De testimonio Joctmis de Christo Dei Agno
The Lamb of God Revealed
John the Baptist identifies Jesus as the Lamb of God who takes away the sins of the world.
As the Lamb. The day after he returned. Jesus came from the desert to the Jordan, and when John saw him coming toward him, he pointed him out with his finger and cried out, saying: “Look, the Lamb of God; look, the one who takes away the sin of the world.” John’s testimony about Christ is addressed here in two ways: first, regarding his true humanity. In this humanity, he was sacrificed for us, which is why it says, "Look, the Lamb of God," meaning he was sent by God so that... as a most acceptable sacrifice, he might be offered; and second, regarding his divinity, when it adds, "who takes away the sin of the world," since taking away sins is the prerogative of God himself. This is truly the reason he came: so that by taking upon himself the sins of a perishing world, he might remove the stain of sin and all... and destroy death within himself, which could not be conquered. He had already come and wasn't recognized, but now he is revealed. Look, here is the one the patriarchs longed for, the one the prophets foretold, and the one the Law prefigured.1 “Behold the Lamb of God, behold him who takes away the sin of the world,” as if he were saying: “Behold the innocent one among sinners, the righteous one among the reprobate, the holy one among the ungodly; in him no sin could be found, and therefore he has the power to take away the sins of the world. For this reason, he was offered as a lamb for the sins of the people, because in him is grace and the power to purge sins.”2
The Typology of the Lamb
The author explores why Christ is called the Lamb, drawing on Old Testament typology and the daily efficacy of His sacrifice.
He specifically named Christ the Lamb among the other animals that were accustomed to be offered in the Law, because although other animals—such as the ox, the calf, the goat, and so on—were sacrificed in the Law. Yet Christ is called the Lamb much more than those other sacrificial animals. First, because among all the figures of the Old Testament, the paschal lamb clearly prefigured Christ, who was to be sacrificed as an innocent, because that paschal lamb was without blemish. And through its sacrifice, the children of Israel were freed from Egyptian slavery; likewise, Christ was without sin, and through His Passion we are freed from the slavery of the devil. And that isn't all. Christ is called the Lamb because of His innocence, but also because of His simplicity, for like a lamb He was led to the slaughter and did not open His mouth. Secondly, although sacrifices were made in the temple at certain times, there was one that was daily, in which one lamb was offered in the morning and another in the evening; this was never changed, but was observed as the principal sacrifice, while others were offered only on specific occasions and at set times. This constant sacrifice, therefore, which prefigured the eternity of blessedness, was made from a lamb; and so, Christ is our eternal blessedness. He is also called the Lamb from the word meaning 'to know' or 'to acknowledge,' because He acknowledged the Father, becoming obedient to Him even to death, and He acknowledged His Mother, entrusting her care to the disciple. The Lamb is also spoken of in terms of the mercy by which He takes away the sins of the world, not just once, but every day. Hence Theophilus says: 'He didn't say "who will take away," but "who takes away," as if He were always doing this.' For He did not take them away only when He suffered, but from that time until the present He takes them away, not always by being crucified. He offered one oblation for sins, but He is always cleansing through it—so says Theophilus. He takes away sins by making satisfaction and by washing us from sins in His blood; and beyond this, by forgiving daily what has been done, by helping us so that they might not happen, and by setting us free entirely—that is, by leading us to the life where they cannot happen at all. Moreover, He didn't only wash us when He gave His blood for us, or when we are baptized in the mystery of His Passion; He also washes us every day in His blood, when the memory of that same blessed Passion is repeated at the altar, when the creature of bread and wine is transformed into the Sacrament of His flesh and blood by the ineffable sanctification of the Spirit, and when we are satisfied with His most holy Body and Blood.
The Purpose of the Second Encounter
Jesus returns to John to clarify His mission and allow the Baptist to bear witness to His divinity.
Because of two of the other three—namely, for forgiving and for helping—we say twice in the Mass: "Lamb of God, have mercy on us"; because of the third, we say: "Grant us peace." O Lamb of God, recognize me, a wretched man, among the sheep to be placed at your right hand, but first forgive me my sins and offenses, so that you may better recognize me among your sheep. 3. Jesus comes to John? According to Chrysostom, Jesus comes to John a second time after his baptism for two reasons. The first is because that was a baptism of repentance, and John had baptized him along with many others, so that no one would suspect or think that he himself had come with the same intention and for the same reason as others who came to John and the Jordan—namely, to confess sins or to be washed in the river for repentance. Therefore, he approaches, giving John the opportunity to correct this suspicion, which John did with his words by calling him the Lamb and Redeemer, who takes away the sin of the whole world. By saying, "Behold the Lamb of God, behold who takes away the sin of the world," he removed all such suspicion. Because he was so pure that he could absolve the sins of others and wipe away all the sins of the human race, he was clearly without any sin himself. Therefore, it is manifest that he did not approach to confess sins or to be washed for repentance, but to give John the opportunity to speak about him. The second reason is so that those who had heard the earlier things might receive what was said with more certainty, and hear other things in turn. And so he adds: "This is the one I was talking about earlier." Before he came to be baptized, a man came after me, flourishing in virtue, grace, and perfect maturity; he was made before me in dignity, because he was prior to me in eternity. I didn't know him in terms of his specific identity before he came to me, but so that he might be revealed to Israel—that is, to the people of Israel themselves—I came baptizing in water and preaching repentance. He said, "That is why I left the desert and the wilderness, and coming down to the plains, I began to baptize so that I might reveal him to the crowds flocking to me from every direction. The entire mission of John in baptizing and preaching was ordered toward the manifestation of Christ, to bear witness to him." And so he was commanded by the Lord to baptize in the name of the one who was to come, to preach his arrival, and to prepare the people to receive him. John bore witness to Christ many times, so that by being repeated often, it might be more effective.
The Spirit and the Witness
John testifies to the Holy Spirit descending upon Jesus and explains the nature of Christ's unique authority in baptism.
Then he testified again, saying, "I saw the Holy Spirit descending like a dove from heaven, and it remained and rested upon him." This happened when John baptized him. The Holy Spirit remained in him from the moment of his conception, not just from his baptism; in others, however, the Spirit sometimes comes and then departs through sin. Hence Chrysostom says: "In Christ, the Holy Spirit descended and remained; but in people, he does indeed descend, yet he does not remain. For when we grow angry, when we slander, when we harbor the sadness that leads to death, or when we dwell on the things of the flesh, we think that the Holy Spirit does not remain in us." If, therefore, we think of something good, let us know that the Holy Spirit dwells in us; if, however, we think of something evil, it is a sign that the Holy Spirit has withdrawn from us." Chrysostom continues, "As long as the spirit remains enclosed in the body, even if that body is in water, it can be tossed about by waves and currents, yet it never sinks; it always floats and bobs. But if water enters through any part of it, the spirit departs, and the body sinks and perishes." It is the same for those who are in the waters of the world, and of temporal riches and delights: if they keep the Spirit enclosed through love of God and neighbor, even if they are tossed by the waves of temptations and tribulations, they never sink. To ensure they keep this Spirit well, they must keep their senses closed to earthly things and the delights of the world; for water will never enter a well-sealed vessel, and consequently, the Spirit will not depart from it. Then he adds again: "And I did not know him." According to Chrysostom, he did not know him by sight before he came to baptism, because he had lived in the desert, away from his father's house, and had not known him personally before the time he came to the Jordan, even though he had known the Lord Christ, born of the Virgin, who was to baptize in the Holy Spirit; but when Christ came in person to be baptized, he knew him by divine revelation, whom he had not known by sight before. Augustine, however, reports: "He did not know him regarding the power of excellence in baptism, which Christ kept for himself and wished to exercise personally rather than entrust to another, because he didn't know that he was keeping this excellence for himself in baptizing." Hence it is added later: "This is he who baptizes," meaning he alone, as far as that excellence is concerned. Here it should be noted that the power to baptize is manifold: the first is of authority, which God has not communicated to anyone, nor could he, just as he could not communicate the power to create. The second is of sub-authority, which he could have given according to the Master, but didn't wish to; others, however, say that he could not, because it implies the power to create, namely, grace. The third is of innovation, which he could have given, for God could have willed that Baptism be given in the name of Saint Peter or Saint Paul; but he didn't wish this, so that we wouldn't place our hope in man, so that schism wouldn't occur, and so that there wouldn't be as many Baptisms as there were baptizers. The fourth is of excellence, such as one baptizing more effectively than another, which is not granted to anyone. The fifth is of institution, which Christ alone had, who instituted this Sacrament. The sixth is the preparation John had, whose baptism was a kind of preparation and a sign of what was to come. The seventh is the exterior ministry, which he gave to the ministers of the Church. He didn't, therefore, know him as deeply or as subtly as he did when he recognized him as the Spirit descended upon him. For then he learned that, just as with the other sacraments, the Lord intended to keep the power of his own baptism for himself and wouldn't give it to a servant. So, when Christ came to be baptized, he declared—according to Chrysostom—that this was the very person he had predicted would come. According to Augustine, however, he learned that Christ held the power of authority and excellence in baptism, which he kept for himself—whether present on earth in the body, or absent in the body, yet present in majesty. John didn't know that Christ would retain the power of baptism, but he learned it through the dove. 6. A fourfold testimony concerning Christ.
The Authority of the Sacrament
The author clarifies that while ministers perform the act of baptism, Christ alone possesses the authority to cleanse sins.
And so it adds: But. He who sent me—that is, God and the whole Trinity, whose works are indivisible—told me to baptize in water, not in the Spirit. He also told me, through a created messenger like an angel or an inspiration: 'The one on whom you see the Spirit of God descending and remaining, in the visible sign of a dove—he alone is the one who baptizes with the authority and power of the Holy Spirit, that is, for the forgiveness of sins.' This is the work of the Holy Spirit, which belongs to God himself: to wash souls through the grace of the Holy Spirit. He did not grant this power to others, but entrusted them with the ministry. For the minister only performs the ministry, but Christ is the one who baptizes. Therefore, whether Baptism is given by clergy, by laypeople, or even by women when necessity demands it, it isn't to be repeated. And, according to Bede, if a heretic, a schismatic, or any wicked person baptizes in the confession of the Holy Trinity, it is valid, and that person shouldn't be rebaptized by Catholics, lest the confession or invocation of such a great name seem to be annulled. Power doesn't actually pass from the Lord to anyone, but the ministry does, to both the good and the bad. So let no one be horrified by the ministry of the wicked; let them look instead to the power of the Lord, for the truth of the Sacraments isn't diminished by the merit of the ministers. And he adds: I saw, that is, the Holy Spirit descending in the aforementioned way upon Jesus, and I bore witness that this is the only Son of God, not an adopted one. This shows what the Baptist understood from this vision: that Christ was the true and natural Son of God, and therefore possessed the same power as the Father. He testifies here to the Son of God—whom he had already called a man above—so that from him we might have testimony of both natures. The Lord had a fourfold testimony: he had the testimony of the Prophets, because he was the Christ; he had the testimony of John, "Behold the Lamb of God"; he had the testimony of the Father, "This is my beloved Son"; and he had the testimony of his works, "If I do not do the works of my Father," and so on.
A Devotional Invitation
The chapter concludes with a meditative invitation to join the Baptist in seeking the mercy of the Lamb.
Here you can meditate on how the Lord Jesus, having been warmly welcomed by John, stayed there for a while and ate the simple food of the wilderness with him; you, however, standing there and watching, reach out your hand like a beggar asking for alms, and present yourself as if worn out, in case you might be worthy to be called to the meal. At last, once the refreshment was finished and thanks had been given, the Lord said goodbye to John and departed from him for a time; but then, following Jesus in his coming and his going, kneel before John, kiss his feet, and ask for his blessing, and entrust yourself to him. He is truly excellent and great, as the Lord himself bears witness to this. PRAYER: Lord God, Lamb of God, Son of the Father, who take away the sins of the world, through the merits of him who showed you to the world by this testimony, take away the sins of the world that I have contracted in this unclean world; and you, holy John, who showed the world the one who takes away its sins, by the grace given to you, grant me this mercy, that he may take away my sins. You, God, take away the sins of the world; you, his friend, say: 'Look, he takes away the sins of the world.' Look, I stand before you burdened with the sins of the world; prove it to me in yourself, in your act, and in your word. For you are a great Lord; and you are great before the Lord, who is eternally merciful, and blessed above all, O God. Amen.
Read the original Latin
UT Agno. — Altera autem die post regressum. a deserto , venit Jesus ad Jordanem : quem Joannes videns ad se venientem, ostendit eum digito, et exclamavit, dicens : Ecce Agnus Dei, ecce qui tollit peccatum mundi. Ubi tangitur testimonium Joannisde Ghristo dupliciter : primo, quantum ad ejus veram humanitatem ,. in qua pro nobis immolatus cst, cuna dicitur : Ecce Agnus Dei, id est aDeo missus, ut. hostia acceptis^ima immolandus; secundo, quantum ad ejus divinitatem, cum subditur : qui tollit peccatum mundl , q^uia tollere peccata, est proprium ipsius Dei. Haec quippe est causa qua venit, ut pereuntis mundi pcccata suscipiens , pcccati labem ct omnium. mortem in se, qui vinci aon posset, aboleret.
Jam venerat et non agnoscebatur , sed nunc demonstratur. Ecce est hic quem dJBsideraverunt P&triarcbae , quem praenuntiaverunt Prophetae , quem praesignavit Lex. Ecce Agnus Dei, ecce qui tollit peccatum mundi , ac si diceret : Elcce innocens inter peccatores , fustus inter reprobos, pius inter impios; in quo nulhim peccatum potuit inveniri, et ideo potens est tollere peccata mundi , unde sicut agnus oblatus est pro peccatis populorum, quia in eo estgratia, et virtus purgativa peccatorum.
Specialiter amem inter cetrar animaKa, quae in Lege offerri coa-^ suevcrunt , Christum agnum noml^ navit , quia licet alia animalia immolarentur in Lege, ut bos, vitulus, capra, etc. , tamen Christus magi& et potius vocatur agnus, quam cefie«" ra antmalia immolatitia. Prima,. quia tnter omnes figuras VeteR» Testamenti, agnus paschalis ex<presstus figurabat Christum inna»centem immoiandum ^ quia tHr paschttlts agnus erat sine macula. , et per cjus immolatioisem iilii Israci liberati sunt a servhute iEgyptiaoL Sic et Christus erat sine peccato, et per ejus Passionem liberati sumus a servftute diaboltca. Et non solum. propter innocentiam, sed et proptcr simplicttatem Christus dictus cst agnu» ; quia» sicut agnus ad victi»TOBkm ductus est , et noa aperuit os suum. — Secundo , quia licet i^ fierent sacrificia in templo certis temporibus , unum erat tam^ qucr tidianum, in quo jagiter unus agnua mane et alius vespere offere* batur; nec hoc mutabaturunquam, sed tanquam principale observaba* tur : alia erant ex adjuncto et tempore determinato.
Hoc ergo juge sacrificium, quod figurabat perpetuitatem beatitudinis , fiebat de agno : sic et Christus nostra perpe* tua beatitudo est. Agnus etiam dicitur ab agnitione, sive ab agnoscendo, quia agnovit Patrem, factus ei usque ad mortem obediens, et agnoyit Matrem, curam ejus discipuio comroittens. Agnus dicitur etiam a pietate qua toUit peccata mundi, non semel tantum , sed et quotidie. Unde Theophilus : « Non dixit qui toUet, sed qui tollit, quasi semper hoc faciente ipso. Non enim tunc solum tulit cum passus est, sed ex illo tempore usque ad prssens tollit non semper cnicifixus. Unam enim pro peccatis obtulit oblationem, sed semper purgans per illam : » hxc Theophilus. Tollit enim peccata satisfaciendo et lavando nos a peccatis in sanguine suo; et praeter haec dimittendo quotidie quae facta sunt, et adjuvando nc fiant , et omnino liberando , scilicet perducendo ad vitam, ubi omnino fieri non possunt. Non solum autem lavit nos quando sanguinem dedit pro nobis, vel quando baptizamur in mysterio Passionis illius; verumetiam quotidie lavat nos in sanguine 8U0 , cum ejusdem benedictae Passionis n^emoria ad altare replicatur, cum panis et vini creatura in sacramentum carnis et sanguinis ejus inefTabili Spiritus sanctificatione transfertur, cum sanctissimo ejus Corpore et Sanguine satiamur.
Propter duo vero aliorum trium, scilicet pro dimittendo et adjuvando dicimus in missa bis : Agnus Dei, miserere nobis; pfopter tertium dicimus : da nobis pacem. O Agne Dci, agnosce me miserum inter oves a dcxtris tuis ponendas, sed prius dimitte mihi peccata et offensas, ut me melius intcr tuas oves agnoscas. 3 JoANNEM VENIT ? Jesus autcm, sccundum Chrysostomum, nunc sccundo post baptismum vcnit ad Joannem, duplici de causa. Prima, quia illud erat baptisma poenitcntite, ct ipse eum cum multis baptizaverat, ut nullus suspicetur, et putet quoniam ipse tali proposito et ex eadem causa ex qua et alii ad Joannem et Jordanem ^ vcnerant , puta ut peccata confessufus, aut in poenitentiam in flumine abiuendus. Propterea accedit dans Joanni occasionem corrigendi hanc suspicionem , quam Joannes per verba corrcxit , Agnum ac Redemptorem vocando , ab omni quod in toto orbe erat peccato. Etenim dicendo : Ecce Agnus Dei, ecce qid tollit peccatum mundi, omnem hanc peremit suspicionem; quia enim ita purus erat, ut aiiorum peccata absolvere, et cuncta humani generis pcccata delere posset , multo magis absque omni erat ipse delicto ; et idco manifestum cst quoniam non ut peccata confiteretur , vel in poenitentiam ablueretur, accessit, scd ut occasionem daret Joanni loquendi de ipso. — Secunda causa, ut hi qui priora audierant, certius reciperent quae dicta erant, et alia rursus audirent.
Unde subjungit : Hic est de quo dixi, antequam. ad baptisfnum veniret, post me venit vir, virens in virtute et gratia, et aetate pcrfecta,^ia ante mefactus est, dignitate, quia prior me crat aeternitatc ; et ego nesciebam eum, quantum ad personam dcterminatam antc suum ad mc adventum ; sed ut manifestetur in Jsrael, id est, ipsi Israel, popterea veni ego in aqua baptij^ans, et poenitcntiam praedicans. Ideo , inquit , descrtum et solitudinem reliqui, et ad planitiem descendcns baptizare coepi, ut manifcstarcm eum populo undiquc ad me confluenti; totum enim officium Joannis in baptizando et praedicando erat ordinatum ad manifestationcm Christi, ad testimonium dc eo perhibendum. Unde fuit sibi praeccptum a Domino , ut baptizaret in nomine venturi , ct praedicarct ejus adventum , ct praepararct populum ad cum rccipicndum ; et ferebat Joannes de Christo pluries testimonium , ut efficacius esset pluries latum.
Deinde ergo rursus iestimonium perhibuit, dicens : quia vidi Spiritum Sanctum descendeniem quasi, et vere, columbam de coelo, et mansit ac sedit super eum : hoc fuit quando Joannes eum baptizavit. In eo mansit Spiritus Sanctus, etiam ex quo conceptus est, non solum baptizatus; in aliis vero quandoque venit , et per peccatum recedit. Unde Chrysostomus : a In Christo Spiritus Sanctus descendit et permansit, ceterum in hominibus descendit quidem , sed non permanet ; quando enim irascimur, quando detrahimus, quando tristitiam habemus quae ducit ad mortem , quando cogitamus ea quae carnis sunt, putamus quia Spiritus Sanctus non permanet in nobis. Si quando ergo boni aliquid cogitamus, sciamus quia Spiritus Sanctus habitat in nobis ; si vero aliquid mali, signum est quod Spiritus Sanctus recessit a nobis : » haec Chrysostomus, Quamdiu spiritus manet inclusus in corpore, quamvis corpus illud sit in aqua, bene potest fluctibus et undis agitari, nunquam tamen submergitur, sed semper supernatat et fluctuat : si autem per aliquam partem sui aqua subintrat , tunc spiritus exit, et corpus submergitur et perit. Sic illi qui sunt in aquis mundi, ac divitiarum et deliciarum temporalium, si habent inclusum Spiritum per amorem Dei et proximi, licet agitentur a fluctibus tentationum et tribulationum, nunquam tamen submerguntur. Ad hoc autem ut bene custodiant Spiritum istum , requiritur quod habeant sensus clausos ad terrena et mundi delectabilia ; quia in vase bene clauso nunquam aqua intrabit, nec etiam per consequens Spiritus de eo exibit.
Deinde iterum subjungit : Et ego nesciebam eum, Secundum Chrysostomum, nesciebat eum facialiter antequam ad baptismum veniret , quia extra paternam domum in deserto conversatus , personaliter eum ante tempus quo venit ad Jordanem , non noverat , licet novisset Dominum Christum natum de Virgine , qui in Spiritu Sancto baptizare debebat; sed cum Christus praesentiallter accessit ad baptismum , divina revelatione novit eum , quem prius facialiter non noverat. Augustinus autem refert : « Nesciebat, ad potestatem excellentiae in baptismo, quam Christus sibi retinuit, ac per seipsum exercere et non alteri committere voluit , quia nesciebat quod hanc excellentiam in baptizando sibi retineret. Unde postea subditur : Hic est qui bapti:{at, scilicet solus , quantum ad istam exceUentiam. Ubi notandum, quod potentia baptizandi multiplex est : prima est auctoritatis, quam Deus nuUi communicavit nec communicare potuit, sicut nec potentiam creandi. — Secunda est subauctoritatis , quam potuit dare secundum Magistrum, sed noluit; alii autem dicunt quod non potuit, quia implicat potentiam creandi , sciiicet gratiam. — Tertia est innovationis, quam dare potuit , nam posset Deus , si vellet , quod Baptismus daretur in nomine sancti Petri , aut sancti Pauli ; sed hoc noluit, ne spem in homine poneremus , et ne fleret schisma , et tot essent Baptismi quod baptistae. — Quarta est excellentiae , puta quod unus baptizaret efficacius alio, quod etiam nemini est concessum. — Quinta est institutionis, quam habuit Christus solus qui hoc sacramentum instituit.
— Sexta est praeparationis , quam habuit Joannes, cujus baptismus erat quaedam praeparatio et significatio futuri. — Septima est ministerii exterioris , quam dedit Ecclesiae ministris. Nesciebat igitur eum tam alte, tam subtiliter , quem, Spiritu in eo descendente,cognovit. Tunc enimdidicit quod sicut aliorum sacramentorum, sic et baptismi sui potestatem Dominus esset sibi retentunis, et milli eam servo daturus. » Sic ergo, Christo veniente ad baptismum, xiidicit, secundum Chrysosiomum , quod iste in persona ille erat, quem praedicaverat venturum. Secundum Augustinum vero, didicit quod hakeret in baptismo potestatem auctorttatis et excellentia;, quam sibi retineret; sive praesens in terra corpore , sive absens corpore , et praesens majestate. Quod ergo Christus potestatem baptismi retineret , hoc Joannes nescivit , sed per columbam didicit. 6 TeSTIMONIUM Q.UADRUPLEX DE Christo.
-- Unde subditur : Sed . qui misit me , scilicet Deus et tota Trinitas, cujus opera sunt indivisa, bapti:{are in aqua, non in Spiritu, Ule etiam mihi dixit, per subjectam creaturam , scilicet Angelum vel inspirationem : Super quem, inter multos quos baptizabis, videris Spiritum Dei descendentem et maueniem super eum, in signo visibili columbae, hic solus est qui bapti:{at, auctoritate et potestate, in Spiritu Sancto , scilicet in remissionem yeccatorum , quae est per Spiritum Sanctum, quod est proprium ipsius Dei, scilicet lavare animas per gratiam Spiritus Sancti; aliis vero non potestatem contulit, sed ministerium commisit. Minister enim ministrat, sed Christus baptizat. Quapropter sive a clericis, sive a laicis, sive etiam a mulieribus , necessitate imminente, Baptismus detur, non tamen iteratur. £t, secundum Bedam^ sive haereticus, siveschismaticus , sive facinorosus quisque in confessione sanctae Trinitatis baptizetur, valet, et non debet ille a catholicis rebaptisari, ne confessio vel invocatio tanti nominis videatur annuliari. Potestas quidem a Domijio in neminem transit, sed ministerium in bonos et malos. Ne quis ergo exhorreat malorum ministerium, respiciat in Domini potestatem, veritas enim sacramentonim non minuitur merito ministrorum. Et subjungit : Ego vidi, scilicet Spiritum Sanctum praedicto modo descendentem super Jesum, et testimonium perhibui : quia hic est Filius Dei unicus, non adoptatus.
In quo ostenditur, quid Baptista ex hac visione intellexerit , scilicet quod Christus esset Filius Dei verus et naturalis , et per consequens eamdem virtutem habens cum Patre. Hic testatur Dei Filium , quem jam supra dixerat virum , ut ab eo habeatur utriusque naturaeteslimonium. Quadripartitum autem habuit Dominus testimonium : habuit enim testimonium a Prophetis , quia hic esset Chri stus ; habuit testimonium Joannis : JScce Agnus Dei; habuit testimonium Patris : Hic est Filius meus dilectus; habuit testimonium operum : Si nonfacio opera Patris mei, etc.
Meditari hic potes quomodo Dominus Jesus, a Joanne alacriter susceptus, ibi aliquantulum substitit, et illa cruda eremi cibaria comedit cum eo ; tu vero astans ibidem et aspiciens , extende manum sicut meadicus eleemosynam petens; insinua quasi tabefactus Bblmem, si forte vocari merearis ad refectionem. Tandem recreatione habita et gratiarum actione peracta, Dominus Joanni valefecit, et ad tempus ab eo discessit; tunc autem sequens Jesum, et in adventu, et tn discessu, genuflecteJoanni, deosculans pedes ejus, ac benedictionem petens, recommenda te eidem ; excellens enim et magnus est valde, ipso ctiam Domino testimonium de hoc perhibeiite» ORATIO Domrne Detrs, Agnus Dei, Filius Patris, qui tollis peccata mundi , per merita illrus qui hoc testimonio te ostendit mundo , tolle peccata mundi 4quiae contraxi inmundo; et tu, ^ncte Joannes, qui ostcndisti mundo tollentem peccata sua, per gratiam tibi datam, fac mihi hanc misericordiam ut tollat peccata tnea. Tu, Deus, tollis peccata mundi ; tu , amice efus, dicis : Hic toHit peccata mundi ; ecce ante vos onustus 'peccatis mundi ; probate inihi in tne, tu, actum tuum, et, tu, dictum tuum. Tu enim magnus Dominus; et tu magnus coram Domino, qui est inaetemum misericors, etsuper <omnta ^^enedictus Deus. Amen.
Notes
- 1 ↩The source text contains a typo 'dJBsideraverunt' and 'P&triarcbae'; these have been corrected to 'desideraverunt' and 'Patriarchae' for translation.
- 2 ↩The source text contains typos 'Elcce', 'fustus', 'nulhim', and 'estgratia'; these have been corrected to 'Ecce', 'iustus', 'nullum', and 'est gratia' for translation.
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
- Prayers matched to real situations: fear, gratitude, decisions, grief, sleep
- Save favourites into your personal pocket collection you can open anywhere