De eo quod Joannes non per seipsum, sed a Deo missus, venit ad publicum
The Witness of the Light
John the Baptist is introduced as a witness sent by God to testify to the true Light, distinguishing his role from the Light itself.
PuiT. John the Evangelist testifies that John didn't take on the office of baptism by his own authority, but was sent to bear witness to the majesty of Christ, saying: 'There was a man sent from God, whose name was John.' Because Luke had said, 'The word of the Lord came upon John, the son of Zechariah, in the desert,' John here clarifies what this means when he says: 'There was a man'—that is, one living the life of a man according to the dictates of right reason—'sent from God,' namely from the desert, to baptize and to bear witness to Christ.✦✦ Here the virtue of obedience is commended in John; for he didn't come of his own accord—that is, by his own presumption—but was sent by God. 'Whose name was John,' and this name fits the reality, for John is said to be one in whom there is grace; and therefore he was fit to run ahead of Him who is the Author of grace. He came as a witness, that is, to bear witness to the light—namely, Christ—so that through him, that is, through his testimony, all might believe in Christ.✦ And note that the Evangelist sometimes changes the name of the Word here; for now he calls it 'light,' now 'a light.' He does this because 'light' signifies clarity in its purity, without the addition of any other nature, whereas 'a light' signifies clarity joined with something else, just as the brightness of the air isn't light, but a light. And because John was sent to bear witness to Christ, in whom is the union of human nature with the Word, the Evangelist says he bears witness to 'a light,' [saying] 'He was not the Light.'✦ But because the Jews wondered if John might be the Christ, the Evangelist removes their false opinion, saying: 'He was not the Light'—that is, the true Light by essence, shining naturally from itself, and sufficient in itself to illuminate others with the light of grace—'but a light' by participation, illuminated by that true Light which dwells in inaccessible light, so that he might bear witness to the Light, to that true Light and Sun of justice, namely the Word, which is the substance of the Father, in whom there is no darkness. John indeed and the Saints aren't the light that illuminates effectively, but a light illuminated by the primary Light.✦ For there is a light that illuminates effectively, which is light by essence, and thus only God is the illuminating light; and there is a light that illuminates dispositively, which is light by participation, and thus the Saints are a light, who illuminate by word and example.
The Word in the World
The Word, who created all things, enters the world in the flesh, yet is not recognized by those who love the world.
The Light itself, to which he bore witness, was the true Light from eternity—without falsity, without shadow, and not by participation, but by essence. It illuminates every person coming into this dark world with the light of grace, and everyone who is truly to be illuminated; for as Augustine says, there is no one among all who are illuminated who is not illuminated by this Light. Or, in that sense, it illuminates every person. As far as it depends on Him and pertains to Him, if some are not illuminated, it is because they withdraw themselves from the influence of this Light. If some close the eyes of their mind and refuse to receive the rays of this Light, the darkness isn't from the nature of the Light, but from the malice of those who place an obstacle to this illumination. By turning away from the Light, they willfully deprive themselves of the gift of grace. Therefore, anyone who doesn't prepare themselves to receive grace is inexcusable. This name belongs to the Word alone. And indeed the Word, and that Light—that is, the Wisdom of God, through whom the world was made, that is, the totality of things and every creature—was in the world, from the beginning of the world, like a cause in its effect, and as the art of the omnipotent God, through which all things were made in the world, that is, in all creatures, it shone by the reason of creating and sustaining them. For God is present everywhere by His power, because His gaze extends to all things, just as a king is in his whole kingdom; and by His presence, because all things are naked and open to His sight, just as a king is in his court, because all things that are there are patent to his view; and by His essence, because He not only gives being to things, but, existing within created things, He preserves them in being; which He does only by Himself, everywhere existing by His essence, just as a king is in his determined place, to which his body is proportioned. The world, I say, was made by Him out of His own goodness, so that there would be those upon whom He could bestow His grace; yet the world—that is, the human beings inhabiting it—did not recognize Him, and so it was necessary that the Creator Himself should come into the world in the flesh. He came so that He might be known through Himself. Or, to put it another way, the worldly. For the lovers of the world did not recognize Him, because worldly impressions in the hearts of such people hinder them from the knowledge of divine things; but those who were friends of God recognized Him even before His bodily presence. And so, although He was in the world, just as God is universally present in all created things, this wasn't enough for Him to be known by the worldly and the carnal. And how could He be known by the carnal? Therefore, so that He might be perceived by the senses of all, He took on flesh, and thus through the Incarnation, or the assumption of flesh, He came into His own—that is, into the world, which is His own possession, just like a work of art that He Himself created, through whom all things were made. For He appeared in the world through His humanity, whom He had created through His divinity. And He came especially to Judea, which was called the land of God. . He came to the Jews, from whom he was born in the flesh and whom he had chosen as his own special people; for he, who was God, went out from the Father and came into the world, taking on human flesh. He was in the world by his divinity, but he came into the world through his humanity. To come or to go is a matter of humanity, but to remain is a matter of divinity. The meaning is this: he came—that is, he appeared visibly—and he came not for his own sake, but for ours; the Evangelist hints at this well. For because the world did not recognize the sublimity of his divinity, he appeared in the humility of his humanity. His own people did not receive him through faith and approval; that is, the people whom he had created in his own image and likeness, for the most part, did not want to believe in him. Or they, that is, the Jews, did not receive him through faith and love.
Children of God
Those who receive the Word are given the power to become children of God, born not of flesh but of the Spirit.
They receive him. It's the same today with clergy who, compared to all other Christians, ought to be more his own because they belong to God’s lot; yet for the most part they don't receive him, but in their own ways they reject him even more than the laity do. Spiritually, God comes into his own, for he enters the minds of those who have dedicated themselves entirely to God and, by denying themselves, have made themselves entirely God’s own; so that now... ...they don't live for themselves, but for God. He gave them the power to become children of God. And they did not receive him—that is, those who are their own, who are obsessed with what is theirs and not what is God’s; for such people do not receive him, and he does not come into such minds. And if anyone wants to receive God into himself, he must be a child of God. For the Word, whose nature it is to be the Son, does not come except into his own—that is, into all who are children of God and who believe in his name, whose name is Emmanuel. Yet those who were his own, along with a few others, received him with compunction, believing and confessing him through a faith informed by love to be the Son sent by the Father—the true God and man—and clinging to him through charity. But what good did it do them to receive him? It did them a great deal of good; for to all who received him—regardless of status, condition, sex, or station, and without distinction of persons—he gave the power to become children of God through faith. This is the power of adoption, through the regeneration of Baptism and the grace of adoption, for those who believe in his name—that is, in the reality or truth of the name, which is Christ, God and man, and whose name is also Emmanuel, which means 'God with us'. And therefore, that person believes in his name who believes him to be God and man. And this is the Son of God. Hence John says: 'Everyone who believes that Jesus is the Son of God has been born of God.' It is worth noting that he doesn't say 'he made them children of God,' but says: 'He gave them power to become children of God.' And this is significant, according to Chrysostom: first, to show that it takes great effort to keep the image of God's sonship, formed in Baptism, unstained forever; second, to show that no one can take this power from us unless we throw it away ourselves; third, to show that this grace is not given except to those who are willing and eager, so that it lies in the operation of grace and in the power of free will. For this is indeed God's part—to give grace—but that is man's part—to offer faith. Therefore, the power to become children of God is not given except to those who offer the faith of Christ, either by themselves, if they are adults, or through another, if they are infants. Through the natural Son, and through faith in him, this sonship is acquired, not through fleshly propagation. Consider what a great fruit the coming of the Son of God is, because through it a human becomes a child of God by the grace of adoption, since He Himself is such by nature! This is a great fruit; because, as the Apostle says: 'If children, then heirs; heirs of God, and joint heirs with Christ.' Here the vast mercy of God is shown, when those who weren't even worthy to be servants are made and called children of God. Hence Augustine says: 'What great benevolence! The Only-Begotten was born, and He didn't want to remain alone; He didn't fear having joint heirs, because His inheritance doesn't become narrow if many possess it.' To ensure no one thinks this birth was carnal rather than spiritual, the Evangelist explains how we attain this sonship, saying: 'Not of blood,' meaning not from the material seed of a father and mother. By using the plural 'bloods,' as the Greeks do, he points to the union of both man and woman; he clarifies this by adding 'nor of the will,' meaning not of the desire and pleasure of the flesh—which refers to the woman. For because the flesh has less strength and is supported by bones, the weaker sex is designated by it; and they are born 'not of the will,' that is, not of the desire and pleasure of the man, but of God, through the Sacrament of Baptism and spiritual generation, and they are made children of adoption. This is because it does not happen by way of carnal generation, but spiritual, in that humans, receiving grace from God, are drawn in a certain way toward the divine nature; for through the gift of grace, they are made partakers of the divine nature. Morally, we should learn from this that nothing human—and consequently nothing worldly or created—ought to beget itself in us, so that we might be born not of it, but of God alone.
The Mystery of the Incarnation
The Word assumes human nature, uniting divinity and humanity in one person to save the whole human being.
Next, he shows and makes clear the manner in which the Word came into the world; for He did not come by a local arrival, as if He were not there before, but because He began to be there in a new way. Just as a king who is already in a city by his power alone begins to be there in a new way when he arrives in person, so the Son of God, who was already in the world by His power, presence, and essence, came in a new way by humbling Himself through the assumption of flesh and our infirmity, so that we might be made adopted children through the natural Son. This is what is meant by "And the Word became flesh," which is to say, it was united to flesh or assumed it; that is, it took human nature to itself and joined it into one person. The term "flesh" is used for the whole human being, using a part to represent the whole; it is as if it said, "the Word became flesh," meaning the Word became human. The Word truly became flesh, not because the Word changed into flesh, but because by assuming flesh—which was animated by a rational soul—it was made one person out of divinity and humanity. Thus, there are two natures in one person, united inconfusibly, completely, and without distinction; not one converted into the other, but both existing in one person, God and man. Human nature, therefore, was assumed by the Word, not in the unity of nature, but in the unity of the subject, or person. And so the meaning is: "The Word became flesh," as if one were to say, "God became man." Hence Augustine says: "The Son of Man has a soul, he has a body; the Son of God, who is the Word of God, has a human being just as the soul has a body. And just as the soul, having a body, does not create two persons but one human being, so the Word, having a human being, does not create two persons but one Christ." What is a human being? A rational soul, having a body. What is Christ? The Word of God, possessing humanity: this is what Augustine says. The Lord therefore demonstrated the perfect nature of man within Himself, because He came to save the whole person. Hence Chrysostom says: 'For because man had long since incurred the sentence of death on account of sin, both in body and in soul, the Lord necessarily took on both, so that He might save both.' Yet the Evangelist didn't want to name the whole, so he could show the singular and greatest union of the Word with man. This union is so great that not only is the Word man, and man the Word, but even with the parts of man separated—namely, flesh and soul—the Word is each of the parts, and each part is the Word. Although the soul is nobler and more excellent than the flesh, he names the flesh rather than the soul. He did this to reassure us more, expressing the more unworthy part, about which there could be more doubt that the Word had assumed it. Morally, however, he preferred to say 'flesh' rather than 'soul' to commend the ineffable condescension of God's kindness and humility; hence he named the viler part. In this, he strikes at the pride of many who, when asked about their lineage, respond by naming someone holding a position of dignity, even in a remote line, saying they are the nephews of such a bishop, provost, or dean, or someone of that sort, while remaining silent about their parents and others who are more closely related. A fable is told to this effect about a mule who, when asked who his father was, replied that his uncle was a warhorse, remaining silent and blushing that an ass was his father.
The Glory of the Only-Begotten
The Apostles witness the glory of the incarnate Word, who is full of grace and truth, revealing the Father.
And so the Word lived among us—that is, in our nature—inseparably, so that He would never again be separated from it. This shouldn't be understood as if He lived in each of us individually in the same way He lived in Christ; rather, it must be understood as His living in the unity of the human nature which He held in common with us, and with which He entered into a permanent dwelling. Or, He 'lived among us'—that is, among us in the world—according to the words of Baruch: 'He was seen on earth and lived among men.' Morally, it can also be understood as an interior indwelling, by which God inhabits the mind through grace. This interior indwelling of the Word follows naturally from His bodily indwelling, by which He clearly became flesh, just as an effect follows its cause; for it is because the Word became incarnate that we receive the benefit of that same Word inhabiting us interiorly. "And we saw his glory"—that is, we recognized the glorious majesty of his divinity; "as of the Only-Begotten of the Father"—that is, truly one and the same in nature with him. "To see" is understood both as physical vision and as intellectual knowledge. John and the other Apostles knew the incarnate Word in both ways, because they lived with him in the flesh and thus saw, in a sensory way, works that exceeded the power of all nature. From these, they perceived and understood with the eye of the mind his divine excellence hidden in the flesh—which the proud, because of the weakness of his visible flesh, refused to believe. The disciples certainly knew the glory of the Word in the wisdom of his teaching, and because he was teaching as one having power and speaking with his own authority; likewise in the working of miracles, and because creatures obeyed him at his nod as their Lord and Creator; and also in his transfiguration, his passion, his resurrection, his ascension, and the sending of the Holy Spirit. Because of this, when he says, "And we saw his glory," he adds, as if explaining this glory, "as of the Only-Begotten of the Father"—that is, not through adoption, but truly the Only-Begotten by nature, naturally of the same substance with him, and by that same nature, being one with him. Note that the word "as" is not used here to signify a likeness of divine nature; it is not an expression of likeness or comparison, but of truth and expression. As if to say, according to Chrysostom, “We saw the glory that he was teaching,” and it is fitting to have an only-begotten son. And according to the same author, this is a way of speaking, as if someone had seen a king dressed in multiple glory and walking along, and beginning to tell others about this, and not being able to recount the whole splendor of his dignity, were to say to them, “It was as it became a king to go.” And the Evangelist, because he could not in a short sermon recount everything that testified to the glory of the Word—such as how the angels worshipped him as servants, the shepherds, the Magi led by the star, the demons cast out of bodies, the dead raised, the sick healed, and other things already mentioned, and briefly that every creature knew and proclaimed him the King of heaven—the Father from heaven and the Holy Spirit coming upon him also testified to this. John, briefly summarizing these and infinite other things that attest to the glory of the Word, said: "And we saw his glory, glory as of the Only-Begotten of the Father"—that is, such as befits the Only-Begotten of God. He is the Son of God by the excellence of his divinity, the Only-Begotten of the Father; but by his humanity, he is the firstborn in grace. It's for this reason he's called brother—our brother—because he is the firstborn; and Lord, because he is the Only-Begotten. The knowledge of the incarnate Word that the Apostles and believers possessed concerned both natures: the divine and the human. Regarding his divinity, he says: 'We have seen his glory, as of the Only-Begotten of the Father'; but regarding his humanity, he adds: 'and we have seen him full of grace,' that is, of the gifts of the Holy Spirit. He received it without measure because he fulfilled the promises. He says he is full of grace to blot out sins, and full of truth to fulfill promises, and truly full, because in Christ himself dwells all the fullness of the Godhead bodily. CONCERNING THE WORDS. A few of the Gospel according to John.
The Power of the Holy Name
The words of the Gospel, particularly regarding the Incarnation, possess profound power to repel the enemy.
It should be noted that because this Gospel is of the highest understanding and contains the most profound mysteries—especially where it says, 'The Word was made flesh'—the enemy is most afraid to explain its meaning, and there is no doubt that these words are highly effective. It's a praiseworthy custom that it's read at the end of Mass. This Gospel is read; and here are a few examples concerning its reading. In Aquitaine there were two holy monks, and when one saw the other giving more, he secretly... The priest said: 'If you do what you desire—that is, if you read that Gospel, "In the beginning was the Word," in my companion's ear—I will immediately flee from him because of the power of those words.' Understand the cunning of the demon, however: when that Gospel is read and they say, 'The Word was made flesh,' the demons immediately tremble. Both of them naturally said that the devil confessed to a holy man that he was afraid of that word of the Gospel, for it is very terrible to the demons. He asked him what that word was, and he refused to say. When that man was reciting the holy words, the devil was present, though he didn't believe it; finally, when asked if it was the word, 'The Word was made flesh,' he didn't answer. And he vanished with a shout. The devil appeared again to an abbot in the form of a beautiful woman, trying to lure him into bed while they were alone in a garden. But the abbot, noticing the devil's malice, made the sign of the cross and said, "The Word was made flesh, and dwelt among us," and... The demon vanished with a great noise! It happened. Likewise, it is written of a certain monk who, upon hearing the Gospel passages "In the beginning was the Word" and "the Word was made flesh" read aloud, did not kneel or show any reverence. The devil slapped him, saying, "If you had knelt when the Word was made flesh, you never would have been slapped."
Grace Upon Grace
From the fullness of Christ, all believers receive grace, which is mediated by humility and charity.
And, as is evident from experience, he diminishes him [in] one [way] by grace and truth; because from his fullness we all have received grace for grace, as if he were saying: even we all, the twelve, and all the fullness of the faithful, and those who are now, and those who will be in the future, [receive] from his fullness. We receive from his fullness, and that is why he is said to have been full. We can say this. It should be noted here. Where the fullness is distinguished at once: the first is the fullness of universality, of number, and of corporeality, which is generally according to the various persons in the Church to whom no gift is lacking; the second is that of dignity, which was in Stephen and in other saints, and in each of the just, in each one. The third, however, is of prerogative or abundance, which was in the Blessed Virgin, who exceeded all the saints in gifts; just as he placed the virtues of all the stars in the sun, so he did in her. Mary has the virtues of all the saints; why is it not enough for her to have the fullness of sufficiency like others? Unless she has it with a singular prerogative, and in such abundance that it might overflow and redundantly pour out upon sinners, of whose grace, however, Christ is the author; the fourth, finally, is the fullness. It is complete. This is the fullness of excellence and superabundance that exists in Christ, and from which we draw. John says this here. No. For Christ didn't just possess the fullness of grace in himself; it overflows into others as well, so that from this same fullness of gifts that he possessed, all of us who are chosen, as if... ...members of this Head, we have received certain small measures beyond our own merits: namely, grace for grace. Grace. The grace of reconciliation and salvation, in place of the grace of faith by which we believe in him; the grace of eternal life, the grace that goes before and makes us alive, the grace of reward. In place of the grace of merit. It is given. For he gives us grace so that through it we may attain glory, and grace is the completion. . In short, whatever is added to prevenient grace is all grace for grace. This is why it's said: whatever merit you have, grace gives it to you first; for as Augustine says, God crowns his own gifts in us regarding the grace we receive first. What have we received? Faith. That's what it's called. For grace is given freely; the sinner receives this first grace so that his sins... may be forgiven. And again: "Grace for grace." And it is for this grace that we live by God. We are to receive another into eternal life. For life is, in a sense, God's reward. But because faith itself is grace, eternal life is grace for grace. Grace. And because, as has been said, we have all received grace from his fullness, yet a vessel can only receive as much water from a full fountain as its capacity allows—and if it receives little, the fault isn't in the fountain but in the vessel—so in Christ, who is the full fountain of life, we have received grace according to the capacity of our hearts. But we see that a low and wide vessel holds more than a tall and narrow one; so a heart made low through humility and wide through love receives more and is more capable of grace than a heart made tall through pride and narrow through greed. The lack isn't on the part of the Giver, but on our part; it's because we don't receive as much as we could through humility and love. Isidore says: "There is no better way to earn the grace of God and man than by striving to remain humble in the embrace of charity."
The Truth Revealed
The Law was given through Moses, but grace and truth came through Jesus, who alone reveals the Father.
As Augustine says, this grace was not in the Old Testament; for the Law threatened but did not help, it commanded but did not heal the sickness, it showed the weakness but did not take it away, but rather prepared the way for the Physician who was to come with grace and truth. Defining how we receive grace, he adds: The Law was given through Moses as an announcement of salvation; but grace—given in virtues, gifts, and Sacraments, and the means by which human salvation is brought about—and truth, the fulfillment of figures and promises, came through Jesus, the Savior, Christ, anointed by the Holy Spirit, sufficient in Himself and through Himself. Augustine says, "The death of your Lord kills both temporal and eternal death." This is the grace that was promised in the Law, but not yet possessed. Chrysostom says, "Things that were to be perfected in the New Testament were prefigured in the Old Testament, which Christ fulfilled when He came." Therefore, the figure was given through Moses; truth was made through Christ. How this grace and truth was made is shown when it adds: No one—meaning no creature—has ever seen God as He is, that is, by a vision of comprehension. As Chrysostom says, neither the angels nor the Seraphim have seen the essence of God; or 'no one,' meaning no mortal, has ever seen God. Gregory says, 'As long as one lives here in a mortal state, God can be seen through certain images, but He cannot be seen through the very appearance of His own nature; so that the soul, sharpened by the grace of the Spirit, may see God through certain figures, but may not reach the very power of His essence.' If, however, the eternal brightness of God can be seen by some living in this corruptible flesh, it doesn't conflict with that statement; for whoever sees Wisdom, which is God, dies completely to this life, so that he is no longer held by its love. And Augustine says: "Unless a person dies to this life in some way, they aren't caught up and carried into that vision." It’s also added regarding the One by whom He is comprehended: the Only-Begotten, that is, the Son, who is and remains in the bosom—meaning in the innermost secrets of the eternal Father. According to Chrysostom, this signifies His intimacy and co-eternity with the Father. He Himself declared to the faithful what He saw, because He taught them about the secrets of the Godhead, such as the mystery of the Trinity and many other things that weren't as explicitly handed down in the Law and the Prophets as Christ explained them. And so, He established them in faith and the grace of faith, showed everyone the way of salvation, and opened it in Himself. Hence Bede says: "Having become man, He declared what must be believed regarding the unity of the Trinity, how one must hasten toward His contemplation, and by what actions one must arrive there." PRAYER: Lord Jesus Christ, Son of the living God, who are the true light that enlightens everyone coming into this world, I, a miserable person darkened by dense shadows, adore You. I beg for Your mercy: enlighten my soul, form my mind, arrange my thoughts, compose my senses, and direct my words and actions, so that the author of iniquity and lover of darkness may not snatch me away or find his mark in me. Instead, struck by the radiance of the truest light, may he recede far from me, so that, pressing forward along a clear and straight path toward You, the Author of light, I may arrive at Your eternal glory. Amen.
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PuiT. — Quod autem Joannes ofiicium baptismi non propria auctoritate usurpaverit, sed ad testificandum Christi majestatem missus, testatur Joannes Evangelista, dicens : Fuit homo missus a Deo, cui nomen erat Joannes, Quia enim Lucas dixerat : Facium est verbum Domini super Joannem Zacharice fiUum in deseriOy quid hoc significet, Joannes hic declarat, cum dicit : Fuit homo, id est, vivens vita hominis, secundum dictamen rectae rationis, missus a Deo, scilicet de deserto, ad baptizandum et testimonium perhibendum de Christo. Ubi obedientise virtus in Joanne commendatur ; non enim a semetipso, id est, a sua prassumptione venit; sed missus a Deo; cui nO" men erat Joannes, et convenit hoc nomen rei, Joannes enim dicitur in quo est graiia ; et ideo fuit idoneus ad praecurrendum ante ilium qui est Auctor gratiae. Hic venii in tesHmonium, scilicet, ut iesiimonium perhiberet de lumine, scilicet Christo, ut per illum, id est, per ejus testimonium, omnes crederent in Christum. Et nota quod Evangeiista quandoque hic mutat nomen verbi; nunc enim appellat lucem, nunc lumen; et hoc ideo, quia lux dicit claritatem in puritate sua, sine alterius naturae adjunctione; sed lumen dicit claritatem cum aliqua re conjuncta, sicut claritas aeris non est lux, sed lumen. Et quoniam Joannes missus fuit ut testimonium periiiberet de Christo, in quo est unio humanse naturae cum Verbo, ideo dicit Evangelista eum perhibere tesiimonium de lumine, 2 NoN ERAT iPSE Lux. — Sed quia Judaei aestimaverunt de Joanne ne forte ipse esset Christus, ideo eorum falsam opinionem removet Evangelista, dicens : Non erat ille lux, scilicet vera per essentiam, et ex se naturaliter lucens, et ad illuminandum alios luce gratiae per se sufiiciens; sed lux per participationem, et a luce vera illa, quae lucem inhabiiai inaccessibilem, illuminatus, ut de lumine, de ea luce vera et Sole justitiae , scilicet Verbo , quae estsubstantia^Patris, ^uxque 'mquo tenebrae non sunt illlee, tesHwtmmm jferkiberet Joannes quidem et Sancti non sunt hix illuminans ^fective, sed lux illuminata a luce prima. Est enim lux illuminans effective, quae est lux per essentiam, et sic solus Deus est lux illuminans ; et est lux illuminans dispositive, quae est lux per participationem , et sic Sanctj sunt lux, qui illuminant verbo et exemplo.
Ipsa autem lux, de qua testimonium perhibebat, erai ab seterno lux vera sine falditate, sine umbra, et sine participatione, sed per essentiam ; quce illuminat lumine gratiae omnem hominem venieniem in hunc mundum tenebrosum, et quemlibet vere illuminandum-; quia, secundum Augustinum, nullus est de omnibus qui illumiTiantur , qvA non per hanc lucem illuminetur. Vel, aecundum C/injr* sosUmum, Ulumtnatt $>mnem jbomv'Rem. , quantum in 6e>es)t,'et ad^eum pertinet : quia si aliqui non sunt iliuminati, faoc ideo est, quia se subtrahunt influentiee hujus lucis. Si enim qiiidam, mentis suae oculos claudentes, nolunft suscipere lu-cis hujus radios, non a luois natura obtenebratio est lUis ; «ed a -malitia eorum, qui ;huic illuminationi obiGem |>onunt, et a iuce «e •avertentes, voluntai^e seipaos graJtia dono privant. ^ ideo inexcusabilis est homo, qui se ad gratiam feoipiendam non prasparmt. 3 SoLi Vbrbo Dbi hoc «nomen con-VEMT. ^ Bt quidem Verbum, et iux illa, id est, Sapientia Dei, per <<}uam factUR est mundus, id ^t, universitas rerum , et omnis crea^ra, in mundo erat, ab ipso, sci3icet fmundi exardio, sioot causa in -effeGtu, et ars omnipotexttis iDei, per quam omnia iiacta sunt in fo^o, iioc est in unive^s creaturis ilucebat, ratione fceandi et ^ub^lumdi eas. Deus enim eat praesens oibique per potenitam, quia eiu»> viFius :ad <omnia -se loxtendit, aicut jest Rex in toto legno:; et ^er ;pt«•enrtiam, ^aaA<omnia nuda ei t^rta suni oatUs ejus, ;&icut est JElex -m aula sua, quia omnia quae sunt ibi, patent ejus aspectui; et per essentiam , quia non solum dat rebus esse, sed rebus creatis inexistens, conservat eas in esse; quod non facit nisi per seipsum ubique, per essentiam praesentialiter existen tem, sicut Rex est in suo loco determinato , cui corpus Buirai eat proportionatum.
Mundus, inquam, per ipsum factus est, sua bonitate ; ut essent quibus suam gratiam impertiret; ei mundus, id est homo mundum inhabitans, eum non cognovit; et ideo necessarium erat quod ipse Creator per carnem in mundum ^ffiuret^ ixt . per «eipsum cognosceretur. Vel nmmdjis, id est mundani . ot mimdi amatores, eum tion cognoveruBt^ quia mundanse impreasioneB - in ^oordibus ialium^ tmpediunt A cognittone vdiviiioruiiu Qui autem Dei amici ecant, eum etiam ante corporalem presentiam cognoverunt. £t ideo, lioet eeset in mimdo, sioYEt Deus universaltter est ;in ^rebua ^reatis:; lioc tameii -non «ufiecit, ut cognosaiipoas^ axi>dibus et mundanis. 4 jQuoMODO JN MoiaaA XBmr i -^Quappopter, ut ad sensum ab omni-btts videm iposset , camem indurt, •et aic per Incacnationem, seu camis «ssumptionem , in proptna venii, -sciiicet in miondum, qm «uus |>ro»^rtus eat, «icut oseatum^ua, quam ipse ^ececat^ per ,qmm ifacia sunt omnia; . quia in mundo Appamit |ier humanitatem, jquem i&cerat per divinitatem. Et ^pecialiter venit liuJudaeam, jquae dicebatur 4erra Dei,.
. :et ad Judeos, de qutbue oriundtt& foficat, quos |uxe j:eteKi& m poput^lum pcmUMrem sibi eiegemt ; quia isemeH AJn^ifkce apprehendji^^ dxxjxu m exivit a patce, «t Vieiut in munduxn, camem assumeas. Jb inundo erat per deitatem ; sed in juundum vcnit, por humanitatem. Venire qmppe ¥el ahire, est bumanitatis; sed manere, deitatis. Unde sensus est : veniU id est visibiliter appaniit, et venlt non propter ae, sed propter nos; et hoc bene innuit EvaxkgeUsta. Quia enim non xx>gnoscebat mundus sublimitatem divinitatis, apparatit in humilitate humanitatifi. Et sui eum, per fidem et approbationem, H»n rec^peruni, id est homines, quos ad imaglnem et similitudinem auam iececat, magna ex paite, in eum credese jioluerunt. Vel ^tti, id est Judaei, ^um, per fidem et chacitatem, nom.
rece^rmU. Sic et hodie clecici, qui respectu omnium ChristianQrum, magis pr^rie sunt sui, quia de sorte Bei «ui^» pro magna parte eum non pecipiunt; sed jacavis suis modbus magift quam Jaici, eum abjiciunt. JiiQffaliter^ Deus in pro^ia vienit, quia venit in mentes hominum^ qui ae totos Deo dedicavecual, et seipsos abne;gantes, Deo se totaliier proprios feceFusvt; ut jam noo. stbi, sed Deo vivmnt. 3 FXLIOS DeI FiEU POTE8TA6 HOMZBUitus mASK. ^ £t sm eum mm receperuntp id est, iUi qui simt suimet, ^Merewjies qmas sua sunt, nm qmg Dei : tales enim eum noA xe«dpiunt, nec venit in talea meates. Et ftic yolens Deum ia se weaire, oportet quod sit Blius Dei. Verbiam enim« cujus proprium est, quod est Ffttius, non veoit Jiisi iu propria, dd -est in omjyes qui suat fiHi iDei« fitt creduni iu ttomine gus, (O^us Aomen profNdum est Eilbi&.
JUiqui tamen de suis« et paud, tsompacative receperunt eum, per fidem diaritate ijaformatam, Filium Dd a Patre missum^ ac verum Deum et ^hominoEn credentes et oonfitentesy dhique per charitatem inhsrentes. Sed quid ds pro£uit, qiiod eum receperunt? Multum quippe profuit eis; quia universa» liter, quoiquQt absque distinctioae status« aut conditionis, sexus aitf statis, et sine discretione personarum» receperunt eum per fidem, dedit eis patestatem filias Dei fieri : scilicet adoptionis, per r^enecationem Baptismi, et gcatiam adoiptif<^ nis; his qui £redunt in nomine efuSj id est in re vd veritate nominis, quod est Christus, Deus un^enx, et homo unctus : n<»nen quoque ejus est Emmanuel, id est nobis^ cum Deus. Et ideo ille credit in nomine e>us, ^ui credit eum Deum et hominem, . et hic «st Filius Del. Unde Joannes : Omnis qui credit quoniam Jesus est fiUus Dei, ex Deo natus est Et notandum quod noA dicit, fedt eos fiiios Dei^ sed ait : Dedit eis patestatem filios Dei fieri. Et hoc signanter, secundum CbrysQStonmm : primo, ad ostendendum, quod multo studio opus sil;, ut imaginem filiationis Dei, in Bapti&mo formatam, incontaminatam «emper custodiamus ; secundo, ad sign&caindum quod hanc potestatem, nullus nobis auferre poterit^ nisi nosmetipsi aufecamus; tertio, ad ostendendum quod haec gratia non datur, nisi volentibus et studentibus, ita quod hoc est in operatione grati^ et in potestate liberi arbitrii : nam hoc quidem est Dei, sdlicet dare gratiam ; illud autem hominis^ sciiicet praebere fidem- Potesias &rgo filios Dei fiert non datur nisi prontentibus fidem Christi per se, si sint adulti; vd per alium, si sint parvuli. Per Filium finitn naturalem, et per credulitatem in eum^ hujusmodi filiatio acquiritur , non per cacriis propagationem.
Elcce quantus fructus adventus Filii Dei, quia ex hoc homo fit filius Dei per adoptionis gcatiam« quod ipse est pec naturam ! Et hic est magnus fructus ; quia, ut dicit Apostolus : Si filii et heredes; heredes quidem Dei, coheredes autem Christi, Ubi larga misericordia Dei ostenditur, quando qui servi non fuerunt , digni etiam filii Dei sint et nominentur. Unde Augustinus : « Magna benevoientia, Unicus natus est, et noluit manere unus; non timuit habere coheredes ; quia hereditas ejus non fit angusta, si multi possederint.
Et ne quis puUret hanc nativitatem carnalem esse, et non spirituaiem, subjungit Evangelista modum quo assequimur istam filiationem, dicens : Qui non ex sanguinibus, id est ex materia seminum patris et matris. Piuraliterenim secundum Graecos, dicendo ex sanguinibus, viri pariter et feminae communionem ostendit ; quod etiam exponendo subdit , neque ex voluntate, id est concupiscentia et delectatione carnis, id est mulieris. Quia enim caro, minus fortitudinis habet, et ab ossibus sustentatur; ideo per eam sexus infirmior designatur; neque ex voluntate, id est concupiscentia et delectatione viri , sed ex Deo nati sunt, per Baptismi sacramentum, et spiritualem generationem, et filii adoptionis facti sunt ; quia non fit per modum carnalis generationis , sed spiritualis , in quantum homines a Deo recipientes gratiam, trahuntur quodammodo ad naturam divinam; quia per donum gratiae, efiiciuntur consortes divince naturce. — Moraliter hinc collige quod nihil humanum, etper consequens nihil mundanum, neque creatum, debet se gignere in nobis; ut non ex illo, sed ex solo Deo nati simus. Deinde ostendit, et manifestat modum, quo Verbum yenit in mundum ; quia non venit locali adventu, et ubi prius non erat ; sed quia novo modo, ibi esse incepit. Sicut Rex qui prius est in aliqua civitate , per solam sui potentiam , quando venit illuc personaliter, incipit ibi esse novo modo, scilicet per sui praesentiam ; sic Dei Filius, qui erat prius inmundo per potentiam, praesentiam,et essentiam, venit ibi novo modo, scilicet humiliando se, per carnis et nostrae infirmitatis assumptionem ; ut filii adoptivi efficeremur, per Filium naturalem.
Et hoc est quod dicitur : Et Verbum caro factum est, id est carni unitum est, seu carnem assumpsit ; hoc est, hominem assumptum, in unam personam sibi copulavit. Caro enim dieitur homo, accipiendo synecdochice partenfi pro toto; acsi diceret, factum est caro, id est homo. Factum est utique Verbum caro, non quod Verbum mutaretur in carnem, sed quia carnem, anima rationali animatam suscipiendo, ex divinitate et humanitate,' una persona facta est; ut sint duae naturae in una persona, inconfusibiliter , integre, et indistincte unitae; non una in aliam conversa, sed anibae in una persona, Deus et homo. Natura ergo humana assumpta est a Verbo, noh in unitate naturae , sed in unitate suppositi, vel personae. Et ideo sensus est : Verbum caro factum est, ac si diceretur : Deushomo factus est. Unde Augustinus : «Filiushominis habet animam, habet corpus; Filius Dei, quod est Verbum Dei, habet hominem tanquam anima corpus; et sicut anima habens corptis, non fecit duas personas, sed urfum hominem, sic Verbum haben^ hominem, non duas personas, sed unum Christum. Quid est homo? Anima rationalis, habens corpus.
Quid est Christus ? Verbum Dei, habens hominem : » haec Augustinus. Perfectam ergo in se naturam hominis Dominus demonstravit : quia totum hominem salvare venit. Unde Chrysostomus : « Nam quia jam dudum propter peccatum , homo totus sententiam mortis incurrerat, et in corpore, et in anima, necessarioDominusutrumque suscepit, ut utrumque salvaret. » Noluit autem Evangelista nominare totum, ut ostenderet singularem et maximam unionem Verbi ad hominem, quae tanta est , ut non solum Verbum sit homo , et homo Verbum, sed etiam separatis partibus hominis, scilicet carne et anima, Verbum est unaquaeque partium, et quaelibet pars est Verbum. Et licet anima sit nobilior et praestantior carne, nominat tamen carnem magis quam animam^ quia ut magis nos certificaret , ideo partem indigniorem expressit , de qua magis dubium esse poterat, quod Verbum ipsam assumpserit. — Moraiiter autem maiuit dicere caro quam anima, ad commendandum inenarrabilem condescensum benignitatis et humiiitatis Dei, unde partem viliorem nominavit : in quo superbiam multorum percutit, qui requisiti de cognatione sua , respondent nominando aliquem, tenentem statum dignitatis , etiam in linea remota , dicentes se esse nepotes talis episcopi , praepositi , vel decani , aut hujusmodi, et tacent de parentibus, et aliis, qui magis sunt propinqui. Exemplum ad hoc fabulosum narratur de mulo, qui requisitus quis esset pater ejus, respondit quod dextrarius ejus esset avunculus, tacens €t erubescens, quod asinus esset pater ejus.
Et sic Verbum habitavit in nobis , id est in nostra natura inseparabiliter , ut amplius nuUatenus ab ea disjungeretur. Non est intelligendum, quod habitavit in nobis, quasi in unitate suppositi, in quolibet nostrum, sicut Cliristo ; sed inteliigendum in unitate naturae humanae , quam communem nobiscum habuit, cum qua mansionem perpetuam iniit ; vel habitavit in nobis, id est inter nos in mundo , secundum illud Baruch : In terris visus est, et cum hominibus conversatus est, — Moraliter potest etiam intelligi de inhabitione mentali , qua Deus mentem inhabitat per gratiam. Et haec Verbi inhabitatio mentalis bene sequitur ejus inhabitationem carnalem , qua videlicet factum est caro , sicut effectus sequitur suam causam : ex eo enim quod Verbum est incarnatum, provenit nobisillud bonum, quod idem Verbum nos inhabitat mentaliter.
Et vidimus gloriam ejus , id est cognovimus majestatem gloriosam divinitatis; quasi, id est vere Uni^ geniti a Patre, id estunius et ejusdem cum eo naturae. Videre , accipitur pro visione corporali , et pro cognitione intelligibili ; et utroque modo videndi, habuere Joannes et alii Apostbli notitiam Verbi incarnati ; quia cum ipso fuerunt corporaliter conversati , et sic viderunt sensibiliter , opera virtutem totius naturae excedentia, ex quibus visu mentis perceperunt et intellexerunt divinitatis ejus excellentiam in carne latentem, quam pro infirmitate carnis visibilis superbi credere noluerunt. Gloriam quippe Verbi cognoverunt discipuli , in sapientia doctrinae; et quia erat docens, sicut potestatem habens, et propria auctoritate loquens ; similiter in miraculorum operatione, et quia creaturae obediebant ei ad nutum , sicut Domino et Creatori ; nec non in transfiguratione, inpassione, in resurrectione, in ascensione, etinSpiritus Sancti missione. Propter quod dicens : Et vidimus gloriam ejus, subdit quasi exponendo hanc gloriam , quasi Unigeniti a Patre , id iBS est, mm per ^6ap^omtm, sed rerieia Uaigeniti per natiacam , et naturaiiterab eo f)n>ceciefifas, et per conseqiieBseamdem jikaturaEm nmBen> cum ipso laabeBlSs. Et attende tpiod iUud ^mtut non ponitur hic ad «igoftficafKifim simiiitadinem £Hatioms diviB«; quia no« «st hic expressivum simiiitudiiik vel oompara^nis , sed veritatis et expres^onis. Ac si dlcat, seoundum Chrysosiomum, vidimfis gloriam qizadem docebat , et conveniens est habere imigenitnim filium. Et est, secundum eumdem, modus loquesdi, sicutsi aliquis vi^ disset Regem vidde omatum, «t ia multiplid gloria inoedentem , et incipiens de hoc aiiis iMrrare , i^ec vaiens totum appanatumet orfiatus dhu-itatem «lumerare, diceret aiiis uc : Quid oportet muka dioetsel Qitasi Rex ibat, id est sicuitdecebat Regem; iCaiet hk Et^angeiista, £11211 non possetsub bi«vi sermone^fomnia quae de gloria Verbi co^ttoventfeiiffi'rare : puta quomodo Angeii ipsum ^orifi^verant , ut servi , pastores , Magi adducti per steUam, djeznones de oorporibus expulsi^mortui svsdtati, infirmi cucati, et al(ia supia jam memorata, et breviter omais creatura cognovit , et clamavit Regem cadorum ad-vemese ; imo et Pater de c^elis , et Spirvtus Sanctos super ipsum veniens, hoc tesitarti sunt. Haec et infinita alia, gloriam Verbi attestantia , breviter compr^hendens Joannes, didt : Et yidimws gforiam efus, glorimi qttaH Um^e^ riiti a Paire, id «st talem qnalem decet Unigenitam ©ei.
Est«rgo I>ei FiHus, juxta ^ivinitatis excellentiam, Umgentius a Patre; jiirtafinatemam vero sodetatem , Primoge^ niius in gratia. fmde est quod fta^ter nuncupatur, et BoHMpnus ■: frater, quia primogenrtas-; Dominw, quia Unigenltus. Cognitio autem VeriM incarnati, quam habueruirt ApostdK et credentes, fuit quantum ad utramquejoaturam, sciiicet divinam , et humaaam^ . quantum ergo ad divinam 4icit : £U vddimus glorimm e^MS„ quasi Umgeniii a Patre; ^d quantum ad humaaam, subjungit p et vidairaus eum plemm ^atite, id est diariamajtikbus, quia omaia dona Spiritus Saasdi, absque . men&ura recepit« <ei yeriiaUs, quia promissa adimplevit. £t didt plenum ^atix, ad eixhadirienda peccata , et plenum veritatis^ ad implenda promissa , et vere plenum, ^a in ipso^ Christo sdlicBt, inhabitai omms plenitudo divimia£is co/rporaiiier, 10 EFRIG4CU. VERBORUM . C«JPIXIS paufi Ev^aiCEUi secundum Joankem.
— £t notandum qitod iEud EvangeliuAu» cum sit altiBsima: inteUiget&tiie , «t contineat profuodissima mysberia, et prsdpue ubi didt 1 Verbmn curo fa^tmtest; cujus aa&ysteim modum expElicare, lille^aacdssimusioaiinfis se ^aietur ijadi^um, non duifamm quin veitba siat magas efficads. Uaside coauBiietudo laudabilis est , quQid ia fme missce . , is*tud Evangelium iegaturr; de cujus E vangdii ed&oada , brevdter nedto <quaedam eKemp&a. In Aquitania faeruat duo dttmosuad , ambo soendid; et videns xmns (^uwl alieci plus dare> tur, clam nni . «acerd^ti <dudt :: Si feceris id quod tibi dasiero , scilicet quod iMud Evangeliium, In pri/Kydpii^ erat VeHmm, legeris in aure socii mei , me tamm oqa audiente « pro oeito fugabiilQiar demoda ab ipfio. iatelligeas autem Bacendos vessutiaa» dcmonis, ato ilhid E^van^liuim le-* git, «t cnim diceaxt : Ver^bmn £arO' factum est, statim daemones levobi-veruat , et ambo iibecaid sua^ J tem nanraliir diabolum diKisse oiiftflani sancto inauKiini, eme quoddam ver— bum Evamgelii^ Talde^emabundum dcsBomib! Us;,quo ijaterj>ogaaite quod esset ilhtd veobum^ iu>luit diceiie. Vir ilte, cum ^oduceret inioaedittmL plopesauctodcates, diabolus xe^pon^ 'dhiBd^mgina, non ess&illud^Tandem Snterrogatus, an -esaet iliud': ¥erbum xaro faCtum '«^y non^respDndit, !
«ed cum clamore disparuit. Item tiitidam Abbati appamit diabolus, 'in ^orma 'mulieris ^ulohree «lliciens <eum ad 'concubitum, cum:sdli^es«sent in quodam viridasio^^et^adver«tens ^Abbas maliiiam diaboli, -signa^ ^ ae, diaens : ¥eiHiumcaro fjacium fcsty ^ habHavrtnn ^nobis, et. moK «temon, aum <inagno «tf ^ituydispa! Tuit. Item iegitur de quodamnYona'^cho^ qui cum audiens legi dstud «evangdiium : Jn principio/erat iFer^um, et 'peitvento«d Verbum icaro faetum est, non genuilecterdt , nec dliquam Teverentiam •facaret, diabolus -ei «flapam dedit , dicens : Si *1©^geretur, Verbum demon iactum est, mes nunquam ^nufleatere ;aessara^Ufi.
(Et, quod eKperimento fpatet, mdinuts eum pUnum^gmtice et iSferitatis; • quia de plenHudim ^jus, mos omnes iOacepimus gmtiam pro graiia, Quaai dicat, etiam nos^omn&s Hduodeoim,'et onmis/plenitudotfide^um, et qui nunc sunt , ^et ifuturojmm, de pflenitudine . ejus Mosepimus, «et 'ideo ^m plenum fuisse . dicere 3>ossumu6. Ubi sciendum. quoa imul^pl^ diafinguitur plenitudo ipamna •«st universitatis, aiveinumeroaitatffi, «et xorporeitatis, 'qus genexaHter «etcundum diversas pessonas £s£ <in £cdiesia <cui cnuilum donum (deoat ; <«ecunda autem eat aui&dfintiae, i^iue ifuit in Stepdmno, etin^aliifi Sanctis ^ estinaingulis iustifi, in unoquo. ;que rpro sua icapacitata; tertia vero ««at tprflerogatlvae , sive Labundantise , 'quae fuit in :beata Virgine , quie •omnes Sanctos eKcedebat in 'donis ^catifle : iiinde^ut in sole Beius po-Buit virtulss •Qmoium siderum , tita «et in ? Maria Teirtutes omnium Sanctorum ; quare non sufficit ei habere cum aliis plenitudinem sufiicientiae. nisi habeat:eam cum^singulari praerogativa, tet in tanta ahundantia , quod paasitisupereffiuere, et redundare ^super pexxatores, cujus tamen gfatiae auctDT est Chtistus ; quarta demum ost plenitudo .
consumma. tioaisjisive sxceUentiae, et superefifluentke, quee &iit in iChristo, jet de iqua. dicit^ic Joannes.
Non. solum enim \Christus 'habuit 'pknitudinem in^aliis jrBpeFtaiA,f&ed etiam in jalios jtedundantem y quiaiie hac ipienitudine donorum quam habuit, omnes nos electi, tanquam. hujus capitis memhra, qtiasi periparvos jBxvulos quQsdam supra merita no^tratocceptmus, scilieet gvatiampro gnatia ;. * «gratiam . reconciliationis et salutis, pro gratiajfidei, qua ineum credimus; gratiamvvitae 3etern8e,,prp gnlitL (prasveniente «t tiuatificante -, graliam>-remunerationis, . pro gratia mesiti. ^dit . enim nobisgratiam ^ ut per eam gloriam consequamu^, cpxseie&t gratiaxnnsummata.
. Et bre-vitfir , quidquid de ^ratia additur ^graliffi /prsevenienti, totum^eat^gratia pro gratia. iUnde est iilud ,: iQjadquid babes meriti, prmwm[inix gratia xionat ; ,MU Deusin mhis,^prjater sua doua [coronat, Unde Augusiitms ,: a Quam ;gratiam ^primo. accepimus? Fidem. Vocatur» . enim gratia^ quoniam ^gratis datur Hanc ergo accipit ^ratiam primam peccator, ut ejus peccata . dimittentur.
»£t;iterum : a GraiiamprogratiOi, id. e3t pro hac gratia,in qua ex £de vivimus,. cecepturi sumusaliam in vitam eeternam. Vita enim ffiter,na, quasi mercesest £dei. Sed quia ipsa fides ^gratia est, ,vita aBterna gra^tiaest pro. gratia. » Et quia, ut dictum est, de iplenitudine ejus, nos omnes gratiam accepimus^, in fonte autem pleno , vas accipjere ^otest ^aquam quantum potest , secundum suam capacitatem, et si parum accipiat non est defectus fontis, sed vasis; sic in Christo, qui est fons vitae plenus, nos gratiam recepimus, secundum cordium nostrorum capacitatem. Sed videmus quod plus capit vas bassum et latum , quam vas altum et strictum ; sic cor bassum per humilitatem, et latum per charitatem, plus recipit, et magis est capax gratiae , quam cor altum per superbiam , et strictum per avaritiam.
Unde ex parte dantis, non est defectus ; sed ex parte nostra, est defectus ; si non accipimus per humiiitatem et dilectionem quantum possumus. Unde Jsidorus : « Nulio magis Dei et hominum gratiam meremur, quam si humiles in sinu charitatis esse studeamus.
Non erat ista gratia, ut dicit Augustinus, in Veteri Testamento; quia Lex minabatur, non opitulabatur ; jubebat, non sanabat ; languorem ostendebat, non auferebat, sed praeparabat medico venturo, cum gratia et veritate. Et ideo modutn acceptionis gratiae determinans , subjungit : Quia Lex per Moysen data est, quae est annuntiatio salutis; gratia vero quae datur in virtutibus, et donis, et sacramentis , et qua fit salus hominum ; et veritas, impletionis figurarum, ©t promissionum, per Jesum, Salvatorem, Christum , unctum Spiritu Sancto , facta est, in se, et per se sufficienter. Unde iiitmAugustinus : « Mortem enim temporalem et aeternam occidit mors Domini tui. Ipsa est gratia, quae promissa, et non habita, erat in Lege. » Et Chrysostomus : « Ea enim quae in Novo Testamento perficienda erant, in Veteri Testamento figuris praescripserunt, quas Christus veniens adimplevit. Unde figura data est per Moysen ; veritas per Christum facta est, » 14 QUO XODO veritas et gratia per Christum. — Qualiter autem haec gratia et veritas facta est, ostenditur, cum subditur : Deum, ut est, nemo, id est nulla creatura, vidit unquam, id est visione comprehensionis : quia, ut dicit Chrysostomus, nec Angeli, nec ipsa Seraphim, essentiam Dei viderunt; vel Deum nemo, scilicet mortalium, vidit unqvam, Unde Gregorius : « Quandiu hic mortaliter vivitur, videri per quasdam imagines Deus potest, sed per ipsam naturae suae speciem, non potest; ut anima gratia spiritus afilata , per figuras quasdam Deum videat, sed ad ipsam vim ejus essentiae non pertingat. Si vero a quibusdam potest in hac corruptibili carne viventibus, aeterna claritas Dei videri, hoc ab hac sententia non abhorret ; quoniam quisquis sapientiam, quae est Deus, videt, huic vitae funditus moritur, ne jam ejus amore teneatur.
» Et Augustinus : tt Nisi enim ab hac vita quisque quodammodo moriatur, non in illam rapitur et subvehitur visionem. » Et subditur de eo a quo comprehenditur : Unigenitus, scilicet FiliuSf qui est et manet in sinu, id est in intimis secretis Patris aeterni, per quod, secundum Chrysostomum, signatur familiaritas, et coaeternitas ejus apud Patrem ; ipse enarravit fidelibus quod vidit ; quia eos de secretis divinitatis docuit, ut de mysterio Trinitatis, et de multis aliis, quae non fuerunt ita explicite tradita, in Lege et Prophetis, sicut Christus explicavit ; sicque eos in fide et gratia fidei fundavit, ac viam salutis omnibus ostendit, et in se aperuit. Unde Beda : « Homo factus , enarravit quid de Trinitatis unitate sentiendum, qualiter ad ejus contemplationem properandum, quibus actibus sit perveniendum. » ORATIO Domine Jesu Christe, Fili Dei vivi, qui es lux vera,qu£ illuminat omnem hominem venientem in hunc mundum, ego miser qui tenef)ris densis obfuscor, te adoro, deprecans misericordiam tuam, ut animam meam illumines , mentem informes , cogitationes disponas , sensus componas , sermones et actus dirigas, quatenus iniquitatis auctor et tenebrarum amator non me surripiat nec in me signum suum reperiat ; sed verissimae lucis fulgore percussus, procul a me recedat, ut, per claram et rectam semitam ad te lucis Auctorem tendens, ad tuam gloriam perveniam sempitemam. Amen.
Scripture echoes
- ↩John.1.6 — There was a man sent from God, whose name was John.
- ↩Luke.3.2 — In the days of the high priesthood of Annas and Caiaphas, the word of God came to John son of Zechariah in the wilderness.
- ↩John.1.7 — He came as a witness, to testify about the Light, so that all might believe through him.
- ↩John.1.8 — He himself was not the light, but came to bear witness to the light.
- ↩1Tim.6.16 — He alone has immortality, dwelling in unapproachable light, whom no one among human beings has seen or is able to see. To him be honor and eternal dominion. Amen.
The Life of Christ (Vita Christi) companion
A prayer for every moment, already on your phone
Chosen Portion puts a curated historic prayer in front of you each day — so the words are there before the moment arrives.
Chosen Portion is the digital descendant of the carried prayer book: the short daily prayers this collection preserves, delivered one a day to your pocket.
- One short, memorable prayer delivered daily — build your repertoire a card at a time
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