1134. Jesus continued to write, and again bending down, he wrote. He did this, first, to show the firmness of his sentence, God is not like a man, who may lie, or like a son of man, so that he may change (Num 23:19).
1134. Perseverant autem in scribendo, quia iterum se inclinans scribebat: primo quidem ut ostendat suae scientiae firmitatem; Num. XXIII, 19: non est Deus ut homo, ut mentiatur, et ut filius hominis, ut mutetur.
Second, he did it to show that they were not worthy to look at him. Because he had disturbed them with his zeal for justice, he did not think it fit to look at them, but turned from their sight.
Secundo ut ostendat eos sua visione indignos. Unde cum eos zelo iustitiae percussisset, non dignatus est eos attendere, sed avertit ab eis obtutum.
Third, he did this out of consideration for their embarrassment, to give them complete freedom to leave.
Tertio ut eorum verecundiae consulens, daret eis exeundi liberam facultatem.
1135. The effect of his justice is their embarrassment, but hearing this, they left one by one, both because they had been involved in more serious sins and their conscience gnawed them more: iniquity came out from the elder judges who were seen to rule the people (Dan 13:5), and because they better realized the fairness of the sentence he gave: I will go therefore to the great men and speak to them: for they have known the way of the Lord and the judgment of their God (Jer 5:5). And Jesus alone remained, and the woman standing in the midst, that is, mercy and misery. Jesus alone remained because he alone was without sin; as the Psalm says: there is no one who does what is good not even one, except Christ (Ps 13:1). So perhaps this woman was afraid, and thought she would be punished by him.
1135. Effectus autem iustitiae est eorum confusio; unde dicit audientes autem haec, unus post unum exibant: tum quia gravioribus peccatis erant impliciti, et magis eos conscientia remordebat; Dan. XIII, 5: egressa est iniquitas a senioribus iudicibus, qui videbantur regere populum; tum etiam quia melius cognoscebant aequitatem prolatae sententiae; Ier. V, 5: ibo ergo ad optimates, et loquar eis: ipsi enim cognoverunt viam Domini, et iudicium Dei sui. Et remansit solus Iesus, et mulier stans, scilicet misericordia et miseria. Ideo autem solus remansit, quia ipse solus sine peccato erat. Nam, ut dicitur in Ps. XIII, 1: non est qui faciat bonum, non est usque ad unum, scilicet Christum. Et ideo forte mulier territa est, et ab illo se puniendam credebat.
If only Jesus remained, why does it say that the woman was standing there in the midst? I answer that the woman was standing in the center of the disciples, and so the word alone excludes outsiders, not the disciples. Or, we could say, in the midst, that is, in doubt whether she would be forgiven or condemned. And so it is clear that our Lord’s answer preserved justice.
Sed si remansit solus, quomodo dicit in medio stans? Et dicendum, quod mulier stabat in medio discipulorum, et sic ly solus excludit extraneos, non discipulos. Vel in medio, idest in dubio, utrum absolvenda esset, vel condemnanda. Sic ergo patet quod Dominus in respondendo iustitiam servavit.
1136. Then, at then Jesus lifting himself up, said to her, he shows that Jesus did not abandon mercy, but gave a merciful sentence.
1136. Consequenter cum dicit erigens autem se Iesus, dixit ei etc. ostendit quod a misericordia non recessit, dando sententiam misericordiae, et
First, Jesus questions the woman;
primo examinat;
then forgives her;
secundo absolvit;
and finally, cautions her.
tertio admonet;
1137. Jesus questioned her about her accusers; thus he says that Jesus, lifting himself up, that is, turning from the ground on which he was writing and looking at the woman, said to her: woman, where are they who accused you? He asks about her condemnation saying, has no man condemned you? And she answers, no one, Lord.
1137. examinat autem eam de accusatoribus; unde dicit, quod erigens se Iesus, scilicet faciem suam a terra, in qua scribebat, ad mulierem convertens, dixit ei: mulier, ubi sunt qui te accusabant? Item de condemnatione; unde quaerit nemo te condemnavit? Et illa respondit: nemo, Domine.
1138. Jesus forgives her; and so it says, then Jesus said: neither will I condemn you, I who perhaps you feared would condemn you, because you saw that I was without sin. This should not surprise us for God did not send his Son into the world to judge the world, but that the world might be saved through him (John 3:17); I do not desire the death of the sinner (Ezek 18:23).
1138. Absolvit autem eam; unde dicit dixit ei Iesus: nec ego te condemnabo, a quo te forte damnari timuisti, quia in me peccatum non invenisti. Nec mirum, quia non misit Deus Filium suum in mundum, ut iudicet mundum, sed ut salvetur mundus per ipsum; supra III, 17; Ez. XVIII, 32: nolo mortem peccatoris.
And he forgave her sin without imposing any penance on her because since he made her inwardly just by outwardly forgiving her, he was well able to change her so much within by sufficient sorrow for her sins that she would be made free from any penance. This should not be taken as a precedent for anyone to forgive another without confession and the assigning of a penance on the ground of Christ’s example, for Christ has power over the sacraments, and could confer the effect without the sacrament. No mere man can do this.
Absolvit autem eam a culpa, non imponendo ei aliquam poenam: quia cum absolvendo exterius iustificaret interius, bene potuit eam adeo immutare interius per sufficientem contritionem de peccatis, ut ab omni poena immunis efficeretur. Nec tamen trahendum est in consuetudinem ut aliquis exemplo domini absque confessione et poenae inflictione quemquam absolvat; quia Christus excellentiam habuit in sacramentis, et potuit conferre effectum sine sacramento, quod nullus purus homo potest.
1139. Finally, Jesus cautions her when he says, go, and sin no more. There were two things in that woman: her nature and her sin. Our Lord could have condemned both. For example, he could have condemned her nature if he had ordered them to stone her, and he could have condemned her sin if he had not forgiven her. He was also able to absolve each. For example, if he had given her license to sin, saying: go, live as you wish, and put your hope in my freeing you. No matter how much you sin, I will free you even from Gehenna and from the tortures of hell. But our Lord does not love sin, and does not favor wrongdoing, and so he condemned her sin but not her nature, saying, go, and sin no more. We see here how kind our Lord is because of his gentleness, and how just he is because of his truth.
1139. Admonet vero eam cum dicit vade, et iam noli peccare. Duo enim erant in muliere ista: scilicet natura et culpa. Et utrumque poterat Dominus condemnare. Puta naturam, si iussisset eam lapidare; et culpam, si non absolvisset. Poterat etiam utrumque absolvere, puta si dedisset licentiam peccandi, dicens vade, vive ut vis, esto de mea liberatione secura; ego, quantumcumque peccaveris, etiam a Gehenna et ab inferni tortoribus liberabo. Sed Dominus culpam non amans, peccatis non favens, ipsam damnavit culpam, non naturam, dicens amplius noli peccare: ut sic appareat quam dulcis est Dominus per mansuetudinem, et rectus per veritatem.
Lecture 2
Lectio 2
Truth of Christ’s testimony
Veritas testimonii Christi
8:12 Jesus spoke to them again, saying: I am the light of the world: he who follows me does not walk in darkness but will have the light of life. [n. 1141]
8:12 Iterum ergo locutus est eis Iesus, dicens: ego sum lux mundi. Qui sequitur me, non ambulat in tenebris. Sed habebit lumen vitae. [n. 1141]
8:13 The Pharisees therefore said to him: you give testimony about yourself, but your testimony is not true. [n. 1146]
8:13 Dixerunt ergo ei Pharisaei: tu de teipso testimonium perhibes: testimonium tuum non est verum. [n. 1146]
8:14 Jesus answered and said to them: although I give testimony about myself, my testimony is true: for I know where I came from and where I go, but you do not know where I come from or where I go. [n. 1148]
8:14 Respondit Iesus, et dixit eis: et si ego testimonium perhibeo de meipso, verum est testimonium meum, quia scio unde veni, et quo vado. Vos autem nescitis unde venio, aut quo vado. [n. 1148]
8:15 You judge according to the flesh; I do not judge any man. [n. 1150]
8:15 Vos secundum carnem iudicatis. Ego non iudico quemquam. [n. 1150]
8:16 And if I do judge, my judgment is true, because I am not alone, but there is me and the Father who sent me. [n. 1153]
8:16 Et si iudico ego, iudicium meum verum est, quia solus non sum; sed ego, et qui misit me Pater. [n. 1153]
8:17 And in your law it is written that the testimony of two men is true. [n. 1155]
8:17 Et in lege vestra scriptum est, quia duorum hominum testimonium verum est. [n. 1155]
8:18 I am one who gives testimony about myself, and the Father who sent me gives testimony about me. [n. 1157]
8:18 Ego sum qui testimonium perhibeo de meipso, et testimonium perhibet de me, qui misit me Pater. [n. 1157]
8:19 They therefore said to him: where is your father? Jesus answered: you know neither me nor my Father: if you did know me, perhaps you would also know my Father. [n. 1158]
8:19 Dicebant ergo ei: ubi est pater tuus? Respondit Iesus: neque me scitis, neque Patrem meum: si me sciretis, forsitan et Patrem meum sciretis. [n. 1158]
8:20 These words Jesus spoke in the treasury, teaching in the temple, and no man laid hands on him, because his hour had not yet come. [n. 1163]
8:20 Haec verba locutus est Iesus in gazophylacio, docens in templo; et nemo apprehendit eum, quia necdum venerat hora eius. [n. 1163]
1140. The Evangelist has presented Christ as teaching; now he shows,
1140. Postquam Evangelista introduxit Christum docentem, hic consequenter
first, the power which this teaching has to give light, and
primo ostendit doctrinae ipsius illuminativam virtutem;
second, what Christ himself said about it, at the Pharisees therefore said to him: you give testimony about yourself.
secundo manifestat quae de ea dicit, ibi dixerunt ergo ei Pharisaei: tu de te ipso testimonium perhibes.
With respect to the first he does three things:
Circa primum tria facit.
first, he states Christ’s prerogative concerning spiritual light;
Primo ponit spiritualis lucis privilegium;
second, the effect of this prerogative, he who follows me does not walk in darkness; and
secundo eius effectum, ibi qui sequitur me, non ambulat in tenebris;
third, its fruit, but will have the light of life.
tertio eius fructum, ibi sed habebit lumen vitae.
1141. He says, concerning the prerogative of Christ, who is the light, to the spiritual light, Jesus spoke to them again, saying: I am the light of the world. We can relate this statement with what went before in this way. Christ had said, when forgiving the woman’s sin, neither will I condemn you (John 8:11). And so they would have no doubt that he could forgive and pardon sins, he saw fit to show the power of his divinity more openly by saying that he is the light which drives away the darkness of sin.
1141. Privilegium autem spiritualis lucis ponitur quantum ad Christum, qui est lux; et quantum ad hoc dicit iterum locutus est eis Iesus dicens: ego sum lux mundi. Quod potest uno modo continuari ad immediate dictum. Quia enim dixit: nec ego condemnabo te etc., absolvens eam a crimine, ideo ne aliqui dubitarent utrum ipse absolvere posset, et peccata dimittere, dignatur apertius divinitatis suae potentiam demonstrare, dicens se esse lucem, qui peccati tenebras pellit.
Or, we could connect this statement with what the Pharisees said before: search the Scriptures and see that, out of Galilee, a prophet does not rise (John 7:52). For they thought of him as a Galilean and linked to a definite place, and so they rejected his teaching. So our Lord shows them that he is in the universal light of the entire world, saying, I am the light of the world, not just of Galilee, or of Palestine, or of Judea.
Alio modo potest continuari ad illud quod supra VII, 52 dixit: scrutare Scripturas, et vide quia propheta a Galilaea non surgit. Quia enim eum aestimabant Galilaeum, et quasi ex loco determinato dependentem, doctrinam eius repudiabant; ideo Dominus ostendit se totius mundi esse lucem universalem, dicens ego sum lux mundi, non Galilaeae, neque Palaestinae, neque Iudaeae.
1142. The Manicheans, as Augustine relates, misunderstood this: for since they judged by their imagination, which does not rise to intellectual and spiritual realities, they believed that nothing but bodies existed. Thus they said that God was a body; and a certain infinite light. Further, they thought that the sun that we see with our physical eyes was Christ the Lord. And that is why, according to them, Christ said, I am the light of the world.
1142. Manichaei autem, ut Augustinus dicit, hoc falso intelligebant. Quia enim imaginatio eorum erat solum de sensibilibus, ideo non valebant se ad intellectualia et spiritualia extendere, credebant enim supra corporalia nihil esse in rerum natura, unde dicebant Deum esse corpus et lucem quamdam infinitam, et solem istum oculis carnis visibilem, Christum Dominum esse putaverunt: et propter hoc ipsum dixisse ego sum lux mundi.
However, this opinion cannot be held and the Catholic Church rejects such a fiction. For this physical sun is a light which can be perceived by sense. Consequently, it is not the highest light, which intellect alone grasps, and which is the intelligible light characteristic of the rational creature. Christ says about this light here: I am the light of the world. And above we read: he was the true light, which enlightens every man coming into this world (John 1:9).
Sed hoc stare non potest et Ecclesia Catholica improbat tale figmentum. Sol enim iste corporalis est lux quam sensus attingere potest: et ideo non est suprema lux, quam intellectus solus attingit, quae est lux intelligibilis propria rationalis creaturae. Hic de ea dicit Christus ego sum lux mundi. De ista dicitur supra I, 9: erat lux vera quae illuminat omnem hominem venientem in hunc mundum.
Since perceptible light, however, is a certain image of spiritual light, for every sensible thing is something particular, whereas intellectual things are a kind of whole. Just as particular light has an effect on the thing seen, inasmuch as it makes colors actually visible, as well as on the one seeing, because through it the eye is conditioned for seeing, so intellectual light makes the intellect to know because whatever light is in the rational creature is all derived from that supreme light which enlightens every man coming into the world. Furthermore, it makes all things to be actually intelligible inasmuch as all forms are derived from it, forms which give things the capability of being known, just as all the forms of artifacts are derived from the art and reason on the artisan: how magnificent are your works, O Lord! You have made all things in wisdom (Ps 103:24). Thus Christ truly says here: I am the light of the world; not the sun which was made, but the one who made the sun. Yet as Augustine says, the light which made the sun was himself made under the sun and covered with a cloud of flesh, not in order to hide but to be moderated.
Lux autem ista sensibilis, imago quaedam est illius lucis intelligibilis: nam omne sensibile est quasi quoddam particulare, intellectualia autem sunt quasi totalia quaedam. Sicut autem lux ista particularis habet effectum in re visa, inquantum colores facit actu visibiles, et etiam in vidente, quia per eam oculus confortatur ad videndum, sic lux illa intelligibilis intellectum facit cognoscentem. Quia quidquid luminis est in rationali creatura, totum derivatur ab ipsa suprema luce; supra I, 9: illuminat omnem hominem venientem in hunc mundum. Item facit res omnes actu intelligibiles, inquantum ab ipsa derivantur omnes formae, per quas res habent quod cognoscantur, sicut omnes formae artificiatorum derivantur ab arte et ratione artificis; Ps. CIII, 24: quam magnificata sunt opera tua, Domine. Omnia in sapientia fecisti. Et ideo recte dicit ego sum lux mundi: non sol factus, sed per quem sol factus est. Tamen, ut Augustinus dicit, lumen quod solem fecit, sub sole factum est, et carnis nube tegitur, non ut obscuretur, sed ut temperetur.