4 Memorial Saturday

Our Lord's discourse to the Jews began in connection with the man who was born blind and was restored to sight. Your Charity therefore ought to know and be advised that today's lesson is interwoven with that one. For when the Lord had said, "For judgment I am come into this world; that they who see not might see, and they who see might be made blind,"-which, on the occasion of its reading, we expounded according to our ability,-some of the Pharisees said, "Are we blind also?" To whom He replied. "If ye were blind, ye should have no sin: but now ye say, We see; [therefore] your sin remaineth." To these words He added what we have been hearing today when the lesson was read.

"Verily, verily, I say unto you, He that entereth not by the door into the sheepfold, but climbeth up some other way, the same is a thief and a robber." For they declared that they were not blind; yet could they see only by being the sheep of Christ. Whence claimed they possession of the light, who were acting as thieves against the day? Because, then, of their vain and proud and incurable arrogance, did the Lord Jesus subjoin these words, wherein He has given us also salutary lessons, if we lay them to heart. For there are many who, according to a custom of this life, are called good people,-good men, good women, innocent, and observers as it were of what is commanded in the law; paying respect to their parents, abstaining from adultery, doing no murder, committing no theft, giving no false witness against any one, and observing all else that the law requires-yet are not Christians; and for the most part ask boastfully, like these men. "Are we blind also?" But just because all these things that they do, and know not to what end they should have reference, they do to no purpose.

Such, accordingly, for the most part seek to persuade men to live well, and yet not to be Christians. By another way they wish to climb up, to steal and to kill, not as the shepherd, to preserve and to save. And thus there have been certain philosophers, holding many subtle discussions about the virtues and the vices, dividing, defining, drawing out to their close the most acute processes of reasoning, filling books, brandishing their wisdom with rattling jaws; who would even dare to say to people, Follow us, keep to our sect, if you would live happily. But they had not entered by the door: they wished to destroy, to slay, and to murder.

For there are countless numbers who not only boast that they see, but would have it appear that they are enlightened by Christ; yet are they heretics. Have even they somehow entered by the gate? Surely not. Sabellius says, He who is the Son is Himself the Father; but if the Son, then is there no Father. He enters not by the door, who asserts that the Son is the Father. Arius says, The Father is one thing, the Son is another thing. He would say rightly if he said, Another person; but not another thing. For when he says, Another thing, he contradicts Him who says in his hearing, "I and my Father are One." Neither does he therefore enter by the door; for he preaches a Christ such as he fabricates for himself, not such as the truth declares Him.

Keep hold of this, that Christ's sheepfold is the Catholic Church. Whoever would enter the sheepfold, let him enter by the door, let him preach the true Christ. Not only let him preach the true Christ, but seek Christ's glory, not his own; for many, by seeking their own glory, have scattered Christ's sheep, instead of gathering them. For Christ the Lord is a low gateway: he who enters by this gateway must humble himself, that he may be able to enter with head unharmed. But he that humbleth not, but exalteth himself, wishes to climb over the wall; and he that climbeth over the wall, is exalted only to fall.

(Tr. xlv. 2. et sq.) Or thus: Many go under the name of good men according to the standard of the world, and observe in some sort the commandments of the Law, who yet are not Christians. And these generally boast of themselves, as the Pharisees did; Are we blind also? But inasmuch as all that they do they do foolishly, without knowing to what end it tends, our Lord saith of them, Verily, verily, I say unto you, He that entereth not by the door into the sheepfold, hut climbeth up some other way, the name is a thief and a robber. Let the Pagans then, the Jews, the Heretics, say, "We lead a good life;" if they enter not by the door, what availeth it? A good life only profiteth, as leading to life eternal. Indeed those cannot be said to lead a good life, who are either blindly ignorant of, or wilfully despise, the end of good living. No one can hope for eternal life, who knows not Christ, who is the life, and by that door enters into the fold. Whoso wisheth to enter into the sheepfold, let him enter by the door; let him preach Christ; let him seek Christ's glory, not his own. Christ is a lowly door, and he who enters by this door must be lowly, if he would enter with his head whole. He that doth not humble, but exalt himself, who wishes to climb up over the wall, is exalted that he may fall. Such men generally try to persuade others that they may live well, and not be Christians. Thus they climb up by some other way, that they may rob and kill. They are thieves, because they call that their own, which is not; robbers, because that which they have stolen, they kill.

(de Verb. Dom. Serm. xlix) He enters by the door, who enters by Christ, who imitates the suffering of Christ, who is acquainted with the humility of Christ, so as to feel and know, that if God became man for us, man should not think himself God, but man. He who being man wishes to appear God, does not imitate Him, who being God, became man. Thou art bid to think less of thyself than thou art, but to know what thou art.

The Son of God shows himself as light and guide by the example of a good life. The Lord manifested above that he is a guide by the word of wisdom and by the miracle of power; here he manifests it by the example of a good life. For by the first two modes he directed as a teacher, but here in the third he directs as a pastor. In this chapter, therefore, the Lord intends to show himself as the true and good shepherd: and it is divided into two parts: because first the Lord demonstrates the good shepherd in a proverb and parable; second, he expounds the proverb and applies it to himself, so that through this he may show himself the true shepherd, at the passage: "Jesus therefore said to them again."

The first part demonstrates the good shepherd in a parable. He therefore describes the good shepherd in the proverb in this order: for first he determines the entrance of the good and true shepherd; second, the sign; third, the office of the good shepherd; fourth, he says that this proverb was hidden from the Jews.

He determines the entrance of the good and true shepherd by comparison with its opposite, because "opposites placed next to each other shine forth more clearly"; and the entrance of the shepherd is through the door, but that of the thief through another place. Therefore he says: "Amen, amen, I say to you" — the Lord continues his discourse, speaking to the Pharisees — "He who does not enter through the door into the sheepfold," that is, into the Church of God, in which the Lord's flock is contained, "but climbs up from elsewhere," as one proud and ambitious; "he is a thief and a robber: a thief," because he claims what belongs to another as his own; "a robber," because he destroys and kills the goods of another. Concerning this ascent of the bad shepherd, Jerome says: "We rejoice at the ascent; let us fear the descent: the joy of having held the heights is not so great as the sorrow of having fallen from the heights." Thus ascended that prince of robbers and the ambitious, of whom it is said in Isaiah fourteen: "I will ascend into heaven; I will exalt my throne above the stars of heaven." He who thus enters in a disordered manner is a thief and not a shepherd.

The figure of the six seraphic wings intimates six stairlike illuminations, which begin from creatures and lead all the way to God, to whom no one rightly enters except through the Crucified. For he who does not enter through the door but climbs up another way, that one is a thief and a robber. If anyone indeed through this door enters, he shall go in and go out and shall find pasture.

I cannot help admiring in every particular that divine utterance: "Verily, verily, I say unto you, He that entereth not in by the door into the sheepfold, but climbeth up some other way, the same is a thief and a robber. But he that entereth in by the door is the shepherd of the sheep. To him the porter openeth." Then the Lord says in explanation, "I am the door of the sheep." Men must then be saved by learning the truth through Christ, even if they attain philosophy.

Those, then, who follow impious words and dictate them to others, inasmuch as they pervert the divine words instead of using them rightly, neither enter into the kingdom of heaven themselves, nor do they permit those whom they have deluded to attain the truth. They do not have the key for the entrance but a false key. Using this counterfeit key, they do not enter in as we enter in, that is, through the tradition of the Lord by drawing aside the curtain. Instead they burst through the side door and dig clandestinely through the wall of the church. They step over the truth and constitute themselves the Mystagogues of the soul of the impious.

Very probably it may seem to those who listen carelessly that the language of the parable before us is not introduced very appositely: because after a discussion on blindness and recovery of sight, we straightway come upon statements about sheep, and a fold, and a door. But he in whom dwells a wise mind, which hastens more diligently to compare the ideas, will perceive here also that the argument proceeds so to speak straight forward, and swerves not at all from what is right and fitting. And here I will once more repeat what I have said many times before. It was the custom of the Saviour Christ, when any came unto Him, to reply not merely to the words which they expressed through their voice, but to speak with reference to their inward thoughts also, since He sees both heart and reins; for to Him all things are naked and laid open, and there is no creature that is not manifest in His sight. Wherefore also He saith to one of the saints: Who is this that hideth counsel from Me, and hath words in his heart, and thinketh to conceal them from Me? When therefore the unholy company of Pharisees craftily asked, as we said just now, if they were blind also, in order that if he said truly what they were, namely blind, he might again be accused as one who reviled the magistrates and spoke evil of those whose lot it was to rule the people, (for they prided themselves inordinately upon this); Our Lord Jesus Christ, fighting in this case again with their inward thought, necessarily and profitably introduces the parable, implying (somewhat obscurely and as it were in riddles) that on account of their arrogant selfishness they would not be firmly maintained in the leadership, and that the dignity would not be confirmed to such as insulted in their pride God the Giver of it; and teaching that this dignity would only belong to those who should be called by Him to the leadership of the people. Therefore He says that Himself is the Door introducing of His own will to the leadership of His rational flocks the man who is prudent and God-loving. But him who thinks himself able to take by violence and tyranny the honour that is not given to him, He calls a thief and a robber, climbing up some other way. Such were some concerning whom He speaks perhaps by one of the Prophets; They reigned as kings, and not by Me; they ruled, and not by My Spirit. And He intimates by the words before us, that if they would take pleasure in being rulers of the people they must believe and must receive through Him the Divine call to undertake this dignity, in order that they might have their rule unshaken and well established; which of course was the case with the holy Apostles, and with the Teachers of the holy Churches after them; to whom also the porter openeth. That is, either the Angel who is appointed to preside over the churches and to assist those whose lot is to minister in holy things for the good of the people, or else the Saviour Himself, Who is at the same time both the Door and the Lord of the Door. At all events, He very well asserts that the flock of sheep rightly obey and yield to the voice of the shepherd, but very quickly turn away from the voice of strangers; so that thou mayest understand a true matter by extending the application of the argument to something more general. For in the churches we teach by bringing forward our doctrines from the inspired Scripture, and setting forth the Evangelic and Apostolic Word as a sort of spiritual nourishment. And they who believe in Christ and are conspicuous for unperverted faith, are obedient listeners to such teaching; but they turn away from the voices of falsifiers, and avoid them as a deadly evil. But then, some one will say, what is herein intimated to the Pharisees? Gathering it up into a short and summary explanation I will tell thee this again. He shows Himself therefore as Lord of the fold, and Door and Porter, that they may accurately learn that they will not have their position of leadership confirmed to them, unless they come to it through Him and thus possess the God-given honour. And by adding that the sheep obey their own shepherds, but run away from strangers, He again skilfully hints that the Pharisees would never be leaders of those that should become believers in Him, but that His sheep would refuse their instruction and attach themselves to the shepherds appointed by Him.

And not without a cause hath the Evangelist mentioned, that they of the Pharisees who were with Him heard these things, and said, "Are we blind also?" but to remind thee that these were the men who first withdrew from and then stoned Him, for they were persons who followed Him superficially, and who easily changed to the contrary opinion. How then doth He prove that He is not a deceiver, but a Shepherd? By laying down the distinguishing marks both of the shepherd, and of him who is a deceiver and a spoiler, and from these affording them opportunity of searching into the truth of the matter. And first He showeth who is a deceiver and a spoiler, calling him so from the Scriptures, and saying,

"Verily, verily, I say unto you, he that entereth not by the door into the sheepfold, but climbeth up some other way, the same is a thief and a robber."

Observe the marks of a robber; first, that he doth not enter openly; secondly, not according to the Scriptures, for this is the, "not by the door." Here also He referreth to those who had been before, and to those who should be after Him, Antichrist and the false Christs, Judas and Theudas, and whatever others there have been of the same kind. And with good cause He calleth the Scriptures "a door," for they bring us to God, and open to us the knowledge of God, they make the sheep, they guard them, and suffer not the wolves to come in after them. For Scripture, like some sure door, barreth the passage against the heretics, placing us in a state of safety as to all that we desire, and not allowing us to wander; and if we undo it not, we shall not easily be conquered by our foes. By it we can know all, both those who are, and those who are not, shepherds. But what is "into the fold"? It refers to the sheep, and the care of them. For he that useth not the Scriptures, but "climbeth up some other way," that is, who cutteth out for himself another and an unusual way, "the same is a thief." Seest thou from this too that Christ agreeth with the Father, in that He bringeth forward the Scriptures? On which account also He said to the Jews, "Search the Scriptures" (c. v. 39); and brought forward Moses, and called him and all the Prophets witnesses, for "all," saith He, "who hear the Prophets shall come to Me"; and, "Had ye believed Moses, ye would have believed Me." But here He hath put the same thing metaphorically. And by saying, "climbeth up some other way," He alluded to the Scribes, because they taught for commandments the doctrines of men, and transgressed the Law (Matt. xv. 9); with which He reproached them, and said, "None of you doeth the Law." (c. vii. 19.) Well did He say, "climbeth up," not "entereth in," since to climb is the act of a thief intending to overleap a wall, and who doeth all with danger. Hast thou seen how He hath sketched the robber? now observe the character of the shepherd. What then is it?

"He that entereth in by the door, the same is the shepherd of the sheep; to him the doorkeeper openeth, and the sheep hear his voice, and he calleth his own by name. And when he hath brought them out, he goeth before them."

He hath set down the marks of the shepherd, and of the evil doer; let us now see how He hath fitted to them what followeth. "To him," He saith, "the doorkeeper openeth"; He continueth in the metaphor to make the discourse more emphatic. But if thou shouldest be minded to examine the parable word by word, there is nothing to hinder thee from supposing Moses to be the doorkeeper, for to him were entrusted the oracles of God. "Whose voice the sheep hear, and he calleth his own by name." Because they everywhere said that He was a deceiver, and confirmed this by their own unbelief, saying, "Which of the rulers hath believed on him?" (c. vii. 48.) He showeth that they ought not on account of the unbelief of those persons to call Him a spoiler and deceiver, but that they, because they gave no heed to Him were consequently even excluded from the rank of sheep. For if a shepherd's part is to enter through the usual door, and if He entered through this, all they who followed Him might be sheep, but they who rent themselves away, hurt not the reputation of the Shepherd, but cast themselves out from the kindred of the sheep. And if farther on He saith that He is "the door," we must not again be disturbed, for He also calleth Himself "Shepherd," and "Sheep," and in different ways proclaimeth His dispensations. Thus, when He bringeth us to the Father, He calleth Himself "a Door," when He taketh care of us, "a Shepherd"; and it is that thou mayest not suppose, that to bring us to the Father is His only office, that He calleth Himself a Shepherd. "And the sheep hear his voice, and he calleth his own sheep, and leadeth them out, and goeth before them." Shepherds indeed do the contrary, for they follow after them; but He to show that He will lead all men to the truth, doeth differently; as also when He sent the sheep, He sent them, not out of the way of wolves, but "in the midst of wolves." (Matt. x. 16.) For far more wonderful is this manner of keeping sheep than ours. He seemeth to me also to allude to the blind man, for him too, having "called," He "led out" from the midst of the Jews, and the man heard "His voice," and "knew" it.

"And a stranger will they not follow, for they know not the voice of strangers."

Certainly here He speaketh of Theudas and Judas, (for "all, as many as believed on them, were scattered" [Acts v. 36], It saith,) or of the false Christs who after that time should deceive. For lest any should say that He was one of these, He in many ways separateth Himself from them. And the first difference He setteth down is His teaching from the Scriptures; for He by means of these led men to Him, but the others did not from these draw men after them. The second is, the obedience of the sheep; for on Him they all believed, not only while He lived, but when He had died; the others they straightway left. With these we may mention a third difference, no trifling one. They did all as rebels, and to cause revolts, but He placed Himself so far from such suspicion, that when they would have made Him a king, He fled; and when they asked, "Is it lawful to give tribute unto Caesar?" He bade them pay it, and Himself gave the two drachm piece. (Matt. xvii. 27.) Besides this, He indeed came for the saving of the sheep, "That they might have life, and that they might have more abundantly" (ver. 10), but the others deprived them even of this present life. They betrayed those who were entrusted to them and fled, but He withstood so nobly as even to give up His life. They unwillingly, and by compulsion, and desiring to escape, suffered what they suffered, but He willingly and by choice endured all.

(Hom. lix. 2) Our Lord having reproached the Jews with blindness, they might have said, We are not blind, but we avoid Thee as a deceiver. Our Lord therefore gives the marks which distinguish a robber and deceiver from a true shepherd. First come those of the deceiver and robber: Verily, verily, I say unto you, He that entereth not by the door into the sheepfold, but climbeth up some other way, the same is a thief and a robber. There is an allusion here to Antichrist, and to certain false Christs who had been, and were to be. The Scriptures He calls the door. They admit us to the knowledge of God, they protect the sheep, they shut out the wolves, they bar the entrance to heretics. He that useth not the Scriptures, but climbeth up some other way, i. e. some self-chosen1, some unlawful way, is a thief. Climbeth up, He says, not, enters, as if it were a thief getting over a wall, and running all risks. Some other way, may refer too to the commandments and traditions of men which the Scribes taught, to the neglect of the Law. When our Lord further on calls Himself the Door, we need not be surprised. According to the office which He bears, He is in one place the Shepherd, in another the Sheep. In that He introduces us to the Father, He is the Door; in that He takes care of us, He is the Shepherd.

Each year, when spring with its breezes begins to usher in the birth of so many sheep and to deposit the numerous young of the fruitful flock about the fields, the meadows and the paths, a good shepherd puts aside his songs and leisure. He anxiously searches for the tender little sheep, picks them up and gathers them together. Happy to carry them, he places them about his neck, on his shoulders and in his arms. He wants them to be safe as he carries or leads them to the protecting sheepfolds.That is the case with ourselves, too. When we see our ecclesiastical flock gaining rich increase under the favoring smile of the spring of Lent, we put aside the resonant tones of our treatise and the customary fare of our discourse. Concerned about our very heavy labor, we give all our concern to gathering and carrying in the heavenly [lambs].

Our current circumstance is a lot like the sheepfold: the thief comes from wherever it is possible for him to hide. His desire is to steal. But the shepherd who has authority to use the entrance leads the sheep out to pasture, and they follow him, knowing their own shepherd, while they avoid the others whose voice they do not know.

The Lord, with the words that you are truly blind in soul through the ailment of unbelief, rebuked the Pharisees for their unbelief. So that they could not say, "We turn away from You not out of our blindness, but to avoid deception," He delivers a lengthy discourse on this matter. What kind exactly? He sets forth the marks of both the true shepherd and the wolf—the destroyer—and thus shows concerning Himself that He is good, appealing to His works as testimony. First He sets forth the distinctive characteristics of the destroyer. "He," He says, "does not enter by the door, that is, by the Scriptures, for he is not witnessed to by either the Scriptures or the prophets." The Scriptures are truly the door, for through them we draw near to God. They do not allow wolves to enter, for they cut off heretics, placing us in safety and imparting to us knowledge about everything we might wish to know. So then, a thief is one who does not enter through the Scriptures "into the sheepfold" to care for the sheep, but climbs up "some other way," that is, carves out for himself another and unusual path, such as Theudas and Judas. They, before the coming of Christ, deceived the people, destroyed them, and perished themselves (Acts 5:36–37). Such also will be the abominable antichrist. For their testimony is not from the Scriptures. He also hints at the scribes, who did not fulfill a single word of the commandments of the law, yet taught the commandments and traditions of men. He fittingly said "climbs up." This refers to the thief, who jumps over the fence and does everything at great risk. These are the signs of a robber.

After our Lord showed that his teaching had power to enlighten, he here shows that he has power to give life. First, he shows this by word; secondly, by a miracle (chap 11). Concerning the first he does three things. First, he shows that he has life-giving power; secondly, his manner of giving life (v 11); thirdly, he explains his power to give life (v 19). The first part is divided into three parts. First, our Lord relates a parable; secondly, the Evangelist mentions the necessity for explaining it (v 6); thirdly, our Lord explains the parable (v 7).

He relates the parable to them, saying, Truly, truly, I say to you. It concerns two things, a thief and the shepherd of the sheep. Thus he does three things. First, he mentions the mark of a thief and robber; secondly, a characteristic of the shepherd (v 2); thirdly, the effect each of these has (v 4).

To understand this parable we must consider who the sheep are, namely, that they are the faithful of Christ and those in the grace of God: "We are the people of his pasture, and the sheep of his hand" (Ps 95:7); "You, the people, are the sheep of my pasture" (Ez 34:31). And so the sheepfold is the multitude of the faithful: "I will surely gather all of you, O Jacob, I will gather the remnant of Israel; I will set them together like sheep in a fold" (Mic 2:12). The door of the sheepfold is explained in different ways by Chrysostom and by Augustine.

According to Chrysostom, Christ calls Sacred Scripture the door, according to "Pray for us also that God may open to us a door for the word" (Col 4:3). Sacred Scripture is called a door, as Chrysostom says, first of all, because through it we have access to the knowledge of God: "which he promised beforehand through his prophets in the holy scriptures" (Rom 1:2). Secondly, for just as the door guards the sheep, so Sacred Scripture preserves the life of the faithful: "You search the scriptures, because you think that in them you have eternal life" (5:39). Thirdly, because the door keeps the wolf from entering; so Sacred Scripture keeps heretics from harming the faithful: "Every scripture inspired by God is also profitable for teaching, for reproof, for correction" (2 Tim 3:16). So, the one who does not enter by the door is the one who does not enter by Sacred Scripture to teach the people. Our Lord says of such: "In vain do they worship me, teaching as doctrines the precepts of men" (Matt 15:9); "You have made void the word of God" (Matt 15:6). This, then, is the mark of the thief: he does not enter by the door, but in some other way.

He adds that the thief climbs, and this is appropriate to this parable because thieves climb the walls, instead of entering by the door, and drop into the sheepfold. It also corresponds to the truth, because the reason why some teach what conflicts with Sacred Scripture is due to pride: "If any one teaches otherwise and does not agree with the sound words of our Lord Jesus Christ and the teaching which accords with godliness, he is puffed up with conceit, he knows nothing" (1 Tim 6:3). Referring to this he says that such a person climbs, that is, through pride. The one who climbs in by another way, that man is a thief, because he snatches what is not his, and a robber, because he kills what he snatches: "If thieves came to you, if plunderers by night - how you have been destroyed" (Obad v 5).

According to this explanation, the relation with what preceded is made in this way: Since our Lord had said, "If you were blind, you would have no guilt," the Jews might have answered: "We do not believe you, but this is not due to our blindness. It is because of your own error that we have turned away from you." And so our Lord rejects this, and wishes to show that he is not in error because he enters by the door, by Sacred Scripture, that is, he teaches what is contained in Sacred Scripture.

Against this interpretation is the fact that when our Lord explains this further on, he says, I am the door. So it seems that we should understand the door to be Christ. In answer to this, Chrysostom says that in this parable our Lord refers to himself both as the door and the shepherd; but this is from different points of view, because a door and a shepherd are different. Now aside from Christ nothing is more fittingly called a door than Sacred Scripture, for the reasons given above. Therefore, Sacred Scripture is fittingly called a door.

According to Augustine, the door is Christ, because one enters through him: "After this I looked, and lo, in heaven an open door!" (Rev 4:1). Therefore, any one who enters the sheepfold should enter by the door, that is, by Christ, and not by another way.

Note that both the sheep and their shepherd enter into the sheepfold: the sheep in order to be secure there, and the shepherd in order to guard the sheep. And so, if you wish to enter as a sheep to be kept safe there, or as a shepherd to keep the people safe, you must enter the sheepfold through Christ. You must not enter by any other way, as did the philosophers who treated the principle virtues, and the Pharisees who established the ceremonial traditions. These are neither sheep nor shepherds because, as our Lord says, he who does not enter the sheepfold by the door, i.e., does not enter by Christ, but climbs in by another way, that man is a thief and a robber, because he destroys both himself and others. For Christ and no one else is the door into the sheepfold, that is, the multitude of the faithful: "We have peace with God through our Lord Jesus Christ" (Rom 5:1); "there is no other name under heaven given among men by which we must be saved" (Acts 4:12).

According to this exposition, the connection with what went before is made in this way: Because they said that they could see without Christ - "now that you say, 'We see'" - our Lord shows that this is not true, because they do not enter by the door. Thus he says, Truly, truly, I say to you.

It should be noted that just as one who does not enter by the door as a sheep cannot be kept safe, so one who enters as a shepherd cannot guard the sheep unless he enters by the door, namely, by Christ. This is the door through which the true shepherds have entered: "And one does not take the honor upon himself, but he is called by God, just as Aaron was" (Heb 5:4). Evil shepherds do not enter by the door, but by ambition and secular power and simony; and these are thieves and robbers: "They set up princes, but without my knowledge," that is, without my approval (Hos 8:5). Further, he says such a person climbs in by another way, because the door, namely, Christ, since it is small through humility - "Learn from me; for I am gentle and lowly in heart" (Matt 11:29) - can be entered only by those who imitate the humility of Christ. Therefore, those who do not enter by the door but climb in by another way are the proud. They do not imitate him who, although he was God, became man; and they do not recognize his lowering of himself.

Who is he who enters by the door? It is he who enters in by Christ. Who is he? He is the one who imitates the suffering of Christ, who is acquainted with the humility of Christ, so as to feel and know that if God became man for us, [a] man should not think himself God but man [humankind]. He who being man wishes to appear God does not imitate him who, being God, became man. You are not asked to think less of yourself than you are but to know what you are.

"But he who enters through the door is the shepherd of the sheep:" he enters through the door who enters through truth. Concerning this entrance, First Thessalonians two: "You yourselves know, brethren, our entrance to you"; and it is added there: "For neither at any time were we found using words of flattery, as you know, nor seeking an occasion of avarice, nor seeking glory from men."

(Hom. lix. 2) You have seen His description of a robber, now see that of the Shepherd: But he that entereth in by the door is the shepherd of the sheep.

The shepherd of the sheep is the one who is worthily endowed with the gift of teaching. He is the one who uses the lawful entrance, that is, who lives with all his heart according to the doctrine of the law and so enters into the sheepfold, as is only right. Then he leads all the others, like sheep, to the pastures of doctrine by showing them the food of the Word with which they must nourish themselves first and continually afterwards. He also leads them by showing them the power of the Word, how Scripture must be understood and from which doctrine they must abstain—doctrine that others may deceitfully propose to them for the slaughter of the sheep.… The thief and bandit is the exact opposite. He neither uses the lawful entrance, nor does he show respect for the precepts of the law. This is how he teaches the people given to him. In vain he tries to take hold of the entrance and of the dignity of the teacher, even though he does nothing that is required for such an honor. He is inconsiderate and does everything without regard to how it may harm the sheep. Indeed how can he be useful to others when he does not exercise himself in the precepts of the law? Take a look if you want, our Lord says, and discern between me and you as to who uses the lawful entrance. See who diligently follows the precepts of the law. See to whom Moses, the gatekeeper of the sheepfold, opens the gate and whom he praises for finishing his work. See whose works themselves testify to his worthiness to be called the Shepherd.

Here are the signs of the Shepherd. The Shepherd enters through the Scriptures. The Pharisees often called the Lord a deceiver and proved this by their own unbelief, saying, "Have any of the rulers believed in Him?" (John 7:48). Therefore the Lord shows that it is not He who should be considered a destroyer because they do not believe, but rather they should be excluded from the number of the sheep. "I," He says, "enter by the door." Clearly, I am truly the Shepherd. You did not follow Me and thereby showed about yourselves that you are not sheep.

Now he considers the shepherd. First, he mentions the mark of the shepherd; secondly, he shows through signs that he is the shepherd (v 3).

The mark of the true shepherd is to enter by the door, that is, by the testimony of Sacred Scripture. Thus Christ said: "Everything written about me in the Law of Moses and the prophets and the psalms must be fulfilled" (Lk 24:44). He is called a shepherd: "I am not troubled when I follow you as my shepherd" (Jer 17:16); "He rebukes and trains and teaches them, and turns them back, as a shepherd his flock" (Sir 18:13).

But if the door is Christ, as Augustine explains it, then in entering by the door, he enters by himself. And this is special to Christ: for no one can enter the door, i.e., to beatitude, except by the truth, because beatitude is nothing else than joy in the truth. But Christ, as God, is the truth; therefore, as man, he enters by himself, that is, by the truth, which he is as God. We, however, are not the truth, but children of the light, by participating in the true and uncreated light. Consequently, we have to enter by the truth which is Christ: "Sanctify them in the truth" (17:17); "If any one enters by me, he will be saved" (10:9). If one wishes to enter even as a shepherd, he must enter by the door, that is, Christ, according to his truth, will and consent. Thus we read in Ezekiel (24:23): "And I will set up over them one shepherd, my servant David, and he shall feed them." This is like saying: They must be given by me, and not by others or themselves.

To Him the porter openeth.

(Tr. xlvi. 2) Or, the porter is our Lord Himself; for there is much less difference between a door and a porter, than between a door and a shepherd. And He has called Himself both the door and the shepherd. Why then not the door and the porter? He opens Himself, i. e. reveals Himself. If thou seek another person for porter, take the Holy Spirit, of whom our Lord below saith, He will guide you into all truth. (c. 16:13) The door is Christ, the Truth; who openeth the door, but He that will guide you into all Truth? Whomsoever thou understand here, beware that thou esteem not the porter greater than the door; for in our houses the porter ranks above the door, not the door above the porter.

(Tr. xlv. 12) He knew the names of the predestinated; as He saith to His disciples, Rejoice that your names are written in heaven. (Luke 19:14) And leadeth them out.

(Tr. xlv. 14) And who is He who leads them out, but the Same who loosens the chain of their sins, that they may follow Him with free unfettered step?

(Tr. xlv. c. 14) And who is this that goeth before the sheep, but He who being raised from the dead, dieth no more; (Rom. 6:9) and who said, Father, I will also that they, whom Thou hast given Me, be with Me where I am? (Infra 17:24)

"To him the doorkeeper opens." Here the sign of the true pastor is touched upon, in this, that he is recognized by the doorkeeper and the flock. Therefore he says: "To him the doorkeeper opens," knowing him to be the pastor. This doorkeeper is Christ, who holds the key: whence Isaiah twenty-two: "I will place the key of the house of David upon his shoulder: and he shall open, and none shall shut; and he shall shut, and none shall open." "And the sheep hear his voice," because they willingly obey the good pastor; Hebrews, last chapter: "Obey your leaders and submit to them: for they watch over you, as those who must render an account for your souls."

"And he calls his own sheep by name." Here the good pastor's office is touched upon, which is threefold: to call, to lead out, and to direct: he calls by name through knowing; he leads out to pastures through instructing; but he goes before them through providing good example. This belongs to Christ the pastor through excellence, to others through imitation. Whence first he says: "And he calls his own sheep by name," namely Christ; Second Timothy two: "The Lord knows those who are his," and concerning imitation of him: Proverbs twelve: "The just man knows the souls of his beasts." "And he leads them out," to pastures, namely Christ: Ezekiel thirty-four: "I will lead them out from the peoples and gather them from the lands and bring them into their own land," which was flowing with milk. So also the imitator of Christ, as Moses and Aaron; the Psalm: "You led your people like sheep by the hand of Moses and Aaron."

The gatekeeper is either the angel who is appointed to preside over the churches and to assist those whose lot is to minister in holy things for the good of the people, or else [the gatekeeper is] the Savior himself, who is at the same time both the Door and the Lord of the door.

These I call by name … and they follow me, for I herd them up beside the waters of rest. They follow every shepherd whose voice they love to hear.… But they will not follow a stranger. Instead, they will flee from him because they have a habit of distinguishing the voice of their own from that of strangers.

(Hom. xlix. 2) The porter perhaps is Moses; for to him the oracles of God were committed.

(Hom. lix. 3. c. 7, 48.) As they had called Him a deceiver, and appealed to their own unbelief as the proof of it; (Which of the rulers believeth on Him?) He shows here that it was because they refused to hear Him, that they were put out of His flock. The sheep hear His voice. The Shepherd enters by the lawful door; and they who follow Him are His sheep; they who do not, voluntarily put themselves out of His flock. And He calleth His own sheep by name.

(Hom. lix. 2) He led out the sheep, when He sent them not out of the reach of, but into the midst of, the wolves. There seems to be a secret allusion to the blind man. He called him out of the midst of the Jews; and he heard His voice.

My child, diligently apply yourself to the reading of the sacred Scriptures. Apply yourself, I say. For we who read the things of God need to do so often, otherwise we might say or think something too rashly about them. And applying yourself in this way to the study of the things of God, with faithful preconceptions that are well pleasing to God, knock at its locked door, and it will be opened to you by the gatekeeper, of whom Jesus says, "To him the gatekeeper opens." And applying yourself in this way to the divine study, seek the meaning of the holy Scriptures that so many have missed, but do so in the right way and with unwavering trust in God. Do not be satisfied with knocking and seeking; for prayer is, of all things, indispensable to the knowledge of the things of God. This is what the Savior encourages us to do, saying not only, "Knock, and it shall be opened to you; and seek, and you shall find," but also, "Ask, and it shall be given to you."

Wherefore He, being the true Prophet, said, 'I am the gate of life; he who entereth through me entereth into life,' there being no other teaching able to save. Wherefore also He cried, and said, 'Come unto me, all who labour,' that is, who are seeking the truth, and not finding it; and again, 'My sheep hear my voice;' and elsewhere, 'Seek and find,' since the truth does not lie on the surface.

"The doorkeeper opens to Him." By the doorkeeper, understand perhaps Moses as well, for to him were entrusted the words of God. Moses opened the door to the Lord, without doubt, by speaking about Him. The Lord Himself said: "If you believed Moses, you would believe Me also" (John 5:46). Or the doorkeeper is the Holy Spirit. Since the Scriptures, understood through the illumination of the Holy Spirit, point us to Christ, it is rightly said that the Holy Spirit is the doorkeeper. By Him, as the Spirit of wisdom and knowledge, the Scriptures are opened, through which the Lord enters into His care for us and through which He is shown to be the Shepherd. And the sheep listen to the voice of the Shepherd.

Or, the Holy Spirit is the porter, by whom the Scriptures are unlocked, and reveal the truth to us.

Now he mentions the signs of a good shepherd; and there are three. The first relates to the gatekeeper, and is that the good shepherd is let in by him. As to this he says, to him the gatekeeper opens. This gatekeeper, according to Chrysostom, is the one who opens the way to a knowledge of Sacred Scripture. The first one to do this was Moses, who first received and established Sacred Scripture. And Moses opened to Christ, because as was said above: "If you believed Moses, you would believe me, for he wrote of me" (5:46).

Or, according to Augustine, the gatekeeper is Christ himself, because he brings us himself. He says, "He opens himself who reveals himself, and we enter only by his grace." "For by grace you have been saved" (Eph 2:8). It does not matter if Christ, who is the door, is also the gatekeeper; for certain things are compatible in spiritual matters that cannot occur in physical reality. Now there seems to be a greater difference between a shepherd and a door than between a door and a gatekeeper. Therefore, since Christ can be called both a shepherd and a door, as was said, much more so can he be called a door and a gatekeeper. But if you prefer that someone other than Moses or Christ be the gatekeeper, then consider the Holy Spirit the gatekeeper, as Augustine says. For it is the office of a gatekeeper to open the door, and it says below of the Holy Spirit that "He will guide you into all the truth" (16:13). And Christ is the door insofar as he is the Truth.

The second sign relates to the sheep, and it is that they obey the shepherd. This is what he says, the sheep hear his voice. This is reasonable if the resemblance to a natural shepherd is considered: because just as sheep recognize the voice of their shepherd due to familiar experience, so righteous believers hear the voice of Christ: "O that today you would harken to his voice" (Ps 95:7).

But what of the fact that many who are Christ's sheep did not hear his voice, as Paul; or that some who were not his sheep did hear it, as Judas? One might reply that Judas was Christ's sheep for that time as to his present righteousness. And Paul, when he did not hear the voice of Christ, was not a sheep but a wolf; but when the voice of Christ came it changed the wolf into a sheep. This reply could be accepted if it were not contrary to a statement in Ezekiel (34:4): "The crippled you have not bound up, the strayed you have not brought back." It seems from this that even when they were crippled and strayed they were sheep. Therefore, one must say that here our Lord is speaking of his sheep not only according to their present righteousness but even according to their eternal predestination. For there is a certain voice of Christ that only the predestined can hear, i.e., "He who endures to the end" (Matt 10:22).

Again, he says, the sheep hear his voice, because they might offer as an excuse for their unbelief the fact that not only they, but none of the leaders believed in him. So he says in answer to this, the sheep hear his voice, as if saying: They do not believe because they are not my sheep.

The third sign is taken from the actions of the shepherd. Here he mentions four actions of a good shepherd: the first being that he knows his sheep. He says, he calls his own sheep by name, which shows his knowledge of and familiarity with his sheep, for we call by name those whom we know familiarly: "I know you by name" (Ex 33:17). This is part of the office of a shepherd according to: "Be diligent to know the countenance of your flock" (Prv 27:23). This applies to Christ according to his present knowledge, but even more so considering eternal predestination, by which he knew them by name from eternity: "He determined the number of the stars, he gives to all of them their names" (Ps 147:4); "The Lord knows those who are his" (2 Tim 2:19).

The second action of a good shepherd is that he leads them out, i.e., he separates them from the society of those who are evil: "He brought them out of darkness and gloom" (Ps 107:14).

And the sheep follow Him, for they know His voice. And a stranger will they not follow, but will flee from him; for they know not the voice of strangers.

(Tr. xlv. 10. ct seq.) But here is a difficulty. Sometimes they who are not sheep hear Christ's voice; for Judas heard, who was a wolf. And sometimes the sheep hear Him not; for they who crucified Christ heard not; yet some of them were His sheep. You will say, While they did not hear, they were not sheep; the voice, when they heard it, changed them from wolves to sheep. Still I am disturbed by the Lord's rebuke to the shepherds in Ezekiel, Neither have ye brought again that which strayed. (Ezek. 34:4) He calls it a stray sheep, but yet a sheep all the while; though, if it strayed, it could not have heard the voice of the Shepherd, but the voice of a stranger. What I say then is this; The Lord knoweth them that are His. (2 Tim. 2:19) He knoweth the foreknown, he knoweth the predestinated. They are the sheep: for a time they know not themselves, but the Shepherd knows them; for many sheep are without the fold, many wolves within. He speaks then of the predestinated. And now the difficulty is solved. The sheep do hear the Shepherd's voice, and they only. When is that? It is when that voice saith, He that endureth to the end shall be saved. (Mat. 10:32) This speech His own hear, the alien hear not.

"And when he has sent forth his own sheep, he goes before them," he leads the way by showing good example, as Christ; Micah two: "He ascends, opening the way before them." Whence he said below in the thirteenth chapter: "I have given you an example, that just as I have done to you, so you also should do." So also the imitator of Christ: whence First Corinthians eleven: "Be imitators of me, just as I also am of Christ." But few are such: whence Isaiah twenty-four: "As the people, so shall be the priest." This threefold office of the good pastor has a great effect upon the sheep, which is the direction of the sheep through imitation: on account of which he says: "The sheep follow him," namely the true pastor. The sheep are simple and humble, of whom Hugh says: "The humility of a sheep is that you do not desire to be in charge and that you love to be subject. Many, fleeing labor, wish to be in charge and disdain to be subject: these are not sheep, because they do not follow." Therefore the sheep follow, because "they know his voice," namely that it is a voice of consolation, according to that passage of Matthew eleven: "Come to me, all you who labor and are burdened, and I will refresh you." The good pastor calls to refreshment.

And when He putteth forth His own sheep, He goeth before them, He leadeth them out from the darkness of ignorance into light, while He goeth before in the pillar of cloud, and fire.

(Hom. lix. 2) Shepherds always go behind their sheep; but He, on the contrary, goes before, to show that He would lead all to the truth.

From where then does He lead out His own sheep? From the midst of the unbelievers, just as, for example, He led the blind man out from the midst of the Jews, who both heard Him and recognized Him. And He goes before the sheep, although with bodily shepherds it is the opposite, for they walk behind the sheep. By this He shows that He will lead all to the truth. And He sends the disciples "as sheep into the midst of wolves" (Matt. 10:16). Thus, truly, the pastoral ministry of Christ is extraordinary.

The third action of a good shepherd is that having separated them from evil and having brought them into the sheepfold, he has brought out all his own, from the sheepfold. He does this, first, for the salvation of others: "I will send survivors to the nations" (Is 66:19); "Behold, I send you as sheep in the midst of wolves" (Matt 10:16), so that they can make sheep out of the wolves. Secondly, they are to show the direction and way to eternal life: "To guide our feet into the way of peace" (Lk 1:79).

Fourthly, the good shepherd goes before his sheep by the example of a good life; so he says, he goes before them, although this is not what the literal shepherd does, for he follows, as in "I took him from following the ewes" (Ps 78:70). But the good shepherd goes before them by example, "not as domineering over those in your charge but being examples to the flock" (1 Pet 5:3). And Christ does go before them: for he was the first to die for the teaching of the truth - "If any man would come after me, let him deny himself and take up his cross and follow me" (Matt 16:24); and he went before all into everlasting life - "He who opens the breach will go up before them" (Mic 2:13).

Now he considers the effect that both the thief and the shepherd have upon the sheep. First, he mentions the effect of the good shepherd; secondly, the effect of the wolf and the thief (v 5).

He says, first, that the sheep follow him who goes before them. This is easy to see, because subjects follow in the steps of their leaders, as is stated: "Christ also suffered for you, leaving you an example, that you should follow in his steps" (1 Pet 2:21); "My foot has held fast to his steps" (Job 23:11). The sheep follow for they know his voice, i.e., they know it and take delight in it: "Let me hear your voice, for your voice is sweet" (Song 2:14).

"But they do not follow a stranger, but flee from him," that is, an evil shepherd or a wolf, because they do not know the voice of strangers, that is, they do not approve of it. These strangers are false christs and false prophets and false apostles, of whom it is said in Second Corinthians eleven, that "they are deceitful workers, disguising themselves as apostles of Christ." These they do not follow: for they have been warned by their own shepherd; Matthew seven: "Beware of false prophets, who come to you in sheep's clothing, but inwardly are ravenous wolves."

(Hom. xlix. 3) The strangers are Theudas, and Judas, and the false apostles who came after Christ. That He might not appear one of this number, He gives many marks of difference between Him and them. First, Christ brought men to Him by teaching them out of the Scriptures; they drew men from the Scriptures. Secondly, the obedience of the sheep; for men believed on Him, not only during His life, but after death: their followers ceased, as soon as they were gone.

"A stranger they will not follow," because they do not know the voice of a stranger. And here, without a doubt, He hints at Theudas and Judas, whom the sheep did not follow, for few were deceived, and even those, after their death, fell away. But Christ, both during His life, and especially after His death, "the whole world went after Him" (John 12:19). He also hints at the antichrist, for he too will deceive only a few, and after his destruction will have no followers. The words "they do not go" show that after the death of the deceivers, no one will heed or follow them. So then, the Scriptures are the door. Through this door the Lord leads the sheep out to pasture. And what is the pasture? The future enjoyment and repose into which the Lord leads us. If in other places He also calls Himself the door, one should not marvel at this. For when He wishes to depict His care for us, He calls Himself the shepherd, and when He wishes to show that He leads us to the Father, then He calls Himself the door, just as He Himself in different senses is both Sheep and Shepherd. Furthermore, by the door are understood the words of the divine Scriptures; and the Lord Himself is and is called the Word; consequently, He may also be called the Door.

He alludes to Antichrist, who shall deceive for a time, but lose all his followers when he dies.

The effect that the thief has is that the sheep do not follow him for very long, but only for a time; so he says, a stranger they will not follow, i.e., they do not follow a false and heretical teacher: "The children who are strangers have lied to me" (Ps 17:46). Thus Paul did not follow false teachers for long. But they will flee from him, because "Bad company ruins good morals" (1 Cor 15:33). They flee for they do not know, that is, do not approve of, the voice of strangers, meaning their teaching, which spreads stealthily like a cancer.

Return then with me to what I was saying, in case it is so to be understood that we may both escape from the question. For I see how I, according to the catholic faith, may escape without tripping or stumbling; whilst thou, on the other hand, shut in on every side, art seeking a way of escape. See by what way thou hast entered. Perhaps thou hast not understood this that I said, See by what way thou hast entered: hear Himself saying, "I am the door." Not without cause, then, art thou seeking how thou mayest get out; and this only thou findest, that thou hast not entered by the door, but fell in over the wall. Therefore raise thyself up from thy fall how thou canst, and enter by the door, that thou mayest go in without stumbling, and go out without straying. Come by Christ, not bringing forward of thy own heart what thou mayest say; but what He shows, that speak.

(ut sup.) Our Lord feedeth by plain words, exerciseth by obscure. For when two persons, one godly, the other ungodly, hear the words of the Gospel, and they happen to be such that neither can understand them; one says, What He saith is true and good, but we do not understand it: the other says, It is not worth attending to. The former, in faith, knocks, yea, and, if he continue to knock, it shall be opened unto him. The latter shall hear the words in Isaiah, If ye will not believe, surely ye shall not be established. (Isa. 7:9)

(Tr. xlv. 8) Lo, the very door which He had shut up, He openeth; He is the Door: let us enter, and let us enter with joy.

The second part expounds the parable and applies it to Christ.

"Jesus therefore said to them again." This is the second part of the chapter, in which the Lord explains the proverb set forth by applying it to himself, showing himself to be the true shepherd with respect to those three things which were stated above in the proverb: first, with respect to the true shepherd's entrance; second, with respect to the true shepherd's affection, at the passage: "I am the good shepherd"; third, with respect to the shepherd's sign, at the passage: "The feast of the Dedication took place."

First, therefore, he shows himself to be the true shepherd with respect to his entrance, in this order: first, that no one enters rightly except through him; second, that whoever enters through him enters rightly; third, that he himself is not only the way of entering, but also enters rightly himself.

He shows, therefore, first that no one enters rightly into the sheepfold except through him; on account of which he says: "Amen, amen I say to you: I am the door of the sheep; I" distinctively, and no other, because there is no entrance except through me.

It is asked here concerning this, that the Lord compares himself here to a door, because above he compared himself to a doorkeeper: how is the same one the door and the doorkeeper and the shepherd?

It must be said that, as is said below in the fourteenth chapter, Christ is the way, the truth, and the life: because he is the way to the Father, therefore the door; because he is truly the truth, which teaches the way, therefore the doorkeeper; because he is the life, therefore the shepherd, who feeds and preserves life.

He most thoroughly knew, being by nature God, and beholding that which lies in the depth, that the Pharisees understood none of His sayings, although accustomed to pride themselves greatly on their learning in the Law, and excessively supercilious in thinking themselves wise. Therefore He gives them a very clear explanation, and winding up as it were the long thread of the argument, He tells them in few words the main scope of the parable. For being naturally good, He leads on towards a clear comprehension those even who do not deserve it, that perhaps by some method the light may reach them. And He distinctly says that Himself is the Door of the sheep, teaching something which is generally acknowledged; for only through faith in Him are we admitted into relationship with God, and He Himself is a witness to this, saying: No one cometh unto the Father, but by Me. Either therefore He wishes to signify something of this sort, or, as is more suitable to the questions we are considering He once more makes it clear that we come to the rule and leadership of rational flocks through Him, according to what is said by Paul: For no man taketh the honour unto himself, but he that is called of God. For instance, no one of the holy Prophets consecrated himself; no, nor even will the great and shining company of the Apostles be found to have been self-called to this office. For they were consecrated through the will of Christ, Who called them to the apostleship by name, and individually, as He says in the parable before us. For we know how in the Gospel according to Matthew the names of the Apostles are set down in order, and immediately following is the manner of their public proclamation: for. These twelve, he says, the Saviour consecrated; whom also He named Apostles. Seeing therefore that the foolish Pharisees wished to be rulers, and were immoderately boastful of the name and character of leadership, He profitably teaches that Himself is the bestower of leadership upon men and mighty to conduct them to it without difficulty. For being the Door of the sacred and Divine fold, He both will admit him who is fit, and also will block the entrance against him who is not.

Jesus sees that the foolish Pharisees wanted to be rulers and that they were unwisely boastful of the name and character of leadership. And so it is good that he teaches them that he himself is the one who confers leadership in the church. And he bestows this authority without difficulty. For since Jesus is "the door" of the sacred and divine fold, he will both admit the one who is fit for leadership but also will block the entrance to the one who is unfit to lead the flock.

No one, then, he says, can be saved or return (into heaven) without the Son, and the Son is the Serpent. For as he brought down from above the paternal marks, so again he carries up from thence those marks roused from a dormant condition and rendered paternal characteristics, substantial ones from the unsubstantial Being, transferring them hither from thence. This, he says, is what is spoken: "I am the door." And he transfers (those marks), he says, to those who close the eyelid, as the naphtha drawing the fire in every direction towards itself; nay rather, as the magnet (attracting) the iron and not anything else, or just as the backbone of the sea falcon, the gold and nothing else, or as the chaff is led by the amber. In this manner, he says, is the portrayed, perfect, and con-substantial genus drawn again from the world by the Serpent; nor does he (attract) anything else, as it has been sent down by him. For a proof of this, they adduce the anatomy of the brain, assimilating, from the fact of its immobility, the brain itself to the Father, and the cerebellum to the Son, because of its being moved and being of the form of (the head of) a serpent. And they allege that this (cerebellum), by an ineffable and inscrutable process, attracts through the pineal gland the spiritual and life-giving substance emanating from the vaulted chamber (in which the brain is embedded). And on receiving this, the cerebellum in an ineffable manner imparts the ideas, just as the Son does, to matter; or, in other words, the seeds and the genera of the things produced according to the flesh flow along into the spinal marrow. Employing this exemplar, (the heretics) seem to adroitly introduce their secret mysteries, which are delivered in silence. Now it would be impious for us to declare these; yet it is easy to form an idea of them, by reason of the many statements that have been made.

(Hom. lix. 3) Our Lord, to waken the attention of the Jews, unfolds the meaning of what He has said; Then said Jesus unto them again, Verily, verily, I say unto you, I am the door of the sheep.

He says that he is the door of the sheep because he is the principal access to truth for everyone. His doctrine that he has uniquely established calls everyone that is summoned by it. He established laws, as was his prerogative, so that we might live through them according to his will. And he was the Word through which all might know the Father. Therefore let us abandon the works of the law and apply ourselves to obey the precepts of Christ. Let us devote our entire being to the principles of the gospel and employ all diligence in fulfilling his laws. Thus, he very appropriately called himself the door of the sheep, since there is no other way to seek out the truth except by believing first of all in our Lord, and by drawing near to the entrance of truth through his commandments, finding pleasure in the good things we possess because of our nearness to God the Father.

Jesus told them in these words a parable, or comparison, and used obscure speech in order to make them more attentive. When He has achieved this, He resolves the obscurity and says: "I am the Door."

Now our Lord explains the similitude. If the above similitude is examined correctly, it contains two principal clauses, followed by others. The first is: "He who does not enter the sheepfold by the door…is a thief and a robber." The second is: "He who enters by the door is the shepherd of the sheep." Accordingly, this section is divided into two parts. First, he explains the first clause; then the second clause (v 11). Concerning the first he does two things: first, he explains the first clause; secondly, he proves it (v 7). The first clause mentions a door, a thief and a robber; so first he explains the door, then the thief and then the robber (v 8).

Concerning the first he says, So Jesus again said to them, to gain their attention and have them understand the similitude: "The man of understanding may acquire skill to understand a proverb and a figure" (Prv 1:6). Jesus said, Truly, truly, I say to you, I am the door. Now the purpose of a door is to conduct one into the inner rooms of a house; and this is fitting to Christ, for one must enter into the secrets of God through him: "This is the gate of the Lord," that is, Christ, "the righteous shall enter through it" (Ps 118:20). He says, I am the door of the sheep, because through Christ not only the shepherds are brought into the present Church or enter into everlasting happiness, but the sheep also. Thus he says below: "My sheep hear my voice…and they follow me; and I give them eternal life" (10:27).

"All that ever came are thieves and robbers." What is this, Lord, "All that ever came"? How so hast Thou not come? But understand; I said, "All that ever came," meaning, of course, exclusive of myself. Let us recollect then. Before His coming came the prophets: were they thieves and robbers? God forbid. They did not come apart from Him, for they came with Him. When about to come, He sent heralds, but retained possession of the hearts of His messengers. Do you wish to know that they came with Him, who is Himself ever existent? Certainly He assumed human flesh at the time appointed. But what means that "ever"? "In the beginning was the Word." With Him, therefore, came those who came with the word of God. "I am," said He, "the way, and the truth, and the life." If He is the truth, with Him came those who were truthful. As many, therefore, as were apart from Him, were "thieves and robbers," that is, had come to steal and to destroy.

(Tr. xlv. 8) All that ever came before Me are thieves and robbers. Understand, All that ever came at variance with Me. The Prophets were not at variance with Him. They came with Him, who came with the Word of God, who spake the truth. He, the Word, the Truth, sent heralds before Him, but the hearts of those whom He sent were His own. They came with Him, inasmuch as He is always, though He assumed the flesh in time: In the beginning was the Word. His humble advent in the flesh was preceded by just men, who believed on Him as about to come, as we believe on Him come. The times are different, the faith is the same. Our faith knitteth together both those who believed that He was about to come, and those who believe that He has come. All that ever came at variance with Him were thieves and robbers; i. e. they came to steal and to kill; but the sheep did not hear them. They had not Christ's voice; but were wanderers, dreamers, deceivers. Why He is the Door, He next explains, I am the Door; by Me if any man enter in he shall be saved.

"All, as many as came, are thieves and robbers," because, namely, they had not entered through me; and the sign of this he adds: "But the sheep did not hear them." This door was closed for a long time, but in the Passion it was opened, so that "the fullness of the Gentiles might enter." Concerning this door, Revelation 4: "After this I looked; and behold, a door opened in heaven"; truly opened, because, as is said above in chapter 6, "him that cometh to me I will in no wise cast out."

It is asked concerning what he says: "All who came are thieves."

Against this: The Prophets and Patriarchs and John the Baptist came; therefore according to this all were evil, as the heretics say.

It is answered to this that the emphasis should be placed on what is said, "came," namely by their own authority, not by divine authority, as the false prophets, of whom Jeremiah twenty-three says: "I did not send them, and they ran"; but the good ones did not come, but were sent. Whence Augustine says: "They did not come apart from him, but they came with him." For he himself is the truth; and therefore all who preached the truth came with him.

The devil is called "thief and robber;" having mixed false prophets with the prophets, as tares with the wheat. "All, then, that came before the Lord, were thieves and robbers;" not absolutely all men, but all the false prophets, and all who were not properly sent by Him. For the false prophets possessed the prophetic name dishonestly, being prophets, but prophets of the liar. For the Lord says, "Ye are of your father the devil; and the lusts of your father ye will do. He was a murderer from the beginning, and abode not in the truth, because there is no truth in him. When he speaketh a lie, he speaketh of his own; for he is a liar, and the father of it."

Practising all kinds of enchantment upon the obstinate mind of the Pharisees, and trying to turn them to sound reason, He attempts to show them that it is a bootless and perilous thing to dare to act as leaders, without the election from above or the Divine counsel, but thinking that rule may be obtained by human folly, although the Bestower of it may be unwilling. Wherefore, having plainly said that Himself is the Door, which signifies the only means of admitting such as are fit to the leadership, He straightway brings forward the attempts of those who lived in earlier times, so that, beholding delineated as in a picture the result to which such action leads, they might then clearly understand that the ability to govern and lead flocks of people comes only through grace given from above, and not from ambitious endeavours. Therefore here also his speech is profitable, bringing to mind the history of those who lived in earlier times: All that came are thieves and robbers: but the sheep did not hear them. For certain men came forward publicly, pretending to have the office of good shepherds; but since there was none who committed the leadership unto them, and who |68 could persuade those whom they ought to have ruled to obey them, the multitude of the sheep ran away from them.

But by no means must we suspect, because He said: All, that the apostleship of the holy Prophets is set at naught by Our Saviour Christ; for the saying is not against them, but against others. For since His object was to speak about false shepherds and such as climbed up some other way into the fold of the sheep, of necessity the language was used with respect to those who had been clearly signified beforehand: He says: All, but we will in no wise think that the persons of the holy Prophets are hereby renounced; for how could they be renounced by Him Who established the truth of their plain declarations regarding His own coming; "Who saith: I have multiplied visions, and used similitudes by the ministry of the prophets; Who consecrated Moses, and said unto Jeremiah: Say not, I am too young: for thou shalt go to all that I shall send thee, and whatsoever I command thee thou shalt speak; and to the blessed Ezekiel: Son of man, I will send thee to the house of Israel, who are provoking Me bitterly? The scope of the language therefore is not directed against the company of the holy Prophets, but looks rather to such as at any time pretended to prophesy in Judaea, stating falsely that they came from God, and persuading the people not to obey those who were in truth God's prophets, but to join in undertakings and opinions devised by themselves; concerning whom the Lord God, the Sovereign of all, Himself somewhere says again: I have not sent these prophets, yet they ran: I have not spoken to them, yet they prophesied. And unto the blessed Jeremiah: The prophets prophesy lies in My name: I sent them not, neither did I speak unto them, neither did I command them: for they prophesy unto you visions and divinations and prophecies out of their own hearts. If they be prophets, and if the word of the Lord be with them, let them come before Me. What hath the chaff to do with the wheat? For the word that truly is from God has the power of nourishing greatly, and strengthens man's heart, as it is written, but that of the unholy false prophets and false teachers, being thoroughly clean-threshed and chaff-like, conveys no profit to the hearers. When therefore He names those who preceded His coming thieves and robbers, He signifies either the lying and deceiving multitude of whom we have just spoken, or thou mayest apply the force of the words to those also who are mentioned in the Acts of the Apostles. For the rulers of the Jews having on one occasion gathered the holy Apostles together, and brought them into their own most lawless council-chamber, were taking counsel to banish them from Jerusalem, and to force them to be continually facing extreme dangers; but Gamaliel reminded them of certain false teachers in the following words:----Ye men of Israel, take heed to yourselves as touching these men, what ye are about to do. For before these days rose up Theudas, giving himself out to be some great one; to whom a number of men, about four hundred, joined themselves: who was slain; and all, as many as obeyed him, were dispersed, and came to naught. After this man rose up Judas of Galilee in the days of the enrolment, and drew away some of the people after him: he also perished; and all who obeyed him were scattered abroad. From these considerations then thou seest clearly and indisputably that Christ's words do not refer to the holy Prophets, but to those of the opposite description, in order that even against their will He might persuade the Pharisees not to seek in their own foolish notions a pretext for rashly making themselves guides, when God was not willing for them to be at the head of the people, but in all things to subject their authority to the Divine approbation; and to hasten to enter by the real Door rather than to endeavour to climb up by some other way into the sheepfold after the manner of plunderers.

All the prophets, therefore, and the law spoke by means of the Demiurge,-a silly god, he says, (and themselves) fools, who knew nothing. On account of this, he says, the Saviour observes: "All that came before me are thieves and robbers." And the apostle (uses these words) "The mystery which was not made known to former generations." For none of the prophets, he says, said anything concerning the things of which we speak; for (a prophet) could not but be ignorant of all (these) things, inasmuch as they certainly had been uttered by the Demiurge only. When, therefore, the creation received completion, and when after (this) there ought to have been the revelation of the sons of God-that is, of the Demiurge, which up to this had been concealed, and in which obscurity the natural man was hid, and had a veil upon the heart;-when (it was time), then, that the veil should be taken away, and that these mysteries should be seen, Jesus was born of Mary the virgin, according to the declaration (in Scripture), "The Holy Ghost will come upon thee"-Sophia is the Spirit-" and the power of the Highest will overshadow thee"-the Highest is the Demiurge,-"wherefore that which shall be born of thee shall be called holy." For he has been generated not from the highest alone, as those created in (the likeness of) Adam have been created from the highest alone-that is, (from) Sophia and the Demiurge. Jesus, however, the new man, (has been generated) from the Holy Spirit-that is, Sophia and the Demiurge-in order that the Demiurge may complete the conformation and constitution of his body, and that the Holy Spirit may supply his essence, and that a celestial Logos may proceed from the Ogdoad being born of Mary.

(Hom. lix. 3) He saith not this of the Prophets, as the heretics think, but of Theudas, and Judas, and other agitators. So he adds in praise of the sheep, The sheep heard them not; but he no where praises those who disobeyed the prophets, but condemns them severely.

Those who teach with a dishonest and defiled soul steal. Of them it might be said, "All who came before me are thieves and robbers." Such people use the gospel without being affected by it in faith or in living. Instead, they use the good news of the word in a way in which it was not intended. Such a person is a thief, and it will be said of him, "you who preach not to steal—you still steal."

"All that ever came before Me." He said this not about the prophets, as the Manichaeans madly claim. They use this saying to prove that the Old Testament is not from God and that the prophets were not sent by God. "Behold," they say, "the Lord said that all who ever came are thieves and robbers." But He said this not about the prophets, but about Theudas and Judas and the other seditious men. And that He spoke about them is evident from what He added: "the sheep did not listen to them." For the sheep did not listen to these seditious men, but they did listen to the prophets, and as many as believed in Christ all believed through them. And in another sense: "the sheep did not listen to them." He said this as a commendation. But nowhere is it seen that He commended those who did not listen to the prophets; on the contrary, He strongly condemns and reproaches them. Then, pay attention to the precision of the expression "as many as came," and He does not say "as many as were sent." For the prophets came because they were sent, but the false prophets, like the aforementioned rebels, set about corrupting those they deceived when no one had sent them. Thus God also says: "I did not send them, yet they ran" (Jer. 23:21).

Then when he says, All who came before me are thieves and robbers, he explains what he had said about thieves and robbers. First, he shows who the thieves and robbers are; secondly, their sign.

In regard to the first, we should avoid the error of the Manicheans, who rejected the Old Testament on the ground that it says here that all who came before me are thieves. They maintained that the fathers of the Old Testament, who came before Christ, were evil and have been damned.

The falsity of this view is clear from three things. First, from what this parable says. For the statement, all who came before me, is intended as a description of the previous statement, which mentioned those who do not enter by the door. Therefore, all who came before me, but not through me, that is, not entering by the door, are thieves and robbers. It is clear that all the patriarchs and prophets, whom the Christ-to-come had sent forerunners, entered by the door, i.e., Christ. For although he took flesh and became man in time, he was the Word of God from all eternity: "Jesus Christ is the same yesterday and today and for ever" (Heb 13:8). Indeed, the prophets were sent by the Word and Wisdom of God: "In every generation she," the Wisdom of God, "passes into holy souls and makes them friends of God, and prophets" (Wis 7:27). Accordingly, we expressly read in the prophets that the word of God came to this or that prophet, who prophesied by participating in the Word of God.

Secondly, the falsity of the teaching of the Manicheans is seen when our Lord says, all who came before me, implying that they were thrusting themselves forward on their own authority and were not sent by God: "I did not send the prophets, yet they ran" (Jer 23:21). Indeed, such prophets have not come from the Word of God: "Woe to the foolish prophets who follow their own spirit, and have seen nothing" (Ez 13:3). But the fathers of the Old Testament were not of this type, as has been said.

Thirdly, this falsity is seen from the fact that he shows what effect their words had, for we read, but the sheep did not heed them. Therefore, those whom the sheep did heed were not thieves and robbers. Now the people of Israel did listen to the prophets, and those who did not heed them were rebuked in Sacred Scripture: "Which of the prophets did not your fathers persecute?" (Acts 7:52); "O Jerusalem, Jerusalem, killing the prophets and stoning those who are sent to you!" (Matt 23:37).

Having excluded this error, it must be said that all who came before me, that is, independently of me, without divine inspiration and authority, and not with the intention of seeking the glory of God but acquiring their own, are thieves, insofar as they take for themselves what is not theirs, that is, the authority to teach - "Your princes are rebels and companions of thieves" (Is 1:23) - and robbers, because they kill with their corrupt doctrine - "You make it a den of robbers" (Matt 21:13); "As robbers lie in wait for a man…they murder on the way" (Hos 6:9). But the sheep, that is, the predestined, did not heed them, the thieves and robbers, otherwise they would not have been Christ's sheep, because, as was said before, "A stranger they will not follow, but they will flee from him." Furthermore, this is commanded in Deuteronomy: "You shall not listen to the words of that prophet or to that dreamer of dreams" (13:3).

As if to say, The sheep hear not them, but Me they hear; for I am the Door, and whoever entereth by Me not falsely but in sincerity, shall by perseverance be saved.

For if you believe that father Bacchus can give a good vintage, but cannot give relief from sickness; if you believe that Ceres can give good crops, Aesculapius health, Neptune one thing, Juno another, that Fortune, Mercury, Vulcan, are each the giver of a fixed and particular thing,-this, too, you must needs receive from us, that souls can receive from no one life and salvation, except from Him to whom the Supreme Ruler gave this charge and duty. The Almighty Master of the world has determined that this should be the way of salvation,-this the door, so to say, of life; by Him alone is there access to the light: nor may men either creep in or enter elsewhere, all other ways being shut up and secured by an impenetrable barrier.

By this, then, which the Lord hath explained, that He Himself is the door, let us find entrance to what He has set forth, but not explained. And indeed who it is that is the Shepherd, although He hath not told us in the lesson we have read to-day, yet in that which follows He very plainly tells us: "I am the good Shepherd." And although He had not said so, whom else but Himself ought we to have understood in those words where He saith, "He that entereth in by the door is the Shepherd of the sheep. To Him the porter openeth: and the sheep hear His voice: and He calleth His own sheep by name, and leadeth them out."

But what is this, "He shall go in and out, and find pasture"? To enter indeed into the Church by Christ the door, is eminently good; but to go out of the Church, is certainly otherwise than good. Such a going out could not then be commended by the good Shepherd, when He said, "And he shall go in and out, and find pasture." There is therefore not only some sort of entrance, but some outgoing also that is good, by the good door, which is Christ. But I am better pleased that the Truth Himself, like a good Shepherd, and therefore a good Teacher, hath in a certain measure reminded us how we ought to understand His words, "He shall go in and out, and find pasture," when He added in the sequel, "The thief cometh not, but for to steal, and to kill, and to destroy: I am come that they might have life, and that they might have it more abundantly." For He seems to me to have meant, That they may have life in coming in, and have it more abundantly at their departure. For no one can pass out by the door-that is, by Christ-to that eternal life which shall be open to the sight, unless by the same door-that is, by the same Christ-he has entered His church, which is His fold, to the temporal life, which is lived in faith.

(Tr. xlv. c. 15) What is this, shall go in and out? To enter into the Church by Christ the Door, is a very good thing, but to go out of the Church is not. Going in must refer to inward cogitation; going out to outward action; as in the Psalm, Man goeth forth to his work. (Ps. 103:23)

"I am the door." Here it is noted that whoever enters through him enters unto salvation. Therefore he says: "I am the door," through which, namely, one enters unto salvation; and the reason is added: "If any man enter in by me, he shall be saved"; concerning which entrance, Matthew 7: "Enter ye in at the strait gate. How strait is the gate, and narrow is the way, which leadeth unto life!" because Christ was poor and lowly. Through this small door the rich, full of riches, do not enter; on account of which it is said in Matthew 19: "It is easier for a camel to go through the eye of a needle than for a rich man to enter into the kingdom of heaven." This entrance is through faith and the Sacrament of Baptism; since the former is the gate of the virtues, and the latter of the Sacraments. He who enters in this way shall be saved; Mark, last chapter: "He that believeth and is baptized shall be saved." "And he shall go in and go out and find pasture; he shall go in" through contemplation, which calls back to interior things; "and he shall go out" through action; Numbers 27: "Let the Lord, the God of the spirits of all flesh, provide a man who may go in and go out before them." Or, as Augustine explains, "he shall go in" to the contemplation of the Divinity, "he shall go out" to the sight of the humanity, "and shall find pasture," because he is nourished in all things: the intellect in the contemplation of the Divinity, and the senses in the contemplation of the humanity; concerning which pastures, Ezekiel 34: "I will feed them upon the mountains of Israel; in the most fertile pastures I will feed them."

It is asked concerning what he says, that "he will go out and will find pasture."

Against this: "No one putting his hand to the plow should look back"; therefore no one who enters will go out.

It must be said that there is a twofold going out: one contrary to entering, and this is a going out from the Church through unbelief; and concerning this the objection is raised, and concerning this Augustine says: "To enter the Church is good, but to go out is the worst"; and concerning this, First John two says: "They went out from us, but they were not of us." The other is from contemplation to action; and this is not of regression, but of exercise. Concerning this the Psalm says: "Man goes forth to his work and to his labor until the evening."

Therefore, however much one may be illuminated by the light of nature and acquired knowledge, one cannot enter into oneself so as within oneself to delight in the Lord, except through the mediation of Christ, who says: I am the door. If anyone enters through me, he shall be saved, and shall go in and go out, and shall find pastures. But to this door we do not draw near unless we believe in him, hope in him, and love him. It is necessary, therefore, if we wish to re-enter into the enjoyment of Truth as into paradise, that we enter through faith, hope, and charity in the mediator of God and men, Jesus Christ, who is as the tree of life in the midst of paradise.

The figure of the six seraphic wings intimates six stairlike illuminations, which begin from creatures and lead all the way to God, to whom no one rightly enters except through the Crucified. For he who does not enter through the door but climbs up another way, that one is a thief and a robber. If anyone indeed through this door enters, he shall go in and go out and shall find pasture.

These six considerations having therefore been traversed, as if they were the six steps of the throne of the true Solomon, by which one arrives at peace, where the true peaceful one rests in a peaceful mind as in an interior Jerusalem; and as if also the six wings of the Cherub, by which the mind of the true contemplative, filled with the illumination of supernal wisdom, may be borne upward; and as if also the first six days, in which the mind must be exercised, so that it may at last arrive at the sabbath of rest; after our mind has contemplated God outside itself through vestiges and in the vestiges, within itself through the image and in the image, above itself through the similitude of the divine light shining upon us and in that light itself, insofar as is possible according to the state of wayfaring and the exercise of our mind; when at last in the sixth step it has arrived at this point, that it contemplates in the first and highest principle and the mediator of God and men, Jesus Christ, those things whose likenesses can in no way be found in creatures, and which exceed all keenness of the human intellect: it remains that, in contemplating these things, it should transcend and pass beyond not only this sensible world, but also itself; in which passing over, Christ is the way and the door, Christ is the ladder and the vehicle, as it were the mercy seat placed upon the ark of God and the mystery hidden from the ages.

That it is impossible to attain to God the Father, except by His Son Jesus Christ. In the Gospel: "I am the way, and the truth, and the life: no one cometh to the Father but by me." Also in the same place: "I am the door: by me if any man shall enter in, he shall be saved." Also in the same place: "Many prophets and righteous men have desired to see the things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them." Also in the same place: "He that believeth on the Son hath eternal life: he that is not obedient in word to the Son hath not life; but the wrath of God shall abide upon him." Also Paul to the Ephesians: "And when He had come, He preached peace to you, to those which are afar off, and peace to those which are near, because through Him we both have access in one Spirit unto the Father." Also to the Romans: "For all have sinned, and fail of the glory of God; but they are justified by His gift and grace, through the redemption which is in Christ Jesus." Also in the Epistle of Peter the apostle: "Christ hath died once for our sins, the just for the unjust, that He might present us to God." Also in the same place: "For in this also was it preached to them that are dead, that they might be raised again." Also in the Epistle of John: "Whosoever denieth the Son, the same also hath not the Father. He that confesseth the Son, hath both the Son and the Father."

That it is impossible to attain to the Father but by His Son Jesus Christ. In the Gospel according to John: "I am the way, the truth, and the life: no man cometh unto the Father, but by me." Also in the same place: "I am the door: by me if any man enter in, he shall be saved."

After His usual manner, He moulds the form of His speech to a spiritual application as though it arose naturally from the course of His story, and seems to treat things which are simple to look at and contain nothing difficult of comprehension, as images of things more obscure. For the thieves, He saith, and robbers, violently breaking into the enclosures of the sheep, do not enter by the door, but leap in by some other way, and by getting over the wall of the fold put themselves in danger. For perhaps, or rather very probably, one who is robbing in this way and rashly practising villainy may be detected and caught; but they who enter by the door itself, effect an entrance without risk, being manifestly not mean in conduct, nor yet unknown to the lord of the sheep. For he who standeth at the doors openeth to them and they run in: moreover, saith He, such as these shall be together with the sheep in great security, having effected an entrance very lawfully as it were and without guile, and without incurring any suspicion of being robbers. This therefore is the part of the story which is typical; and passing over to what is thereby intimated for our spiritual profit, we say this, that they who without the Divine sanction and will proceed to take the leadership of the people, as though altogether refusing the entrance by the Door, will perhaps also perish, doing violence to the Divine decree, at least by the motive of their endeavours. But they who are allotted a God-given leadership, and come to it by Christ, with great security and grace they will govern the most sacred fold, escaping so entirely from the anger which falls on the others that they even receive honour for their work: they will obtain crowns from above such as they do not yet dare to hope for; because their aim is not at all in any way to grieve their flocks, but rather to benefit them: they will do things well-pleasing to the Lord of the flock, and love by all means to keep safe those who belong to Him. By these words also the Lord greatly troubles the obstinate Pharisees, saying that they will certainly not be kept safe, but will utterly fall from the leadership in which they now are; and very justly, since they suppose they will possess it firmly, not by God's approval, but by their own folly. Bat herein I cannot help admiring the incomparable love for men shown by the Saviour. For the Lord is really compassionate and merciful, offering to all a way of salvation, and in divers manners inviting to it even the very obstinate and hardened. And I will take the proof of my assertion once more from the thing itself. For when He fails, either by marvellous deeds or by the longing which yearns and hopes for the glory which shall be hereafter, to persuade the Pharisees to receive His teaching; He sternly proceeds to that, by which it was likely they would be especially troubled, so that henceforth they might look upon obedience as an inevitable necessity. For knowing them to be attached to the glory of being leaders, and to eagerly reckon upon no ordinary gain from thence, He says they will be deprived of it, and will be utterly despoiled of that which was so highly valued, and which was then in their possession; unless they will yield themselves to willingly listen to Him, and seek pardon at His hands.

We are Christians and Catholics not because we worship a key, but because we have passed a door; and felt the wind that is the trumpet of liberty blow over the land of the living.

He is the Way, because he leads us through himself. He is the Door who lets us in, the Shepherd who makes us dwell in green pastures, bringing us up by waters of rest and leading us there. He protects us from wild beasts, converts the erring, brings back what was lost and binds up what was broken. He guards the strong and brings them together into the fold beyond with words of pastoral knowledge.

Where do you pasture your sheep, O good Shepherd who carries all your flock on your shoulders? For the one lamb that you took up is the entire human race, which you raised on your shoulders. Show me then the place of pasture, make known to me the waters of rest, lead me out to the good grass, call me by name that I, your sheep, may listen to your voice and may your call be the gift of eternal life.… "Show me, then," she says, "where you feed," so that I may find the pasture of salvation and be filled with the food of heaven which all people must eat if they would enter into life.

"If anyone enters through me, he will be saved, and will go in and go out, and will find pastures." For he will go in to faith, but will go out from faith to sight, from belief to contemplation, and will find pastures in eternal refreshment. His sheep therefore find pastures, because whoever follows him with a simple heart is nourished by the food of eternal greenness. But what are the pastures of these sheep, if not the inner joys of ever-verdant paradise? For the pastures of the elect are the present countenance of God, which when it is beheld without failing, the mind is satisfied without end by the food of life. In these pastures those have rejoiced in the fullness of eternity who have already escaped the snares of pleasurable temporality. There are the hymn-singing choirs of angels, there is the fellowship of the heavenly citizens. There is the sweet solemnity of those returning from the sad labor of this pilgrimage. There are the foreseeing choirs of prophets, there is the judging number of apostles, there is the victorious army of innumerable martyrs, the more joyful there as they were more harshly afflicted here; there is the constancy of confessors, consoled by the reception of their reward; there are faithful men whom the pleasure of the world could not soften from the strength of their manliness; there are holy women who conquered both the world and their sex; there are children who here transcended their years by their conduct; there are the elderly whom age rendered weak here, yet the power of good works did not abandon.

(super Ezek. Hom. xiii.) Shall go in, i. e. to faith: shall go out, i. e. to sight: and find pasture, i. e. in eternal fulness.

And by war he means the war that is in the body, because its frame has been made out of hostile elements; as it has been written, he says, "Remember the conflict that exists in the body." Jacob, he says, saw this entrance and this gate in his journey into Mesopotamia, that is, when from a child he was now becoming a youth and a man; that is, (the entrance and gate) were made known unto him as he journeyed into Mesopotamia. But Mesopotamia, he says, is the current of the great ocean flowing from the midst of the Perfect Man; and he was astonished at the celestial gate, exclaiming, "How terrible is this place! it is nought else than the house of God, and this (is) the gate of heaven." On account of this, he says, Jesus uses the words, "I am the true gate." Now he who makes these statements is, he says, the Perfect Man that is imaged from the unportrayable one from above. The Perfect Man therefore cannot, he says, be saved, unless, entering in through this gate, he be born again. But this very one the Phrygians, he says, call also Papa, because he tranquillized all things which, prior to his manifestation, were confusedly and dissonantly moved. For the name, he says, of Papa belongs simultaneously to all creatures -celestial, and terrestrial, and infernal-who exclaim, Cause to cease, cause to cease the discord of the world, and make "peace for those that are afar off," that is, for material and earthly beings; and "peace for those that are near," that is, for perfect men that are spiritual and endued with reason. But the Phrygians denominate this same also "corpse"-buried in the body, as it were, in a mausoleum and tomb. This, he says, is what has been declared, "Ye are whited sepulchres, full," he says, "of dead men's bones within," because there is not in you the living man. And again he exclaims, "The dead shall start forth from the graves," that is, from the earthly bodies, being born again spiritual, not carnal. For this, he says, is the Resurrection that takes place through the gate of heaven, through which, he says, all those that do not enter remain dead. These same Phrygians, however, he says, affirm again that this very (man), as a consequence of the change, (becomes) a god. For, he says, he becomes a god when, having risen from the dead, he will enter into heaven through a gate of this kind. Paul the apostle, he says, knew of this gate, partially opening it in a mystery, and stating "that he was caught up by an angel, and ascended as far as the second and third heaven into paradise itself; and that he beheld sights and heard unspeakable words which it would not be possible for man to declare."

The priests indeed are good, but the High Priest is better; to whom the holy of holies has been committed, and who alone has been trusted with the secrets of God. He is the door of the Father, by which enter in Abraham, and Isaac, and Jacob, and the prophets, and the apostles, and the Church. All these have for their object the attaining to the unity of God. But the Gospel possesses something transcendent [above the former dispensation], viz., the appearance of our Lord Jesus Christ, His passion and resurrection. For the beloved prophets announced Him, but the Gospel is the perfection of immortality. All these things are good together, if ye believe in love.

(Hom. lix. 3) Or, He refers to the Apostles who went in and out boldly; for they became the masters of the world, none could turn them out of their kingdom, and they found pasture.

Wherefore He, being the true Prophet, said, 'I am the gate of life; he who entereth through me entereth into life,' there being no other teaching able to save. Wherefore also He cried, and said, 'Come unto me, all who labour,' that is, who are seeking the truth, and not finding it; and again, 'My sheep hear my voice;' and elsewhere, 'Seek and find,' since the truth does not lie on the surface.

Whoever enters through Me, the door, and is brought to the Father, and becomes His sheep, that one will be saved, and not only will be saved, but will also receive great fearlessness, like both Lord and Master. For this is what is meant by the words "and will go in and go out." So too the apostles boldly went in and came out before rulers, and came out joyful and unconquerable (Acts 5:41). "And shall find pasture," that is, abundant food. And in another way: since our man is twofold, according to the expression of the Apostle Paul, "the inner and the outer" (Rom. 7:22; 2 Cor. 4:16), it can be said that he enters who cares for the inner man, and he again goes out who "puts to death the members which are on the earth" and "the deeds of the flesh" in Christ (Rom. 8:13). Such a one shall find pasture both in the age to come, according to what is said: "The Lord shepherds me, and I shall not want" (Ps. 22:1).

The door admits the sheep into the pasture; And shall go in and out, and find pasture. What is this pasture, but the happiness to come, the rest to which our Lord brings us?

Or, to go in is to watch over the inner man; to go out, (Colos. 3) to mortify the outward man, i. e. our members which are upon the earth. He that doth this shall find pasture in the life to come.

I am the door. Here he clarifies his explanation: first, of the door; secondly, of the thief (v 10). Concerning the first, he does two things: first, he repeats what he intends to explain; and secondly, he gives the explanation (v 9).

He repeats what he had already said, namely, I am the door: "If she is a door, we will enclose her with boards of cedar" (Song 8:9), that is, let us grant her an incorruptible power.

He explains this when he says, if any one enters by me, he will be saved. First, he shows that the purpose of a door, which is to keep the sheep safe, applies to himself; secondly, he mentions the manner in which they are kept safe (v 9b).

The door safeguards the sheep by keeping those within from going out, and by protecting them from strangers who want to come in. And this applies to Christ, for he is our safeguard and protection. And this is what he says: if any one, not with insincerity, enters, into the fellowship of the Church and of the faithful, by me, the door, he will be saved, i.e., if he perseveres: "For there is no other name under heaven given among men by which we must be saved" (Acts 4:12); "We shall be saved by his life" (Rom 5:10).

The way the sheep are safeguarded is set forth when he says that he will go in and out and find pasture. This statement can be explained in four ways. First of all, according to Chrysostom, it simply affirms the security and freedom of those who cling to Christ. For one who enters some other way than by the door does not have free entry and exit; but one who does enter by the door has free exit, because he can leave freely. Therefore, when he says, he will go in and out, the meaning is that the Apostles adhering to Christ enter with security by living with the faithful, who are within the Church, and with unbelievers who are outside, when they became masters of the whole world and no one wished to cast them out: "Let the Lord, the God of the spirits of all flesh appoint a man over the congregation, who shall go out before them and come in before them…that the congregation of the Lord may not be as sheep which have no shepherd" (Num 27:16). And find pasture, find delight in converting others, and find joy even when persecuted by unbelievers for the name of Christ: "Then they left the presence of the council, rejoicing that they were counted worthy to suffer dishonor for the name," as we read in Acts (5:41).

Secondly, this can be explained as Augustine does in his Commentary on John. Two things are incumbent upon anyone who acts well, namely to be well-ordered to the things that are within him, and to those that are without. Within a person is the spirit, and without is the body: "Though our outer nature is wasting away, our inner nature is being renewed every day" (2 Cor 4:16). Therefore, a person who clings to Christ will go in through contemplation, to protect his conscience - "When I enter my house," i.e., my conscience, "I shall find rest with her," i.e., with wisdom (Wis 8:16) - and out, namely, by good actions, to tame the body - "Man goes forth to his work and to his labor until the evening" (Ps 104:23) - and find pasture, in a clean and sincere conscience - "I will appear before your sight: I will be satisfied when your glory appears" (Ps 16:15). Again, by his actions he will find pasture, i.e., fruit - "He shall come home with shouts of joy, bringing his sheaves with him" (Ps 126:6).

The third explanation is also Augustine's as well as that given by Gregory in his Commentary on Ezekiel. The meaning, then, is this. Such a one will go in, i.e., into the Church, by believing - "I shall go over into the place of the wonderful tabernacle" (Ps 41:5), and this is to enter the Church Militant; and out, from the Church Militant into the Church Triumphant - "Go forth, O daughters of Zion, and behold King Solomon, with the crown with which his mother crowned him on the day of the wedding" (Song 3:11); and find pasture, that is, the pastures of doctrine and grace in the Church Militant - "He makes me lie down in green pastures"; and the pastures of glory in the Church Triumphant: "I will feed them with good pasture" (Ez 34:14).

Fourthly, there is an explanation found in the work, On the Spirit and the Soul, which has been incorrectly attributed to Augustine. Here it is said that such a one will go in, that is, the saints will go in to contemplate the divinity of Christ, and out, to consider his humanity; and they will find pasture in both, because in both they will taste the joys of contemplation: "Your eyes shall see the king in his beauty" (Is 33:17).

By those who are well he means those being made righteous. Sinners are compared to those who are ill. Let the sick man, then, not presume on his own strength, because "he shall not be saved by his great strength." The strength of self-deceivers is not that strength that well people enjoy, but like those in delirium. They are like those out of their minds, who imagine themselves in such good health that they do not consult a physician, and even fall upon him with blows as if he were an intruder! In the same way, these delirious people, with their mad pride, fall upon Christ with blows, so to speak, because they have felt no need of his kindly help to those who seek to be just according to the prescriptions of the law. Let them, then, put away this madness. Let them understand, as far as they are able, that they have free will, and that they are called not to despise the Lord's help with a proud heart, but to call upon him with a contrite heart. The free will then will be free in proportion as it is sound, and sound in proportion as it is submissive to divine mercy and grace.

Pray for us that we may be saved by that salvation of which it is said: "They that are in health need not a physician, but they that are ill; for I am not come to call the just but sinners." Pray, then, for us that we may be made upright. This is indeed something which one cannot do unless he knows and wishes it; and he will become so as constantly as he wishes it fully—but it will not be through his own effort that he is able, unless he is healed and helped by the grace of the Spirit.

The greatest barrier I have met is the almost total absence from the minds of my audience of any sense of sin. This has struck me more forcibly when I spoke to the R.A.F. than when I spoke to students: whether (as I believe) the proletariat is more self-righteous than other classes, or whether educated people are cleverer at concealing their pride, this creates for us a new situation. The early Christian preachers could assume in their hearers, whether Jews, Metuentes, or Pagans, a sense of guilt. (That this was common among Pagans is shown by the fact that both Epicureanism and the mystery religions both claimed, though in different ways, to assuage it.) Thus the Christian message was in those days unmistakably the Evangelium, the Good News. It promised healing to those who knew they were sick. We have to convince our hearers of the unwelcome diagnosis before we can expect them to welcome the news of the remedy.

A recovery of the old sense of sin is essential to Christianity. Christ takes it for granted that men are bad. Until we really feel this assumption of His to be true, though we are part of the world He came to save, we are not part of the audience to whom His words are addressed. We lack the first condition for understanding what He is talking about. And when men attempt to be Christians without this preliminary consciousness of sin, the result is almost bound to be a certain resentment against God as to one who is always making impossible demands and always inexplicably angry. Most of us have at times felt a secret sympathy with the dying farmer who replied to the Vicar's dissertation on repentance by asking "What harm have I ever done Him?" There is the real rub. The worst we have done to God is to leave Him alone--why can't He return the compliment? Why not live and let live? What call has He, of all beings, to be "angry"? It's easy for Him to be good!

[Lewis explains why he spent the prior chapters establishing the Moral Law before introducing Christianity]

My reason was that Christianity simply does not make sense until you have faced the sort of facts I have been describing. Christianity tells people to repent and promises them forgiveness. It therefore has nothing (as far as I know) to say to people who do not know they have done anything to repent of and who do not feel that they need any forgiveness. It is after you have realized that there is a real Moral Law, and a Power behind the law, and that you have broken that law and put yourself wrong with that Power—it is after all this, and not a moment sooner, that Christianity begins to talk. When you know you are sick, you will listen to the doctor. When you have realised that our position is nearly desperate you will begin to understand what the Christians are talking about.

There is even, when you come to think it over, a reason why nasty people might be expected to turn to Christ in greater numbers than nice ones. That was what people objected to about Christ during His life on earth: He seemed to attract 'such awful people'. That is what people still object to and always will.

They who use the knife or heat to remove certain unnatural growths in the body, such as cysts or warts, do not bring to the person they are serving a method of healing that is painless, though certainly they apply the knife without any intention of injuring the patient. Similarly whatever material excrescences are hardening on our souls, which have been made carnal by collusion with inordinate passions, will be, in the day of the judgment, cut and scraped away by the ineffable wisdom and power of him who, as the Gospel says, "healed those that were sick." For as he says, "they who are well have no need of the physician, but they that are sick." Just as the excision of the wart gives a sharp pain to the skin of the body, so then must there be some anguish in the recovering soul which has had a strong bent to evil.

For no persons of any kind would act properly, if they should advise blind men, just about to fall over a precipice, to continue their most dangerous path, as if it were the right one, and as if they might go on in safety. Or what medical man, anxious to heal a sick person, would prescribe in accordance with the patient's whims, and not according to the requisite medicine? But that the Lord came as the physician of the sick, He does Himself declare saying, "They that are whole need not a physician, but they that are sick; I came not to call the righteous, but sinners to repentance." How then shall the sick be strengthened, or how shall sinners come to repentance? Is it by persevering in the very same courses? or, on the contrary, is it by undergoing a great change and reversal of their former mode of living, by which they have brought upon themselves no slight amount of sickness, and many sins? But ignorance, the mother of all these, is driven out by knowledge. Wherefore the Lord used to impart knowledge to His disciples, by which also it was His practice to heal those who were suffering, and to keep back sinners from sin. He therefore did not address them in accordance with their pristine notions, nor did He reply to them in harmony with the opinion of His questioners, but according to the doctrine leading to salvation, without hypocrisy or respect of person.

There are two ways of interpreting the saying "I came not to call the righteous, but sinners." The first is by analogy with the accompanying phrase: "Those who are well have no need of a physician, but those who are sick." The other way is to put a more literal construction on the statement, like this: Since no one is perfectly righteous, Christ has not come to call those who are not there, but the multitudes of sinners who are there, with whom the world is filled, remembering the Psalm which says "Help, O Lord, for there is no longer any one who is godly."

Quite true, say they; yet the flesh is a sinner, so much so, that it forces the soul to sin along with it. And thus they vainly accuse it, and lay to its charge alone the sins of both. But in what instance can the flesh possibly sin by itself, if it have not the soul going before it and inciting it? For as in the case of a yoke of oxen, if one or other is loosed from the yoke, neither of them can plough alone; so neither can soul or body alone effect anything, if they be unyoked from their communion. And if it is the flesh that is the sinner, then on its account alone did the Saviour come, as He says, "I am not come to call the righteous, but sinners to repentance." Since, then, the flesh has been proved to be valuable in the sight of God, and glorious above all His works, it would very justly be saved by Him.

It is a greater work to establish those things that are falling than those that still stand. Thus also did Christ desire to save those who are perishing. He has saved many by coming and calling us just when we were hastening to destruction.

Because humans love to live on this earth, life has been promised to them; and because they greatly fear dying, eternal life has been promised to them. What do you love? Living. You will have this. What do you fear? Dying. You will not suffer this. This appeared to suffice for human frailty, so that it might be said: You will have eternal life. The human mind grasps this, in one way or another, from what it does, it grasps what is to come. But how much does it grasp from this small portion of what it does? Because it lives and does not want to die; it loves eternal life, wants to live forever, never to die. But even those who will be tortured in punishments want to die, and cannot. Therefore, it is not great to live long or to live always; but it is great to live blessedly.

Let us love eternal life, and from that, let us understand how much we should labor for eternal life, when we see people, lovers of the present, temporal, and transient life, laboring for it in such a way that, when the fear of death comes, they do whatever they can not to remove, but to delay death. How much man labors when death is imminent, fleeing, hiding, giving whatever he has, and redeeming himself, laboring, enduring torments and troubles, employing doctors, and whatever else man can do? You see that, having exhausted his labors and resources, whatever he can do so that he may live a little longer, he can do; but that he may live forever, he cannot. If therefore with so much labor, effort, expenses, insistence, vigilance, and care it is done so that he may live a little longer, how should it be done so that he may live forever? And if those are called prudent who in every way act to delay death and live a few days, lest they lose a few days, how foolish are those who live in such a way that they lose the eternal day?

"Verily, verily, I say unto you, Whoso heareth my word, and believeth on Him that sent me, hath eternal life, and cometh not into judgment, but is passed," not is passing now, but is already passed, "from death into life." And mark this, "Whoso heareth my word, and" - He says not, believeth me, but - "believeth Him that sent me." Let him hear the word of the Son, that he may believe the Father. Why heareth Thy word, and yet believeth another? When we hear any one's word, is it not him that utters the word we believe? is it not to him who speaks we lend our faith? What, then, did He mean, saying, "Whoso heareth my word, and believeth Him that sent me," if it be not this, because "His word is in me"? And what is "heareth my word," but "heareth me"? So, too, "believeth Him that sent me," because, believing Him, he believeth His word; but again, believing His word, he believeth me, because I am the Word of the Father. There is therefore peace in the Scriptures, and all things duly disposed, and in no way clashing. Cast away, then, contention from thy heart; understand the harmony of the Scriptures. Dost thou think that the Truth should speak things contrary to itself?

"Whoso heareth my word, and believeth Him that sent me, hath eternal life, and cometh not into judgment, but is passed from death unto life." You remember what we laid down above, that "as the Father raiseth up the dead, and quickeneth them, so also the Son quickeneth whom He will." He is beginning already to reveal Himself; and behold, even now, the dead are rising. For "whoso heareth my word, and believeth Him that sent me, hath eternal life, and will not come into judgment." Prove that he has risen again. "But is passed," saith He "from death unto life." He that is passed from death unto life, has surely without any doubt risen again. For he could not pass from death to life, unless he were first in death and not in life; but when he will have passed, he will be in life, and not in death. He was therefore dead, and is alive again; he was lost, but is found. Hence a resurrection does take place now, and men pass from a death to a life; from the death of infidelity to the life of faith; from the death of falsehood to the life of truth; from the death of iniquity to the life of righteousness. There is, therefore, that which is a resurrection of the dead.

"Whoso heareth my word, and believeth on Him that sent me, hath eternal life." Surely we are all striving after eternal life: and He saith, "Whoso heareth my word, and believeth Him that sent me, hath eternal life." Then, would He have us hear His word, and yet would He not have us understand it? Since, if in hearing and believing is eternal life, much more in understanding. But the action of piety is faith, the fruit of faith understanding, that we may come to eternal life, when there will be no reading of Gospel to us; but after all pages of reading and the voice of reader and preacher have been removed out of the way, He, who has at this time dispensed to us the gospel, will Himself appear to all that are His, now present with Him with purged heart and in an immortal body never more to die, cleansing and enlightening them, now living and seeing how that "in the beginning was the Word, and the Word was with God."

"Whoso heareth my words," saith He, "and believeth Him that sent me, hath eternal life, and shall not come into judgment, but is passed from death unto life." Where, when do we come from death to life, that we come not into judgment? In this life there is a passing from death to life; in this life, which is not yet life, there is a passing hence from death unto life. What is that passing? "Whoso heareth my words," He said, "and believeth Him that sent me." Observing these, thou believest and passest. And does a man pass while standing? Evidently; for in body he stands in mind he passes. Where was he, whence he should pass, and whither does he pass? He passes from death to life. Look at a man standing, in whom all that is here said may happen. He stands, he hears, perhaps he did not believe, by hearing he believes: a little before he did not believe, just now he believes; he has made a passage, as it were, from the region of unbelief to the region of faith, by motion of the heart, not of the body, by a motion into the better; because they who again abandon faith move into the worse.

The Lord our God then reveals it, and by His Scriptures puts us in mind how it may be understood when judgment is spoken of. I exhort you, therefore, to give attention. Sometimes judgment means punishment, sometimes it means discrimination. According to that mode of speech in which judgment means discrimination, "we must all appear before the judgment-seat of Christ that" a man "may there receive what things he has done in the body, whether it be good or ill." For this same is a discrimination, to distribute good things to the good, evil things to the evil. For if judgment were always to be taken in a bad sense, the psalm would not say, "Judge me, O God." Perhaps some one is surprised when he hears one say, "Judge me, O God." For man is wont to say, "Forgive me, O God;" "Spare me, O God." Who is it that says, "Judge me, O God"? Sometimes in the psalm this very verse even is placed in the pause, to be given out by the reader and responded by the people. Does it not perhaps strike some man's heart so much that he is afraid to sing and to say to God, "Judge me, O God"? And yet the people sing it with confidence, and do not imagine that they wish an evil thing in that which they have learned from the divine word; even if they do not well understand it, they believe that what they sing is something good. And yet even the psalm itself has not left a man without an insight into the meaning of it. For, going on, it shows in the words that follow what kind of judgment it spoke of; that it is not one of condemnation, but of discrimination. For saith it, "Judge me, O God." What means "Judge me, O God, and discern my cause from an unholy nation"? According to this judgment of discerning, then, "we must all appear before the judgment-seat of Christ." But again, according to the judgment of condemnation, "Whoso heareth my words," saith He, "and believeth Him that sent me, hath eternal life, and shall not come into judgment, but makes a passage from death to life." What is "shall not come into judgment?" Shall not come into condemnation.

(Tr. xxii. s. 2) If in hearing and believing is eternal life, how much more in understanding? But the step to our piety is faith, the fruit of faith, understanding. It is not, Believeth on Me, but on Him that sent Me. Why is one to hear His word, and believe another? Is it not that He means to say, His word is in Me? And what is, Heareth My word, but heareth Me? And it is, Believeth on Him that sent Me; as to say, He that believeth on Him, believeth on His Word, i. e. on Me, because I am the Word of the Father.

(Tr. xxii. s. 4. et sq.) But who is this favoured Person? Will there be any one better than the Apostle Paul, who says, We must all appear before the judgment-seat of Christ? (1 Cor. 6) Now judgment sometimes means punishment, sometimes trial. In the sense of trial, we must all appear before the judgment-seat of Christ: in the sense of condemnation we read, some shall not come into judgment; i. e. shall not be condemned. It follows, but is passed from death into life: not, is now passing, but hath passed from the death of unbelief, into the life of faith, from the death of sin, unto the life of righteousness. Or, it is so said perhaps, to prevent our supposing that faith would save us from bodily death, that penalty which we must pay for Adam's transgression. He, in whom we all then were, heard the divine sentence, Thou shall surely die; (Gen. 2) nor can we evade it. But when we have suffered the death of the old man, we shall receive the life of the new, and by death make a passage to life. But to what life? (Tr. xix.). To life everlasting: the dead shall rise again at the end of the world, and enter into everlasting life. (Tr. xxii.). For this life does not deserve the name of life; only that life is true which is eternal.

(de Verb. Dom. Serm. lxiv) We see the lovers of this present transitory life so intent on its welfare, that when in danger of death, they will take any means to delay its approach, though they can not hope to drive it off altogether. If so much care and labour then is spent on gaining a little additional length of life, how ought we to strive after life eternal? And if they are thought wise, who endeavour in every way to put off death, though they can live but a few days longer; how foolish are they who so live, as to lose the eternal day?

The Lord declared His power in general: here He begins to declare it in particular, descending to the power of giving life and to the power of judging. The power of giving life regards the kindness of mercy: the power of judging regards the severity of justice. Therefore He describes the power of giving life in this order: first, whom He gives life to; second, how He gives life; third, by what power He gives life. And the first regards the object, the second regards the act, and the third regards the power. In these three consists the perfect knowledge of a power, namely in power, operation, and object.

First, therefore, he determines whom he vivifies, namely with the life of the soul, since not all, but believers. These are those who hear the word of God and, having heard, believe; therefore he says: "Amen, amen I say to you," that is, truly: "That he who hears my word," disposing himself to faith, because, Romans 10, "faith comes from hearing"; "and believes in him who sent me," consenting to what has been heard: below, chapter 12: "He who believes in me does not believe in me, but in him who sent me"; he indeed "has eternal life": above, chapter 3: "He who believes in the Son of God has eternal life" — eternal life, not punishment. Whence he also adds: "And does not come into judgment," into the judgment of death, namely: "but passes from death to life; from death," that is, from the present life, which is death, he passes to eternal life without the judgment of condemnation; above, chapter 3: "He who believes in him is not judged." But the present life is called death, because, as is said in Romans 8, "the body is dead on account of sin." From this death the just pass to life, for whom to die temporally is to pass over: below, chapter 13, concerning Christ the head: "Knowing that his hour had come to pass from this world to the Father." Concerning this the just glory in the Psalm: "And let all who hope in you rejoice: they shall exult forever, and you shall dwell in them. And all who love your name shall glory in you, for you shall bless the just."

Salvation, accordingly, is the following of Christ: "For that which is in Him is life." "Verily, verily, I say unto you, He that heareth My words, and believeth on Him that sent Me, hath eternal life, and cometh not into condemnation, but hath passed from death to life." Thus believing alone, and regeneration, is perfection in life; for God is never weak. For as His will is work, and this is named the world; so also His counsel is the salvation of men, and this has been called the church. He knows, therefore, whom He has called, and whom He has saved; and at one and the same time He called and saved them.

Having now proved sufficiently by the foregoing, that the miserable Jews sin not against the Son only, by daring to find fault with the things which He says or does among them in His teaching, but do also ignorantly transgress against the Father Himself, and having as far as pertains to the force of what has been said, wrapped about their over-confidence with fear, and persuaded them to live more religiously in hope of things to come, He at length snares them to obedience. And not unskilfully again did He frame His speech to this end. For since He knew that the Jews were still diseased, and yet offended concerning Him, He again brings back their faith to the Person of God the Father, not as excluding Himself, but as honoured in the Father too by reason of Identity of Essence. For He affirms that they who believe shall not only be partakers of eternal life, but also shall escape the peril of the condemnation, being justified, that is: holding forth fear mixed with hope. For thus could He make His discourse more efficacious and more demonstrative to the hearers.

Having said that the Son quickeneth whom He will, He next shows that we attain to life through the Son: Verily, verily, I say unto you, He that heareth My word, and believeth on Him that sent Me, hath everlasting life.

(vii. de Trin. c. 21) The conclusion then stands good against all the fury of heretical minds. He is the Son, because He does nothing of Himself: He is God, because, whatsoever things the Father doeth, He doeth the same; They are one, because They are equal in honour: He is not the Father, because He is sent.

"Verily, verily, I say unto you, He that heareth My word, and believeth on Him that sent Me, hath everlasting life."

Seest thou how continually He putteth the same thing to cure that feeling of suspicion, both in this place and in what follows by fear and by promises of blessings removing their jealousy of Him, and then again condescending greatly in words? For He said not, "he that heareth My words, and believeth on Me," since they would have certainly deemed that to be pride, and a superfluous pomp of words; because, if after a very long time, and ten thousand miracles, they suspected this when He spake after this manner, much more would they have done so then. It was on this account that at that later period they said to Him, "Abraham is dead, and the prophets are dead, how sayest Thou, If a man keep My saying, he shall never taste of death?" In order therefore that they may not here also become furious, see what He saith, "He that heareth My word, and believeth on Him that sent Me, hath everlasting life." This had no small effect in making His discourse acceptable, when they learned that those who hear Him believe in the Father also; for after having received this with readiness, they would more easily receive the rest. So that the very speaking in a humble manner contributed and led the way to higher things; for after saying, "hath everlasting life," He addeth, "And cometh not into judgment, but is passed from death unto life."

By these two things He maketh His discourse acceptable; first, because it is the Father who is believed on, and then, because the believer enjoyeth many blessings. And the "cometh not into judgment" meaneth, "is not punished," for He speaketh not of death "here," but of death eternal, as also of the other "life" which is deathless.

In a like sense He had previously said: "He that heareth my words, and believeth on Him that sent me, hath everlasting life, and shall not come into condemnation, but shall pass from death unto life." Constituting, therefore, His word as the life-giving principle, because that word is spirit and life, He likewise called His flesh by the same appellation; because, too, the Word had become flesh, we ought therefore to desire Him in order that we may have life, and to devour Him with the ear, and to ruminate on Him with the understanding, and to digest Him by faith.

Actually, he tells what the benefit is for those who honor or believe in him.… The one who obeys, he says, my words and believes is made a participant in eternal life. Such a person will not only avoid the judgment, that is, the tribulations of judgment, but will even be held in honor, and certainly honor will be attributed to him by the judge himself.

He said "the One who sent" so that they would not become hardened, as we said above. For He, as has been said, wonderfully combines His teaching: sometimes He gives lofty testimony about Himself, as was fitting, and sometimes humble testimony, because of the raging of the hostile Jews. For if, after His resurrection from the dead, after His ascension into heaven, after the manifestation of His power through the apostles, Arius and Eunomius rose up against His glory and reduced Him to a creature, then what would the Jews of His own time, seeing Him walking in the flesh, eating and drinking with tax collectors and harlots as one of many, not have done if He had spoken only lofty things about Himself and had not also added what was lowly? Therefore He also adds: "He who hears My words and believes Him who sent Me has eternal life." Thus, by the fact that those who hear His words will believe in God, He calms their minds. For He did not say "whoever believes in Me," but "in Him who sent Me." Whoever believes in Him does not come to judgment, that is, to torment, but lives with eternal life, not subject to spiritual and eternal death, although he will not escape bodily and temporal death.

770 Above, our Lord showed that he had life-giving power; here he shows how someone can share in this life coming from him. First, he tells how one can share in this life through him. Secondly, he predicts its fulfillment (v 25).

771 With respect to the first, we should point out that there are four grades of life. One is found in plants, which take nourishment, grow, reproduce, and are reproduced. Another is in animals which only sense. Another in living things that move, that is, the perfect animals. Finally, there is another form of life which is present in those who understand. Now among those grades of life that exist, it is impossible that the foremost life be that found in plants, or in those with sensation, or even in those with motion. For the first and foremost life must be that which is per se, not that which is participated. This can be none other than intellectual life, for the other three forms are common to a corporal and spiritual creature [as man]. Indeed, a body that lives is not life itself, but one participating in life. Hence intellectual life is the first and foremost life, which is the spiritual life, that is immediately received from the first principle of life, whence it is called the life of wisdom. For this reason in the Scriptures life is attributed to wisdom: "He who finds me finds life, and has salvation from the Lord" (Prv 8:35). Therefore we share life from Christ, who is the Wisdom of God, insofar as our soul receives wisdom from him.

Now this intellectual life is made perfect by the true knowledge of divine Wisdom, which is eternal life: "This is eternal life: that they may know you, the only true God, and Jesus Christ, whom you have sent" (below 17:3). But no one can arrive at any wisdom except by faith. Hence it is that in the sciences, no one acquires wisdom unless he first believes what is said by his teacher. Therefore, if we wish to acquire this life of wisdom, we must believe through faith the things that are proposed to us by it. "He who comes to God must believe that he is and rewards those who seek him" (Heb 11:6); "If you do not believe, you will not understand," as we read in another version of Isaiah (28:16).

772 Thus, our Lord fittingly shows that the way of obtaining life is through faith, saying, whoever hears my voice and believes in him who sent me, possesses eternal life. First, he mentions the merit of faith. Secondly, the reward of faith, eternal life.

773 Concerning the merit of faith, he first indicates how faith is brought to us; and secondly, the foundation of faith, that on which it rests.

Faith comes to us through the words of men: "Faith comes through hearing, and hearing through the word of Christ" (Rom 10:17). But faith does not rest on man's word, but on God himself: "Abram believed God, who counted this as his justification" (Gn 15:6); "You who fear the Lord, believe in him" (Sir 2:8). Thus we are lead to believe through the words of men, not in the man himself who speaks, but in God, whose words he speaks: "When you heard the word we brought you as God's word, you did not receive it as the word of men, but, as what it really is, the word of God" (1 Thes 2:13). Our Lord mentions these two things. First, how faith is brought to us, when he says, whoever hears my voice [literally, word], which leads to faith. Secondly, he mentions that on which faith rests, saying, and believes in him who sent me, i.e., not in me, but in him in virtue of whom I speak.

This text can apply to Christ, as man, insofar as it is through Christ's human words that men were converted to the faith. And it can apply to Christ, as God, insofar as Christ is the Word of God. For since Christ is the Word of God, it is clear that those who heard Christ were hearing the Word of God, and as a consequence, were believing in God. And this is what he says: whoever hears my word, i.e., me, the Word of God, and believes in him, i.e., the Father, whose Word I am.

774 Then when he says, possesses eternal life, he mentions the reward of faith, and states three things we will possess in the state of glory; but they are mentioned in reverse order. First, there will be the resurrection from the dead. Secondly, we will have freedom from the future judgment. Thirdly, we will enjoy everlasting life, for as we read in Matthew (c 25), the just will enter into everlasting life. He mentions these three as belonging to the reward of faith; and the third was mentioned first since it is desired more than the others.

775 So he says, whoever believes, i.e., through faith, possesses eternal life, which consists in the full vision of God. And it is fitting that one who believes on account of God certain things that he does not see, should be brought to the full vision of these things: "These things are written that you may believe... and that believing you may have life in his name" (below 20:31).

776 He mentions the second when he says, and he will not encounter judgment. But the Apostle says something which contradicts this: "We must all appear before the judgment seat of Christ" (2 Cor 5:10), even the apostles. Therefore, even one who does believe will encounter judgment. I answer that there are two kinds of judgment. One is a judgment of condemnation, and no one encounters that judgment if he believes in God with a faith that is united with love [a "formed faith"]. We read about this judgment: "Do not enter into judgment with your servant, for no living man is just in your sight"; and it was said above (3:18): "Whoever believes is not judged." There is also a judgment of separation and examination; and, as the Apostle says, all must present themselves before the tribunal of Christ for this judgment. Of this judgment we read: "Judge me, O God, and distinguish my cause from those people who are not holy" (Ps 42:1).

777 Thirdly, he mentions a reward when he says, but has passed from death to life, or "will pass," as another version says. This statement can be explained in two ways. First, it can refer to the resurrection of the soul. In this case the obvious meaning is that he is saying: Through faith we attain not only to eternal life and freedom from judgment, but also to the forgiveness of our sins as well. Hence he says, but has passed, from unbelief to belief, from injustice to justice: "We know that we have passed from death to life" (1 Jn 3:14).

Secondly, this statement can be explained as referring to the resurrection of the body. Then it is an elaboration of the phrase, possesses eternal life. For some might think from what was said, that whoever believes in God will never die, but live forever. But this is impossible, because all men must pay the debt incurred by the first sin, according to: "Where is the man who lives, and will not see death?" (Ps 88:49). Consequently, we should not think that one who believes has eternal life in such a way as never to die; rather, he will pass from this life, through death, to life, i.e., through the death of the body he will be revived to eternal life.

Or, "will pass," might refer to the cause [of one's resurrection] for when a person believes, he already has the merit for a glorious resurrection: "Your dead will live, your slain will rise" (Is 26:19). And then, once released from the death of the old man, we will receive the life of the new man, that is, Christ.

The one who made the body of Adam out of the earth will raise up the bodies of the rest, and that of the first man, after their decay … He, therefore, who brings about that decay will himself bring about the resurrection. And he who said, "The Lord took dust from the ground, and formed man and breathed into his face the breath of life, and man became a living soul," added after humanity's disobedience, "Earth you are, and to earth you shall return." This same one promised us resurrection afterwards, for he says, "All that are in the graves shall hear the voice of the Son of God, and those that hear shall live."

"Verily, verily, I say unto you, The hour is coming, and now is." We did look for a resurrection of the dead in the end, for so we have believed; yea, not we looked, but are manifestly bound to look for it: for it is not a false thing we believe, when we believe that the dead will rise in the end. When the Lord Jesus, then, was willing to make known to us a resurrection of the dead before the resurrection of the dead, it is not as that of Lazarus, or of the widow's son, or of the ruler of the synagogue's daughter, who were raised to die again (for in their case there was a resurrection of the dead before the resurrection of the dead); but, as He says here, "hath," says He, "eternal life, and cometh not into judgment, but is passed from death into life." To what life? To life eternal. Not, then, as the body of Lazarus: for he indeed passed from the death of the tomb to the life of men, but not to life eternal, seeing he was to die again; whereas the dead, that are to rise again at the end of the world, will pass to eternal life.

When our Lord Jesus Christ, then, our heavenly Master, the Word of the Father, and the Truth, was willing to represent to us a resurrection of the dead to eternal life before the resurrection of the dead to eternal life, "The hour cometh," saith He. Doubtless thou, imbued with a faith of the resurrection of the flesh, didst look for the hour of the end of the world, which, that thou shouldst not look for here, He added, "and now is." Therefore He saith not this, "The hour cometh," of that last hour, when "at the command and the voice of the archangel and the trump of God, the Lord Himself shall descend from heaven, and the dead in Christ shall rise first; then we who are alive and remain shall be caught up together with them in the clouds, to meet Christ in the air: and so shall we be ever with the Lord." That hour will come, but is not now. But consider what this hour is: "The hour cometh, and now is." What happens in that hour? What, but a resurrection of the dead? And what kind of resurrection? Such that they who rise live for ever. This will be also in the last hour.

What then? How do we understand these two resurrections? Do we, it may be, understand that they who rise now will not rise then; that the resurrection of some is now, of some others then? It is not so. For we have risen in this resurrection, if we have rightly believed; and we ourselves, who have already risen, are looking for another resurrection in the end. Moreover, both now are we risen to eternal life, if we perseveringly continue in the same faith; and then, too, we shall rise to eternal life, when we shall be made equal with the angels. But let Himself distinguish and open up what we have made bold to speak; how there happens to be a resurrection before a resurrection, not of different but of the same persons; nor like that of Lazarus, but into eternal life. He will open it clearly.

Hear ye the Master, while dawning upon us, and as our Sun gliding in upon our hearts; not such as the eyes of flesh desire to look upon, but on whom the eyes of the heart fervently long to be opened. To Him, then, let us give ear: "Verily, verily, I say unto you, The hour cometh, and now is, when the dead" - you see that a resurrection is asserted - "shall hear the voice of the Son of God; and they that hear shall live." Why hath He added, "they that hear shall live"? Why, could they hear unless they lived? It would have been enough, then, to say, "The hour cometh, and now is, when the dead shall hear the voice of the Son of God." We should immediately understand them to be living, since they could not hear unless they lived. No, saith He, not because they live they hear; but by hearing they come to life again: "Shall hear, and they that hear shall live."

What, then, is "shall hear," but "shall obey"? For, as to the hearing of the ear, not all who hear shall live. Many, indeed, hear and do not believe; by hearing and not believing, they obey not; by not obeying, they live not. And so here, they that "shall hear" are they that "shall obey." They that obey, then, shall live: let them be sure and certain of it, shall live.

Christ, the Word of God, is preached to us; the Son of God, by whom all things were made, who, for the dispensation's sake, surely took flesh, was born of a virgin, was an infant in the flesh, a young man in the flesh, suffering in the flesh, dying in the flesh, rising again in the flesh, ascending in the flesh, promising a resurrection to the flesh, promising a resurrection to the mind - to the mind before the flesh, to the flesh after the mind. Whoso heareth and obeyeth, shall live; whoso heareth and obeyeth not, that is, heareth and despiseth, heareth and believeth not, shall not live. Why shall not live? Because he heareth not. What is "heareth not"? Obeyeth not. Thus, then, "they that hear shall live."

Himself explains that already, and goes on, "Verily, verily, I say unto you." In case, because He said "is passed from death to life," we should understand this of the future resurrection, and willing to show that he who believes is passed, and that to pass from death to life is to pass from unbelief to faith, from injustice to justice, from pride to humility, from hatred to charity, He saith now, "Verily, verily, I say unto you, The hour cometh, and now is." What more evident? "And now is, when the dead shall hear the voice of the Son of God, and they that hear shall live." We have already spoken of these dead. What think we, my brethren? Are there no dead in this crowd that hear me? They who believe and act according to the true faith do live, and are not dead. But they who either do not believe, or believe as the devils believe, trembling, and living wickedly, confessing the Son of God, and without charity, must rather be esteemed dead.

This hour, however, is still passing. For the hour of which the Lord spoke will not be an hour of the twelve hours of a day. From the time when He spoke even to the present, and even to the end of the world, the same one hour is passing; of which hour John saith in his epistle, "Little children, it is the last hour." Therefore, is now. Whoso is alive, let him live; whoso was dead, let him live; let him hear the voice of the Son of God, who lay dead; let him arise and live. The Lord cried out at the sepulchre of Lazarus, and he that was four days dead arose. He who stank in the grave came forth into the air. He was buried, a stone was laid over him: the voice of the Saviour burst asunder the hardness of the stone; and thy heart is so hard, that Divine Voice does not yet break it! Rise in thy heart; go forth from thy tomb. For thou wast lying dead in thy heart as in a tomb, and pressed down by the weight of evil habit as by a stone. Rise, and go forth. What is Rise, and go forth? Believe and confess. For he that has believed has risen; he that confesses is gone forth.

"The hour cometh, and now is, when the dead shall hear the voice of the Son of God; and they that hear shall live." From what source shall they live? From life. From what life? From Christ. How do we prove that the source is Christ the life? "I am," saith He, "the way, the truth, and the life." Dost thou wish to walk? "I am the way." Dost thou wish not to be deceived? "I am the truth." Wouldest thou not die? "I am the life." This saith thy Saviour to thee: There is not whither thou mayest go but to me; there is not whereby thou mayest go but by me. Therefore this hour is going on now, this act is clearly taking place, and does not at all cease. Men who were dead, rise; they pass over to life; at the voice of the Son of God they live; from Him they live, while persevering in the faith of Him. For the Son hath life, whence He has it that they that believe shall live.

(de Verb. Dom. Serm. lxiv) We see the lovers of this present transitory life so intent on its welfare, that when in danger of death, they will take any means to delay its approach, though they can not hope to drive it off altogether. If so much care and labour then is spent on gaining a little additional length of life, how ought we to strive after life eternal? And if they are thought wise, who endeavour in every way to put off death, though they can live but a few days longer; how foolish are they who so live, as to lose the eternal day?

(Tr. xxiii. s. 14) Some one might ask thee, The Father quickeneth him who believes on Him; but what of thee? dost thou not quicken? Observe thou that the Son also quickens whom He will: Verily, verily, I say unto you, The hour is coming, and now is, when the dead shall hear the voice of the Son of God; and they that hear shall live.

(Tr. xxii. s. 12) Or, He means to guard against our thinking, that the being passed from death to life, refers to the future resurrection; its meaning being, that he who believes is passed: and therefore He says, Verily, verily, I say unto you, The hour cometh, (what hour?) and now is, when the dead shall hear the voice of the Son of God, and they that hear shall live. He saith not, because they live, they hear; but in consequence of hearing, they come to life again. But what is hearing, but obeying? For they who believe and do according to the true faith, live, and are not dead; whereas those who believe not, or, believing, live a bad life, and have not love, are rather to be accounted dead. And yet that hour is still going on, and will go on, the same hour, to the end of the world: as John says, It is the last hour. (1 John 2:13)

When the dead, i. e. unbelievers, shall hear the voice of the Son of God, i. e. the Gospel: and they that hear, i. e. who obey, shall live, i. e. be justified, and no longer remain in unbelief.

"Amen, amen I say to you." Here the second point is touched upon, namely how he vivifies, namely through internal inspiration, which whoever hears is vivified; therefore he says: "The hour comes and now is," namely, of grace, which now is: concerning which, Romans 13: "It is the hour for us now to rise from sleep" — from the sleep, namely, of sin and death: "when the dead," through fault, "shall hear the voice of the Son of God," through internal inspiration: Ephesians 5: "Rise, you who sleep, and arise from the dead, and Christ shall enlighten you." "And those who hear shall live," through grace, because his word vivifies those who hear: below, chapter 10: "My sheep hear my voice, and I give them eternal life"; and this I give and preserve by the word: Deuteronomy 8: "Man does not live by bread alone, but by every word that proceeds from the mouth of God."

Having said that believers shall pass from death to life, He introduces Himself as Performer of the promise, and Accomplisher of the whole thing, partly hinting to the Jews, that marvellous in truth is the Power shown in the case of the paralytic, but that the Son will be revealed as a Worker of things yet more glorious, driving away from the bodies of men not only sickness and the infirmities of diseases, but also overthrowing death and the heavily-pressing corruption (for this was what was said a little before, The Father loveth the Son and showeth Him all things that Himself doeth and greater works than these will He show Him, that YE may marvel; for the greater wonder is shown in the raising of the dead), partly also preparing the way for that which would probably in no slight degree affright the hearers. For He plainly declares that He will raise the dead, and will bring the creature to judgment, that through the expectation of one day being brought before Him and giving account of everything, they might be found more backward in their daring to persecute Him, and might receive more zealously the word of teaching and guidance.

To these things then the aim of the chapter looks and tends: but we must now explain the words. The common account then is (as it seems) that the time will come, when the dead shall hear the Voice of Him That raiseth them: and they suppose that it is now too no less present, either as when Lazarus for instance is to hear the Voice of the Saviour, or as saying that the dead are those not yet called through faith unto eternal life, who will surely attain unto it, by having received the doctrine of the Saviour. And this method of considering it does indeed preserve a plausible appearance, but accuracy not at all. Wherefore ruminating again the force of the words, we will affix a more suitable sense, and thus open the reading:

Verily verily I say unto you, the hour is coming and now is, when the dead shall hear the Voice of the Son of God; the hour again that is, when they that hear shall live. By the words then in the beginning, He means the time of the resurrection, wherein He teaches through the word of the Judge that they that sleep shall rise again to answer for their life in the world, that as I said before, devising the fear thence arising as a bridle, He might persuade them to live full excellently and wisely: by the closing words He shows that the due time of believing is now come, but also says that everlasting life will be the reward of obedience: all but declaring, Ye shall all come to judgement, sirs, that is at the time of the Resurrection, but if it seem bitter to you to be punished, and to undergo endless penalties at the hand of the offended Judge, suffer not the time of obedience to pass by, but laying hold of it while yet present, haste ye to attain to everlasting life.

The heretics, driven hard by Scripture proofs, are obliged to attribute to the Son at any rate a likeness, in respect of virtue, to the Father. But they do not admit a likeness of nature, not being able to see that a likeness of virtue, could not arise but from a likeness of nature; as an inferior nature can never attain to the virtue of a higher and better one. And it cannot be denied that the Son of God has the same virtue with the Father, when He says, What things soever (the Father) doeth, the same doeth the Son likewise. But an express mention of the likeness of nature follows: As the Father hath life in Himself, so hath He given to the Son to have life in Himself. In life are comprehended nature and essence. And the Son, as He hath it, so hath He it given to Him. For the same which is life in both, is essence in both; and the life, i. e. essence, which is begotten from life, is born; though not born unlike the other. For, being life from life, it remains like in nature to its origin.

(vii. de Trin. c. 27, 28) Living born from living, hath the perfection of nativity, without the newness of nature. For there is nothing new implied in generation from living to living, the life not coming at its birth from nothing. And the life which derives its birth from life, must by the unity of nature, and the sacrament of a perfect birth, both be in the living being, and have the being who lives it, in itself. Weak human nature indeed is made up of unequal elements, and brought to life out of inanimate matter; nor does the human offspring live for some time after it is begotten. Neither does it wholly live from life, since much grows up in it insensibly, and decays insensibly. But in the case of God, the whole of what He is, lives: for God is life, and from life, can nothing be but what is living.

For the person of the receiver, is distinct from that of the giver: it being inconceivable that one and the same person, should give to and receive from Himself. He who lives of Himself is one person: He who acknowledges an Author of His life is another.

Moreover, concerning the resurrection and the kingdom of the saints, Daniel says, "And many of them that sleep in the dust of the earth shall arise, some to everlasting life, (and some to shame and everlasting contempt)." Esaias says, "The dead men shall arise, and they that are in their tombs shall awake; for the dew from thee is healing to them." The Lord says, "Many in that day shall hear the voice of the Son of God, and they that hear shall live." And the prophet says, "Awake, thou that sleepest, and arise from the dead, and Christ shall give thee light." And John says, "Blessed and holy is he that hath part in the first resurrection: on such the second death hath no power." For the second death is the lake of fire that burneth. And again the Lord says, "Then shall the righteous shine forth as the sun shineth in his glory." And to the saints He will say, "Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world." But what saith He to the wicked? "Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels, which my Father hath prepared." And John says, "Without are dogs, and sorcerers, and whoremongers, and murderers, and idolaters, and whosoever maketh and loveth a lie; for your part is in the hell of fire." And in like manner also Esaias: "And they shall go forth and look upon the carcases of the men that have transgressed against me. And their worm shall not die, neither shall their fire be quenched; and they shall be for a spectacle to all flesh."

As these things, therefore, of which we have spoken before are in the future, beloved, when the one week is divided into parts, and the abomination of desolation has arisen then, and the forerunners of the Lord have finished their proper course, and the whole world, in fine, comes to the consummation, what remains but the manifestation of our Lord and Saviour Jesus Christ, the Son of God, from heaven, for whom we have hoped; who shall bring forth fire and all just judgment against those who have refused to believe in Him? For the Lord says, "For as the lightning cometh out of the east, and shineth even unto the west, so shall also the coming of the Son of man be; for wheresoever the carcase is, there will the eagles be gathered together." For the sign of the cross shall arise from the east even unto the west, in brightness exceeding that of the sun, and shall announce the advent and manifestation of the Judge, to give to every one according to his works. For concerning the general resurrection and the kingdom of the saints, Daniel says: "And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt." And Isaiah says: "The dead shall rise, and those in the tombs shall awake, and those in the earth shall rejoice." And our Lord says: "Many in that day shall hear the voice of the Son of God, and they that hear shall live."

And that our bodies are to rise again, He shows when He says, "Verily I say unto you, that the hour cometh, in the which all that are in the graves shall hear the voice of the Son of God; and they that hear shall live." And [says] the apostle, "For this corruptible must put on incorruption, and this mortal must put on immortality." And that we must live soberly and righteously, he [shows when he] says again, "Be not deceived: neither adulterers, nor effeminate persons, nor abusers of themselves with mankind, nor fornicators, nor revilers, nor drunkards, nor thieves, can inherit the kingdom of God." And again, "If the dead rise not, then is not Christ raised; our preaching therefore is vain, and your faith is also vain: ye are yet in your sins. Then they also that are fallen asleep in Christ have perished. If in this life only we have hope in Christ, we are of all men most miserable. If the dead rise not, let us eat and drink, for to-morrow we die." But if such be our condition and feelings, wherein shall we differ from asses and dogs, who have no care about the future, but think only of eating, and of indulging such appetites as follow after eating? For they are unacquainted with any intelligence moving within them.

"Verily, verily, I say unto you, the hour cometh, and now is, when the dead shall hear the voice of the Son of God: and they that have heard shall live."

Having said the words, He speaketh also of the proof by deeds. For when He had said, "As the Father raiseth up the dead and quickeneth them, even so the Son quickeneth whom He will," that the thing may not seem to be mere boasting and pride, He affordeth proof by works, saying, "The hour cometh"; then, that thou mayest not deem that the time is long, He addeth, "and now is, when the dead shall hear the voice of the Son of God, and they that have heard shall live." Seest thou here His absolute and unutterable authority? For as it shall be in the Resurrection, even so, He saith, it shall be "now." Then too when we hear His voice commanding us we are raised; for, saith the Apostle, "at the command of God the dead shall arise." "And whence," perhaps some one will ask, "is it clear that the words are not mere boast?" From what He hath added, "and now is"; because had His promises referred only to some future time, His discourse would have been suspected by them, but now He supplieth them with a proof: "While I," saith He, "am tarrying among you, this thing shall come to pass"; and He would not, had He not possessed the power, have promised for that time, lest through the promise He should incur the greater ridicule.

Thus, in the present instance, we have the Spirit giving life to the flesh, which has been subdued by death. For "the hour," he says, "is coming, when the dead will hear the voice of the Son of God, and those who hear will live." Now, what is "the dead" but the flesh? And what is "the voice of God" but the Word? And what is the Word but the Spirit, who shall justly raise the flesh that he had once himself become and that too from death, which he himself suffered, and from the grave, which he himself once entered?

Thus, in the present instance, we have the Spirit giving life to the flesh which has been subdued by death; for "the hour," says He, "is coming, when the dead shall hear the voice of the Son of God, and they that hear shall live." Now, what is "the dead" but the flesh? and what is "the voice of God" but the Word? and what is the Word but the Spirit, who shall justly raise the flesh which He had once Himself become, and that too from death, which He Himself suffered, and from the grave, which He Himself once entered? Then again, when He says, "Marvel not at this: for the hour is coming, in which all that are in the graves shall hear the voice of the Son of God, and shall come forth; they that have done good, to the resurrection of life; and they that have done evil, unto the resurrection of damnation," -none will after such words be able to interpret the dead "that are in the graves" as any other than the bodies of the flesh, because the graves themselves are nothing but the resting-place of corpses: for it is incontestable that even those who partake of "the old man," that is to say, sinful men-in other words, those who are dead through their ignorance of God (whom our heretics, forsooth, foolishly insist on understanding by the word "graves" )-are plainly here spoken of as having to come from their graves for judgment.

Above He said that whoever does not honor the Son does not honor the Father, and He proclaimed something lofty about Himself. Lest His words be taken for pomposity and empty arrogance, He presents confirmation from deeds as well. He says: "the hour is coming." Then, lest they think of a distant time, He says: "and now is, when the dead shall hear the voice of the Son," that is, of Me, now living among you. He says this concerning the dead whom He was going to raise, namely: the son of the widow, the daughter of the ruler of the synagogue, and Lazarus.

Here He speaks with a reference to those whom He was about to raise from the dead: viz. the daughter of the ruler of the synagogue, the son of the widow, and Lazarus.

778 Amen, amen, I say to you... Since some might doubt if any would pass from death to life, our Lord predicts that this will happen, saying: I say that he [who believes] "will pass from death to life"; and I say it before it actually occurs. And this is what he states, saying: Amen, amen, I say to you, the hour is coming, not determined by a necessity of fate, but by God's decree: "It is the last hour" (1 Jn 2:18). And so that we do not think that it is far off, he adds, and is now here: "it is now the time for us to rise from sleep" (Rom 13:11)—i.e., the hour is now here when the dead shall hear the voice of the Son of God; and those who hear it will live.

779 This can be explained in two ways. In one way as referring to the resurrection of the body, and so it is said that the hour is coming, and is now here, as if he had said: It is true that eventually all will rise, but even now is the hour when some, whom the Lord was about to resuscitate, shall hear the voice of the Son of God. This is the way Lazarus heard it when it was said to him, "Come forth," as we read below (11:43); and in this way the daughter of the leader of the synagogue heard it (Mt 9:18); and the widow's son (Lk 7:12). Therefore, he says significantly, and is now here, because through me the dead already are beginning to be raised.

Another explanation is given by Augustine, according to which and is now here refers to the resurrection of the soul. For as was said above, resurrection is of two kinds: the resurrection of bodies, which will happen in the future; this does not take place now, but will occur at the future judgment. The other is the resurrection of souls from the death of unbelief to the life of faith, and from the life of injustice to that of justice; and this is now here. Hence he says, the hour is coming, and is now here, when the dead, i.e., unbelievers and sinners, shall hear the voice of the Son of God; and those who hear it will live, according to the true faith.

780 This passage seems to imply two strange occurrences. One, when he says that the dead will hear. The other, when he adds that it is through hearing that they will come to life again, as though hearing comes before life, whereas hearing is a certain function of life. However, if we refer this to the resurrection, it is true that the dead will hear, i.e., obey the voice of the Son of God. For the voice expresses the interior concept. Now all nature obeys the slightest command of the divine will: "He calls into existence what does not exist" (Rom 4:17). According to this, then, wood, stones, all things, not just the dry bones but also the dust of dead bodies, shall hear the voice of the Son of God so far as they obey his slightest will. And this belongs to Christ, not insofar as he is the Son of Man, but insofar as he is the Son of God, because all things obey the Word of God. And so he significantly says, of the Son of God; "What kind of man is this, for the sea and winds obey him?" (Mt 8:27).

If this statement (25b) is understood as referring to the resurrection of souls, then the reason for it is this: the voice of the Son of God has a life-giving power, that voice by which he moves the hearts of the faithful interiorly by inspiration, or exteriorly by his preaching and that of others: "The words that I have spoken to you are spirit and life" (below 6:64). And so he gives life to the dead when he justifies the wicked. And since hearing is the way to life, either of nature through obedience, namely, by repairing nature, or the hearing of faith by repairing life and justice, he therefore says, and those who hear it, by obedience as to the resurrection of the body, or by faith as to the resurrection of souls, will live, in the body in eternal life, and in justice in the life of grace.

And how hath He? Even as the Father hath. Hear Himself saying, "For as the Father hath life in Himself, so also hath He given to the Son to have life in Himself." Brethren, I shall speak as I shall be able. For these are those words that perplex the puny understanding. Why has He added, "in Himself"? It would suffice to say, "For as the Father hath life, so also hath He given to the Son to have life." He added, "in Himself:" for the Father "hath life in Himself," and the Son hath life in Himself. He meant us to understand something in that which He saith, "in Himself."

And here a secret matter is shut up in this word; let there be knocking, that there may be an opening. O Lord, what is this that Thou hast said? Wherefore hast Thou added, "in Himself"? For did not Paul the apostle, whom Thou madest to live, have life? He had, said He. As for men that were dead to be made alive, and at Thy word to pass unto life by believing; when they shall have passed, will they not have life in Thee? They shall have life; for I said also a little before, "Whoso heareth my words, and believeth Him that sent me, hath eternal life." Therefore those that believe in Thee have life; and Thou hast not said, "in themselves." But when Thou speakest of the Father, "even as the Father hath life in Himself;" again, when Thou speakest of Thyself, Thou saidst, "So also hath He given to the Son to have life in Himself." Even as He hath, so gave He to have. Where hath He? "In Himself." Where gave He to have? "In Himself." Where hath Paul life? Not in himself, but in Christ. Where hast thou, believer? Not in thyself, but in Christ. Let us see whether the apostle says this: "Now I live; but not I, but Christ liveth in me."

Our life, as ours, that is, of our own personal will, will be only evil, sinful, unrighteous; but the life in us that is good is from God, not from ourselves; it is given to us by God, not by ourselves. But Christ hath life in Himself, as the Father hath, because He is the Word of God. With Him, it is not the case that He liveth now ill, now well; but as for man, he liveth now ill, now well. He who was living ill, was in his own life; he who is living well, is passed to the life of Christ. Thou art made a partaker of life; thou wast not that which thou hast received, but wast one who received: but it is not so with the Son of God as if at first He was without life, and then received life. For if thus He received life, He would not have it in Himself. For, indeed, what is in Himself? That He should Himself be the very life.

I may perhaps declare that matter more plainly still. One lights a candle: that candle, for example, so far as regards the little flame which shines there-that fire has light in itself; but thine eyes, which lay idle and saw nothing, in the absence of the candle, now have light also, but not in themselves. Further, if they turn away from the candle, they are made dark; if they turn to it, they are illumined. But certainly that fire shines so long as it exists: if thou wouldst take the light from it, thou dost also at the same time extinguish it; for without the light it cannot remain. But Christ is light inextinguishable and co-eternal with the Father, always bright, always shining, always burning: for if He were not burning, would it be said in the psalm, "Nor is there any that can hide himself from his heat"?

But thou wast cold in thy sin; thou turnest that thou mayest become warm; if thou wilt turn away, thou wilt become cold. In thy sin thou wast dark; thou turnest in order to be enlightened; if thou turnest away, thou wilt become dark. Therefore, because in thyself thou wast darkness, when thou shalt be enlightened, thou wilt be light, though in the light. For saith the apostle, "Ye were once darkness, but now light in the Lord." When he had said, "but now light," he added, "in the Lord." Therefore in thyself darkness, "light in the Lord." In what way "light"? Because by participation of that light thou art light. But if thou wilt depart from the light by which thou art enlightened, thou returnest to thy darkness.

Not so Christ, not so the Word of God. But how not? "As the Father hath life in Himself, so hath He given also to the Son to have life in Himself;" so that He lives, not by participation, but unchangeably, and is altogether Himself life. "So hath He given also to the Son to have life." Even as He hath, so has He given. What is the difference? For the one gave, the other received. Was He already in being when He received? Are we to understand that Christ was at any time in being without light, when Himself is the wisdom of the Father, of which it is said, "It is the brightness of the eternal light"? Therefore what is said, "gave to the Son," is such as if it were said, "begat the Son;" for by begetting He gave. As He gave Him to be, so He gave Him to be life, so also gave Him to be life in Himself. What is that, to be life in Himself? Not to need life from elsewhere, but to be Himself the plenitude of life, out of which others believing should have life while they lived. "Hath given Him," then, "to have life in Himself." Hath given as to whom? As to His own Word, as to Him who "in the beginning was the Word, and the Word was with God."

Concerning this very resurrection He immediately subjoined, "For as the Father hath life in Himself, even so hath He given to the Son to have life in Himself." What means that, "The Father hath life in Himself"? Not elsewhere hath He life but in Himself. His living, in fact, is in Him, not from elsewhere, nor derived from another. He does not, as it were, borrow life, nor, as it were, become a partaker of life, of a life which is not what Himself is: but "hath life in Himself," so that the very life is to Him His very self.

If I should be able yet further in some small measure to speak from this matter, by proposing examples for informing your understanding, will depend on God's help and the piety of your attention. God lives, and the soul also lives; but the life of God is unchangeable, the life of the soul is changeable. In God is neither increase nor decrease; but He is the same always in Himself, is ever as He is: not in one way now, in another way hereafter, in some other way before. But the life of the soul is exceedingly various: it lived foolish, it lives wise; it lived unrighteous, it lives righteous; now remembers, now forgets; now learns, now cannot learn; now loses what it had learned, now apprehends what it had lost. The life of the soul is changeable. And when the soul lives in unrighteousness, that is its death; when again it becomes righteous, it becomes partaker of another life, which is not what itself is, inasmuch as by rising up to God, and cleaving to God, of Him it is justified. For it is said, "To him that believeth on Him that justifieth the ungodly, his faith is counted for righteousness." By forsaking God, it becomes unrighteous; by coming to Him, it is made righteous.

Consequently, to have light in oneself is not to need light from another. Behold, whoso understands wherein He shows that the Son is equal with the Father, when He saith, "As the Father hath life in Himself, so hath He given to the Son also to have life in Himself;" that there may be only this difference between the Father and the Son, that the Father hath life in Himself, which none gave Him, whilst the Son hath life in Himself which the Father gave.

But here also arises a cloud that must be scattered. Let us not lose heart, let us strive in earnest. Here are pastures of the mind; let us not disdain them, that we may live. Behold, sayest thou, thyself confessest that the Father hath given life to the Son, that He may have life in Himself, even as the Father hath life in Himself; that the Father not lacking, the Son may not lack; that as the Father is life, so the Son may be life; and both united one life, not two lives; because God is one, not two Gods; and this same is to be life. How, then, is the Father said to have given life to the Son? Not so as if the Son had been without life before, and received life from the Father that He might live; for if it were so, He would not have life in Himself.

Behold, I was speaking of the soul. The soul exists; though it be not wise, though it be not righteous, though it be not godly, it is soul. It is one thing for it to be soul, but another thing to be wise, to be righteous, to be godly. Something there is, then, in which it is not yet wise, not yet righteous, not yet godly. Nevertheless it is not therefore nothing, it is not therefore non-life; for it shows itself to be alive by certain of its own actions, although it does not show itself to be wise, godly, or righteous. For if it were not living it would not move the body, would not command the feet to walk, the hands to work, the eyes to look, the ears to hear; would not open the mouth for speaking, nor move the tongue to distinction of speech. So, then, by these operations it shows itself to have life, and to be something which is better than the body. But does it in any wise show itself by these operations to be wise, godly, or righteous? Do not the foolish, the wicked, the unrighteous walk, work, see, hear, speak? But when the soul rises to something which itself is not, which is above itself, and from which its being is, then it gets wisdom, righteousness, holiness, which so long as it was without, it was dead, and did not have the life by which itself should live, but only that by which the body was quickened. For that in the soul by which the body is quickened is one thing, that by which the soul itself is quickened is another. Better, certainly, than the body is the soul, but better than the soul itself is God.

The soul, even if it be foolish, ungodly, unrighteous, is the life of the body. But since its own life is God, just as it supplies vigor, comeliness, activity, the functions of the limbs to the body, while it exists in the body; so, in like manner, while God, its life, is in the soul, He supplies to it wisdom, godliness, righteousness, charity. Accordingly, what the soul supplies to the body, and what God supplies to the soul, are of a different kind: the soul quickens and is quickened. It quickens while dead, even if itself is not quickened. But when the word comes, and is poured into the hearers, and they not only hear, but are made obedient, the soul rises from its death to its life - that is, from unrighteousness, from folly, from ungodliness, to its God, who is to it wisdom, righteousness, light.

Let it rise to Him, and be enlightened by Him. "Come near," saith he, "to Him." And what shall we have? "And be enlightened." If, therefore, by "coming to" ye are enlightened, and by "departing from" ye become darkened, your light was not in yourselves, but in your God. Come to Him that ye may rise again: if ye depart from Him, ye shall die. If by coming to Him ye live, and by departing from Him ye die, your life was not in yourselves. For the same is your life which is your light. "Because with Thee is the fountain of life, and in Thy light we shall see light."

Not, then, in like manner as the soul is one thing before it is enlightened, and becomes a better thing when it is enlightened, by participation of a better; not so, I say, was the Word of God, the Son of God, something else before He received life, that He should have life by participation; but He has life in Himself, and is consequently Himself the very life. What is it, then, that He saith, "hath given to the Son to have life in Himself"? I would say it briefly, He begot the Son. For it is not that He existed without life, and received life, but He is life by being begotten. The Father is life not by being begotten; the Son is life by being begotten. The Father is of no father; the Son is of God the Father. The Father in His being is of none, but in that He is Father, it is because of the Son. But the Son also, in that He is Son, it is because of the Father: in His being, He is of the Father.

This He said, therefore: "hath given life to the Son, that He might have it in Himself." Just as if He were to say, "The Father, who is life in Himself, begot the Son, who should be life in Himself." Indeed, He would have this "hath given" to be understood for the same thing as "hath begotten." It is like as if we said to a person, "God hath given thee being." To whom? If to some one already existing, then He gave him not being, because he who could receive existed before it was given him. When, therefore, thou hearest it said, "He gave thee being," thou wast not in being to receive, but thou didst receive, that thou shouldst be by coming into existence. The builder gave to this house that it should be. But what did he give to it? He gave it to be a house. To what did he give? To this house. Gave it what? To be a house. How could he give to a house that it should be a house? For if the house was, to what did he give to be a house, when the house existed already? What, then, does that mean, "gave it to be a house"? It means, he brought to pass that it should be a house. Well, then, what gave He to the Son? Gave Him to be the Son, begot Him to be life - that is, "gave Him to have life in Himself" - that He should be the life not needing life, that He may not be understood as having life by participation.

For if He had life by participation, He might, by losing, be without life. Do not take, nor think, nor believe this to be possible respecting the Son. Wherefore the Father continues the life, the Son continues the life: the Father, life in Himself, not from the Son; the Son, life in Himself, but from the Father. Begotten of the Father, that He might live in Himself; but the Father, not begotten, life in Himself. Nor did He beget the Son less than Himself to become equal by growth. For surely He by whom, being perfect, the times were created, was not assisted by time towards His own perfection. Before all time, He is co-eternal with the Father. For the Father has never been without the Son; but the Father is eternal, therefore also the Son co-eternal.

Soul, what of thee? Thou wast dead, didst lose life; hear then the Father through the Son. Arise, take to thee life, that in Him who has life in Himself thou mayest receive the life which is not in thee. He that giveth thee life, then, is the Father and the Son; and the first resurrection is accomplished when thou risest to partake of the life which thou art not thyself, and by partaking art made living. Rise from thy death to thy life, which is thy God, and pass from death to eternal life. For the Father hath eternal life in Himself; and unless He had begotten such a Son as had life in Himself, it could not be that as the Father raiseth up the dead, and quickeneth them, so also the Son should quicken whom He will.

(Tr. xxii. s. 9) But some one will ask, Hath the Son life, whence those who believe will live? Hear His own words: As the Father hath life in Himself, so hath He given to the Son to have life in Himself. Life is original and absolute in Him, cometh from no other source, dependeth on no other power. He is not as if He were partaker of a life, which is not Himself; but has life in Himself: so as that He Himself is His own life. Hear, O dead soul, the Father, speaking by the Son: arise, that thou mayest receive that life which thou hast not in thyself, and enter into the first resurrection. For this life, which the Father and the Son are, pertaineth to the soul, and is not perceived by the body. The rational mind only discovers the life of wisdom.

(xv. de Trin. c. 47. [xxvi.]) The Father must he understand not to have given life to the Son, who was existing without life, but so to have begotten Him, independently of time, that the life which He gave Him in begetting, was coeternal with His own.

(Tr. xxii. s. 10) Given to the Son, then, has the meaning of, begat the Son; for He gave Him the life, by begetting. As He gave Him being, so He gave Him to have life in Himself; so that the Son did not stand in need of life to come to Him from without; but was in Himself the fulness of life, whence others, i. e. believers, received their life. What then is the difference between Them? This, that one gave, the other received.

"For as the Father has life in himself." The third point is touched upon here, namely by what power he gives life, since by his own power according to the Divinity given to him by the Father through generation: whence he says: I have rightly said that the Son gives life: "for as the Father has life in himself," that is, by essence: "so he has given to the Son also to have life in himself," that is, by essence, not by participation. And because that which is life by essence pours life into all things, as Dionysius says; therefore the Son is able of himself to give life. Whence below in the eleventh chapter: "I am the resurrection and the life: he who believes in me, even if he shall have died, shall live": similarly below in the fourteenth chapter: "I am the way, the truth, and the life"; I am not living by another's life, but I am life, giving others to live.

This fountainhead, however, is in a certain way the origin of another totality. For since the Father produces the Son, and through the Son and with the Son produces the Holy Spirit, therefore God the Father, through the Son with the Holy Spirit, is the principle of all created things: for unless He produced them from eternity, He could not produce through them in time: and therefore by reason of that production in the Trinity He is rightly said to be the fountain of life. For just as He has life in Himself, so He gives the Son to have life in Himself, etc. Hence it is that eternal life is this alone, that the rational spirit, which flows from the most blessed Trinity and is the image of the Trinity, returns by way of a certain intelligible circle through memory, understanding, and will, through the deiformity of glory into the most blessed Trinity.

Observe again the economy in these words, that thou mayest marvel at the form of expression and not, by falling into offence thereat from ignorance, bring upon thyself perdition. For the Only-Begotten, being Man in respect of the nature of His Body, and seen as one of us while yet upon the earth with flesh, manifoldly instructing the Jews in matters pertaining to salvation, clothed Himself with the glory of two God-befitting things. For He clearly affirmed, that He would both raise the dead, and set them at His Judgement-seat to be judged. But it was extremely likely that the hearers would be vexed at this, accusing Him with reason, because He said that God was His Father, making Himself equal with God. Having mingled therefore with God-befitting Authority and Splendour language befitting the human nature, He beguiles the weight of their wrath, saying more modestly and lowlily than was necessary, For as the Father hath life in Himself, so hath He given to the Son too to have life in Himself. Marvel not (saith He) if I, Who am now as you, and am seen as a Man, promise to raise the dead, and threaten to bring them to judgement: the Father hath given Me Power to quicken, He hath given Me to judge with authority. But when He had hereby healed the readily-slipping ear of the Jews, He bestows zealous care for the profit too of what follows, and immediately explaining why He says that He hath received it, He alleges that human nature hath nothing of itself, saying, Because He is the Son of Man.

For that the Only Begotten is also Life by Nature, and not a partaker of life from another, and so quickeneth as doth the Father, I think it superfluous to say now, since no small discourse was expended hereupon in the beginning of the book, upon the words, In Him was Life.

He bore witness that life, to the fullest extent, is his gift from the living God. Now if the living Son was born from the living Father, that birth took place without a new nature coming into existence. Nothing new comes into existence when the living is begotten by the living, for life was not sought out from the nonexistent in order to receive birth. And life, which receives its birth from life, must—because of that unity of nature and because of the mysterious event of that perfect and ineffable birth—live always in [Christ], who lives and has the life of the living in himself.

"For as the Father hath life in Himself, so hath He given to the Son to have life in Himself."

Seest thou that this declareth a perfect likeness save in one point, which is the One being a Father, and the Other a Son? for the expression "hath given," merely introduceth this distinction, but declareth that all the rest is equal and exactly alike. Whence it is clear that the Son doeth all things with as much authority and power as the Father, and that He is not empowered from some other source, for He "hath life" so as the Father hath.

The Father, he says, gave him his same ability to raise [from the dead] and conferred on him the same power to judge. And, as far as saying these things about the man [Jesus], he is correct because in his union with the Word he received omnipotence like the Father has.

Then He adds also a rational proof of His words. "As," He says, "the Father has life in Himself, so He gave to the Son to have life in Himself," so that He might give life to those who hear His voice.

Above, our Lord showed that he had the power to give life and to judge; and he explained each by its effect. Here he shows how each of these powers belongs to him. First, he shows this with respect to his life-giving power. Secondly, with respect to his power to judge (v 27).

So he says, first: I say that as the Father raises the dead, so I do also; and anyone who hears my word has eternal life. And I possess this because, just as the Father possesses life in himself, so he has given it to the Son to have life in himself.

Apropos of this, we should note that some who live do not have life in themselves: as Paul, "I am living by faith in the Son of God" (Gal 2:20); and again in the same place: "it is not I who now live, but Christ lives in me." Thus he lived, yet not in himself, but in another through whom he lived: as a body lives, although it does not have life in itself, but in a soul through which it lives. So that has life in itself which has an essential, non-participated life, i.e., that which is itself life. Now in every genus of things, that which is something through its essence is the cause of those things that are it by participation, as fire is the cause of all things afire. And so, that which is life through its essence, is the cause and principle of all life in living things. Accordingly, if something is to be a principle of life, it must be life through its essence. And so our Lord fittingly shows that he is the principle of all life by saying that he has life in himself, i.e., through his essence, when he says: just as the Father possesses life in himself, i.e., as he is living through his essence, so does the Son. Therefore, as the Father is the cause of life, so also is his Son.

Further, he shows the equality of the Son to the Father when he says, as the Father possesses life in himself; and he shows their distinction when he says, he has given it to the Son. For the Father and the Son are equal in life; but they are distinct, because the Father gives, and the Son receives. However, we should not understand this to mean that the Son receives life from the Father as if the Son first existed without having life, as in lower things a first matter, already existing, receives a form, and as a subject receives accidents: because in the Son there is nothing that exists prior to the reception of life. For as Hilary says: "the Son has nothing unless it is begotten," i.e., nothing but what he receives through his birth. And since the Father is life itself, the meaning of, he has given it to the Son to have life in himself, is that the Father produced the Son as living. As if one were to say: the mind gives life to the word, not as though the word existed and then receives life, but because the mind produces the word in the same life by which it lives.

According to Hilary, this passage destroys three heresies. First, that of the Arians, who said that the Son is inferior to the Father. They were forced by what was stated earlier, that is, "For whatever the Father does, the Son does likewise" (5:19), to say that the Son is equal to the Father in power; but they still denied that the Son is equal to the Father in nature. But now, this too is refuted by this statement, namely, just as the Father possesses life in himself, so he has given it to the Son to have life in himself. For since life pertains to the nature, if the Son has life in himself as does the Father, it is clear that he has in himself, by his very origin, a nature indivisible from and equal to that of the Father.

The second error is also Arian: their denial that the Son is coeternal with the Father, when they say that the Son began to exist in time. This is destroyed when he says, the Son has life in himself. For in all living things whose generation occurs in time, it is always possible to find something that at some time or other was not living. But in the Son, whatever is, is life itself. Consequently, he so received life itself that he has life in himself, so as always to have been living.

Thirdly, by saying, he has given, he destroys the error of Sabellius, who denied the distinction of persons. For if the Father gave life to the Son, it is obvious that the Father, who gave it, is other than the Son, who received it.

Some think that it should read, "He gave him authority also to execute judgment because he is the Son of man." But this connection makes no sense, for he is not our judge "because he is the Son of man," but rather because he is the Son of God. That is why he is our judge.

And he has granted him power to execute judgment, because he is the Son of Man. Therefore, that form will come for judgment. The form of a man will come for judgment; hence he says: He has granted him power to execute judgment, because he is the Son of Man. The judge here will be the Son of Man; that form will judge here which has been judged. Listen, and understand, this the Prophet had already said: They will look on the one they have pierced. They will see that very form, which they pierced with a lance. The judge will sit, who stood before the judge. He will condemn the true guilty, who was made a false guilty one. He himself will come, that form will come. You have this also in the Gospel: when, before the eyes of his disciples, he went into heaven, they were standing and watching, and an angelic voice sounded: Men of Galilee, why do you stand looking? etc. This same Jesus will come in the same way as you saw him going into heaven. What does it mean: he will come in the same way? He will come in the same form: For he has granted him power to execute judgment, because he is the Son of Man. See, however, in what way this was necessary, and it was right, that those to be judged should see the judge. For both the good and the bad were to be judged. But blessed are the pure in heart, for they will see God. It remains, then, that in judgment the form of a servant should be shown to both the good and the bad, the form of God should be reserved for the good alone.

Wherefore, keep not silent, O Lord, concerning the resurrection of the flesh; lest men believe it not, and we continue reasoners, not preachers. But "as the Father hath life in Himself, even so hath He given to the Son to have life in Himself." Let them that hear, understand; let them believe that they may understand; let them obey that they may live. And that they may not suppose that the resurrection is finished here, let them hear this further: "and hath given Him authority to execute judgment also." Who hath given? The Father. To whom hath He given? To the Son; namely, to whom He gave to have life in Himself, to the same hath He given authority to execute judgment.

"Because He is the Son of man." For this is the Christ, both Son of God and Son of man. "In the beginning was the Word, and the Word was with God, and the Word was God. This was in the beginning with God." Behold, how He hath given Him to have life in Himself! But because "the Word was made flesh, and dwelt among us," was made man of the Virgin Mary, He is the Son of man. What, therefore, hath He received as Son of man? Authority to execute judgment. What judgment? That in the end of the world. Then also there will be a resurrection, but a resurrection of bodies. So, then, God raiseth up souls by Christ, the Son of God; bodies He raiseth up by the same Christ, the Son of man. "Hath given Him authority." He should not have this authority did He not receive it; and He should be a man without authority. But the same who is Son of God is also Son of man. For by adhering to the unity of person, the Son of man with the Son of God is made one person, and the Son of God is the same person which the Son of man is.

But what characteristic it has, and wherefore, must be distinguished. The Son of man has soul and body. The Son of God, which is the Word of God, has man, as the soul has body. And just as soul having body does not make two persons, but one man; so the Word, having man, maketh not two persons, but one Christ. What is man? A rational soul, having a body. What is Christ? The Word of God, having man. I see of what things I speak, who I the speaker am, and to whom I am speaking.

Now hear concerning the resurrection of bodies, not me, but the Lord about to speak, on account of those who have risen again by a resurrection from death, by cleaving to life. To what life? To a life which knows not death. Why knows not death? Because it knows not mutability. Why knows not mutability? Because it is life in itself. "And hath given Him authority to execute judgment, because He is the Son of man." What judgment, what kind of judgment? "Marvel not at this" which I have said, - gave Him authority to execute judgment, - "for the hour is coming." He does not add, "and now is:" therefore He means to make known to us a certain hour in the end of the world.

The hour is now that the dead rise, the hour will be in the end of the world that the dead rise: but that they rise now in the mind, then in the flesh; that they rise now in the mind by the Word of God, the Son of God; then in the flesh by the Word of God made flesh, the Son of man. For it will not be the Father Himself that will come to judgment, notwithstanding the Father doth not withdraw Himself from the Son. How, then, is it that the Father Himself will not come? In that He will not be seen in the judgment. "They shall look on Him whom they pierced." That form which stood before the judge, will be Judge: that form will judge which was judged; for it was judged unjustly, it will judge justly.

There will come the form of a servant, and that same will be apparent. For how could the form of God be made apparent to the just and to the unjust? If the judgment were to be only among the just, then the form of God might appear as to the just. But because the judgment is to be of the just and of the unjust, and that it is not permitted to the wicked to see God, - for "blessed are the pure in heart, for they shall see God," - such a Judge will appear as may be seen by those whom He is about to crown, and by those whom He is about to condemn. Hence the form of a servant will be seen, the form of God will be hid. The Son of God will be hid in the servant, and the Son of man will be manifest, since to Him "hath He given authority to execute judgment, because He is the Son of man."

And because He alone will appear in the form of a servant, but the Father not, since He has not taken upon Him the form of a servant; for that reason He saith above: "The Father judgeth not any man, but hath given all judgment to the Son." Rightly then had it been deferred, that the propounder might Himself be the interpreter. For before it was hidden; now, as I think, it is already manifest, that "He gave Him authority to execute judgment," that "the Father judgeth not any man, but hath given all judgment to the Son:" because the judgment is to be by that form which the Father hath not.

Afterwards, because He was made man, what gave He to Him? "And hath given Him authority to execute judgment, because He is the Son of man." In that He is the Son of God, "As the Father hath life in Himself, so also hath He given to the Son to have life in Himself;" in that He is the Son of man, "He hath given Him authority of executing judgment." This is what I explained to you yesterday, my beloved, that in the judgment man will be seen, but God will not be seen; but after the judgment, God will be seen by those who have prevailed in the judgment, but by the wicked He will not be seen. Since, therefore, the man will be seen in the judgment in that form in which He will so come as He ascended, for that reason He had said above, "The Father judgeth not any man, but hath given all judgment to the Son."

He repeats the same thing also in this place, when He says, "And hath given Him authority of executing judgment, because He is the Son of man." As if thou wert to say, "hath given Him authority of executing judgment." In what way? When He had not that authority of executing judgment? Since "in the beginning was the Word, and the Word was with God, and the Word was God;" since "all things were made by Him," did He not already have authority of executing judgment? Yes, but according to this, I say, "He gave Him authority of executing judgment, because He is the Son of man:" according to this, He received authority of judging "because He is the Son of man." For in that He is the Son of God, He always had this authority. He that was crucified, received; He who was in death, is in life: the Word of God never was in death, but is always in life.

(Tr. xxii. in Joan. s. 10, 11) Or thus: Inasmuch as the Word was in the beginning with God, the Father gave Him to have life in Himself; but inasmuch as the Word was made flesh of the Virgin Mary, being made man, He became the Son of man: and as the Son of man, He received power to execute judgment at the end of the world; at which time the bodies of the dead shall rise again. The souls then of the dead God raises by Christ the Son of God; their bodies by the same Christ, the Son of man. Wherefore He adds, Because He is the Son of man: for, as to the Son of God, He always had the power.

(de Ver. Dom. Ser. 64) At the judgment will appear the form of man, that form will judge, which was judged; He will sit a Judge Who stood before the judge; He will condemn the guilty, Who was condemned innocent. For it is proper that the judged should see their Judge. Now the judged consist of both good and bad; so that the form of the servant will be shown to good and bad alike; the form of God to the good only. Blessed are the pure in heart, for they shall see God. (Matt. 5:8)

He has declared his power in giving life; here he declares his power in judging: and indeed he does this in this order. For first he touches upon by what power he judges: second, whom he judges: third, how he judges, according to those three things according to which the power of giving life was described.

First, therefore, he determines by what power he judges, since by the power conferred upon him according to his humanity by the Father. Therefore he says: "And he gave him power," namely the Father to the Son, "to execute judgment, because he is the Son of man": therefore in his humanity, so that the reprobate may see him in judgment, who cannot see God: Revelation 1: "Every eye shall see him, and they who pierced him"; therefore in his humanity, because in his humanity he was judged: Job 36: "Your cause has been judged as that of the wicked; you shall receive judgment and cause."

It is asked here: according to which nature was the power of judging given to the Son? That it was according to the human nature, it seems: from the text: "And he gave him power to execute judgment, because he is the Son of man." Likewise, Augustine: "He gave him the power of judgment by sending him into the flesh." But to the contrary: Deuteronomy 32: "Vengeance is mine, and I will repay," says the Lord; therefore vengeance belongs to God alone; therefore if judgment is vengeance, it therefore belongs to the Son according to the divine nature. And this is shown from the text: "The Father has given all judgment to the Son, that all may honor the Son, just as they honor the Father"; but the Son is not to be honored as the Father according to the human nature, but only according to the divine; therefore, etc.

I respond: It must be said that the power of judging is twofold, namely of authority and of ministry. The first belongs to the whole Trinity, but that of ministry belongs to the Son sitting and appearing in judgment, and this according to the human nature, and it is of this that he speaks here. Therefore, as to the objection: Vengeance is mine, etc., this does not exclude the incarnate Son, but a mere man. To the objection concerning honor, it must be said that the person of the Son seemed to have descended on account of the humiliation of the incarnation: therefore the Father willed that in the same humanity in which he appeared lowly, he should judge, so that no one would despise him incarnate, but would fear him as the Father, as one whose sentence remains inviolable: hence he makes judgment through his humanity to be feared through his divinity.

O the depth of the riches of the wisdom and knowledge of God! How incomprehensible are His judgments, and unsearchable His ways! From which it is gathered that those things which pertain to divine wisdom are more comprehensible than the divine judgments; but in John 5 it is said that the Father has given all judgment to the Son, because He is the Son of man; from which it is gathered that the soul of Christ comprehends the divine judgments: therefore if those are less comprehensible than the others, much more strongly does He comprehend all the others.

To that which is objected, that the soul of Christ comprehends all the divine judgments: it can be said that those things are said of the assumed man on account of the communication of idioms; or certainly they are said of those things which are, were, and will be, which indeed can be comprehended by the soul of Christ; but it is not true with respect to all things that the divine wisdom understands, since it knows infinite things, as is clear from what has been determined above.

For the person of the receiver, is distinct from that of the giver: it being inconceivable that one and the same person, should give to and receive from Himself. He who lives of Himself is one person: He who acknowledges an Author of His life is another.

"Hath given Him authority to execute judgment also."

And wherefore doth He continually dwell upon "resurrection" and "judgment"? For He saith, "As the Father raiseth up the dead and quickeneth them, even so the Son quickeneth whom He will": and again, "the Father judgeth no man, but hath committed all judgment to the Son": and again, "As the Father hath life in Himself so hath He given to the Son to have life in Himself"; and again, "They that have heard the Voice of the Son of God shall live"; and here again, "Hath given to Him authority to execute judgment." Wherefore doth He dwell on these things continually? I mean, on "judgment," and "life," and "resurrection"? It is because these subjects are able most of any to attract even the obstinate hearer. For the man who is persuaded that he shall both rise again and shall give account to Christ of his transgressions, even though he have seen no other sign, yet having admitted this, will surely run to Him to propitiate his Judge.

"That He is the Son of Man, marvel not at this."

Paul of Samosata rendereth it not so; but how? "Hath given Him authority to execute judgment, 'because' He is the Son of Man." Now the passage thus read is inconsequent, for He did not receive judgment "because" He was man, (since then what hindered all men from being judges,) but because He is the Son of that Ineffable Essence, therefore is He Judge. So we must read, "That He is the Son of Man, marvel not at this." For when what He said seemed to the hearers inconsistent, and they deemed Him nothing more than mere man, while His words were greater than suited man, yea, or even angel, and were proper to God only, to solve this objection He addeth, "Marvel not that He is the Son of Man, for the hour is coming in the which they that are in the tombs shall hear His voice and shall go forth, they that have done good to the resurrection of life, and they that have done evil to the resurrection of judgment."

And wherefore said He not, "Marvel not that He is the Son of Man, for He is also the Son of God," but rather mentioned the "resurrection"? He did indeed put this above, by saying, "shall hear the Voice of the Son of God." And if here He is silent on the matter, wonder not; for after mentioning a work which was proper to God, He then permitteth His hearers to collect from it that He was God, and the Son of God. For had this been continually asserted by Himself, it would at that time have offended them, but when proved by the argument of miracles, it rendered His doctrine less burdensome.

(Hom. xxxix. s. 3) But why does He dwell so constantly on these subjects; judgment, resurrection, and life? Because these are the most powerful arguments for bringing men over to the faith, and the most likely ones to prevail with obstinate hearers. For one who is persuaded that he shall rise again, and be called by the Son to account for his misdeeds, will, though he know nothing more than this, be anxious to propitiate his Judge. It follows, Because He is the Son of man, marvel not at this. Paul of Samosata reads it, Hath given Him power to execute judgment also, because He is the Son of man. But this connection has no meaning; for He does not receive the power to judge because He is man, (as, on this supposition, what would prevent all men from being judges:) but because He is the ineffable Son of God; therefore is He Judge. We must read it then, Because He is the Son of man, marvel not at this. As Christ's hearers thought him a mere man, and as what He asserted of Himself was too high to be true of men, or even angels, or any being short of God Himself, there was a strong obstacle in the way of their believing, which our Lord notices in order to remove it: Marvel not, He says, that He is the Son of man: and then adds the reason why they should not marvel: For the hour is coming, in the which all that are in the graves shall hear the voice of the Son of God. And why did He not say, Marvel not that He is the Son of man: because in truth He is the Son of God? Because, having given out that it was He who should raise men from the dead, the resurrection being a strictly divine work, He leaves His hearers to infer that He is God, and the Son of God. Persons in arguing often do this. When they have brought out grounds amply sufficient to prove the conclusion they want, they do not draw that conclusion themselves; but, to make the victory greater, leave the opponent to draw it. In referring above to the resurrection of Lazarus and the rest, he said nothing about judgment, for Lazarus did not rise again for judgment; whereas now, that He is speaking of the general resurrection, He brings in the mention of the judgment: And (they) shall come forth, He says, they that have done good unto the resurrection of life, and they that have done evil unto the resurrection of damnation. Having said above, He that heareth My words, and believeth on Him that sent Me, hath everlasting life; that men might not suppose from this, that belief was sufficient for salvation, He proceeds to speak of works: And they that have done good,—and they that have done evil.

And He gave Him authority not only to give life, but also to execute judgment, that is, to punish and deliver to torments. He frequently introduces the subject of judgment in order to draw His listeners to Himself. For whoever is convinced that he will rise again and will have to give an account to Him for his transgressions will, without a doubt, hasten to Him in order to propitiate Him as his future Judge. "Do not marvel that He is the Son of Man." Although He is the Son of Man, He is at the same time also God. Therefore He rightly has the authority of judgment as the Son of God. Although He appears to be a man, do not marvel. It is necessary to know that Paul of Samosata, presenting the Lord as a mere man, read this passage thus: "and gave Him authority to execute judgment also, because He is a son of man." Placing a stop here, he read with a new beginning: "Marvel not at this." Such a reading is completely unreasonable. For the Father gave judgment to the Son not because He is the Son of Man, but because He is God. But he, not tolerating calling Christ God, but calling Him the Son of Man, understood it so that He is judge not as God, but as a son of man. We, however, understand it as it is stated.

The Father granted the Son power not only to give life, but also to execute judgment. And hath given Him authority to execute judgment.

Then, he makes it clear that he has the power to judge. First, he reveals his judiciary power. Secondly, he gives a reason for what he has said (v 30). As to the first he does two things. First, he indicates the origin of his judiciary power. Secondly, he shows that his judgment is just (v 29).

With regard to the first, we should note that his statement, he [the Father] gave him the power, can be understood in two ways. One way is that of Augustine; the other is that of Chrysostom.

If we understand it as Chrysostom does, then this section is divided into two parts. First, he reveals the origin of his judiciary power. Secondly, he settles a difficulty (v 27b).

Chrysostom punctuates this section in the following way. He gave him the power to pass judgment. And then a new sentence begins: Because he is the Son of Man, do not be surprised at this. The reason for this punctuation is that Paul of Samosata, an early heretic, who like Photius said that Christ was only a man and took his origin from the Virgin, punctuated it as: He gave him the power to pass judgment because he is the Son of Man. And then he began a new sentence: Do not be surprised at this, since the hour is coming. It was as if he thought that it was necessary for judiciary power to be given to Christ because he is the Son of Man, that is, a mere man, who, of himself, cannot judge men. And so, if Christ is to judge others, he must be given the power to judge.

But this, according to Chrysostom, cannot stand, because it is not at all in agreement with what is stated. For if it is because he is a man that he receives judiciary power, then for the same reason, since it would belong to every man to have judiciary power in virtue of his human nature, it would not belong to Christ any more than to other men. So we should not understand it this way. Rather, we should say that because Christ is the ineffable Son of God, he is on that account also judge. And this is what he says: The Father not only gave him the power to give life, but also he gave him the power, through eternal generation, to pass judgment, just as he gave him, through eternal generation, to have life in himself: "He is the one appointed by God to be the judge of the living and of the dead," as we read in Acts (10:42).

Augustine punctuates this passage in the following way. And he gave him the power to pass judgment because he is the Son of Man. And then a new sentence follows: Do not be surprised at this. In this interpretation there are two parts. The first concerns the power to judge granted to the Son of Man. In the second, the granting of an even greater power is made clear, at Do not be surprised at this.

As to the first we should note that, according to the mind of Augustine, he spoke above of the resurrection of souls, which is accomplished through the Son of God, but here he is speaking of the resurrection of bodies, which is accomplished through the Son of Man. And because the general resurrection of bodies will take place at the time of judgment, he mentions the judgment first, in saying, And he [the Father] gave him, i.e., Christ, the power to pass judgment, and this, because he is the Son of Man, i.e., according to his human nature. Thus it is also after the resurrection that he says in Matthew (28:18): "All power has been given to me, in heaven and on earth."

There are three reasons why judiciary power has been given to Christ as man. First, in order that he might be seen by all: for it is necessary that a judge be seen by all who are to be judged. Now both the good and the wicked will be judged. And the good will see Christ in his divinity and in his humanity; while the wicked will not be able to see him in his divinity, because this vision is the happiness of the saints and is seen only by the pure in heart: "Happy are the pure in heart, for they will see God" (Mt 5:8). And so, in order that Christ can be seen at the judgment not only by the good, but also by the wicked, he will judge in human form: "Every eye will see him, and all who pierced him" (Rv 1:7).

Secondly, the power to judge was given to Christ as man because by the self-abasement of his passion he merited the glory of an exaltation. Thus, just as he who died arose, so that [human] form which was judged, will judge, and he who stood before a human judge will preside at the judgment of men. He who was falsely found guilty will condemn the truly guilty, as Augustine remarks in his work, The Sayings of the Lord. "Your cause has been judged as that of the wicked; but cause and judgment you will recover" (Jb 36:17).

Thirdly, Christ as man was given judiciary power to suggest the compassion of the judge. For it is very terrifying for a man to be judged by God: "It is a terrible thing to fall into the hands of the living God" (Heb 10:31); but it produces confidence for a man to have another man as his judge. Accordingly, so you can experience the compassion of your judge, you will have a man as judge: "We do not have a high priest who cannot have compassion on our weakness" (Heb 4:15).

Thus, he gave him, Christ, the power to pass judgment because he is the Son of Man.

Now, therefore, as to a resurrection, perhaps some one of us was saying: Behold, we have risen; he who hears Christ, and believes, and is passed from death to life, also will not come into judgment. The hour cometh, and now is, that whoso heareth the voice of the Son of God shall live: he was dead, he has heard; behold, he doth rise. What is this that is said, that there is to be a resurrection afterwards? Spare thyself, do not hasten the sentence, lest thou hurry after it. There is, indeed, this resurrection which comes to pass now; unbelievers were dead, the unrighteous were dead; the righteous live, they pass from the death of unbelief to the life of faith. But do not thence believe that there will not be a resurrection afterwards of the body; believe that there will be a resurrection of the body also.

For hear what follows after the declaration of this resurrection which is by faith, lest any should think this to be the only resurrection, or fall into that desperation and error of men who perverted the thoughts of others, "saying that the resurrection is past already," of whom the apostle saith, "and they overthrow the faith of some." For I believe that they were saying to them such words as these: "Behold, when the Lord saith, 'And he that believeth in me is passed from death unto life;' the resurrection has already taken place in believing men, who were before unbelievers: how can a second resurrection be meant?" Thanks to our Lord God, He supports the wavering, directs the perplexed, confirms the doubting.

Hear what follows, now that thou hast not whereof to make to thyself the darkness of death. If thou hast believed, believe the whole. What whole, sayest thou, am I to believe? Hear what He saith: "Marvel not at this," namely, that He gave to the Son authority of making judgment. I say, in the end of the world, saith He. How in the end? "Do not marvel at this; for the hour cometh." Here He has not said, "and now is." In reference to that resurrection of faith, what did He say? "The hour cometh, and now is." In reference to that resurrection which He intimates there will be of dead bodies, He said, "The hour cometh;" He has not said, "and now is," because it is to come in the end of the world.

And whence, sayest thou, dost thou prove to me that He spoke about the resurrection itself? If thou hear patiently, thou wilt presently prove it to thyself. Let us go on then: "Marvel not at this; for the hour cometh, in which all that are in the graves." What more evident than this resurrection? A while ago, He had not said, "they that are in the graves," but, "The dead shall hear the voice of the Son of God; and they that hear shall live." He has not said, some shall live, others shall be damned; because all who believe shall live. But what does He say concerning the graves? "All that are in the graves shall hear His voice, and shall come forth." He said not, "shall hear and live." For if they have lived wickedly, and lay in the graves, they shall rise to death, not to life.

Let us see, then, who shall come forth. Although, a little before, the dead by hearing and believing did live, there was no distinction there made: it was not said, The dead shall hear the voice of the Son of God; and when they shall have heard, some shall live, and some shall be damned; but, "all that hear shall live:" because they that believe shall live, they that have charity shall live, and none of them shall die. But concerning the graves, "They shall hear His voice, and come forth: they that have done well, to the resurrection of life; they that have done ill, to the resurrection of judgment." This is the judgment, that punishment of which He had said a while before, "Whoso believeth in me is passed from death to life," and shall not come into judgment.

And what kind of judgment? "Marvel not at this, for the hour is coming:" not that which now is, for the souls to rise; but that which is to be, for the bodies to rise. Let Him declare this more distinctly, that the heretical denier of the resurrection of the body may not find a pretext for sophistical cavil, although the meaning already shines out clearly. When it was said above, "The hour is coming," He added, "and now is;" but just now, "The hour is coming," He has not added, "and now is."

Let Him, however, by the open truth, burst asunder all handles, all loops and pegs of sophistical attack, all the nooses of ensnaring objections. "Marvel not at this: for the hour is coming, in which all that are in the graves." What more evident? what more distinct? Bodies are in the graves; souls are not in the graves, either of just or of unjust. The soul of the just man was in the bosom of Abraham; the unjust man's soul was in hell, tormented: neither the one nor the other was in the grave.

Above, when He saith, "The hour is coming, and now is," I beseech you give earnest heed. Ye know, brethren, that we get the bread of the belly with toil; with how much greater toil the bread of the mind! With labor you stand and hear, but with greater we stand and speak. If we labor for your sake, you ought to labor with us for your own sake. Above, then, when He said, "The hour is coming," and added, "and now is," what did He subjoin? "When the dead shall hear the voice of the Son of God, and they that hear shall live." He did not say, "All the dead shall hear, and they that hear shall live;" for He meant the unrighteous to be understood. And is it so, that all the unrighteous obey the gospel? The apostle says openly, "But not all obey the gospel." But they that hear shall live, because all that obey the gospel shall pass to eternal life by faith: yet all do not obey; and this is now.

But certainly, in the end, "All that are in the graves," both the just and the unjust, "shall hear His voice, and come forth." How is it He would not say, "and shall live"? All, indeed, will come forth, but all will not live. For in that which He said above, "And they that hear shall live," He meant it to be understood that there is in that very hearing and obeying an eternal and blessed life, which not all that shall come forth from the graves will have. Here, then, both in the mention of graves, and by the expression of a "coming forth" from the graves, we openly understand a resurrection of bodies.

"All shall hear His voice, and shall come forth." And where is judgment, if all shall hear and all shall come forth? It is as if all were confusion; I see no distinguishing. Certainly Thou hast received authority to judge, because Thou art the Son of man: behold, Thou wilt be present in the judgment; the bodies will rise again; but tell us something of the judgment itself, that is, of the separation of the evil and the good. Hear this further, then: "They that have done good into the resurrection of life; they that have done evil into the resurrection of judgment."

When above He spoke of a resurrection of minds and souls, did He make any distinction? No, for all "that hear shall live;" because by hearing, viz. by obeying, shall they live. But certainly not all will go to eternal life by rising and coming forth from the graves, - only they that have done well; and they that have done ill, to judgment. For here He has put judgment for punishment. There will also be a separation, not such as there is now. For now we are separated, not by place, but by character, affections, desires, faith, hope, charity. Now we live together with the unjust, though the life of all is not the same: in secret we are distinguished, in secret we are separated; as grain on the floor, not as grain in the granary. On the floor, grain is both separated and mixed: separated, because severed from the chaff; mixed, because not yet winnowed. Then there will be an open separation; a distinguishing of life just as of the character, a separation as there is in wisdom, so also will there be in bodies.

They that have done well will go to live with the angels of God; they that have done evil, to be tormented with the devil and his angels. And the form of a servant will pass away. For to this end He had manifested Himself, that He might execute judgment. After the judgment, He shall go hence, will lead with Him the body of which He is the head, and deliver up the kingdom of God. Then will openly be seen that form of God which could not be seen by the wicked, to whose vision the form of a servant must be shown. He says also in another place on this wise: "These shall go away into everlasting burning" (speaking of certain on the left), "but the just into life eternal;" of which life He says in another place: "And this is eternal life, that they may know Thee the one true God, and Jesus Christ whom Thou hast sent."

Then will He be there manifested, "who, being in the form of God, thought it not robbery to be equal with God." Then He will manifest Himself, as He has promised to manifest Himself to them that love Him. For "he that loveth me," saith He, "keepeth my commandments; and he that loveth me shall be loved of my Father; and I will love him, and will manifest myself to him." He was present in person with those to whom He was speaking: but they saw the form of a servant, they did not see the form of God. They were being led on His own beast to His dwelling to be healed; but now being healed, they will see, because, saith He, "I will manifest myself to him." How is He shown equal to the Father? When He says to Philip, "He that seeth me seeth my Father also."

(Tr. xix. s. 14) None if the founders of false religious sects have been able to deny the resurrection of the soul, but many have denied the resurrection of the body; and, unless Thou, Lord Jesus, hadst declared it, what answer could we give the gainsayer? To set forth this truth, He says, Marvel not at this; (i. e. that He hath given power to the Son of man to execute judgment,) for the hour is coming, &c.

(de Ver. Dom. Ser. 64) He does not add, And now is, here; because this hour would be at the end of the world. Marvel not, i. e. marvel not, men will all be judged by a man. But what men? Not those only, whom He will find alive, For the hour cometh, in which all that are in their graves shall hear His voice.

(Sup. Joan. Tr. xix. s. 17, 18) What can be plainer? Men's bodies are in their graves, not their souls. Above when He said, The hour cometh, and added, and now is; He proceeds, When the dead shall hear the voice of the Son of God. He does not say, All the dead; for by the dead are meant the wicked, and the wicked have not all been brought to obey the Gospel. But in the end of the world all that are in their graves shall hear His voice, and come forth. He does not say, Shall live, as He said above, when He spoke of the eternal and blessed life; which all will not have, who shall come forth from their graves. This judgment was committed to Him because He was the Son of man. But what takes place in this judgment? They that have done good shall go unto the resurrection of life, i. e. to live with the Angels of God; they that have done evil unto the resurrection of judgment. Judgment here meaning damnation.

"Do not marvel at this." The second point is touched upon here, namely whom he judges: because, although he must raise all, he will nevertheless not judge all, but the wicked; whence he says: "Do not marvel at this," namely at what has been said, that he gave him power to execute judgment, because he is the Son of man; "because the hour comes," namely the end of the age: Job 14: "Man, when he has fallen asleep, shall not rise again until the heavens are worn away"; "in which all who are in the tombs shall hear the voice of the Son of God." If the dead shall hear, it is established that they shall rise at his voice; 1 Thessalonians 4: "The Lord himself shall descend from heaven with a command and with the voice of the Archangel and with the trumpet of God, and the dead who are in Christ shall rise first." And although all shall rise, nevertheless not all shall be judged.

He signifies by these words the time of the resurrection of all, when, as the Divine Paul wrote to us, The Lord Himself shall descend from heaven with a summons, with the voice of the Archangel, with the trump of God, to judge the world in righteousness, and render to every man according to his works. He leads therefore by repetition of the same things the most unlearned understanding of the Jews, to be able clearly to understand, that He will be a Worker of greater deeds than those in which the paralytic was concerned, and that He will be revealed as a Judge of the world: and by profitably contrasting the healing of one sick person with the resurrection of the dead, He shows that greater and more noteworthy is the operation that undoes death and destroys the corruption of all, and reasonably and of necessity says, in respect of the lesser iracle, Marvel not at this. And let us not at all suppose that by these words He means to find fault with the glory of His own works, or to enjoin the hearers that they ought not to hold worthy of wonder, those things whereat one may reasonably wonder, but He wishes those who were astonished at that to know and believe that the subject of wonder as yet was small. For He raiseth by a word and God-befitting Operation not only the sick from little diseases, but those also who have been already submerged by death and overcome by invincible corruption. And hence introducing the greater, He says, The hour is coming in which all that are in their graves shall hear His Voice. For He who by a Word brought into being things that were not, how should He not be able to win back into being that which was already created? For thus each will be the effect of the same Operation, and the glorious production of one Authority. And profitably does He subjoin that they shall come forth of their graves, they that were holden of base deeds and that lived in wickedness to undergo endless punishment, the illustrious in virtue to receive the reward of their religiousness, eternal life: at once (as we said above) introducing Himself as the Dispenser of what belongs to each, in these words of His; and persuading them, either from fear of suffering dreadful punishments, to forego evil and to hasten to elect to live more soberly, or pricked with desire after some sort for eternal life, make more zealous and eager haste after good.

Let our opponents-that is, they who speak against their own salvation-inform us [as to this point]: The deceased daughter of the high priest; the widow's dead son, who was being carried out [to burial] near the gate [of the city]; and Lazarus, who had lain four days in the tomb, -in what bodies did they rise again? In those same, no doubt, in which they had also died. For if it were not in the very same, then certainly those same individuals who had died did not rise again. For [the Scripture] says, "The Lord took the hand of the dead man, and said to him, Young man, I say unto thee, Arise. And the dead man sat up, and He commanded that something should be given him to eat; and He delivered him to his mother." Again, He called Lazarus "with a loud voice, saying, Lazarus, come forth; and he that was dead came forth bound with bandages, feet and hands." This was symbolical of that man who had been bound in sins. And therefore the Lord said, "Loose him, and let him depart." As, therefore, those who were healed were made whole in those members which had in times past been afflicted; and the dead rose in the identical bodies, their limbs and bodies receiving health, and that life which was granted by the Lord, who prefigures eternal things by temporal, and shows that it is He who is Himself able to extend both healing and life to His handiwork, that His words concerning its [future] resurrection may also be believed; so also at the end, when the Lord utters His voice "by the last trumpet," the dead shall be raised, as He Himself declares: "The hour shall come, in which all the dead which are in the tombs shall hear the voice of the Son of man, and shall come forth; those that have done good to the resurrection of life, and those that have done evil to the resurrection of judgment."

Not all men, however, shall then be judged by God, but those only who have been exercised in the religion of God. For they who have not known God, since sentence cannot be passed upon them for their acquittal, are already judged and condemned, since the Holy Scriptures testify that the wicked shall not arise to judgment. Therefore they who have known God shall be judged, and their deeds, that is, their evil works, shall be compared and weighed against their good ones: so that if those which are good and just are more and weighty, they may be given to a life of blessedness; but if the evil exceed, they may be condemned to punishment.

None will, after such words, be able to interpret the dead "that are in the graves" as any other than the bodies of the flesh, because the graves themselves are nothing but the resting place of corpses. It is incontestable that even those who partake of "the old man," that is to say, sinful people—in other words, those who are dead through their ignorance of God (whom our heretics foolishly insist on understanding by the word graves)—are plainly here spoken of as having to come from their graves for judgment. But how are graves to come forth from graves?After the Lord's words, what are we to think of the purport of his actions when he raises dead persons from their biers and their graves? To what end did he do so? If it was only for the mere exhibition of his power or to afford the temporary favor of restoration to life, it was really no great matter for him to raise people to die over again. If, however, as was the truth, it was rather to put in secure keeping people's belief in a future resurrection, then it must follow from the particular form of his own examples that the resurrection mentioned will be a bodily one.

Now, what is "the dead" but the flesh? and what is "the voice of God" but the Word? and what is the Word but the Spirit, who shall justly raise the flesh which He had once Himself become, and that too from death, which He Himself suffered, and from the grave, which He Himself once entered? Then again, when He says, "Marvel not at this: for the hour is coming, in which all that are in the graves shall hear the voice of the Son of God, and shall come forth; they that have done good, to the resurrection of life; and they that have done evil, unto the resurrection of damnation," -none will after such words be able to interpret the dead "that are in the graves" as any other than the bodies of the flesh, because the graves themselves are nothing but the resting-place of corpses: for it is incontestable that even those who partake of "the old man," that is to say, sinful men-in other words, those who are dead through their ignorance of God (whom our heretics, forsooth, foolishly insist on understanding by the word "graves" )-are plainly here spoken of as having to come from their graves for judgment.

But when he realized that such a lofty speech was quite above his visible nature, he added, "Do not be astonished at this." … By considering this visible nature, he says, have no doubts about what I said, that is, about the hour that is coming, when all who are in their graves will hear his voice and will come out. There will be division among them, and each will have his retribution according to his merit.

Having spoken about the partial resurrection, that is, of Lazarus and others who had died before, He now speaks about the general resurrection: "the hour is coming, when those who are in the graves shall hear the voice" of God. Here He speaks about the general resurrection.

He settles a difficulty when he says, Do not be surprised at this. First, he mentions the difficulty. Secondly, he clears it up.

The difficulty arose in the minds of the Jews and they were surprised because while they thought that Christ was no more than a man, he was saying things about himself that surpassed man and even the angels. So he says, Do not be surprised at this, that is, that I have said that the Son gives life to the dead and has the power to judge precisely because he is the Son of Man. They were surprised because, although they thought he was only a man, they saw that he accomplished divine effects: "What kind of man is this, for the sea and winds obey him?" (Mt 8:27). And he gives a reason why they should not be surprised, which is, because he who is the Son of Man is the Son of God. Although, as Chrysostom says, it is not said explicitly that the Son of Man is the Son of God, our Lord lays down the premises from which this statement necessarily follows: just as we notice that those who use syllogisms in their teaching do not express their main conclusion, but only that from which it follows with necessity. So our Lord does not say that he is the Son of God, but that the Son of Man is such that at his voice all the dead will rise. From this it necessarily follows that he is the Son of God: for it is a proper effect of God to raise the dead. Thus he says, Do not be surprised at this, since the hour is coming when all those buried in tombs will hear the voice of the Son of God. But he does not say of this hour, as he said above, "and is now here" (5:25). Again, here he says, all, which he did not say above: because at the first resurrection he raised only some, as Lazarus, the widow's son and the young girl; but at the future resurrection, at the time of judgment, all will hear the voice of the Son of God, and will rise. "I will open your graves, and lead you out of your tombs" (Ez 37:12).

Do not be surprised at this, for he has given him a greater power, that is, the power to raise the dead. Thus he says, since the hour is coming, that is, the last hour at the end of the world: "The time has come, the day of slaughter is near" (Ez 7:7), when all those buried in tombs will hear the voice of the Son of God. Above he did not say "all," because there he was speaking of the spiritual resurrection, in which all did not rise at his first coming, for we read: "All do not have faith" (2 Thes 3:2). But here he is speaking of the resurrection of the body, and all will rise in this way, as we read in 1 Corinthians (15:20). He adds, those buried in tombs, which he had not mentioned above, because only bodies, not souls, are in tombs, and it is the resurrection of bodies that will then take place.

All those buried in tombs will hear the voice of the Son of God. This voice will be a sense perceptible sign of the Son of God, at whose sound all will be raised: "The Lord will come with the cry of the archangel and with the trumpet of God" (1 Thes 4:15); we find the same in 1 Corinthians (15:52) and in Matthew (25:6): "There was a cry at midnight." This voice will derive its power from the divinity of Christ: "He will make his voice a powerful voice," as the Psalm (67:34) says.

As we saw, Augustine says that the resurrection of the body will be accomplished through the Word made flesh, but the resurrection of the soul is accomplished through the Word. One may wonder how to understand this: whether we are talking about a first cause or a meritorious cause. If we are referring to a first cause, then it is clear that the divinity of Christ is the cause of the corporal and spiritual resurrection, i.e., of the resurrection of bodies and of souls, according to: "I will kill, and I will bring to life again" (Dt 32:39). But if we are referring to a meritorious cause, then it is the humanity of Christ which is the cause of both resurrections: because through the mysteries accomplished in the flesh of Christ we are restored not only to an incorruptible life in our bodies, but also to a spiritual life in our souls: "He was put to death on account of our sins, and he rose for our justification" (Rom 4:25). Accordingly, what Augustine says does not seem to be true.

I answer that Augustine is speaking of the exemplary cause and of that cause by which that which is brought to life is made conformable to that which brings it to life: for everything that lives through another is conformed to that through which it lives. Now the resurrection of souls does not consist in souls being conformed to the humanity of Christ, but to the Word, because the life of the soul is through the Word alone; and so he says that the resurrection of souls takes place through the Word. But the resurrection of the body will consist in our bodies being conformed to the body of Christ through the life of glory, that is, through the glory of our bodies, according to: "He will change our lowly body so it is like his glorious body" (Phil 3:21). And it is from this point of view that he says that the resurrection of the body will take place through the Word made flesh.

The apostle answers you and says: I know what I am talking about. You say the pagans are delivered from the body of this death, because the last day of this life is coming, and they will be released in due time from the body of this death. The day is also coming "when all who are in the tombs will hear his voice, and those who have done good will come forth to the resurrection of life." There you have the ones delivered from the body of this death. But he also says, "Those who have done evil will come to the resurrection of judgment." See, they will return to the body of this death. The body of this death is coming back to the wicked. They will never be released from it. Then it will not be eternal life but eternal death, because it is eternal punishment.

Think again of your last day.… The distress, the gasping for breath, the hour of death, the imminent sentence of God, the angels hastening on their way, the soul fearfully dismayed and lashed to agony by the consciousness of sin, turning itself piteously to things of this life and to the inevitable necessity of that long life to be lived elsewhere. Picture to me, as it rises in your imagination, the conclusion of all human life, when the Son of God shall come in his glory with his angels … when he shall come to judge the quick and dead to give to everyone according to what they have done.

"And they who have done good shall come forth unto the resurrection of life": because they shall be raised for this purpose, that they may live; "but those who have done evil, unto the resurrection of judgment," that is, of damnation; these, namely, the Lord shall judge; 2 Maccabees 7: "It is better, being put to death by men, to await hope from God, to be raised again by him; but for you there shall be no resurrection unto life"; this is said to Antiochus; not unto life, but unto judgment; 1 Corinthians 5: "Those who are outside, God shall judge," who are outside through an evil life; Daniel 12: "Many of those who sleep in the dust of the earth shall awake, some unto eternal life, and others unto reproach."

It is further asked concerning those to be judged, namely who will be judged. That only the wicked, seems clear from the text: "He does not come into judgment, but passes over"; and above in chapter three: "He who believes in him is not judged." To the contrary: 2 Corinthians 5: "We shall all stand before the tribunal of Christ." I respond: It must be said that the judgment of determination is taken commonly, and thus it comprehends the sentence of salvation and of punishment, and thus all will be judged: it is taken properly for damnation, and thus it is taken here: "Those who have done evil shall come forth to the resurrection of judgment," that is, of damnation: similarly above in chapter three.

Those who have done good shall go into the resurrection of life, now hidden in Christ and to be manifested hereafter with him. And those who have done evil shall go into the resurrection of judgment to which those who have not believed have been condemned already by the word, which judges them. Some will be welcomed by the unspeakable light and the vision of the holy and royal Trinity, which now shines on them with greater brilliancy and purity and unites itself wholly to the whole soul.… The others … must endure the being outcast from God and the shame of conscience which has no limit.

When therefore He mentioned the resurrection of Lazarus, He spake not of the Judgment (for it was not for this that Lazarus arose); but when He spake generally He also added, that "they that have done good shall go forth unto the resurrection of life, and they that have done evil unto the resurrection of judgment." Thus also John led on his hearers by speaking of the Judgment, and that "he that believeth not on the Son, shall not see life, but the wrath of God abideth on him": so too Himself led on Nicodemus: "He that believeth on the Son," He said to him, "is not judged, but he that believeth not is judged already"; and so here He mentioneth the Judgment-seat and the punishment which shall follow upon evil deeds. For because He had said above, "He that heareth My words and believeth on Him that sent Me," "is not judged," lest any one should imagine that this alone is sufficient for salvation, He addeth also the result of man's life, declaring that "they which have done good shall come forth unto the resurrection of life, and they that have done evil unto the resurrection of judgment."

Man, therefore, was made from different and opposite substances, as the world itself was made from light and darkness, from life and death; and he has admonished us that these two things contend against each other in man: so that if the soul, which has its origin from God, gains the mastery, it is immortal, and lives in perpetual light; if, on the other hand, the body shall overpower the soul, and subject it to its dominion, it is in everlasting darkness and death. And the force of this is not that it altogether annihilates the souls of the unrighteous, but subjects them to everlasting punishment.

For it is not the resurrection that is directly denied to flesh and blood, but the kingdom of God, which is incidental to the resurrection (for there is a resurrection of judgment also); and there is even a confirmation of the general resurrection of the flesh, whenever a special one is excepted.

Since He said above that the believer does not come to judgment, lest we think that faith alone is sufficient for salvation, He says that "those who have done evil will rise to the resurrection of condemnation, while those who have done good will rise to the resurrection of life." Therefore, faith alone without works does not justify, but one must also have works; for only then is faith truly genuine. Look how the teaching is tempered with fear and mercy. For the thought that those who did evil will be condemned instills fear, while the thought that those who did good will rise to life encourages with mercy.

Then, he shows the justness of his judgment: because the good will be rewarded, and so he says, And those who have done well will come forth to a resurrection of life, i.e., to living in eternal glory; but the wicked will be damned, and so he says, those who have done evil will come forth to a resurrection of judgment [i.e., condemnation], i.e., they will rise for condemnation: "These," the wicked, "will go into everlasting punishment; but the just will go to eternal life" (Mt 25:46); "Many of those who sleep in the dust of the earth will awake: some to an everlasting life, and others to everlasting shame" (Dn 12:2).

Note that when he was speaking above of the resurrection of souls, he said, "those who hear it," the voice of the Son of God, "will live" (5:25); but here he says, will come forth. He says this because of the wicked, who will be condemned: for their life should not be called a life, but rather an eternal death. Again, above he mentioned only faith, saying, "Whoever hears my voice and believes in him who sent me, possesses eternal life; and he will not encounter judgment" (5:24). But here he mentions works, so that we do not think that faith alone, without works, is sufficient for salvation, saying: And those who have done well will come forth to a resurrection of life. As if to say: Those will come forth to a resurrection of life who do not just believe, but who have accomplished good works along with their faith: "Faith without works is dead," as we see from James (2:26).

"I cannot of myself do anything: as I hear, I judge: and my judgment is just." Else we might have said to Him, "Thou wilt judge, and the Father will not judge, for 'all judgment hath He given to the Son;' It is not, therefore, according to the Father that Thou wilt judge." Hence He added, "I cannot of myself do anything: as I hear, I judge: and my judgment is just; because I seek not my own will, but the will of Him that sent me."

Undoubtedly the Son quickeneth whom He will. He seeketh not His own will, but the will of Him that sent Him. Not my own, my proper will; not mine, not the Son of man's; not mine to resist God. For men do their own will, not God's, when they do what they list, not what God commands; but when they do what they list, so as yet to follow God's will, they do not their own will, notwithstanding they do what they list to do. Do what thou art bidden willingly, and thus shalt thou both do what thou wiliest, and also not do thine own will, but His that biddeth.

"I cannot of myself do anything; as I hear I judge, and my judgment is just." If as Thou hearest Thou judgest, of whom dost Thou hear? If of the Father, yet surely "the Father judgeth not any man, but hath given all judgment to the Son." When dost Thou, being in a manner the Father's herald, declare what Thou hearest? I speak what I hear, because what the Father is, that I am: for, indeed, speaking is my function; because I am the Father's Word.

For this Christ says to thee. Thereupon, of thine. What is "As I hear I judge," but "As I am"? For in what manner does Christ hear? Let us inquire, brethren, I beg of you. Does Christ hear of the Father? How doth the Father speak to Him? Undoubtedly, if He speaks to Him, He uses words to Him; for every one who says something to any one, says it by a word. How doth the Father speak to the Son, seeing that the Son is the Father's Word? Whatever the Father says to us, He says it by His Word: the Word of the Father is the Son; by what other word, then, doth He speak to the Word Himself? God is one, has one Word, contains all things in one Word. What does that mean, then, "As I hear, I judge"? Just as I am of the Father, so I judge. Therefore "my judgment is just."

"Because I seek not my own will, but the will of Him that sent me." The Only Son saith, "I seek not my own will," and yet men desire to do their own will! To such a degree does He who is equal to the Father humble Himself; and to such a degree does He extol Himself, who lies in the lowest depth, and cannot rise except a hand is reached to Him! Let us then do the will of the Father, the will of the Son, the will of the Holy Ghost; because of this Trinity there is one will, one power, one majesty. Yet for that reason saith the Son, "I came not to do mine own will, but the will of Him that sent me;" because Christ is not of Himself, but of the Father. But what He had that He might appear as a man, He assumed of the creature which He himself formed.

(Tr. xix. s. 19) We were about to ask Christ, Thou wilt judge, and the Father not judge: wilt not Thou then judge according to the Father? He anticipates us by saying, I can of Mine own Self do nothing.

(Tr. xxiii. s. 15) When He spoke of the resurrection of the soul, He did not say, Hear, but, See. (v. 19) Hear implies a command issuing from the Father. He speaks as man, who is inferior to the Father.

(Serm. contr. Arrian. c. 9. [xiv.]) As I hear, I judge, is said with reference either to His human subordination, as the Son of man, or to that immutable and simple nature of the Sonship derived from the Father; in which nature hearing and seeing is identical with being. (ut sup. c. xvii.). Wherefore as He hears, He judges. The Word is begotten one with the Father, and therefore judges according to truth. (c. xviii). It follows, And My judgment is just, because I seek not Mine own will, but the will of the Father which hath sent Me. This is intended to take us back to that man (sc. Adam.) who, by seeking his own will, not the will of Him who made him, did not judge himself justly, but had a just judgment pronounced upon him. He did not believe that, by doing his own will, not God's, he should die. So he did his own will, and died; because the judgment of God is just, which judgment the Son of God executes, by not seeking His own will, i. e. His will as being the Son of man. Not that He has no will in judging, but His will is not His own in such sense, as to be different from the Father's.

(Tr. xix. 19.) I seek not then Mine own will, i. e. the will of the Son of man, in opposition to God: for men do their own will, not God's, when, to do what they wish, they violate God's commands. But when they so do what they wish, as at the same time to follow the will of God, they do not their own will. Or, I seek not Mine own will: i. e. because I am not of myself, but of the Father.

(Tr. xxi) The only Son says, I seek not Mine own will: and yet men wish to do their own will. Let us do the will of the Father, Christ, and Holy Ghost: for these have one will, power, and majesty.

"I cannot of myself do anything." Here the third point is touched upon, namely how he judges: because justly, not according to his own will by declining from the will of God, as men do who pervert judgment. Therefore he says: "I cannot of myself do anything," and thus neither judge; but "as I hear, I judge," that is, as I receive from the Father, and from this it follows that he judges justly. Therefore he says: "And my judgment is just," because it does not decline from the rule of justice through discord of will; and this is: "Because I do not seek my own will," in judging, namely, "but the will of him who sent me," that is, of God the Father, who is just; whence below in chapter 8: "He who sent me is truthful"; and afterward: "I always do the things that are pleasing to him"; and therefore justly, because, Deuteronomy 32: "God is faithful and without any iniquity, just and right"; in the Psalm: "The Lord is just in all his ways," etc.

Likewise, concerning the manner of judging: that he judges as he hears. Against: Isaiah 11: "He shall not judge according to the hearing of the ears." Likewise he says that not according to his own will, but God's: therefore his will is discordant from the will of God. I respond to the first: He does not judge according to exterior hearing and report, but according to interior hearing and paternal illumination. To the second it must be said that this has two grounds of truth: "I do not seek my own" singular will, either because he has it but does not seek it, or because he does not have it nor does he seek it: and he speaks in this latter sense, while the objector objects in the first sense.

CHAPTER IX. That the Son is in nothing inferior to God the Father, but is of Equal Might in Operation unto all things as God of God.

Give more exact heed again to the things said, and receive the force of its thought with intelligence. For the Jews not knowing the deep Mystery of the economy of flesh, nor yet acknowledging the Word of God indwelling in the Temple of the Virgin, were often excited by zeal, mistaken and not according to knowledge, as Paul saith, to savageness of manners and fierce anger: and indeed were attempting to stone Him, for that He, being a Man, was making Himself God, and again because He said that God was His Father, making Himself Equal with God. But since they were thus hard of understanding and utterly unable to endure God-befitting words, but both thought and spake meanly of Him, the Saviour by an economy acts the child with them, and made His explanation a mixed one, neither wholly foregoing words befitting God, nor altogether rejecting human language: but having said something worthy of His Divine Authority, He forthwith represses the untutored mind of the hearers, by bringing in something human also; and again having said something human by reason of the economy, He suffers not what belongs to Him to be seen in mean estate only, showing often by His Superhuman Might and Words that He is by Nature God. Some such contrivance will you find now too in the passage at present before us. For what did He say before? For as the Father raiseth up the dead and quickeneth them, so the Son too quickeneth whom He will, next again, For the hour is coming in the which all that are in their graves shall hear His Voice; and besides, that they shall also come forth to be judged and to receive their reward according to their works. But He That saith He can quicken whom He will, and in like manner as the Father: how shall He not be conceived of as clothed with Might befitting God? He Who openly says that He will be Judge of all, how shall He not with justice terrify those who deem that He is yet bare Man? For it was like that they being Hebrews and instructed in the Sacred Writings, should not be entirely ignorant that God should be Judge of the world, since they too sang often, Arise, O God, judge the earth, and again, For God is the Judge.

Since then He knew that the ignorant people of the Jews were vexed at these things, He rids them of their accustomed anger by saying in more human language, I can of Mine Own self do nothing: as I hear, I judge. As far then as one can say, taking the words superficially, He derides the understanding of the Jews. For the form of expression gives the idea of a sort of weakness, and of authority not altogether free; but it is not so in truth, since the Son being Equal in all things to the Father, hath by Nature the same Operation and Authority in respect to all things. But He saith that He can do nothing of Himself, but as He heareth, so He judgeth: in another way again showing Himself Equal in Mind and Power to God the Father.

For neither will the Father be conceived of as doing anything without the Son, Alone and by Himself, seeing He hath Him as His Might and Power (therefore all things were made by Him, and without Him was not made any one thing) nor will the Son again do ought of Himself, the Father not co-with Him. Therefore He saith also, Of Myself I do nothing; but the Father That dwelleth in Me, He doeth the works. And we shall not suppose that the Son is strengthened by the Father, as though weak, and again that authority over all things is given Him: for then |276 would He be no longer God by Nature, as having the glory of the Godhead bestowed; but neither would the Father Himself still exist in unimpaired excellency of good things, if He had the Word, the Impress of His Nature, such as to require Power and Authority from another. For a giver of the things spoken of will be sought for analogously for the Image and Archetype, and thus in short our argument will go forth into boundless controversy, and will run out into the deep sea of blasphemy. But since the Son being of the Essence of the Father takes to Himself by Nature all the Properties of Him who begat Him, and Essentially attains to one Godhead with Him, by reason of Identity of Nature, He is in the Father, and hath again the Father in Himself: wherefore He frequently, Unblamed and Truly, attributes to the Father the Power of His Own Works, not excluding Himself from the power of doing them but attributing all things to the Operation of the One Godhead: for One is the Godhead in the Father, the Son, and the Holy Ghost.

And that the Son is not inferior to the Father either in Power or Operation unto ought, but is Like in all things and of Equal Might, has been demonstrated by us elsewhere, on the words, The Son can do nothing of Himself but what He seeth the Father do: for what things soever He doeth, these doeth the Son too likewise. But since I think it just and becoming, to display the most devoted zeal in Divine doctrines; come let us after the custom of sailors on the sea wind back anew (as a cable) the whole argument of the chapter. For in this way one may see, that the Son does not accuse His Own Nature by saying that He can do nothing of Himself, but rather exposes the folly of the Jews, and plainly shows that they trample on the law of Moses. For in that to the words, I can do nothing of Myself, is immediately subjoined, As I hear, I judge, it frees the Son from all reproach of not being able to act of His Own Power: rather it shows clearly that He is in all things Filial and Consentient with Him Who begat Him. For if as though impotent He were borrowing His Power of the Father, as not having sufficient of Himself: how ought He not rather to say, I can of Mine Own Self do nothing, I receive the power of my Father? But now as He does not say this, but rather adds to the being able to do nothing of Himself, that He so judges as He hears, it is evident that not in respect of weakness of operation as to ought, does He put that He cannot, but by reason of impossibility of transgressing in anything the Will of the Father. For since One Godhead is conceived of in the Father and the Son, the Will too (I suppose) will be surely the Same; and neither in the Father, nor yet in the Son or the Holy Ghost will the Divine Nature be conceived of as at variance with Itself; but whatsoever seemeth good to the Father (for example), this is the Will of the Whole Godhead.

Needs therefore does the Son introduce Himself as co-approving and consenting to the Father in whatever seemeth good to Him, explaining that He cannot do anything which is not altogether according to the Mind of the Father, for this is the meaning of Of Myself . Just as if He should say that He cannot commit sin, He would not rightly seem to any to incur the charge of weakness, but rather to set forth a wondrous and God-befitting Property of His Own Nature (for He gives to understand that He is Immoveable and Unchangeable): so when He acknowledges that He can do nothing of Himself, we shall rather be awestruck as seeing Unchangeableness the fruit of the Unchangeable Nature, than unseasonably account the not being able to be a mark of weakness.

Let these things be said by us conformably to our own ability, and let the lover of learning search out for better: but we will not shrink from interpreting the saying in another way too, lowering our manner of speech a little from the bounds of the Godhead and the Excellence of the Only-Begotten: and since the Son truly was and was called Man, translating the force of the passage to the economy with Flesh, and showing that what follows is akin and connected with what preceded. Therefore He clearly testified that all that are in the graves shall hear His Voice, and that they shall come forth to be judged. When He has once begun on the subject of His judging the world, He not only promises to be a righteous Judge at that time, in which He says the Resurrection of the dead will take place, but also declares that even now He judges rightly and justly of matters in this life. What was the question and of what the discourse, hear. For our sakes was He born of a woman: for as Paul saith, He taketh not hold of angels, but of the seed of Abraham, wherefore it behoved Him in all things to be made like unto His brethren. But since He was made Man and in servant's form, He the Law-giver as God and Lord is made under the Law also. He speaks then sometimes as under the Law, sometimes again as above the Law, and hath undisputed authority for both. But He is discoursing now with the Jews as Law-keeper and Man, as not able to transgress the commands ordered from above, nor venturing to do ought of His Own Mind, which does not agree with the Divine Law. Wherefore He says, I can of Mine own self do nothing; as I hear, I judge. By testifying to Himself that He can do nothing of Himself, which is not wholly in accordance with the Law, and that He judges and gives sentence in matters, according as He hears, to wit by declaration of the Law, He exposes the unbelief of the Jews, and lays bare their headstrong habit. For this too the words I can of Mine own self do nothing, well hint at, as contrasting with, YE recklessly transgress the commandments given you, ye were bold to do all things of yourselves, fearlessly, and in every matter are ye zealous to give judgments not consonant to the Divine decrees. For ye teach for doctrines the commandments of men, and make your own will a law.

What then is the aim of this way of speaking, or how He introduces Himself as judging justly, and they not, shall be told next. He had healed the paralytic on the Sabbath day, He compassionated a man who had spent long time in sickness, showing forth right and good judgment upon him. For it was right to pity the sick man even on the sabbath day, and by no means to shut up His compassion from reverence for the sabbath day, practising a most vain piety. As the Father too works even on the sabbath day in regard of His economy towards His creatures, and that surely through the Son, so doth Himself also. For neither did He think that a man who needed compassion on the sabbath day ought to be deprived of it, by reason of the Sabbath, since He knew that the Son of Man was Lord of the sabbath. For not man was made for the sabbath, but the sabbath for man. Therefore righteous herein and good is the judgment of the Saviour, not restraining by reason of the sabbath His Loving-Kindness to the prostrate, but that which as God He knows how to perform (for the Divine Nature is the Fountain of Goodness), this He did even on the sabbath day: but the judgment of the Jews upon Him in that they were vexed on account of the sabbath, and therefore desired to kill Him Who had done them no wrong, how is not this exceedingly dissonant to the Divine Laws (for it is written, The innocent and righteous slay thou not) and the invention rather of their cruelty, and not of the holy Scriptures?

Understand then that Jesus says with a kind of emphasis to those who were angry at His deeds of good and found fault with His holy judgments, following only their own imaginations, and so to speak defining as law that which seemed to them to be right even though it be contrary to the Law:---- I can of Mine Own Self do nothing, i. e., I do all things according to the Law set forth by Moses, I endure not to do anything of Myself, as I hear, I judge. For what willeth the Law? Ye shall not respect persons in judgment, for the judgment is God's. why then (saith He) are ye angry at Me because I have made a man every whit whole on the sabbath day, and condemn not Moses who decreed that children should be circumcised even on the sabbath. Judge not according to the appearance, but judge righteous judgment. If a man on the sabbath day receive circumcision, that the Law of Moses should not be broken, thus without due cause are ye vexed at seeing a man every whit healed on the sabbath day? I therefore judged justly, but ye by no means so, for ye do all things of yourselves. But I can of Mine Own Self do nothing; as I hear, I judge, and My Judgment is just, because I seek not Mine Own Will, as ye do, but the Will of the Father Which sent Me.

What manner of sending this is, and the mode of the being sent, we having before spoken of at length, will refrain from speaking any more thereof. But we must observe for profit's sake that He says that the Law is the Will of God the Father.

Since the Son is of one essence with the Father, by his nature he possesses all the characteristics of him who begat him and essentially attains to one Godhead with him by reason of [his] nature. He is in the Father, and likewise he has the Father in himself. Thus, he [properly] attributes to the Father the power of his own works, not excluding himself from the power of doing them but attributing all things to the operation of the one Godhead. For there is one Godhead in the Father, the Son and the Holy Spirit.… Since he was made man and in the form of a servant he, who as God and Lord is the lawgiver, is himself also made under the law. Therefore, sometimes he exists as though under the law and sometimes as though above the law—and has undisputed authority for both. But, he is speaking now with the Jews as a law-abiding man, as one who is not able to transgress the commands ordered from above or venturing to do anything of his own mind that is contrary to the divine law. This is why he says, "I can do nothing on my own authority; as I hear, I judge."

As therefore the Lord does nothing without the Father, for says He, "I can of mine own self do nothing," so do ye, neither presbyter, nor deacon, nor layman, do anything without the bishop. Nor let anything appear commendable to you which is destitute of his approval. For every such thing is sinful, and opposed [to the will of] God. Do ye all come together into the same place for prayer. Let there be one common supplication, one mind, one hope, with faith unblameable in Christ Jesus, than which nothing is more excellent. Do ye all, as one man, run together into the temple of God, as unto one altar, to one Jesus Christ, the High Priest of the unbegotten God.

For as we do direct our faith towards the Son, so also should we possess a firm and immoveable love towards the Father. In his book against Marcion, Justin does well say: "I would not have believed the Lord Himself, if He had announced any other than He who is our framer, maker, and nourisher. But because the only-begotten Son came to us from the one God, who both made this world and formed us, and contains and administers all things, summing up His own handiwork in Himself, my faith towards Him is steadfast, and my love to the Father immoveable, God bestowing both upon us."

"I can of Mine own self do nothing; as I hear I judge, and My judgment is just, because I seek not Mine own will, but the will of Him which sent Me."

For since He appeared to make some assertions strange and varying from those of the Prophets, (for they said that it is God who judgeth all the earth, that is, the human race; and this truth David everywhere loudly proclaimed, "He shall judge the people in righteousness," and, "God is a righteous Judge, strong and patient"; as did all the Prophets and Moses; but Christ said, "The Father judgeth no man, but hath committed all judgment to the Son": an expression which was sufficient to perplex a Jew who heard it, and to make him in turn suspect Christ of being an enemy of God,) He here greatly condescendeth in His speech, and as far as their infirmity requireth, in order to pluck up by the roots this pernicious opinion, and saith, "I can of Myself do nothing"; that is, "nothing strange, or unlike, or what the Father desireth not will ye see done or hear said by Me."

As then when He said above, "We speak that we have heard, and testify that we have seen"; and when John said, "What He hath seen He testifieth, and no man receiveth His testimony"; both expressions are used respecting exact knowledge, not concerning hearing and seeing merely; so in this place when He speaketh of "hearing," He declareth nothing else than that it is impossible for Him to desire anything, save what the Father desireth. Still He said not so plainly, (for they would not as yet have at once received it on hearing it thus asserted;) and how? in a manner very condescending and befitting a mere man, "As I hear I judge." Again He useth these words in this place, not with reference to "instruction," (for He said not, "as I am taught," but "as I hear";) nor as though He needed to listen, (for not only did He not require to be taught, but He needed not even to listen;) but it was to declare the Unanimity and Identity of His and the Father's decision, as though He had said, "So I judge, as if it were the Father Himself that judged." Then He addeth, "and I know that My judgment is just, because I seek not Mine own will, but the will of Him that sent Me." What sayest Thou? Hast Thou a will different from that of the Father? Yet in another place He saith, "As I and Thou are One," (speaking of will and unanimity,) "grant to these also that they may be one in Us"; that is, "in faith concerning Us." Seest thou that the words which seem most humble are those which conceal a high meaning? For what He implieth is of this kind: not that the will of the Father is one, and His own another; but that, "as one will in one mind, so is Mine own will and My Father's."

And marvel not that He hath asserted so close a conjunction; for with reference to the Spirit also Paul hath used this illustration: "What man knoweth the things of a man, save the spirit of man which is in him? even so the things of God knoweth no man, but the Spirit of God." Thus Christ's meaning is no other than this: "I have not a will different and apart from that of the Father, but if He desireth anything, then I also; if I, then He also. As therefore none could object to the Father judging, so neither may any to Me, for the sentence of Each is given from the same Mind." And if He uttereth these words rather as a man, marvel not, seeing that they still deemed Him to be mere man. Therefore in passages like these it is necessary not merely to enquire into the meaning of the words, but also to take into account the suspicion of the hearers, and listen to what is said as being addressed to that suspicion. Otherwise many difficulties will follow.

"I do not seek My own will, but the will of Him that sent Me. And I did not come down from heaven to do My own will, but the will of Him that sent Me." These things were spoken when He was fulfilling within Himself perfection, in order that spiritual beings who are outside the world might understand that not only to natural parents should they not be obedient and keep in subjection unto them, but also that they should not be persuaded by their own will, neither by their own wants and pleasures in any thing, but that they should deny themselves, even as it was said by the Redeemer, "Whosoever denieth not himself cannot be My disciple."

These words: "I can do nothing of Myself" and others like them, as was said above, point to the equality of the Son with the Father. I can do nothing new or foreign from the Father; for I have neither a will nor a power distinct from the Father's. "As I hear" from the Father, "so I judge," that is, as the Father Himself judges, so do I. He says this, as we have often said, in order to show impartiality both in deeds, and in words, and in judgments. Lest some, seeing Him as a Man, should be scandalized — how can one who appears as a Man render righteous judgment, when, in the words of David, "every man is a liar" (Ps. 116:2) — He said beforehand: "Do not marvel at this, that I am the Son of Man." And now He says: "My judgment is righteous, because I judge as I hear from My Father, who judges." "For I seek not My own will, but the will of the Father." He who desires to establish his own will may be suspected of violating justice, but he who does not have himself in view — what motive would he have to pronounce an unrighteous judgment? And I do not seek My own will, for I do not even have a will of My own, but what the Father wills, that I also desire.

Then when he says, I cannot do anything of myself, he gives the reason for what he has just said. Now he had spoken of two things: the origin of his power, and the justness of his judgment. Consequently, he mentions the reason for each.

The first point, when he says, I cannot do anything of myself, can be understood in two ways, even according to Augustine. First, as referring to the Son of Man in this manner: You say that you have the power to raise the dead because you are the Son of Man. But do you have this power precisely because you are the Son of Man? No, because I cannot do anything of myself, but I judge only as I hear it. He does not say, "as I see," as he said above; "The Son cannot do anything of himself, but only what he sees the Father doing" (5:19). But he does say, as I hear it: for in this context "to hear" is the same as "to obey." Now to obey belongs to one who receives a command, while to command pertains to one who is superior. Accordingly, because Christ, as man, is inferior to the Father, he says, as I hear it, i.e., as infused into my soul by God. We read of this kind of hearing in Psalm 84 (v 9): "I will hear what the Lord God says in me." But above he said "sees," because he was then speaking of himself as the Word of God.

Then when he says, and my judgment is just, he shows the justness of his judgment. For he had said: "Those who have done well will come forth to a resurrection of life." But some might say: Will he be partial and uneven when he punishes and rewards? So he answers: No, saying: my judgment is just; and the reason is because I am not seeking my own will, but the will of him who sent me. For there are two wills in our Lord Jesus Christ: one is a divine will, which is the same as the will of the Father; the other is a human will, which is proper to himself, just as it is proper to him to be a man. A human will is borne to its own good; but in Christ it was ruled and regulated by right reason, so that it would always be conformed in all things to the divine will. Accordingly he says: I am not seeking my own will, which as such is inclined to its own good, but the will of him who sent me, that is, the Father: "I have desired to do your will, my God" (Ps 39:9); "Not as I will, but as you will" (Mt 26:39).

If this is carefully considered, the Lord is assigning the true nature of a just judgment, saying: because I am not seeking my own will. For one's judgment is just when it is passed according to the norm of law. But the divine will is the norm and the law of the created will. And so, the created will, and the reason, which is regulated according to the norm of the divine will, is just, and its judgment is just.

Secondly, it is explained as referring to the Son of God; and then the aforesaid division still remains the same. Thus Christ, as the Divine Word showing the origin of his power, says: I cannot do anything of myself, in the way he said above, "the Son cannot do anything of himself" (5:19). For his very doing and his power are his being (esse); but being (esse) in him is from another, that is, from his Father. And so, just as he is not of himself (a se), so of himself he cannot do anything: "I do nothing of myself" (below 8:28).

His statement, I judge only as I hear it, is explained as his previous statement, "only what he sees the Father doing" (above 5:19). For we acquire science or any knowledge through sight and hearing (for these two senses are those most used in learning). But because sight and hearing are different in us, we acquire knowledge in one way through sight, that is, by discovering things, and in a different way through hearing, that is, by being taught. But in the Son of God, sight and hearing are the same; thus, when he says either "sees" or "hears," the meaning is the same so far as the acquisition of knowledge is concerned. And because judgment in any intellectual nature comes from knowledge, he says significantly, I judge only as I hear it, i.e., as I have acquired knowledge together with being from the Father, so I judge: "Everything I have heard from my Father I have made known to you" (below 15:15).

Showing the justness of his judgment he says: and my judgment is just: the reason being, because I am not seeking my own will. But do not the Father and the Son have the same will? I answer that the Father and the Son do have the same will, but the Father does not have his will from another, whereas the Son does have his will from another, i.e., from the Father. Thus the Son accomplishes his own will as from another, i.e., as having it from another; but the Father accomplishes his will as his own, i.e., not having it from another. Thus he says: I am not seeking my own will, that is, such as would be mine if it originated from myself, but my will, as being from another, that is from the Father.

As if to say, The sheep hear not them, but Me they hear; for I am the Door, and whoever entereth by Me not falsely but in sincerity, shall by perseverance be saved.

For if you believe that father Bacchus can give a good vintage, but cannot give relief from sickness; if you believe that Ceres can give good crops, Aesculapius health, Neptune one thing, Juno another, that Fortune, Mercury, Vulcan, are each the giver of a fixed and particular thing,-this, too, you must needs receive from us, that souls can receive from no one life and salvation, except from Him to whom the Supreme Ruler gave this charge and duty. The Almighty Master of the world has determined that this should be the way of salvation,-this the door, so to say, of life; by Him alone is there access to the light: nor may men either creep in or enter elsewhere, all other ways being shut up and secured by an impenetrable barrier.

By this, then, which the Lord hath explained, that He Himself is the door, let us find entrance to what He has set forth, but not explained. And indeed who it is that is the Shepherd, although He hath not told us in the lesson we have read to-day, yet in that which follows He very plainly tells us: "I am the good Shepherd." And although He had not said so, whom else but Himself ought we to have understood in those words where He saith, "He that entereth in by the door is the Shepherd of the sheep. To Him the porter openeth: and the sheep hear His voice: and He calleth His own sheep by name, and leadeth them out."

But what is this, "He shall go in and out, and find pasture"? To enter indeed into the Church by Christ the door, is eminently good; but to go out of the Church, is certainly otherwise than good. Such a going out could not then be commended by the good Shepherd, when He said, "And he shall go in and out, and find pasture." There is therefore not only some sort of entrance, but some outgoing also that is good, by the good door, which is Christ. But I am better pleased that the Truth Himself, like a good Shepherd, and therefore a good Teacher, hath in a certain measure reminded us how we ought to understand His words, "He shall go in and out, and find pasture," when He added in the sequel, "The thief cometh not, but for to steal, and to kill, and to destroy: I am come that they might have life, and that they might have it more abundantly." For He seems to me to have meant, That they may have life in coming in, and have it more abundantly at their departure. For no one can pass out by the door-that is, by Christ-to that eternal life which shall be open to the sight, unless by the same door-that is, by the same Christ-he has entered His church, which is His fold, to the temporal life, which is lived in faith.

(Tr. xlv. c. 15) What is this, shall go in and out? To enter into the Church by Christ the Door, is a very good thing, but to go out of the Church is not. Going in must refer to inward cogitation; going out to outward action; as in the Psalm, Man goeth forth to his work. (Ps. 103:23)

"I am the door." Here it is noted that whoever enters through him enters unto salvation. Therefore he says: "I am the door," through which, namely, one enters unto salvation; and the reason is added: "If any man enter in by me, he shall be saved"; concerning which entrance, Matthew 7: "Enter ye in at the strait gate. How strait is the gate, and narrow is the way, which leadeth unto life!" because Christ was poor and lowly. Through this small door the rich, full of riches, do not enter; on account of which it is said in Matthew 19: "It is easier for a camel to go through the eye of a needle than for a rich man to enter into the kingdom of heaven." This entrance is through faith and the Sacrament of Baptism; since the former is the gate of the virtues, and the latter of the Sacraments. He who enters in this way shall be saved; Mark, last chapter: "He that believeth and is baptized shall be saved." "And he shall go in and go out and find pasture; he shall go in" through contemplation, which calls back to interior things; "and he shall go out" through action; Numbers 27: "Let the Lord, the God of the spirits of all flesh, provide a man who may go in and go out before them." Or, as Augustine explains, "he shall go in" to the contemplation of the Divinity, "he shall go out" to the sight of the humanity, "and shall find pasture," because he is nourished in all things: the intellect in the contemplation of the Divinity, and the senses in the contemplation of the humanity; concerning which pastures, Ezekiel 34: "I will feed them upon the mountains of Israel; in the most fertile pastures I will feed them."

It is asked concerning what he says, that "he will go out and will find pasture."

Against this: "No one putting his hand to the plow should look back"; therefore no one who enters will go out.

It must be said that there is a twofold going out: one contrary to entering, and this is a going out from the Church through unbelief; and concerning this the objection is raised, and concerning this Augustine says: "To enter the Church is good, but to go out is the worst"; and concerning this, First John two says: "They went out from us, but they were not of us." The other is from contemplation to action; and this is not of regression, but of exercise. Concerning this the Psalm says: "Man goes forth to his work and to his labor until the evening."

Therefore, however much one may be illuminated by the light of nature and acquired knowledge, one cannot enter into oneself so as within oneself to delight in the Lord, except through the mediation of Christ, who says: I am the door. If anyone enters through me, he shall be saved, and shall go in and go out, and shall find pastures. But to this door we do not draw near unless we believe in him, hope in him, and love him. It is necessary, therefore, if we wish to re-enter into the enjoyment of Truth as into paradise, that we enter through faith, hope, and charity in the mediator of God and men, Jesus Christ, who is as the tree of life in the midst of paradise.

The figure of the six seraphic wings intimates six stairlike illuminations, which begin from creatures and lead all the way to God, to whom no one rightly enters except through the Crucified. For he who does not enter through the door but climbs up another way, that one is a thief and a robber. If anyone indeed through this door enters, he shall go in and go out and shall find pasture.

These six considerations having therefore been traversed, as if they were the six steps of the throne of the true Solomon, by which one arrives at peace, where the true peaceful one rests in a peaceful mind as in an interior Jerusalem; and as if also the six wings of the Cherub, by which the mind of the true contemplative, filled with the illumination of supernal wisdom, may be borne upward; and as if also the first six days, in which the mind must be exercised, so that it may at last arrive at the sabbath of rest; after our mind has contemplated God outside itself through vestiges and in the vestiges, within itself through the image and in the image, above itself through the similitude of the divine light shining upon us and in that light itself, insofar as is possible according to the state of wayfaring and the exercise of our mind; when at last in the sixth step it has arrived at this point, that it contemplates in the first and highest principle and the mediator of God and men, Jesus Christ, those things whose likenesses can in no way be found in creatures, and which exceed all keenness of the human intellect: it remains that, in contemplating these things, it should transcend and pass beyond not only this sensible world, but also itself; in which passing over, Christ is the way and the door, Christ is the ladder and the vehicle, as it were the mercy seat placed upon the ark of God and the mystery hidden from the ages.

That it is impossible to attain to God the Father, except by His Son Jesus Christ. In the Gospel: "I am the way, and the truth, and the life: no one cometh to the Father but by me." Also in the same place: "I am the door: by me if any man shall enter in, he shall be saved." Also in the same place: "Many prophets and righteous men have desired to see the things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them." Also in the same place: "He that believeth on the Son hath eternal life: he that is not obedient in word to the Son hath not life; but the wrath of God shall abide upon him." Also Paul to the Ephesians: "And when He had come, He preached peace to you, to those which are afar off, and peace to those which are near, because through Him we both have access in one Spirit unto the Father." Also to the Romans: "For all have sinned, and fail of the glory of God; but they are justified by His gift and grace, through the redemption which is in Christ Jesus." Also in the Epistle of Peter the apostle: "Christ hath died once for our sins, the just for the unjust, that He might present us to God." Also in the same place: "For in this also was it preached to them that are dead, that they might be raised again." Also in the Epistle of John: "Whosoever denieth the Son, the same also hath not the Father. He that confesseth the Son, hath both the Son and the Father."

That it is impossible to attain to the Father but by His Son Jesus Christ. In the Gospel according to John: "I am the way, the truth, and the life: no man cometh unto the Father, but by me." Also in the same place: "I am the door: by me if any man enter in, he shall be saved."

After His usual manner, He moulds the form of His speech to a spiritual application as though it arose naturally from the course of His story, and seems to treat things which are simple to look at and contain nothing difficult of comprehension, as images of things more obscure. For the thieves, He saith, and robbers, violently breaking into the enclosures of the sheep, do not enter by the door, but leap in by some other way, and by getting over the wall of the fold put themselves in danger. For perhaps, or rather very probably, one who is robbing in this way and rashly practising villainy may be detected and caught; but they who enter by the door itself, effect an entrance without risk, being manifestly not mean in conduct, nor yet unknown to the lord of the sheep. For he who standeth at the doors openeth to them and they run in: moreover, saith He, such as these shall be together with the sheep in great security, having effected an entrance very lawfully as it were and without guile, and without incurring any suspicion of being robbers. This therefore is the part of the story which is typical; and passing over to what is thereby intimated for our spiritual profit, we say this, that they who without the Divine sanction and will proceed to take the leadership of the people, as though altogether refusing the entrance by the Door, will perhaps also perish, doing violence to the Divine decree, at least by the motive of their endeavours. But they who are allotted a God-given leadership, and come to it by Christ, with great security and grace they will govern the most sacred fold, escaping so entirely from the anger which falls on the others that they even receive honour for their work: they will obtain crowns from above such as they do not yet dare to hope for; because their aim is not at all in any way to grieve their flocks, but rather to benefit them: they will do things well-pleasing to the Lord of the flock, and love by all means to keep safe those who belong to Him. By these words also the Lord greatly troubles the obstinate Pharisees, saying that they will certainly not be kept safe, but will utterly fall from the leadership in which they now are; and very justly, since they suppose they will possess it firmly, not by God's approval, but by their own folly. Bat herein I cannot help admiring the incomparable love for men shown by the Saviour. For the Lord is really compassionate and merciful, offering to all a way of salvation, and in divers manners inviting to it even the very obstinate and hardened. And I will take the proof of my assertion once more from the thing itself. For when He fails, either by marvellous deeds or by the longing which yearns and hopes for the glory which shall be hereafter, to persuade the Pharisees to receive His teaching; He sternly proceeds to that, by which it was likely they would be especially troubled, so that henceforth they might look upon obedience as an inevitable necessity. For knowing them to be attached to the glory of being leaders, and to eagerly reckon upon no ordinary gain from thence, He says they will be deprived of it, and will be utterly despoiled of that which was so highly valued, and which was then in their possession; unless they will yield themselves to willingly listen to Him, and seek pardon at His hands.

We are Christians and Catholics not because we worship a key, but because we have passed a door; and felt the wind that is the trumpet of liberty blow over the land of the living.

He is the Way, because he leads us through himself. He is the Door who lets us in, the Shepherd who makes us dwell in green pastures, bringing us up by waters of rest and leading us there. He protects us from wild beasts, converts the erring, brings back what was lost and binds up what was broken. He guards the strong and brings them together into the fold beyond with words of pastoral knowledge.

Where do you pasture your sheep, O good Shepherd who carries all your flock on your shoulders? For the one lamb that you took up is the entire human race, which you raised on your shoulders. Show me then the place of pasture, make known to me the waters of rest, lead me out to the good grass, call me by name that I, your sheep, may listen to your voice and may your call be the gift of eternal life.… "Show me, then," she says, "where you feed," so that I may find the pasture of salvation and be filled with the food of heaven which all people must eat if they would enter into life.

"If anyone enters through me, he will be saved, and will go in and go out, and will find pastures." For he will go in to faith, but will go out from faith to sight, from belief to contemplation, and will find pastures in eternal refreshment. His sheep therefore find pastures, because whoever follows him with a simple heart is nourished by the food of eternal greenness. But what are the pastures of these sheep, if not the inner joys of ever-verdant paradise? For the pastures of the elect are the present countenance of God, which when it is beheld without failing, the mind is satisfied without end by the food of life. In these pastures those have rejoiced in the fullness of eternity who have already escaped the snares of pleasurable temporality. There are the hymn-singing choirs of angels, there is the fellowship of the heavenly citizens. There is the sweet solemnity of those returning from the sad labor of this pilgrimage. There are the foreseeing choirs of prophets, there is the judging number of apostles, there is the victorious army of innumerable martyrs, the more joyful there as they were more harshly afflicted here; there is the constancy of confessors, consoled by the reception of their reward; there are faithful men whom the pleasure of the world could not soften from the strength of their manliness; there are holy women who conquered both the world and their sex; there are children who here transcended their years by their conduct; there are the elderly whom age rendered weak here, yet the power of good works did not abandon.

(super Ezek. Hom. xiii.) Shall go in, i. e. to faith: shall go out, i. e. to sight: and find pasture, i. e. in eternal fulness.

And by war he means the war that is in the body, because its frame has been made out of hostile elements; as it has been written, he says, "Remember the conflict that exists in the body." Jacob, he says, saw this entrance and this gate in his journey into Mesopotamia, that is, when from a child he was now becoming a youth and a man; that is, (the entrance and gate) were made known unto him as he journeyed into Mesopotamia. But Mesopotamia, he says, is the current of the great ocean flowing from the midst of the Perfect Man; and he was astonished at the celestial gate, exclaiming, "How terrible is this place! it is nought else than the house of God, and this (is) the gate of heaven." On account of this, he says, Jesus uses the words, "I am the true gate." Now he who makes these statements is, he says, the Perfect Man that is imaged from the unportrayable one from above. The Perfect Man therefore cannot, he says, be saved, unless, entering in through this gate, he be born again. But this very one the Phrygians, he says, call also Papa, because he tranquillized all things which, prior to his manifestation, were confusedly and dissonantly moved. For the name, he says, of Papa belongs simultaneously to all creatures -celestial, and terrestrial, and infernal-who exclaim, Cause to cease, cause to cease the discord of the world, and make "peace for those that are afar off," that is, for material and earthly beings; and "peace for those that are near," that is, for perfect men that are spiritual and endued with reason. But the Phrygians denominate this same also "corpse"-buried in the body, as it were, in a mausoleum and tomb. This, he says, is what has been declared, "Ye are whited sepulchres, full," he says, "of dead men's bones within," because there is not in you the living man. And again he exclaims, "The dead shall start forth from the graves," that is, from the earthly bodies, being born again spiritual, not carnal. For this, he says, is the Resurrection that takes place through the gate of heaven, through which, he says, all those that do not enter remain dead. These same Phrygians, however, he says, affirm again that this very (man), as a consequence of the change, (becomes) a god. For, he says, he becomes a god when, having risen from the dead, he will enter into heaven through a gate of this kind. Paul the apostle, he says, knew of this gate, partially opening it in a mystery, and stating "that he was caught up by an angel, and ascended as far as the second and third heaven into paradise itself; and that he beheld sights and heard unspeakable words which it would not be possible for man to declare."

The priests indeed are good, but the High Priest is better; to whom the holy of holies has been committed, and who alone has been trusted with the secrets of God. He is the door of the Father, by which enter in Abraham, and Isaac, and Jacob, and the prophets, and the apostles, and the Church. All these have for their object the attaining to the unity of God. But the Gospel possesses something transcendent [above the former dispensation], viz., the appearance of our Lord Jesus Christ, His passion and resurrection. For the beloved prophets announced Him, but the Gospel is the perfection of immortality. All these things are good together, if ye believe in love.

(Hom. lix. 3) Or, He refers to the Apostles who went in and out boldly; for they became the masters of the world, none could turn them out of their kingdom, and they found pasture.

Wherefore He, being the true Prophet, said, 'I am the gate of life; he who entereth through me entereth into life,' there being no other teaching able to save. Wherefore also He cried, and said, 'Come unto me, all who labour,' that is, who are seeking the truth, and not finding it; and again, 'My sheep hear my voice;' and elsewhere, 'Seek and find,' since the truth does not lie on the surface.

Whoever enters through Me, the door, and is brought to the Father, and becomes His sheep, that one will be saved, and not only will be saved, but will also receive great fearlessness, like both Lord and Master. For this is what is meant by the words "and will go in and go out." So too the apostles boldly went in and came out before rulers, and came out joyful and unconquerable (Acts 5:41). "And shall find pasture," that is, abundant food. And in another way: since our man is twofold, according to the expression of the Apostle Paul, "the inner and the outer" (Rom. 7:22; 2 Cor. 4:16), it can be said that he enters who cares for the inner man, and he again goes out who "puts to death the members which are on the earth" and "the deeds of the flesh" in Christ (Rom. 8:13). Such a one shall find pasture both in the age to come, according to what is said: "The Lord shepherds me, and I shall not want" (Ps. 22:1).

The door admits the sheep into the pasture; And shall go in and out, and find pasture. What is this pasture, but the happiness to come, the rest to which our Lord brings us?

Or, to go in is to watch over the inner man; to go out, (Colos. 3) to mortify the outward man, i. e. our members which are upon the earth. He that doth this shall find pasture in the life to come.

I am the door. Here he clarifies his explanation: first, of the door; secondly, of the thief (v 10). Concerning the first, he does two things: first, he repeats what he intends to explain; and secondly, he gives the explanation (v 9).

He repeats what he had already said, namely, I am the door: "If she is a door, we will enclose her with boards of cedar" (Song 8:9), that is, let us grant her an incorruptible power.

He explains this when he says, if any one enters by me, he will be saved. First, he shows that the purpose of a door, which is to keep the sheep safe, applies to himself; secondly, he mentions the manner in which they are kept safe (v 9b).

The door safeguards the sheep by keeping those within from going out, and by protecting them from strangers who want to come in. And this applies to Christ, for he is our safeguard and protection. And this is what he says: if any one, not with insincerity, enters, into the fellowship of the Church and of the faithful, by me, the door, he will be saved, i.e., if he perseveres: "For there is no other name under heaven given among men by which we must be saved" (Acts 4:12); "We shall be saved by his life" (Rom 5:10).

The way the sheep are safeguarded is set forth when he says that he will go in and out and find pasture. This statement can be explained in four ways. First of all, according to Chrysostom, it simply affirms the security and freedom of those who cling to Christ. For one who enters some other way than by the door does not have free entry and exit; but one who does enter by the door has free exit, because he can leave freely. Therefore, when he says, he will go in and out, the meaning is that the Apostles adhering to Christ enter with security by living with the faithful, who are within the Church, and with unbelievers who are outside, when they became masters of the whole world and no one wished to cast them out: "Let the Lord, the God of the spirits of all flesh appoint a man over the congregation, who shall go out before them and come in before them…that the congregation of the Lord may not be as sheep which have no shepherd" (Num 27:16). And find pasture, find delight in converting others, and find joy even when persecuted by unbelievers for the name of Christ: "Then they left the presence of the council, rejoicing that they were counted worthy to suffer dishonor for the name," as we read in Acts (5:41).

Secondly, this can be explained as Augustine does in his Commentary on John. Two things are incumbent upon anyone who acts well, namely to be well-ordered to the things that are within him, and to those that are without. Within a person is the spirit, and without is the body: "Though our outer nature is wasting away, our inner nature is being renewed every day" (2 Cor 4:16). Therefore, a person who clings to Christ will go in through contemplation, to protect his conscience - "When I enter my house," i.e., my conscience, "I shall find rest with her," i.e., with wisdom (Wis 8:16) - and out, namely, by good actions, to tame the body - "Man goes forth to his work and to his labor until the evening" (Ps 104:23) - and find pasture, in a clean and sincere conscience - "I will appear before your sight: I will be satisfied when your glory appears" (Ps 16:15). Again, by his actions he will find pasture, i.e., fruit - "He shall come home with shouts of joy, bringing his sheaves with him" (Ps 126:6).

The third explanation is also Augustine's as well as that given by Gregory in his Commentary on Ezekiel. The meaning, then, is this. Such a one will go in, i.e., into the Church, by believing - "I shall go over into the place of the wonderful tabernacle" (Ps 41:5), and this is to enter the Church Militant; and out, from the Church Militant into the Church Triumphant - "Go forth, O daughters of Zion, and behold King Solomon, with the crown with which his mother crowned him on the day of the wedding" (Song 3:11); and find pasture, that is, the pastures of doctrine and grace in the Church Militant - "He makes me lie down in green pastures"; and the pastures of glory in the Church Triumphant: "I will feed them with good pasture" (Ez 34:14).

Fourthly, there is an explanation found in the work, On the Spirit and the Soul, which has been incorrectly attributed to Augustine. Here it is said that such a one will go in, that is, the saints will go in to contemplate the divinity of Christ, and out, to consider his humanity; and they will find pasture in both, because in both they will taste the joys of contemplation: "Your eyes shall see the king in his beauty" (Is 33:17).

The thief cometh not but for to steal, and to kill. As if He said, And well may the sheep not hear the voice of the thief; for he cometh not but for to steal: he usurpeth another's office, forming his followers not on Christ's precepts, but on his own. And therefore it follows, and to kill, i. e. by drawing them from the faith; and to destroy, i. e. by their eternal damnation.

(Tr. xlv. 15) But He Himself explains it more satisfactorily to me in what follows: The thief cometh not, but for to steal, and for to kill: I am come that they might have life, and that they might have it more abundantly. By going in they have life; i. e. by faith, which worketh by love; by which faith they go into the fold. The just liveth by faith. And by going out they will have it more abundantly: (Heb. 10:38) i. e. when true believers die, they have life more abundantly, even a life which never ends. Though in this fold there is not wanting pasture, then they will find pasture, such as will satisfy them. To-day shalt thou be with Me in paradise. (Luke 23:43)

"The thief cometh not, but for to steal." Here it is noted that Christ himself enters as the true shepherd, not as a thief; on account of which he says: "The thief cometh not, but for to steal," by extorting temporal goods; "and to kill," by temporally afflicting his subjects; "and to destroy," by casting them down to hell through evil example. "I am come that they might have life, and that they might have it more abundantly," that is, to preserve life as a shepherd; that "they might have life," namely, the life of grace, concerning which life, above in chapter 6: "This is the bread descending from heaven, which giveth life unto the world"; "and that they might have it more abundantly," namely, the life of glory, concerning which, below in chapter 17: "This is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent." This is called abundant, because it is said in Luke 6: "Good measure, pressed down, and shaken together, and running over, shall men give into your bosom."

[On how conversion revealed the true value of existence, which his former pessimism had been unable to perceive]

I have, almost all my life, been quite unable to feel that horror of nonentity, of annihilation, which, say, Dr. Johnson felt so strongly. I felt it for the very first time only in 1947. But that was after I had long been re-converted and thus begun to know what life really is and what would have been lost by missing it.

The Biological sort which comes to us through Nature, and which (like everything else in Nature) is always tending to run down and decay so that it can only be kept up by incessant subsidies from Nature in the form of air, water, food, etc., is Bios. The Spiritual life which is in God from all eternity, and which made the whole natural universe, is Zoe. Bios has, to be sure, a certain shadowy or symbolic resemblance to Zoe: but only the sort of resemblance there is between a photo and a place, or a statue and a man. A man who changed from having Bios to having Zoe would have gone through as big a change as a statue which changed from being a carved stone to being a real man.

And that is precisely what Christianity is about. This world is a great sculptor's shop. We are the statues and there is a rumour going round the shop that some of us are some day going to come to life.

While Our Saviour Christ was saying He Himself was the Door, and teaching that it was His both to admit those whom He would and to keep outside him who is unfit and quite useless for shepherd's work; and moreover, in addition to this, had denounced as thieves and robbers those who were self-appointed to an honour not given them from above; the wretched Pharisees again were taking counsel, deliberating Who this Man was that showed so much boldness, and considering whether He ought not Himself perhaps to be numbered among those whose coming He reproved: for they thought that He too was a false shepherd and a false teacher, as merely self-consecrated by His own determination; not that being God He had been made Man, according to the ancient declaration of the inspired Scripture. And it is indeed probable that even when they had gathered a true knowledge of Him, they rejected it as something which was intolerable to their unbelief, and refused to consider anything which was not in harmony with their own pleasure and their own dear delight; and this was to be leaders of the people and to be spoken of accordingly. When therefore He knew that such were their thoughts and that they so whispered one to another, He did not wait for them to express these ideas more openly, but answered them as was fitting, and declares that the question ought to be decided by testing their actions, as to who was the shepherd, and who was the thief; saying that it would be by no means difficult to thus discriminate, if any one would consider the object and behaviour of each. For the thief cometh, He says, for the destruction of the sheep, since the desire of taking plunder undoubtedly leads to this issue; but the really good shepherd will come without bringing any harm into the sheepfold, but rather will work for their advantage, and whatever he may understand to be for their greatest good, that he will zealously labour for.

Therefore let us now pass as from another image to the truer matter to which the force of the words applies, and let us again consider the Pharisees, how they at that time were acting like false shepherds and false teachers towards such as were, cheated by them; and then let us consider what Christ came to give, and what happiness He came to bring us. They certainly never scrupled to speak falsely, and feigning themselves to be sent from God, they prophesied (according to that which is written) out of their own hearts, and not out of the mouth of the Lord; and besides these, that Theudas also, and Judas of Galilee, drawing away people after them, were destroyed together with those who had been led to join them: but Our Lord Jesus Christ came to bestow upon us eternal life, out of the love which He had towards us. And their aims being so opposite, and the manner of their coming so different, how can it be explained except that their dispositions and offices were of opposite character? Therefore by the test of their behaviour in office we ought to discern. He says, on the one hand what they were, and on the other what He was. For thus it was possible perhaps to persuade the rulers not to think unreasonably of Him any longer by supposing Him to be one of the false shepherds, or one of those who climb up some other way into the sheepfold: but that rather Christ, the Door and the Porter and the Shepherd, had come, not only that the sheep may have life, saith He, but also something more; for besides the restoration to life of those who believe in Him, there is also the certain hope of being blessed with all good things. And probably the word more refers also to this life, meaning what is more abundant or more honourable, and implying the most perfect participation of the Spirit, although very secretly. For the restoration to life is common to both saints and sinners, to both Greeks and Jews, as well as ourselves, for: The dead shall arise, and they that are in the tombs shall awake, and they that are in the earth shall rejoice, according to the sure promise of the Saviour. But the participation of the Holy Spirit is not thus common to all, being the more than life, as it were something beyond that which is common to all; and will be bestowed only upon those who are justified by faith in Christ: and the Divine Paul also will prove this to us, saying: Behold, I tell you a mystery: We shall all sleep, hut we-shall not all be changed, in a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed. For indeed all shall rise from the dead, because this is granted to all nature, through the grace of the Resurrection; and in One, that is, Christ, Who was the first and foremost to break down the dominion of death and attain eternal life, the common lot of humanity was changed and made incorruptible, even as also in one, that is, the first Adam, it was condemned to death and corruption. But there will be at that time an important difference among those who are raised, and very widely distinct will be their destiny. For those who have gone to their rest with faith in Christ, and who have received the earnest of the Spirit in the appointed time of their bodily life, will obtain the most perfect grace, and will be changed to the glory which shall be given from God. But those who have not believed the Son, and have deemed such an excellent reward of no account, shall be once more condemned by His voice, and, sharing with the rest in nothing save in the restoration to life, shall pay the penalty of such prolonged unbelief. For they shall depart down into Hades to be punished, and shall feel unavailing remorse. For, saith He, there shall be the weeping and gnashing of teeth.

My first religion was pure Paganism, which among sincere men is more shortly described as extreme fear. Then there succeeded a state of mind which is quite real, but for which no proper name has ever been found. The ancients called it Stoicism, and I think it must be what some German lunatics mean (if they mean anything) when they talk about Pessimism. It was an empty and open acceptance of the thing that happens--as if one had got beyond the value of it. And then, curiously enough, came a very strong contrary feeling--that things mattered very much indeed, and yet that they were something more than tragic. It was a feeling, not that life was unimportant, but that life was much too important ever to be anything but life. I hope that this was Christianity.

In considering the war of the Albigensians, we come to the breach in the heart of Europe and the landslide of a new philosophy that nearly ended Christendom for ever. In that case the new philosophy was also a very new philosophy; it was pessimism. It was none the less like modern ideas because it was as old as Asia; most modern ideas are. It was the Gnostics returning; but why did the Gnostics return? Because it was the end of an epoch, like the end of the Empire; and should have been the end of the Church. It was Schopenhauer hovering over the future; but it was also Manichaeus rising from the dead; that men might have death and that they might have it more abundantly.

(Hom. lix. 1) The thief cometh not but for to steal, and to kill, and to destroy; this was literally fulfilled in the case of those movers of seditiona, whose followers were nearly all destroyed; deprived by the thief even of this present life. But came, He saith, for the salvation of the sheep; That they might have life, and that they might have it more abundantly, in the kingdom of heaven. This is the third mark of difference between Himself, and the false prophets.

Since those who joined Theudas and Judas and the other rebels were killed and perished, He added: "The thief comes only to steal, kill, and destroy," calling them and those like them thieves. "But I," He says, "have come that they may have life." They killed and destroyed their followers, but I came so that they might live and have something more, namely: the communion of the Holy Spirit, by which one must also understand the Kingdom of Heaven. Thus, in Christ all have life, for all shall rise and live; but the righteous shall also receive something more, namely: the Kingdom of Heaven.

Mystically, the thief is the devil, steals by wicked thoughts, kills by the assent of the mind to them, and destroys by acts.

Now he considers the thief. First, he mentions the mark of the thief; secondly, he says that he himself has the opposite characteristic, I came that they may have life.

He says that those who do not enter by the door, i.e., those who have come independently of me, are thieves and robbers; and they are evil. For in the first place, the thief comes only to steal, i.e., to usurp what is not his; these are the agitators and heretics, who fasten on to those who belong to Christ: "He lies in ambush to catch the ones who are poor" (Ps 9:4). Secondly, the thief comes to kill, and he kills by bringing in perverse teachings and evil practices: "As robbers lie in wait for a man…they murder on the way" (Hos 6:9). Thirdly, the thief comes to destroy, by casting into everlasting destruction: "My people have been lost sheep" (Jer 50:6). But these traits are not in me.

I came that they may have life. This is like saying: The above have not come in by me, otherwise they would do as I do. But they do the contrary, because they steal, and kill and destroy. I came that they may have life, that is, the life of righteousness, by entering into the Church Militant through faith: "My righteous one shall live by faith" (Heb 10:38). We read of this life in 1 John (3:14) that "We know that we have passed out of death into life, because we love the brethren." And have it abundantly, that is, have eternal life, when they leave the body. We read below of this life: "This is eternal life, that they know thee the only true God" (17:3).

As far as possible, therefore, let the bishop make the offence his own, and say to the sinner, Do thou but return, and I will undertake to suffer death for thee, as our Lord suffered death for me, and for all men. For "the good shepherd lays down his life for the sheep; but he that is an hireling, and not the shepherd, whose own the sheep are not, seeth the wolf coming, that is, the devil, and he leaveth the sheep, and fleeth, and the wolf seizes upon them." We must know, therefore, that God is very merciful to those who have offended, and hath promised repentance with an oath. But he who has offended, and is unacquainted with this promise of God concerning repentance, and does not understand His long-suffering and forbearance, and besides is ignorant of the Holy Scriptures, which proclaim repentance, inasmuch as he has never learned them from you, perishes through his folly. But do thou, like a compassionate shepherd, and a diligent feeder of the flock, search out, and keep an account of thy flock.

The Lord Jesus is speaking to His sheep-to those already so, and to those yet to become such-who were then present; for in the place where they were, there were those who were already His sheep, as well as those who were afterwards to become so: and He likewise shows to those then present and those to come, both to them and to us, and to as many also after us as shall yet be His sheep, who it is that had been sent to them. All, therefore, hear the voice of their Shepherd saying, "I am the good Shepherd." He would not add "good," were there not bad shepherds. But the bad shepherds are those who are thieves and robbers, or certainly hirelings at the best.

We understand the Lord Christ as the door, and also as the Shepherd; but who is to be understood as the doorkeeper? For the former two, He has Himself explained: the doorkeeper He has left us to search out for ourselves. And what doth He say of the doorkeeper? "To him," He saith, "the porter [doorkeeper] openeth." To whom doth he open? To the Shepherd. What doth he open to the Shepherd? The door. And who is also the door? The Shepherd Himself.

In respect, then, of the profound nature of this question, I shall tell you what I think. Perhaps we ought to understand the Lord Himself as the doorkeeper: for the shepherd and the door are in human respects as much different from each other as the doorkeeper and the door; and yet the Lord has called Himself both the Shepherd and the door. Why, then, may we not understand Him also as the doorkeeper? For if we look at His personal qualities, the Lord Christ is neither a shepherd, in the way we are accustomed to know and to see shepherds; nor is He a door, for no artisan made Him: but if, because of some point of similarity, He is both the door and the Shepherd, I venture to say, He is also a sheep. True, the sheep is under the shepherd; yet He is both the Shepherd and a sheep. Where is He the Shepherd? Look, here thou hast it; read the Gospel: "I am the good Shepherd." Where is He a sheep? Ask the prophet: "He was led as a sheep to the slaughter." Ask the friend of the bridegroom: "Behold the Lamb of God, that taketh away the sin of the world."

But what are we to say of the hireling? He is not mentioned here among the good. "The good Shepherd," He says, "giveth His life for the sheep. But he that is an hireling, and not the Shepherd, whose own the sheep are not, seeth the wolf coming, and leaveth the sheep, and fleeth; and the wolf catcheth them, and scattereth the sheep." The hireling does not here bear a good character, and yet in some respects is useful; nor would he be called an hireling, did he not receive hire from his employer. Who then is this hireling, that is both blameworthy and needful? There are some in office in the church, of whom the Apostle Paul saith, "Who seek their own, not the things that are Jesus Christ's." What means that, "Who seek their own"? Who do not love Christ freely, who do not seek after God for His own sake; who are pursuing after temporal advantages, gaping for gain, coveting honors from men. When such things are loved by an overseer, and for such things God is served, whoever such an one may be, he is an hireling who cannot count himself among the children.

But give heed to the fact that even the hirelings are needful. For many indeed in the Church are following after earthly profit, and yet preach Christ, and through them is heard the voice of Christ; and the sheep follow, not the hireling, but the Shepherd's voice speaking through the hireling. Hearken to the hirelings as pointed out by the Lord Himself: "The scribes," He saith, "and the Pharisees sit in Moses' seat: do what they say; but do not what they do." What else said He but, Listen to the Shepherd's voice speaking through the hirelings? For sitting in Moses' seat, they teach the law of God; therefore God teacheth by them. But if they wish to teach their own things, hear them not, do them not.

Who is the hireling that seeth the wolf coming, and fleeth? He that seeketh his own, not the things which are Jesus Christ's. He is one that does not venture plainly to rebuke an offender. Look, some one or other has sinned-grievously sinned; he ought to be rebuked, to be excommunicated: but once excommunicated, he will turn into an enemy, hatch plots, and do all the injury he can. At present, he who seeketh his own, not the things that are Jesus Christ's, in order not to lose what he follows after, the advantages of human friendship, and incur the annoyances of human enmity, keeps quiet and does not administer rebuke. See, the wolf has caught a sheep by the throat; the devil has enticed a believer into adultery: thou holdest thy peace-thou utterest no reproof. O hireling, thou hast seen the wolf coming and hast fled! Perhaps he answers and says: See, I am here; I have not fled. Thou hast fled, because thou hast been silent; thou hast been silent, because thou hast been afraid. The flight of the mind is fear. Thou stoodest with thy body, thou fleddest in thy spirit.

(Tr. xlvi. 1) Our Lord has acquainted us with two things which were obscure before; first, that He is the Door; and now again, that He is the Shepherd: I am the good Shepherd. (c. xlvii. 1, 3). Above He said that the shepherd entered by the door. If He is the Door, how doth He enter by Himself? Just as He knows the Father by Himself, and we by Him; so He enters into the fold by Himself, and we by Him. We enter by the door, because we preach Christ; Christ preaches Himself. A light shows both other things, and itself too. (Tr. xlvi. 5). There is but one Shepherd. For though the rulers of the Church, those who are her sons, and not hirelings, are shepherds, they are all members of that one Shepherd. (Tr. xlvii. 3). His office of Shepherd He hath permitted His members to bear. Peter is a shepherd, and all the other Apostles: all good Bishops are shepherds. But none of us calleth himself the door. He could not have added good, if there were not bad shepherds as well. They are thieves and robbers; or at least mercenaries.

(Tr. xlvii) Christ was not the only one who did this. And yet if they who did it are members of Him, one and the same Christ did it always. He was able to do it without them; they were not without Him.

(de Verb. Dom. Serm. 1) All these however were good shepherds, not because they shed their blood, but because they did it for the sheep. For they shed it not in pride, but in love. Should any among the heretics suffer trouble in consequence of their errors and iniquities, they forthwith boast of their martyrdom; that they may be the better able to steal under so fair a cloak: for they are in reality wolves. But not all who give their bodies to be burned, are to be thought to shed their blood for the sheep; rather against the sheep; for the Apostle saith, Though I give my body to be burned, and have not charity, it profiteth me nothing. (1 Cor. 13:3) And how hath he even the smallest charity, who does not love connection (convictus) with Christians? to command which, our Lord did not mention many shepherds, but one, I am the good Shepherd.

(de Verb. Dom. Serm. xlix) He seeketh therefore in the Church, not God, but something else. If he sought God he would be chaste; for the soul hath but one lawful husband, God. Whoever seeketh from God any thing beside God, seeketh unchastely.

(de Verb. Dom. Serm. xlix.) The wolf is the devil, and they that follow him; according to' Matthew, Which come to you in sheeps' clothing, but inwardly they are ravening wolves. (Matt. 7:15)

(Tr. xlvi. 8) Lo, the wolf hath seized a sheep by the throat, the devil hath enticed a man into adultery. The sinner must be excommunicated. But if he is excommunicated, he will be an enemy, he will plot, he will do as much harm as he can. Wherefore thou art silent, thou dost not censure, thou hast seen the wolf coming, and fled. Thy body has stood, thy mind has fled. For as joy is relaxation, sorrow contraction, desire a reaching forward of the mind; so fear is the flight of the mind.

(Tr. xlvi. 7) But if the Apostles were shepherds, not hirelings, why did they flee in persecution? And why did our Lord say, When they persecute you in this city, flee ye into another? (Mat. 10:23) Let us knock, then will come one, who will explain.

(ad Honor. Ep. clxxx.) A servant of Christ, and minister of His Word and Sacraments, may flee from city to city, when he is specially aimed at by the persecutors, apart from his brethren; so that his flight does not leave the Church destitute. But when all, i. e. Bishops, Clerics, and Laics, are in danger in common, let not those who need assistance be deserted by those who should give it. Let all flee together if they can, to some place of security; but, if any are obliged to stay, let them not be forsaken by those who are bound to minister to their spiritual wants. Then, under pressing persecution, may Christ's ministers flee from the place where they are, when none of Christ's people remain to be ministered to, or when that ministry may be fulfilled by others who have not the same cause for flight. But when the people stay, and the ministers flee, and the ministry ceases, what is this but a damnable flight of hirelings, who care not for the sheep?

(Tr. xlvi. 1) On the good side are the door, the porter, the shepherd, and the sheep; on the bad, the thieves, the robbers, the hirelings, the wolf.

(de Verb. Dom. s. xlix) We must love the shepherd, beware of the wolf, tolerate the hireling. For the hireling is useful so long as he sees not the wolf, the thief, and the robber. When he sees them, he flees.

(Tr. xlvi. 5) Indeed he would not be an hireling, did he not receive wages from the hirer. (c. 6). Sons wait patiently for the eternal inheritance of their father; the hireling looks eagerly for the temporal wages from his hirer; and yet the tongues of both speak abroad the glory of Christ. The hireling hurteth, in that he doeth wrong, not in that he speaketh right: the grape bunch hangeth amid thorns; pluck the grape, avoid the thorn. Many that seek temporal advantages in the Church, preach Christ, and through them Christ's voice is heard; and the sheep follow not the hireling, but the voice of the Shepherd heard through the hireling.

For the sake of his flock the shepherd was sacrificed as though he were a sheep. He did not refuse death. He did not destroy his executioners as he had the power to do, for his passion was not forced on him. He laid down his life for his sheep of his own free will. "I have the power to lay it down," he said, "and I have the power to take it up again." By his passion he made atonement for our evil passions, by his death he cured our death, by his tomb he robbed the tomb, by the nails that pierced his flesh he destroyed the foundations of hell.Death held sway until Christ died. The grave was bitter, our prison was indestructible, until the Shepherd went down and brought to his sheep confined there the good news of their release. His appearance among them gave them a pledge of their resurrection and called them to a new life beyond the grave. "The good Shepherd lays down his life for his sheep" and so seeks to win their love.

"I am the good shepherd." The Lord showed himself to be the good shepherd with regard to the good shepherd's entrance; here he shows secondly with regard to the good shepherd's affection; and he does this indeed in the following manner. First, Christ's friendship toward his sheep is shown; second, his diligence; third, his providence; fourth, his munificence; fifth, from this, the discord of the Jews.

First, therefore, Christ's true friendship toward the sheep is shown in comparison to the love of hirelings, which is not true love. Therefore he says: "I am the good shepherd," and he shows this: "the good shepherd lays down his life for his sheep," from the vehement love which he has for them; whence he himself said below in the fifteenth chapter: "Greater love has no one than this, that one lay down his life for his friends." Such a shepherd was Paul, who said in Second Corinthians twelve: "Most gladly will I spend and be spent for your souls." Not so the hireling; on account of which he says:

It is asked concerning what he says: "The good shepherd lays down his life for his sheep."

From this it seems that a prelate is bound to die for his subjects. But against this: To suffer martyrdom is a work of supererogation; but no one is bound to works of supererogation unless he has bound himself by a vow: therefore it seems that a prelate is not bound to this.

Likewise it seems that all are bound to this; 1 John 3: "We ought to lay down our lives for the brethren."

It must be said that to die for the Lord's flock can be in three ways: either for promoting it from good to better, and thus it is a matter of supererogation with respect to all prelates; or for freeing it from imminent danger, and thus every prelate is bound, because he has undertaken the care of the Lord's flock, and "their blood will be required from his hand"; or for one constituted in the extremity of necessity, who cannot escape damnation unless a man exposes himself to death; and thus I say that it is a matter of necessity with respect to all, just as selling one's possessions and giving to the poor when they are in extreme necessity.

And the arguments run according to these ways.

He is called Jesus: Sometimes He calls Himself a shepherd, and says, "I am the good Shepherd." According to a metaphor drawn from shepherds, who lead the sheep, is hereby understood the Instructor, who leads the children-the Shepherd who tends the babes. For the babes are simple, being figuratively described as sheep. "And they shall all," it is said, "be one flock, and one shepherd." The Word, then, who leads the children to salvation, is appropriately called the Instructor (Paedagogue).

The divine Instructor is trustworthy, adorned as He is with three of the fairest ornaments-knowledge, benevolence, and authority of utterance;-with knowledge, for He is the paternal wisdom: "All Wisdom is from the Lord, and with Him for evermore;"-with authority of utterance, for He is God and Creator: "For all things were made by Him, and without Him was not anything made;"-and with benevolence, for He alone gave Himself a sacrifice for us: "For the good Shepherd giveth His life for the sheep;" and He has so given it. Now, benevolence is nothing but wishing to do good to one's neighbour for his sake.

As then we say that it belongs to the shepherd's art to care for the sheep; for so "the good shepherd giveth his life for the sheep;" so also we shall say that legislation, in as much as it presides over and cares for the flock of men, establishes the virtue of men, by fanning into flame, as far as it can, what good there is in humanity.

And if the flock figuratively spoken of as belonging to the Lord is nothing but a flock of men, then He Himself is the good Shepherd and Lawgiver of the one flock, "of the sheep who hear Him," the one who cares for them, "seeking," and finding by the law and the word, "that which was lost;" since, in truth, the law is spiritual and leads to felicity.

Feed us, the children, as sheep. Yea, Master, fill us with righteousness, Thine own pasture; yea, O Instructor, feed us on Thy holy mountain the Church, which towers aloft, which is above the clouds, which touches heaven. "And I will be," He says, "their Shepherd," and will be near them, as the garment to their skin. He wishes to save my flesh by enveloping it in the robe of immortality, and He hath anointed my body. "They shall call Me," He says, "and I will say, Here am I." Thou didst hear sooner than I expected, Master. "And if they pass over, they shall not slip," saith the Lord. For we who are passing over to immortality shall not fall into corruption, for He shall sustain us. For so He has said, and so He has willed. Such is our Instructor, righteously good. "I came not," He says, "to be ministered unto, but to minister." Wherefore He is introduced in the Gospel "wearied," because toiling for us, and promising "to give His life a ransom for many." For him alone who does so He owns to be the good shepherd. Generous, therefore, is He who gives for us the greatest of all gifts, His own life; and beneficent exceedingly, and loving to men, in that, when He might have been Lord, He wished to be a brother man; and so good was He that He died for us.

Having previously well and clearly shown how grievously those who lived in earlier times suffered from the hypocrisy of the false prophets and false shepherds, and having made manifest the advantages to be brought about by His own coming; having now also shown His own superiority by comparing the future destinies of the sheep, and being crowned as Conqueror by the votes of truth; He appropriately utters the words, I am the Good Shepherd. 'Certainly therefore,' He says, 'your plans against Me will be vain, since without being able to complain that I wish in any thing to damage the interests of the sheep, ye hesitate not to number Me with those who are wont to do this, and Him Who is truly good ye call evil, losing through your self-regard the ability to judge each matter fairly according to the injunction of the lawgiver.' Therefore He rebukes the rulers as unjust, as quite regardless of the words of Moses, as ignorant of the object of His coming, so that henceforth the prophet Isaiah may be acknowledged to speak truly concerning them, for he says: Woe unto them that call evil good, and good evil; that call sweet bitter, and bitter sweet; that put darkness for light, and light for darkness. For indeed will they not be found to do this, who treat the True Light, that is, Our Lord Jesus Christ, as darkness, by scrupling not to reckon our Good Shepherd as one of the falsely-named shepherds, or perhaps daring to esteem Him even less honourable than they? For such as professed themselves utterers of the Divine Word, and exercised themselves under the guise of prophecy in robbing the understanding of the common people and in cunningly stealing them from the way of truth, and led their followers astray to do their own pleasure instead of God's,----such as these were held in high esteem by those who seemed to be in power at that time. Certainly Shemaiah the Salamite opposed his own falsehood to God's words, and made himself bold against the reputation of Jeremiah; for the latter was in bonds, and the former had honour from Zedekiah as a reward for his lies. And now the wretched Pharisees going far beyond similar impiety, and characterised by more daring insolence, do not assign to Christ even the position allowed to false teachers. For indeed what did they actually say to some who were listening with great pleasure to His discourse? He hath a devil, and is mad; why hear ye Him? Wherefore Himself also says concerning them, by the prophet Isaiah: Woe unto them! for they have fled from Me; wretched are they, for they have been impious towards Me: though I have redeemed them, yet they have spoken lies against Me. And again: Their rulers shall fall by the sword for the rage of their tongue. For are they not worthy of every punishment, who foolishly whet their tongue to such a sharpness as to dare to say against Christ such things as are not becoming in any way for us, but only for those who hold similar opinions, either to receive within the ears or heedlessly to repeat?

He explains the proper method of testing a good shepherd, for He teaches that in a struggle for the salvation of the flock such a one ought not to hesitate to give up even life itself freely, a condition which was of course fulfilled by Christ. For man, having yielded to an inclination for sin, at once wandered away from love to God. On this account he was banished from the sacred and Divine fold, I mean the precincts of Paradise; and having been weakened by this calamity, he became the prey of really bitter and implacable wolves, the devil who had beguiled him to sin, and death which had been germinated from sin. But when Christ was announced as the Good Shepherd over all, in the struggle with this pair of wild and terrible beasts, He laid down His life for us. He endured the cross for our sakes that by death He might destroy death, and was condemned for our sakes that He might deliver all men from condemnation for sin, abolishing the tyranny of sin by means of faith, and nailing to His cross the bond that was against us, as it is written. Accordingly, the father of sin used to put us in Hades like sheep, delivering us over to death as our shepherd, according to what is said in the Psalms: but the really Good Shepherd died for our sakes, that He might take us out of the dark pit of death and prepare to enfold us among the companies of heaven, and give unto us mansions above, even with the Father, instead of dens situate in the depths of the abyss or the recesses of the sea. Wherefore also He somewhere says to us: Fear not, little flock; for it is your Father's good pleasure to give you the kingdom.

The ordinary weaknesses of human nature will explain all the weaknesses of bureaucracy and business government all over the world. The official need only be an ordinary man to be more indifferent to other people's children than to his own; and even to sacrifice other people's family prosperity to his own. He may be bored; he may be bribed; he may be brutal, for any one of the thousand reasons that ever made a man a brute. All this elementary common sense is entirely left out of account in our educational and social systems of today. It is assumed that the hireling will not flee, and that solely because he is a hireling. It is denied that the shepherd will lay down his life for the sheep; or for that matter, even that the she-wolf will fight for the cubs. We are to believe that mothers are inhuman; but not that officials are human. There are unnatural parents, but there are no natural passions; at least, there are none where the fury of King Lear dared to find them--in the beadle. Such is the latest light on the education of the young; and the same principle that is applied to the child is applied to the husband and wife. Just as it assumes that a child will certainly be loved by anybody except his mother, so it assumes that a man can be happy with anybody except the one woman he has himself chosen for his wife.

Will you think less of him … because to seek for what had wandered, the good Shepherd who lays down his life for the sheep came on the mountains and hills on which you used to sacrifice and found the wanderer. And having found it, he took it upon his shoulders, on which he also bore the wood. And having borne the wandering sheep, he brought it back to the life above. And having brought it back, he numbered it among those who have never strayed.

For behold, he who is good not by an accidental gift but essentially, says: "I am the good shepherd." And he adds the pattern of that same goodness for us to imitate, saying: "The good shepherd lays down his life for his sheep." He did what he taught; he showed what he commanded. The good shepherd laid down his life for his sheep, so that in our sacrament he might transform his body and blood, and satisfy with the nourishment of his flesh the sheep he had redeemed. The way has been shown to us through contempt of death that we should follow; the pattern has been set before us upon which we should be formed. First it is ours to mercifully spend our external goods on his sheep; but finally, if necessary, even to offer our death for those same sheep. From that first and lesser thing one arrives at the final and greater. But since the soul by which we live is incomparably far better than the earthly substance we possess externally, when will someone who does not give his substance for his sheep give his life for them? And there are some who, because they love earthly substance more than the sheep, deservedly lose the name of shepherd.

(Hom. xiv. in Evang.) And He adds what that goodness (forma bonitatis) is, for our imitation: The good Shepherd giveth His life for the sheep. He did what He bade, He set the example of what He commanded: He laid down His life for the sheep, that He might convert His body and blood in our Sacrament, and feed with His flesh the sheep He had redeemed. A path is shown us wherein to walk, despising death; a stamp is applied to us, and we must submit to the impression. Our first duty is to spend our outward possessions upon the sheep; our last, if it be necessary, is to sacrifice our life for the same sheep. Whoso doth not give his substance to the sheep, how can he lay down his life for them?

A Great matter, beloved, a great matter it is to preside over a Church: a matter needing wisdom and courage as great as that of which Christ speaketh, that a man should lay down his life for the sheep, and never leave them deserted or naked; that he should stand against the wolf nobly. For in this the shepherd differs from the hireling; the one always looks to his own safety, caring not for the sheep; the other always seeks that of the sheep, neglecting his own. Having therefore mentioned the marks of a shepherd, Christ hath put two kinds of spoilers; one, the thief who kills and steals; the other, one who doth not these things, but who when they are done doth not give heed nor hinder them.

(Hom. lx. 5) Our Lord shows here that He did not undergo His passion unwillingly; but for the salvation of the world.

When, in reply to this, the Lord had figured the restoration of the lost ewe, to whom else is it credible that he configured it but to the lost heathen, about whom the question was then in hand,-not about a Christian, who up to that time had no existence? Else, what kind of (hypothesis) is it that the Lord, like a quibbler in answering, omitting the present subject-matter which it was His duty to refute, should spend His labour about one yet future? "But a `sheep' properly means a Christian, and the Lord's `flock' is the people of the Church, and the `good shepherd' is Christ; and hence in the `sheep' we must understand a Christian who has erred from the Church's `flock.

So after giving evidence derived from these facts, he said to them, "I am the good Shepherd." Therefore, if I act against the thieves, not only am I not the cause of destruction for those who obey me, but I even invite them to eternal life. And so I appear to be the Shepherd because I work for the good of the sheep. Since he asserts this decisively, he proves his argument even more so, so that he may not appear to vainly portray himself as the good Shepherd. And so, with the intention of demonstrating this with different arguments, as well as the facts themselves, he says, "The good Shepherd lays down his life for the sheep." If, he says, the good Shepherd is the one who accepts suffering for every affliction of his sheep, since I am going to die for the salvation of the whole world, the testimony about me is beyond doubt. "I am the good Shepherd." Indeed, if the thief kills, on the contrary, not only do I not kill, but I also give new life to men and women after taking death from them. Therefore, in every respect, I appear to be the good Shepherd according to these facts.

Then He speaks also of the sufferings and says: "I lay down My life for the sheep," expressing by this that He goes to His sufferings not by compulsion, but voluntarily. By the word "lay down" He shows that no one takes it from Me, but I Myself give it up.

Here he explains the second clause of the parable, "he who enters by the door is the shepherd of the sheep" (10:2). First, he gives the explanation; secondly, he makes it clear (v 14). First, he explains that he is the good shepherd; secondly, he states the office of a good shepherd (v 11b); thirdly, he shows that the opposite is found in an evil shepherd (v 12).

He says, in regard to the first, I am the good shepherd. That Christ is a shepherd is clear enough, for as a flock is led and fed by the shepherd, so the faithful are nourished by Christ with spiritual food, and even with his own body and blood: "For you were straying like sheep, but now have returned to the Shepherd and Guardian of your souls" (1 Pet 2:25); "He will feed his flock like a shepherd" (Is 40:11). To distinguish himself from an evil shepherd and thief, he adds, good. Good, I say, because he fulfills the office of a shepherd, just as a soldier is called good who fulfills the office of a soldier. But since Christ had said above that the shepherd enters by the door, and here he says that he is the shepherd, and before he said he was the door (v 9), then he must enter through himself. And he does enter through himself, because he manifests himself and through himself knows the Father. We, however, enter through him, because it is by him that we are led to happiness.

Note that only he is the door, because no one else is the true light, but only shares in the light: "He," John the Baptizer, "was not the light, but came to bear witness to the light" (1:8). But we read of Christ that "He was the true light, which enlightens every man" (1:9). Therefore, no one else refers to himself as a door; Christ reserved this for himself. But being a shepherd he did share with others, and conferred it on his members: for Peter was a shepherd, and the other apostles were shepherds, as well as all good bishops: "I will give you shepherds after my own heart" (Jer 3:15). Now, although the Church's rulers, who are her children, are all shepherds, as Augustine says, yet he expressly says, I am the good shepherd, in order to emphasize the virtue of charity. For no one is a good shepherd unless he has become one with Christ by love, and has become a member of the true shepherd.

The office of a good shepherd is charity; thus he says, the good shepherd lays down his life for the sheep. It should be noted that there is a difference between a good shepherd and an evil one: the good shepherd is intent upon the welfare of the flock, but the evil one is intent upon his own. This difference is touched upon by Ezekiel (34:2): "Ho, shepherds of Israel who have been feeding yourselves! Should not shepherds feed the sheep?" Therefore, one who uses the flock only to feed himself is not a good shepherd. From this it follows that an evil shepherd, even over animals, is not willing to sustain any loss for the flock, since he does not intend the welfare of the flock, but his own. But a good shepherd, even over animals, endures many things for the flock whose welfare he has at heart. Thus Jacob said in Genesis (31:40): "By day the heat consumed me, and the cold by night." However, when dealing with mere animals it is not necessary that a good shepherd expose himself to death for the safety of the flock. But because the spiritual safety of the human flock outweighs the bodily life of the shepherd, when danger threatens the safety of the flock the spiritual shepherd ought to suffer the loss of his bodily life for the safety of the flock. This is what our Lord says, the good shepherd lays down his life, i.e., his bodily life, for the sheep, the sheep who are his by authority and charity. Both are required, for they must belong to him and he must love them; the first without the second is not enough. Furthermore, Christ has given us an example of this teaching: "He laid down his life for us; and we ought to lay down our lives for the brethren" (1 Jn 3:16).

"But the hireling, and he who is not the shepherd, whose own the sheep are not," because he does not love them, but the profit for which he serves. On this Gregory says: "A hireling is one who holds the place of the shepherd, but does not seek the profit of souls, who yearns for earthly advantages, who rejoices in the honor of prelacy, who is delighted by the reverence shown to him by men"; of whom can be said that word from Matthew 6: "Amen I say to you, they have received their reward." This one, namely, "sees the wolf coming and leaves the sheep and flees," because he fears the wolf and does not love the sheep. "The wolf, as Gregory says, comes upon the sheep when any unjust person oppresses the faithful and the humble." Of such wolves, Acts 20: "I know," Paul says, "that after my departure ravenous wolves will enter in among you, not sparing the flock." At the coming of such a wolf the hireling leaves the sheep; Zechariah 11: "O shepherd and idol, abandoning the flock!" Upon this hireling's flight follows the scattering of the sheep; and therefore he says: "And the wolf seizes and scatters the sheep": Ezekiel 34: "My flocks were scattered over the face of the earth, and there was none who sought them." And the reason for the aforesaid is given, namely the defect of true friendship.

It is asked here concerning the hireling, whether he should be cast out and prohibited.

That he should be prohibited from the sheep seems to be indicated here, because he is censured.

But that he should be tolerated seems to follow: Philippians 1: "Whether by occasion or by truth Christ is announced, in this also I rejoice and shall rejoice."

But that he should be praised; Luke 15: "How many hirelings in my father's house abound in bread?" There Ambrose says that they abound in faith, hope, and charity.

It must be said that the hireling differs from the thief: because the hireling speaks the truth and preserves the sheep, but the thief speaks falsehood and tears the sheep apart, like a heretic; and this one is entirely to be cast out, but the hireling is to be tolerated. But here there is a twofold distinction: because some serve for a temporal reward, and such a one is to be tolerated, but nevertheless censured: some serve for an eternal reward, and such a one is to be tolerated and approved, but nevertheless is not entirely to be extolled; but one who serves from love alone is to be extolled with praises.

Having made a skilful comparison between the prating speeches and lawless daring of some and the splendour of His own works, and having characterised and described the former as thieves and robbers and climbers into the sheepfold by some other way, and Himself as the really Good Shepherd; He now passes on to speak of the rulers of the Jews themselves, and shows His own leadership to be better than that of the Pharisees. And the demonstration of this again He makes most evident to them by means of a comparison. For He sets in contrast as it were with their heedlessness and indifference His own watchfulness and love; and again accuses them of caring nothing for the flock, whereas He says His care for it was so intense that He despised even life, which to all is so dear. And He explains the proper method of testing a good shepherd, for He teaches that in a struggle for the salvation of the flock such a one ought not to hesitate to give up even life itself freely, a condition which was of course fulfilled by Christ. For man, having yielded to an inclination for sin, at once wandered away from love to God. On this account he was banished from the sacred and Divine fold, I mean the precincts of Paradise; and having been weakened by this calamity, he became the prey of really bitter and implacable wolves, the devil who had beguiled him to sin, and death which had been germinated from sin. But when Christ was announced as the Good Shepherd over all, in the struggle with this pair of wild and terrible beasts, He laid down His life for us. He endured the cross for our sakes that by death He might destroy death, and was condemned for our sakes that He might deliver all men from condemnation for sin, abolishing the tyranny of sin by means of faith, and nailing to His cross the bond that was against us, as it is written. Accordingly, the father of sin used to put us in Hades like sheep, delivering us over to death as our shepherd, according to what is said in the Psalms: but the really Good Shepherd died for our sakes, that He might take us out of the dark pit of death and prepare to enfold us among the companies of heaven, and give unto us mansions above, even with the Father, instead of dens situate in the depths of the abyss or the recesses of the sea. Wherefore also He somewhere says to us: Fear not, little flock; for it is your Father's good pleasure to give you the kingdom. These words apply to the sheep tended by Christ: but let us now consider the state of the flocks of those others. Surely, by him who looks carefully and fairly into their condition, those others will be detected as nothing else than hirelings and false shepherds and wretches and betrayers and cowards, who have never taken any thought for the benefit of the sheep, but eagerly grasp on every side at whatever seems pleasing in any way to themselves individually. For they were hirelings, according to the Saviour's words, whose own the sheep were not. No: the sheep were Christ's, Who hired those men from the beginning, and appointed the priests to the highest honours and headships over the people of the Jews: but they, [dishonouring] so dignified [a position], and altogether neglecting the sheepfold, betrayed the sheep to the wolf, and we will briefly explain how they did it. In earlier times the numerous people of the Jews acknowledged God only for their king: to Him they paid the half-shekel, to Him they offered sacrifices and brought the observance of the Law as a sort of tribute. But there came upon them like some savage wolf a man of foreign race, imposing on them the name and the reality of slavery, and laying on them the yoke of a human sovereignty, compelling them somehow to adopt a strange and unwonted manner of life, demanding tribute, plundering the kingdom of God. For it was of course necessary for them when reduced to such distress to submit to the enactments of their conqueror. The foreigner came, overthrowing the rule which is from God, that is, the tribe ordained to minister in holy things, to whom judgment and the magistracy were committed by God; changing everything and exercising oppression; causing his own image to be struck on the coins, and practising all manner of arrogance. Against such intolerable insolence the shepherds did not show vigilance. They saw the wolf coming, and abandoned the flock, and fled, for the sheep were not their own; they did not call upon Him Who was able to help, Who delivered them out of the hands of the people of Babylon, and turned away the Assyrians, Who slew by the hand of an angel a hundred and eighty five thousand of the foreigners. And that the people of Israel were in no small degree injured and demoralised by the acceptance of the rule of the aliens, I mean under those of foreign race, thou mayest learn from the actual result. For at one time Pilate rebuked the unlawful boldness of the Jews, because they bade him crucify the Lord, and when he publicly said: Shall I crucify your King? they then actually at once threw aside their servitude under God, and burst asunder the bonds of their old allegiance, and proceeded to subject themselves as it were to a new yoke, exclaiming without more ado: We have no king but Caesar. And these things, both what the people did and what they cried out, appeared to their leaders to be right and proper; certainly therefore we must ascribe to them the authorship of all the people's misfortunes. So they are condemned, and very reasonably, as betrayers of the sheep, as wretches and cowards and most certainly 12 fond of fighting, even refusing altogether to protect and defend the sheep placed in their charge. Wherefore also God reproves them, saying: For the shepherds became brutish, and did not seek the Lord; therefore none of the flock had understanding, and they were scattered. From the events themselves therefore it is made manifest that Christ is a really Good Shepherd of sheep, but that the others are corrupters rather than good [shepherds] and are altogether to be excluded from any praise for sincerity.

The ordinary weaknesses of human nature will explain all the weaknesses of bureaucracy and business government all over the world. The official need only be an ordinary man to be more indifferent to other people's children than to his own; and even to sacrifice other people's family prosperity to his own. He may be bored; he may be bribed; he may be brutal, for any one of the thousand reasons that ever made a man a brute. All this elementary common sense is entirely left out of account in our educational and social systems of today. It is assumed that the hireling will not flee, and that solely because he is a hireling. It is denied that the shepherd will lay down his life for the sheep; or for that matter, even that the she-wolf will fight for the cubs. We are to believe that mothers are inhuman; but not that officials are human. There are unnatural parents, but there are no natural passions; at least, there are none where the fury of King Lear dared to find them--in the beadle. Such is the latest light on the education of the young; and the same principle that is applied to the child is applied to the husband and wife. Just as it assumes that a child will certainly be loved by anybody except his mother, so it assumes that a man can be happy with anybody except the one woman he has himself chosen for his wife.

He is called not a shepherd but a hireling who feeds the Lord's sheep not out of heartfelt love but for temporal wages. Indeed, a hireling is one who holds the position of shepherd but does not seek the profit of souls; he gapes after earthly advantages, rejoices in the honor of his office, feeds on temporal gains, and delights in the reverence shown him by men. For these are the wages of the hireling: that for the very labor he performs in governance, he finds here what he seeks, and remains a stranger to the inheritance of the flock hereafter. But whether one is truly a shepherd or a hireling cannot be known with certainty if no occasion of necessity arises. In times of tranquility, the hireling often stands guard over the flock just as the true shepherd does; but when the wolf comes, it reveals with what spirit each one was standing guard over the flock. For the wolf comes upon the sheep when any unjust man and plunderer oppresses the faithful and humble. But he who appeared to be a shepherd and was not abandons the sheep and flees, because while he fears danger to himself from the wolf, he does not presume to resist his injustice. He flees not by changing his location but by withdrawing his support. He flees because he saw injustice and remained silent. He flees because he hid himself in silence.

But there is another wolf who without ceasing daily tears apart not bodies, but minds, namely the malignant spirit, who prowling around lies in wait for the sheepfolds of the faithful and seeks the deaths of souls. Concerning this wolf it is soon added: "And the wolf seizes and scatters the sheep." The wolf comes and the hireling flees, because the malignant spirit tears apart the minds of the faithful in temptation, and he who holds the place of pastor has no care of solicitude. Souls perish, and he himself rejoices in earthly advantages. The wolf seizes and scatters the sheep when he drags one person into lust, inflames another with avarice, raises another up in pride, divides another through wrath, goads this one with envy, trips up that one in deceit. The devil, as it were, scatters the flock like a wolf when he slays the faithful people through temptations. But against these things the hireling is kindled by no zeal, aroused by no fervor of love: because while he seeks only external advantages, he negligently permits the internal losses of the flock.

(Hom. in Evang. xiv.) Some there are who love earthly possessions more than the sheep, and do not deserve the name of a shepherd. He who feeds the Lord's flock for the sake of temporal hire, and not for love, is an hireling, not a shepherd. An hireling is he who holds the place of shepherd, but seeketh not the gain of souls, who panteth after the good things of earth, and rejoices in the pride of station.

(Hom. in Evang. xiv.) But whether a man be a shepherd or an hireling, cannot be told for certain, except in a time of trial. In tranquil times, the hireling generally stands watch like the shepherd. But when the wolf comes, then every one shows with what spirit he stood watch over the flock.

(Hom. in Evang. xiv.) The wolf too cometh upon the sheep, whenever any spoiler and unjust person oppresses the humble believers. And he who seems to be shepherd, but leaves the sheep and flees, is he who dares not to resist his violence, from fear of danger to himself. He flees not by changing place, but by withholding consolation from his flock. The hireling is inflamed with no zeal against this injustice. He only looks to outward comforts, and overlooks the internal suffering of his flock. The hireling fleeth, because he is an hireling, and careth not for the sheep. The only reason that the hireling fleeth, is because he is an hireling; as if to say, He cannot stand at the approach of danger, who doth not love the sheep that he is set over, but seeketh earthly gain. Such an one dares not face danger, for fear he should lose what he so much loves.

(Hom. lx. 5) He then gives the difference between the shepherd and the hireling: But he that is an hireling, and not the shepherd, whose own the sheep are not, seeth the wolf coming, and leaveth the sheep, and fleeth.

That "the harvest is great, but the workmen are few," this also is well-known and manifest. Let us, therefore, "ask of the Lord of the harvest" that He would send forth workmen into the harvest; [Matthew 9:37-38] such workmen as "shall skilfully dispense the word of truth;" workmen "who shall not be ashamed;" faithful workmen; workmen who shall be "the light of the world;" [Matthew 5:14] workmen who "work not for the food that perisheth, but for that food which abideth unto life eternal;" [John 6:27] workmen who shall be such as the apostles; workmen who imitate the Father, and the Son, and the Holy Spirit; who are concerned for the salvation of men; not "hireling" [John 10:12-13] workmen; not workmen to whom the fear of God and righteousness appear to be gain; not workmen who "serve their belly;" not workmen who "with fair speeches and pleasant words mislead the hearts of the innocent;" [Romans 16:18] not workmen who imitate the children of light, while they are not light but darkness — "men whose end is destruction;" [Philippians 3:9] not workmen who practise iniquity and wickedness and fraud; not "crafty workmen;" [2 Corinthians 11:13] not workmen "drunken" and "faithless;" nor workmen who traffic in Christ; not misleaders; not "lovers of money; not malevolent."

Why, a shepherd like this would be kicked off the farm! The wages held for him until the time of his discharge would be kept from him as compensation! In fact, the master's losses would need to be compensated from this shepherd's savings.

But Christ, confirming these foreshadowings Himself, adds: "The bad shepherd is he who, on seeing the wolf, flees, and leaves the sheep to be torn in pieces." Why, a shepherd like this will be tuned off from the farm; the wages to have been given him at the time of his discharge will be kept from him as compensation; nay, even from his former savings a restoration of the master's loss will be required; for "to him who hath shall be given, but from him who hath not shall be taken away even that which he seemeth to have.

He also hints at the rebels, mentioned more than once. "They," He says, "did not lay down their lives for the sheep, but abandoned their followers, for they were hirelings." But the Lord Himself did the opposite. When they seized Him, He said: "If you seek Me, then let these go their way, that the word might be fulfilled, that none of them perished" (Jn. 18:8–9, 12), and this at a time when the Jews came against Him worse than wolves against sheep. "For they came," it says, "with swords and clubs to seize Him" (Lk. 22:52). By the wolf here one can also understand the mental enemy, whom Scripture calls both a lion (1 Pet. 5:8), and a scorpion (Luke 10:19), and a serpent (Gen. 3:1; Ps. 91:13). It is said that he "snatches" the sheep when he devours someone through an evil deed; he "scatters" when by means of evil thoughts he disturbs the soul. He can rightly be called a thief as well, who "steals" through crafty thoughts, "kills" through consent to them, and "destroys" through the deed itself. Sometimes a malicious thought assails someone — this is the stealing. If the person consents to the wicked suggestion, then, one might say, the devil kills him. And when the person actually carries out the evil, then he perishes. Perhaps this is also what the words mean: "The thief comes only to steal, kill, and destroy."

Now he considers the evil shepherd, showing that he possesses characteristics contrary to those of the good shepherd. First, he mentions the marks of an evil shepherd; secondly, he shows how these marks follow one another (v 12). Concerning the first he does two things: first, he gives the marks of an evil shepherd; secondly, he mentions the danger which threatens the flock because of an evil shepherd: the wolf snatches them and scatters them.

Note that from what has been said about the good and evil shepherd, there are three differences in their traits: first in their intentions; secondly, in their solicitude; and thirdly in their affections.

First, they differ in their intentions, and this is implied by their very names. For the first is called a good shepherd, and this implies that he intends to feed the flock: "Should not shepherds feed the sheep?" (Ez 34:2). But the other one, the evil shepherd, is called a hireling, as though he were intent on his wages. Thus they differ in this: the good shepherd looks to the benefit of the flock, while the hireling seeks mainly his own advantage. This is also the difference between a king and a tyrant, as the Philosopher says, because when a king rules he intends to benefit his subjects, while a tyrant seeks his own interest. So a tyrant is like a hireling: "If it seems right to you, give me my wages" (Zech 11:12).

But may not even good shepherds seek a wage? It seems so, for "Reward those who wait for thee" (Si 36:16); "The Lord God comes…his reward is with him" (Is 40:10); "How many of my father's hired servants have bread enough and to spare!" (Lk 15:17).

I answer that wages can be taken in a general sense and in a proper sense. In a general sense, a wage is anything conferred by reason of merits. And because everlasting life, which is God - "This is true God and eternal life" (1 Jn 5:20) - is conferred by reason of merits, everlasting life is said to be a wage. And this is a wage that every good shepherd can and should seek. In the strict sense, however, a wage is different from an inheritance, and a wage is not sought after by a true child, who is entitled to the inheritance. A wage is sought after by servants and hirelings. Thus, since everlasting life is our inheritance, any one who works with an eye towards it is working as a child; but any one who aims at something different (for example, one who longs for worldly gain, or takes delight in the honor of being a prelate) is a hireling.

Secondly, they differ in their solicitude. We read of the good shepherd that the sheep are his own, not only as a trust, but also by love and solicitude: "I hold you in my heart" (Phil 1:7). On the other hand, it is said of the hireling, whose own the sheep are not, i.e., the hireling has no care for them: "My shepherds have not searched for my sheep, but the shepherds have fed themselves" (Ez 34:8).

Thirdly, they differ in their affections. For the good shepherd, who loves his flock, lays down his life for it, i.e., he exposes himself to dangers that affect his bodily life. But the evil shepherd, because he has no love for the flock, flees when he sees the wolf. Thus he says, he sees the wolf coming and leaves the sheep and flees. Here, the wolf is understood in three ways. First, for the devil as tempting: "What fellowship has a wolf with a lamb? No more has a sinner with a godly man" (Si 13:17). Secondly, it stands for the heretic who destroys: "beware of false prophets, who come to you in sheep's clothing, but inwardly are ravenous wolves" (Matt 7:15); "I know that after my departure fierce wolves will come in among you, not sparing the flock" (Acts 20:29). Thirdly, it stands for the raging tyrant: "Her princes in the midst of her are like wolves" (Ez 22:27). Therefore, the good shepherd must guard the flock against these three wolves, so that when he sees the wolf, i.e., the devil tempting, the deceiving heretic and the raging tyrant, he can oppose him. Against those who do not, we read, "You have not gone up into the breaches, or built up a wall for the house of Israel" (Ez 13:5).

Accordingly, we read of the evil shepherd that he leaves the sheep and flees: "Woe to my worthless shepherd, who deserts the flock" (Zech 11:17). As if to say: You are not a shepherd, but only appear to be one: "Even her hired soldiers in her midst are like fatted calves; yea, they have turned and fled together, they do not stand" (Jer 46:21).

But in Matthew (10:23) we find the contrary: "When they persecute you in one town, flee to the next." Therefore, it seems to be lawful for a shepherd to flee. I reply that there are two answers to this. One is that given by Augustine in his Commentary on John. There are two kinds of flight: that of the soul and that of the body. When we read here, he leaves the sheep and flees, we can understand it to mean the flight of the soul: for when an evil shepherd fears personal danger from a wolf, he does not dare to resist his injustices but flees, not by running away, but by withdrawing his encouragement, refusing to care for his flock.

This should be the explanation when considering the first kind of wolf, the tempting devil, because it is not necessary to physically flee from the devil.

But since sometimes a shepherd does flee physically because of certain wolves, such as powerful heretics and tyrants, another answer must be given, as found in Augustine's Letter to Honoratus. As he says, it seems lawful to flee, even physically, from the wolves, not only because of the authority of our Lord, as cited above, but because of the example of certain saints, as Athanasius and others, who fled from their persecutors. For what is censured is not the flight itself, but the neglect of the flock; so, if the shepherd could flee without abandoning his flock, it would not be blameworthy. Sometimes it is the prelate himself who is the one sought, and at other times, it is the entire flock. It is obvious that if the prelate alone is sought, others can be assigned to guard the flock in his territory, and console and govern the flock in his place. So if he flees under these circumstances, he is not said to leave the sheep. In this way, it is lawful to flee in certain cases. But if the whole flock is sought, then either all the shepherds should be with the people, or some should remain while the others leave. But if all desert the flock, then these words apply, he sees the wolf coming and leaves the sheep and flees.

Here he mentions the twofold danger that threatens. One is the ravaging of the sheep; so he says, and the wolf snatches them, i.e., takes for himself what belongs to another, for the faithful are Christ's sheep. Therefore, leaders of sects and wolves snatch the sheep when they entice Christ's faithful to their own teachings: "My sheep have become food for all the wild beasts" (Ez 34:8). The other danger is that the sheep be scattered; so he says, and scatters them, insofar as some are led astray and others persevere: "My sheep were scattered over all the face of the earth, with none to search or seek for them" (Ez 34:6).

"But the hireling flees, because he is a hireling, and the sheep are not his concern," that is, because he loves the reward and not the sheep. Whence Gregory: "He who, in presiding over the sheep, does not love the sheep but seeks earthly gain, cannot stand firm in danger for the sheep." Of such is said Ezekiel 13: "You did not go up against the adversary, nor did you set yourselves as a wall for the house of Israel, to stand in battle on the day of the Lord." Gregory: "He flees, because he kept silent," because he was afraid: for fear is flight.

The ordinary weaknesses of human nature will explain all the weaknesses of bureaucracy and business government all over the world. The official need only be an ordinary man to be more indifferent to other people's children than to his own; and even to sacrifice other people's family prosperity to his own. He may be bored; he may be bribed; he may be brutal, for any one of the thousand reasons that ever made a man a brute. All this elementary common sense is entirely left out of account in our educational and social systems of today. It is assumed that the hireling will not flee, and that solely because he is a hireling. It is denied that the shepherd will lay down his life for the sheep; or for that matter, even that the she-wolf will fight for the cubs. We are to believe that mothers are inhuman; but not that officials are human. There are unnatural parents, but there are no natural passions; at least, there are none where the fury of King Lear dared to find them--in the beadle. Such is the latest light on the education of the young; and the same principle that is applied to the child is applied to the husband and wife. Just as it assumes that a child will certainly be loved by anybody except his mother, so it assumes that a man can be happy with anybody except the one woman he has himself chosen for his wife.

Hence it is soon added: "But the hireling flees, because he is a hireling, and the sheep do not pertain to him." For the sole reason why the hireling flees is because he is a hireling. As if it were said openly: He who in presiding over the sheep does not love the sheep but seeks earthly gain cannot stand firm in danger to the sheep. For while he embraces honor, while he rejoices in temporal advantages, he trembles to oppose himself against danger, lest he lose what he loves. But because our Redeemer made known the faults of the false pastor, He again shows the form upon which we ought to be imprinted.

The Lord acts quite differently from this thief. He gives divine life, illuminates both our thoughts with good inspirations and our bodies with good deeds; He gives also something superabundant, namely that we can bring benefit to others as well through the gift of teaching, and also the Kingdom of Heaven, as if granting us some additional reward. He is truly the Good Shepherd, and not a hireling, as were the Jewish leaders, who did not care for the people but had in view only to receive payment from them. For they sought not the benefit of the people, but their own profit from the people.

Now he shows how the above-mentioned marks are related, for the third follows from the first two. Since the evil shepherd seeks his own advantage and has no love or solicitude for the flock, it follows that he is not willing to endure any inconvenience for them. Thus he says of the hireling, he flees, for this reason, because he is a hireling, that is, he seeks his own advantage, which is the first mark; and cares nothing for the sheep, i.e., he does not love them, and is not solicitous for them, which is the second mark. So we read in Job (39:16) about the evil shepherd: "She deals cruelly with her young, as if they were not hers." The opposite is true of the good shepherd, for he seeks the welfare of his flock, and not his own: "Not that I seek the gift; but I seek the fruit which increases to your credit" (Phil 4:17). Furthermore, he is concerned for his sheep, that is, he loves them and is solicitous for them: "I hold you in my heart" (Phil 1:7).

When He saith, "As the Father knoweth me, even so know I the Father," who can be ignorant of His meaning? For He knoweth the Father by Himself, and we by Him. That He hath knowledge by Himself, we know already: that we also have knowledge by Him, we have likewise learned, for this also we have learned of Him. For He Himself hath said: "No one hath seen God at any time; but the only-begotten Son, who is in the bosom of the Father, He hath declared Him." And so by Him do we also get this knowledge, to whom He hath declared Him. In another place also He saith: "No one knoweth the Son, but the Father; neither knoweth any one the Father, save the Son, and he to whomsoever the Son will reveal Him." As He then knoweth the Father by Himself, and we know the Father by Him; so into the sheepfold He entereth by Himself, and we by Him.

"I am the good shepherd." Here Christ's diligence toward the sheep is noted, which consists in the discernment and knowledge of the sheep, on account of which he calls himself the good shepherd: wherefore he says: "I am the good shepherd, and I know my sheep, and my sheep know me"; and in this is noted his diligence, according to that word of Proverbs 27: "Be diligent to know the countenance of your cattle, and consider your flocks"; 2 Timothy 2: "The Lord knows who are his." This diligence he makes manifest through a comparison; whence he adds:

You may learn, if you will, the profound wisdom of the most holy Shepherd and instructor, the Lord of the universe and the Word of the Father. He presents himself to us by way of allegory as the shepherd of the sheep, and so in this way serves also as the teacher of children. Speaking through Ezekiel to the Jewish elders, he gives them a salutary example of true care. "I will bind up the injured and will heal the sick; I will bring back the strays and pasture them on my holy mountain." These are the promises of the good Shepherd. Pasture us children like sheep, O Lord. Fill us with your own food, the food of righteousness. As our instructor, feed us on your holy mountain, the church above the clouds that touches the heavens.

Again He exults in having gained the victory and obtained the suffrages [of His hearers to the effect] that He ought to be acknowledged as ruler of the Jews, suffrages not expressed by the open testimony of any, but arising from the investigation of facts which has just been |79 undertaken. For just as after He contrasted His own works with the villainies brought about by the false-prophets, and showed the result of His doings to be better than that of their falsehood: for He says that they came, unbidden, merely to steal and to kill and to destroy, to tell lies and to say things unlawful; but that He Himself was come that the sheep might have not life merely, but also something more; beautifully and rightly He exclaimed: I am the Good Shepherd: so also here, after characterising the really good shepherd as one who is ready to die on behalf of the sheep, and willing to lay down his life for them, whereas the hireling, even the foreign ruler, is a wretch and a coward and worthy of all such names previously given him; since He knows that He Himself is going to lay down His life for the sheep, with good reason He again cries aloud: I am the Good Shepherd. For He Who in all things hath the pre-eminence must of course be superior to all, so that the Psalmist once more may appear truthful, when he says somewhere unto Him: That Thou mightest be justified in Thy words and victorious when Thou art judged.

And besides what has been said, this other matter also deserves consideration. For my own part I think that teaching intended to be of great benefit to the people of the Jews was urged upon them by the Lord, not merely by His own words, but also the utterances of the Prophets, to persuade them to a willingness to think according to right reason, and to know of a certainty that He is the Good Shepherd and the others are not so. And whence? Surely it would not be unreasonable to suppose that even if they were not persuaded by words of His, yet at any rate they would not be unwilling to yield to those of their own Prophets. He accordingly says: I am the Good Shepherd, bringing to their remembrance as it were the words spoken by the voice of Ezekiel and recalling them to the minds of the Jews. For thus speaks the Prophet concerning Christ and those whose lot it was to rule the flock of the Jews: Thus saith the Lord God: O shepherds of Israel, do shepherds feed themselves? do not shepherds feed their flocks? Behold, ye consume the milk, and clothe yourselves with the wool, and ye slay them that are fat; but ye feed not My sheep. The diseased ye have not strengthened, neither have ye refreshed the side, neither have ye bound up the broken, neither have ye turned back the strayed, neither have ye sought the lost; but ye have killed even the strong with hardships. And My sheep were scattered because there were no shepherds, and they became meat to all the beasts of the field: and My sheep were scattered on every mountain, and upon every high hill, and over the face of all the earth; and there was none who sought them or turned them back. For the one aim of the rulers of the Jews was to look only for their own gain, and to make money out of the offerings of their subjects, and to collect tributes, and to impose burdens over and above the law, but certainly not to take any account of anything which was likely to benefit or able to keep in safety the people in their charge. Wherefore again the really excellent Shepherd speaks concerning them in these words: Thus saith the Lord God: Behold, I am against the shepherds, and I will require My sheep at their hands, and. I will cause them to cease from feeding My sheep; neither shall the shepherds feed themselves any more: and I will deliver My sheep out of their mouth, and they shall no longer be unto them for meat. And again, after other words: And I will set up One Shepherd over them, and He shall feed them, even My Servant David; and He shall be their Shepherd, and I the Lord will be their God, and David shall be a Prince among them: I the Lord have spoken it. And I will make with David a covenant of peace, and I will cause the evil beasts to disappear out of the land; and they shall dwell in the wilderness and sleep in the woods. And I will set them round about My hill, and I will give you rain, even the rain of blessing, and the trees of the field shall yield their fruit, and the earth shall yield her increase. Surely in these words God very well and distinctly declares that the unholy multitude of the Pharisees shall be removed from the leadership of the Jews, and manifestly announces that after them shall be set over the rational flocks of believers He Who is of the seed of David according to the flesh, even Christ. For by Him God hath concluded a covenant of peace, namely, the Evangelic and Divine proclamation, which leads us to reconciliation with God, and wins the kingdom of heaven. Likewise also through Him comes the rain of blessing, that is, the first-fruits of the Spirit, making as it were a fruitful land of the soul in which it dwells. And since the Pharisees caused no small grief to their sheep, in no wise feeding them, but rather suffering them to be in many ways tormented, whereas Christ saved His sheep and was shown to be a giver and promoter of blessings from above, He appears to be right in this which He says of Himself: I am the Good Shepherd.

And let no one find it a stumbling-block, I pray you, that God the Father called Him Who was made Man of the seed of David a servant, although He is by Nature God and Very Son; but let it rather be understood, that He has humbled Himself, taking the form of a servant. He is therefore called by God the Father by a name suitable to His assumed form.

When Jesus says, "I know my own and my own know me, as the Father knows me and I know the Father," it is equivalent to saying, I shall enter into a close relationship with my sheep, and my sheep shall be brought into a close relationship with me, according to the manner in which the Father is intimate with me, and again I also am intimate with the Father. For God the Father knows his own Son and the fruit of his [i.e., the Father's] substance because he is truly his parent. And again, the Son knows the Father, beholding him as God in truth, since he is begotten of him. In the same way, we also, being brought into a close relationship with God the Father, are called his family and are spoken of as children, according to what he himself said: "Behold, I and the children whom God has given me." Truly, we are called the family of the Son, and in fact we are part of his family. Through our relationship to the Son, we are related to God the Father, because the Only Begotten, who is God of God, was made man, and though separate from all sin, he assumed our human nature.

"I am the good Shepherd." And He adds: "And I know my sheep," that is, I love them, "and my sheep know me." As if He were saying openly: Those who love follow in obedience. For he who does not love the truth has not yet come to know it at all.

Since, therefore, you have heard, most beloved brethren, our peril, consider in the Lord's words also your own peril. See whether you are his sheep, see whether you know him, see whether you know the light of truth. But I say "know" not through faith, but through love. I say "know" not from belief, but from action. For the same John the Evangelist who speaks these things testifies, saying: "He who says that he knows God, and does not keep his commandments, is a liar."

(Hom. in Evang. xiv.) As if He said, I love My sheep, and they love and follow Me. For he who loves not the truth, is as yet very far from knowing it.

From both Christ distinguisheth Himself; from those who came to spoil, by saying, "I am come that they might have life, and that they might have more abundantly"; and from those who cared not for the sheep being carried away by wolves, by never deserting them, but even laying down His life for them, that the sheep might not perish. For when they desired to kill Him, He neither altered His teaching, nor betrayed those who believed on Him, but stood firm, and chose to die. Wherefore He continually said, "I am the good Shepherd." Then because His words appeared to be unsupported by testimony, (for though the, "I lay down My life," was not long after proved, yet the, "that they might have life, and that they might have more abundantly," was to come to pass after their departure hence in the life to come,) what doth He? He proveth one from the other; by giving His mortal life (He proveth) that He giveth life immortal. As Paul also saith, "If when we were enemies we were reconciled to God by the death of His Son, much more being reconciled we shall be saved." (Rom. v. 10.) And again in another place, "He that spared not His own Son, but delivered Him up for us all, how shall He not with Him also freely give us all things?" (Rom. viii. 32.)

Then because He said above "And the sheep hear his voice, and follow him," lest any should say, "What then is this to those who believe not?" hear what He addeth "And I know My sheep, and am known of Mine." As Paul declared when he said, "God hath not rejected His people whom He foreknew"; and Moses, "The Lord knew those that were His"; "those," He saith, "I mean, whom He foreknew." Then that thou mayest not deem the measure of knowledge to be equal, hear how He setteth the matter right by adding, "I know My sheep, and am known of Mine." But the knowledge is not equal. "Where is it equal?" In the case of the Father and Me, for there, "As the Father knoweth Me, even so know I the Father." Had He not wished to prove this, why should He have added that expression? Because He often ranked Himself among the many, therefore, lest any one should deem that He knew as a man knoweth, He added, "As the Father knoweth Me, even so know I the Father." "I know Him as exactly as He knoweth Me." Wherefore He said, "No man knoweth the Son save the Father, nor the Father save the Son", speaking of a distinct kind of knowledge, and such as no other can possess.

And from this you can learn the difference between a shepherd and a hireling. The hireling does not know the sheep, which comes from the fact that he does not watch over them constantly. For if he constantly watched, he would know them. But the shepherd, such as the Lord is, knows His own sheep, and therefore cares for them, and they in turn know Him, because they benefit from His watchfulness and by habit recognize their Protector. Look. First He knows us, and then we know Him. And it is not possible to know God otherwise than by being known by Him (1 Cor. 13:12). For He first made Himself one with us through the flesh, becoming Man, and then we were made one with Him, receiving the gift of deification. Wishing to show that those who did not believe are unworthy of being known by God and are not His sheep, He said: "I know My own, and My own know Me," as it is written: "The Lord knows those who are His" (2 Tim. 2:19).

Hence the difference of the hireling and the Shepherd. The hireling does not know his sheep, because he sees them so little. The Shepherd knows His sheep, because He is so attractive to them.

For the deceivers did not expose their lives for the sheep, but, like hirelings, deserted their followers. Our Lord, on the other hand, protected His disciples: Let these go their way. (infr. 18:8)

Here our Lord proves his explanation. First, he restates what he intends to prove; secondly, he gives the proof, I know my own (v 14b); and thirdly, he amplifies on it (v 17).

He says, I am the good shepherd, which has been explained above: "As a shepherd seeks out his flock…so will I seek out my sheep" (Ez 34:12).

Then he says, I know my own, he proves what he says. Now he says two things about himself, that he is a shepherd, and that he is good. First, he proves that he is a shepherd; secondly, that he is a good shepherd.

He proves he is a shepherd by the two signs of a shepherd already mentioned. The first of these is that he calls his own sheep by name. Concerning this he says, I know my own: "The Lord knows those who are his" (2 Tim 2:19). I know, I say, not just with mere knowledge only, but with a knowledge joined with approval and love: "To him who loves us and has freed us from our sins" (Rev 1:5). The second sign is that the sheep hear his voice and know him. And concerning this he says, and my own know me. My own, I say, by predestination, by vocation and by grace. This is like saying: They love me and obey me. Thus, we must understand that they have a loving knowledge about which we read: "They shall all know me, from the least of them to the greatest" (Jer 31:34).

Now concerning their blasphemous assertion who say that the Son does not perfectly know the Father, we need not wonder: for having once purposed in their mind to wage war against Christ, they impugn also these words of His, "As the Father knoweth Me, even so know I the Father." Wherefore, if the Father only in part knoweth the Son, then it is evident that the Son doth not perfectly know the Father. But if it be wicked thus to speak, and if the Father perfectly knows the Son, it is plain that, even as the Father knoweth His own Word, so also the Word knoweth His own Father, of whom He is the Word.

"As the Father knows me, and I know the Father," so, supply, I know my own, and my own know me. Chrysostom: "'As' is a mark of similitude, not of equality," just as below in chapter 17 the Son, praying to the Father for his disciples, says, "that they may be one, as we also are." This diligence he also makes manifest through its effect: whence he says: "And I lay down my life for my sheep." So the Apostle, 1 Corinthians 15: "I die daily for your glory, brethren"; and the Lord himself, Jeremiah 12: "I have given my beloved soul into the hands of the wicked."

And I know Mine own, and Mine own know Me, even as the Father knoweth Me, and I know the Father.

Without sufficient thought any one might say that by these words the Lord wished to signify nothing more than this:----that He would be well-known to His own people, and would freely bestow knowledge concerning Himself upon those who believe on Him; and also that He would recognize His own people, manifestly implying that the recognition would not be without profit to those whose lot it might be to experience it. For what shall we say is better than being known by God? But since what is here expressed somehow claims for itself a keener scrutiny, especially because He added: As the Father knoweth Me and I know the Father; come and let us proceed towards such an understanding of the words before us. For I do not think that any living being who has a sound mind will say that he has power to be able to attain to such knowledge concerning Christ as that which we may suppose God the Father has concerning Him. For the Father alone knows His own Offspring, and is known by His own Offspring alone. For no one knoweth the Son, save the Father; nor again doth any know what the Father is, save the Son, according to the saying of the Saviour Himself. For that the Father is God and the Son likewise is Very God, we both know and have believed: but what their ineffable Nature is in its Essence is utterly incomprehensible to us and to all other rational creatures. How then shall we know the Son in like measure as the Father doth? For we must consider in what sense He declares that He will recognize us and be recognized by us, as He knoweth the Father and the Father Him.

Therefore we must also investigate what meaning we shall consistently attach to the words so as not to be out of harmony with the context; this we must seek for. For my part, I will not conceal that which comes into my mind; nevertheless let it be accepted [only] by such as are willing. For I think that in these words He means by "knowledge" not simply "acquaintance," but rather employs this word to signify "friendly relationship," either by kinship and nature, or as it were in the participation of grace and honour. In this way it is customary for the children of the Greeks to say they "know" not only those who are of more distant family relationship, but also, even their actual brothers. And that the Divine Scripture too speaks of friendly relationship as knowledge, we shall perceive from what follows. For Christ somewhere says concerning those who were not at all in friendly relationship with Him: Many will say to Me in that day, namely, in the Day of judgment, Lord, Lord, did we not by Thy Name do many mighty works, and cast out devils? Then will I profess unto them, Verily, I say unto you, I never knew you. Again if "knowledge" means simply "acquaintance," how can He Who has all things naked and laid open before His eyes, as it is written. Who even knows all things before they be,----how can He be without knowledge of any living beings? It is therefore quite unintelligible, or rather it is positively impious, to suspect that the Lord is without knowledge of any; and we will rather think that He means to speak of them as brought into no friendly relationship or communion with Him. As though He says: "I do not know you to have been lovers of virtue, or to have honoured My word, or to have joined yourselves unto Me by good works." Conformably with this thou wilt also understand what is spoken with regard to the all-wise Moses, when God says to him: I know thee above all [other men], and thou hast found grace in My sight; which signifies: "Thou, more than any other man, hast been brought into friendly relationship with Me, and hast obtained much grace." And when we say this, we do not take away the signification of "acquaintance" from the word "knowledge," but simply attach a more suitable meaning in harmony with our ideas on the subject. Accordingly, when He says: I know Mine, and am known by Mine, even as the Father knoweth Me, and I know the Father; it is equivalent to saying: "I shall enter into friendly relationship with My sheep, and My sheep shall be brought into friendly relationship with Me, according to the manner in which the Father is intimate with Me, and again I also am intimate with the Father." For just as God the Father knows His own Son and the Fruit of His Substance, by reason of being really His Parent; and again, the Son knows the Father, holding Him as God in truth, inasmuch as He is Begotten of Him: in the same way, we also, being brought into friendly relationship with Him, are called His kindred and are spoken of as children, according to that which was said by Him: Behold, I and the children whom God hath given Me. And we both are and are called the kindred in truth of the Son, and through Him of the Father; because the Only-Begotten, being God of God, was made Man, assuming the same nature as ours, although separate from all sin. Else how are we the offspring of God, and in what way partakers of the Divine Nature? For not in the mere will of Christ to receive us into friendly relationship have we our full measure of boasting, but the power of the thing itself is realised as true by all of us. For the Word of God is a Divine Nature even when in the flesh, and we are His kindred, notwithstanding that He is by Nature God, because of His taking the same flesh as ours. Therefore the manner of the friendly relationship is similar. For as He is closely related to the Father, and through the sameness of their Nature the Father is closely related to Him; so also are we to Him and He to us, in so far as He was made Man. And through Him as through a Mediator are we joined with the Father. For Christ is a sort of link connecting the Supreme Godhead with manhood, being both in the same Person, and as it were combining in Himself these natures which are so different: and on the one hand, as He is by Nature God, He is joined with God the Father; whereas on the other hand, as He is in truth a Man, He is joined with men.

But perhaps some one will say, "Dost thou not see, O fellow, to what a perilous hazard thy argument is leading thee? For if in so far as He became Man we shall think that He knows His own, that is, comes into friendly relationship with His sheep; who remains outside the fold? For they will be all together in friendly relationship, because they are men just as He is Man. Why then does He any longer use the superfluous word 'Mine?' And what is the peculiar mark of those that are really His? For if all are in friendly relationship from the above-mentioned cause, what greater advantage will those who know Him intimately have?"

We say in reply, that the manner of the friendly relationship is common to all, both to those who have known Him and to those who have not known Him; for He became Man, not showing favour to some and not to others, out of partiality, but pitying our fallen nature in its entirety. Yet the manner of the friendly relationship will avail nothing for those who are insolent through unbelief, but rather will be allotted as a distinguishing reward to those who love Him. For just as the doctrine of the resurrection extends to all men, through the Resurrection of the Saviour, Who causes to rise with Himself the nature of man in its entirety, yet it will profit nothing those who love sin, (for they will go down into Hades, receiving restoration to life only that they may be punished as they deserve); nevertheless it will be of great profit to those who have practised the more excellent way of life, (for they will receive the resurrection to the participation of the good things which pass understanding): in just the same way I think the doctrine of the friendly relationship applies to all men, both bad and good, yet is not the same thing to all; but while to those who believe on Him it is the means of true kinship and of the blessings consequent upon that, to those who are not such it is an aggravation of their ingratitude and un-holiness. Such is our opinion on this subject, but let any one who can do so think out the more perfect meaning.

Now however we must notice at the same time how true and carefully accurate the language is, for Christ is not found to treat subjects in inconsistent and varying ways, but to put every separate thing in its own and most suitable place. For He did not say: "Mine know Me and I know Mine," but He introduces in the first place Himself as knowing His own sheep, then afterwards He says that He shall be known by them. And if knowledge be taken in the sense of acquaintance, as we were saying at the beginning it might be, thou wilt understand something like this: "We did not first know Him, but He first knew us." For instance, Paul when writing to some of the Gentiles says something of this sort, as follows:----Wherefore remember, ye, the Gentiles in the flesh, who are called Uncircumcision by that which is called Circumcision, in the flesh, made by hands; that ye were at that time separate from Christ, alienated from the commonwealth of Israel, and strangers from the covenants of the promise, having no hope and without God in the world. But now in Christ Jesus ye that once were far off are made nigh in the blood of Christ. For out of His unbounded kindness Christ introduced Himself to the Gentiles, and knew them before that He was known by them. And if knowledge be understood as friendship and relationship, again we say likewise: "It was not we who began this state of things, but the Only-Begotten Son of God." For we did not lay hold of the Godhead which is above our nature, but He Who is in His Nature God took hold of the seed of Abraham, as Paul says, and became Man, so that being made like unto His brethren in all things, except sin, He might receive into friendly relationship him who of himself had not this privilege, that is, man. Therefore, as a matter of course, He says that He first knew us, then afterwards that we knew Him.

And I lay down My life for the sheep.

Thus He was prepared on behalf of those who were now His friends and relations to afford protection in every way, and He promises even willingly to incur peril, giving a proof in fact by taking this upon Himself that He really is the Good Shepherd. For some, abandoning the sheep to the wolves, were well designated on that account as wretches and hirelings; but since He knew that He must strive on their behalf so vigorously as not even to shrink from death, He might with good reason be deemed a Good Shepherd. And by saying: I lay down My life for the sheep, because I am the Good Shepherd, He covertly rebukes the Pharisees, and gives them perhaps to understand that one day they would act thus franticly, and reach such a pitch of madness against Him, as to compass the death of One Who by no means deserved this, but rather was worthy of all praise and admiration, both because of the deeds which He wrought and on account of His excellent skill in the duties of a shepherd.

Nevertheless we must remark that Christ did not unwillingly endure death on our behalf and for our sakes, but is seen to go towards it voluntarily, although very easily able to escape the suffering, if He willed not to suffer. Therefore we shall see, in His willingness even to suffer for us, the excellency of His love towards us and the immensity of His kindness.

Christ did not endure death against his will on our behalf and for our sakes. Rather, we see him go toward it voluntarily, although he could easily escape the suffering if he did not want to suffer. Therefore, in his willingness even to suffer for us, we shall see the excellent quality of his love toward us and the immensity of his kindness.

Hence in this passage the Lord immediately adds: "As the Father knows me, and I know the Father, and I lay down my life for my sheep." As if he were openly saying: In this it is established that I both know the Father and am known by the Father, because I lay down my life for my sheep; that is, by that charity with which I die for the sheep, I show how much I love the Father.

(Hom. in Evang. xiv.) And I lay down My life for My sheep. As if to say, This is why I know My Father, and am known by the Father, because I lay down My life for My sheep; i. e. by My love for My sheep, I show how much I love My Father.

Then because His words appeared to be unsupported by testimony, (for though the, "I lay down My life," was not long after proved, yet the, "that they might have life, and that they might have more abundantly," was to come to pass after their departure hence in the life to come,) what doth He? He proveth one from the other; by giving His mortal life He proveth that He giveth life immortal.

"I lay down My life." This He saith continually, to show that He is no deceiver. So also the Apostle, when he desired to show that he was a genuine teacher, and was arguing against the false apostles, established his authority by his dangers and deaths, saying, "In stripes above measure, in deaths oft." For to say, "I am light," and "I am life," seemed to the foolish to be a matter of pride; but to say, "I am willing to die," admitted not any malice or envy. Wherefore they do not say to Him, "Thou bearest witness of thyself, thy witness is not true," for the speech manifested very tender care for them, if indeed He was willing to give Himself for those who would have stoned Him.

(Hom. lx. 1) Then that thou mayest not attribute to the Shepherd and the sheep the same measure of knowledge, He adds, As the Father knoweth Me, even so know I the Father: i. e. I know Him as certainly as He knoweth Me. This then is a case of like knowledge, the other is not; as He saith, No man knoweth who the Son is, but the Father. (Luke 10:23)

(Hom. lx. 1) He gives it too as a proof of His authority. In the same way the Apostle maintains his own commission in opposition to the false Apostles, by enumerating his dangers and sufferings.

The force of love makes a person brave because genuine love counts nothing as hard, or bitter, or serious or deadly. What sword, what wounds, what penalty, what deaths can avail to overcome perfect love? Love is an impenetrable breastplate. It wards off missiles, sheds the blows of swords, taunts dangers, laughs at death. If love is present, it conquers everything.But is that death of the shepherd advantageous to the sheep? Let us investigate. It leaves them abandoned, exposes them defenseless to the wolves, hands over the beloved flock to the gnawing jaws of beasts, gives them over to plunder and exposes them to death. All this is proved by the death of the Shepherd, Christ. From the time when he laid down his life for his sheep and permitted himself to be slain through the fury of the Jews, his sheep have been suffering invasions from the piratical Gentiles. Like prisoners to be slain in jails, they are shut up in the caves of robbers. They are torn unceasingly by persecutors who are like raging wolves. They are snapped at by heretics who are like mad dogs with savage teeth.… In the light of all this, does the Shepherd prove his love for you by his death? Is he proving his love because, when he sees danger threatening his sheep, when he cannot defend his flock, he prefers to die before he sees any evil done to the sheep? But what are we to do, since the Life himself could not die unless he had decided to? Who could have taken life away from the Giver of life if he were unwilling?… Therefore, he willed to die—he who permitted himself to be slain although he was unable to die. And so, let us investigate the strength and the reason of this love, the cause of this death and the utility of this passion. Clearly, there is an established strength, a true reason, a lucid cause, a patent utility in all this blood. For unique power sprang forth from the one death of the Shepherd. For the sake of his sheep the Shepherd met the death that was threatening them. He did this that, by a new arrangement, he might, although captured himself, capture the devil, the author of death; that, although slain himself, he might punish; that, by dying for his sheep, he might open the way for them to conquer death.

Therefore, by giving a pattern like this, the Shepherd went before his sheep; he did not run away from them. He did not surrender the sheep to the wolves, but he consigned the wolves to the sheep. For he enabled his sheep to pick out their robbers in such a way that the sheep, although slain, should live; although mangled, should rise again and, colored by their own blood, should gleam in royal purple and shine with snow-white fleece.In this way, when the good Shepherd laid down his life for his sheep, he did not lose it. In this way he held his sheep; he did not abandon them. Indeed, he did not forsake them but invited them. He called and led them through fields full of death and a road of death to life-giving pastures.

In a later passage He declares that He is known by the Father, and the Father by Him; adding that He was so wholly loved by the Father, that He was laying down His life, because He had received this commandment from the Father.

There is a different way of knowing. You see, I made them my own, for they are my own possession, … and they recognize me as the master. But then he also said, "Just as the Father knows me, I, also, know the Father," as if to say, I know the sameness of the nature and of the substance of the Father, being consubstantial with him, and he also knows mine. Nevertheless, I am not like the earlier teachers or like those who are teachers now, which is why I choose the danger on behalf of the sheep.

Lest anyone think that He was learning as a man, He added: "As the Father knows Me, and I know the Father," that is — I know Him as truly as I know Myself. He frequently repeats "I lay down My life for the sheep" in order to show that He is not a deceiver. For the expressions "I am the Light, I am the Life" seemed arrogant to the foolish. But the words "I wish to die" contain no self-boasting, but on the contrary express great care, since He wishes to give Himself up for the people who were casting stones at Him.

He shows that he is a good shepherd by mentioning that he has the office of a good shepherd, which is to lay down his life for his sheep. First, he shows the reason for this; secondly, he gives a sign of it; and thirdly, he shows the fruit of his sign.

The reason for this sign, that is, of his laying down his life for his sheep, is the knowledge he has of the Father. Concerning this he says, as the Father knows me and I know the Father, and I lay down my life for the sheep. This statement can be explained in two ways. In one way, so that "as" indicates just a similarity in knowledge; and taken this way, such knowledge can be given to a creature: "I shall know even as I am known" (1 Cor 13:12), i.e., as I am known without obscurity, so I will know without obscurity. In another way, the "as" implies an equality of knowledge. And then to know the Father as he is known by him is proper to the Son alone, because only the Son knows the Father comprehensively, just as the Father knows the Son comprehensively: "No one knows the Son except the Father, and no one knows the Father except the Son" (Matt 11:27), that is, with a comprehensive knowledge. Our Lord says this because in knowing the Father, he knows the will of the Father that the Son should die for the salvation of the human race. He is also saying here that he is the mediator between God and man. For as he is related to the sheep as known by them and as knowing them, so also he is related to the Father, because as the Father knows him, so he knows the Father.

Then when he says, and I lay down my life for the sheep, he gives the sign: "By this we know love, that he laid down his life for us" (1 Jn 3:16). But since there are three substances in Christ, namely the substance of the Word, of the soul, and of the body, one might ask who is speaking when he says, I lay down my life. If you say that the Word is speaking here, it is not true, because the Word never laid down his soul, since He was never separated from his soul. If you say that the soul is speaking, this too seems impossible, because nothing is separated from itself. And if you say that Christ says this referring to his body, it does not seem to be so, because his body does not have the power to take up its soul. Therefore, one must say that when Christ died, his soul was separated from his flesh, otherwise Christ would not have been truly dead. But in Christ, his divinity was never separated from his soul or his flesh; but was united to his soul, as it descended to the lower world, and to his body, as it lay in the tomb. And therefore, his body, by the power of his divinity, laid down his soul by the power of his divinity, and took it up again.

So listen to this unity being even more urgently drawn to your attention: "I have other sheep," he says, "who are not of this fold." He was talking, you see, to the first sheepfold of the race of Israel according to the flesh. But there were others, of the race of the same Israel according to faith, and they were still outside, they were of the Gentiles, predestined but not yet gathered in. He knew those whom he had predestined. He knew those whom he had come to redeem by shedding his blood. He was able to see them, while they could not yet see him. He knew them, though they did not yet believe in him. "I have," he said, "other sheep that are not of this fold," because they are not of the race of Israel according to the flesh. But all the same, they will not be outside this sheepfold, because "I must bring them along too, so that there may be one flock and one shepherd."

Let them all be in the one Shepherd and speak with the one voice of the Shepherd, which the sheep may hear and follow their shepherd, not this or that shepherd, but the one Shepherd. And in him let them all speak with one voice, not with conflicting voices.

But of the one sheepfold and of the one Shepherd, you are now indeed being constantly reminded; for we have commended much the one sheepfold, preaching unity, that all the sheep should enter by Christ, and none of them should follow Donatus. Nevertheless, for what particular reason this was said by the Lord, is sufficiently apparent. For He was speaking among the Jews, and had been specially sent to the Jews, not for the sake of that class who were bound up in their inhuman hatred and persistently abiding in darkness, but for the sake of some in the nation whom He calls His sheep: of whom He saith, "I am not sent but to the lost sheep of the house of Israel."

But perhaps some one thinks that, as He Himself came not to us, but sent, we have not heard His own voice, but only the voice of those whom He sent. Far from it: let such a thought be banished from your hearts; for He Himself was in those whom He sent. Listen to Paul himself whom He sent; for Paul was specially sent as an apostle to the Gentiles; and it is Paul who, terrifying them not with himself but with Him saith, "Do ye wish to receive a proof of Him who speaketh in me, that is, of Christ?" Listen also to the Lord Himself. "And other sheep I have," that is, among the Gentiles, "which are not of this fold," that is, of the people of Israel: "them also must I bring." Therefore, even when it is by the instrumentality of His servants, it is He and not another that bringeth them. Listen further: "They shall hear my voice." See here also, it is He Himself who speaks by His servants, and it is His voice that is heard in those whom He sends. "That there may be one fold, and one shepherd." Of these two flocks, as of two walls, is the corner-stone formed. And thus is He both door and the corner-stone: all by way of comparison, none of them literally.

(de Verb. Dom. s. 1) The sheep hitherto spoken of are those of the stock of Israel according to the flesh. But there were others of the stock of Israel, according to faith, Gentiles, who were as yet out of the fold; predestinated, but not yet gathered together. They are not of this fold, because they are not of the race of Israel, but they will be of this fold: Them also I must bring.

(Tr. xlvii. 4) What does He mean then when He says, I am not sent but unto the lost sheep of the house of Israel? Only, that whereas He manifested Himself personally to the Jews, He did not go Himself to the Gentiles, but sent others.

"And other sheep I have." Here Christ's providence toward the sheep is noted, which consists in the gathering together of his sheep, just as a shepherd gathers the sheep into one, lest they suffer attack.

Therefore he says: "And other sheep I have, that are not of this fold," namely the faithful predestined from among the Gentiles: "and them I must bring," as those who are straying: whence First Peter chapter two: "You were as sheep going astray, but are now converted to the shepherd and bishop of your souls." "And they shall hear my voice, and there shall be one fold and one shepherd," on account of the union of the Church from Jews and Gentiles: whence Ephesians chapter two: "He is our peace, who has made both one," namely Gentiles and Jews into one fold. And he himself is the one shepherd; Ezekiel chapter thirty-four: "I will raise up over them one shepherd, who shall feed them, my servant David."

It is asked concerning what he says: "I have other sheep which are not of this fold": because no sheep is a sheep when it is outside the Church, none is innocent.

Likewise, how does he say: "It is necessary for me to bring them?" Because Matthew fifteen: "I was not sent except to the lost sheep of the house of Israel": therefore he ought not to have brought them.

It must be said that he calls those sheep from the Gentiles, not yet called according to present justice, his own, because they were chosen according to eternal predestination. He brought them by the merit of his passion and by the word of preaching, not his own, but of the Apostles, because he himself in his own person had come specially and principally to preach to the Israelite people, to whom he had been promised and by whom he was to be killed.

And according to this, that passage of Matthew fifteen is to be understood: "I was not sent," etc.

It takes all sorts to make a world; or a church. This may be even truer of a church. If grace perfects nature it must expand all our natures into the full richness of the diversity which God intended when He made them, and heaven will display far more variety than hell. "One fold" doesn't mean "one pool". Cultivated roses and daffodils are no more alike than wild roses and daffodils.

He is called Jesus: Sometimes He calls Himself a shepherd, and says, "I am the good Shepherd." According to a metaphor drawn from shepherds, who lead the sheep, is hereby understood the Instructor, who leads the children-the Shepherd who tends the babes. For the babes are simple, being figuratively described as sheep. "And they shall all," it is said, "be one flock, and one shepherd." The Word, then, who leads the children to salvation, is appropriately called the Instructor (Paedagogue).

"And other sheep there are also," saith the Lord, "which are not of this fold"-deemed worthy of another fold and mansion, in proportion to their faith. "But My sheep hear My voice," understanding gnostically the commandments. And this is to be taken in a magnanimous and worthy acceptation, along with also the recompense and accompaniment of works. So that when we hear, "Thy faith hath saved thee," we do not understand Him to say absolutely that those who have believed in any way whatever shall be saved, unless also works follow. But it was to the Jews alone that He spoke this utterance, who kept the law and lived blamelessly, who wanted only faith in the Lord. No one, then, can be a believer and at the same time be licentious; but though he quit the flesh, he must put off the passions, so as to be capable of reaching his own mansion.

Who, then, is so wicked and faithless, who is so insane with the madness of discord, that either he should believe that the unity of God can be divided, or should dare to rend it-the garment of the Lord-the Church of Christ? He Himself in His Gospel warns us, and teaches, saying, "And there shall be one flock and one shepherd." And does any one believe that in one place there can be either many shepherds or many flocks? The Apostle Paul, moreover, urging upon us this same unity, beseeches and exhorts, saving, "I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no schisms among you; but that ye be joined together in the same mind and in the same judgment." And again, he says, "Forbearing one another in love, endeavouring to keep the unity of the Spirit in the bond of peace." Do you think that you can stand and live if you withdraw from the Church, building for yourself other homes and a different dwelling, when it is said to Rahab, in whom was prefigured the Church, "Thy father, and thy mother, and thy brethren, and all the house of thy father, thou shalt gather unto thee into thine house; and it shall come to pass, whosoever shall go abroad beyond the door of thine house, his blood shall be upon his own head? " Also, the sacrament of the passover contains nothing else in the law of the Exodus than that the lamb which is slain in the figure of Christ should be eaten in one house. God speaks, saying, "In one house shall ye eat it; ye shall not send its flesh abroad from the house." The flesh of Christ, and the holy of the Lord, cannot be sent abroad, nor is there any other home to believers but the one Church. This home, this household of unanimity, the Holy Spirit designates and points out in the Psalms, saying, "God, who maketh men to dwell with one mind in a house." in the house of God, in the Church of Christ, men dwell with one mind, and continue in concord and simplicity.

In divers manners He rattles His blows around the lawless Pharisees; for that they would almost immediately be thrust out from the charge of the sheep and that in their stead He Himself would govern and lead them, He intimates by many sayings. And He throws out hints that, having joined the flocks of the Gentiles to the better disposed of Israel, He will rule not merely the flock of the Jews, but will at once extend the light of His own glory over the whole earth, and call the nations in every quarter to the knowledge of God; not suffering Himself to be known in Judaea only, as was the case in early times, but rather in every country under heaven giving the information which leads to the enjoyment of the true knowledge of God. And that Christ was appointed to be a Guide of the Gentiles unto piety, any one may learn, and very easily; for the inspired Scripture is full of testimonies to this, and perhaps it would not be wrong to pass it over altogether, leaving it to the more studious to seek out such passages; but nevertheless I will adduce two or three sentences from the Prophets concerning this, before I pass on to what follows, Well then, God the Father somewhere says with regard to Christ: Behold, I have given Him for a witness to the Gentiles, a leader and commander to the Gentiles. For Christ bore witness to the Gentiles, giving them instruction unto salvation, and frankly telling them the things whereby they must be saved. And the Divine Psalmist, as if calling those in all quarters into one joyous company, and bidding all under the sun to gather themselves together to a heavenly feast says: O clap your hands, all ye Gentiles; shout unto God with the voice of exultation. But if it may seem good to any one to inquire into the cause of such a glorious and noble act of praise, he will find it clearly expressed: For God is the king of all the earth: sing ye praises with understanding: God reigneth over all the Gentiles. And somewhere also he has introduced the Lord Himself announcing in His own words the Evangelic Proclamation to all the Gentiles together; for in the eight and fortieth Psalm He says: Sear this, all ye Gentiles; give ear, all ye inhabitants of the world, both the low-born and the nobles, rich and poor together. My mouth shall speak of wisdom, and the meditation of my heart shall be of understanding. For how shall any one mention any thing wiser than the Gospel precepts, or what shall we find so full of hidden understanding as the instruction which comes through Christ? Therefore, for our explanation must revert to what we began with, He clearly foretells that the multitude of the Gentiles shall be united into one flock with the obedient of Israel. But "For what reason," some one who is more keenly searching into the signification of this passage may say, "does the Saviour, when addressing the rulers of the Jews, and speaking to men whose hearts burned with hatred and envy, reveal mysteries? For tell me why such men should be informed that He would rule the Gentiles, and that He would gather into His own folds the sheep from beyond the limits of Judaea? "What then shall we say to this, and how shall we explain it? Not as to friends does He impart mysteries [to these men], but neither does He deem the explanation of these matters useless to them: on the other hand, He thus speaks because He knew it would profit them as much as anything He could do; for this was His object, although the mind of His hearers, being quite obstinate and not yielding to obedience, remained inflexible. And because He was aware that they knew the writings of Moses and the announcements of the Holy Prophets, and in the Prophets the statements are frequent and abundant that Christ was to |89 convert the Gentiles also to the knowledge of God: on this account He set this matter before them as a most manifest sign that He was clearly the One fore-announced. He publicly declared that He would call even those sheep who were not of the Jewish fold, in order (as we said just now) that they might believe Him to be really the One Whom the company of the holy men had foretold.

But because he had come to redeem not only Judea but also the Gentiles, he adds: "And I have other sheep which are not of this fold, and those I must bring, and they shall hear my voice, and there shall be one fold and one shepherd." The Lord was looking upon our redemption, we who come from the Gentile people, when he said he would bring other sheep also. This you see happening daily, brethren; this you see accomplished today with the reconciled Gentiles. For he makes one fold, as it were, from two flocks, because he unites the Jewish and Gentile peoples in his faith, as Paul attests, who says: "He is our peace, who has made both one." For while he chooses the simple from both nations for eternal life, he leads his sheep to their proper fold.

Let us seek, therefore, dearly beloved brethren, these pastures, in which we may rejoice with the solemnity of so many fellow citizens. Let the very festivity of those who rejoice invite us. Surely if the people were celebrating a market somewhere, if they were gathering at the dedication of some church with a proclaimed solemnity, we would all hasten to be found there together, and each one would be eager to be present, and would consider himself afflicted with grave loss if he did not witness the solemnity of common joy. Behold, in the heavens the joy of the elect citizens is celebrated, all rejoice together over one another in their assembly, and yet we, lukewarm in our love of eternity, burn with no desire, we do not seek to be present at so great a solemnity, we are deprived of joys, and yet we are happy. Let us therefore kindle our spirit, brethren, let faith grow warm again in what it has believed, let our desires burn toward heavenly things, and thus to love is already to go. Let no adversity call us back from the joy of the inner solemnity, because even if someone desires to go to an intended place, no roughness of the road changes his desire. Let no flattering prosperity seduce us, because he is a foolish traveler who, seeing pleasant meadows along the way, forgets to go where he was heading. Therefore let the soul yearn with all desire for the heavenly homeland, let it seek nothing in this world, which it knows it will soon leave behind, so that if we are truly sheep of the heavenly Shepherd, because we are not fixed on the delight of the way, we may be satisfied with eternal pastures upon arrival.

(Hom. xiv.) But as He came to redeem not only the Jews, but the Gentiles, He adds, And other sheep I have, which are not of this fold.

(Hom. Evang. xiv.) Of two flocks He maketh one fold, uniting the Jews and Gentiles in His faith.

Observe again, the word "must," here used, doth not express necessity, but is declaratory of something which will certainly come to pass. As though He had said, "Why marvel ye if these shall follow Me, and if My sheep shall hear My voice? When ye shall see others also following Me and hearing My voice, then shall ye be astonished more." And be not confounded when you hear Him say, "which are not of this fold", for the difference relateth to the Law only, as also Paul saith, "Neither circumcision availeth anything, nor uncircumcision." "Them also must I bring." He showeth that both these and those were scattered and mixed, and without shepherds, because the good Shepherd had not yet come. Then He proclaimeth beforehand their future union, that, "They shall be one fold." Which same thing also Paul declared, saying, "For to make in Himself of twain one new man." (Eph. ii. 15.)

Remember in Thy good mercy the Holy and only Catholic and Apostolic Church throughout the whole world, and all Thy people, and all the sheep of this fold.

This sentence alludes to those among the Gentiles who will believe, because many among the Gentiles as well as many among the Jews are destined to gather together into a single church and to acknowledge one shepherd and one lord, who is Christ. This has indeed actually happened. But at that time the miracles confirmed the words; now the fulfillment of the words confirms the miracles accomplished then even though this did not appear at that time.

This speaks of the Gentiles. They are not of that fold which is under the law. For the Gentiles are not fenced in by the law. For both these are in the dispersion, and those have no shepherds. And the prudent and most capable of faith among the Jews were without shepherds; consequently, all the more so the Gentiles. I "must" gather both the Gentiles and the Jews. The word "must" here does not signify compulsion, but rather that which will inevitably follow. "In Christ Jesus there is neither Jew nor Gentile" (Gal. 3:28), and no distinction whatsoever. For all share one form, one seal of baptism, one Shepherd, the Word of God and God. Let the Manichaeans be ashamed, who reject the Old Testament, and let them hear that there is one flock and one Shepherd; for one and the same God is the God of the Old and the New Testament.

For there is one sign of baptism for all, and one Shepherd, even the Word of God. Let the Manichean mark; there is but one fold and one Shepherd set forth both in the Old and New Testaments.

Then when he says, and I have other sheep, he sets down the fruit of Christ's death, which is the salvation not only of the Jews but of the Gentiles as well. For since he had said, "I lay down my life for the sheep," the Jews, who regarded themselves as God's sheep - "We thy people, the flock of thy pasture" (Ps 79:13) - could have said that he laid down his life for them alone. But our Lord adds that it is not only for them, but for others too: "He prophesied that Jesus should die for the nation, and not for the nation only, but to gather into one the children of God who are scattered abroad" (11:51).

In regard to this fruit our Lord does three things. First, he mentions the predestination of the Gentiles; secondly, their vocation through grace; and thirdly their justification.

As to the first he says, and I have other sheep, that is, the Gentiles, that are not of this fold, i.e., of the family of the flesh of Israel, which was in a way a flock: "I will surely gather all of you, O Jacob" (Mic 2:12). For as sheep are enclosed in a fold, so the Jews were kept enclosed within the precepts of the Law, as we read in Galatians (c 3). These other sheep, I say, that is, the Gentiles, I have from my Father through an eternal predestination: "Ask of me, and I will make the nations your heritage" (Ps 2:8); "I will give you as a light to the nations, that my salvation may reach to the end of the earth" (Is 49:6).

As to the second he says, I must bring them also, i.e., according to the plans of divine predestination it is time to call them to grace.

This seems to conflict with what our Lord says in Matthew (15:24): "I was sent only to the lost sheep of the house of Israel." I answer that Jesus was sent only to the sheep of the house of Israel in the sense of preaching to them personally, as we read in Romans (15:8): "Christ became a servant to the circumcised to show God's truthfulness, in order to confirm the promises given to the patriarchs." It was through the apostles that he brought in the Gentiles: "From them I will send survivors to the nations" (Is 66:19).

In regard to the third he says, and they will heed my voice. Here he mentions three things necessary for righteousness in the Christian religion. The first is obedience to the commandments of God. Concerning this he says, and they will heed my voice, i.e., they will observe my commandments: "Teaching them to observe all that I have commanded you" (Matt 28:20); "People whom I had not known," i.e., whom I did not approve, served me. As soon as they heard of me they obeyed me" (Ps 18:43).

The second is the unity of charity, and concerning this he says, so there shall be one flock, i.e., one Church of the faithful from the two peoples, the Jews and the Gentiles: "One faith" (Eph 4:5); "For he is our peace, who has made us both one" (Eph 2:14).

The third is the unity of faith, and in regard to this he says, one shepherd: "They shall all have one shepherd," that is, the Jews and the Gentiles (Ez 37:24).