The Given Spirit

In hoc cognoscimus quoniam in eo manemus, et ipse in nobis: quoniam de Spiritu suo dedit nobis. Hoc ipsum, quia de Spiritu suo dedit tibi, unde cognoscis? Interroga viscera tu. Si plena sunt chartitate, habes Spiritum Dei, Paulo attestante qui ait: Quia charitas Dei diffusa est in cordibus nostris per Spritium sanctum qui datus est nobis. Sanctus Beda, In I Epistolam Sancti Joannis, Caput IV Source: Migne PL 93.110b

In this we know that we remain in Him, and that He is in us, because He has given of His Spirit to us. 1 How do we know this, that He has given of His Spirit to us? Question your heart. If it is full of love, you have the Spirit of God. Paul also gives witness to this, saying, 'Because the love of God has been diffused in our hearts through the Holy Spirit that has been given to us.' 2 Saint Bede, Commentary on the First Letter of Saint John, Chapter 4 1 1 Jn 4.13 2 Rom 5.5

From The Beginning

Quod fuit ab initio... Hanc Epistolam beatus Apostolus Joannes de fidei et charitatis perfectione conscripsit, laudans devotionem eorum qui in unitate Ecclesiae perseverabant; porro illorum impietatem coarguens, qui Ecclesiae pacem vesano dogmate turbabant, Cerinthi maxime et Marcionis, qui Christum ante Mariam non fuisse contendebant. Propter quos etiam Evangelium suum scripsit, ibi quidem et suis et ipsius Domini verbis consubstantialem Patri Filium affirmans, hic autem quae a Domino didicit propriis sermonibus depromens, et haereticorum stultitiam apostolica auctoritate refellens. Unde mox in capite Epistolae divinitatem simul et humanitatem veram ejusdem Dei et Domini nostri Jesu Christi designat dicens: Quod fuit ab initio, quod audivimus. Fuit enim ab initio Filius Dei, sed eumdem Filium Dei in homine apparentem audierunt, et oculis viderunt discipuli, quod ipsum in Evangelio latius explicavit. Nam quod hic ait: Quod fuit ab initio, hoc est quod in Evangelio dicit: In principio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum. Hoc erat in principio apud Deum. Et quod hic subdidit: Quod audivimus, quod vidimus oculis nostris, hoc est quod ibi latius subdit: Et Verbum caro factum est, et habitavit in nobis, et vidimus gloriam ejus, gloriam quasi Unigeniti a Patre. Et ne parum dicere videretur in eo quod ait: Quod vidimus oculis nostris, adjunxit: Quod perspeximus, et manus nostrae contrectaverunt de Verbo vitae. Non solum quippe corporalibus oculis sicut caeteri Dominum viderunt, sed et perspexerunt, cujus divinam quoque virtutem spiritualibus oculis cernebant. Maxime illi qui eum in monte clarificatum viderunt, e quibus unus erat ipse Joannes. Quod autem ait: Et manus nostrae contrectaverunt de Verbo vitae, Manichaeorum vincit insaniam, qui Dominum veram assumpsisse carnem negant; quam apostoli veram esse dubitare non poterant, ut pote cujus veritatem non solum videndo, sed et tangendo probarent; maxime Joannes ipse, qui, in sinu ejus in coena recumbere solitus, tanto licentius ejus membra, quanto vicinius tangebat. Sed et post resurrectionem ejus a mortuis, manus eorum tractaverunt de Verbo vitae, cum veram eum recepisse carnem, quamvis jam incorruptibilem, absque ulla dubietate cognoverunt, audientes ab illo ipso: Palpate et videte, quia spiritus carnem et ossa non habet, sicut me videtis habere. Bene autem dicitur: Et manus nostrae contrectaverunt de Verbo vitae, quia cum veritatem resuscitatae carnis ejus a mortuis etiam manibus contrectando probarent, certius eum Verbum vitae, hoc est Deum verum, esse cognoverunt. Sanctus Beda, In I Epistolam Sancti Joannis, Caput I Source: Migne PL 93.85b-86b

That which was from the beginning... 1 The Apostle John wrote this letter about the perfection of faith and charity, praising the devotion of those who persevered in the unity of the Church, but disputing the impiety of those who troubled the peace of the Church with their irrational teachings, especially Cerinthus and Marcion, who contended that Christ did not exist before Mary. Indeed it was on account of them that he wrote his Gospel, and there with the very words of the Lord affirmed the consubstantiality of the Son and Father. But here in his own words he sets forth what the Lord taught and with Apostolic authority refutes the foolishness of heretics. Whence at the very beginning of the letter he designates the Divinity and true humanity of our God and Lord Jesus Christ, saying, 'That which was from the beginning, that we heard.' For the Son of God was from the beginning, but that same Son of God the disciples also heard and saw with their own eyes in the appearance of a man, which he explains more broadly in his Gospel. For as here he says, 'That which was from the beginning,' so in the Gospel he says, 'In the beginning was the Word and the Word was with God, and God was the Word. In the beginning He was with God.' 2 Then here he adds, 'That we have heard and seen with our eyes,' that is, what is more broadly given in the Gospel as, 'The Word was made flesh and dwelt among us, and we saw His glory, the glory as the only begotten of the Father.' And lest it seems he says less here when he says, 'What we have seen with our eyes,' he adds, 'What we have perceived and our hands have  touched, the Word of Life.' They did not only see the Lord with the eyes of the body, as with other things, but they even looked on and perceived the Divine virtue with spiritual eyes, certainly those who saw Him transformed on the mountain, one of whom was John himself. 3 And saying, 'and our hands have touched, the Word of Life.' he overthrows the madness of the Manichees, who denied that the Lord had taken up the flesh, which truth the Apostles could not doubt, since they not only saw His truth, but they even proved it by touching, especially John himself, who alone reclined in His lap at the Last Supper, his members given as much freedom as a neighbour who touched. 4 But even after His resurrection from the dead, their hands touched the Word of Life, when He has received true flesh, now incorruptible, and without any doubt they knew, hearing from Him, 'Touch and see, because a spirit does not have flesh and bones, as you see I have.' 5 And it is well said, 'And our hands have touched, the Word of Life,' because when by touch they proved the truth of the flesh raised up from the dead, they more certainly knew that He was the Word of Life, that is, the true God. Saint Bede, Commentary on the First Letter of Saint John, Chapter 1 1 1 Jn 1.1 2 John 1.1-2 3 Mt 17.1-8 4 Jn 13.23 5 Lk 24.39

Successful Prayer

Et scimus quoniam audit nos quidquid petierimus. Multipliciter eadem quae praemiserat inculcat, ut nos ad orandum vivacius excitet. Sed manet objectio quam posuit, ut secundum voluntatem petaqmus nostri Conditoris. Quod bifariam potest accipi, ut scilicet et ea quae ipse vult rogemus, et tales ipsi quales esse nos desiderat ad rogandum veniamus. Quod est habere fidem quae per dilectionem operatur, et ante omnia meminisse illius evangelici mandati: Et cum stabitis ad ornandum, dimitte si quid habetis adversus aliquem, ut et Pater vester qui in coelis est dimittat vobis peccat vestra. Sanctus Beda, In I Epistolam Sancti Joannis, Caput V Source: Migne PL 93.117b

And we know that He hears us, whatever we ask...1 He inculcates the same thing he has set down many times, that we should eagerly rouse ourselves for prayer. But he also sets down an obstacle, that we should ask in accordance with the will of our Creator. It is possible to understand this in two parts, that is, that we should ask for the things which please Him, and we should come to be such things as He wishes us to be in our asking, which is to have faith that works through love, 2 and before everything to remember the commandment of His Gospel: 'And when you stand to pray, forgive whatever you have against anyone, as even your Father in heaven forgives you your sins.' 3 Saint Bede, Commentary on the First Letter of Saint John, Chapter 5 1 1 Jn 5.15 2 Galat 5.6 3 Mk 11.25

Light And Darkness

Et lux in tenebris lucet, cum peccatores fecit vera cognoscere. Et tenebrae eam non comprehenderunt: quia infidelitatis tenebris obcaecati non cognoscunt: Genesis primo: Tenebrae erant super faciem abyssi, id est, infidelitas in facie cordis humani. Unde ad Ephesios quinto: Fuistis aliquando tenebrae, nunc autem lux in Domino; primae Ioannis primo: Deus lux est, et tenebrae in eo non sunt ullae. Si dixerimus, quoniam societatem habemus cum eo et in tenebris ambulamus; mentimur et veritatem non fecimus. Et per hoc eliditur error ille, qui posuit, omnia esse a fortuna, et non esse providentiam, nec Deum cognoscere acta nostra. Sanctus Bonaventura, Commentarius In Evangelium Ioannem, Caput I Source: Here, p249

'The light shines in the darkness,' 1 when it tries to make sinners know the truth. 'And the darkness was not able to grasp it,' since being blinded with the darkness of faithlessness they did not know. In the first chapter of Genesis, 'Darkness was on the face of the abyss,' 2 that is, faithlessness on the face of the human heart. Whence in the fifth chapter of Ephesians: 'You were once in darkness, now you are light in the Lord.' 3 In the first chapter of the first letter of John, 'God is light and there is no darkness at all in Him. If we say that we have a relationship with Him and we walk in darkness, we lie and do not do what is true.' 4 And with this that error is crushed down which has claimed that everything is by chance, and there is no providence, nor does God know our deeds. Saint Bonaventura, Commentary On The Gospel Of Saint John, Chapter 1 1 Jn 1.5 2 Gen 1.2 3 Ephes 5.8 4 1 Jn 1.5-6

Faith And Sin

Magna ista quaestio: Omnis qui peccat, non vidit eum, neque cognovit eum. Non est mirum. Non eum vidimus, sed visuri sumus; non eum cognovimus, sed cognituri sumus: credimus in eum quem non cognovimus. An forte ex fide cognovimus, et specie nondum cognovimus? Sed in fide et vidimus et cognovimus. Si enim nondum videt fides, quare dicimur illuminati? Est illuminatio per fidem, est illuminatio per speciem. Modo cum peregrinamur, per fidem ambulamus, non per speciem. Ergo et iustitia nostra per fidem est, non per speciem. Erit perfecta nostra iustitia, cum videbimus per speciem. Modo non relinquamus eam iustitiam quae est ex fide, quoniam iustus ex fide vivit, sicut ait Apostolus. Omnis qui manet in ipso, non peccat. Nam omnis qui peccat, non vidit eum, neque cognovit eum. Non credit iste qui peccat: si autem credit, quantum ad fidem eius pertinet, non peccat. Sanctus Augustinus Hipponensis, In Epistolam Ioannis ad Parthos Tractatus Decem, Tractatus IV Source: Migne PL 35.2010

This is a great question: 'All who sin have not seen Him, nor known Him.' 1 Which is no marvel. We have not seen Him, but we are to see; we have not known Him, but are to know; we believe in Him whom we have not known. Or perhaps it is that by faith we have known, and by sight we have not yet known? But in faith we have both seen and known, for if faith does not yet see, why are we said to have been enlightened? There is an enlightening by faith, and an enlightening by sight. While we are on pilgrimage, 'we walk by faith, not by sight.' 2 Therefore also our righteousness is by faith and not by sight. Our righteousness shall be perfect, when we shall see by sight. Meanwhile, let us not relinquish that righteousness which is of faith, since the righeous man lives by faith, 3 as the Apostle says. 'Whoever abides in Him, does not sin.' 1 For, 'whoever sins, has not seen Him, nor known Him.' He who does not believe, he sins; but if a man believes, so far as pertains to his faith, he does not sin. Saint Augustine of Hippo, from the Fourth Tractate on the First Letter of John 1 1 Jn 2.18 2 2 Cor 5.7 3 Rom 1.17

Perfecting Love

Si enim diligitis eos qui vos diligunt quam mercedem habebitis, nonne et publicani hoc faciunt? Et si salutaveritis fratres vestros tantum, quid amplius facitis, nonne et ethnici hoc faciunt. Publicani quidem Juadaei, exactores Romanes vocabant, qui de republica curam habebant. Dicuntur hic publicani, qui publica vectigalia exigunt, qui publica negotia saeculi lucra sectantur. Ethnici enim Graece, Latine gentes dicuntur. Nam ἔθνος Graece gens dicitur. Atque ideo gentiles nuncupati sunt, qui tales sunt ut fuerunt geniti, sub peccato scilicet idolis servientes. Talis enim in hac Evangelii sententia sensus est: Si etiam publicani et ethnici erga dilectores suos nature duce norunt esse benefici, quantum vos, inquit, quibus ut gradus professionis eximior, ita cura necesse est sit virtutis uberior, latioris sinu dilectionis amplecti debetis etiam non amantes. Unde quaesitu dignum videtur quomodo cum Dominus eos qui diligentes se solum diligunt, benefacientibus sibi benefaciunt amicis, ferantur non modo perfectam non habere charitatem, verum peccatoribus aequiparari testetur ille pectoris Dominici recubitor, Epistolam de Dei et proximi dilectione consummans, ne uspiam inimicos monuerit esse diligendos, sed absolute dixerit: Quod si diligamus invicem, Deus in nobis manet, et charitas ejus in nobis perfecta est. Quod si quem movet, sciat cum non de inimicorum amore docuisse, sed et illos fratrum nomine comprehendisse, fraternique amoris intuitu diligi, et pro eis praecepisse orare, scilicet ut non semper inimici remaneant, sed resipiscant a diaboli laqueis, nobisque germano foedere socientur. Nec durum videatur quod nondum credentes, propter spem tamen credendi fratres appellari posse dicimus. Nam idem Joannes eos etiam filios Dei vocare legitur: Quod Jesus, inquit, moriturus erat pro gente, et non tantum pro gente, sed ut filios Dei, qui erant dispersi, congregaret in unum. Quandiu enim dispersi, nondum filii sunt; sed conveniendo in unum jam efficiuntur filii. Estote ergo vos perfecti, sicut et Pater vester coelestis perfectus est. Sine ista dilectione, qua et inimicos et persecutores nostros diligere jubemur, ea superius dicta sunt, implere quis potest? Perfectio autem misericordiae, qua plurimum animae laboranti consulitur, ultra dilectionem inimici porigi non potest. Et ideo sic clauditur: Estote ergo vos perfecti, sicut Pater vester qui in coelis est, qui perfectus est. Ita tamen ut Deus intelligatur perfectus ut Deus, et anima perfecta tanquam anima. Gradum tamen esse aliquem Pharisaeorum justititiae, quae ad veterem legem pertinet, hinc intelligitur, quod manifestum ex his praeceptis omnem nostram intentionem in interiora gaudia dirigi, ne foris quaerentes mercedem huic saeculo conformemur, et amittamus promissionem tanto solidioris atque firmioris, quanto interioris beatitudinis, qua nos elegit Deus conformes fieri imaginis Filii sui. Rabanus Maurus, Commentariorum In Matthaeum, Liber II Source: Migne PL 107.832b-833b

If you love those who love you what reward shall you have? Do not the tax collectors do that? And if you greet your brothers alone, what more do you do than the Gentiles? 1 The tax collectors are what the Romans called exactors, who have care for public affairs. Here they are called tax collectors who exact public taxes and seek the world's wealth for public business. And what is called Gentiles in Latin is 'ethnici' in Greek. For 'ethnos' in Greek means Gentile. And therefore they who do such things are called Gentiles, as born so, beneath sin serving idols. Such is the meaning of the Gospel passage. If indeed the tax collectors and Gentiles are lovers of those who by nature they know do them benefits, thus how much more for you, He says, by the more excellent rank of your profession, is care necessary so that your virtue be more abundant and the lap of your love be broader, so as to embrace even those who do not love you. Because of which it seems a worthy question to ask how it is that when the Lord said that those who loved only those who loved them, and did good only to their friends who did good to them, had not a perfect love, that then that one who leaned on the breast of the Lord, who equally bore witness to sinners, in that letter concerning the perfection of love of neighbours and God, nowhere exhorted the love of enemies, but indeed said: 'If we love one another, God is in us, and His love is perfected in us.' 2 Because, as this may trouble some, he knew that when he did not teach the love of enemies, he understood them under the name of brothers, who are to be loved with a fraternal love, and he commanded us to pray for them, obviously that they not always remain enemies, but recognising the snares of the devil, they associate with us in a bond of brotherliness. Nor does it seem difficult that we can yet speak of those who are not yet believers by the name of brothers on account of hope. For that same John is read to call them sons of God when he says that Jesus should die for the people and not only for the people but that He gather into one the sons of God who are scattered.' 3 For while scattered they are not yet sons, but coming together they are made sons. Therefore be perfect as your Father in heaven is perfect. 4 For without this love by which we are commanded to love enemies and persecutors, who is able to fulfull those things which have been spoken? 5 Indeed the perfection of mercy, which supports many souls in trials, cannot reach beyond the love of enemies. And thus He concludes: 'Therefore be perfect as your Father in heaven is perfect,' He who is perfect. Therefore God is understood to be perfect as God, the perfect soul as a soul. However there is certain state of the righteousness of the Pharisee, which pertains to the old Law, from which it is understood that it is clear from these commands that all our intention is to be directed to interior joy, not seeking to be conformed outside itself to a reward of this world, and dismissing any such promise much more strongly and firmly as much more is our interior blessedness, by which 'God chooses us to be conformed to the image of His Son.' 6 Rabanus Maurus, Commentary On The Gospel of Saint Matthew, Book 2 1 Mt 6.46-47 2 1 Jn 4.12 3 Jn 11.51-52 4 Mt 6.48 5 Mt 6.17 6 Rom 8.28-29

Love's Perfection

Qui autem servat verbum eius vere in hoc caritas Dei perfecta est... Ille itaque vere novit Deum, qui ejus mandata servando charitatem se ejus habere comprobat. Hoc est enim Deum nosse, quod amare. Nam quisquis eum non amat, profecto, ostendit quia quam sit amabilis non novit. Et quam sit suavis Dominus et dulcis, gustate ac videre non didicit, qui ejus conspectibus placere continua intentione non satagit. ...In hoc scimus quoniam in ipso sumus. Id est, per dilectionem nimiam etiam pro inimicis orare, sicut et ipse egit, dicens, Pater, ignosce illis. Sed et prospera mundi cuncta forti animo contemnere, libenter irrisiones et opprobia tolerare, sicut et ipse dixit: Si quis vult post me venire, abneget semetipsum, et tollat crucem suam, et sequatur me. Sanctus Beda, In I Epistolam Sancti Joannis, Caput II Source: Migne PL 93.90c-d

He who keeps His word, in him the love of God is perfected... 1 Thus he truly knows God who in the keeping of His commandments proves he has love for Him. This is indeed to know God, that we love. For whoever does not love Him undoubtedly shows that he does not know what is loveable. And he who has not learnt how sweet and delightful the Lord is, is he who does not exert himself with ceaseless intention to be pleasing in His eyes. ...In this we know that we are in Him. That is, in an abundance of love we pray even for our enemies, as He Himself taught, saying: 'Father, forgive them.' 2 Then we scorn with all our soul even all the riches of the world, and cheerfully endure ridicule and disgrace, as He said: 'If someone wishes to come after me, let him deny himself, and take us his cross, and follow me.' 3 Saint Bede, Commentary On The First Letter of Saint John, Chapter 2 1 1 Jn 2.5 2 Lk 23.34 3 Lk 9.23

Children And The Last Hour

'Pueri, novissima hora est.' In hac lectione pueros alloquitur; ut festinent crescere, quia novissima hora est. Aetas corporis non est in voluntate. Ita nullus secundum carnem crescit quando vult; sicut nullus quando vult nascitur: ubi autem nativitas in voluntate est, et crementum in voluntate est. Nemo ex aqua et Spiritu nascitur nisi volens. Ergo si vult, crescit: si vult, decrescit. Quid est crescere? Proficere. Quid est decrescere? Deficere. Quisquis novit natum se esse, audiat quia puer est et infans; avide inhiet uberibus matris, et cito crescit. Est autem mater Ecclesia; et ubera eius duo Testamenta Scripturarum divinarum. Hinc sugatur lac omnium sacramentorum temporaliter pro aeterna salute nostra gestorum, ut nutritus atque roboratus perveniat ad manducandum cibum, quod est: In principio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum. Lac nostrum Christus humilis est; cibus noster, idem ipse Christus aequalis Patri. Lacte te nutrit, ut pane pascat: nam corde contingere Iesum spiritaliter, hoc est cognoscere quia aequalis est Patri. Sanctus Augustinus Hipponensis,In Evangelium Ionannis, Tractatus III Source: Migne PL 35.1997-1998

Children, it is the last hour. 1 In this passage he addresses the children that they may make haste to grow, because 'it is the last hour.' The age of the body is not determined by one's own will. Thus no one grows in respect of the flesh when he will, just as no one is born when he will, but where being born is a matter of the will, the growth also is with the will. No one is 'born of water and the Spirit,' 2 unless he wills it. Therefore if he will, he increases; if he will, he decreases. What is it to grow? To advance. What is it to decrease? To go back. Whoever knows that he is born, let him hear that he is a child; let him eagerly cling to the breasts of his mother, and he grows quickly. The mother is the Church, and her breasts are the two Testaments of the Divine Scriptures. Hence let him suck the milk of all the the mysteries which were done in time for our eternal salvation, that nourished and strengthened he may attain to the eating of solid food, which is, 'In the beginning was the Word, and the Word was with God, and the Word was God.' 3 Our milk is Christ who is humble, our solid food the same Christ equal with the Father. With milk He nourishes you, that He may feed you with bread, for to touch Christ spiritually in the heart is to know that He is equal with the Father. Saint Augustine of Hippo, from the Third Tractate on the First Letter of John 1 1 Jn 2.18 2 Jn 3.5 3 Jn 1.1

From The World

Ipsi de mundo sunt, ideo de mundo loquuntur... Antichristi, id est, heretici, etsi nomen Christi invocant, si signo Christi se notant, ipsi tamen de mundo sunt, id est, de illorum numero qui mundana sapiunt, qui infirma quaerunt, qui colestia ignorant. Et ideo ipsi de mundo loquuntur, mundanae videlicet sapientiae ratione Christianae fidei adversantes, dicendo non posse fieri ut Filius Dei sit Patri coaeternus, ut virgo intacta pariat, ut caro de pulvere resurgat, immortalis, ut homo de terra editus mansionem percipiat in coelis, ut recens natus pravulus reatu primi hominis teneatur astrictus, nisi aqua baptisimi renatus in Christo salvetur. Sanctus Beda, In I Epistolam Sancti Joannis, Caput IV Source: Migne PL 93.107a-b

They are from the world, therefore they speak from the world... 1 Antichrists, that is, heretics, even if they call on the name of Christ, even if they mark themselves with the sign of Christ, yet they are from the world, that is, from the number of those know worldly things, who seek base things, who are ignorant of heavenly things. And therefore they speak from the world, obviously opposing the Christian faith by reason of worldly wisdom, saying that it is not possible that the Son of God and the Father are coeternal, that a virgin may give birth intact, that flesh shall rise up from dust, that man from earth shall take possession of a mansion in the heavens, 2 that a child recently born is bound by the sin of the first man, unless being reborn in the water of baptism he is saved in Christ. Saint Bede, Commentary On The First Letter of Saint John, Chapter 4 1 1 Jn 4.5 2 Jn 14.2

The Word And The Flesh

Οἱ ἀπ' ἀρχῆς αὐτόπται καὶ ὑπηρέται γενόμενοι τοῦ Λόγου. Τοῦ Λόγου δὲ τοῦ ἐνυποστάτου καὶ ζῶντος αὐτόπτας εἰπὼν τοὺς ἀποστόλους, συμπεφώνηκε τῷ Ἰωάννῃ λέγοντι τὸν Λόγον σάρκα γεγονέναι, καὶ ἐσκηνωκέναι ἐν ἡμῖν, καὶ τεθεωρῆσθαι τὴν δόξαν αὐτοῦ, δόξαν ὡς Μονογενοῦς παρὰ Πατρός. Διὰ γὰρ τῆς σαρκὸς, θεωρητὸς ὁ Λόγος κατέστη, ὁρατῆς οὔσης καὶ ψηλαφητῆς καὶ ἀντιτύπου, ἀθεώρητος ὢν τὸ καθ' ἑαυτόν· καὶ πάλιν ὁ Ἰωάννης ἐν τῇ Ἐπιστολῇ· Ὃ ἦν ἀπ' ἀρχῆς, ὃ ἀκηκόαμεν, ὃ ἑωράκαμεν τοῖς ὀφθαλμοῖς ἡμῶν, καὶ αἱ χεῖρες ἡμῶν ἐψηλάφησαν περὶ τοῦ Λόγου ζωῆς, καὶ ἡ ζωὴ ἐφανερώθη. Οὐκ ἀκούεις ὅτι ψηλαφητὴν ὀνομάζει τὴν ζωήν; ἵνα ἐνανθρωπήσαντα νοῇς τὸν Υἱὸν, καὶ ὁρατὸν μὲν κατὰ σάρκα, ἀόρατον δὲ κατὰ τὴν θεότητα. Ἅγιος Κύριλλος Ἀλεξανδρείας, Ἐξὴγησις Εἰς Τὸ Κατὰ Λούκαν Εὐάγγελιον, Κεφ' Α' Source: Migne PG 72.476a-b

They who from the beginning were eye witnesses, and servants of the Word. 1 When he says the Apostles were eye witnesses of the substantial and living Word, he agrees with John who says that the Word was made flesh, and dwelt among us, and His glory was seen, the glory as of the Only Begotten Son of the Father. 2 For the Word was made visible through the flesh, which is obviously something visible and tangible and solid, while in Himself He was unseen. Again John says in his letter: 'What was from the beginning, which we heard, which we saw with our own eyes and touched with our own hands, concerning the Word of life, life made manifest.' 3 Do you hear that he calls life tangible? So that you know that the Son was made man, and His flesh was visible and but His deity invisible. Saint Cyril of Alexandria, Commentary On The Gospel Of Saint Luke, Chap 1 1 Lk 1.2 2 Jn 1.14 3 1 Jn 1.1-2

Belief And Demons

Omnis qui credit quoniam Jesus est Christus, ex Deo natus est. Et omnis qui diligit eum qui genuit, diligit et eum qui natus est ex eo. Nam et daemones credunt, et contremiscunt, sicut dicit Scriptura. Quid potuerunt plus credere daemones, quam ut dicerent: Scimus qui sis, Filius Dei? Quod dixerunt daemones, hoc dixit et Petrus. Cum Dominus quaereret quis esset, et quem illum dicerent homines, responderunt illi discipuli: Alii dicunt te Ioannem Baptistam, alii Eliam, alii Ieremiam, aut unum ex Prophetis. Et ille: Vos autem quem me esse dicitis? Respondit Petrus et ait: Tu es Christus Filius Dei vivi. Et audivit a Domino: Beatus es, Simon Bar Iona, quia non revelavit tibi caro et sanguis, sed Pater meus qui est in coelis. Videte quae laudes prosequantur hanc fidem: Tu es Petrus, et super hanc petram aedificabo Ecclesiam meam. Quid est, super hanc petram aedificabo Ecclesiam meam? Super hanc fidem, super id quod dictum est: Tu es Christus Filius Dei vivi. Super hanc petram, inquit, fundabo Ecclesiam meam. Magna laus! Ergo dicit Petrus. Tu es Christus Filius Dei vivi: dicunt et daemones: Scimus qui sis, Filius Dei, sanctus Dei. Hoc Petrus, hoc et daemones: eadem verba, non idem animus. Et unde constat quia hoc Petrus cum dilectione dicebat? Quia fides christiani cum dilectione est; daemonis autem sine dilectione. Quomodo sine dilectione? Hoc dicebat Petrus, ut Christum amplecteretur: hoc dicebam daemones, ut Christus ab eis recederet. Nam antequam dicerent: Scimus qui sis; tu es Filius Dei: Quid nobis et tibi est, dixerunt? Quid venisti ante tempus perdere nos? Aliud est ergo confiteri Christum, ut teneas Christum, aliud confiteri Christum, ut repellas a te Christum. Ergo videtis quia quomodo hic dicit: Qui credit, propria quaedam fides est; non quomodo cum multis. Itaque, fratres, nemo haereticorum dicat vobis: Et nos credimus. Ideo enim de daemonibus exemplum proposui, ne gaudeatis ad verba credentium, sed exploretis facta viventium. Videamus ergo quid est credere in Christum; quid, credere quia Iesus ipse est Christus. Sequitur: Omnis qui credit quod Iesus sit Christus, ex Deo natus est. Sed quid est credere illud? Et omnis qui diligit qui genuit eum, diligit eum qui genitus est ab ipso. Statim fidei coniunxit dilectionem; quia sine dilectione fides inanis est. Cum dilectione fides christiani, sine dilectione fides daemonis: qui autem non credunt, peiores sunt quam daemones, et tardiores quam daemones. Nescio quis non vult credere in Christum; adhuc nec daemones imitatur. Sanctus Augustinus Hippoensis, In Epistolam Iohannis Tractatus X Source: Migne PL 35.2054-2055

Everyone who believes that Jesus is the Christ is born of God. And every one who loves Him who begot Him, also loves Him who is begotten of Him. 1 For 'even the demons believe and tremble,' 2 as Scripture says. How were the devils able to believe more than they should say, 'We know who you are, the Son of God?' What the demons said, Peter also said. When the Lord asked them who He was, and whom did men say He was, the disciples replied to Him, 'Some say that you are John the Baptist, some Elias, some Jeremiah, or one of the prophets.' And He: 'But who do you say I am?' And Peter answered and said, 'You are the Christ, the Son of the Living God.' 3 And he heard from the Lord: 'Blessed are you, Simon Barjona, for flesh and blood has not revealed this to you but my Father who is in heaven.' See what praises follow this faith. 'You are Peter, and upon this rock I will build my Church.' What is: 'Upon this rock I will build my Church?' Upon this faith, upon this which has been said: 'You are the Christ, the Son of the Living God.' 'Upon this rock,' He says, 'I will build my Church.' Great praise! So Peter says, 'You are the Christ, the Son of the Living God,' and the demons also say, 'We know who you are, the Son of God, the Holy One of God.' Peter said this, so did demons. The words are the same, but not the heart. And how is it clear that Peter said this with love? Because a Christian's faith has love, but a demon's is loveless. How is it loveless? Peter said this that he might embrace Christ, the demons said it that Christ might begone from them. For before they said, 'We know who you are, the Son of God,' they said, 'What have we to do with you? Why have you come to destroy us before the time?' 4 It is one thing to confess Christ so that you may embrace Christ, another thing to confess Christ that you may drive Christ from you. See, then, that in the sense he says here, 'Whoever believes,' it is a faith of one's own, not somehow with many. Therefore, brothers, let none of the heretics say to you, 'We also believe.' For I have given you an example from demons that you should not rejoice in the words of believing, but that you seek out the deeds of the living. Let us see, then, what it is to believe in Christ. He proceeds: 'Whoever believes that Jesus is the Christ, is born of God.' But what is it to believe that? 'And every one that loves Him who begot Him, also loves Him who is begotten of Him.' To faith he has instantly joined love, because faith without love is worthless. With love it is the faith of the Christian; loveless it is the faith of a demon. But they who do not believe are worse than demons, and they are more stupid than devils. Some fellow will not believe Christ: he is not yet even an equal of demons. Saint Augustine Of Hippo, On The Epsitle of John, Tractate 10 1 1 Jn 5.1 2 Jam 2.19 3 Mt 16.13-18 4 Mt 8.29

Hope And Grace

Et omnis qui habet spem hanc in eo, sanctificat se... Multi se dicunt spem habere vitae coelestis in Christo, sed hanc confessionem negligenter vivendo evacuant. Manifestum autem de se indicium spei supernae exhibet, qui bonis operam dare actibus studet, certus quia non aliter ad similitudinem Dei quis in futuro perveniet, nisi sanctitatem in praesenti se sanctificando, id est, abnegando impietatem et saecularia desideria, sobrie autem et juste et pie vivendo imitetur. Sic autem divinae sanctitatis munditiam pro nostrae capacitatis mensura jubemur imitari, sicut divinae similitdunis gloriam pro nostra, id est, creaturae mensura sperare praecipimur. Neque autem Pelagianum dogma juvare credendum est, quod dicitur de homine Sanctificat se, quasi aliquis sine divino auxilio per liberum arbitrium possit se santificare. Sed qui habet spem in Domino sanctificare se quantum potest ipse nitendo, et ejus per omnia gratiam flagitando, qui ait: Sine me nihil potestis facere eique dicendo: Adjutor meus esto, ne derelinquas me. Sanctus Beda, In I Epistolam Sancti Joannis Source: Migne PL 93.99d-100a

And any one who has hope in Him, he sanctifies himself... 1 Many say that they have hope in the heavenly life in Christ, but by their negligent life they make this statement vain. He clearly exhibits the mark of heavenly hope in himself, who is zealous to give himself to work in good deeds, because certainly not otherwise will he come to the image of God in the future, unless he sanctifies himself with holiness in the present, that is, cutting himself off from impiety and worldly desires, let him imitate with a life of sobriety and righteousness and piety. As we are commanded to imitate the wealth of Divine sanctity according to the measure of our capacity, so is the glory of the Divine likeness for us, that is, we are taught to hope according to the measure of the creature. And it must not be thought to lend aid to the teaching of the Pelagians when it says concerning man, 'he sanctifies himself', as if someone without Divine help, by his own will, could sanctify himself. But he who hopes in the Lord sanctifies himself as much as he exerts himself, inflamed in everything by His grace, He who said: 'Without me you can do nothing,' 2 and to whom it was said: 'Be my helper, do not forsake me.' 3 Saint Bede, Commentary On The First Letter of Saint John 1 1 Jn 3.3 2 Jn 15.5 3 Ps 26.9

Love And Works

Filioli mei, non diligamus verbo, neque lingua, etc  Opere videliet, ut cum frater aut soror nudi sunt, et indigent victu quotidiano, demus eis quae necessaria sunt corpori. Similiter cum spiritualibus donis eos egere conspicimus, praestemus eorum necessitati quae possumus. Veritate autem, ut eadem beneficia eis simplici intentione largiamur, et non propter laudem humanum, non per jactantiam, non in injuriam aliorum qui majoribus praediti substantiis nil tale fecerunt. Quaecunque enim mens hujusmodi nequitiis inficitur, in hac puritas veritatis habitare non valet, etiamsi opus dilectionis proximis impendere videtur. Sanctus Beda, In I Epistolam Sancti Joannis Source: Migne PL 93.103d-104a

My children, let us not love in words, nor with the tongue etc. 1 But certainly with works, that when a brother or sister are naked and they have need in daily distress, let us give to them what is required for their bodily needs. Likewise, when we see that they lack spiritual gifts, let us supply them with what they need, as we are able. But in truth let us give our goods to them, with simple intention, and not on account of human praise, nor for the sake of boasting, nor to the injury of others who endowed with greater wealth have done no such thing. For whenever the mind is afflicted with such evils, it is not able to dwell in the purity of truth, even if it seems that  it exerts itself in some work for the love of one's neighbour. Saint Bede, Commentary On The First Letter of Saint John 1 1 Jn 3.17-18

Belief And Testimony

Qui credit in Filium Dei, habet testimonium Dei in se.  Qui ita credit in Filium Dei, ut exerceat operando quod credit, habet testimonium Dei in se. Illud utique quia ipse quoque in filiorum Dei numero jure computetur, ipso unico Filio Dei sic suis fidelibus pollicente: Si quis mihi ministraverit, honorificabit eum Pater meus. Quod si testimonium Dei habere merueris, si Deum testem tuae fidei intemeratae possederis, quid te hominum infamia, quid etiam persecutio laedit? Si enim Deus pro nobis, quis contra nos? Sanctus Beda, In I Epistolam Sancti Joannis Source: Migne PL 93.115c

He who believes in the son of God, has the testimony of God in himself. 1 Thus he who believes in the Son of God, so that he exerts himself in the doing of what he believes, he has the witness of God in himself. And that so that he is rightly reckoned among the number of the sons of God, as the only Son of God promised his faithful ones: 'If someone shall serve me, my Father shall honour him.' 2 If you merit the witness of God, if you have God as witness to your undefiled faith, what harm can the ill speech, or even the persecution of men do to you? For if God is with us, who is against us? 3 Saint Bede, Commentary On The First Letter of Saint John 1 1 Jn 5.10 2 Jn 12.26 3 Rom 8.31

Prayer And Hearing

Et scimus quoniam audit nos quidquid petierimus...  Multipliciter eadem quae praemiserat inculcat, ut nos ad orandum vivacius excitet. Sed manet objectio quam posuit, ut secundum voluntatem petamus nostri Conditoris. Quod bifariam potest accipi, ut scilicet et ea quae ipse vult rogemus, et tales ipsi quales esse nos desiderat ad rogandum veniamus. Quod est habere fidem quae per dilectionem operatur, et ante omnia meminisse illius evangelici mandati: Et cum stabitis ad orandum, dimittite si quid habetis adversus aliquem, ut et Pater vester qui in coelis est dimittat vobis peccata vestra. Sanctus Beda, In I Epistolam Sancti Joannis Source: Migne PL 93.117a-b

And we know that He hears us, whatever we should seek..1 Many time he has inculcated the same thing, that he arouse us to be eager for prayer. But the demand which he set down remains, that we should seek according to the will of our Creator. 2 Which can be understood in two ways: obviously that we ask what He wishes, and then that He desires that we should come to ask such things which are so. Which is to have the faith which works through love, 3 and before everything to have been mindful of that Gospel command which says: 'And when you turn to prayer, forgive whatever you have against another, that even your Father in heaven forgive you your sins.' 4 Saint Bede, Commentary On The First Letter of Saint John 1 1 Jn 5.15 2 1 Jn 5.14 3 Galat 5.6 4 Mk 11.25

The Son And Knowledge

Et scimus quoniam Filius Dei venit....  Quid enim apertius his verbis? Quid dulcius? Quid adversus omnes haereses fortius potuit dici? Christus est verus Dei Filius. Pater Christi Jesu Domini nostri verus est Deus. Venit Filius Dei sempiternus temporaliter in mundum, qui erat in mundo, et per quem factus est mundus. Neque aliam ob causam venit nisi nostrae salutis, hoc est, ut daret nobis sensum cognoscere verum Deum. Nemo enim sine divina cognoscere verum Deum, nemo Deum cognescere nisi ipse docente poterat: sicut et ipse dicit: Et nemo novit Filium nisi Pater, neque Patrem quis novit nisi Filius, et cui voluerit Filius revelare. Subauditur: Et Patrem et Filium. Utrumque enim Filius revelat, qui, in carne visibilis apparens, divinitatis arcana per Evangelium suum modo patefacere dignatus est. Sanctus Beda, In I Epistolam Sancti Joannis Source: Migne PL 93.120a-b

And we know that the Son Of God has come... 1 What indeed is more frank than these words? What is more sweet? What was able to be said more powerfully against heretics? Christ is the true Son of God. The Father of our Lord Jesus Christ is the true God. The eternal Son of God came for a time into the world, He who was in the world and through whom it was made. 2 And He came for no other cause but for our Salvation, that is, that He give us the ability to know the true God. For no one without the Divine knows the true God, no one knows God unless that same One has taught him, as even He said: 'And no one knows the Son unless the Father, nor knows the Father unless the Son, and him to whom the Son choses to reveal Him.' 3 Which understand: Both the Father and the Son. For both the Son reveals, He who, in the visible flesh appearing, the secrets of divinity through His Gospel deigned to reveal. Saint Bede, Commentary On The First Letter of Saint John 1 1 Jn 5.20 2 Jn 1.10 3 Lk 10.22

Going Out

Ex nobis exierunt, sed non erant ex nobis.  Plangendum videbatur ut damnum, cum audiremus: Ex nobis exierunt; sed mox consolatio subinfertur, cum subditur: Sed non erant ex nobis. Constant enim non posse exire foras nisi Antichristos, eos autem qui non sunt Christo contrarii, foras exire nullo modo posse; qui enim non est Christo contrarius, in corpore ipsius haeret. Sed sunt qui intus sic sunt in corpore Domini, quandoquidem adhuc curatur corpus ipsius, et sanitas perfecta non erit nisi in resurrectione morturorum. Sic sunt in corpore Christi, quomodo humores mali; quando evomuntur, tunc revelatur corpus. Sic et mali quando exeunt, tunc Ecclesia relevatur. Ex nobis exierunt, inquit, sed, nolite tristes esse, non erant ex nobis. Sanctus Beda, In I Epistolam Sancti Joannis Source: Migne PL 93.94b-c

They have gone out from us, but they were not of us. 1 It seems that we should weep as if at a loss, when we hear, 'They have gone out from us,' but soon comfort is brought, when he adds, 'But they were not of us.' For it is certain they would not have been able to go out unless they were Antichrists, since they who are not oppossed to Christ are not able to go out in any way, he who is not opposed to Christ being part of His body. But here are those who were yet within the body of the Lord, for though He has care for His body, there is no perfect health until the resurrecton of the dead. And so they are in the body of Christ as bad humours, and when they are vomitted out, then the body is relieved. So indeed when the wicked go out, then the Church is relieved. 'They have gone out from us,' he says, but do not sorrow, 'They were not of us.' Saint Bede, Commentary On The First Letter of Saint John 1 1 Jn 2.18

Ways Of Seduction

Haec scripsi vobis de his qui seducent vos.  Seductores quos nominat, non solum haeretici sunt intelligendi, qui perversa doctrina quaerunt avertere a fide, sed et hi qui per illecebras vel adversa saeculi a promissione vitae aeternae mentes infirmorum male mulcendo, sive terrendo, detrahunt. Sanctus Beda, In I Epistolam Sancti Joannis Source: Migne PL 93.96c

I write this to you concerning those who would seduce you. 1 Those he names seducers should not only be understood as heretics who with perverse teachings seek to turn one away from the faith, but even those who with the allurements or adversities of the world, in the beguiling or the terrifying of the minds of the weak, draw away from the promise of eternal life. Saint Bede, Commentary On The First Letter of Saint John 1 1 Jn 2.26

Love And The Commandments

Haec enim est charitas Dei, ut mandata ejus custodiamus.  Hoc et ipse Dominus dicit: Si quis diligit me, sermonem meum servabit. Probatio ergo dilectionis, exhibitio est operis. Vere enim diligmus, si ad mandata ejus a nostris nos voluntatibus coarctamus. Nam qui adhuc per illicita desideria defluit, profecto Deum non amat, quia ei in sua voluntate contradicit. Sanctus Beda, In I Epistolam Sancti Joannis Source: Migne PL 93.113a

For this is the love of God, that we keep His commandments. 1 And indeed the Lord says this: 'If someone loves me, he keeps my commandments.' 2 Therefore the proof of love is the manifestation of the deed. For we love truly if we bind our will to His commandments. For he who yet falls away by illicit desires certainly does not love God, for He cries out against Him with his own will. Saint Bede, Commentary On The First Letter of Saint John 1 1 Jn 5.3 2 Jn 14.15

Bearing The Commandments

Et mandata ejus gravia non sunt. Et ipse Dominus dicit: Jugum meum suave est et onus meum leve. Neque his vel Domini vel beati Joannis verbis debet videri adversum, quod et ipse Dominus alibi dicit, quia angusta porta et arcta via est quae ducit ad vitam; et Propheta ad eum: Propter verba, inquit, labiorum tuorum ego custodivi vias duras; at Apostolus: Quia per multas tribulationes oportet nos introire in regnum Dei. Quae enim natura sua dura sunt et aspera, spes coelestium praemiorum et amor Christi facit esse levia. Durum namque est persecutiones pati propter justitiam, sed et hoc facit suave, quod ipsorum qui sic patiuntur est regnum coelorum. Unde bene subditur: Quoniam omne quod natum est ex Deo, vincit mundum. Ideo namque mandata divina non sunt gravia, quia omnes qui vera devotione his mancipantur, et adversa mundi ejus et blandimenta pari mente contemnunt, ipsam quoque mortem velut ingressum patriae coelestis amantes. Et ne quis sua virtute mundi vel luxus vel labores se posse superare confideret, consulte subjungit: Et haec et victoria quae vincit mundum, fides nostra. Illa nimirum fides, quae per dilectionem operatur; illa fides qua ejus humiliter auxilium flagitamus qui ait: In mundo pressuras habebitis, sed confidete, ego vici mundum. Sanctus Beda, In I Epistolam Sancti Joannis Source: Migne PL 93.113a-d

And His commandments are not heavy. 1 And the Lord Himself says: 'My yoke is sweet and my burden light.' 2 Nor with these words should the Lord or the blessed John seem to be at variance with what the Lord said elsewhere: 'The gate is narrow and the way hard that leads to life.' 3 And the Prophet says to Him: 'On account of the words of your lips I have guarded the hard ways.' 4 And the Apostle: 'Because through many tribulations we should enter into the kingdom of God.' 5 For what is by its own nature hard and bitter, the hope of heavenly rewards and the love of Christ makes light. Hard it is to suffer persecution on account of righteousness, but even this is made sweet, because to those who so suffer belongs the kingdom of heaven. 6 Whence well it follows: Because everyone who is born from God conquers the world. 7 Therefore because the Divine commandments are not heavy, because all who posses true devotion are liberated by them, with an unshaken soul they condemn the troubles of the world and its allurements, and also love death as an entry into the fatherland of heaven. But lest someone be too confident that he is able overcome by his own strength or wealth or labours, wisely the Apostle adds: And this is the victory which conquers the world, our faith. 7 Certainly that faith which works through love, that faith by which we humbly entreat His help, who said: 'In the world you will have trials, but be confident, because I have conquered the world.' 8 Saint Bede, Commentary On The First Letter of Saint John 1 1 Jn 5.3 2 Mt 11.30 3 Mt 7.14 4 Ps 16.4 5 Acts 14.22 6 Mt 5.10 7 1 Jn 5.4 8 Jn 16.33