States Of Death And Life

Qui in monumentis sunt audient vocem Filii Dei, et qui audierint vivent. In istis verbis tangitur ordo spiritualis suscitationis, et tanguntur ibi tria. Tangitur enim ibi status mortis et status vitae et via perveniendi ad vitam de morte. Status mortis est status culpae, et hic tangitur, cum dicitur: Qui in monumentis sunt. Via perveniendi ad vitam est verbum doctrinae, et haec tangitur, cum dicitur: Audient vocem Filii Dei vivi. Status vitae est status gratiae , et hic tangitur , cum dicitur: Et qui audierint vivent ac si diceretur: qui sunt in morte culpae audient vocem doctrinae et vivent vita gratiae. Sanctus Bonaventura, Collationes In Evangelium Ioannem, Caput V, Collatio XXV Source: Here, p563

Those in their tombs shall hear the voice of the son of God, and those who hear shall live. 1 With these words He touches on the order of spiritual revival, and it is touched on in a threefold manner. For there is a state of death and of life and of coming to life from death. The state of death is the state of sin and this is touched on when it is said, 'Those in their tombs.' The way of coming to life is the word of teaching, and this is touched on when it is said, 'They shall hear the voice of the son of the living God.' The state of life is the state of grace, and this is touched on when it is said, 'And those who hear shall live,' as if it was said, 'Those who are dead in sin shall hear the voice of teaching and live the life of grace.' Saint Bonaventura, Observations On The Gospel Of Saint John, Chapter 5 1 Jn 5.25

Truth And Division

Et iterum interrogabant eum Pharisaei, quomodo videret... Et modum quaerunt et modum audiunt; unde: llle autem dixit eis: Lutum posuit mihi super oculos meos, el lavi et modo video; breviter repetit, quia ipsi iam ab aliis audierant, sed ad maiorem certitudinem ex ipsius ore requirebant. Et apparet hic constantia caeci, qui veritatem non timuit confiteri, servans illud Ecclesiastici quarto: Pro anima tua non confundaris dicere verum. Dicebant ergo ex Pharisaeis quidam. Tangitur hic tertium, scilicet in reprehendendo dissensio; unde dicit: Dicebant ergo ex Pharisaeis quidam, fatui zelatores Legis; ad Romanos decimo: Aemulationem quidem Dei habent, sed non secundum scientiam. Dicebant: Non est hic homo a Deo, per conformitatem et complacentiam; qui Sabbalum non cuslodit, quod custodiri a Deo praeceptum est, Exodi vigesimo et in pluribus aliis locis. Alii autem dicebant: Quomodo potest homo peccator haec signa facere? Et isti erant magis iiluminati; unde isti habebant aliquid luminis; sed alii obtenebrati; ideo sequitur, quod schisma erat inter eos, id est divisio, iusto Dei iudicio dividentis lucem a tenebris et bonos a malis; propter quod dixit Matthaei decimo: Non veni pacem mittere,sed gladium. Sanctus Bonaventura, Commentarius In Evangelium Ioannem, Caput IX Source: Here, p882

And again the Pharisees asked him how he saw... 1 They seek how and they hear how, hence, 'He said to them, 'He placed mud on my eyes and washed them and I saw.' He relays it briefly because they had already heard it from others, but for greater certainty they sought it from the man's mouth. And here appeared the constancy of the blind man, who did not fear to confess the truth, as in the fourth chapter of Ecclesiasticus, 'For the sake of your soul do not be dismayed in speaking the truth.' 2 Therefore some among the Pharisees said... This touches on the third matter, that is, on the disagreement in reproof, hence it says, 'Therefore some among the Pharisees said,' those foolishly zealous for the Law, as in the tenth chapter of Romans, 'They are zealous for God but not according to knowledge.' 3 They said, 'This is not a man from God,' because of conformity and complacency, 'he does not keep the Sabbath,' which God had commanded to be kept in the twentieth chapter of Exodus, 4 and in many other places. But others said, 'How is he a sinful man who can perform these signs?' And these were more enlightened, hence they had some light but the others were benighted. Therefore it follows, 'There was division among them,' that is, the division which the righteous judgement of God makes between light and darkness and good and evil, because of which it is said in the tenth chapter of Matthew, 'I have not come to bring peace but a sword.' 5 Saint Bonaventura, Commentary On The Gospel Of Saint John, Chapter 9 1 Jn 9.15 2 Sirach 4.24 3 Rom 10.2 4 Exod 20.8 5 Mt 10.34

Prayer And Devotion

Maria ergo, cum venisset, ubi erat lesus, videns eum, cecidit ad pedes eius... Ecce, devotio, semper ad pedes Domini; unde Lucae septimo: Maria stans retro secus pedes Domini; et decimo: Sedens secus pedes Domini, audiebat verbum illius. Non legitur de Martha, quod ceciderit ad pedes; quia non sic devota nec sic calida, ut Maria; Deuteronomii trigesimo tertio: Qui appropinquant pedibus eius accipient de doctrina illius. Et subditur fidelis confessio: Et dixit ei: Domine, si fuisses hic, frater meus non fuisset mortuus; in quo insinuat virtutem Domini, ut soror prius fecerat; sed iila amplius dixit, quod adhuc resuscitaret , si vellet; et haec ob reverentiam tacuit et ob devotionem flevit et amplius Dominum movit, sicut infra patebit. In quo innuitur, quod Dominus magis audit gemitum cordis quam sonum oris; Gregorius: Veraciter orare est amaros in compunctione gemitus et non composita verba resonare ; unde primi Regum primo dicitur, quod Anna largiter flevit et tacite oravit. Sanctus Bonaventura, Commentarius In Evangelium Ioannem, Caput XI Source: Here, p882

Then Mary, when she had come where Jesus was, fell at his feet... 1 Behold devotion is always at the feet of the Lord. In the seventh chapter of Luke, 'Mary standing behind the feet of the Lord,' and in the tenth, 'Sitting at the feet of the Lord, she heard His word.' 2 This is not said about Martha, that she fell at His feet, because she was not so devout or fervent as Mary. In the thirty third chapter of Deuteronomy, 'Those who shall draw near His feet will receive His teaching.' 3 And it speaks of faithful confession. 'And she said to Him, O Lord, if you were here my brother would not have died.' in which she hints at the power of the Lord, as her sister had previously done, but she says more, even that He might resurrect him, if He wished. But this is not voiced because of reverence and there are tears because of devotion, which moved the Lord more, as we have said. In which it should be understood that the Lord listens more closely to the groans of the heart than to the sounds of the mouth. Gregory says, 'True prayer is in the groans of bitter compunction and does not resound with composed words.' Hence in the first book of Kings is is said that Hannah wept greatly and prayer silently. 4 Saint Bonaventura, Commentary On The Gospel Of Saint John, Chapter 11 1 Jn 11.32 2 Lk 7.38, 10.39 3 Deut 33.3 4 Moralia 33.23.43, 1 Kings 1.10

Water And Wine

Ὡς δὲ ἐγεύσατο ὁ ἀρχιτρίκλινος τὸ ὕδωρ οἶνον γεγενημένον, καὶ οὐκ ᾔδεὶ πόθεν ἐστὶν οἱ δὲ διάκονοι ᾔδεισαν οἱ ἡντληκότες τὸ ὕδωρ, φωνεῖ τὸν νυμφίον ὁ ἀρχιτρίκλινος, καὶ λέγει αὐτῷ· Πᾶς ἄνθρωπος πρῶτον τὸν καλὸν οἶνον τίθησι, καὶ ὅταν μεθυσθῶσι, τότε τὸν ἐλάσσω · σὺ τετήρηκας τὸν καλὸν οἶνον ἕως ἄρτι. Οὐχ ἁπλῶς δὲ οἶνον ἐποίησεν, ἀλλὰ καὶ κάλλιστον.Τοιαῦτα γὰρ τὰ τοῦ Χριστοῦ θαύματα· πολλῷ βελτίω τῶν διὰ φύσεως τελουμένων. Τοῦ μὲν οὖν τὸ ὕδωρ οἶνον γενέσθαι, μάρτυρες οἱ διάκονοι, οἱ ἡντληκότες τὸ ὕδωρ· τοῦ δὲ κάλλιστον γενέσθαι , ὁ ἀρχιτρίκλινος· ἅπερ πάντα, τοῦ χρόνου προϊόντος , ἔμελλον κηρυχθέντα πιστωθῆναι βεβαιότερον τοῖς ἀκούουσι. Δύνασαι δὲ νοῆσαι οἶνον μὲν τὸν εὐαγγελικὸν λόγον, ὕδωρ δὲ πάντα τὰ πρὸ τοῦ Εὐαγγελίου· ὑδαρέστερα γὰρ ἦσαν, καὶ πρὸς τὴν τοῦ λόγου τελείωσιν μὴ φθάνοντα. Οἷον τί φημι Δέδωκε νόμους διαφόρους τῷ ἀνθρώπῳ ὁ Κύριος, ἕνα τὸν ἐν τῷ παραδείσῳ, δεύτερον τὸν ἐπὶ Νῶε,τρίτον τὸν ἐπὶ ᾿Αβραὰμ τῆς περιτομῆς, τέταρτον τὸν διὰ τοῦ Μωσέως, πέμπτον διὰ τῶν προφητῶν. Πάντες οὖν οὗτοι , ὡς πρὸς τὴν τοῦ Εὐαγγελίου ἀκρίβειαν καὶ δύναμιν συγκρινόμενοι, ὑδαρεῖς εἰσιν, εἴτις ἁπλῶς αὐτοὺς καὶ κατὰ τὸ γράμμα νοεῖ. Εἰ δ' ἐμβαθύνας τῷ πνεύματι, κατανοήσει τὰ κεκρυμμένα, εὐρήσει τὸ ὕδωρ οἶνον γεγενημένον· τὰ γὰρ ἁπλῶς λεγόμενα καὶ κατὰ τὸ γράμμα νοούμενα τοῖς πολλοῖς ὕδωρ ὄντα, πάντως ὁ πνευματικῶς ἀνακρίνων, εὐρήσει οἶνον κάλλιστον, ὕστερον πινόμενον, καὶ τηρούμενον παρὰ τοῦ νυμφίου Χριστοῦ · ἐπεὶ καὶ ἐν ἐσχάτοις καιροῖς ἐδείχθη τὸ Εὐαγγέλιον. Θεοφύλακτος Αχρίδος, Ἑρμηνεία Εἰς Τὸ Κατὰ Ιὠαννὴν, Κεφαλὴ B' Source: Migne PG 123.1193b-d

The master of the feast tasted the water which had been turned into wine, and he did not know whence it came; only the servants who had drawn the water knew. The master of the feast then called to the bridegroom, and said to him, 'Every man serves the good wine first, and when the guests are drunk he serves the worst, but you have kept the good wine until now. 1 He did not simply make wine but the best wine. For such are the wonders of Christ, that they are much better than what is brought about by nature. And that the water was turned into wine, the servants who tasted the water were witnesses, but that it was the best the master of the wedding feast gave witness, which signifies that everything preached in times before was made made more believable to the hearers, since one is able to understand the wine as the word of the Gospel, and water as what came before the Gospel, which was a tasteless liquid and did not bring to perfection. For the sake of an example I will say that the Lord gave various laws to men, one in paradise, the second in the time of Noah, the third to Abraham, which was circumcision, the fourth to Moses, and the fifth through the prophets. All these, then, when compared to the revelations and power of the Gospel, were water, if someone understands them simply according to the letter, But if someone walks according to the spirit and understands hidden things, he shall find water turned into wine. For what is simply said and understood according to the letter is like water to many, but he who judges spiritually finds the best wine and drinks what has been brought forth by Christ the bridegroom, for in the last times the Gospel has been set forth. Theophylact of Ochrid, Commentary On The Gospel Of Saint John, Chapter 2 1 Jn 7.37-38

The World's Hate

Me autem odit mundus Mundus, inquit, me odit. Odivit eum sicut invidus, quia Christus magnus erat in mundo; odivit eum sciut adversarius, quia Christus erat contrarius mundo; odivit eum sicut mali conscius, quia Christus erat alienus a mundo. Christus ergo magnus reputabatur, et ideo odivit eum mundus ; loannis decimo quinto: Si opera non fecissem in eis, quae nemo alius fecit , peccatum non haberent. Nunc autem viderunt et oderunt me et Patrem meum. Item, Christus fuit mundo contrarius, et ideo odivit eum mundus; unde hic: Me autem odit mundus. Item, Christus fuit a mundo alienus, et ideo suspectus habebatur a mundo; propter quod odiebat eum mundus; loannis decimo quinto: Si de mundo fuissetis, mundus quod suum erat diligeret; nunc autem, quia vero non estis de mundo, propterea odit vos mundus; et de se ipso dicit: Si mundus vos odit, scitote, quia me priorem vobis odio habuit. Sanctus Bonaventura, Collationes In Evangelium Ioannem, Caput VII, Collatio XXX Source: Here, p567

The world hates me. 1 The world, He says, hates me. It hated Him as a matter of envy, because Christ was great in the world, and it hated Him as an adversary, because Christ was opposed to the world, and it hated Him because of consciousness of evil, because Christ did not belong to the world. Therefore Christ was reputed to be great and so the world hated him, in the fifteenth chapter of John, 'If I had not performed these works among them, which no other has done, they would not have sin. But now they see and they hate me and my father.' 2 Likewise Christ was opposed to the world and therefore the world hated him, for which reason He says here, 'The world hates me.' Likewise, Christ did not belong to the world, and therefore the world was suspicious of of Him, because of which the world hated Him. In the fifteenth chapter of John, 'If you were from the world, the world would love you as its own.' but now, 'as you are not from the world, because of this the world hates you.' And concerning Himself He says, 'If the world hates you, know that it hated me before you.' 3 Saint Bonaventura, Observations On The Gospel Of Saint John, Chapter 7 1 Jn 7.7 2 Jn 15.24 3 Jn 15.18

Sickness And Cure

Infelix homo! quis me liberabit de corpore mortis hujus? Hic quatuor consideranda: infirmus, causa morbi, medicus et remedium. Medicus Deus, infirmus homo, causa morbi amor mundi, remedium amor Dei. Horum differentia haec est: Amor mundi in principio dulcis, in fine amarus nimis; amor Dei ab amaritudine incipit, finitur in dulcedinem magnam. Unde architrictinus sponso; Omnis homo primum bonum vinum ponit; sed inebriati fuerint, tunc id quod deterius est, etc. Hugo De Sancte Victore, Miscellanea, Liber VI, Tit V, De infirmo, causa morbi, medico, et remedio morbi Source: Migne PL 177.813c

Wretched man, who shall free me from this body of death? 1 Four things must be considered here, the infirmity, the cause of sickness, the physician and the remedy. The physician is God, the infirmity is man, the cause of sickness is love of the world, and the remedy is the love of God. Among these last two things this is the difference, in the beginning the love of the world is sweet, but in the end it is most bitter, while the love of God begins in bitterness and ends in great sweetness. Hence the chief steward says to the bridegroom, 'Every man serves the best wine first, and then when the guests are drunk he pours out the worst.' 2 Hugh Of Saint Victor, Miscellanea, Book 6, Chapter 5, On Infirmity, the Cause of the Sickness, the Physician, and the Remedy for Sickness 1 Rom 7.24 2 Jn 2.9-10

Followers And Failure

Oves meae sequuntur me; et ego vitam aeternam do eis. Nota, quod sunt quidam, qui sequi Dominum nolunt, sunt qui negligunt, et sunt qui non possunt. Sunt autem duo impedimenta, quae reddunt homines nolentes. Primum amor praesentis prosperitalis , qui avertit illum, de quo Matthaei decimo nono, Marci decimo, Lucae decimo octavo, cum dixit Dominus: Vade et vende etc, et veni, sequere me. At ille abiit tristis; erat enim multas possessiones habens. Secundum est timor futurae adversitatis, qui avertit illos quibus iuravit Dominus. Numerorum trigesimo secundo: Si videbunt homines isti, qui ascenderunt ex Aegypto a viginti annis et supra, terram, quam sub iuramento pollicitus sum Abraham, Isaac et lacob; et noluerunt sequi me praeter Caleb, filium lephone, et losue ,filium Nun; isti impleverunt voluntatm maeam. Nota causam in historia. Sunt similiter duo impedimenta, quae reddunt homines negligentes. Primam est affectio carnalis, quae notatur in illo, de quo Lucae nono,cui dixit Dominus: Sequere me. Ille autem dixit: Domine, dimitte, me primum sepelire patrem meum. Et nota, quid Dominus dixit illi. Secundum est solliciludo temporalis, quae notatur in illo, de quo eodem Lucae nono, qui dixit Domino: Sequar te, Domine; sed primum permitte, me renuntiare his quae domi sunt. Ait ad illum lesus: Nemo mittens manum ad aratrum etc. Sunt similiter duo impedimenta, quae reddunt homines impotentes. Primum est perversitas intentionis, quae impedit progressura affectionis.Secundum est infirmitas virtutis, quae impedit progressum operationis. Primum notatur in illo qui dixit Lucae nono: Sequar te , quocumque ieris, cuius intentionem cognoscens, Dominus dixit: Vulpes foveas habent et volucres caeli nidos etc. Secundum notatur in Petro, loannis decimo tertio, cui, cura dixit Domino: Domine, quo vadis? respondit lesus: Quo ego vado , non potes me modo sequi ; sequeris autem postea. Et nota, quomodo primo Petrus se obtulit non solum ad sequendum, sed ad praecedendum, vel comitandum, dicens: Domine, quare non possum te sequi modo? Animam meam pro te ponam. Secundo, quando de longe sequebatur, non solum non praecessit, sed nec de prope secutus est , sed a longe, ut videret finem, Matthaei vigesimo sexto. Tertio, nec de longe nec de prope secutus est, quando eum negavit, eodem; et hoc, quia infirmus fuit. Sanctus Bonaventura, Collationes In Evangelium Ioannem, Caput X, Collatio XL Source: Here, p567

My sheep follow me, and I shall give them eternal life. 1 Let it be noted that certain people are unwilling to follow the Lord because they are either negligent or they are unable. There are two impediments which make men unwilling. Firstly the love of present prosperity turns a man away, concerning which the Lord said in the nineteenth chapter of Matthew, and in the tenth chapter of Mark, and in the eighteenth chapter of Luke, 'Go and sell ... and come, follow me. And He went away weeping, for he had many possessions.' 2 Secondly there is the fear of future adversity which turns away those whom the Lord has exhorted. In the thirty second chapter of Numbers, 'Shall these men, who had come up from Egypt for twenty years and more, see the land which I swore a promise to give to Abraham and Isaac and Jacob, and they were unwilling to follow me, apart from Caleb the son of Jephone and Joshua the son of Nun. These fulfilled my will.' 3 Note the teaching of the history. There are similarly two impediments which make men negligent. Firstly the love of the flesh, which is noted in him concerning whom in the ninth chapter of Luke the Lord says, 'Follow me,' and he says, 'Lord, first let me go and bury my father.' And note what the Lord then says to him. Secondly there is care for the times, which is noted in him who in the same chapter of Luke says to the Lord, 'I will follow you, Lord, but first allow me to say farewell to those of my house.' And Jesus says to Him, 'No one who puts his hand to the plough...' 4 Similarly there are two impediments which make men incapable. First a perversity of intention, which impedes the advance of love, and secondly a lack of virtue, which impedes the performance of the deed. Firstly let it be noted in him who says in the ninth chapter of Luke, 'I will follow you wherever you will go.' And the Lord, knowing his intention, says, 'Foxes have their holes, and the birds of heaven have their nests...' 5 Secondly let it be noted in Peter who out of care for the Lord says in the thirteenth chapter of John, 'Lord, where are you going?' And Jesus replies, 'Where I go you cannot follow yet, but you will follow later.' And note how Peter presents himself as not only intent on following but going before or accompanying Him, saying, 'Lord, why can I not follow you yet? I would lay down my soul for you.' 6 Secondly when he did follow it was from afar, for he did not only not go ahead, but he did not even follow closely, but in the twenty sixth chapter of Matthew, 'from a distance that he might see the end of it.' Thirdly, he did not follow at a distance or closely when he denied Him, and this was because he was weak. 7 Saint Bonaventura, Observations On The Gospel Of Saint John, Chapter 10 1 Jn 10. 27-28 2 Mt 19.21, Mk 10.21, Lk 18-22-23 3 Numb 32.11-12 4 Lk 9.59, 61 5 Lk 9.57-8 6 Jn 13.36-37 7 Mt 26.58,69-75

Bread And Manna

Hic est panis qui de cælo descendit. Non sicut manducaverunt patres vestri manna, et mortui sunt. Qui manducat hunc panem, vivet in æternum. Item quaeritur de dignitate huius manducationis. Dicit enim, quod manducantes hunc panem non morientur, sicut manducantes, manna. Contra: Hoc aut intelligit de vita spirituali, aut corporali; si de spirituali, nihil dicit, quia patres sancti, qui comederunt manna, non sunt spiritualiter mortui. Si de corporali, similiter; quia qui manducat hunc panem non vivit corporaliter, sed moritur. Si dicas, quod indigne manducantes manna sunt mortui spirituali morte, et hos vocat patres eorum; similiter indigne manducantes corpus Christi moriuntur morte spirituali; primae ad Corinthios undecimo: Qui manducat et bibit indigne iudicium sibi manducat et bibit. Propterea quaeritur: quid est manducare indigne, et quare peccat manducans indigne? Respondeo: Dicendum, quod cibus iste praeponitur illi cibo ratione vivificationis dupliciter: tum quia ille non poterat vivificare, nisi per istum quem signabat; ideo dicitur de iustis, quod omnes eandem spiritualem escam manducaverunt, primae ad Corinthios decimo; sed qui solum ad illum habebant oculum mortui sunt spiritualiter, quia tantum carnaliter gustaverunt. Ita respondet Augustinus. Aliter potest dici , quod manna ordinabatur ad conservationem vitae corporalis, sed hic ad conservationem vitae spiritualis. Et vult Dominus dicere, quod ille panis solummodo vitam corporalem continuabat ad tempus, sed iste vitam spiritualem continuat in aeternum in digne sumentibus; et ideo illo est dignior. Indigne vero accipientes peccant, et convertitur eis panis in venenura, et isti sunt qui remorsura habent mortalis peccati. Ratio, quare peccant, est contemptus, quia tantum hospitem inducunt in tam vile hospitium. Quomodo autem digne accipiatur, docet Augustinus: Innocentiam, inquit, ad altare apportate; peccata, si sint quotidiana, saltem non sint mortifera; antequam ad altare accedatis, dicatur: Dimitte nobis debita nostra etc. Tunc securi accedite; panis est, non venenum. Sanctus Bonaventura, Commentarius In Evangelium Ioannem, Caput VI Source: Here, p695-6

This is the bread which comes down from heaven. Not as your fathers ate manna and died. He who eats this bread shall live in eternity. 1 One may enquire about the worthiness of this eating. For He says that those who eat 'this bread' shall not die, as they did who ate the manna. He says this concerning the spiritual life or the corporeal life. If it is said of the spiritual, He says nothing, because the holy fathers who ate manna are not spiritually dead. If concerning the corporeal, it is likewise, because he who eats 'this bread' does not live on in the body, but dies. If you should say that the unworthy eaters of manna are those who die the spiritual death, and He calls them their fathers, then likewise the unworthy eaters of the body of Christ die the spiritual death, as in the eleventh chapter of the first letter to the Corinthians: 'He who eats and drinks unworthily, he eats and drinks his condemnation.' 2 Whence it may be asked, what is it to eat unworthily, and how does one sin who eats unworthily? I answer that it must be said that 'this bread' is preferred to manna because of a twofold giving of life, because manna is not able to give life unless it signified the later bread , therefore it is said of the righteous, 'because all ate the same spiritual bread,' in the tenth chapter of the first letter to the Corinthians. 3 But they who had an eye for the former only are spiritually dead, because they tasted it only materially. Thus answers Augustine. 1 Besides this it is possible to say that He ordained the manna for the preservation of the bodily life, but 'this bread' for the preservation of the spiritual life. And the Lord wishes to say that the former bread was only for the continuation of bodily life for a time, but the later bread is for the continuation of the spiritual life forever, for those who receive it worthily, and therefore it is more valuable. However, they who receive it unworthily sin, and they change it into poison for themselves, and these are those who are gnawed by mortal sin. The reason why they sin in this way is contempt, because only they would greet such a great guest with such vile hospitality. Augustine teaches how it is received worthily, 'Bring innocence,' he says, 'to the altar.' 4 If sins are trivial they do not bring death. Before you come to the altar let it be said, 'Forgive us our trespasses,' etc. Then you may approach in safety, for it is bread not poison. Saint Bonaventura, Commentary On The Gospel Of Saint John, Chapter 6 1 Jn 6.58 2 1 Cor 11.29 3 1 Cor 10.3 4 Tractates on John 26.11

The Father And The Son And Truth

Sed qui misit me, verax est. Videte quemadmodum Patri dat gloriam aequalis Filius Patri. Exemplum enim nobis praebet, gloriam dare Deo, gloriam Dei quaerere, non nostram: quasi diceret, O homo fidelis, si ego Filius Patris, aequalis Patri, consubstantialis Patri, coaeternus Patri, do gloriam ei, a quo sum: quomodo tu superbus es apud eum, cujus es servus? Multa, inquit, habeo de vobis loqui, et judicare; sed qui misit me, verax est, tanquam diceret, ideo verum dico, quia filius veracis, veritas sum. Pater veritas est, Filius veritas. Ait enim apertisime ipse Dominus, Ego sum via, et veritas, et vita. Ergo si Filius veritas, Pater quid, nisi quod ait, veritas? Qui me misit, verax est. Filius veritas, Pater verax est, sed non a veritate. Filius veritas, sed a Patre, quia Filius a Patre, non a seipso, et ideo ait alio loco: A meipso non veni, id est, a meipso non sum. Pater utique verax est, non participando veritatem, sed generando veritatem, quia Pater genuit Filium, qui de seipso ait: Ego sum via, et veritas. Cum autem dixisset Dominus Jesus: Verax est, qui me misit, non intellexerunt illi, quod de Patre eis dicebat; necdum habuerunt oculos cordis apertos, ut intelligere possent aequalitatem veracis et veritatis. Sanctus Beda, In Ioannis Evangelium Expositio, Liber I, Caput VIII Source: Migne PL 92.745c-746a

But He who sent me is true. 1 Note how the equal Son gives glory to the Father. He gives it as an example for us to give glory to God and to seek the glory of God and not our own, as if He were to say, 'O faithful man, if I, the Son of the Father, equal to the Father, consubstantial to the Father, coeternal with the Father, give glory to Him from whom I am, how shall you be proud before Him, you who are his servant? 'Many things I have to tell you and judge,' He says, 'but He who sent me is true,' 1  as if He were to say, 'Therefore I speak the truth, because I am the Son of Him who is true, and I am the truth. The Father is truth, the Son is truth.' For the Lord openly says, 'I am the way and the truth and the life.' 2 Therefore if the Son is truth, what is the Father, unless, as He said, the truth? 'He who sent me is true.' The Son is truth, the Father is true, but not from truth. The Son is truth, but from the Father, because the Son is from the Father and not from Himself, and therefore in another place He says, 'I did not come from myself,' 3 that is, I am not from myself. So the Father is true, and not by participating in the truth but in generating the truth because the Father begat the Son, He who says about Himself, 'I am the way and the truth.' But when the Lord Jesus had said, 'He who sent me is true,' they did not understand that He spoke to them of the Father, for the eyes of the heart was not yet open, so that they were able to understand the equality of the one who is true and the truth. Saint Bede, Commentary on the Gospel of John, Book 1, Chapter 8 1 Jn 8.26 2 Jn 14.6 3 Jn 8.42

The Spirit And Rivers And Speech

Εάν τις διψᾷ, ἐρχέσθω πρός με, καὶ πινέτω. Ὁ πιστεύων εἰς ἐμὲ , καθὼς εἶπεν ἡ Γραφή, ποταμοὶ ῥεύσουσιν ἐκ τῆς κοιλίας αὐτοῦ ὕδατος ζῶντος Ποταμούς δὲ ῥεῦσαι ἔφη, καὶ οὐ ποταμὸν, ὕδατος ζῶντος, τὴν τοῦ Πνεύματος ἄφθονον χάριν καν τὴν δαψίλειαν αἰνιττόμενος. Τοιοῦτον γάρ ἐστι τὸ Πνεῦμα, εἰς οἷαν ψυχὴν εἰσέλθοι , καὶ ἐν ᾧ ἂν ἱδρυνθείη, ποιοῦν αὐτὴν ἀναβλύζειν πάσης πηγῆς ἀφθονώτερον. Καὶ μάθο: ἄν τις, πῶς ποταμοὶ ῥεύσουσιν ἐκ τῆς κοιλίας τοῦ πιστεύοντος κατὰ τὰς Γραφὰς, εἴγε τὴν τοῦ Πέτρου γλώτταν, καὶ τὴν τοῦ Παύλου ῥύμην, καὶ τὴν τοῦ Στεφάνου σοφίαν κατασκέψαιτο· οὓς οὐδὲν ὑφίστατο λέγοντας, ἀλλὰ πάντες παρεσύροντο ὡς τινων ποταμῶν ῥεύμασιν ἀνυποστάτοις τὴν φοράν. Θεοφύλακτος Αχρίδος, Ἑρμηνεία Εἰς Τὸ Κατὰ Ιὠαννὴν, Κεφαλὴ Z' Source: Migne PG 123.1152a

If someone thirsts, let him come to me, and drink. He who believes in me, as Scripture says, rivers of living water shall flow from his breast. 1 He speaks of flowing rivers of living waters, and not just a river, because He refers to the generous grace and largess of the Holy Spirit. So great is the Spirit that in whatever soul He enters, and in which He dwells, there He makes gush forth a bountiful fountain. And anyone may learn how these rivers flow forth from the breast of one who believes according to the Scriptures if he considers the speech of Peter, and the force of Paul, and the wisdom of Stephen, none of whom shrank from any speech, but drove on in everything, as if caught up in the racing flow of waters. Theophylact of Ochrid, Commentary On The Gospel Of Saint John, Chapter 7 1 Jn 7.37-38

Coming To Him

Nemo potest venire ad me... Nemo, inquam, potest ex se; cuius causa est triplex, scilicet quia homo est gravis, quia via difficilis, quia virtus debilis. Virtus enim debilis non potest ferre molem gravem per viam diflicilem. Nemo ergo potest venire ad me, quia moles est gravis; Sapientiae nono: Corpus, quod corrumpitur, aggravat animam, et terrena inhabitatio deprimit sensum multa cogitantem; et lob septimo: Factus sum mihimetipsi gravis. Quia via difficilis, Matthaei septimo: Quam angusta et arcta est via, quae ducit ad vitam; ecce, quia difflcilis ad progrediendum; et pauci inveniunt eam; ecce, quia difficilis ad arripiendum. Quia virtus est debilis; loannis decimo quinto: Sine me nihil potestis facere; et loannis decimo quinto: Sicut palmes non potest facere fructum a semetipso, nisi manserit in vite; sic nec vos, nisi in me manseritis. Sanctus Bonaventura, Collationes In Evangelium Ioannem, Caput VI, Collatio XXVIII Source: Here, p567

None is able to come to me... 1 No one, I say, by himself, the cause of which is threefold, that is, because man is a burden, because the way is difficult, because strength is feeble. Feeble strength is not able to bear a heavy burden on the difficult way, and therefore No one is able to come to me, because the burden is heavy, in the ninth chapter of Wisdom, 'The body which corrupts, weighs down the soul, and a worldly habitation oppresses the understanding with many thoughts.' And in the seventh chapter of Job, 'I am made a burden to myself.' 2 That the way is difficult, in the seventh chapter of Matthew, 'How rough and narrow is the way which leads to life.' Behold, because it is difficult to advance. 'And few find it.' 3 Behold, because it is difficult to gasp. That strength is feeble, in the fifteenth chapter of John, 'Without me you can do nothing.' And again, 'As branches are not able to put forth fruit from themselves unless they remain on the vine, so neither can you unless you remain in me.' 4 Saint Bonaventura, Observations On The Gospel Of Saint John, Chapter 6 1 Jn 6.44 2 Wisd 9.15, Job 7.20 3 Mt 7.14 4 Jn 7.5, Jn 7.15,4

Commandments And Love

Sed quaerit Gregorius primo de hoc quod dicit: Hoc est praeceptum meum, ut diligatis invicem: Cum cuncta divina eloquia dominicis sint plena praeceptis, quid est, quod de dilectione singulariter dicit: Hoc est praeceptum meum.? Et respondet, quod divina praecepla multa sunt et unum: multa per diversitatem operis, unum in radice dilectio . Et dilectionem radicem dicit, quia non habet viriditatem ramusculus boni operis, nisi manserit in radice dilectionis. Quia ergo mandata ad praeceptum dilectionis referuntur, in quo omnia uniuntur et implentur; inde est, quod dicit: Hoc est praeceptum meum, singulariter. Sanctus Bonaventura, Commentarius In Evangelium Ioannem, Caput XV Source: Here, p451

Concerning this Gregory asks why He said, 'This is my commandment, that you love one another,' 1 when the whole of the Divine speech is full of commandments, and so why should He especially say of love, 'This is my commandment?' And he answers that there are many Divine commandments and there is one, that is, there are many though the diversity of works and one in the root of love. And He speaks of the root when he says that the little branch of a good work does not have greenness unless it remains in the root of love. 1 Therefore He refers the commandments to the precept of love, in which all things are united and fulfilled, and this is why He says, 'This is my commandment,' especially. Saint Bonaventura, Commentary On The Gospel Of Saint John, Chapter 15 1 Jn 15.12, Greg Great Hom In Evang 2.27.1 2 Jn 15.5

Scripture And Life

Ἐρευνᾶτε τὰς Γραφὰς, ὅτι ὑμεῖς δοκεῖτε ἐν αὐταῖς ζωὴν αἰώνιον ἔχειν· καὶ ἐκεῖναί εἰσιν αἱ μαρτυροῦσαι περὶ ἐμοῦ, καὶ οὐ θέλετε έλθεῖν πρὸς με, ἴνα ζωὴν ἔχητε . Δόξαν παρὰ ἀνθρώπων οὐ λαμβάνω, ἀλλ᾽ ἔγνωκα ὑμᾶς , ὅτι τὴν ἀγάπην τοῦ Θεοῦ οὐκ ἔχετε ἐν ἑαυτοῖς. Εἶπεν αὐτοῖς, ὅτι, Ὁ λόγος τοῦ Θεοῦ, τουτέστιν, αἱ Γραφαὶ αἱ περὶ ἐμοῦ μαρτυροῦσαι, οὐκ ἔστιν ἐν ὑμῖν. Διδάσχων οὖν πῶς δυνήσονται σχεῖν τὸν λόγον τοῦ Θεοῦ, φησίν· Ἐρευνᾶτε τὰς Γραφάς· ἐν αὐταῖς γὰρ δοκεῖτε ὑμεῖς ζωὴν ἔχειν. Ὄρα δὲ πῶς οὐκ εἶπεν, Ἔχετε ζωὴν, ἀλλ᾽, Ὅτι δοκεῖτε· δοκεῖτε δὲ εἰπε, δεικνὺς ὅτι οὐδὲν κατὰ ἀλήθειαν ἐκεῖθεν έκαρποῦντο, ἀπὸ τῆς ἀναγνώσεως μόνης σώζεσθαι προσδοκῶντες, πίστεως μὴ προσούσης. Ἐκεῖναι μὲν γάρ εἰσιν αἱ μαρτυροῦσαι περὶ ἐμοῦ· ἀλλ' ὑμεῖς οὐ θέλετε ἐλθεῖν πρός με, ἵνα ζωὴν ἔχητε. Ὥστε κἀντεῦθεν μανθάνωμεν, ὡς ἐκ προαιρέσεως ἦσαν κακοί. Οὐκ εἶπε γὰρ , ὅτι Οὐ δύνασθε ἐλθεῖν, ἀλλ᾿ ὅτι Οὐ θέλετε ἐλθεῖν. ᾿Ακουέτωσαν Μανιχαῖοι, ὅτι οὐ φύσει τὸ κακὸν, ἀλλὰ προαιρέσει συνίσταται. Ἐπεὶ δὲ ἀνέμνησεν αὐτοὺς τῆς Ἰωάννου μαρτυρίας, καὶ τῆς τοῦ Πατρὸς, καὶ τῆς δια τῶν ἔργων αὐτοῦ, διὰ τὴν σωτηρίαν αὐτῶν μόνον ταῦτα ποιῶν· εἰκὸς δὲ ἦν πολλοὺς ὑποπτεύειν, ὅτι δόξης ἔρωτι ταῦτα λέγει· διὰ τοῦτό φησιν, ὅτι Δόξαν παρὰ ἀνθρώπων οὐ λαμβάνω· τουτέστι, Δόξης οὐ δέομαι· οὐδὲ γὰρ φύσιν ἔχω τοιαύτην, ὥστε δεῖ σθαι τῆς παρὰ ἀνθρώπων δόξης. Ὑμεῖς δὲ διώκετέ με προφασιζόμενοι, ὅτι δι' ἀγάπην Θεοῦ τοῦτο ποιεῖτε. ᾿Αλλ' οὐκ ἔστι τοῦτο, οὐκ ἔστι. Ἔγνωκα γὰρ ὑμᾶς , ὅτι τὴν ἀγάπην τοῦ Θεοῦ οὐκ ἔχετε ἐν ἑαυτοῖς· κἂν ἄνω καὶ κάτω τοῦτο προβάλλοισθε, τὸ διὰ τὸ διώκειν με. Εἰκότως οὖν οἱ Ἰουδαῖοι τὴν ἀγάπην τοῦ Θεοῦ οὐκ εἶχον, ἐπεὶ ἐδίωκον τὴν αὐτο αγάπην, τὸν Υἱὸν τοῦ Θεοῦ. Εἰκότως καὶ τὸν λόγον αὐτοῦ οὐκ εἶχον μένοντα ἐν αὐτοῖς· τὸν γὰρ Λόγον καὶ Θεὸν παρῃτοῦντο . Θεοφύλακτος Αχρίδος, Ἑρμηνεία Εἰς Τὸ Κατὰ Ιὠαννὴν, Κεφαλὴ E' Source: Migne PG 123.1280a-c

You study the Scriptures because you think you will find eternal life in them, and they bear witness to me, and you do not wish to come to me that you might have life. I do not receive glory from men, but I know you, that you do not have the love of God in yourselves. 1 He said to them, that is, the word of God said, that the Scriptures which testify about me, they are not in you. Then teaching how one is able to have the word of God, He says, 'You study the Scriptures because you think you will find eternal life in them.' Note how He does not say 'You have eternal life,' but 'you think' showing that they do not gather according to truth there who hope to be saved from reading alone, not coming near to faith. For 'they bear witness to me, and you do not wish to come to me, so that you might have life.' Hence we learn from this that they were wicked. For He does not say, 'You are not able to come,' but 'You do not wish to come,' Let the Manicheans hear that nothing is evil by nature, but it is established in the will. Then having borne witness to John and the Father, and the works He had performed for their salvation, He says that they scorned many of them, as if they were done for the love of glory. Therefore He says, 'I do not receive glory from men,' that is, 'I do not lack it, but nor do I have a nature which values human glory. But you persecute me, saying that is on account of the love of God that you do this, but it is not so. I know that you do not have the love of God in you, even if you boast of it, because you persecute me because of God.' Rightly, then, it is said that the Jews do not have the love of God, since they persecute that same love which is the Son of God. Hence rightly are they said not to have the word of God abiding in them, for they rejected the Word and God. Theophylact of Ochrid, Commentary On The Gospel Of Saint John, Chapter 5 1 Jn 5.39-42

Apperances After The Resurrection

Illa existimans, quod hortulanus esset etc. Nota, quod Dominus post resurrectionem in triplici specie se ostendit: in specie hortutani; unde hic: llla existimans, quod hortulanus esset etc. In specie peregrini; unde Lucae ultimo: Tu solus peregrinus es in lerusalem? In specie crucifixi; unde in eodem: Videte manus meas et pedes meos, quia ego sum. Nota igitur, quod specialiter in specie hortulani se ostendit incipientibus, in quibus plantat germina virtutum; in specie peregrini proficientibus, quos deducit per viam mandatorum; in specie crucifixi perfectis, quos accendit ad imitationem passionis. Sanctus Bonaventura, Collationes In Evangelium Ioannem, Caput XX, Collatio LXXIV Source: Here, p622

She, thinking that He was the gardener... 1 Note that after the resurrection the Lord revealed Himself in three forms. In the form of a gardener, hence here, 'She, thinking He was the gardener...' In the form of a traveller, as in the last chapter of Luke, 'Are you the only traveller in Jerusalem?' And in the form of the crucified, where in the same place, 'See my hands and my feet, it is me.' 2 Note, therefore, that He especially shows himself in the form of a gardener to those who are beginners, in whom He plants the seeds of the virtues, and as a traveller to those who are advancing, who He leads on the way of the commandments, and in the form of the crucified to the perfect, in whom He kindles a fire for the imitation of the passion. Saint Bonaventura, Observations On The Gospel Of Saint John, Chapter 20 1 Jn 20.15 2 Lk 18.24, 18.39

Exaltations

Ego si exaltatus fuero a terra, omnia traham ad me ipsum. In verbis istis duo praedicit Dominus: primo, passionis suae modum, cum dicit: Cum exaltatus fuero; secundo, passionis suae fructum, cum dicit: Omnia traham ad me ipsum. Ait ergo: Cum exaltatus fuero a terra. Nota, quod multiplex est exallatio. Est enim exaltatio hominis-Christi et hominis iusti et hominis mali. De exaltalione Christi nota, quod Christus fuit exaltatus in passione, in ascensione et in Apostolorum praedicationce. In passione fuit exaltatus in poena; de qua hic: Cum exaltatus fuero etc.; et loannis tertio: Sicut exaltavit Moyses serpentem in deserto, ita exaltari oportet Filium hominis. In ascensione fuit exaltatus in gloria. Tunc enim Deus exaltavit illum et dedit ille nomen, quod est super omne nomen, ut in nomine lesu omne genu flectatur caelestium , terrestrium et infernorum, et omnis lingua confiteatur, quia Dominus lesus in gloria est Dei Patris, ad Philippenses secundo. In Apostolorum praedicalione fuit exaltalus in fama ; de quo in Psalmo: Exaltabor in gentibus et exaltabor in terra; et iterum: Exaltare super caelos Deus; quod factum est in ascensione; et in omnera terrara gloria tua; quod factum est in Evangelii promulgatione. Sequitur de exaltatione hominis iusti, quae. multiplex est. Exaltat enim Deus hominem iustum in gratia, in gloria et in fama. In gratia exaltat, quando de culpa ad gratiam vocat; unde Psalmus: Qui exaltas me de portis mortis. Portae mortis, quibus intratur ad mortem, peccata sunt; portae vero vitae, gratia et virtutes. Tunc ergo exaltatur homo de portis mortis, quando revocatur de statu peccati ad statum gratiae. De hac exaltatione Lucae decimo octavo: Omnis, qui se exaltat, humiliabitur. In gloria exaltat, cum de miseria ad regnum vocat, secundum illud Psalmi: Cornu eius exaltabitur in gloria. De hac exaltatione Lucae decimo quarto: Omnis, qui se humiliat, exaltabitur, et qui se exaltat humihabitur. In fama exaltat, quando eius gloriam in Ecclesia manifestat, cum facit, ut exaltent eum in ecclesia plebis et in cathedra seniorum laudent eum, secundum quod dicitur in Psalmo; et Matthaei vigesimo tertio: Omnis, qui se humiliat, exaltabitur etc.; ubi praedicat Dominus de non quaerenda fama in praesenti sive gloria. Nota, quod meretur quis exaltari per tria. Solet enim exaltari servus, quia est officiosus in domo; solet exaltari amicus, quia est familiaris in consilio; solet etiam exaltari miles, quando probatus est in proelio. Ista tria genera hominum solent reges exaltare, videlicet fideles servos, amicos familiares et probatos milites: primos propter suum ohsequium, secundos propter suum consilium, tertios propter nam fortitudinem. Nota igitur, quod activi exaltabuntur , sicut servi, ratione obsequii; Isaiae quinquagesimo secundo: Ecce, servus meus intelliget et exaltabitur et elevabitur et sublimis erit valde; Matthaei vigesimo quinto: Euge, serve bone et fidelis, quia super pauca fuisti fidelis etc. Exaltantur amici, scilicet contemplativi, propter suam sapientiam. Proverbiorum quarto: Arripe sapientiam, et exaltabit te, et glorificaberis ab ea, cum eam fueris amplexatus. Exaltantur perfecti, sicut Martyres, quasi propter suam militiam, secundum illud Psalmi: De torrente in via bibet, propterea exaltabit caput. Omnibus istis dicitur primae Petri quinto: Humiliamini sub potenti manu Dei, ut vos exaltet in tempore visitationis. Sequitur de exaltatione hominis mali, quae multiplex est. Exaltantur enim mali in corde per superbiam in ore per iactantiam, in conversatione per pompam. Exaltantur ergo in corde per superbiam, quod prohibetur in Psalmo: Qui exasperant non exaltentur in semetipsis; et lob decimo quinto: Quid te elevat cor tuum, et quasi magna cogitans attonitos habes oculos? Exaltant se in ore per iactantiam, sicut ille Pharisaeus, de quo dicitur Lucae decimo octavo: Quia omnis, qui se exaltat, humiliabitur. lactabat enim se de bonis suis. Exaltantur in conversatione per pompam, licet non diu; unde in Psalmo: Inimici Domini mox, ut honorificati fuerint et exaltati, deficientes, quemadmodum fumus deficient.Talis exaltatio fugienda est, quia ignominiosa, momentanea et periculosa. Ignominiosa, quia, quanto magis exaltantur, tanto magis eorum crimina conspectius videntur, secundum illud: Omne animi vitium tanto conspectius in se Crimen habet, quanto maior qui peccat habetur Exemplum de simia, quae, quanto plus ascendit tanto plus apparent posteriora eius. Et hoc probatur, Isaiae decimo quarto, de lucifero, qui dixit: Conscendam, super astra caeli exaltabo solium meum etc.; et sequitur statim, quomodo apparuerunt posteriora eius. Item momentanea, quia non habet permanentiam secundum illud: Invidia fatorum numini summisque negatum Stare diu. Et ideo dicitur in Psalmo: Vidi impium elevatum et superexaltatum sicut cedros Libani, et statim sequitur : Transivi, et ecce, non erat. Exemplum de fumo, qui quanto magis ascendit, tanto magis dispergilur et evanescit ; unde Psalmus: Mox ut honorificati fuerint et exaltati, deflcienles, quemadmodum fumus deficient. Item, periculosa, quia sic exaltati descendunt cum praecipitio, secundum quod descendit lucifer, qui dixit: Exaltabo sohum meum » ; et statim dictum est ei :usque ad infernum detraheris; Abdiae primo: Si exaltatus fueris ut aquila , et si inter sidera posueris nidum tuum; inde detraham te; e t in lob dicitur in persona talium: Elevasti me, et quasi super ventum ponens, elisisti me valde. Exemplum de stulto, qui dixit, quod bonum erat volare, sed occidebat eum residere. Sanctus Bonaventura, Collationes In Evangelium Ioannem, Caput XII Source: Here, p595-6

If I am lifted up from the earth, I shall draw all things to myself. 1 With these words the Lord foretells two things, firstly the manner of His Passion, when He says, 'If I am lifted up,' secondly the fruit of His Passion, when He says, 'I shall draw all things to myself.' Therefore He says 'If I am lifted up from the earth.' Note that there are numerous exaltations. There is the exaltation of the man Christ, and of the righteous man, and of the wicked man. Note in the exaltation of Christ that Christ was exalted in His Passion, in His Ascension and in the preaching of the Apostles. In the Passion He was exalted in punishment concerning which He says here, 'If I am lifted up.' And in the third chapter of John, 'As Moses lifted up the serpent in the desert, so it is necessary for the Son of man to be exalted.' 2 In the Ascension he was exalted in glory. 'Then indeed God has exalted Him and given Him the name which is above all other names, so that in the name of Jesus every knee shall bow, of heaven, of earth, and of hell, and every tongue shall confess Him, because the Lord Jesus is in the glory of God the Father,' as it is said in the second chapter of the letter to the Philippians. 3 He was exalted in the preaching of the Apostles in fame, concerning which the Psalm says, 'I shall be exalted among the nations, I shall be exalted on the earth.' And again, 'God is exalted over the heavens,' which He was at His ascension. 'And in all the earth His glory.' 4 which was done by the promulgation of the Gospel. It follows that the lifting up of the righteous man is manifold. For God lifts up the righteous man in grace, in glory and in fame. He exalts with grace when He calls to grace from fault, hence the Psalm says, 'He who lifted me up from the gates of death.' 5 The gates of death are sins by which one enters into death, but the gate of life is grace and the virtues. Therefore a man is lifted up from the gates of death when he is recalled from a state of sin to a state of grace. Concerning this lifting up it says in the eighteenth chapter of Luke, 'Every man who exalts himself shall be humbled.' 6 He exalts in glory when He calls a man from wretchedness to the kingdom, according to that Psalm which says, 'His horn shall be lifted up in glory.' Concerning this exaltation it says in the fourteenth chapter of Luke, 'Every man who humbles himself shall be lifted up, and he who exalts himself shall be humbled.'7 He lifts up in fame when He manifests his glory in the church, when He makes it so that the assembly of the people exalt him and  the seats of elders praise him, according to which it is said in the Psalm and in the twenty third chapter of Matthew, 'Every man who humbles himself will be exalted,' 8 where the Lord preached they no one should seek fame or glory in the present. Note that a man merits lifting up in three ways. A servant will be exalted when he is dutiful in the home, a friend because he is useful in counsel, and a soldier when he is proven in battle. There are three types of men kings are accustomed to exalt, that is, faithful servants, useful friends, and proven soldiers. First on account of service, secondly on account of counsel, thirdly on account of fortitude. Therefore note that there is an exaltation for activity like the servant, by reason of his service, as it says in the forty second chapter of Isaiah, 'Behold my servant shall understand and he shall be exalted and lifted up, and he will be truly sublime.' 9 In the twenty fifth chapter of Matthew, 'Come, good and faithful servant, because in a few things you were faithful.' 10 Friends are exalted as contemplatives, on account of their wisdom. In the fourth chapter of Proverbs, 'Lay hold of wisdom, and she shall exalt you, and you will be glorified by her when she embraces you.' 11 The perfect are exalted as Martyrs, on account of their bravery, according to which the Psalm says, 'From the torrent in the way he shall drink, on account of which he shall lift up his head.' 12 All these are spoken of in the fifth chapter of the first letter of Peter, 'Humble yourself beneath the hand of God, and He shall exalt you in the time of visitation.' 13 It follows that the exaltation of the wicked man is manifold. The wicked are exalted in their hearts through pride, in their mouths through boasting, and in their way of living by pomp. Therefore they are exalted in their hearts through pride which is forbidden in the Psalm, 'Those who exasperate, let them not exalt themselves.' And in the fifteenth chapter of Job, 'Why do you lift up your heart, and as one who thinks great thoughts have wondering eyes?' They who exalt themselves through boasting are as the Pharisee who is spoken of in the eighteenth chapter of Luke, 'Because he who exalts himself shall be humbled.' He boasts of himself because of his goods. They are also exalted in their way of living in pomp, which is not to be done, hence the Psalm, 'As soon as the enemies of God are honoured and exalted they fall, just as smoke that blows away.' 14 Such exaltation must be avoided, because it is shameful and burdensome and perilous. It is shameful because the more a man exalts himself, the more his evils become apparent, according to which, Every vice of the soul, the more it is seen in itself to be wicked, the more he does evil who has it. 15 As in the example of the monkey, the higher he goes, the more exposed is his posterior. And this is proved in the fourteenth chapter of Isaiah concerning Lucifer, who says, 'I shall go up, I shall lift up my throne above the stars.' And it immediately follows, 'How apparent his posterior is.' 16 The same thing is burdensome because it has no permanence, according to which, The envy of the Fates has denied to those with greatest power that they might stand for long.. 17 Therefore it is said in the Psalm, 'I saw the impious man lifted up and exalted like the cedars of Lebanon,' and immediately it continues, 'and I passed by and, behold, he was not.' As with the example of smoke, which the higher it rises, so the more it is scattered and disappears. Hence the Psalm says, 'As soon as they have been honoured and exalted, they perished.' as smoke the blows away. 18 Likewise it is perilous because those exalted in such a manner fall headfirst, just as with Lucifer's fall, he who said, 'I shall lift up my throne.' And instantly it was said of him, 'even to hell I shall drag you.' In the first chapter of Obadiah, 'If you exalt yourself like the eagle, and if you place your nest among the stars, I shall drag you from there.' And in Job it says in the person of such people, 'You lifted me up and set me as if on the winds, then you utterly cast me down.' 19 The fool gives an example, he who said 'How good it would be to fly!' But he killed himself trying. Saint Bonaventura, Observations On The Gospel Of Saint John, Chapter 12 1 Jn 12.32 2 Jn 3.14 3 Phil 2.9 4 Ps 45.11, Ps 56,6 5 Ps 9.15 6 Lk 18.14 7 Ps 111.9, Lk 14.11 8 Ps 106.32, Mt 23.12 9 Isaiah 42.13 10 Mt 25.21 11 Prov 4.8 12 Ps 109.7 13 1 Pet 5.6 14 Ps 65.7 Job 15.12, Lk 18.14, Ps 36.20 15 Juv Sat 8.1400-1 16 Isaiah 14.13 17 Lucan Phar 1.70-1 18 Ps 36.35, 20 19 Obed 1.4, Job 30.22

Hating The Light

Qui male agit odit lucem... Nota, quod lucem odiunt tria genera hominum, scilicet pigri; lob vigesimo quarto: Ipsi fuerunt rebelles lumini , nescierunt vias eius nec reversi sunt per semitas eius. Infirmi; primi Regum tertio exemplum de Heli, qui non poterat videre lucernam, donec exstingueretur. Malefici; unde hic, loannis tertio: Omnis, qui male agit odit lucem. Odit piger lucem, quia ipsum excitat; infirmus, quia cruciat; maleficus, quia ipsum manifestat. Sanctus Bonaventura, Collationes In Evangelium Ioannem, Caput IV, Collatio XIV Source: Here, p554

He who does evil hates the light...1 Note that there are three types of men who hate the light. Firstly the unwilling, in the twenty fourth chapter of Job, 'They were rebels against the light, they did not acknowledge His ways, nor did they return on His paths.' 2 Secondly the weak, as in the third chapter of the first book of Kings, with the example of Eli, who was not able to see the light, and then it was extinguished. 3 Finally there are those who do evil, whence it says in the third chapter of John, 'All who do evil hate the light.' 4 The unwilling man hates the light because it makes demands of him, the weak man because it troubles him, the evil doer because it exposes him. Saint Bonaventura, Observations On The Gospel Of Saint John, Chapter 4 1 Job 8.11 2 Job 24.13 3 1 Kings 3.2-3 4 Jn 3.20

Walking The Way

Dicit Glossa super Joan. xiv: Ego sum via, et veritas, et vita: via qua itur, veritas qua pes dirigitur, vita ad quam pervenitur: via per praeceptum, consilium, et exemplum: veritas per doctrinae verbum: vita per praemium. Eccli. xxiv: In me gratia omnis viae et veritatis, in me omnis spes vitaeet virtutis. Virtus enim confortat ad viam per meritum, et veritas illuminat ad vitam per doctrinam et Spiritus sancti inspirationem. Sanctus Albertus Magnus Commentarium In Evangelium Lucam, Caput II Source: Here p200

The gloss on John chapter fourteen, verse six, 'I am the way and the truth and the life,' says that the way is the path, and truth is that by which the step is directed, and life is that to which is comes. The way is through precept and counsel and example, the truth is through the word of teaching, life is the reward. In the twenty fourth chapter of Ecclesiasticus, 'In me all grace of the way and truth, in me all hope of life and virtue.' Virtue strengthens on the way through merit, and truth illuminates for life through teaching and the inspiration of the Holy Spirit. Saint Albert The Great, Commentary On The Gospel of St Luke, Chapter 2

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

The Word Made Flesh

Verbum caro factum est. In carne nascitur Verbum, et ecce, aeternitas temporalis; ad Galatas quarto: Ubi venit plenitudo temporis, misit Deus Filium suum factum ex muliere, factum sub Lege. Si factum: ergo temporale. Hoc est Verbum factum, de quo Lucae secundo: Transeamus usque Bethlehem et videamus hoc verbum, quod factum est etc. Videamus, inquam, Verbum secundum carnem factum, qui videre nunquam potuimus Verbum, quod secundum Divinitatem nec est factum nec creatum, sed genitura. Psalmus: Cantate, inquit, Domino, quia mirabilia fecit. Fecit enim, ut sit maiestas abiecta, et immensitas parva, aeternitas facta; quod totum memorat Evangelista, cum dicit: Verbum carofactum est. Sanctus Bonaventura, Collationes In Evangelium Ioannem, Caput I Collatio II Source: Here, p537

The Word was made flesh. 1 The Word was born in the flesh, and behold, eternity in time. In the fourth chapter of the letter to the Galatians, 'When the fullness of time had come, He sent His own Son, made from a woman, made beneath the law.' 2 If made, therefore in time. This is the Word made, concerning which it says in the second chapter of Luke, 'Let us pass over to Bethlehem and let us see this word, what has been done.' 3 Let us see, I say, the Word made flesh, we who were never able to see according to His Divinity, which is not something done, nor created, but begotten. The Psalm says, 'Sing to the Lord, because He has made miracles.' 4 For He has made His majesty abject, His greatness small, His eternity something done, which all things the Evangelist comprehends when he says, 'The Word was made flesh.' Saint Bonaventura, Observations On The Gospel Of Saint John, Chapter 1 1 Jn 1.14 2 Galat 4.4 3 Lk 2.15 4 Ps 97.1

The Son And Sons

Quotquot autem receperunt dedit eis potestatem filios Dei fieri... Tangitur hic tertium, scilicet adventus ipsius fructus sive utilitas, quae est divinae filiationis adeptio. Quia haec utilitas non se extendit, nisi ad eos qui eum receperunt et in eum crediderunt; ideo dicit: Quotquot autem receperunt. Ita sui eum non receperunt, sed quotquot receperunt eum, dedit eis potestatem filios Dei fieri. Et haec magna utilitas; primae loannis tertio: Videte, qualem caritatem dedit nobis Pater, ut fiiii Dei nominemur et simus; et in hoc magna utilitas; unde ad Romanos octavo: Si filii,et heredes, heredes quidem Dei, coheredes autem Christi. Ita ergo hanc potestatem filiationis Dei dedit his qui receperunt. Sed quia haec receptio est per fidem, ideo explicat: His qui credunt in nomine eius; ita dedit eis qui receperunt, his qui credunt in nomine eius, id est in re nominis eius. Nomen eius est Emmanuel, id est nobiscum Deus. Ille igitur credit in nomine, qui credit eum Deum et hominem; et hic est filius Dei; primae loannis quinto: Omnis, qui credit, quoniam lesus est Filius Dei, ex Deo natus est. Quia vero filii Dei non fiunt nisi per generationem spiritualem, non carnalem, ideo dicit: Qui non ex sanguinibus, id est commixtione seminum; neque ex voluntate carnis, id est mulieris; neque ex voluntate viri, id est delectatione et pruritu; sed ex Deo nati sunt; quia infra tertio: Quod natum est ex carne caro est, et quod natum est ex spiritu spiritus est; et primae Petri primo: Renati non ex semine corruptibili, sed incorruptibili, per verbum Dei vivi et permanentis in aeternum, hoc est semper. Sanctus Bonaventura, Commentarius In Evangelium Ioannem, Caput I Source: Here, p252

But as many as received Him, He gave the power to be sons of God.. 1 This touches on the third matter, certainly the fruit and usefulness of His advent, which is adoption to Divine sonship. Since this usefulness does not give itself but to those who will receive Him and believe in Him, therefore it says, 'But as many as received Him.' Thus they do not receive it from themselves, but 'as many as received Him, He gave power to be sons of God.' And this is of great benefit. In the third chapter of the first letter of John, 'See how much love the Father had for us, so that we might name ourselves sons and be so.' 2 And in this there is great gain, for in the eighth chapter of Romans, 'If sons, even heirs, heirs of God, and coheirs of Christ.' 3 Thus God gives the power of sonship to those who receive Him. But because reception is through faith, he explains here, 'To those who believe in His name.' Thus it is given to those who receive Him, to those who believe in His name, that is, in the meaning of His name, which name is Emmanuel, that is, God is with us. Therefore He believes in His name who believes Him to be God and man, and he is a son of God. In the fifth chapter of the first letter of John, 'Everyone who believes that Jesus is the Son of God is born from God.' 4 But because the son of God does not come to be unless by spiritual generation and not carnal generation, therefore he says, 'Who not from blood,' that is the mixing of seed, 'nor from the will of the flesh,' that is woman, 'nor from the will of man' that is desire and lust, 'but from God are born.' Because in the third chapter below, 'What is born from flesh is flesh, and what is born from the spirit is spirit.' 5 And in the first chapter of the first letter of Peter, 'Reborn from incorruptible not corruptible seed, through the word of the living God which remains forever.' 6 That is, always. Saint Bonaventura, Commentary On The Gospel Of Saint John, Chapter 1 1 Jn 1.12 2 1 Jn 3.1 3 Rom 8.17 4 1 Jn 5.1 5 Jn 3.6 6 1 Pet 1.23