditatis ramus boni operis, si non manet in radice caritatis. Sed cum Matth. XXII, 40, dicatur, quod non solum in dilectione Dei, sed etiam proximi pendeat lex et prophetae, quare solum hic de dilectione proximi mentionem facit? Sed dicendum, quod unum includitur in alio: qui enim diligit Deum, necesse est ut proximum et ea quae sunt Dei diligat; et qui diligit proximum propter Deum, necesse est ut diligat Deum: licet enim obiecta sint diversa, tamen ipsi actus secundum consequentiam sunt unum. Est autem duplex ratio quare magis de dilectione proximi quam Dei mentionem facit. Una scilicet, quia in hoc intendit eos instruere, et inducere quomodo proximos aedificent, et quomodo fortes fierent ad tribulationes persecutorum perferendas; et ad utrumque caritas proximi necessaria est. Hic manifestat per exemplum quomodo proximum debeamus diligere, ita scilicet, quomodo Christus dilexit nos. Christus autem dilexit nos ordinate et efficaciter. Ordinate quidem, quia nil in nobis dilexit nisi Deum, et in ordine ad ipsum; Eccli. XXIV, 24: ego mater pulchrae dilectionis et cetera. Efficaciter autem, quia intantum dilexit ut semetipsum pro nobis traderet; Eph. c. V, 2: dilexit nos, et tradidit semetipsum pro nobis oblationem et hostiam Deo in odorem suavitatis. Nos ergo debemus proximos diligere, scilicet sancte ad bonum, et efficaciter scilicet ut dilectionem opere ostendamus; I Io. III, 18: non diligamus verbo neque lingua, sed opere et veritate. Maiorem hac dilectionem nemo habet quam ut animam suam ponat quis pro amicis suis. Hic ostendit efficaciam dilectionis, quae est ut quis mortem sustineat pro amicis, quod est signum maximae dilectionis.
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Sed contra hoc obiicitur, quod maioris dilectionis signum dicitur quando aliquis animam suam ponit pro inimicis suis, ut Christus fecit; Rom. V, 8: commendat Deus caritatem suam in nobis: quoniam cum adhuc peccatores essemus, secundum tempus Christus pro nobis, mortuus est. Ad quod dicendum, quod Christus non posuit animam suam pro nobis inimicis, ut scilicet inimici remaneremus, sed ut amicos efficeret: vel licet non essent amici quasi amantes, erant tamen amici ut amati. Est autem manifestum quod maximae dilectionis est signum, propter amicos animam ponere, quia, in ordine diligibilium quatuor ordinata sunt, scilicet Deus, anima nostra, proximus, et corpus nostrum. Et Deum debemus diligere super nos ipsos et supra proximos, ita ut pro Deo nos ipsos, scilicet animam et corpus et proximum dare debeamus. Pro anima autem nostra corpus est ponere, non tamen eam dare. Pro proximo autem vitam corporalem et corpus debemus exponere pro salute proximi: et ideo, cum vita corporalis sit potissimum quod nos post animam habeamus, ideo potissimum est ipsam exponere propter proximum, et maioris dilectionis signum; I Io. c. IV, 9: in hoc apparuit caritas Dei in nobis, quoniam filium suum unigenitum misit Deus in mundum, ut vivamus per eum.
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Supra dominus monuit nos ad dilectionem fraternam, et hoc exemplo sui, hic ostendit discipulis beneficium praestitum, per quod obligati erant ad Christi imitationem: scilicet quod Christus eos ad amorem suum assumpsit. Et primo ponit amicitiae signum; secundo subiungit causam, ibi non vos me elegistis et cetera. Ponit autem duplex amicitiae signum: unum ex parte discipulorum; aliud ex parte sui ibi iam non dicam vos servos. Signum autem ex parte discipulorum, quod sunt amici Christi, est observatio mandatorum eius; unde dicit vos amici mei estis, si feceritis quae ego praecipio vobis; quasi diceret: usque modo monui vos ut diligeretis invicem, sed modo moneo et dico de amicitia vestra ad meipsum. Potest autem hoc quod dicit vos amici mei estis, dupliciter intelligi, secundum quod amicus dupliciter dicitur, scilicet qui amat et qui amatur; et secundum utrumque, verum est quod subdit si feceritis quae ego praecipio vobis. Et qui Deum amant, mandata illius servant; quia cum amicus dicatur quasi animae custos, ut Gregorius dicit, non immerito qui voluntatem Dei in praeceptis eius custodit, amicus eius vocatur. Item, quos Deus amat, mandata Dei servant, inquantum conferendo eis gratiam suam, adiuvat ad servandum: Deus enim nos amando, facit suos dilectores; Prov. VIII, 17: ego diligentes me diligo: non quasi prius fuerint diligentes, sed quia ipse eos diligentes facit diligendo. Sed sciendum, quod mandatorum observatio non est divinae amicitiae causa, sed signum: scilicet et quod Deus diligat nos, et quod nos diligamus eum; Sap. VI, v. 19: dilectio illius custodia legum est; I Io. c. II, 4: qui dicit se amare Deum, et mandata eius non custodit, mendax est. Ex parte autem Christi ponitur amicitiae signum, cum dicit iam non dicam vos servos, et primo excludit quod videtur amicitiae contrarium; secundo ponit verae amicitiae signum, ibi vos autem dixi amicos et cetera. Amicitiae autem contrariatur servitus, et ideo primo excludit servitutem, dicens iam non dicam vos servos; quasi dicat: etsi olim fueritis quasi servi sub lege, nunc estis quasi liberi sub gratia; Rom. VIII, 15: non accepistis spiritum servitutis iterum in timore; sed accepistis spiritum adoptionis filiorum. Secundo subdit rationem, dicens quia servus nescit quid faciat dominus eius: servus enim est quasi extraneus a domino; supra c. VIII, 35: servus non manet in domo in aeternum. Extraneis autem secreta committenda non sunt; Prov. XXV, 9: secreta extraneo ne reveles, unde nunc servis secreta committenda non sunt. Potest autem hoc ad praecedentia sic continuari. Possent discipuli dicere, quod si servamus praecepta tua, sumus amici tui; sed servare praecepta est magis servitutis quam amicitiae: et ideo hoc excludens dominus dicit iam non dicam vos servos. Sed dubitatur hic. Cum ipsi apostoli dicant se servos Christi; sicut: Paulus apostolus servus Christi Iesu, et David: servus tuus ego sum, et etiam ipsi qui introducendi sunt in vitam aeternam: Matth. XXV, 23: euge serve bone et fidelis (...) intra in gaudium domini tui: quid est hoc quod dominus dicit iam non dicam vos servos? Dubitatur etiam de hoc: quia cum frequenter domini servis suis secreta revelent, et etiam Deus, Amos III, 7: non faciet Deus verbum, nisi revelaverit secretum suum ad servos suos prophetas: non videtur verum quod hic dicit servus nescit quid faciat dominus eius. Respondeo. Dicendum, secundum Augustinum, quod servitus proprie ex timore creatur. Est autem duplex timor: scilicet servilis, quem expellit caritas, I Io. IV, 18: timor non est in caritate; alius est timor filialis, qui ex caritate generatur, quia timet perdere quis quod amat; et hic est timor bonus et castus, de quo dicitur in Ps. XVIII, v. 10: timor domini sanctus permanet in saeculum saeculi. Et secundum hoc sunt duae servitutes. Una quae procedit ex timore filiali; et secundum hanc servi sunt iusti omnes, et filii Dei, ut obiiciebatur. Alia servitus, est quae procedit ex timore poenae, et contrariatur dilectioni; et de hac dicit iam non dicam vos servos. Sciendum est etiam, quod servus proprie est qui non est causa sui: liber vero qui est sui causa. Est ergo differentia inter operationes servi et liberi: quia servus operatur causa alterius; liber autem causa sui operatur, et quantum ad causam finalem operis, et quantum ad causam moventem. Nam liber propter se operatur, sicut propter finem, et a se operatur, quia propria voluntate movetur ad opus; sed servus nec propter se operatur sed propter dominum, nec a se sed a domini voluntate, et quasi quadam coactione. Sed contingit aliquando quod aliquis servus operatur causa alterius, sicut causa finali; operatur tamen a se, inquantum se movet ad opus: et haec est bona servitus, quia ex caritate movetur ad bona opera facienda; sed non operatur propter se: quia caritas non quaerit quae sua sunt, sed quae sunt Iesu Christi et salutis proximorum. Qui autem omnino causa alterius operantur, sunt mali servi. Patet ergo quod discipuli servi erant, sed bona servitute, quae ex amore procedit. Ad secundam quaestionem dicendum, quod ille servus qui movetur solum ab alio, et non a se, habet se ad moventem sicut instrumentum ad artificem. Instrumentum autem communicat cum artifice in opere, sed non in operis ratione. Sic ergo tales servi participant solum in opere; sed quando servus operatur ex propria voluntate, necesse est quod rationem operis sciat, et quod revelentur ei occulta, per quae ea scire possit quae agit, Eccli. XXXIII, 31: servus si est tibi fidelis, sit tibi quasi anima tua. Apostoli autem, ut dictum est, a se movebantur ad bona opera facienda, scilicet ex propria voluntate per amorem inclinata; et ideo dominus secreta sua revelat eis. Sed de malis servis verum est quod nesciunt quid faciat dominus eorum. Sed quae sunt illa quae nesciunt? Illa proprie quae in nobis Deus facit. Omnia enim bona quae facimus, Deus in nobis operatur Is. XXVI, 12 et Phil. II, 13: operatur in nobis et velle et perficere. Servus ergo malus ex superbia cordis sui obtenebratus, dum quod facit, sibi attribuit, nescit quid faciat dominus eius. Hic ponit verum signum amicitiae ex parte sua, quod est quia quaecumque audivi a patre meo, nota feci vobis. Verum enim amicitiae signum est quod amicus amico suo cordis secreta revelet. Cum enim amicorum sit cor unum et anima una, non videtur amicus extra cor suum ponere quod amico revelat; Prov. XXV, 9: causam tuam tracta cum amico tuo. Deus autem faciendo nos participes suae sapientiae, sua secreta nobis revelat; Sap. VII, 27: per nationes in animas sanctas se transfert, amicos Dei et prophetas constituit. Sed dubitatur hic primo, quae et qualiter filius a patre audit. Quod quidem pluries iam manifestatum est. Cum enim audire sit scientiam ab alio accipere, audire filium a patre nihil aliud est quam scientiam ab eo accipere; scientia autem filii est eius essentia: filium ergo audire a patre, est accipere essentiam eius ab eo.
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Dubitatur etiam de hoc quod dicit omnia quaecumque audivi a patre meo, nota feci vobis. Si ergo omnia eis nota fecit, sequitur quod tot sciebant discipuli quot et filius. Responsio. Dicendum, secundum Chrysostomum omnia quaecumque audivi, quae scilicet vos audire oportebat, nota feci vobis; non autem omnia simpliciter; infra XVI, v. 12: multa habeo vobis dicere, quae non potestis portare modo. Vel dicendum, secundum Augustinum, quod dominus propter certitudinem dicendorum utitur praeterito pro futuro; ut sit sensus omnia quaecumque audivi a patre meo, nota feci vobis, idest, faciam in plenitudine, de qua dicit apostolus I Cor. XIII, v. 12: tunc cognoscam sicut et cognitus sum; infra XVI, 25: in illo die palam de patre meo annuntiabo vobis, quando scilicet introducet nos ad visionem patris. Omnia enim quae scit filius, scit pater. Quando ergo revelabit nobis patrem, revelabit omnia quae scit, et id quod scimus. Vel dicendum, secundum Gregorium, et melius. Eiusdem rei potest haberi cognitio perfecta et imperfecta: sicut in scientiis apparet quod qui scit principia omnia unius scientiae dicitur scire scientiam illam, sed imperfecte eam scit. Unde qui docet aliqua principia alicuius scientiae, potest dicere se docuisse scientiam illam, quia omnia quae sunt scientiae illius, sunt in principiis eius virtute; sed illam eamdem scientiam perfectius scit quando conclusiones singulas, quae virtute erant in principiis, novit. Sic ergo et de divinis potest haberi duplex cognitio. Una imperfecta: et haec habetur per fidem, quae est praelibatio illius futurae beatitudinis et cognitionis quam habebimus in patria; Hebr. c. XI, 1: est autem fides sperandarum substantia rerum, argumentum non apparentium. Unde de hac cognitione dicit omnia nota feci vobis, scilicet in fide, secundum quamdam praelibationem, sicut conclusiones virtute sunt in principiis. Unde dicit Gregorius: omnia quae nota facit servis suis, sunt gaudia internae caritatis et festa supernae patriae, quae quotidie mentibus per aspirationem sui amoris imprimit, dum enim audita superna caelestia amamus, amata iam novimus: quia ipse amor notitia est. Hic ponit amicitiae causam. Consuetum est autem apud homines ut unusquisque sibi attribuat causam amicitiae; Eccli. XXXVII, 1: omnis amicus dicit: et ego amicitiam copulavi. Et sic multi attribuunt sibi divinae amicitiae causam, dum sibi principium bonorum operum attribuunt et non Deo. Et dominus hoc excludens dicit non vos me elegistis; quasi dicat: quisquis ad hanc dignitatem amicitiae vocatus est, non sibi causam amicitiae attribuat, sed mihi eum ad hoc eligenti. Et primo ponit gratuitam Dei electionem; secundo exponit ad quid eliguntur, ibi et posui vos, ut eatis et fructum afferatis. Dicit ergo non vos me elegistis, ut scilicet ego essem amicus vester, sed ego elegi vos, ut facerem amicos meos; I Io. IV, 10: non quasi nos dilexerimus Deum, sed quoniam ipse prior dilexit nos. Est autem duplex Dei dilectio. Una aeterna qua praedestinamur; Eph. I, 4: elegit nos in ipso ante mundi constitutionem. Alia temporalis, qua ab ipso vocamur, quae nihil est aliud quam executio aeternae praedestinationis: quia quos elegit praedestinando, hos etiam elegit vocando; Rom. VIII, 30: quos praedestinavit, hos et vocavit etc.; Lc. VI, v. 13: elegit duodecim, quos et apostolos nominavit. Sunt autem aliqui dicentes, electionem Dei temporalem ex meritis electorum causari. Sed hoc est contra illud quod hic dicitur. Nam si ideo elegit te quia bonus eras, non autem poteras bonus esse nisi bonum eligeres; hoc autem bonum potissime est Deus; ergo primo elegisti bonum, quod est Deus, quam eligereris. Sed dominus dicit contrarium non vos me elegistis, sed ego elegi vos. Non ergo dicendum, quod aliquod bonum ex parte nostra totaliter praecedat electionem Dei. Dico autem totaliter, quia aliquod bonum particulare in nobis existens, potest esse causa alterius boni nobis dandi, et hoc alterius, cum sit quidam ordo in divinis donis; sed universaliter nihil potest esse causa et praecedere divinam electionem: quia omnia bona sunt nobis a Deo. Sed de aeterna electione adhuc magis erroneum esset dicere, quod ab electione nostra praecederetur. Fuerunt tamen aliqui qui dicerent, quod merita nostra praecedentia sunt causa illius electionis: et hic fuit error Origenis, qui dixit animas hominum simul fuisse creatas aequales, et quibusdam stantibus, quaedam minus et quaedam magis peccaverunt; et ideo quaedam meruerunt habere gratiam, quaedam non. Sed contra hoc est, quod dominus dicit: non vos me elegistis. Alii autem dicunt quod verum est quod merita in actu existentia non sunt causa praedestinationis, sed praeexistentia in praescientia Dei; dicentes quod quia Deus scivit aliquos bonos futuros et bene usuros gratia, ideo proposuit eis gratiam se daturum. Sed si hoc esset, sequeretur quod ideo elegit nos, quia praescivit nos ipsum electuros. Et sic electio nostra praevia esset electioni divinae, quod est contra sententiam domini. Sed forsitan diceret aliquis: quae electio poterat esse, qui nihil eramus et nulla inter nos erat praeeminentia? Sed eum qui dicit huiusmodi, decipit modus electionis humanae secundum quem credit esse electionem divinam. Sed aliter et aliter se habent: quia electio nostra causatur ex bono iam praeexistente; sed electio divina est causa influentiae maioris boni in uno quam in alio. Cum enim electio sit actus voluntatis: secundum quod diversimode voluntas Dei et hominis se habent ad bona, sic diversus est electionis eorum modus. Voluntas autem Dei se habet ad bonum creatum ut causa eius; Sap. XI, 26: quomodo potuissent illa esse, nisi tu voluisses? Et sic bonum derivatur ad res creatas ex voluntate Dei. Unde Deus aliquem alteri praeeligit, inquantum plus ei de bono influit quam alteri. Voluntas autem hominis movetur ad aliquid ex bono praeexistente apprehenso: et ideo oportet in electione nostra unum bonum praeexistere alteri. Ideo autem Deus uni magis quam alteri bonum influit, ut reluceat ordo in rebus: sicut apparet in rebus materialibus, quod materia prima quantum est de se, est uniformiter disposita ad omnes formas. Ipsae etiam res antequam sint, non sunt dispositae ad hoc vel illud esse; sed ut servetur ordo in eis, diversas formas et diversum esse sortiuntur a Deo. Et similiter in creatura rationali quidam eliguntur ad gloriam, quidam reprobantur ad poenam; II Tim. II, 19: novit dominus qui sunt eius (...). In magna enim domo non solum sunt vasa aurea et argentea, sed et lignea et fictilia: et quaedam quidem in honorem, quaedam autem in contumeliam. Et sic apparet diversus ordo: dum in quibusdam rebus relucet Dei misericordia, quos absque ullis meritis praecedentibus ad gratiam praeparat; in quibusdam autem Dei iustitia, dum eos ex propriis culpis, citra condignum tamen, deputat poenae. Sic ergo elegi vos ab aeterno praedestinando et vocando ad fidem ex tempore.
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Ad quod autem eos elegit, subdit consequenter cum dicit et posui vos ut eatis et fructum afferatis, et primo ponit ad quid elegerit; secundo rationem dictorum assignat, ibi haec mando vobis, ut diligatis invicem. Circa primum duo facit. Primo ostendit quod elegit ad aliquid agendum; secundo quod elegit ad aliquid recipiendum, ibi ut quodcumque petieritis patrem in nomine meo, det vobis. Dicit ergo posui vos, idest, dedi vobis ordinem in Ecclesia mea; I Cor. XII, v. 28: posuit Deus in Ecclesia primum quidem apostolos et cetera. Item posui vos, idest, firmiter vos disposui; Gen. I, 16: fecit Deus luminaria magna, et posuit ea in firmamento caeli; Iud. V, 20: stellae manentes in ordine et cursu suo adversus Sisaram pugnaverunt. Positio enim ordinem et firmitatem importat. Posui, inquam, ad tria. Primo quidem ad eundum: unde dicit ut eatis, per mundum discurrendo, ut totum convertatis ad fidem; Mc. ult., 15: euntes in mundum universum, praedicate Evangelium omni creaturae. Vel ut eatis, idest proficiatis de virtute in virtutem; Ps. LXXXIII, 8: ibunt de virtute in virtutem: videbitur Deus deorum in Sion; Oseae, ult., 6: ibunt rami eius ut Libani. Secundo ad fructum afferendum, unde dicit et fructum afferatis scilicet conversionis fidelium, quantum ad primum iter; Rom. I, v. 13: ut aliquem fructum habeam in vobis, sicut et in ceteris gentibus. Vel fructum spiritualem interiorem, quantum ad secundum iter; Gal. V, 22: fructus autem spiritus est caritas, gaudium, pax et cetera. Eccli. XXIV, 23: flores mei fructus honoris et honestatis. Tertio ut fructum afferant qui non perdatur per mortem seu peccatum; unde dicit et fructus vester maneat, scilicet congregatio fidelium in vitam aeternam perducatur, et fructus spiritualis magis proficiat; supra, IV, v. 36: et fructum congregat in vitam aeternam. Ut quodcumque petieritis. Hic ostendit quod elegerit ad aliquid recipiendum, scilicet omnia quae petierint. Quasi diceret: posui vos ad hoc ut essetis digni recipere a patre in nomine meo; I Io. III, 21: si cor nostrum non reprehenderit nos, fiduciam habemus ad Deum, et quidquid petierimus, accipiemus ab eo. Haec mando vobis. Hic assignat rationem rerum quae dixit. Posset enim quis dicere, quare haec omnia Christus diceret eis.
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Unde dominus respondens dicit haec mando vobis, ut diligatis invicem; quasi, omnia quae dico, sunt inducentia vos ad dilectionem proximorum: I Tim. I, 5: finis praecepti est caritas. Vel dicendum, secundum Chrysostomum, quod possent discipuli dicere: domine, cur nobis tot de dilectione tua commemoras? Numquid ut improperes? Sed dominus dicit: non, immo ut incitem vos ad dilectionem proximi; I Io. IV, 21: hoc mandatum habemus a Deo, ut qui diligit Deum, diligat et fratrem suum.
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Posita similitudine vitis et palmitum, et explanata quantum ad inhaesionem palmitum ad vitem, hic consequenter explanat eam quantum ad ipsorum purgationem, quae futura erit per tribulationes. Consolatur eos ergo dominus contra tribulationes quas passuri erant, et primo rationes ex quibus eos consolatur proponit; secundo ipsas rationes exponit, ibi mementote sermonis mei etc.; tertio excusationes persequentium excludit, ibi si non venissem, et eis locutus non fuissem, peccatum non haberent. Ponit autem duas rationes ad eorum consolationem, quarum una sumitur ex exemplo; secunda ex causa, ibi si de mundo fuissetis et cetera. Consolatur ergo eos dominus exemplo sui, qui et passus est persecutiones tyrannorum; unde dicit si mundus vos odit, scitote quia me priorem vobis odio habuit. Sciendum est enim, quod sicut omnium beneficiorum principium est amor, ita et persecutionum omnium principium est odium: et ideo dominus praenuntiat eis odium futurum; Matth. XXIV, 9: odio eritis omnibus hominibus; Lc. VI, 22: beati eritis cum vos oderint homines et cetera. Dicit ergo: si mundus vos odit idest futurum est quod mundus vos odio habeat, et manifestabit odium suum persequendo vos; scitote quia me priorem odio habuit, supra c. VII, 7: non potest mundus odisse vos; me autem odit. Sed haec est grandis consolatio iustis ad fortiter sustinendum persecutiones; Hebr. XII, 3: recogitate eum qui talem sustinuit a peccatoribus adversus semetipsum contradictionem, ut ne fatigemini, animis vestris deficientes; I Petr. II, 21: Christus passus est pro nobis, vobis relinquens exemplum, ut sequamini vestigia eius. Et ideo, secundum Augustinum, non debent se membra supra verticem extollere, nec recusare se in corpore esse, nolendo mundi odium sustinere cum capite. Mundus autem dupliciter accipitur. Quandoque quidem in bonum, pro his qui bene vivunt in mundo; II Cor. V, 19: Deus erat in Christo, mundum reconcilians sibi. Quandoque autem in malum, scilicet pro amatoribus mundi; I Io. V, 19: mundus totus in maligno positus est. Sic ergo totus mundus totum odit mundum: quia amatores mundi, qui sunt per totum mundum diffusi, odiunt mundum totum, idest Ecclesiam bonorum per totum mundum roboratam. Si de mundo fuissetis, hic ponitur secunda ratio sumpta ex causa odii. Quando enim quis odium alicuius sustinet propter culpam suam, dolendum est et tristandum; sed quando propter virtutem, gaudendum. Primo ergo ostendit quae sit causa quare aliqui diliguntur a mundo; secundo ostendit quare apostoli a mundo odio habentur, ibi quia vero de mundo non estis (...) propterea odit vos mundus.
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Causa autem quare aliqui diliguntur, est similitudo eorum ad mundum; unde dicit si de mundo fuissetis, mundus quod suum erat diligeret. Omne simile sibi simile diligit; Eccli. XIII, 20: omnis caro ad simile sibi coniungetur. Et ideo mundus, idest amatores mundi diligunt mundi amatores; unde dicit si de mundo fuissetis, idest sequentes mundum, mundus quod suum erat diligeret, sicut suos, et sibi similes; supra VII, 7: non potest mundus odisse vos; me autem odit; I Io. IV, 5: de mundo sunt: ideo de mundo loquuntur, et mundus eos audit. Sed contra. Per mundum intelligit hic dominus principes mundi, qui persecuturi erant apostolos; sed ipsi iidem principes persequuntur aliquod mundanos inventos, puta homicidas et latrones: ergo mundus non diligit quod suum est, sicut nec apostolos. Respondeo. Dicendum est quod est reperire aliquid pure bonum, sed pure malum nihil invenitur, cum subiectum mali sit bonum. Malum ergo culpae fundatur in bono naturae. Unde non potest aliquis homo esse peccator et malus, quin habeat aliquid boni. Sic ergo secundum malum quod habent, scilicet infidelitatem, pertinent ad mundum, et odiunt apostolos et eos qui de mundo non sunt; sed secundum bonum quod habent, non sunt de mundo, et odio habent eos qui de mundo sunt, scilicet fures et latrones, et cetera huiusmodi. Erant tamen aliqui in mundo bene viventes: qui apostolos diligebant, eorum facta approbando. Sed adhuc magis videtur dubium esse: quia ad mundum pertinet omne peccatum, et sic secundum quodlibet peccatum aliquis est de mundo. Sed videmus quod aliqui homines convenientes in aliquo peccato, se invicem odio habent, sicut superbi; Prov. XIII, 10: inter superbos semper iurgia sunt: et avarus odit avarum. Unde, secundum philosophum, figuli conrixantur adinvicem. Mundus ergo odit mundum. Non ergo videtur verum esse quod dominus dicit mundus quod suum erat diligeret. Responsio. Dicendum, quod duplex est amor: amicitiae scilicet et concupiscentiae, sed differunt: quia in amore concupiscentiae, quae sunt nobis extrinseca, ad nos ipsos trahimus, cum ipso amore diligamus alia, inquantum sunt nobis utilia vel delectabilia; sed in amore amicitiae est e converso, quia nosmetipsos trahimus ad ea quae sunt extra nos; quia ad eos quos isto amore diligimus, habemus nos sicut ad nosmetipsos, communicantes eis quodammodo nosmetipsos. Unde in amore amicitiae similitudo est causa amoris, non enim sic diligimus aliquem nisi inquantum sumus unum cum eo: similitudo autem est unitas quaedam. Sed in amore concupiscentiae, sive sit utilis, sive delectabilis, similitudo est causa separationis et odii. Cum enim isto amore aliquem diligam inquantum est mihi utilis vel delectabilis, quidquid est impeditivum utilitatis seu delectationis, habeo odio contrarium. Et inde est quod superbi iurgantur adinvicem, inquantum unus usurpat sibi gloriam quam alius amat, et in qua delectatur; figuli etiam, inquantum unus trahit ad se lucrum, quod alius pro se volebat. Sed sciendum, quod amor concupiscentiae non est rei concupitae, sed concupiscentis: propter hoc enim quis hoc amore aliquem diligit, inquantum est sibi utilis, ut dictum est. Et ideo magis diligit in hoc se quam illum: sicut qui diligit vinum quia est sibi delectabile, se potius quam vinum diligit. Sed amor amicitiae est potius rei amatae quam amantis, quia diligit aliquem propter ipsum dilectum, non propter ipsum diligentem. Sic ergo, quia in amore amicitiae similitudo causa est amoris, dissimilitudo causa odii, inde est quod mundus odio habet quod suum non est et sibi dissimile, et diligit, idest dilectione amicitiae, quod suum est. Sed de dilectione concupiscentiae est e converso. Et ideo dicit si de mundo fuissetis, mundus quod suum erat diligeret, scilicet amore amicitiae. Hic ponit causam quare apostoli habentur odio a mundo, quae est dissimilitudo. Dicit ergo quia vero de mundo non estis, mentis scilicet elevatione, quamvis sitis per originem; supra VIII, 23: vos de deorsum estis: ego autem de supernis sum. Et hoc quidem, quia elevati estis a mundo, non ex vobis, sed ex gratia mea, quia scilicet, ego elegi vos de mundo; supra eodem: ego elegi vos; propterea, quia scilicet de mundo non estis, odit vos mundus, idest mundi amatores, ut eis dissimiles: Prov. c. XXIX, 27: abominantur iusti impios, et abominantur impii eos qui in recta sunt via. Et ibid. 10: viri sanguinum oderunt et cetera. Potest autem triplex ratio assignari quare mundus odit sanctos. Prima est diversitas conditionis: quia scilicet mundus in morte est, sed sancti sunt in statu vitae; I Io. III, 13: nolite mirari, fratres, si odit vos mundus. Nos scimus quoniam translati sumus de morte ad vitam, quoniam diligimus fratres. Et ideo dicit Sap. II, 15: gravis est nobis etiam ad videndum. Secunda ratio est displicentia correctionis. Nam sancti viri et verbis et factis mundi facta reprehendunt; et ideo mundus odit eos; Amos V, v. 10: odio habuerunt corripientem in porta; supra VII, 7: me autem odit, scilicet mundus, quia testimonium perhibeo de illo, quod opera eius mala sunt. Tertia ratio est iniquitas aemulationis, qua mali invident viris iustis, cum eos vident crescere et multiplicari in bonitate et sanctitate; sicut Aegyptii videntes crescere filios Israel, habebant eos odio, et persequebantur, Ex. I, 9 ss., et Gen. XXXVII, 4, dicitur, quod videntes fratres Ioseph quod a cunctis plus amaretur, oderant eum. Hic explicat rationes supradictas, et primo primam, quae pertinet ad exemplum; secundo secundam, quae pertinet ad causam odii, ibi sed haec omnia facient vobis propter nomen meum. Circa primum duo facit. Primo commemorat diversitatem gradus sui ad discipulos; secundo ostendit similitudinem factorum, ibi si me persecuti sunt, et vos persequentur. Diversitas gradus Christi ad discipulos erat, quia ipse dominus erat, illi autem servi; unde supra XIII, 16, dicit: non est servus maior domino suo.
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Hanc ergo diversitatem commemorat, dicens mementote sermonis mei, quem ego dixi vobis, supra c. XIII, 16, scilicet quod non est servus maior domino suo. Ergo non debet esse vobis indignum, si patiamini ea quae passus est dominus vester; immo debetis vobis reputare hoc ad magnam gloriam. Unde Matth. c. XX, 22, discipulis petentibus sedere unus ad dexteram et alius ad sinistram, dixit: potestis bibere calicem quem ego bibiturus sum? Eccli. XXIII, 38: gloria magna est sequi dominum; Matth. X, 25: sufficit discipulo ut sit sicut magister eius. Sed contra. Supra eodem, dixit: iam non dicam vos servos, hic autem: non est servus maior domino suo. Respondeo dicendum, quod duplex est servitus. Una procedens ex timore servili, scilicet poenae: et secundum hanc apostoli non erant servi; alia ex timore casto, et talis servitus erat in apostolis; Lc. XII, 37: beati servi illi quos cum venerit dominus invenerit vigilantes. Si ergo estis servi, et ego dominus, debetis esse contenti quod ea fiant vobis quae facta fuerunt mihi. Me autem quidam contempserunt, et quidam receperunt; supra I, 11: in propria venit, et sui eum non receperunt: quotquot autem receperunt eum, dedit eis potestatem filios Dei fieri: et vos similiter si aliqui contemnent, aliqui tamen honorabunt. Unde dicit si me persecuti sunt, et vos persequentur: ubi ponitur similitudo sanctorum, quia eadem est ratio persecutionis quam exercebant in discipulos et in Christum, quia in discipulis Christum persequebantur; Act. IX, 4, in persecutione discipulorum Christus dicebat se persequi: Saule, Saule, quid me persequeris? Et ideo propter identitatem causae sequitur consequentia si me persecuti sunt, et vos persequentur; Matth. X, 25: si patrem familias Beelzebub vocaverunt, quanto magis domesticos eius? De ista persecutione dicitur Matth. XXIII, v. 34: ecce mitto ad vos sapientes et Scribas, et ex illis occidetis et crucifigetis, et ex eis flagellabitis in synagogis vestris, et persequemini de civitate in civitatem. Et similiter eadem ratio est honorationis; et ideo dicit si sermonem meum servaverunt, et vestrum servabunt: quia verba vestra sunt mea verba; II Cor. ult., 3: an experimentum quaeritis eius qui in me loquitur Christus? Matth. X, 20: non enim vos estis qui loquimini, sed spiritus patris vestri qui loquitur in vobis; et ideo Lc. X, v. 16, dicit: qui vos audit, me audit. Quod autem recepti sint ab aliquibus apostoli, et honorati, patet I Thess. II, 13: et vos cum accepissetis a nobis verbum auditus Dei, accepistis illud non ut verbum hominum, sed sicut est vere, verbum Dei. Hic explicat rationem consolationis, quae sumitur ex causa odii. Apostoli enim electi erant et elevati supra mundum, inquantum erant effecti participes divinitatis, et coniuncti Deo et ideo mundus eos odio habebat: ex quo sequitur quod potius Deum in eis quam ipsos mundus odiret. Et huius odii causa erat, quia non habebant veram Dei notitiam, scilicet per veram fidem et devotum amorem: alias si cognovissent eos Dei amicos, eos non fuissent persecuti. Et ideo dicit haec omnia, quod odiunt et persequuntur vos, facient vobis propter nomen meum, et ideo debet vobis esse gloriosum; I Petr. IV, 15: nemo nostrum patiatur quasi fur aut homicida aut maledicus aut alienorum appetitor: si autem ut Christianus, non erubescat; glorificet autem Deum in isto nomine. Non autem propter nomen meum, quasi ipsum ament, sed quia ipsum odio habent. Sicut e contrario vos patiemini propter nomen meum, quia ipsum amatis. Et haec facient, quia nesciunt eum qui me misit; supra VIII, 19: si me sciretis, et patrem meum utique sciretis. Nesciebant enim Deo esse acceptum, quod Christo adhaererent. Sed attendendum, quod hic loquitur de cognitione perfecta, quae consistit in fide perficiente intellectum, et coniungente Deo affectum: de qua cognitione dicitur Ier. IX, v. 24: in hoc glorietur qui gloriatur, scire et nosse me; Sap. XV, 3: nosse te, sensus est consummatus et cetera.
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Supra dominus tractans de persecutione quae discipulis a Iudaeis superventura erat, rationem assignavit: quia nesciunt eum qui misit eum. Sed quia ignorantia excusare solet, ideo hic eos ostendit esse inexcusabiles; et hoc dupliciter. Primo per ea quae ipse personaliter circa eos fecit et docuit; secundo per ea quae in eius absentia futura erant, ibi cum autem venerit Paraclitus et cetera. Circa primum duo facit. Primo ostendit eos inexcusabiles esse propter veritatis doctrinam; secundo propter signorum evidentiam, ibi si opera non fecissem. Circa primum tria facit. Primo ostendit quid eis possit ad excusationem suffragari; secundo ostendit eos hoc suffragio carere, ibi nunc autem excusationem non habent de peccato suo; tertio ostendit ex qua radice procedit eorum persecutio, ibi qui me odit, et patrem meum odit. Dicit ergo quod haec omnia facient vobis propter nomen meum: et quidem de his excusari possent, si non venissem, et locutus eis non fuissem; idest, si non ostendissem me personaliter, et eos personaliter non docuissem, peccatum non haberent. Sed contra; Rom. III, 23: omnes peccaverunt, et egent gratia Dei. Sed dicendum, quod non loquitur hic dominus de quocumque peccato, sed de peccato infidelitatis, quod non credunt in Christum: quod antonomastice peccatum dicitur, quia isto peccato existente, nullum aliud peccatum remitti potest, cum nullum peccatum remittatur nisi per fidem Iesu Christi, per quem est iustitia, ut dicitur Rom. V, 1.
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Et ideo idem est quod dicit peccatum non haberent, ac si diceret: non imputaretur eis quod in me non credunt. Et hoc primo, quia fides est ex auditu: Rom. X, 17. Unde si non venisset, et locutus eis non fuisset, non potuissent credere. Nulli autem imputatur ad peccatum, si non facit quod nullo modo facere potest. Et si dicatur, quod tenebantur, et credere poterant, etiam si Christus non venisset, cum fuerit eis annuntiatum per prophetas, Rom. I, 2: quod ante promiserat per prophetas suos in Scripturis sanctis de filio suo etc., respondendum est, quod nec ipsa verba prophetarum Iudaei per se credere et intelligere poterant nisi eis divino auxilio ostenderentur; Dan. XII, 9: clausi sunt signatique sermones usque ad tempus. Unde Act. c. VIII, 31, dicebat eunuchus: quomodo intelligere possum nisi aliquis ostenderit mihi? Sic ergo si Christus non venisset, hoc peccatum, scilicet, infidelitatis, non haberent, quamvis alia peccata actualia habuissent propter quae fuissent puniti. Et similis ratio est de omnibus illis ad quos praedicatio verbi Dei pervenire non potuit. Unde non imputatur eis ad condemnationem infidelitatis peccatum; sed privati beneficio Dei propter alia eorum peccata actualia et originalia, damnabuntur. Sciendum autem quod multis Christi adventus et doctrina cessit in bonum, illis scilicet qui eum receperunt, et sermonem suum servaverunt; et multis ad malum, illis scilicet qui nec eum audire nec ei credere voluerunt; Is. VIII, 14: erit vobis in lapidem offensionis et in petram scandali duabus domibus Israel; in laqueum et ruinam habitantibus Ierusalem; Lc. II, 34: positus est hic in ruinam et in resurrectionem multorum. Sic ergo posuit per quid ab infidelitate excusari possent. Sed hoc excusationis suffragio carent, quia et eis personaliter se exhibuit Christus, et eos docuit. Unde dicit nunc autem, scilicet ex quo veni, et locutus fui, excusationem non habent scilicet per ignorantiam, de peccato suo; Rom. c. I, 20: ita ut sint inexcusabiles: quia cum cognovissent Deum, non sicut Deum glorificaverunt. Quod autem ipsi cognoverint Christum, patet Matth. XII, 7: hic est heres: venite, occidamus eum. Sed cognoverunt eum esse Christum promissum in lege, non autem esse Deum: quia si hoc cognovissent, numquam dominum gloriae crucifixissent. Non ergo est eis ignorantia ad excusationem: quia non ex ignorantia hoc fecerunt, sed ex alia radice, scilicet ex odio et certa malitia.
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Unde subdit qui me odit, et patrem meum odit, quasi dicat: non ignorantia, sed odium quod habuerunt ad me, est eis ad peccatum, et hoc, quia redundat in odium patris. Cum enim filius et pater unum sint in essentia, veritate et bonitate, et omnis cognitio alicuius sit per veritatem quae in ipso est, quicumque diligit filium, diligit et patrem; et quicumque cognoscit unum, cognoscit et alium; et qui odit filium odit et patrem. Sed hic est duplex quaestio. Prima, utrum aliquis possit Deum odio habere. Ad quod dicendum, quod Deum, inquantum Deus est, nullus potest odio habere. Cum Deus sit pura essentia bonitatis, quae cum sit secundum se diligibilis, impossibile est quod secundum se ab aliquo odiatur. Unde haec est ratio quare impossibile est quod malus Deum videat. Impossibile est enim Deum videri ab aliquo, quin diligatur: qui autem Deum diligit, bonus est; unde haec sunt incompossibilia, scilicet quod aliquis Deum videat et sit malus. Potest tamen aliquis Deum odio habere secundum aliquid aliud, puta, qui amat voluptatem, odit Deum ut prohibentem voluptatum fruitiones, et qui quaerit impunitatem, odit Dei iustitiam punientem. Secunda quaestio est quia nullus potest habere odio quod ignorat: Iudaei autem ignorabant patrem, supra eodem: nesciunt eum qui me misit: non ergo verum videtur quod dicit et patrem meum odit. Sed dicendum, secundum Augustinum, quod aliquis potest aliquid diligere vel odire quod numquam vidit, neque secundum veritatem cognoscit, sed fama de eo bene seu male sermocinante. Sed hoc potest contingere dupliciter. Uno modo quod habeatur odio seu diligatur secundum ipsam eius personam, vel secundum id quod de eo narratur; sicut si audiam aliquem esse furem, odio eum, non quia ipsam eius personam cognoscam vel odiam, sed quia communiter odio omnem furem: unde si esset fur, et ego eum furem esse nescirem, haberem eum odio, nec tamen scirem me eum odire. Iudaei autem habebant odio Christum, et veritatem quam praedicabat. Unde cum ipsa veritas, quam Christus praedicabat, esset in voluntate Dei patris, et opera quae Christus faciebat; similiter sicut Christum, odio habebant patrem, licet ipsi nescirent illa esse in voluntate patris. Hic ostendit eos inexcusabiles esse per signorum evidentiam.
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Possent enim dicere, quod ex verbis quae contra eos dicit, non convincuntur; et ideo verba mirabilibus factis confirmat, dicens si opera non fecissem in eis quae nemo alius fecit, peccatum non haberent. Primo ostendit quod possent aliquatenus excusabiles esse; secundo radicem peccati eorum ostendit; tertio inducit auctoritatem. Secundum facit ibi nunc autem viderunt et oderunt et me et patrem meum; tertio, ibi ut impleatur sermo qui in lege eorum scriptus est. Circa primum ponitur duplex quaestio. Una quae est de veritate antecedentis, scilicet si opera non fecissem quae nemo alius fecit etc.: et quaeritur utrum Christus fecerit aliqua bona opera in eis quae nullus alius fecerat. Et videtur quod non: quia si dicatur quod Christus suscitavit mortuos, hoc et Elias et Eliseus fecerunt. Si Christus ambulavit supra mare, Moyses mare divisit. Sed Iosue, quod maius est, fecit, scilicet solem stare. Inconvenienter ergo videtur Christus eos arguere, nec videtur consequentia habere veritatem. Respondeo. Dicendum, secundum Augustinum, quod dominus non loquitur hic de quibuscumque miraculis factis in eis, idest in conspectu eorum, sed de factis in eis, idest in personis eorum. Nam in curatione infirmorum nullus tantum in eis fecit quantum Christus: quamvis etiam in aliis similiter, quia nullus homo alius factus est Deus, et nullus natus de virgine nisi Christus. Fecit ergo in eis opera quae nullus alius fecit in curatione infirmorum; et hoc in tribus. Primo quidem in magnitudine: quia mortuum quatriduanum suscitavit, caecum natum illuminavit, quod a saeculo non est auditum, ut dicitur supra IX, 32. Secundo in multitudine: quia omnes quotquot male habebant, curabat, ut dicitur Matth. XIV, 35 s. quod nullus alius fecit. Tertio in modo: quia alii faciebant invocando, ostendentes se non propria virtute facere; sed Christus faciebat imperando, quia propria virtute; Mc. I, 27: quae est haec doctrina nova? Quia in virtute et potestate etiam spiritibus immundis imperat et obediunt ei. Sic ergo licet alii mortuos suscitarent, et alia miraculosa facerent, quae Christus fecit, non tamen eo modo, nec propria virtute, ut Christus. Similiter quod dicitur de statione solis minus est eo quod Christus moriens lunam retrocedere fecit, et totum cursum firmamenti mutavit, ut Dionysius dicit. Secunda quaestio est de veritate conditionalis utrum scilicet, si Christus non fecisset in eis opera quae nemo alius fecit, immunes essent a peccato infidelitatis. Responsio. Dicendum: si nos loquamur de quibuscumque miraculis, haberent excusationem, si in eis facta non fuissent per Christum. Nullus enim potest ad Christum venire per fidem nisi tractus; supra VI, 44: nemo potest venire ad me, nisi pater, qui misit me, traxerit eum. Et ideo Cant. I, 3, dicit sponsa: trahe me post te: curremus in odorem unguentorum tuorum. Unde si nullus esset qui eos traxisset ad fidem, excusabiles essent de infidelitate. Sed est attendendum, quod Christus attraxit verbo, signis visibilibus et invisibilibus, scilicet movendo et instigando interius corda; Prov. XXI, 1: cor regum in manu Dei. Est ergo opus Dei instinctus interior ad bene agendum, et qui ei resistunt, peccant: alias frustra dixisset Stephanus Act. VII, 5: vos semper spiritui sancto restitistis. Et Is. l, 5: dominus aperuit mihi aurem, scilicet cordis, ego autem non contradico. Est ergo hoc quod dominus dicit si opera non fecissem in eis quae nemo alius fecit, intelligendum non solum de visibilibus, sed etiam de interiori instinctu, et attractu doctrinae: quae quidem si in eis non fecisset, peccatum non haberent. Sic ergo patet quomodo excusari possent, per hoc scilicet, si in eis non fecisset opera miraculosa. Hic ostendit ex qua radice peccatum infidelitatis incurrerent: scilicet ex odio, propter quod operibus visis non credebant. Unde dicit nunc autem viderunt, scilicet opera quae in eis fecit, et oderunt me et patrem meum; Prov. I, 29: eo quod exosam habuerunt disciplinam, et timorem domini non susceperunt. Et, sicut Gregorius dicit, sunt nonnulli in Ecclesia qui non solum bona non faciunt, sed etiam persequuntur, et quae ipsi facere negligunt, etiam in aliis detestantur: unde horum peccatum non ex infirmitate aut ignorantia, sed ex solo studio perpetratur. Quia possent dicere: si ita est quod Iudaei oderunt te et patrem tuum, quare in eis miracula facis? Ideo respondens dicit quod hoc facit ut impleatur sermo qui in lege eorum scriptus est. Sed hic dubitatur de hoc, quod cum scriptum sit in Psalmis, dicit quod in lege eorum scriptum est. Ad quod dicendum est, quod lex in Scriptura accipitur tripliciter. Quandoque enim communiter pro toto veteri testamento; et sic accipitur hic quia tota doctrina veteris testamenti ordinatur ad observantiam legis; Lc. XXIII, 42: memento mei et cetera. Quandoque sumitur secundum quod dividitur contra Agiographa et prophetas; Lc. ult., 44: oportet impleri omnia quae scripta sunt in prophetis, et lege, scilicet Moysi, et Psalmis; quibus etiam annumerantur Agiographa. Quandoque autem sumitur lex prout dividitur solum contra prophetas; et tunc Agiographa numerantur cum prophetis.
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Dicit ergo ut impleatur sermo qui in lege eorum (idest in Ps. XXXIV, 19) scriptus est, quia odio habuerunt me gratis; idest, non propter commodum consequendum, vel incommodum vitandum, propter hoc enim homo aliqua odit quae non fuerunt in Christo; immo dabat eis occasionem amoris, sanans et docens eos; Act. X, 38: pertransiens benefaciebat; Ier. XVIII, 20: numquid redditur pro bono malum, quia foderunt foveam animae meae? Ibid. II, 5: quid iniquitatis invenerunt in me patres vestri, quia elongaverunt a me? Hic ostendit quod non sunt excusabiles propter ea quae post eum superventura erant, quia habituri erant alia testimonia, scilicet spiritus sancti, et etiam apostolorum, et primo ponit id quod superventurum erat ex parte spiritus sancti; secundo id quod futurum erat ex parte apostolorum, ibi et vos testimonium perhibebitis et cetera. Quantum ad spiritum sanctum quatuor tangit. Primo quidem libertatem; secundo suavitatem; tertio processionem; quarto operationem. Libertatem quidem, seu potestatem, cum dicit cum venerit Paraclitus et cetera. Ille enim proprie venire dicitur qui sponte et propria auctoritate vadit; et hoc convenit spiritui sancto, qui ubi vult spirat: supra III, 8. Sap. VII, 7: invocavi, et venit in me spiritus sapientiae. Hoc ergo quod dicit mittam, non coactionem designat, sed originem. Suavitatem tangit cum dicit Paraclitus, idest consolator. Nam cum sit amor Dei, facit nos terrena contemnere, et Deo adhaerere; unde dolorem et tristitiam de nobis excludit, et gaudium de divinis ministrat; Gal. c. V, 22: fructus spiritus est caritas, gaudium, pax etc.; Act. IX, 31: Ecclesia replebatur consolatione spiritus sancti et cetera. Tertio ponit processionem spiritus sancti duplicem.
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Primo quidem temporalem, cum dicit quem ego mittam vobis a patre et cetera. Ubi sciendum est, quod spiritus sanctus mitti dicitur, non quasi locum mutans, cum ipse impleat orbem terrarum, ut dicitur Sap. c. I, 7, sed quia novo modo per gratiam incipit habitare in eis quos templum Dei facit; I Cor. III, 15: templum Dei estis, et spiritus Dei habitabit in vobis. Nec est contrarium quod spiritus sanctus dicitur mitti et venire: nam in hoc quod venire dicitur, manifeste apparet maiestas divinitatis ipsius, qui operatur prout vult, I Cor. XII, 6. Dicitur autem mitti ut ostendatur processio ipsius ab alio: quod enim creaturam rationalem inhabitando sanctificet, ab alio habet, a quo habet ut sit, sicut filius ab alio habet quidquid operatur. Est etiam attendendum quod missio spiritus sancti communiter est a patre et filio: quod signatur Apoc. ult., 1: ostendit mihi fluvium aquae vitae, idest spiritum sanctum, procedentem a sede Dei et agni, idest Christi. Ideo circa missionem spiritus sancti facit mentionem de patre et filio, a quibus aequali et eadem virtute mittitur. Et ideo quandoque introducit patrem mittentem, non tamen absque filio; sicut supra XIV, 26: Paraclitus autem spiritus sanctus quem mittet pater in nomine meo. Quandoque autem introducit seipsum mittentem non sine patre, sicut hic cum dicit quem ego mittam vobis a patre, quia, scilicet, filius quidquid operatur, habet a patre; supra V, 19: non potest filius a se facere quidquam. Secundo ponit processionem aeternam, ubi similiter spiritum sanctum ostendit pertinere ad filium, cum dicit spiritum veritatis; ipse enim est veritas; supra c. XIV, 6: ego sum via, veritas et vita: et ad patrem, cum dicit qui a patre procedit. Sic ergo quod dicit spiritum veritatis, idem est ac si diceret spiritum filii; Gal. IV, 6: misit Deus spiritum filii sui in corda vestra. Et quia hoc nomen spiritus quamdam impulsionem importat, omnis autem motus habet effectum convenientem suo principio, sicut calefactio facit calidum: consequens est ut spiritus sanctus eos, in quos mittitur, similes faciat ei cuius est spiritus: et ideo, cum sit spiritus veritatis, docet omnem veritatem, ut infra XVI, 13, dicitur; et Iob XXXII, v. 8: inspiratio omnipotentis dat intelligentiam. Et similiter quia est spiritus filii, facit filios; Rom. VIII, 15: accepistis spiritum adoptionis filiorum. Dicit autem spiritus veritatis, ad differentiam spiritus mendacii; Is. XIX, 14: dominus miscuit in medio Aegypti spiritum erroris; III Reg. ult., 22: egrediar, et ero spiritus mendax in ore omnium prophetarum eius. Sed quia dicit qui a patre procedit et non addit a patre et filio, dicunt Graeci, quod spiritus sanctus non procedat a filio, sed solum a patre; quod omnino esse non potest. Non enim posset spiritus sanctus distingui a filio nisi vel ipse procedat a filio, vel e converso filius ab eo; quod nullus dicit. Non enim potest dici, quod in divinis personis, quae sunt omnino immateriales et simplices, sit materialis distinctio, quae est secundum divisionem quantitatis, cui substat materia. Unde oportet quod distinctio personarum divinarum sit ad modum distinctionis formalis, quam oportet esse secundum aliquam oppositionem. Nam quaecumque formae non oppositae se compatiuntur ad invicem in eodem, non diversificant suppositum, sicut album et magnum. Unde in divinis personis, quia innascibilitas et paternitas non opponuntur, pertinent ad unam personam. Si igitur filius et spiritus sanctus sunt personae distinctae procedentes a patre, oportet quod aliquibus proprietatibus oppositis distinguantur: non autem oppositis secundum affirmationem et negationem aut secundum privationem et habitum, quia sic filius et spiritus sanctus se haberent ad invicem sicut ens et non ens, et sicut perfectum et privatum, quod repugnat aequalitati ipsorum; nec etiam secundum oppositionem contrariorum, quorum unum est perfectius altero. Unde relinquitur quod per solam oppositionem relativam distinguatur spiritus sanctus a filio. Haec autem oppositio non potest nisi ex hoc esse quod unus eorum refertur ad alterum. Nam diversae relationes duorum ad aliquod tertium, non directe sibi opponuntur, nisi forte ex consequenti per accidens. Unde relinquitur quod ad hoc quod distinguatur spiritus sanctus a filio, oportet attribui eis oppositas relationes, quibus ad invicem opponantur. Nec possunt aliae inveniri nisi relationes originis, secundum quod unus est ab alio. Ergo impossibile est, supposita Trinitate personarum, quin spiritus sanctus sit a filio. Dicunt autem quidam, quod spiritus sanctus et filius distinguuntur secundum differentiam processionum, inquantum filius est a patre nascendo, et spiritus sanctus procedendo. Sed adhuc redit eadem quaestio quae oritur ex opinione praemissa, quomodo differant hae duae processiones. Non enim potest dici, quod distinguantur per diversa per generationem accepta: sicut generatio hominis et equi differunt secundum diversas naturas communicatas. Eamdem enim divinam naturam accipit filius a patre nascendo, et spiritus sanctus procedendo. Unde relinquitur quod solum secundum ordinem originis distinguantur, inquantum scilicet nativitas filii est principium processionis spiritus sancti. Unde si spiritus sanctus non esset a filio, nec distingueretur a filio, nec processio a nativitate. Unde etiam Graeci aliquem ordinem confitentur filii et spiritus sancti. Dicunt enim spiritum sanctum esse filii, et filium operari per spiritum sanctum; sed non e converso. Et aliqui etiam concedunt, quod spiritus sanctus est a filio, nolunt tamen concedere quod spiritus sanctus procedat a filio. Sed in hoc manifeste proterviunt. Utimur enim verbo processionis in omnibus quae quocumque modo sunt ab alio. Et ideo hoc verbum ratione communitatis est accomodatum ad signandum existentiam spiritus sancti a filio, quae non habet exemplum in creaturis ex quo possit assumi aliquod proprium nomen eius, sicut accipitur nomen generationis filii. Non enim in creaturis invenitur aliqua persona procedens per modum voluntatis, ut amor, sicut invenitur aliqua persona procedens per modum naturae ut filius. Et ideo quocumque modo habeat ordinem spiritus sanctus ad filium, potest concludi quod ab eo procedat. Dicunt tamen aliqui Graecorum, quod non est dicendum spiritum sanctum procedere a filio, quia haec praepositio a vel ab apud eos designat principium non de principio, quod convenit soli patri. Sed hoc non cogit: quia filius cum patre est unum principium spiritus sancti, sicut etiam creaturarum. Quamvis autem filius habeat a patre quod sit principium creaturarum, tamen dicuntur creaturae esse a filio; unde eadem ratione potest dici quod spiritus sanctus procedat a filio. Nec obstat quod hic dicitur qui a patre procedit, non autem a patre et filio: quia similiter dicitur quem ego mittam, et tamen intelligitur pater mittere, per hoc quod additur a patre: ita et per hoc quod additur spiritum veritatis, idest filii, intelligitur quod a filio procedit. Semper enim, ut dictum est, coniungitur filius patri, et e converso, circa processionem spiritus sancti; et sic diverso modo loquendi ad designandum distinctionem personarum. Quarto ponit operationes spiritus sancti cum dicit ille testimonium perhibebit: et hoc tripliciter. Primo quidem instruendo discipulos, et fiduciam eis praebendo ad testificandum; Matth. X, 20: non enim vos estis qui loquimini, sed spiritus patris vestri qui loquitur in vobis. Secundo suam doctrinam communicando credentibus in Christum; Hebr. II, 4: contestante Deo signis et prodigiis, et variis spiritus sancti distributionibus. Tertio emolliendo audientium corda; Ps. CIII, 30: emitte spiritum tuum, et creabuntur. Ultimo ponit quod futurum erat ex parte discipulorum, cum dicit et vos testimonium perhibebitis, spiritu sancto inspirati; Act. I, 8: eritis mihi testes in Ierusalem, et in omni Iudaea et Samaria, et usque ad ultimum terrae. Et de hoc duplici testimonio dicitur Act. V, 32: nos huius rei testes sumus, et spiritus sanctus, quem dedit dominus omnibus obedientibus sibi.
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Et addit testimonii idoneitatem, cum dicit quia ab initio mecum estis, scilicet praedicationis et operationis miraculorum, ut possent testari de visu et auditu, secundum illud I Io. I, 1: quod vidimus et audivimus annuntiamus vobis. Ex quo etiam potest accipi quod Christus non fecit miracula in pueritia, ut in quibusdam apocryphis habetur; sed solum ex tunc ex quo discipulos congregavit.
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v. 1 690 sum vilis vera; utique imago vitis satis frequenter usurpatur (Ps. 79,9; 127,3. Eccli. 294,93. Is. 5,1 seq. ler. 2,21. Ez. 15,1; 19,10; Os. 10,1 etc.); antea locutus erat de genimine vitis (Matth. 26,29. Marc. 15,2^; Luc. 22,18); qui Iesum e coenaculo egressum esse putant, e vinetis forte occasionem arreptam esse coniectant. At immerito; neque enim in valle Cedron reperiebantur vineta. Verum minime opus est talem quaerere occasionem. Adhibet Iesus vitis similitudinem quia ad id quod docere vult quam maxime apta est. Multa enim inveniuntur in vite quibus praeclare exprimitur Christi Salvatoris indoles, natura, efficacia : fructuum copia et suavitas, fecunditas, lata ramorum diffusio; et quid suis praestet et largiatur, optime illustratur habitudine illa inter vitem et palmitem. Proinde iam discessurus a discipulis nihil illis dicere poterat magis necessarium , quam ne se unquam ab unione cum ipso avelli paterentur, si quidem vita supernaturali vivere et proficere vellent. Unde quis sit declarat: ego sum vitis vera, . cum emphasi ἡ ἄμπελος ἡ ἀληθινή i. e. is sum , cui conditiones vitis et ea quae notione vitis declarantur, vere conveniunt, immo longe perfectius quam viti communi; qui itaque vere habet naturam, indolem, proprietates, dotes vitis, quia melius ac perfectius suos sibi iunctos atque insitos nutrit et fecundat, quam palmites suos vilis naturalis (cf. Cyr. Salm. Ians. Mald. Lap. Bar. Tol. Schg. Schz. Fil.); et addens: Pater meus agricola est simul declarat se ut Messiam, ut Verbum incarnatum esse vitem, proin eodem modo quo est caput Ecclesiae; « quamvis autem Christus vitis non esset, nisi homo esset, tamen istam gratiam palmitibus non praeberet, nisi etiam Deus esset » (Aug. sim. Thom. Tol.) Patrem dicit vinitorem; varia ratione Pater potest ita vocari; « ipse enim est qui hanc vitem non tantum plantavit et rigavit semperque excoluit, sed qui ei etiam semper dedit et dat suum incrementum; Patrem tamen se habere ut agricolam respectu huius vitis non declarat ex plantatione aut aliis actibus viti impensis, sed magis ex eius circa vitis palmites officiis » (lans.). Quo sensu dicatur vitis vera, varie concipitur; esse vitem eximiam , incorruptibilem, spiritualem Euth. explicat, vel dici veram, quia pro fructu proferat veritatem. Dici veram in oppositione ad falsam ; « cum dicit : ego sum vitis vera, ab illa se utique discernit cui dicitur : quomodo conversa es in amaritudinem, vitis aliena (Ier. 2,21)? nam quo pacto est vitis vera quae exspectata est ut faceret uvam, fecit autem spinas » (Is. 5,4); ita Aug. et similiter Rup. Thom.; alludi ad vitem, sub cuius figura Messias olim praedictus fuisset censet Corl., sed bene addit dici veram, ut in se verificans sensu altiori ac proinde veriori quidquid est in vite quoad palmites eius. Uti alibi Paterin parabola describitur tamquam rex qui fecit nuptias filio suo (Matth. 99,2), ita hic munere fungi dicitur vinitoris , cuius opera iam declarantur
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v. 2 omnem palmitem in me non ferentem fructum (explica graece nominativum absolutum emphatice praemissum : quod spectat ad omnem palmitem...) tollet (tollit xz: ewn et omnem qui fert fructum purgabit eum ut fructum plus afferat , purgat χαθαίρει, attende lusum verborum αἴρειν, καθαίρειν « quae paronomasia latine reddi non potuit et vim gratiamque orationi adlibet » (Mald.). Vinitor infrugiferos palmites resecat; frugiferos repurgat, supervacanea sarmenta et inutiles extremitates abscindens, quo plus roboris sumant et plus fructus ferant. Utrumque Patrem facere docet Christus. Quod Christus alibi modo proverbiali enuntiavit : omni habenti dabitur et abundabit, ei autem qui non habet et quod videtur habere auferetur ab eo (Matth. 25,29; cf. 13,12; Marc. 5,25. Luc. 8,18, hic allegorice proponit. Christo complantamur per baptismum /Rom. 6,5), in eum quasi inseritur inimeque cum ipso coniungitur quisquis gratia sanctificante ornatur. Qui si non opera bona fert, palmes est inutilis; suscipit enim sucum vigoremque ex vite i. e. accipit varias gratias actuales a Christo, at iis non utitur; non ope illarum illos fert virtutum fructus,' quos Christus ἃ suis exspectat et exigit; fides eius sine operibus mortua est (Iac. 2,20). Talis homo neglectu gratiarum tandem in peccatum mortale prolabitur, quo ab illa cum Christo coniunetione excidit; eum Pater iusto iudicio /ollit, a communione cum Christo eiusque salute resecat, uti in alia parabola dicitur: succide illam (ficulneam), ut quid etiam terram occupat (Luc. 13,7; Cyr)? Ita ab apostolorum collegio iam resecatus est Iudas (Rup. Tol. Lap. Calm.) * Illos autem qui virtutibus sedulo operam navant Deus in dies magis promovet. Promoventur autem gratiis uberioribus, quibus ad meliores virtutum actus excitantur et iuvantur; promoventur quoque variis tentationibus et afflictionibus (Chr. Theoph. Cyr.) quibus a terrenarum rerum affectibus purgantur. « Nam homo bene dispositus et Deo coniunctus, si suum affectum ad diversa inclinet, virtus eius minoratur /'.et magis inefficax fit ad bene operandum. Et inde est quod Deus ut bene fructificet, frequenter praescindit huiusmodi impedimenta et purgat immittets tribulationes et tentationes quibus fortior fiat ad operandum et ideo dicit purgabit eum, etiamsi purus exsistat, quia nullus est adeo purus in hac vita, ut non sit magis magisque purgandus » (Thom.). Nunquam materia resecandi deest im hoc saeculo; resecat Deus a iustis quantum ad intellectum, multas ignorantias particulares, vanas cogitationes, inutiles mentis distractiones; quantum ad affectum vanas cupiditates, nimias sollicitudines, desideria prava; quantum ad exteriora resecat aliquando possessiones, amicos, ea quae cara sunt, quae detinent iustum, ne in via Domini progressus faciat (Tol.). Ad quam purgationem etiam spectat illud : sedebit conflans et emundans argentum et purgabit filios Levi et colabit eos quasi aurum et argentum et erunt Domino offerentes sacrificia in iustitia (Mal. 3,3; lans.). ᾿ Sermonem convertit ad discipulos; « ne interrogarent de quibusnam haec diceret neve illos iterum sollicitos redderet, ait » (CAr.)
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v. 3 ^am vos mundi estis xatapol (v. 2. καθαίρει) propter sermonem quem locutus sum vobis, propter doctrinam a me vobis traditam (λελάληκα, quo tempore significatur id quod Christus dixit quoad effectum iis praesto esse; cf. Krüger 53,3,2); cf. 13,10. Sermo intelligitur non cap. 1& (Rup.); nam 13,10 iam dicuntur mundi, sed generatim doctrina Christi (Cyr. Ians. Schg. Schz. Fil.); sermo enim Christi et doctrina est efficax, si cum fide suscipitur; est evangelium virtus Dei (Rom. 1,16), verbo veritatis nos effici filios Dei docet Iacobus 1,18; sermo quippe Dei est cum amore notitia, et per amorem accendit affectum et incendit et consumit purgando in affectu, et per notitiam illuminat intellectum et propellit tenebras erroris; sic mundat et intellectum et affectum (A/5.). Discipuli enim paruerant doctrinae Christi eamque servabant et hac doctrina Christus eos quasi palmites purgavit ἃ variis defectibus; quare notant hoc loco Christum quoque ostendere se esse aeque ac Patrem agricolam (Cyr. Aug. Theoph. Euth. Bar.), suo enim sermone purgatos eos esse affirmat (cf. CAr.). Et ne quis semel purgatus a casu immunem se putaret, etiamsi nullam ad id curam adhibeat , utiliter iubet permanere (Cyr.)
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v. & manete in me et ego in vobis i. e. perseverate in dilectione mecum uniti, perseverate in ea munditie, quam vobis dedi (Mald.) et si vos in me manseritis, ego vicissim in vobis manebo, vel adhibete omne vestrum studium, ut ego in vobis maneam (To/. Jans. Mald. Cai. Bar. Lap.). Non utique eo modo illi in ipso manent, sicut ipse in illis; utrumque autem prodest non ipsi sed illis; ita quippe in vite sunt palmites, ut viti non conferant, sed inde accipiant unde vivant; ita vero vitis est in palmitibus, ut vitale alimentum subministret eis, non sumat ab eis (Aug.). Manete, inquit, sicut palmites manent in vite, ut maneat pinguedo vitis in palmitibus; neque enim quia genuinus humor vitis in palmites se diffudit, idcirco palmites in vite manent, sed quia palmites manent in vite, idcirco vitis illos participes efficiet pinguedinis suae. Christus utique semper tamquam caput in membra gratiam suam diffundit; verum membrorum est ope eiusdem gratiae illam retinere unionem (cf. Rup.). Atque quo plenius notum faciat quam necessarium sit nobis manere in illo, ut maneat ipse in nobis, subdit (Rup.) : sicut palmes non potest ferre fructum a. semetipso, nisi manserit in vile, sic nec vos, nisi in me manseritis ; palmes non potest ex se, extra vitem, sine vite, ab ea separatus; palmes a vite vivificum humorem et sucum trahat oportet, ut uvam pariat, ita nullus virtutis fructus (salutaris) in nobis germinabit, si coniunctioneilla cum Christo exciderimus (τῆς εἰς Χριστὸν συναφείας ἐχπεπτωχόσιν, Cyr.). Merito monet Aug. : magna gratiae commendatio, fratres mei, corda instruit humilium, ora obstruit superborum. Est itaque, ut Thom. dicit, mansio in Christo ratio fructificationis; idque repetitione confirmat (cf. 10,9. 1&)
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v. 5 ego sum vitis, vos palmites; talis est comparatio vestrum ad me, qualis palmitum ad vitem (Thom.) ; unde consequitur : qui manet in me et ego in eo, hic fert fructum multum ; ostendit quam efficax sit mansio in Christo et altera ratione post v. & eos invitat, ut unionem illam sedulo retineant ac foveant. Duo illa : qui manetin me et ego in eo, non sunt posita tamquam quae ab invicem possint separari, sed tamquam sese mutuo consequentia (/ans.). Indicatur autem gratia Christi in nostra esse potestate ut haec unio maneat, pro humana autem inconstantia et culpa eam posse dissolvi. Quare varias affert Christus rationes ad studium unionis firmiter fovendae excitandum. Et hic nobis offertur ef- fectus unionis fructus multus; unde ipsius fructus ubertate ad mansionem illam excitamur; ego in eo etiam ideo additur, ut intelligatur, uude habeamus quod feramus fructum multum, Christum scil. esse eius auctorem influxu suae gratiae. Et quam necessarius sit iste influxus Christi capitis in membra, seu vitis verae in palmites, clarissime simul et gravissime docetur : quia sine me nihil potestis facere, eo scil. in ordine qui in Christo vite vera pro nobis exsistit, in ordine supernaturali salutis. Proin sicut palmes sine influxu, vigore, suco vitis nihil frondis, floris, fructus proferre potest , ita nos nihil ad salutem pertinens sine gratia Christi interna efficiemus, qua et mens illustretur et voluntas salutariter moveatur. Et eo sensu dici debet cum Aug. ne quisquam putaret saltem parvum aliquem fructum posse ἃ semetipso palmitem ferre, non ait: quia sine me parum potestis facere, sed niA: (B οὐδὲ ἕν ne unum quidem) potestis facere; sive ergo parum, sive multum, sine illo fieri non potest, sine quo nihil fieri potest. — Notat Thom. qua ratione illud sine me amplissimo sensu applicari possit : « opera enim nostra sunt aut virtute naturae aut ex gratia divina; si virtute naturae, cum omnes motus naturae sint ab ipso Verbo Dei, nulla natura ad aliquid faciendum moveri potest sine ipso; si vero virtute gratiae, cum ipse sit auctor gratiae, manifestum est quod nullum opus meritorium sine ipso fieri potest » (cf. 2 Cor. 3,5). Alia adiungitur ratio ad manendum in Christo, eaque ἃ maximo damno et interitu petita eorum qui ἃ Christo se separant
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v. 6 si quis in me non manserit , mittetur foras sicut palmes et arescet et colligent eum (eos, iam ab allegoria ad rem signatam continetur fere transitus; cf. Matth. 13,51) e/ in ignem mittent et ardet (ardent) , ἐδλήθη xai ἐξηράνθη i. e. eoipso quod non mansit in Christo, iam eiectus, separatus est, iam exaruit, utpote abscissus ἃ suco ; συνάγουσιν, βάλλουσιν αὐτὰ tempore praesenti id enuntiatur quod ex aoristis illis consequitur certissime, si palmites illi ea in conditione tempore iudicii reperiuntur; modus ita loquendi refert consuetudinem, qua scil. palmites abscissi colligi et in ignem mitti solent secundum illud Ez. 15,9-5 (Cyr. Aug. Bed. Rup. Ians.). Palmite abscisso et arescente et iam ad nihil utili nisi ad comburendum gravissime depingitur conditio eius qui sese ab unione cum Christo resecuit, qui tollens membrum Christi facit membrum meretricis (1 Cor. 5,15), qui peccato se constituit servum diaboli (2 Petr. 2,19). Ut palmes abscissus, arescit, perdit quem habebat ex radice gratiae humorem (EwutA.); hac arefactione optime describitur conditio eorum qui graviter peccare solent et in sordibus peccatorum manere; in dies magis alienantur a rebus divinis, mens et conscientia obtunditur, fiunt plane stupidi quasi de rebus altioribus nihil iam capere valentes; animus evadit ad omnem adhortationem durus, omnem affectum pietatis abiiciunt. Atque bene notat Apo[. (cat. Cord.) per carnis opera (sapxixx πράγματα) praeprimis eiusmodi ariditatem induci. Eiusmodi arida sarmenta colligunt tempore iudicii et ardent; inflammantur, non tamen comburuntur, φλέγονται, οὐ μὴν xavaxalovrav (Euth.). Haec est sors illius quiin hac a Christo separatione deprehenditur tempore mortis; « unum de duobus palmiti congruit, &ut vilis aut ignis; si in vite non est, in igne erit; ut ergo in igne non sit, in vite sit » (Aug. Bed.). Inde quoque patet quam apte allegori& vitis et palmitis sit adhibita; aliarum enim arborum rami abscissi non continuo ad nihil valent neque statim igni traduntur, sed aliquo alio modo usui hominum inservire possunt; sarmenta vero vitis δὰ nullum opus utilia ad nihil aliud valent nisi ut in ignem coniiciantur (lans.).. Minis itaque gravissimis propositis adhortatus est, ut unionem secum servent diligenter; iam ad idem eos allicit promissione magnae utilitatis inde provenientis
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v. 7 δὲ manseritis in me et verba mea in vobis manserint, « tunc dicenda sunt verba eius in nobis manere, quando facimus quae praecepit et diligimus quae promisit ; quando autem verba eius manent in memoria nec inveniuntur in vita, non computatur palmesin vite, quia vitam non attrahit ex radice » (Aug.); manent in nobis amando, credendo, meditando, implendo (7Àom.); operum igitur demonstrationem exquirit (CÀr.), uti in v. 10 docetur; duo haec : in eo manere et praecepta eius servare, nexu inseparabili iunguntur ; hac igitur conditione posita quodcumque volueritis petetis et fiet vobis ; quanta quasi potestas in eorum manus traditur! ut illi verbis Christi obediunt , ita Deus et Christus eorum votis et desideriis annuunt et obsequuntur. « Manendo quippe in Christo quid velle possunt nisi quod convenit Christo? quid velle possunt manendo in Salvatore nisi quod non est alienum a salute » (Aug.)? Assignat conditionem exauditionis (cf. 14,13. 14); argumentum autem petitionum Hup. ex ipsa allegoria deducit : palmites rationales a vite vera, Christo, nihil nisi quod habet ipsa vitis petere debent vel accipere possunt i. e. non in auro et argento, sed in omni verbo et scientia divites erunt; non concupiscentias carnis, sed omne donum Spiritus sancti et quae vere utilia sunt accipient. Ad eandem unionem fovendam eos adhortatur ostendens ex fructibus eius unionis haberi gloriam Dei; ita cuncta demum refert ad finem altissimum, ad Dei gloriam, ad quam ultimatim omnia convergunt et quam Deus in omnibus suis operibus ob oculos habet tamquam finem summae suae perfectioni congruum eaque unice condignum
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v. 8 in hoc clarificatus est Pater meus, ut fructum plurimum afferatis εἰ ef ficiamini mei discipuli; in hoc refertur ad sequens ut (ya, quae particula in seriore graecitate et apud Hellenistas haud raro ita attenuatur, ut ibi ponatur, ubi antiquiores graeci infinitivo utebantur (cf. Winer 40,8; Grimm , Lex. s. v.) et ita vocem accipi patet ex explicatione Chr. Theoph. Euth. : gaudet, cum vos in me manetis, cum Íructum fertis, et Theod. heracl. iv γὰρ τῷ πολὺν καρπὸν φέρειν τοὺς μαθητάς Patrem dicit clarificatum esse, eodemque modo exponunt Aug. Thom. lans. Tol. Maid. Schz. Weiss, dum Fil. putet sensum finalem ἵνα retineri posse!. Patris gloria habetur eo quod fructus operum bonorum ac virtutum quam plurimos afferunt; nam ex iis homines provocantur ad Deum laudandum, ad imitationem, qua iterum a pluribus Dei gloria promovetur illa quam externam appellant ; cf. Matth. 5,16 : sic luceat lux vestra coram hominibus, ut videant opera vestra bona et glorificent Patrem vestrum (1 Petr. 2,19). Habetur gloria Dei eo quod efficiuntur discipuli Christi i. e. in dies magis proficiunt in imitatione eius et magis ab eo discere et doctrinam eius vita verbisque magis exprimere student. Quo magis enim fructus afferunt, eo magis etiam fiunt Christi discipuli et imitatores, quippe qui immensum meritorum fructum tulit Patremque infinite glorificavitet in quo sibi Pater perfecte complacuit. Ultima sententia, ei γε- γήσεσθε cum plerisque legitur, potest accipi sola per se : et efficiemini mei discipuli. Tum ex fructu uberiore allato in quo Patris gloria consistit, consequi dicitur verus ille discipulatus et perfecta Christi sequela et imitatio. Neque tamen necesse est ita accipi, nam ἵνα cum futuro quoque connectitur (cf. 1 Cor. 9,18 ἵνα θήσω; Luc. 20,10; 1 Petr. 3,1; Apoc. 22,15 ἵνα ἔσται etc.), quae constructio hie praeferenda est et lectione γένησθε necessario intelligitur. Ut omni studio ad id adnitantur ut maneant in intima unione secum, Christus iis proponit eximiam suam in eos dilectionem, qua scil. maxima illis bona conferuntur, ad quam igitur retinendam conservandamque vires omnes exserere sane oportet;
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v. 9 sicut dilezit me Pater et ego dilexi vos; loquitur Christus ut homo de dilectione quam Pater humanae suae naturae largitus est, ex qua dilectione huic humanae naturae nullis praecedentibus meritis collatum est ut personae Filii copularetur; ex qua unione reliqua omnia summaque bona in eam redundabant et continuo redundant; summopere Pater sibi complacet in Christo, omnia ei demonstrat, ei testimonium perhibet, eum glorificat (cf. 5,20 seq. 36; 8,50. δὲ; 10,17. 29; 11,42; 12,23). Dilectio Iesu erga suos tam est fons et ratio bonorum, tam est sublimis et praecellens, ut nulli alii.dilectioni merito comparetur, nisi dilectioni Patris erga Christum. Diligere est bonum velle, bonum conferre. Hac dilectione Christus nullis praecedentibus meritis eos elegit ut se sequerentur, hac dilectione eos docuit, iis adstitit, iis disponit re- ἡ gnum (Luc. 22,29); proin in ea dilectione iis cuncta praebentur pro tempore et aeternitate. Quia igitur haec dilectio radix est et fons omnium bonorum, manete in dilectione mea, operam date, ut conservemini in hac dilectione qua ego vos prosecutus sum; operam navate ut non excidatis,a mea in vos dilectione, a gratia mea, a bonis quae praeparavi vobis. Intelligi scil. dilectionem Iesu in suos, plerique recte explicant et consequitur id, ut Aug. ait, « ex verbo superiore; dixerat quippe : e£ ego dilexi vos, cui verbo continuo subiunxit : manete in dilectione mea, illa ergo qua dilexit nos »; et ita concipiunt Cyr. Apo- 4n. (& me amamini; custodite. igitur amorem quem habetis) Bed. Thom. Cai. Salm. Cai. lans. Tol. Corl. Schg. Schz. Fil. Weiss; de dilectione in Christum accipiunt Rup. Aib. Bon. Maid. Bar.; Mald. insuper apodosin vult statui in membro ultimo : sicut dilexit me Pater et ego dilexi vos, ita pergite me amare; sed x&yo alias quoque apodosin inducit (6,57; 13,15; 17,18; 20,21; ScAz.). Praeterea prior explicatio multo melius ad verba et totum contextum congruit et etiam sequenti sententia unice commendatur. lam declaratur quomodo in eius dilectione manere possint (CAr. Aug. lans.)
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v. 10 si praecepta mea servaveritis , manebitis in dilectione mea; tum enim palmites sunt fructum multum afferentes, qui propterea in vite manent i. e. in unione cum Iesu gel in dilectione qua a Iesu diliguntur. Declaratur itaque quid sit manere in dilectione (TAom.). Quod ne ipsis videatur durum (/ans.), sed ut. viam et modum hunc manendi in dilectione manifestum, facilem et suavem efficiat (To/.), suum ipsius exemplum iis ob oculos ponit : sicut et ego Patris mei praecepta servavi et maneo in eius dilectione , qua scil. me diligit (Aug.) etsibi in me complacet; « ostendit itaque illam obedientiam esse necessariam ; si enim Filium oportuit obedire servando praecepta Patris δὰ hoc ut perseveraret dilectus a Patre, consequens est, ut discipulis non sit onerosum obedire servando praecepta Iesu, ut perseverent dilecti a Iesu; ubi clarissime conspicitur quod Iesus loquitur de se secundum humanam naturam » (Cai.]; cf. &,35; 5,30 non quaero voluntatem meam, sed voluntatem eius qui misit me; 6,38; 8,28. 29; 10,18; 15,31. Phil. 2,8. Ad haec autem eos adhortatur et excellentiam suae dilectionis iis proponit et suo eos exemplo excitat, quo magis eos con- Sortes reddat bonorum suorum; unde
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v. 11 Aaec locutus sum vobis, refertur proxime ad v. 9. 10; in iis enim summa omnium quae v. 1 seq. dixerat continetur, ut gaudium meum in vobis sit, diligere est bonum velle; vult itaque Iesus gaudium suum quasi in discipulorum animos transfundere, eos reddere participes gaudii sui. Gaudium autem Christi hominis est beatitudo illa quam haurit ex dilectione Patris in se (cf. Jans.) est laetitia adimplendi voluntatem Patris, alacritas et suavitas quam in Patris voluntate exsequenda percipit (cf. Cyr. Rup.); « in hac oblatione inenarrabiliter gaudeo; ut ergo hoc gaudium in vobis sit, idcirco haec locutus.sum vobis tamquam vitis suci mei laetitiam gestiens effundere palmitibus meis » (Rup.). Quod gaudium Christi si susceperint, tunc utique ipsorum gaudium completum erit : et gaudium vestrum impleatur ; cf. 17,13; si itaque has Christi adhortationes animis complexi fuerint, fruentur perfecta quantum hisce in terris fieri poterit felicitate et consolatione. Dum autem talem felicitatem et perfectum gaudium iis ostendit, simul poténtissimam rationem proponit qua excitantur, ut omni studio in eius manere nitantur dilectione, quo tanto bono uberius potiantur. Haec tamen sententia : ut gaudium meum in vobis sit, aliter ab aliis est accepta. Iungunt enim aliqui illud in vobis ad gaudium meum et explicant ac si scriptum esset de vobis : « quid est gaudium Christi in nobis, nisi quod dignatur gaudere de nobis »? ita Aug., quem sequuntur 7ol. Mald. Bar. Lap. Patr. Corl. similiter explicantes : ut. Christus de iis laetitiam percipiat et gaudium. Verum isti negligunt illud ἐν ὑμῖν; ἐν debet retineri; unde solum iungi potest et debet in vobis sit. Alii gaudium meum explicant : gaudium de me, propter me χαρὰ 4, &* ἐμὲ, περὶ ἐμὲ, εἰς ἐμέ (Cyr. Euth. sim. Chr. Theoph.) : ut discipuli gaudeant de Iesu, propter eum. Sed tum illud gaudium meum iam est gaudium vestrum, cum tamen in textu duplex gaudium clare distinguatur non solum per meum et vestrum, sed etiam per duplex sententiae membrum : ut sit in vobis , ut impleatur. Quare haec explicatio nequit admitti, cum omnino perspicuum sit diversum significari gaudium. Quaenam sint ista praecepta quorum observatione tanta proveniant bona, iam docet
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v. 12 Aoc est praceptum meum, ut diligatis invicem , sicut dilezi vos, ἵνα ponitur eodem modo quo in v. 8. Explicatur itaque v. 10, uli veteres iam nexum adstruunt (cf. Theoph. Rup. Thom. Tol. etc.) et simul monent uno hoc praecepto impleto omnia observari : plenitudo enim legis est dilectio (Rom. 13,10; Chr. Aug. Rup. Thom. etc.), qui enim diligit proximum legem implevit (Rom. 13,8). In dilectione proximi etiam dilectio Dei habetur; unum includitur in altero; nam « a caritate omnia procedunt sicut ἃ principio et in caritate omnia ordinantur sicut in finem; nam, sicut dicit Gregorius, ut multi arboris ranu ex una radice prodeunt, sic multae virtutes ex una radice generantur, nec habet aliquid viriditatis ramus boni operis, si non manet in radice caritatis » (Thom.). Cum emphasi dicit ἡ, ἐντολὴ ἡ ἐμή; vide 13,34. Qualem autem postulet dilectionem , suo ipsius praeclarissimo exemplo demonstrat : talem inter nos dilectionem iubet exercere , qualem ipse prius exhibuit et implevit (Cyr.); modum itaque et mensuram ct rationem dilectionis a se disci oportere indicat. Quanta autem sit dilectionis eius mensura et quis modus, statim addit declarans illud νέο (Cyr. Rup. Tol. Corl. Schz.)
15:13
v. 13 maiorem hac dilectionem nemo habet, ut animam suam ponat quis pro amicis suis ; iterum ταύτης... ἵνα, uli modo in v. 12 χύτη, ἵνα et in v. 8. Maior itaque caritas in aliquem exhiberi opere non potest, quam ut ipsa vita pro eo im pendatur, qui igitur ita est dilectus 27.27, ut pro eius bono et salute tantum prctium solvere is qui eum diligit non dubitet. Abs re est quod aliqui hoc loco movent, num non sit etiam maior dilectio pro inimico vitam ponere (cf. lom. 5,8); nam semper is, pro quo vita impenditur, diligitur, est z:4z;, habetur et consideratur veluti amicus, cui favet et cui bona praestare vult is qui talem erga eum exhibet affectum. Hunc utique affectum in nos ostendit Christus tum quando nos ab eo aversi eramus; sed in hac ipsa misera aversione ille nos dilexit οἱ dilectione sua et morte nos constituit amicos; vel ut TAÀom. dicit, licet non essemus amici quasi amantes, eramus tamen amici ut amati. Ex vocabulo amici sumit occasionem adhortandi ad mutuam dilectionem novo hoc ct honorifico titulo iniunctam (Tol. lans. Mald.) v. 1* vos amici met estis, si feceritis quae ego praecipio vobis; « magna dignatio, hinc amicos suos voluit intelligi, unde servi boni possunt probari: sed ista dignatio est, ut Dominus quos novit servos suos dignetur dicere amicos suos » (Aug.). Excellens sane dignitas in Christi amicitia et familiaritate consistit, et magna bonorum copia inde speranda est. Unde hoc quoque titulo et hac promissione eos efficaciter invitat ad mutuam inter se dilectionem; cf. 15,13. Quid ipsis titulo amicitiac praestandum sit dicit in v. 1'*; iam quid codem titulo ipse fecerit ostendit declaraus suam erga eos eximiam dignationem, ut sic ad redamandum vicissim magis illos provocet (ans.
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v. 15 iam non dicam vos servos , uti eos vocarat 12,96 et 13,13 innuerat, quia servus nescil quid faciat dominus eius; servus scit quid dominus imperet faciendum, neque tamen scit quid facere intendat neque scit secreta eius consilia ; Prov. 25,9 : causam tuam tracta cum amico tuo et secretum extraneo ne reveles (TAom.); Christus vero suos iam utamicosadhibuit; vos autem dizi amicos εἴρηχα dixi et ut tales vos habeo; et eosiam eo nomine honoravit Luc. 12,$, quia omnia quaecumque audivi a Patre meo ποία feci vobis, ea scil. omnia quae tamquam legatus in carne passibili cum iis communicanda habuit (Cai. Jans.), quae pro ratione temporis et discipulorum captu convenientia et necessaria erant et quae poterant capere (cf. 16,12; CAr. Theoph. Euth. Thom. Bon. Tol.) de opere redemptionis (Rup.) et de consiliis divinis. Propter illud. omnia et 16,12 placuit aliquibus explicare de tempore futuro, quo scil. docente quoque Spiritu sancto de omnibus redderentur certi (cf. Aug. Thom. Bon. Mald.) ; αἱ minime opus est illud ἐγνώρισα éxpli-. care a Christo dictum , quia noverit se id facturum (Aug.) vel decreverit se nota facere (Maid.). Dicit se audisse a Patre i. e. ab eo accepisse; vide 5,30; 8,26. &0; 1&,2& et eodem modo 7,16 mea doctrina non est mea, sed eius qui misit me. ΝΣ Ft quam vere eos habeat suos amicos, declarat alio signo amicitiae (Euth.), quae tanta amicitia in eos estex parte Iesu tota gratuita (Patr. Corl.); ipse enim prior eos dilexit (TAeopA.) et ad dignitatem praeclaram eos elegit
15:16
v. 16 non vos me elegistis, sed ego elegi vos in discipulos et apostolos; ego vos ad meam sequelam vocavi invitatione externa et gratia interna; in apostolos elegit ex discipulis quos voluit ipse (Marc. 3,13). Haec autem electio iam est maximum beneficium, quia erant cum ipso et singulari cura ab eo edocebantur; insuper munus praeclarum iis destinatum est : et posui vos vos destinavi (cf. Act. 13,47. 1 Thess. 5,9. 1 Petr. 2,8; ScAz.), ut eatis per mundum discurrendo ad evangelium praedicandum (Cyr. Thom. Alb. Bon. Tol. Cai. lans. Bar. Lap. Corl. Schz. Fil.) et fructum afferatis iu aliorum scil. conversione (Bon.), quem fructum facere apostoli expetunt (cf. Rom. 1,13; 15,16. 2 Cor. 11,2) et fructus vester maneat , ut fructus maneat evangelicae disciplinae, quam annuntiarunt (Cyr.), ut congregatio fidelium perducatur in vitam aeternam (cf. Rup. Alb. Thom.). Manet fructus, quia evangelium ab iis praedicatum non peribit, sed manebit semper et salus ipsa quam praedicatione efficiunt manetin aeternum (Tol. Mald.). Neque abs re est quod alii explicant de fructu et apostolatus et propriae sanctitatis (Thom. Cai. Ians. Schg.). Nam eos fructum ferre debere virtutum ex comparatione palmitum consequitur; dein ipsa praedicatio et labor apostolicus habi exercitium multarum virtutum (vide quae Paulus dicit 1 Cor. &,9-1&; 2 Cor. 11,93-29) et vera pietas ad ipsum opus illud fructuose implendum plane est necessaria, uti apostolus dócet 2 Cor. 2,18-17. Sunt qui hunc modum loquendi ex allegoria vitis derivent et explicent : ego vos plantavi, ut longe lateque emittatis palmites, multosque feratis sanctitatis fructus (Chr. Theoph. Euth. Rup.); unde notant Filium quoque tamquam agricolam describi aequalem Patri. Quae tamen allegoria hoc loco neque verbis neque re ipsa indicatur. Ut vero fructum ferre possint, opus est oratione; quare apponit modum fore supplicando (Cai. Dar.), ut quodcumque petieritis Patrem in nomine meo det vobis, scil. posui vos, w£; etiam id beneficii eis promittit, fore ut Pater laboribus ipsorum quam maxime faveat. Prout membra priora referuntur ad posu: : posui ut eatis et (ut) fructum afferatis et (ut) fructus maneat, ita hoc ultimum quoque eadem ratione a verbo primario posu? dependere dicendum est, uti TÀom. Tol. Cai. Bar. Corl. Fil. concipiunt. De vi et efficacia orationis vide 15,13. 1*. Legunt σ΄». Theoph., quibus Mald. assentitur : dem vobis; cf. 15,13. Multi autem hoc membrum consequi volunt non ex posut, sed ex immediate antecedentibus : eo quod fructum affertis, ad tantam fiduciam evehemini, ut, quodcumque etc. (Cyr.); fructu allato dabit vobis Pater tamquam remunerationem (Theoph. Aug. Bon.), vel fructus est, ut (Rup.); si fructum affertis, sequetur, ut etc. (Lap. Nat. ScAg. Schz.). Vides omnes hos illud &/ adnectere non ad ultimum membrum (fructus vester maneat), quod tamen exspectandum erat, si ab immediate antecedentibus dependeret; proin eo iam ostendunt esse satius, omnia membra sententiae pari ratione ad verbum primarium referre. Monet itaque Christus apostolos de munere obeundo 1. e. de praedicatione evangelii et fructu permanente afferendo, et ne ob operis magnitudinem et difficultatem terreantur, apte illis suggerit ultimo loco id etiam a se esse provisum et destinatum, ut Pater eorum petitionibus benigne annuat: proinde omnia illis praesto esse, quibus maxima cum fiducia opus aggrediantur. Subiungitur adhortatio, quae simul est complexio ac comprehensio antecedentium (Rup. lans. Tol. Mald. Corl. Schz.) et quaedam ad subsequentia transitio (Aug. Alb. Cai. Patr.)
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v. 17 haec mando vobis, ut diligatis invicem; quantum momentum ponat Iesus in hoc praecepto, elucet ex repetita iniunctione (cf. 13,35; 15,12). Adiungit id hoc loco ad munus apostolicum; unde docet plurimum quoque ad propagationem evangelii interesse, ut caritas haec fraterna sedulo foveatur; « haec est via per quam fructum multum afferetis et populos convertelis, ad quod tanta gratia et liberalitate mea electi estis » (Tol. ;. Mandat igitur Christus ac praecipit mutuam dilectionem ; particula ἵνα eodem modo ponitur quo supra v. 8 et 12 et ταῦτα Aaec non ad antecedentia spectat, sed cum emphasi praeceptum dilectionis effertur. Neque obstat quod ταῦτα, non τοῦτο habetur.Nam ταῦτα haud raro etiam tum poni certum est, si de una solum re agitur; exemplum plane simile habes 3 Ioan. & μειζοτέραν τούτων οὐχ ἔχω χαράν, ἵνα ἀχούω etc.; etiam 1,50 maius Ais videbis, ad unum eventum refertur; eundem usum pluralis in litteris et sacris et profanis deprehendi, vide apud Winer 23,5; Krüger &4,8,3. Accedit quod eiusmodi constructio evangelistae sat familiaris est (cf. 4,34; 6,29); et eo modo Aaec ad sententiam subsequentem, κέ etc. referunt Aug. Rup. Alb. Cai. Ians. Tol. Mald. Patr. Schg.
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v. 18 s? mundus vos odit, mundus ille regno Dei inimicus (15,17. 27), cuius princeps est diabolus (15,30), scitote quta me priorem vobis odio habuit! mira consolantis adhortatio (Rup.) ; suo eos exemplo confortat, ne de illo odio mirentur. Cum enim Christo intime sint iuncti, non mirum si eiusdem participes futuri sunt sortis; « recusas esse in corpore, si non vis odium mundi sustinere cum capite » (Aug. Bed.). Est magna energia in vocibus; e, inquit, qui innocens, Filius Dei, qui tot beneficiis eos cumulavi; me priorem vobis, non ergo vos priores ad. pericula mitto, aut odio expono; prior ego sum odio habitus; tanto ergo exemplo proposito non est cur retrocedatis T5l. : 226:2» ὑμῶν. vide ad 1,15; putat αν». πρῶτον ὑλῶν posse intelligi me principem vestrum, quae explicatio Cai. praeplacet propter rationem subiunctam : non est servus maior domino suo: ita utique dicitur : Ξρῶτοι τῆς Dania. τοῦ ^az2, τῶν "z93aiev», τῆς v542:2 "Marc. 6.21. Luc. 19.V7 ; Act. 25,3; 38,7. 17 etc. . Sed prior acceptio multo est expeditior et facilior. et hic usus vocis in recentiore graecitate saepius reperitur et apud nostrum evangelistam etiam Primam itaque confortationis rationem petit a suo exemplo cf. 7.7, quae est grandis consolatio iustis ad fortiter sustinendum cf. Hebr. 12.3. 1 Petr. 2.21 .: alteram rationem confortationis desumit ex causa odii , Thom. lans. Patr. Corl.
In v 22.214 N B L εἰχοσαν. In v. 3233 sin quia qui me odit. In v. 26 οταν sine copula NBAÀelm ken; ergo abcfíf?r. In v. 27 codd plur perhibetis; item ἃ ο΄]; e testis estis; r testificamini; cav eg hub theod for car tol wil b ff? perhibebitis; add ff? de me; sixt qui ab initio; q ken rush fuistis. Firmi in hac dilectione odium mundi non timebunt, cum ipse odium hoc prior sustinuerit et propter ipsum illis obtingat, quamvis ipse operibus suis divinam missionem luculentissime probaverit, ita ut odium hoc sit inexcusabile. Verum minime timendum est; nam impletur prophetia et Spiritus sanctus et ipsi testimonium perhibebunt de Iesu (15.18-97). Christus eos elegit ad munus apostolicum (v. 16). Ad idem munus ab eo electi necesse est ut caritate inter se coniuncti sint (v. 17); pariter necesse est, ne difficultatibus muneris ullo modo retardentur aut absterreantur. Cum enim, ut 7/Aeod. heracl. notat, praedicatio eorum atque doctrina in omnis erroris vergeret abolitionem , consequens erat, ut apud infideles grave odium incurrerent; quare illos armans animorum conspiratione dilectionem eorum opponit odio mundi i. e. pravorum hominum (sim. ÁArwmnon.). Munit ergo eos contra mundi tempestates (Mald.) docens qua ratione odium et persecutiones perferre oporteat, qua doctrina simul iis exhibetur adhortatio, ut eas illo spiritu perferentes maneant in dilectione Iesu multumque afferant fructum;
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v. 19 δὲ de mundo fuissetis, mundus quod suum erat diligeret ; gaudet namque simili simile |EutA.;; omnis caro ad similem sibi coniungetur et omnis homo simili sui sociabitur /Eccli. 13.19. 30. Cyr. Thom.:: quia vero de mundo non estis, sed ego elegi vos de mundo, propterea odi vos mundus: « artificiose plane reddit facilem rem omnium longe gravissimam eoque praeter spem oblectari facit, quod non mediocrem molestiam iure allaturum videbatur » .Cyr. . Ergo non dolendum est de odio mundi, sed gaudendum. quia isto odio constat eos non esse de mundo; ergo odium istud annuntiat felicitatem et sicut laetari oportet quod sunt electi e mundo. ita quoque de illo odio est gaudendum. Christus eos elegit de mundo « cum vosa malis hominibus per fidem elegi, per vitae quoque sanctitatem ab iisdem segregavi » |. Theod. heracl.; sim. Corl. Schg. Schz.): ita simul indicat eos non suis meritis aut sua opera fuisse: subductos e mundo, sed Christi electione ac gratia. Proin in quantum haec electio et gratia est magni facienda, in tantum oportet odium illud mundi contemnere ac plane nihili facere ,cf. Jans. . Cur autem mundus odio habeat iustos, tres rationes 7Àom. affert : propter diversitatem conditionis, propter displicentiam correctionis, propter iniquitatem aemulationis, qua mali invident viris iustis. Explicat ipse Christus priorem quam attulit rationem et causam odii, quae ex ipsius exemplo deprompta erat ,7Àom.;; ita eos iterum provocat ad suum exemplum considerandum ,/ans., et illud sctote declarat SNcÁz.,
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v. 20 mementote sermonis mei quem ego dixi vobis : non est servus maior “ον suo; vide 13,16; st ime persecuti sunt et vos persequentur ; cf. Matth. 10,24. 25 51 patremfamilias Beelzebub vocaverunt, quanto magis domesticos eius? Luc. 6,50 ; similiter iam quaesivit ex eis : potestis bibere calicem quem ego bibiturus sum (Matth. 20,92); sed gloria magna est sequi Dominum (Eccli. 23,38; 7Aom.); exhortans ad mundi odia perferenda nullum maius eis et melius quam de seipso proponit exemplum (Aug. ). Parem cum Christo habebunt soriem in muuere apostolico : s! sermonem meum servaverunt, et vestrum servabunt; « suum autem et illorum sermonem dicit, non quod diversa doctrina esset, sed quod per diversos ministros iraderetur » (Mald.). Christus utrumque expertus est : persecutiones et observantiam seu voluntatem propensam, fidem. Utrumque etiam discipulis continget. At plerique aliter accipiunt, Christum scil. dicere velle : sicut meum sermonem non servaverunt, ita vestrum quoque non servabunt (cf. Chr. Theoph. Euth. Cyr. Aug. Rup. Alb. Bon. Ians. Tol. Lap. Bar. Mald. Nat. Corl. Schz.); aliqui ἐτήρησαν explicant : exploraverunt insidiose scil. (cf. Calm.); sed haec notio verbi apud evangelistam admitti nequit. Neque puto Christum quasi cum ironia dixisse : servarunt i. e. non servarunt. Neque video cur Christus qui suos elegit, ut fructum afferrent, nunc iisdem dicere censendus sit : non servabunt sermonem vestrum. Urgent quidem idem subiectum grammaticale esse retinendum (cf. ScAz.). Sed forma verbi ἐδίωξαν, ἐτήρησαν est satis vaga et ex subiecta materia vel ex praedicato alteraque enuntiatione facillime colligitur alios aliter esse acturos. Utique dici potest ex v. 18. 19 Christum loqui de mundo; ergo etiam in v. 20 mundum esse subiectum logicum. Neque id repugnat; nam tum dicitur, sicut Christus suos elegerit de mundo, ita fore ut apostoli etiam e mundo Christi cultores acquirant. Hoc verum est, ea ipsa sententia apostolis innui praedicationem eorum a maiore parte non iri acceptum et praesertim & ludaeis iri repudiatum, quia etiam haud multi ex plebe iudaica Christi sermonem servaverunt. Quare verba illa in sensu suo nativo retinenda sunt (Thom. Schg. Fil.); ea Salm. ita declarat : « sicut ego praedicans non nisi paucos sectatores habeo, sed post mortem meam multi ad me confluent secundum illud : si autem mortuum fuerit (granum frumenti), multum fructum affert (19,95), ita vobis eveniet; raros enim discipulos et auditores habebitis, priusquam morte testimonium vestrum compleatis ». Et Keppler ita : si meum sermonem servaverunt — et scitis solum paucos servasse — etc. maiorem partem contra vos esse; minorem a vestris fore partibus. At ne ullo modo odio illo et persecutionibus inde exortis perturbentur, verum potius ut excitentur ad fungendum eo diligentius munere quo magis homines ignorantiae tenebris obvolutos videant, declarat causam odii et persecutionum
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v. 91 sed haec omnia facient vobis propter nomen meum , quod vos praedicatis, cui vos testimonium perhibetis; « me in vobis odio habebunt, me in vobis persequentur; tanto ergo miseriores qui propter hoc nomen ista faciunt, quanto beatiores qui propter hoc nomen ista patiuntur » (Aug.). Quare autem tantum habent vel habebunt nominis mei odium (Rup.)? quia nesciunt eum qui misit. me , id quod sequentibus declaratur; ex iis enim quae Christus testatus et operatus est, scire poterant et debebant eum esse missum & Deo. Ex qua declaratione simul patet Christum discipulis odium et persecutiones praeprimis a parte Iudaeorum praedicere. Atque illud propter nomen meum verbotenus legimus impletum ; cf. Act. &,17; 5,40. 415; 9,91; 21,13; 26,9. 1 Petr. 4,15-16. Sed ibi continetur, ut Rup. pluribus prosequitur, magna consolatio et diligentibus ad formandam patientiam sufficiens; gloriosa namque Christi nominis dignitas opprobria condecorat, tormenta in magnae spei vertit delicias. — Illi vero persecutores sine excusatione sunt; nam maxima sua culpa in illa versantur ignorantia, ex qua odium et persecutio oritur
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v. 22 si non venissem et locutus futssem eis, peccatum non haberent ; nunc autem excusationem non habent de peccato suo, de peccato scil. infidelitatis , quia non crediderunt Christo. Cur incredulitas quasi per excellentiam dicatur peccatum, explicat Thom., quia isto peccato exsistente nullum aliud peccatum remitti potest. Si ergo Christus non venisset, hoc peccatum infidelitatis non haberent; nulli enim imputatur ad peccatum, si non facit quod nullo modo facere potest (Thom.); verum in multis pharisaeis peccato infidelitatis accrevit, ut Dar. ait, peccatum contra Spiritum sanctum (cf. Matth. 12,31. Marc. 3,29. Luc. 12,10). Huius autem peccati magnitudinem exponit
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v. 23 qui me odit et Patrem meum odit; « non parvum hinc illis supplicium praenuntiat; quia enim ubique obtendebant se propter Patrem Christum persequi , illis omnem auferens defensionem, haec dixit; nullam enim habent excusationem » (Chr.). Nam eo modo quem lex mosaica statuit (Deut. 18,18-92) se probavit legatum Dei, cui credere et obedire debebant ; eius de se testimonium Deus Pater multis et praeclaris modis confirmavit. Si itaque post tot missionis eius atque divinitatis documenta eum odio habent, eo ipso Deum Patrem odio habent. Quare praeter suum de se testimonium (v. 22) ad testimonium Patris in operibus exhibitum provocat, uti 5,31. 32. 36 seq. fecerat
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v. 2& s; opera non fecissem ?n eis, inter eos, quae nemo alius fecit, peccatum non. haberent: nam cuncta quae a prophetis fiebant opera Christus et numero et varietate in omni genere miraculorum et modo ipso operandi longe superavit; solo verbo nutuque, auctoritate sibi propria patravit miracula hancque potestatem pro arbitrio cum discipulis communicavit; nunc autem οἱ viderunt νῦν δὲ, atqui haec omnia oculis viderunt, horum fuerunt testes, e/ nihilominus oderunt et me οἱ Patrem meum; cum istis operibus Christi illis esse etiam oblatam gratiam, qua possint credere, certum est; unde dicit TÀom. : « est attendendum quod Christus attraxit verbo, signis visibilibus et invisibilibus, scil. movendo et instigando interius corda ». Verum ne mirentur; nam hoc quoque odium iam erat praedictum ; unde Christus eodem modo loquitur, quo 13,18 de Iudae proditione
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v. 25 sed ut adimpleatur sermo qui in lege eorum scriptus est : quia odio habuerunt me gratis i. e. sine ulla causa iusta, hebr. o3n; verba deprompta sunt ex Ps. 68,5, qui ad Messiam spectat et ex quo pariter deprompta sunt illa verba : zelus domus tuae comedit me et : in siti mea potaverunt me aceto; iustus ergo ille qui ibi orat et afflictiones suas Domino proponit typum gerit Messiae. Leguntur quoque Ps. 35,19. Dicitur lez non de solo Pentateucho, sed generatim de toto vetere testamento (cf. 10,34). Sedulo implent et exercent odium, uti in lege eorum (cf. 8,17) iis iam praedicitur. Verum non permittet veritatem illo odio obrui ac latere (ToJ/.); ne itaque discipuli odio illo ab alacri functione muneris retineantur, hanc eis addit consolationem, qua effectus ac successus missionis eorum praeclare in tuto collocatus apparet
15:26
v. 26 cum autem venerit Paraclitus, adiutor, quem ego mittam vobis a Patre, spiritum veritatis qui a Patre procedit, ille testimonium perhibebit de me; describitur Spiritus sanctus ita ut eius dignitas, auctoritas, maiestas commendetur. Eius missione ipse Christus operi suo prospiciet; eum mittet a Patre, παρὰ τ. «., declaratur missio temporalis; sicut Christus ex Deo processit et venit (8,42), simili modo Spiritus mittitur quasi procedens et veniens « ab eo loco , ubi Pater est, a sinu Patris; at quid hoc ad rem attinebat? ut eius commendaret testimonium ; illius enim testimonium gravissimum fore, qui ex sinu veniret Patris omnia mysteria Patris sciens fidusque legatus neminem fallens » (Mald.). Quia autem Christus eum mitüt, declaratur divinitas Filii Dei et processio quoque Spiritus sancti ἃ Filio, quia missio in divinis hoc necessario infert. Cum dicat ego mittam vobis, ipso loquendi modo apostolis maximam et certissimam ingerit rei efficiendae spem, non iam dicens : ego rogabo Patrem etc. , uti 15,16. Vocatur Spiritus veritatis, ut ostendatur, quanti aestimandum sit eius testimonium ; est enim ipsa veritas, auctor et doctor veritatis. Et demum ut testantis dignitas divina clare exhibeatur, significata antea missione seu processione temporali futura jam aeterna eius processio et origo enuntiatur : qui a Patre procedit; quae verba cum plerisque (Cyr. Theoph. Euth. Theod. M. Rup. Alb. Thom. Cai. Salm. Tol. Mald. Lap. Bar. Corl. Schg. Fil.) de aeterna processione recte intelliguntur; nam processio seu missio temporalis iam indicata est idque alia verbi forma quoque indicatur : mittam a Patre, procedit (cf. Keppler) et hac origine divina declarata optime absolvitur auctoritas et dignitas testis. Talis itaque et tantus cum sit, testimonium perhibebit de Christo operibus miris et signis in confirmationem evangelii editis et lumen infundendo in mentes hominum et inflammando affectum, ut cognoscant et ament Christum omni errore et mundana vanitate postposita (Tol. Ians.). Patre procedens. Demum urget /ans. dici παρὰ τ. II. non ἐκ τ. fI; quod discrimen nihil tamen refert; nam παρὰ aeque dicitur, ut significetur aliquem ab alicuius latere vel sinu esse, venire; cf. 1,14; 6,46. Aliae eius rationes supra iam satis exclusae sunt. Recte autem addit : quodsi autem locus hic de processione temporali sit accipiendus, certum est includi etiam processionem aeternam (sim. Schz. qui primo el per se missionem temporalem hic declarari existimat). Quaeri potest, cur dicat solum : qui a Patre procedit? respondet .Mald. non dixisse a se procedere quia id apud homines magis minuere quam commendare potuisset eius testimonium. Fortasse melius dixeris, iam satis indicatum esse Spiritum a Filio quoque procedere, a quo scil. mittatur. Tanti itaque adiutoris testimonium redditur Christo. Quo audito animi discipulorum confortantur et profecto magna iam alacritate perceperunt ac salutarunt verbum Christi quod addit
15:27
v. 27 et vos testimontum perhibebitis, quia ab initio mecum estis ; nam simul cum tali teste qualis est Spiritus sanctus testimonium dare maxime est tutum, honorificentisimum, in animos hominum efficacissimum. Eorum testimonium testium oculatorum mundo exhibitum est : quod audivimus, quod vidimus oculis nostris, quod perspeximus et manus nostrae contrectaverunt (1 Ioan. 1,1); cf. Act. 10,41. 42; et propter hoc testimonium Petrus in locum Iudae eligendum esse alium dicit ex his viris qui nobiscum sunt congregati omni tempore quo intravit et exivit inter nos Dominus Iesus incipiens a baptismate loannis etc. Act. 1,21; unde ab intt10 ἀπ᾿ ἀρχῆς, ab initio vitae publicae Christi; vide Luc. 1,9; 3,93. Act. 10,37. Adest itaque testimonium humanum, adest testimonium divjnum. Utrumque permanet in Ecclesia. Revelationem factam esse probatur documentis historicis; sed ad fidem non pervenitur nisi gratia Dei adiutrice. 8 syn.; afq se sacrificium, e culturam; adq offerre, f obtulisse. In v. 3 add υμιν RDL,alqi minusc. acdfíf* Aug cop arm aeth; dub ing wil corp; sin om hunc versum. In v. 4 «pa avtov A BIT aliq minusc. In v. 6 sin tristitia venit et implevit. In v. 7Zemq advocatus; sin mittam ad vos paracletum. In v. 13 a vos deducet in omnem veritatem ; f qr diriget vos in om. ver.; b ff* deducet vos in veritate omni; sin omne quod veniet. Etiam distinctius docet Iesus de persecutionibus quas post suum discessum discipuli a contribulibus sint experturi (v. 1-5). Tristes consolatur promissione Spiritus, cuius munus triplex quoad mundum, discipulos, seipsum illis declarat (v. 6-15). Locutus erat Christus in antecedentibus 15,18-97 de odio mundi persecutionibusque in discipulos et de testimonio Spiritus sancti. lam duo haec iterum tangit, sed ita ut ad utrumque novi quid addat et id quod dixerat magis determinct. Nam v. 1-5 prius prosequitur, dein alterum usque ad v. 15. Quare distinctio capitum usitata retinenda cst, quamvis saepe v. 1-54 ad antecedens adiungant; sed tum etiam quae hic de Spiritu sancto dicuntur, pariter ad praecedens caput ob 15,26 referenda essent, quod tamen nemo facit. Reddit Christus rationem cur ea de tempore futuro suis exposuerit v:
15:1
La vigne était une comparaison favorite pour désigner Israël (Is. v, 1 585.; Τόν. τι, 241 ἄμπελος ἀληθινή, ΕΖ. xv, 1 58.; xvir, 6; xix, 10 ss.; PS. Lxxx, 9 ss.) Dans l'Apoc. syr. de Baruch (xxxvr ss.) la vigne est le Messie; dans Sir. xx1v, 17, c'est une image de la Sagesse divine. — ἡ ἀληθινή : Jésus est la vigne vraiment digne de ce nom, la vigne par excellence, qui fait au plus haut degré ce qui est le propre de la vigne, donner des fruits très doux et très sains. Il ne semble pas qu'il y ait une opposition avec la mauvaise vigne d'Isaïe (Aug., etc.), ni une réminiscence de Jér. π, 21 (vigne de bonne espèce). Gomparé à la vigne ou à la lumière (1, 9), le Fils de Dieu est dans sa réalité ce que toute créature n'est que par emprunt. — Il y a dans la comparaison un trait relativement secondaire : même vivant du suc de la vigne, les branches se trouvent bien qu’on taille les pousses folles. Qui pouvait faire ce travail? Non pas Jésus qui est la vigne. Il introduit donc dès le début son père comme vigneron, ὁ γεωργός, littéralement le cullivateur, ce qui se conçoit très bien dans son pays où toute la culture de la vigne consiste le plus souvent à la labourer (cf. Me. xu, 2 et parall. Mt. et Le.); d'ailleurs γεωργός se disait aussi d’un vigneron (ἅμεν, N. À. νι, 28). — Les Ariens affectaient de conclure de ce verset à une différence de nature entre le Père et le Fils. Grill a bien montré que le Fils, incarné, ayant pris notre nature, était désigné ici comme principe de la grâce tandis que le Père, c'est-à-dire Dieu, comme distinct de l’homme, figurait la Providence extérieure, spécialement par sa justice. Il ne s'agit point ici des relations entre les Personnes de la Très Sainte Trinité.
15:2
IL est fait allusion à deux opérations bien différentes. Durant l'hiver, le vigneron coupe tous les sarments qui ne seraient pas susceptibles de porter du fruit; mieux vaut laisser la vigne pousser des branches nouvelles οἱ vigoureuses. Puis, quand la vigne ἃ poussé, on pince les petites branches inutiles, les gourmands, qui absorberaïent la sève au détriment des bonnes branches. Dans le premier cas, c'est une branche qui est retranchée, dans le second cas elle est seulement nettoyée. La branche coupée faisait naturellement partie du trenc principal, ἐν ἐμοί. Ce travail du Père, qui est une œuvre de châtiment ou d'épreuve, ne s'exerce denc pas sur le Fils, et cela va sans dire. Il est sous-entendu qu'une branche peut être entée sur ke Christ et cependant ne pas porter de fruit. L'explication pénètre dans la comparaison, d'autant qu'elle est allégorique. 1! y aura donc des personnes se réclamant du Christ, et vraiment unies à lui, sans deute par la foi seule, et qui néanmoins, ne portant pas de fruit, c’est-à-dire n'ayant pas la charité (9), sont exposées à être retranchées, c'est-à-dire cemplètement séparées du Christ. Ce n'est pas que le Père leur enlève la charité; constatant qu'elles ne l'ont pas, il consomme 18 séparation à quel moment? cela n'est pas dit. Ce sera peut-être seulement au moment de ta mort, pent-être avant, en cas d’excommunication ou d’apostasie (vi, 66) mais ces précisions ne sont pas dans l’enserenementi direct de sus. Ceux qui ont la charité n’ont besoin que d'un nettoyage par retranchement que la Providence du Père saura opérer par l'épreuve. — χλῆμα signifie généralement une pousse, mais spécialement un sarment de vigne. αἕρει et xabælse forment une assonnance, mais καθαίρει seul re peut guère signifier émonder; dans Philon qu'on allègue (de agricult. 40; τ, p. 304), il y à ὑποτεμνόμενα καθαΐρεται, ef Jo. va. s'appuyer sur le sens de purifier.
15:3
Ici la parabole est interrompue et Jésus s'adresse directement à ses disciples. Étaient-ils exposés à ce nettoyage de la part du Père, douloureux sans doute et inquiétant? Non, ils sont déjà purs, comme il leur a été dit (x, 10). Si cela n'exclut pas tout progrès, il se fera désormais en union avec le cep. Pour les diseiples d'ailleurs, ce n’est pas le Père qui ἃ opéré directement ce bon effet; c’est la parole prononcée par le Fils, dont nous savons par ailleurs que le Père la lui avait confiée (uv, 40) : « C'est un trait caractéristique du quatrième évangile que cette vertu rédemptrice de Ia parole de Dieu » (Durand, p. 327). Cependant Paul aussi ἃ dit que l'évangile est une énergie divine pour le salut (Rom. 1, 16), et Pierre que c’est un germe de régénération (1 Pet. 1, 23; La parole de Jésus ἃ éclairé les âmes des disciples; elle à aussi pénétré en eux par la foi, dissipant l'erreur, chassant le péché par leur adhésion de charité au Ghrist (Act. xv, 9) : cela dans l’ordre de l'exécution. Mais le premier principe de ce changement fut la parole elle-même, parole qui est esprit et vie (τι, 63), tout comme Ia vie est une lumière (τ, 4). Ce serait trop spécialiser que de dire « en vertu de l'initiation » (Loisy, p. 418), οὐ « par les paroles du baptême » (Aug.).
15:4
Jésus ne parle plus de venir vers ses disciples pour demeurer en eux (av, 23). Cette union est ici supposée acquise : il faut seulement la conserver. Bossuet : « Noire union avec Jésus-Christ présuppose, premièrement, une même nature entre lui et nous, comme les branches de la vigne sont de la même nature que la tige... (Ges paroles) présupposent, secondement, une intime union entre lui et nous, jusqu’à faire un même corps avec lui, comme ἴδ sarment et les branches de la vigne font un même corps avec la tige. Elles présupposent, en troisième lieu, une influence intérieure de Jésus-Christ sur nous, telle qu'est celle de la tige sur les branches, qui en tirent tout le sue dont elles sont nourries » {Méditations.…). On sait que la même doctrine a té présentée par Paul plusieurs fois sous les images d'un corps dont Jésus est la tête (Col. τ, 18, etc.}, où d’un édifice dont il est le fondement (Eph. nu, 20-292). Mais qui ne voit que la manière de Jo., moitié parabole et moitié alégorie, est celle qui nous paraît la plus naturelle sur les lèvres de Jésus? Le ton est pénétrant et l'accent persuasif. Après l'invitation, l'explication qui en montre le bien fondé d’après les termes de la parabole-allégorie. — L'action du libre arbitre est très marquée : Jésus restera (μενῶ sous-entendu) si les disciples restent. Et cependant ils ne peuvent faire aucun fruit, c’est-à-dire une œuvre bonne dans l'ordre du salut, sans la sève qu'ils lui empruntent. Mystère insondable, dont les tormes sont posés avec la simplicité familière εἱ imagée des synoptiques, plutôt que comme faisant partie d'un raisonnement ὃ) Jésus ἃ déjà dit qu'il était la vigne, et on avait dû deviner que les disciples étaient les branches. Ce n'est donc point iei le début de l'explication d'une parabole, d'autant que l'objet symbolisé ἃ déjà paru et que le symbole reparattra encore; c'est plutôt une formule concise οἱ frappante, placée au centre de la. parabole, qu'il suffira d'évoquer pour qu'aussitôt tout cet enseignement se présente à l'esprit. — Celui qui demeure en moi qui suis le cep, et lorsque je suis en lui par ma sève, l'idéc du v. 4 est reprise avec une expression 6. aura (HV) plutôt que auro (TS). positive et affirmalive, fortifiée par la forme négative à laquelle se rattache la conclusion: χωρὶς ἐμοῦ, cf. χωρὶς Χριστοῦ, Eph. n, 12. — Bauer rapproche Aristide, Oratio in Minerv. ed. Keil. Orat. xxxvir, 10 ᾿Αθηνᾶς ἡγουμένης οὐδὲν πώποτε ἀνθρώποις ἡμαρτήθη οὐδ᾽ αὖ πράξουσί ποτε χρηστὸν οὐδὲν ἄνευ τῆς ᾿Αθηνᾶς, La déesse Alhéna symbolise la raison, à ce litre elle doit servir de guide, sans quoi on ne ferait rien de bon. Dans Jo. c'est un secours intérieur qui est nécessaire, et il suppose Funion. Aristide parle de l'ordre rationnel, tandis que Jésus ἃ en vue la vie éternelle. Celui qui peut donner aux âmes un tel secours s’attribue une puissance divine; cf. IT Cor. τ᾿, 5.
15:6
Mélange singulier du symbole et de l’objet symbolisé. — ἐξηράνθη ἃ encore pour sujet celui qui ne demeure pas; c'est une comparaison : mais ce sont les sarments qui sont ramassés et jetés au feu; où l'on comprend bien que les personnes sont menacées d'un sort semblable; οἵ, Mt. χπὶ, 30. 40. C’est le même enseignement que dans la parabole de l’ivraie (Mt. xur, 24-30; 36-43). — Les aor. ἐθλήθη et ἐξηράνθη marquent une conséquence immédiate et infaillible (Schanz, etc.) et en même temps, par opposition aux présents qui suivent, un temps intermédiaire (cf. Hermas, Vis. ΠῚ, χα, 2) entre le moment où les sarments sont desséchés et celui où on les ramasse, sans doute dans la vue du dernier jugement. Augustin a rappelé que le sarment n'est bon qu'à brûler d'après Ézéchiel {xv, 1-5) : auf vilis, αὐ ignis; si in vite non est, in igne erit ut ergo in igne non sit, in vite sit. — ΠῚ est donc enseigné ici clairement que Fon peut, par une décision libre, se séparer de Jésus et se perdre. La comparaison employée ne permet pas de prévoir explicitement le repentir, car un sarment coupé ne peut être de nouveau mis en contact avec le suc du cep tout ne peut être exprimé par une seule image. — Nous lisons αὐτά (BA vg. de WW, ete.), vraiment exigé par συνάγουσιν, tandis que αὐτό (ND etc. Ve. €lém.) se rattache mécaniquement à χλῆμα. En latin palmes élant masc., eos ou eum peut désigner les ou le disciple (Loisy), mais le grec est au neutre, et s’entend du ou des sarments.
15:7
Il m'est impossible de déterminer le contexte. Le v. 8 suit tout naturellement le v. 6. Ce v. 7 est donc une sorte de parenthèse, qui rappelle Mc. σι, 24, plutôt que Jo. xiv, 13 et 14, dont les caractéristiques : « au nom de Jésus », et la demande exaucée par Jésus, font ici défaut. On est réduit à supposer qu'ayant ouvert aux yeux des disciples effrayés la perspective de la perte éternelle, Jésus leur suggère la solution pratique du mystère du salut : le recours à la prière. Is n'ont qu'à demander, et cela arrivera. La promesse est très générale : dans le contexte actuel, on suppose que le disciple ne demandera que le salut Manendo quippe in Christo, quid velle possunt nisi quod convenit Chrisio (Aug.)? — Noter la vive formule de l'impératif aoriste, et le second ἐάν pour ἄν. — Si au lieu de dire κἀγὼ ἐν ὑμῖν (4) Jésus dit : καὶ τὰ ῥήματα ». τ. À, ce n'est pas que la seconde formule soit l'explication de la première (Bauer, Loisy), car il y a ici une nouvelle condition, au lieu d'une simple réeiprocité. 11 est vrai que celui qui demeure en Jésus tout à fait garde aussi ses paroles, mais dès le v. 2 on voit une manière d’être en lui sans porter de fruits. On ne saurait dire (Cyr. que le sens soit ici garder les commandements, puisque le texte dit les paroles; mais du moins elles sont reçues dans l'âme, c'est-à-dire par la foi
15:8
γεησεσθε (TSV) plutôt que γενησθε (H).
La ressemblance avec xiv, 13 n’est que dans une rencontre de mots. Dans cet endroit, le Fils exauçait pour que le Père soit glorifié. Ici ἐν τούτῳ ne se rapporte pas à ce qui précède, mais à ce qui suit, ear ἵνα n’a pas plus ici le sens final que dans I Jo. 1v, 17; v, 3; Jo. vi, 29.40 (Schanz, Bauer, etc.). Jo, ne pouvait écrire ὅτι comme dans JL Jo. πὶ, 10 ἐν τούτῳ ἐγνώκαμεν τὴν ἀγάπην, ὅτι... ἔθηχεν, car les faits sont encore dans l'avenir. Si ἐδοξάσθη est à l’aor., c’est comme résultat certain d’une action future (cf. Gal. v, 4; 1 Cor. ὙΠ, 28); la gloire rendue à Dieu résultera de ce qui va suivre; d'abord les fidèles porteront de bons fruits, ἵνα φέρητε (au subjonctif), et par là même ils seront vraiment (γενήσεσθε au futur) les disciples de Jésus (cf. M£. v, 16 : les bonnes actions des disciples porteront les hommes à rendre gloire au Père). Sur l'ordre de Jo. cf. Deb. $ 394, ἕνα φέρητε — ἐν τῷ φέρειν, La construction si particulière de la phrase s'explique le mieux si Jésus voulait appeler l'attention sur l'avenir; ceux auxquels il parle doivent vraiment devenir ses disciples, sans préjudice du lien avec la parabole précédente (porter du fruit). On dirait d'un discours prononcé peu après l'élection des apôtres, car ce n'est pas seulement après sa mort qu'ils deviendront ses disciples. Nous avons lu γενήσεσθε (NA etc.} ear γένησθε (BD et quelques autres) nous paraît une correction plus coulante.
15:9
Qu'étail-ce que demeurer en Jésus? C'était demeurer dans son amour, dans l'amour dont il aime ses disciples comme le Père l'a aimé. Cet amour du Père pour son Fils ἃ toujours été exprimé jusqu'ici par le présent (με, 353 v, 20; x, 47); il le sera par l’aoriste (xvir, 24.26). Dans notre verset il ne s'entend pas de l'amour du Père pour le Fils quand il Fengendre dans l'éternité, puisqu'il va être question de l'obéissance du Fils, mais de l'amour du Père : ad hoc scilicet ut simul esset Deus et homo (Thom. 99). D'une semblable manière Jésus ἃ aimé ses disciples avant de les choisir. Is n'ont qu'à demeurer dans cette charité qui est la sienne et non la leur, comme on le verra mieux au v. suivant. D'ailleurs « demeurer » se comprend mieux de la charité qui ἃ été la première (3 Jo. 1v, 10 ss.).
15:10
μου }. πατρος (TSV) plutôt que ox. (Η).
L'amour de Jésus se modèle en quelque sorte sur celui du Père : la fidélité des disciples à demeurer sous cet influx divin devra se modeler sur le Fils comme il a observé les commandements de son Père, ils devront observer les siens. On voit bien ici que la charité est celle du Père pour le Fils; celle du 115 est donc celle qu'il a pour ses disciples. On voit aussi que le Fils obéit en tant qu'homme. Cyrille, toujours préoccupé de maintenir dans le Christ l’unité du sujet agissant fait commencer sa docilité avant même l'Incarnation, dans le désir d’accomplir les desseins de son Père, qu'il regarde comme des commandements : οὐκοῦν ἔχεις ἐν μὲν τῇ χατὰ θέλησιν ὑπαχοῇ τῶν τοῦ Πατρὸς βουλευμάτων τὴν πλήρωσιν" ἃ nat ἐν τάξει ἐντολῶν φησι γενέσθαι πρὸς αὐτὸν 6 Υἱός. Π va sans dire que cette obéissance est continuelle (τετήρηχα ; ef. vi, 29) et provoque comme un nouvel amour du Père (x, 17).
15:11
Le Christ aime comme il est aimé; ses disciples obéiront comme il obéit; à cette condition ils demeureront dans l'amour comme lui. Pourquoi celte confidence? Pour les faire aussi participer à sa joie. C’est pour cela qu'il a dit ces choses des vv. 9 et 10, car rien ne cause autant de joie que d'être aimé, et ils savent désormais qu'ils sont aimés. L’analogie arrive ici à son terme, et l'intimité aussi, car c’est la propre joie du Christ, heureux de l'amour de son Père, qui sera dans ses disciples, de sorte que la joie dont ils sont capables sera à son comble. La joie dilate; le cœur éprouve un sentiment de plénitude dans le bonheur; (ar, 29; xvi, 24; 1 Jo. τὶ ὦ; H Jo, 12; ef. Aet. x, #2; Rom. xv, 13).
15:12
Cf. xun. 34. Le contexte est beaucoup plus naturel ici, surlont selon le mode sémitique où un mot appelle un mot. Ayant parlé des commandements, Jésus cite celui qui les résume tous (cf. Mc. χα, 34), d'autant que son accomplissement continue la douce série de la charité. Venue du Père au Christ, du Christ aux disciples, elle se répand parmi eux, δὲ d’après son exemple. — Pour la tournure, ef. wr, 40: } Jo. τὰ, 11.
15:13
Sidésus avait conclu : « Or, je vous aime tant que je vais mourir pour vous », il y aurait quelque prétexte à opposer cette charité restreinte à celle dont parle Paul (Rom. v, 68.40) Χριστός... ὑπὲρ ἀσοθῶν ἀπέθανε (ohicetion de Bauer). Mais la phrase est tournée autrement, de facon que Fafection du Christ soit comparée seulement à la plus forte qui existe parmi le: hommes, qui savent mourir pour leurs amis (Rom. v, 7). Jo. n'ignorait pas que la mort de Jésus aurait des conséquences en faveur d'en eerele plus étendu (x. 16), mais ve n’était pas la question. Son discours est adressé à des disciples, ani doivent être prêts à mourir les uns pour les autres, comme il est prèt à maurir pour eux. D'ailleurs Jésus évite de se mettre en avant : lallusion à sa τονὲ est cer- mais discrète. D'après la siluation de l'ensemble des discours, elle devait taine, mais 6618 ne résulte pas du contexte immédiat. Gette πὶ anière en quelque sorte. proverbiale est bien dans la manière du Christ : ka rédaction après l'événement se trouve dans I Je. in, 41. — Pour la construction, ef. 3 et 12.
15:14
ὁ (H) ou & (TSV).
Le mot « amis » amène le mot « amis ». D'ailleurs la suits nest pas seulement dans l’accrochement des mots : le rapport entre ceux qui - +iment est eelui de l’amitié. Mais cette amitié ne supprime pas la distinction de rings. Au moment même où Jésus appelle ses disciples ses amis, il rappelle «n droit de leur commander, et c'est même parce qu’ils ébéissent qu'ils son! 968 amis, puisque c’est à cette condition qu'ils demeurent dans son amour. ΠΟ IV écrivait à Sully : « Mon ami, continuez à me bien servir ». Cette citatis: quai pourpait paraître incongrue est justifiée comme une réponse à la comtradiction qu'on voit entre ce verset et x, 46 ou xv, 20. Depuis longtemp: déjà Jésus nommait ses disciples des amis d'après Le. xit, 4.
15:15
Les disciples ne cessent pas d'être des serviteurs, et Paui liendra à honneur de prendre ce titre, mais Jésus ne leur donne plus ce nom, parce que certains serviteurs, dépositaires de la pensée de leur maitre, sont devenus ses amis : c'est le cas, puisque Jésus ἃ fait connaître aux siens tout ce qu'il a entendu de son Père, c'est-à-dire ce qui concernait sa mission (cf. vi, 26) Cette fois il y ἃ πάντα, qui marque une confidence complète, et qui étonne, comparé à xvi, 12. On peut toujours dire que la confiance la plus entière demeure subordonnée aux circonstances, à la volonté du Père, de sorte qu'il n'y ἃ pas contradiction réelle, mais on le comprend mieux si ces deux passages n'ont pas fait parlie dès l'origine du même discours. — Abraham avait été aimé de Dieu (Is. χει, 8), il était l’ami de Dieu (1 Chron. xx, 7; cf. Jac. nn, 23). C'est, d’après Sap. vi, 27, la sagesse qui fait les amis de Dieu en se rendant chez les âmes saintes. Philon (de sobrietate, 55; I, 401) a fait la même distinction entre le serviteur et l'ami : φίλον γὰρ τὸ σοφὸν θεῷ μᾶλλον ἢ δοῦλον... la confiance suit l'amitié comme le prouve l'exemple d'Abraham dans Gen, xvin, 17, où Philon lit ᾿Αδραὰμ. τοῦ φιλοῦ μου (et non τοῦ παιδός μου). Ici l'amour de Jésus a précédé; mais c'est seulement après la confidence que les disciples prennent le rang d'ami : ὅτι « parce que », el non pas « ensuite » ou « en signe de quoi ». a
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C'est Jésus qui ἃ choisi ses disciples, mais non pas seulement comme amis, car ἐχλέγομαι est le mot propre pour le choix des disciples qui sont les Douze, ceux que nous nommons par excellence les Apôtres (Jo, νἱ, 70; xt, 18; Le. vi, 18; Act. 1, 2). Il les ἃ choisis, non pas de toute éternité par la prédestination à la gloire, mais pour leur donner une vocation spéciale. Ils ont pu penser qu'ils l'avaient choisi pour Maître; c'est lui qui les ἃ choisis pour disciples. Ce sens résulte aussi de ce qui suit. Jésus les a constitués en dignité (ἔθηχα; cf. Rom. 1v, 17) ou du moins investis d’une mission (cf. Jer. 1, 40 καθέσταχα) dent le contenu est marqué par le premier ἵνα avec bréynre. Le sens de ce mot est. clair : c’est aller, aller à ses affaires, suivre son chemin (ME 1x, 6; xx, 21) IL est très bien choisi pour indiquer le rôle des Apôtres, mais ne saurait ramener à la parabole de la vigne sans une violente subtilité, comme si par exemple les branches s’étendaient, s’allongeaient. Il faut donc reconnaître que Jésus parle ici en clair, et que l'image de la vigne est tout au plus rappelée par καρπόν : encore comprend-on aussitôt que les fruits sont des œuvres solides et durables; puisqu'ils se produisent durant les courses des disciples, ce sont plutôt des fruits d'apostolat que des œuvres personnelles. Nous avons donc dans ce passage la clef de tout ce discours. A quelque moment qu'il ait été prononcé, c'est un programme de l'apostolat : le principe en est l'union à Jésus, mais les apôtres auront une œuvre ὃ remplir. Le second ἵνα n'est pas subordonné au premier, mais coordonné comme une circonstance qui contribuera au but déjà marqué. C'est la même suite dans les idées que dans x1v, 12 et 13 : le programme des œuvres étant tracé, — et il ἃ de quoi effrayer l'humaine faiblesse — la prière est le moyen de le réaliser. Mais cette fois le Père demeure distinct, comme dans tout ce discours, dont l’enseignement est beaucoup moins précis qu'au ch. ΧΙΥ sur l'union du Père et du Fils. Ge n’est pas le Fils qui accorde, c’est le Père.
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On peut traduire : « Voilà ce que je vous commande, afin que vous vous aimiez les uns les autres » (Loisy; cf. Bauer, Schanz, etc.). Mais qu'a done commandé le Christ en vue d'obtenir la charité fraternelle? Il faudrait entendre ἐντέλλομαι de ce qui vient d'être « proposé », mais ce serait atténuer la force du terme grec. 11 vaut donc mieux reconnaitre ici la construction du v. 12. Le pluriel ταῦτα étonne pour un seul commandement; mais l'expression n’en est que plus piquante : voilà donc tout ce que je vous commande : cela se réduit au précepte de la charité fraternelle. C’est la conclusion sur les rapports des disciples avec le Christ et entre eux. Deuxième partie du second discours {xv, 18-xvI, 4}. Unis avec leur Maître et ami, unis entre eux pour lui obéir, et d'un amour semblable au sien, les disciples auront encore le sort du Christ par rapport au monde. La haine que le monde ἃ pour lui rejaillira sur eux, une haine sans. raison. Il faut reconnaître que dans certains endroits de ce discours, plus que dans aucun autre, on dirait du Christ glorifié, ayant achevé sa course, et s'adressant à ses disciples. Plusieurs critiques en concluent que c'est Jo. qui parle à ses contemporains sous l'apparence d'une prophétie. Mais après Îa Cène Jésus savait sa mission d’apôtre terminée, et il savait aussi qu'elle serait continuée par ses disciples en affrontant la même hostilité. Ne devait-il pas les prévenir pour les prémunir? C'est bien ce qu'il ἃ fait d'après les synoptiques. Nous indiquerons les passages, et aussi les tournures qui ont peut-être été influencées par la situation personnelle de l’évangéliste.
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εἰ μισεῖ présente la haine du monde comme actuelle, mais non pas plus certaine que dans la prédiction des synoptiques, ἔσεσθε μισούμενοι dans le discours de mission (Mt. x, 39) el dans le discours eschatologique (Mt. xxiv, 9; Mc. x, 43; Le. xx1, 17). La manière est celle de Jo. (1 Jo. m1, 13) : μὴ θαυμάζετε, ἀδελφοί» εἰ μισεῖ ὑμᾶς ὁ κόσμος, Dans notre contexte c'est : s’il arrive, comme il arrivera certainement, que le monde vous haïsse : alors comprenez, rendez-vous compte de la portée de ce fait, qu'il m'a haï avant vous. — πρῶτον avec un gén. comme dans 1, 45. Cette tournure à paru difficile à x D qui ont omis ἁμῶν. Sur là haine envers Jésus, ef. vu, 7.
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Jo. explique ici ce qui était resté obscur dans war, 7 : le monde ne déteste pes ceux qui lui appartiennent ou lui ressemblent, qui tirent de lui leurs sentiments et leurs pensées. L'élection des apôtres (ἐξελεξάμην comme au v. 16) les ἃ sortis du monde, pour entrer dans la sphère divine avec Jésus. Le monde est donc le monde hostile du Judaïsme d’abord, puis celui qui sera disposé de la même façon. — Ce qui prouve que cette formule très simple, avee une antithèse contradictoire peu recherchée, est bien la forme authentique de Jésus, c’est que Jo. lui-même la commentée comme un passage de la mort à la vie (I Jo. πὶ, 44), une opposition entre ce qui vient du monde et ce qui vient de Dieu (110. 1v, 6), — ἂν ἐφίλει indicatif ivréel dans une période conditionnelle; ἄν m'est pas toujours écrit dans le N. T. 305} Ces mots semblent un renvoi à sur, 10, où l'application est différente, renvoi qui étonne, car le souvenir de paroles si récentes ne devait pas être effacé. Durand (4.2. 1911, p. 322) : « Au contraire, vue dans le contexte ESYchologique des souvenirs de Févangéliste, revenant sur un texte écrit depuis lengtemæps, la parole du Seigneur apparaît dans une perspective lointaine. » IE mous semble plutôt qu'en insérant ici un discours qui avait été pranoncé dans une autre circonstance et déjà écrit, l'auteur ἃ voulu éviter l'apparence d'une répétition involontaire. Quand nous nous apercevons nous-même de répétitions que nous jugeons nécessaires, nous ajoutons : « comme je l'ai déjà dit. » IL faut rappeler en effet que La même idée est dans le premier discours de mission (Mi. x, 24). L’allusion est done moins à un texte voisin qu'à une recommandation bien connue du Christ (ef. Le. w, 40). — L'opposition avec le v. 15 s'explique parce qu'ici ce sont les disciples qui doivent songer à leur position et ils savent qu'ils sont des serviteurs. 20b) On a supposé deux catégories de personnes : les unes mal disposées, les autres bien disposées envers le Christ. Chaque groupe fera le même accueil aux disciples (Durand). Mais ce sont toujours les mêmes personnes. Pour leur attribuer la même attitude, on a donné à τηρεῖν le sens d'épier, ce qui n'est pas possible, étant donné l'usage constant dans le sens de garder, observer. Il faut donc voir iei une concession bienveillante qui conduit à faire théoriquement les deux hypothèses : en fait les disciples savent déjà à quoi s’en tenir (Aug., Cyr., Schanz, Loisy, surtout dans la 2° éd.). Ils doivent donc s'attendre sinon à la persécution, du moins à l'indifférence et à la négligence de ceux qu'ils auront à instruire. — On voit par ταῦτα πάντα au v. suivant et qui ne s'entend en fait que des persécutions, que l’observance des discours du Christ n'était qu’une hypothèse démentie par la triste réalité.
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Pourquoi les disciples souffriront-ils tout cela : haine, persécutions, indifférence de la même facon que Jésus? C'est qu'ils se présenteront en son nom : ils recevront donc le même accueil. C'est très expressément ce qu’avaient dit Mt. x, 22; Me. xm, 49 : ἔσεσθε μισούμενοι,.. διὰ τὸ ὄνομά μοὺ cf, M{. v, 11. Mais enfin pourquoi cette haine du Christ? La réponse de χνι, 3 mettra le Fils sur le même rang que le Père. Ici la cause de la haine est l’ignorance du Père su plutôt l'ignorance de ce fait que le Père ἃ vraiment envoyé Jésus : οἴδασι résume la situation de v, 36-38 : méconnaiître la mission du Fils, c'est en quelque facon ne pas connaître le Père. Cette doctrine est la même que celle lu ch. x1v, maïs moins approfondie dans le sens de l'unité du Père et du Fils.
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Quel est ce péché? D'après Schanz, l'ignorance de Dieu, et non la haine du Christ, car s'il n'était pas venu, l'hypothèse de cette haine ne se posait même pas. Mais εἰ μὴ ἦλθον ne doit pas être pris séparément, pour cette raison précisément qu'en dehors de cette hypothèse aucune conséquence n'est possible. C’est la base de l'argumentation. Le sens est donc : si, étant venu, je ne leur avais pas parlé, c’est-à-dire assez clairement, et par des paroles appuyées par des œuvres. C'est la tournure araméenne où rai indique la relation (cf. Comm. Mt. p.xc s. : « si je meurs £t si je ne t'ai pas rendu », pap. Éléphantine). Si donc je n'avais fait la preuve que j'ai le témoignage du Père (v, 36 s.), 115 ne seraient pas en faute. Mais vraiment ils n'ont pas d’excuse pour leur péché, qui est de me haïr, comme l'indique la suite. Nous semblons prêter au texte, mais Jo. suppose toujours qu'on l'a lu attentivement :A’ailleurs l'argument sera complété au v. 24. Les paroles de Jésus en elles-mêmes avaient leur évidence. — εἰ μή condition irréelle. εἴχοσαν heHénistique, peut-être pour éviter l'équivoque de εἴχον (1re el 3° pers.); à la vérité il restait d'écrire εἴχαν (D). — πρόφασις est un prétexte légitime qu'on peut soutenir en discutant. Quand nous traduisons excuse, le mot est un peu fort, et semble mettre Jo. en contradiction avec Le. sœur, 34 (ef. Act. τη, 17; χπὶ, 27; I Cor. τι, 8) où Jésus prie pour ses bourreaux οὐ γὰρ οἴδασιν τί ποιοῦσιν. L'ignorance, même coupable el qu'on ne peut excuser 26. om. δε p. οταν (TH) plutôt que add. (SV). pas de bonnes raisons, n'en est pas moins une circonstance qui ἃ paru atténuante à l# charité de Jésus. Ici il a marqué la faute énorme de l'aveuglement volontaire.
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La raison profonde, c'est que le Fils est Dieu comme son Père; mais dans le contexte, on doit entendre : celui qui me hait, hait aussi mon Père qui m'a envoyé (cf. v, 23; Le. x, 16; [ Jo. 1, 23).
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Jésus ne s’est pas manifesté seulement par des paroles : il y a joint les actes; tandis que dans χιν, 11, les faits prouvent l'unité du Père et du Fils, ici ils prouvent plutôt la mission. Ce n'est pas le Père qu'ils haïssent dans le Fils ils haïssent le Fils et le Père. Cette copule doit théologiquement s'entendre, des personnes et ne fait pas obstacle à l'unité de nature ; mais les termes sont dans la ligne de v, 36s.— Ils ont vu, non pas Jésus ni son Père, mais les œuvres, et malgré ces œuvres, ils ont haï... Jésus n'avait fait aucun miracle qui n'ait été attribué à quelque prophèle, mais l'ensemble de son œuvre défiait la comparaison, surtout parce que les miracles étaient des signes de sa Personnalité. Jo. n’en ἃ mentionné que quelques-uns, mais significatifs, surtout la résurrection de Lazare, dont les circonstances dépassaient d’ailleurs tout ce qu'on avait entendu dire. Si cependant Jo. n'emploie pas σημεῖα, mais ἔργα, c'est sans doute qu'il ne fait pas allusion spécialement aux miracles comme signes, mais à tout ce qu'il a fait, dont la perfection morale était une lumière.
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Cette haine du Messie était cependant annoncée dans ces mêmes oracles qui le concernaient. Le juste persécuté et haï sans raison était une figure du Christ. Les paroles sont tirées des Ps. xxxiv, 19; Lxvur, 5. C'est la loi au sens large, leur loi, et d'autant plus convaincante pour eux. — δωρεάν signifie en grec « gratuitement »; une haine gratuite est une haine sans raison; cf. SÉNÈQuE, Ep. cv, 3 odium aut est ex offensa.… aut gratuitum. C'est bien le sens du psaume. 26-27, LE TÉMOIGNAGE DU PARACLET ET DES APÔTRES.
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La difficulté d'indiquer le contexte ἃ frappé Maldonat. Il est sûr que xvi, 4 suivrait ici très exactement. D'autre part le rôle de l'Esprit défenseur des disciples devant les tribunaux était bien connu (Mt. x, 20; Mc. xm, 11; Le. xn, 42), non qu'il dût alors rendre témoignage aux disciples à la façon d'un avocat; il devait plutôt les instruire (Le) ou même parler en eux à leur place, donc pour rendre témoignage au Christ. C'est cet enseignement que Jo. a placé ici, peutêtre en modifiant légèrement les termes pour l'adapter à la situation, et à ce qui a été déjà dit (xiv, 17 et 26), et à ce qui sera dit encore (xvi, 13 ss.). D'où l'apparence d'une addition au contexte. Dans cette rédaction le témoignage de l'Esprit estrendu plus directement au Christ que dans les synoptiques, ce qui lie mieux avec ce qui précède. Le témoignage que Jésus a rendu à sa mission et celui que le Père lui a rendu par les œuvres — d'après le renvoi tacite à v, 36-38 — n'a pas désarmé la haine. Jésus aura un autre témoin, et il est sous-entendu dans la pénombre de l'avenir qu'il aura plus de succès, sinon auprès des Juifs (20). L'Esprit est en ce moment auprès du Père, et c'est de là qu'il viendra, envoyé par le Fils quand celui-ci aura rejoint le Père. Schanz pense que ἐκπορεύεται ne signifie pas autre chose que : être envoyé par le Père (xiv, 26). Dans ce contexte ce mot n'indiquerait donc pas la spiratio éternelle de l'Esprit-Saint, mais sa mission temporelle; il est vrai qu’elle est déjà indiquée par πέμψω, mais le Fils ne voudrait pas se l'atiribuer à lui seul; il tient à dire que l'Esprit vient aussi de la part du Père. Mème de cette façon, ilrésulterait (Durand) de l'axiome missio sequitur et manifestat processionem, ue le texte contient aussi une allusion à la procession éternelle, et sila mission émane du même principe que la spiratio, ce principe unique comprend le Fils comme le Père, quoique prétendent les Grecs modernes. — Sans condamner cette opinion de Schanz, il nous semble (avec l'immense majorité des catholiques) que le présent ἐχπορεύεται OPpOSÉ à πέμψω indique une émanation, ou selon le terme reçu et plus textuel, une procession éternelle de l'Esprit par rapport au Père. Cette procession va de soi pour le Fils, comme le nom même l'indique; il fallait l'indiquer pour l'Esprit, pour marquer son autorité suprême. Jésus peut dire en Fils ce qu'il a vu auprès du Père. C'est tout ce qu'il importait d'affirmer dans la circonstance sur l'origine de l'Esprit. D'ailleurs si le Fils l'envoie, ce doit bien être aussi son Esprit à lui; (cf. xvi, 14) mais c'est plutôt en tant qu'Esprit du Père que son témoignage sera requis (Hald.). Tous les textes doivent se compléter l'un par l’autre; il serait peu critique de les opposer; le v. xiv, 26 parle de l’envoi par le Père, mais au nom du Fils : « la variante est dans les formules plus que dans l'idée » (Loisy,
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Comme il ἃ été dit que le Paraclet instruirait les disciples (uv, 26), on pouvait bien penser que leur témoignage ne fait qu'un avec le sien. Toutefois ce n'est pas ce que le texte indique ici. Il marque plutôt l'expérience propre des apôtres, l'affirmation de ce qu'ils ont vu. Aussi ce témoignage est-il déjà actuel (les latins ont le futur), et déjà recevable, comme celui de gens qui ont tout vu dès le commencement. La perspective ouverte sur l'avenir se restreint au thème d’un discours sur un apostolat déjà inauguré. μαρτυρεῖτε n’est donc pas un présent pour un futur, mais plutôt un présent de conatu : vous êtes en état de témoigner.
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ỷ. 1. EGOSUM VITIS VERA, ET PATER MEUS AGRICOLA EST. Je suis la vraie vigne, & mon Pere est le vigneron. JESUS dit ceci en chemin, en allant de la maison où il avoit soupé, dans le Jardin des Oliviers. Il étoit environ minuit, & la lune étoit presque à son plein, puisqu’il étoit le 14. de la lune. Mon Pere peut très-bien être comparé à un vigneron, moi à un sep de vigne, & vous aux branches de ce sep. Vitis vera, une vigne franche, une bonne vigne. Souvent l’Eglise est comparée à une vigne. Les Fidéles sont les branches de cette vigne, & JESUS-CHRIST en est le Sep.
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ỷ. 2. OMNEM PALMITEM IN ME NON FERENTEM FRUCTUM, TOLLET EUM. Il retranchera toutes les branches qui ne portent point de fruit en moi. Ceux qui comme Judas, ne portent point de fruit, ou n’en portent que de mauvais, feront retranchez. Les Juifs incrédules, ceux de mes Disciples qui m’abandonneront, & à qui ma passion, & ma Croix feront un sujet de scandale, & de chute, feront aussi de ce nombre. En général les mauvais Chrétiens, qui demeurent attachez au sep par la foi, mais qui n’ont pas les bonnes œuvres, qui ne vivent pas de l’esprit de JESUS-CHRIST, qui ne sont pas animez de sa charité, feront retranchez, pour être jettez au feu éternel. Ce sont des branches inutiles, qui ne portent que des feüilles, au lieu du fruit qu’on en attend.
ET OMNEM QUI FERT FRUCTUM, PURGABIT EUM: Il émondéra, il taillera celles qui portent du fruit, il en ôtera l’inutile, afin qu’elles en portent davantage. C’est ainsi qu’en use le bon vigneron. Il retranche de son sep toutes les branches superflües, afin que celles qui portent du fruit, soient mieux nourries, & reçoivent une fève plus abondante. Et comment le Pere émonde-t-il sa vigne spirituelle? C’est par les traverses, les affliétions, les épreuves. Il leur ôte tout ce qui peut empêcher leur progrès spirituel; il les instruit, il les éclaire, il les comble de graces. Voyez Ezech. xv. 1. 2. 3. & suiv. quelque chose de pareil à ceci. Le Seigneur y compare son peuple à un sep de vigne inutile, qui n’est bon qu’à mettre au feu.
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ỷ. 3. JAM VOS MUNDI ESTIS. Vous êtes déjà purs, à cause des instructions que je vous ai données. Pour vous, vous n’êtes ni des branches inutiles, ni même de celles qui ont besoin d’être émondées. Depuis le tems que je vous ai choisis, je n’ai cessé de vous nettoyer de tout ce que vous pouviez avoir de superflu, ou d’impur. Le feu d’entre vous qui méritoit d’être retranché, Judas, le fils de perdition, s’est séparé de nous, & n’est plus des vôtres.
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ỷ. 4. MANETE IN ME, ET EGO IN VOBIS. Demeurcz en moi, & moi en vous. Demeurez attachez à moi comme à vôtre sep, & je demeurerai attaché à vous comme le sep à la branche. J’inflüerai dans vous par ma grace, par mes lumiéres, par ma Doctrine; & vous recevrez de moi tous les secours nécessaires pour vôtre sanctification. Ayez la foi, & la charité; c’est par-là que vous demeurerez en moi, & moi en vous.
SICUT PALMES NON POTEST FERRE FRUCTUM A SEMETIPSO. De même que la branche ne sauroit porter du fruit d’elle même, si elle demeure séparée, & retranchée du sep; ainsi vous ne pouvez produire de fruit, si vous ne demeurez en moi. Je puis me passer de vous; mais vous ne pouvez vous passer de moi. La racine peut pousser une nouvelle branche; mais la branche retranchée de la racine, n’est plus bonne à rien: Pracifo palmite, potest de viva radice alins pullulare; qui autem precifus est, fine radice non potest vivere, dit saint Augustin. Ainsi que le sep demeure attaché à la branche, & la branche au sep; tout cela n’est qu’à l’avantage de la branche: Utrumque prodest non ipsi, sed illis.
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ỷ. 5. SINE ME NIHIL POTESTIS FACERE. Car vous ne pouvez rien faire sans moi, ou séparer de moi. Il ne dit pas: Vous ne pouvez que difficilement faire quelque chose sans moi; mais absolument vous ne pouvez rien sans moi; vous ne pouvez faire aucune œuvre méritoire de l’éternité, sans le secours actuel & continuel de ma grace, qui vous previenne, & qui coopère à toutes vos bonnes œuvres: Sive ergò parum, sive multum fine illius gratia præveniente, adjuvanse, cooperante, fieri non potest, sine quo nihil fieri potest, dit ici saint Augustin. En forte qu’en tout tems, & dans toutes nos actions, nos pensées, nos mouvemens, nos affaires, nous devons implorer le secours du Seigneur : Ut in omnibus actibus, causisque, cogitationibus, motibus, adjutor, & protector orandus sit Deus, dit le Pape Célestin I. nullumque tempus interveniat quo ejus non egeamus auxilio. Mais à Dieu ne plaîse que nous donnions tellement tout à la grace, que nous ôtions quelque chose à la liberté de l’homme. Nous savons que l’homme ne peut rien sans la grace ; mais nous savons aussi que l’homme ne fait aucun bien, que Dieu ne lui fasse faire par l’attrait de la grace. Multa Deus facit in homine bona, qua non facit homo; nulla vero facit homo qua non facit Deus, ut faciat homo, dit saint Augustin.
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ỷ. 6. SI QUIS IN ME NON MANSERIT, MITTETUR FORAS. Si quelqu’un ne demeure pas en moi, il sera jetté dehors; il sera destitué de ma grace, & privé des promesses, & des privilèges de mon alliance ; il fera retranché du Corps de l’Eglise par l’excommunication, par le schisme, ou par l’hérésie ; & enfin il fera jetté au feu de l’enfer. Ce n’est pas à dire que tous ceux qui ne demeurent point attachez à Jesus-Christ par la grace, & par la charité, en soient toujours séparez par la foi, ni qu’ils aillent toujours jusqu’à s’en séparer par le schisme, ou par l’hérésie. Il y a diverses manières de retranchemens, & divers dégrez de séparations. Mais tout retranchement se termine au feu de l’enfer, à moins que par la pénitence on ne rentre dans la participation de la vic de la grace, que l’on avoit perduë en s’éloignant de JESUS-CHRIST par le péché mortel. Comparez Matth. xiii. 41. 42.
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ỷ. 8. IN HOC CLARIFICATUS EST PATER MEUS. C’est la gloire de mon Pere que vous rapportiez beaucoup de fruits, & que vous deveniez mes Disciples. La gloire d’un vigneron est de voir une vigne bien nourrie, & chargée de fruits. La gloire de Dieu mon Pere est de vous voir remplis de foi, de charité, de bonnes œuvres, & de vous voir utilement employez à la conversion des autres. C’est par-là que les hommes considérant vos bonnes œuvres, & le fruit de vos prédications parmi les peuples, glorifieront le Pere Céleste, comme Auteur de tous ces biens.
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ỷ. 9. SICUT DILEXIT ME PATER, ET EGO DILEXIVOS. Comme mon Pere m’a aimé, je vous ai aussi aimé. Demeurez dans mon amour. Opérez le bien par la foi animée de la charité. Vos bonnes œuvres & vôtre charité, font tout à la fois la preuve & la marque de l’amour que Dieu a pour vous, & de celui que vous avez pour lui & pour moi. Vous ne m’aimeriez point, s’il ne vous avoit aimé le premier. Autrement : Je vous ai toujours aimé tendrement, comme mon Pere m’a aimé; continuez à m’aimer, & demeurez constans dans l’amour que vous avez toujours eu pour moi. Ces deux sens se trouvent soutenus par les Peres, & par de très habiles Interprètes.
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ỷ. 10. SI PRÆCEPTA MEA SERVAVERITIS. Si vous gardez mes commandemens, vous demeurerez dans mon amour. Voilà la marque à laquelle je connoîtrai si vous m’aimez ; si vous pratiquez mes commandemens. Comme c’est par-là que j’ai marqué à mon Pere, que je l’aimois véritablement ; c’est par-là aussi que vous me donnerez des preuves de vôtre amour. Autrement : Si vous voulez que je continuë à vous aimer, comme j’ai fait jusqu’ici, observez mes commandemens, comme j’ai été fidèle à observer ceux de mon Pere.
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ỷ. 11. UT GAUDIUM MEUM IN VOBIS SIT. Je vous ai dit ces choses, afin que ma joye demeure en vous. Je vous exhorte à demeurer constans dans mes préceptes, & dans mon amour, afin que ma joye soit entière. Vous ne pouvez rien faire ni de plus avantageux pour vous, ni qui me soit plus agréable, que de demeurer fortement attachez à mon amour. Autrement : Faites enforte que ma joye soit en vous, que je sois toute vôtre joye, & que vous ne vous réjouïssiez que dans moi. Le premier sens est beaucoup meilleur.
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ỷ. 12. HOC EST PRÆCEPTUM MEUM, UT DILIGATIS INVICEM. Le commandement que je vous donne, est de vous aimer les uns les autres, comme je vous ai aiméz. C’est un Pere qui dit le dernier adieu à ses enfans. Je n’ai qu’une chose à vous recommander, c’est de vivre en paix, & en union entre vous, de vous aimer comme je vous ai aimé. Le saint Evangéliste qui nous a conservé ces paroles du Sauveur, les avoit profondément dans le cœur, puisque dans son extrême vieillesse, comme on le menoit encore à l’Eglise, en le supportant sous les bras, il ne disoit dans toutes les assemblées autre chose que ces mots : Mes chers enfans, aimez-vous les uns les autres; & comme ses Disciples ennuyez de les lui entendre toujours répéter, lui dirent : Nôtre Maître, pourquoi dites-vous toujours la même chose ? Il répliqua cette sentence si digne de lui : C’est que c’est-là le commandement du Seigneur, & qu’il suffit au salut, si on l’observe comme il faut : Quia præceptum Domini est, & si solum fiat sufficit. Mais d’où vient que le Sauveur appelle le commandement de la charité, son commandement, comme s’il n’avoit jamais donné d’autres préceptes ? Peu de tems auparavant, & étant encore à table dans la maison, il l’appelloit un commandement nouveau, comme s’il ne l’eût point encore donné à ses Disciples ; & ici il en parle, comme s’il n’en avoit jamais donné d’autre : Ibi tamquam non fuerit ante tale mandatum ; bic tamquam non sit alind ejus mandatum. C’est, dit saint Grégoire le Grand, que tous les commandemens se rapportent à la charité, comme à leur centre, & que tout ce que le Sauveur a commandé, dépend de l’amour de Dieu, & du prochain, comme les branches de l’arbre dépendent de la racine : Quidquid præcipitur, in sola charitate solidatur : Ut enim multi rami ex una radice prodeunt : sic multæ virtutes ex una charitate generantur. La charité qui nous est commandée dans l’Evangile, est plus parfaite, plus pure, plus excellente que celle qui est ordonnée dans la Loi de Moyse. On nous la commande avec plus de force ; on nous y propose des motifs plus relevés, & des récompenses plus grandes que dans la Loi de servitude.
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ỷ. 13. MAJOREM HAC DILECTIONEM NEMO HABET, UT ANIMAM, &c. Personne ne peut avoir un plus grand amour, que de donner sa vie pour ses amis. C’est ce que je vais faire pour vous, afin qu’à vôtre tour vous puissiez donner vôtre vie pour moi. Je ne puis vous donner une preuve plus solide de mon amour, que celle-là : Et si je vous demande que vous vous aimiez les uns les autres, & que vous m’aimiez-moi-même, autant que je vous ai aimé, je ne vous demande rien que de juste, & dont je ne vous aye donné le premier l’exemple, par l’action la plus héroïque de la charité parfaite. Ne me demandez pas jusqu’où vous devez porter vôtre amour ; voyez ce que j’ai résolu de faire pour vous. Voilà vôtre règle. L’Histoire vante quelques amis, qui ont donné leur vie l’un pour l’autre. C’est tout ce que l’homme peut faire de plus grand en ce genre. On n’a rien de plus cher que sa vie.
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ỷ. 14. VOS AMICI MEI ESTIS. Vous êtes mes amis, si vous faites les choses que je vous commande. Si je donne ma vie pour vous témoigner mon affection, vous pouvez bien en revanche demeurer fidèles à mes commandemens. Je vous demande de bien moins que je ne vous donne. C’est par vôtre fidélité, & vôtre attachement à mes ordonnances, que je jugerai que vous êtes vraiment mes amis.
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ỷ. 15. JAM NON DICAM VOS SERVOS. Je ne vous appellerai plus serviteurs. Je ne vous traiterai plus comme vôtre Maitre ; je veux vous traiter en amis. Jusqu’ici je vous ai parlé assez souvent d’une manière obscure & figurée. Et quoique je vous aye distingué de la foule, par les explications particulières que je vous ai données, toutefois mes discours renferment encore bien des obscuritez, qu’il n’est pas aisé de développer. Ci-après je vous parlerai d’une toute autre manière ; je vous dirai tout ce que j’ai de plus secret, sans enveloppes, & sans énigmes, comme un ami parle à son ami. En effet après la Résurrection, JESUS-CHRIST n’usa plus avec ses Apôtres de similitudes, ni de paraboles; il leur donna son Esprit d’intelligence, pour expliquer les saintes Ecritures : Et il leur envoya le Saint Esprit, qui les instruisit de toute vérité (·), & qui leur découvrit le sens de tout ce qu’il leur avoit dit d’obscur autrefois. En un mot, quoiqu’il les eût traitez jusqu’alors en amis, & qu’il leur eût découvert tout ce qu’il avoit appris de son Pere, il leur donna après la Refurrection des marques encore plus sensibles de sa tendrefle, de sa confiance. Quand il dit : Je vous ai appellé mes amis, parce que je vous ai fait savoir tout ce que j’ai appris de mon Pere, on doit l’entendre avec quelque limitation ; car les Apôtres jusqu’alors n’avoient pas été capables de porter tout ce qu’il avoit à leur dire ; & même après sa Résurrection, ils ne purent comprendre dans toute son étenduë, tout ce qu’il avoit appris de son Pere par sa fciencé infinie, & incompréhensible. Mais il leur dit tout ce qu’il leur convenoit de savoir, tout ce qu’ils étoient capables d’entendre avec fruit, tout ce qui concernoit leur salut, & leur ministère.
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ỷ. 16. NON VOS ME ELEGISTIS. Ce n’est pas vous qui m’avez choisi; mais c’est moi qui vous ai choisis. Nouveau motif d’amour, & de reconnoissance. Je vous ai choisis du milieu du monde, sans aucun mérite de vôtre part; je vous ai destiné au ministère évangélique, je vous ai établis les Princes de mon Eglise, afin que vous alliez prêcher l’Evangile par tout le monde, & que vous portiez du fruit, & que vôtre fruit demeure pour toûjours. Saint Augustin, & ses Disciples l’expliquent de la prédestination à la gloire, à laquelle Dieu a prédestiné ses Apôtres par un décret tout gratuit. Il les a choisis, avant qu’ils eussent pensé à lui, ni qu’ils eussent aucun mérite. Il leur a préparé de toute éternité les graces avec le secours desquelles ils arrivent infailliblement au salut. Mais la première explication est plus littérale.
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ỷ. 18. SI MUNDUS VOS ODIT, &c. Si le monde vous hait, sachez qu’il m’a haï avant vous. Voici un nouveau sujet de consolation pour les Apôtres. Que la haine injuste que le monde de vous porte, ne vous effraye point; il m’a haï avant vous, & il ne m’a haï que parce que j’ai condamné ses maximes, & sa conduite. Si vous étiez à lui, & si vous le serviez, il vous aimeroit. Mais Dieu vous garde d’aimer, ou de servir un tel Maître. Quelques-uns traduisent le Texte de cette forte: Si le monde vous hait, sachez qu’il m’a haï, moi qui suis fort au-dessus de vous: Me præstantiorem vobis odio habuit.
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ỷ. 20. MEMENTOTE SERMONIS MEI. Souvenez-vous de ce que je vous ai dit ; ci-devant, Chap. xiii. 16. Que le serviteur n’est pas plus grand que le Maître. Et si le monde vous hait, s’il vous persécute, s’il vous tend des pièges, il m’a traité de même.
SI SERMONEM MEUM SERVAVERUNT. S’ils ont gardé mes paroles, ils garderont aussi les vôtres. Ou plutôt : S’ils n’ont pas voulu m’écouter, ni garder mes ordonnances, ne vous attendez pas qu’ils ayent plus de considération, & de respect pour les vôtres. Le Grec peut recevoir un autre sens : S’ils ont épié mes paroles, ils épieront aussi les vôtres, ils les observeront, ils les examineront, pour y donner un mauvais sens, comme ils ont cherché à me surprendre par mes paroles : Pharisei consilium iniérunt, ut caperent Jesum in sermone. Cette explication est fort naturelle : mais il faut reconnoître qu’elle n’est pas sans difficulté, puisque l’on ne trouve nulle-part dans le nouveau Testament le mot τέρειν dans ce sens, quoique paratérein, qui en est dérivé, s’explique quelquefois dans la signification d’épier..
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ỷ. 21. PROPTER NOMEN MEUM. A cause de mon nom; en haine de mon nom, & de ma personne; à cause que vous ferez mes Disciples, & mes Apôtres. Il suffira de me confesser, & de me reconnoître, pour s’attirer des persécutions.
NESCIUNT EUM QUI MISIT ME. Ils ne connoissent point celui qui m’a envoyé. S’ils connoissoient mon Pere, qui est leur Dieu, ils ne me méconnoitroient pas; puisqu’ils verroient dans moi tous les caractéres du Messie, du Fils de Dieu, & de la Divinité qui est en moi.
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ỷ. 22. SI NON VENISSEM, ET LOCUTUS EIS FUISSEM. Si je n’étois point venu, & que je ne leur eusse point parlé, ils n’auroient point le péché qu’ils ont; ils ne feroient point inexcusables dans leur incrédulité, comme ils le sont. Si la Doctrine de JESUS-CHRIST eût été vulgaire; si les miracles eussent été communs, & semblables à ceux qu’avoient fait les Prophètes, les Juifs auroient pû s’excuser de n’avoir pas crû en lui (1), en disant que le Messie devoit être au-dessus de tous les Prophètes, & par la sublimité de sa Doctrine, & par la grandeur de ses miracles, & par sa vertu toute-puissante: Mais le Sauveur ayant donné des preuves certaines de sa mission, & de sa Divinité, les Juifs étoient inexcusables dans leur endurcissement. Ceux à qui JESUS-CHRIST n’est pas venu, & à qui il n’a pas parlé, ni par lui-même, ni par ses Apôtres; je veux dire, les Infidèles, qui n’ont eu aucune connoissance de sa prédication, sont à la vérité excusables dans leur incrédulité, dit saint Augustin; mais non pas dans leurs autres péchez. Ils peuvent s’excuser de quelques-uns de leurs crimes sur leur ignorance; mais non pas de tous; & quoiqu’ils ayent quelques excuses pour certaines fautes, ils ne peuvent pour cela éviter la damnation pour leurs autres crimes: Habent excusationem non de omni peccato suo; sed de hoc peccato, quo in Christum non crediderunt.... Possunt habere excusationem; sed non ideò possunt effugere damnationem: Quicumque enim fine Lege peccaverunt, fine Lege peribunt.
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ỷ. 23. QUI ME ODIT, ET PATREM MEUM ODIT. Celui qui me bait, bait aussi mon Pere; parce que mon Pere, & moi ne sommes qu’un seul Dieu. Que les Juifs ne s’excusent point de la haine qu’ils me portent, sur leur zèle prétendu pour la Loi de mon Pere, qu’ils prétendent que j’ai violée. S’ils aimoient vraiment mon Pere, ils m’aimeroient aussi ; & ils ne me haïssent, que parce qu’ils n’aiment pas mon Pere.
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ỷ. 24. SI OPERA NON FECISSEM IN EIS. Si je n’a-vois pas fait parmi eux des choses qu’aucun autre n’a faites, ils n’auroient point le péché qu’ils ont. C’est le même raisonnement qu’il a déja proposé au ỷ. 22. On demande comment il est vrai que le Sauveur a fait des miracles que nul autre n’a faits ? Car on fait qu’Elie, & Elifée ont ressuscité des morts, qu’ils ont guéri des maladies, qu’ils ont fait descendre le feu du Ciel. Nous ne lisons pas que JESUS-CHRIST ait fait des prodiges aussi éclatans que ceux que fit Moyse dans l’Egypte, au passage de la mer rouge, au rocher d’Horeb, & à celui de Cadès ; ni que ceux de Josué au passage du Jourdain, autour de Jéricho, à la journée de Gabaon, où il fit arrêter le soleil, & la lune ; ni que celui de la rétrogradation du soleil du tems d’Ezéchias. On ne voit rien dans la vie de JESUS-CHRIST, où il paroîsse plus de vertu, que dans les miracles dont on vient de faire le dénombrement. On répond 1°. Que les miracles du Sauveur sont en plus grand nombre que ceux d’aucun Saint de l’ancien Testament, sans en excepter Moyse, sur tout en comparant le petit nombre d’années qu’il a prêché, & qu’il a fait éclater la gloire du Pere par ses miracles, avec la longue vie de Moyse par exemple. JESUS-CHRIST ne prêcha pas quatre ans pleins, & Moyse gouverna le peuple pendant quarante ans. 2°. De plus si les miracles du Sauveur n’ont pas toujours été fort éclatans, ils ont tous eu pour objet la guérison des malades, & le bonheur des peuples: Caractéres qui devoient, selon les Prophéties, distinguer les merveilles du Messie. Celles des anciens Prophètes ont souvent été pour exercer la vengeance du Seigneur envers les méchans. 3°. La manière pleine de facilité, & d’autorité dont le Sauveur faisoit les miracles, est la preuve la plus sensible de leur supériorité. 4°. Une autre qualité qui les distinguoit des Anciens, est qu’il les a faits en confirmation de la Divinité, & de sa mission, comme Libérateur d’Israël; au lieu que les Prophètes n’ont fait les leurs que comme Ministres du Seigneur, & comme des voix qui annonçoient le Messie. 5°. Les anciens ont bien pu faire des miracles; mais ils n’ont pû de leur autorité transmettre à d’autres ce même pouvoir. JESUS-CHRIST a donné à ses Apôtres le pouvoir d’en faire, & den faire en plus grand nombre, & de plus grands que lui; pouvoir dont il donna des preuves aux Juifs, par la mission qu’il fit de ses Disciples dans tous les lieux où il devoit aller. Je ne parle pas du miracle de sa résurrection, qu’il avoit prédit, & qui est le plus grand de tous les miracles qui ayent jamais été faits; parce qu’alors n’étant pas arrivée, elle ne pouvoit être mise en preuve, pour convaincre les Juifs d’incrédulité. 6°. Saint Augustin cite le miracle de la multiplication des cinq pains, avec lesquels il nourrit cinq mille hommes; & celui des sept pains, avec lesquels il rassasia quatre mille hommes. On cite aussi le miracle de l’aveugle-né guéri, du changement de l’eau en vin à Cana, de la résurrection du Lazare; celui qu’il fit, en marchant sur les eaux, & en donnant à saint Pierre le pouvoir d’en faire de même. Ce sont-là des choses que nul autre que lui n’a faites.
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ỷ. 25. SED UT IMPLEATUR SERMO. Mais il faut que la parole qui est écrite dans leur Loi, c’est-à-dire, en général dans l’Ecriture ; car ce passage est tiré du Pseaume xxxiv. 19. & lxviii. 5. Ils mont baïsans sujet ; soit accomplie. La particule ut, afin que, ne marque pas ici la cause, mais l’événement, de même qu’en plusieurs autres endroits. La prédiction de leur haine, de leur incrédulité, de leur malice ne leur imposoit nulle nécessité. Ces mauvaises actions furent toutes libres, & toutes volontaires de leur part.
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ỷ. 26. CUM VENERIT PARACLITUS, … ILLE TESTIMONIUM PERHIBEBIT DE ME. Lorsque le Consolateur, (le Paraclet) l’Esprit de vérité qui procède du Pere, sera venu, il rendra témoignage de moi. Le Paraclet, l’Avocat, le Defenseur, le Consolateur, le Saint Esprit, l’Esprit de vérité, ne signifient que la même chose ; sçavoir, la troisième Personne de la Trinité, que JESUS-CHRIST envoya aux Apôtres pour les instruire, les consoler, les soutenir dans leurs peines, comme il avoit été lui-même envoyé du Pere pour l’instruction, & la consolation de tout le genre humain. Il dit que cet Esprit saint procède du Pere : Manière de parler qu’on a employée dans l’Eglise, pour marquer l’émanation éternelle, & substantielle du Saint Esprit, qui procède du Pere & du Fils. Mais d’où vient qu’il ne dit pas : Qui procède du Pere, & de moi ; mais seulement : Qui procède du Pere ? Car on fait que dans l’Eglise on a disputé long-tems sur la procession du Saint Esprit, savoir s’il procédoit du Fils comme du Pere. On répond que le Fils de Dieu conversant encore avec ses Apôtres, leur parle modestement de foi-même ; & que pour s’accommoder à leur manière de concevoir, il se représentoit comme sur la terre, & son Pere dans le Ciel, d’où le Saint Esprit devoit descendre. Il n’auroit fait que confondre leurs idées si dans cet endroit il avoit dit que le Saint Esprit procédoit de lui comme du Pere. Il avoit assez prouvé cette vérité par tout ce qu’il avoit dit pour établir sa Divinité ; & en distant qu’il leur envoyeroit cet Esprit saint, il insinuoit que l’Esprit étoit à son égard, & à l’égard de son Pere à proportion, ce que lui Fils étoit à l’égard du Pere ; c’est-à-dire, qu’il émanoit de l’un, & de l’autre en sa manière toute ineffable, & qui ne peut être connuë que de ceux que l’Esprit même éclaire de sa lumiere. Voyez aussi le ỷ. 14. du Chapitre suivant. Quelques-uns fou tiennent qu’en cet endroit le verbe procéde, ne signifie pas la procession éternelle du Saint Esprit ; mais seulement sa mission sur la terre. Ils traduisent : Le Saint Esprit, qui sort, qui vient du Pere, envoyé par le Fils : Mais la manière dont le Fils s’exprime, la circonstance où il parle, la distinction qu’il fait du Pere d’où le Saint Esprit procéde, & du Fils qui l’envoye, sans parler de l’usage, & de la tradition de l’Eglise, qui a toujours entendu ce passage de la procession éternelle, & substantielle du Saint- Esprit, nous déterminent à le prendre en ce sens dans cet endroit. Voici le raisonnement du Sauveur. L’incrédulité des Juifs est inexcusable par toute forte d’endroits. Ils ne croyent point à ma Doctrine, toute saine, & toute divine qu’elle est ; ils ne croyent point au Pere qui m’a envoyé, après tous les miracles que j’ai faits en son nom, pour prouver ma mission. Il ne reste, pour leur ôter toute excuse, que d’envoyer le Saint Esprit, qui rendra témoignage de moi. Il les convaincra d’injustice, d’infidélité, & de péché. Et comment me rendra-t’il témoignage contre les Juifs ? Il le fera par vous-mêmes, par vôtre bouche, par les miracles que vous opérerez. Vous parlerez des Langues qui vous étoient inconnuës ; vous découvrirez des mysteres, que vous n’avez pû apprendre des hommes ; vous saurez des choses que l’esprit humain ne peut comprendre par lui-même. ỷ. 27. Vous mêmes donc vous me rendrez témoignage, parce que vous êtes dès le commencement avec moi. Vous ferez connoître qui je suis ; vous publierez les merveilles particulières de ma transfiguration, qui ne sont connuës que de vous. Enfin vous annoncerez les promesses que j’ai faites, & vous en montrerez l’exécution, par les effets sensibles de la présence du Saint-Esprit en vous, & dans tous ceux qui croiront à vôtre prédication. CHAP.
15:1
… Io sono la vite e voi i tralci; chi rimane in me, e io in lui, questo porto molto frutto, perché senza di me non potete far nulla » (Io. 15, 1-2, 4-5). In queste parole sta la sostanza di tutta la dottrina del c. m. La vite di cui parla Gesù è un organismo vivente, di cui tutte le parti, unite fra di loro, sono animate da una …
… La santificazione dell'uomo per via di fede o di Grazia è detta da s. Giovanni rinascita, rigenerazione in Dio (Io. 1, 12-13; 3, 5), comunicazione e immanenza vitale in Cristo (Io. 6, 57; 15, 1 sgg.). …
15:4
… digiuno né carità di prossimo (Mt. 6, 1-33). Ha per norma ideale la perfezione del Padre Celeste cui ci conformiamo seguendone la volontà (Mt. 5, 48; 7, 21), per norma immediata Cristo, da riprodursi rimanendogli uniti come i rami al tronco (Mc. 8, 34; Io. 15, 4-5); ha il suo premio nelle beatitudini (v.).
… si vede, esercizio vivo della speranza, si ritrova in vari modi al principio di ogni genere di perfezione spirituale (Gen. 17, 1), sia nel sincero orrore, dolore ed allontanamento dal peccato (Is. 1, 15-16), sia nel progresso costante delle virtù (Io. 15, 4-5), sia nella conformità unitiva e nella pace imperturbabile che la ricompensa (Lc. 1, 46-49). Questa ricerca universale di Dio suol essere sostenuta a volte dal sentimento soprannaturale …
15:5
… Il sesto canone allora interviene a fissare l'impossibilità assoluta, non solo relativa, del libero arbitrio in ordine all'adempimento delle opere della legge divina, avendoci ammoniti Gesù Cristo: sine me nihil potestis (non difficilius potestis) facere (Io. 15, 5).
… La prova gli è data, perché si acquisti il merito, cioè effettui in sé la più alta affermazione della sua personalità pur essendo unito a Cristo come alla vite i tralci (Io. 15, 5). Anche questo tra i principi del c., pieni di luce e di mistero, è uno dei più fondamentali, e in esso appare il rispetto del Redentore per gli uomini che vuol redimere: non li salva …
… siam detti e tali veramente siamo; e armonizzando le nostre azioni con la volontà di Dio, sull'esempio di Cristo, le cui sembianze spirituali la Grazia ci imprime, possiamo fare frutti, che il Padre celeste ricompensa con la vita eterna (cf. Lc. 8, 15; Io. 15, 5-6; Rom. 6, 22).
… aggiunge « son troppo chiare le Scritture che ci fanno vedere la necessità che abbiamo di pregare se vogliamo salvarci »; appoggia la sua asserzione su Lc. 18, 1; Mt. 26, 41; Mt. 7, 7, sul fatto che senza la Grazia noi non possiamo fare alcun bene (Io. 15, 5) e che Dio concede l'aiuto della Grazia, di provvidenza ordinaria, solo a chi prega, sull'autorità dei santi, particolarmente Agostino e Tommaso, sul fatto che « la p. è l'arma necessaria …
… La Chiesa ha condannato questa teoria, nel Concilio II di Orange (529), affermando la necessità e la gratuità della Grazia, anche per l'« initium fidei », poiché senza Cristo non si può far nulla (Io. 15, 5) e tutta la nostra capacità viene da Dio (II Cor. 3, 5) che opera in noi la volontà e l'azione in virtù della sua benevolenza (Philem. 2, 13). Secondo la Chiesa fedele al Vangelo, …
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RELIGIONI, STUDIO COMPARATO DELLE
… Lo stesso per le religioni: la storia lo prova: esse sono ben lontane dal possedere la medesima capacità di pacificare l'irrequietezza umana e meno ancora dal procurare fin dalla terra la pienezza della gioia, quale prometteva il Cristo, al prezzo di una piena sottomissione alle sue leggi (Io. 15, 11; I Io. 1, 4).
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RELIGIONI, STUDIO COMPARATO DELLE
… Io. 3, 18; Lc. 10, 16; Mt. 16-19; II Io. 10-11, ecc.), alcuni filosofi, più o meno familiari con il Nuovo Testamento, non trasciscano di rimandare, a questo proposito, alle parole di Cristo e dei suoi apostoli: « Amatevi come io vi ho amati » (Io. 15, 12) « Se qualcuno dice: io amo Dio, ma poi odia il suo fratello, è un mentitore » (I Io. 4, 16-21). Proclamare alto una simile soluzione equivale a dimenticare che la libertà del pensiero …
15:14
… Theol., 2ᵃ-2ᵃᶜ, q. 23, a. 1) mediante l'elargizione, da parte di Dio, della grazia santificante, cui corrisponde, da parte dell'uomo, l'atto di carità verso Dio (Prov. 8, 17; I Io. 4, 7 e 16). Come in ogni amicizia, nell'a. di b. si ha una mutua comunione di beni (Io. 15, 14), una intimità di presenza (Io. 14, 23), una vita unificata nella partecipazione della divina natura (II Pt. 1, 4).
… Ciò che vi comando, è di amarvi a vicenda» (Io. 15, 14). Difatti solo mediante la c. noi siamo amici di Dio.
… con lui » disse T. quando si trattava di andare a Bethania, dove Gesù era cercato a morte (Io. 11, 16). Un altro ne mostra il carattere ragionatore: « Signore, non sappiamo dove vai, come possiamo conoscere la via? », chiese a Gesù nell'ultima Cena (ibid. 15, 14). Notissimo è il suo scetticismo di fronte alle affermazioni degli altri apostoli, che avevano visto Gesù Risorto (ibid. 20, 24-25), riparato con la sua protesta di fede nella realtà …
15:15
Ma soprattutto il Nuovo Testamento tratteggia la carità come a.: « Non vi chiamo più servi, perché il servo ignora ciò che fa il padrone; ma vi chiamo amici perché tutto ciò che ho inteso dal Padre mio ve l'ho fatto conoscere », disse Gesù agli apostoli (Io. 15, 15). S. Tommaso (Sum. theol., 2° 2° 2°, q. 23, a. 1) dimostra che la carità infusa non può infatti esistere senza la mutua benevolenza tra Dio e il giusto: Dio vuole il bene del giusto, …
… a sposo: «Dio ha tanto amato il mondo da donargli il suo Figlio» (Io. 3, 16); «Non vi chiamo già servi, ma amici, perché il servo ignora i segreti del suo padrone; ma io vi ho chiamato amici, perché vi ho rivelato tutto quello che so del Padre mio» (Io. 15, 15). Come dunque la Rivelazione è una libera donazione che Dio fa di se stesso, come Verità, all'uomo, così la f. è perfetta quando è accettazione di Dio come Verità ispirata dall'amore …
La rivelazione dei m. ha la sua spiegazione non in se stessa, ma nel fine, che Dio vuole ottenere con essa: è un anticipo della chiara visione della realtà divina, che egli tiene preparata come premio a coloro che «si santificano come egli è santo» (I Io. 3, 3). È un atto d'amicizia (Io. 15, 15) con il quale Dio, svelando all'uomo l'intimo di se stesso, lo attira a una vita di comunione spirituale con lui, preparazione e condizione di una comunione futura piena e indissolubile …
… Testamento l'esistenza di una R. divina è chiaramente insegnata da Gesù Cristo stesso: «Nessuno conosce il Figlio se non il Padre, e nessuno (conosce) il Padre se non il Figlio, e quegli a cui il Figlio lo voglia rivelare» (Mt. 11, 27; cf. ibid. 13, 3; Io. 15, 15). È tanto evidente, per i discepoli di Cristo, la novità dell'insegnamento del Maestro a riguardo di Dio che Giovanni, nonostante conoscesse bene tutte le R. contenute nel Vecchio …
15:16
APOSTOLI (GR. ἈΠΌΣΤΟΛΟΣ «INVIATO», DA ἈΠΟΣΤΈΛΛΩ)
APOSTOLI (gr. ἀπόστολος «inviato», da ἀποστέλλω). — Titolo dei dodici collaboratori scelti da Gesù, che affidò loro il proseguimento e il completamento della sua missione redentrice (Mt. 28, 18-20; Io. 15, 16). Così Gesù chiamò «i dodici» (Mc. 3, 14; Mt. 10, 1), che scelse tra un numero imprecisato di discepoli (Lc. 6, 13). I «dodici» era una denominazione fissa: Mc. 6, 7 (Lc. 9, 1); Mt. …
Nessuno può negare che Gesù Cristo abbia rivelato agli Apostoli la sua dottrina e li abbia investiti di poteri divini in ordine alla santificazione delle anime e al governo della C. « Non voi avete eletto me, ma io ho eletto voi » (Io. 15, 16); « Come il Padre ha mandato me, così io mando voi » (Io. 20, 21); « Chi ascolta voi, ascolta me; e chi disprezza voi, disprezza me » (Lc. 10, 16); « È stato dato a me ogni potere …
… 24, 31; Lc. 12, 32; Rom. 8, 33; Eph. 1, 4); 2) Dio li ha eletti efficacemente, affinché raggiungano infallibilmente la vita eterna (Mt. 24, 24; Io. 6, 39 e 10, 28; Rom. 8, 30); 3) Dio ha scelto gli eletti in una maniera del tutto gratuita (Lc. 12, 32; Io. 15, 16; Eph. 1, 4; Rom. 8, 29 e 11, 5). Da questi testi della Scrittura s. Agostino trasse gli elementi di una definizione divenuta classica: « Praedestination est praescientia et praeparatio …
… E a queste sole si riferiscono i celebri passi della S. Scrittura: «Né alcuno si appropria da sé tale onore, ma chi è chiamato da Dio, come Aronne» (Hebr. 5, 4); «non voi avete scelto me, ma io ho scelto voi e vi ho costituiti affinché andiate e portiate frutto» (Io. 15, 16); «non tutti capiscono questa parola, ma solo quelli ai quali è concesso» (Mt. 19, 11). La ragione di tale privilegiata denominazione di v. divina consiste nello speciale contenuto …
15:18
… Descrive l'età messianica, in cui le persecuzioni e tribolazioni danno occasione alla «testimonianza» fedele sull'esempio di Gesù (1, 5), finché ai tribunali umani subentrerà il giudizio di Dio (cf. Io. 3, 14-21; 5, 20-29; 8, 34-36; 15, 18-27; 16, 16-33; 17, 9-23).
… più generico indicante la perfezione morale: virtù, religione, bontà di vita) sono tutti quelli che si estraniano al mondo per conseguire la vita e la luce di Dio; il mondo, non riconoscendoli per suoi, li odia, come odia Cristo (Mt. 10, 16-22; 24, 9; Io. 15, 18-25; 16, 2; I Io. 3, 13). I due versetti seguenti, che riprendono, applicandola in seconda persona, questa b., poi l'intero discorso della montagna, tutta la dottrina e la storia evangelica, …
… nell'incarico di testimoniare pubblicamente la f. in Gesù Cristo (Lc. 24, 48; Io. 15, 27; Act. 1, 8; 5, 32); i suoi discepoli per essere salvi dovranno professare la loro f. in lui in faccia agli uomini (Mt. 10, 32), affidando il loro odio persecutore (Io. 15, 18-21). Anche s. Paolo ricollega la missione apostolica alla pubblica testimonianza resa alla verità da Gesù Cristo dinanzi al tribunale di Pilato (1 Tim. 6, 12-14), e, distinguendo espressamente …
… L'intero «mondo» (in senso peggiorativo: Io. 1, 10; 7, 7; 15, 18; 16, 20; 17, 9-16; I Io. 2, 16; 5, 19; Mt. 18, 7; Gal. 6, 14) è sottoposto a S. per l'estremo acuirsi del dilemma ontologico-etico (Dio o il nulla, la vita o la morte, la santità o …
segnerà il regno a Dio Padre « dopo aver annientato ogni principato e ogni autorità e potenza... tutti i nemici » (I Cor. 15, 24). Pur rispettando l'ordine romano (Io. 19, 11), Gesù e i suoi sono in lotta con il mondo della potenza e della ricchezza, che li odia e perseguita (Io. 15, 18-25); nonostante l'infinito amore di Dio che gli ha mandato il suo Unigenito, il mondo rimane figlio di Satana (Io. 3, 16-18; 8, 44, 48) che è tenebra e morte, mentre Dio è luce e vita …
… Dio, il rigore dei castighi che richiama, l'amore del Creatore per le sue creature (Rom. 5, 8-11; 8, 32-39), la convenienza di accettare, come giusto ricambio, le vessazioni e le persecuzioni alle quali non possono sfuggire i più fedeli suoi servi (Io. 15, 18-21; Rom. 8, 35-39; I Pt. 4, 12-19, ecc.).
… Il termine mondo però, come vera causa di t., designa nella S. Scrittura (Io. 15, 18-19; 16, 8, 33; 17, 9-16, ecc.) gli uomini che vivono lontani da Dio e con esempi, dottrine e consigli perversi, spingono gli altri al male.
15:19
… āp̄zā), le potenze (al ēbōnōn), i dominatori di questo mondo di tenebre, gli spiriti della malvagità (che volano) nell'atmosfera inferiore (ἐν τοῖς ἐσονρανίοις)» (Eph. 6, 12; cf. Rom. 8, 38; I Cor. 15, 24), i quali governano quanti non appartengono a Dio (Io. 15, 19; 17, 14; I Io. 4, 4-5). Reggitore di questo mondo, S. non ha nulla in Gesù, che non è del mondo (Io. 8, 23; 12, 31; 14, 30; 16, 11; 17, 14-16); S. non può nuocere ai figli di Dio (I …
15:20
Tali concezioni sono fondamentalmente erronee perché contrarie al concetto evangelico del regno di Dio in terra, in cui ci saranno sempre sofferenze (Mt. 5, 11; Lc. 9, 23; Io. 15, 20; Act. 14, 25; Rom. 8, 29) e imperfettono (Mt. 13, 24-30, 47; Lc. 10, 3). L'opinione del Chaubaty è da ritenere un grave errore, poiché nega quanto è definito nel Concilio di …
15:22
… puramente negativa è un peccato in coloro ai quali Cristo non è stato predicato» (Denz-U, 1068). Al contrario l'i. propriamente detta, o i. positiva, siccome è dovuta ad ignoranza volontaria o alla cosciente negazione della fede, è gravemente colpevole (cf. Io. 15, 22; Rom. 11, 20; II Thess. 1, 8-10). Qui si tratta soltanto dell'i. positiva, la quale può effettuarsi in diverse maniere:
… R.: la qualità morale del profeta, il contenuto della sua dottrina, i frutti di questa dottrina e infine - criterio decisivo - le opere che egli compie per garantire con l'intervento di Dio l'origine divina di quanto asserisce: profezie e miracoli (cf. Io. 15, 22-24). Quando Dio parla, e vuole che la sua R. giunga a tutti gli uomini, sa bene accompagnarla da «segni», tali che ne garantiscano l'origine divina ad ogni uomo disposto ad accoglierla (cf. Mc. 16, 20).
15:26
… divine (I Thess. 2, 14). E, non essendo possibile che questa Chiesa insegni una dottrina diversa da quella che ha avuto ordine e carisma d'insegnare per mandato e indefettibile assistenza divina (Mt. 28, 18-20; Mc. 16, 15-16; Io. 14, 16 sgg.; 15, 26; 17, 18-20; I Cor. 1, 17; II Cor. 5, 20; I Tim. 3, 14 sgg.), ogni uomo deve a questa pienamente aderire (Mc. 16, 16; Rom. 1, 5; II Cor. 10, 4; I Io. 2, 24), né mai dare …
… Sacramenti, autorità della Chiesa, primato del Papa), fatta il 12 maggio 1521 sulla piazza di S. Paolo di Londra, giorno in cui furono solennemente bruciate le opere di Lutero; per ordine di Enrico VIII venne subito tradotto in latino da S. Pace; Concio in Io. 15, 26 habita Londini, eo die quo Lutheri scripta flammis commissa sunt (Londra 1521); Assertio septem Sacramentorum contra Martinum Lutherum (ivi 1521); particolareggiata confutazione …
… Il Paracleto fa sentire a lui la voce di Dio ed insegna la verità intera (v. Io. 15, 26, 16, 12). L'unione mistica con il Paracleto, che secondo Kephalaia (p. 16, 23 sg.) lo fece diventare: «un corpo e uno spirito» con lui, si basa su s. Paolo, I Cor. 6, 17. Il carattere …
… La missione dello Spirito Santo, promesso ripetutamente da Gesù (Io. 15, 26; Act. 1, 4-5, 8) con la manifestazione visibile in lingue di fuoco, fu l'inizio della Chiesa. …
… oggettiva del pensiero e dell'amore di Dio. La prima e grande R. di Dio è la Persona stessa del Verbo Incarnato (cf. II Cor. 4, 4-6). Alla luce dell'insegnamento di Gesù Cristo è sotto l'illuminazione dello Spirito Santo da lui promesso (Io. 14, 26; 15, 26; 16, 12-15), gli Apostoli compresero sempre più completamente il mistero di Cristo e della nostra solidarietà con lui, il mistero della Redenzione e della nostra partecipazione alla …
… 20); « Spirito di Dio » (I Cor. 2, 12) appunto perché dal Padre eternamente procede, come espressamente si legge nel discorso dell'Ultima Cena: « Cum autem venerit Paraclitus, quem ego mittam vobis a Patre, Spiritum veritatis qui a Patre procedit » (Io. 15, 26).
15:27
… prolungata nei secoli ed estesa a tutto il genere umano, una perenne professione pubblica e sociale della f. in lui e nel Padre; la missione apostolica consiste essenzialmente nell'incarico di testimoniare pubblicamente la f. in Gesù Cristo (Lc. 24, 48; Io. 15, 27; Act. 1, 8; 5, 32); i suoi discepoli per essere salvi dovranno professare la loro f. in lui in faccia agli uomini (Mt. 10, 32), affidando il loro odio persecutore (Io. 15, 18-21). …
Douay-Rheims (Challoner) · Vulgata Clementina · Douay-Rheims originale (Reims 1582), trascrizione EEBO-TCP (CC0) · La Sacra Bibbia, tradotta dalla Volgata da Antonio Martini (1769-1781) (LaParola (laparola.net), Martini OSIS text, Public domain (LaParola's electronic edition marks it 'Dominio pubblico')). Pubblico dominio.