Lecture 4 Lectio 4 Freedom in Christ Libertas in Christo ^8:31 Then Jesus said to those Jews who believed him: if you remain in my word, you will truly be my disciples. [n. 1195] ^8:31 Dicebat ergo Iesus ad eos qui crediderunt ei, Iudaeos: si vos manseritis in sermone meo, vere discipuli mei eritis: [n. 1195] ^8:32 And you will know the truth, and the truth will set you free. [n. 1198] ^8:32 et cognoscetis veritatem, et veritas liberabit vos. [n. 1198] ^8:33 They answered him: we are the seed of Abraham, and we have never been slaves to anyone: how can you say, you will be free? [n. 1200] ^8:33 Responderunt ei: semen Abrahae sumus, et nemini servivimus unquam. Quomodo tu dicis, liberi eritis? [n. 1200] ^8:34 Jesus answered them: amen, amen I say to you: whoever commits sin is the slave of sin. [n. 1203] ^8:34 Respondit eis Iesus: amen, amen dico vobis, quia omnis qui facit peccatum, servus est peccati. [n. 1203] ^8:35 Now the servant does not abide in the house forever, but the son abides forever. [n. 1205] ^8:35 Servus autem non manet in domo in aeternum; filius autem manet in aeternum. [n. 1205] ^8:36 If therefore the Son makes you free, you will truly be free. [n. 1207] ^8:36 Si ergo vos Filius liberaverit, vere liberi eritis. [n. 1207] ^8:37 I know that you are the sons of Abraham, but you seek to kill me, because my word has no place in you. [n. 1211] ^8:37 Scio quia filii Abrahae estis. Sed quaeritis me interficere: quia sermo meus non capit in vobis. [n. 1211] ^8:38 I speak that which I have seen with my Father, and you do the things that you have seen with your father. [n. 1216] ^8:38 Ego quod vidi apud Patrem meum, loquor. Et vos quae vidistis apud patrem vestrum, facitis. [n. 1216] 1194. After he had shown the remedy for escaping from the darkness, he now shows the effectiveness of this remedy. 1194. Posito remedio evadendi tenebras, hic consequenter ostendit ipsius remedii efficaciam, et First, he shows the effectiveness of this remedy; primo ponitur remedii efficacia; then their need for remedy, at they answered him, we are the seed of Abraham. secundo introducitur remedii indigentia, ibi responderunt ei Iudaei. He does two things about the first. Circa primum duo facit: First, he shows what is required from those to whom the remedy is granted, and this concerns merit; primo ostendit quid exigitur ab eis quibus remedium confertur, quod pertinet ad meritum; second, he shows what is given for this, and this concerns their reward, at you will truly be my disciples. secundo quid eis pro eo redditur, quod pertinet ad praemium, ibi vere discipuli mei eritis. 1195. He says first: it was said that many believe in him, and so he told them, the Jews who believed in him, what they had to do, which was to remain in his word. So he says, if you remain in my word, you will truly be my disciples. He is saying in effect: you will not be my disciples if you just believe superficially, but if you remain in my word. 1195. Dicit ergo primo: dictum est quod multi crediderunt in eum; et ideo dicit eis, scilicet qui crediderunt in eum, Iudaeis, quid ab eis requiratur, hoc scilicet quod maneant in sermone eius: unde dicit si vos manseritis in sermone meo, vere discipuli mei eritis. Quasi dicat: non propter hoc quod creditis superficie tenus, eritis discipuli mei, sed si manseritis in sermone meo. We need three things with respect to the word of God. A concern to hear it: let every man be quick to hear (Jas 1:19). Then we need faith to believe it: faith comes by hearing (Rom 10:17). And also perseverance in continuing with it: how exceedingly bitter is wisdom to the unlearned. The foolish will not continue with her (Sir 6:21). And so he says, if you remain, that is, by a firm faith, through continual meditation: he will meditate on his law day and night (Ps 1:2); and by your ardent love: his will is the law of the Lord (Ps 1:2). Thus Augustine says that those who remain in the word of our Lord are those who do not give in to temptations. Exiguntur autem a nobis tria circa verbum Dei: scilicet sollicitudo ad audiendum, Iac. I, v. 19: sit autem omnis homo velox ad audiendum etc., fides ad credendum, Rom. X, v. 17: fides ex auditu, constantia ad permanendum, Eccli. VI, 21: quam aspera est nimium indoctis hominibus sapientia. Et non permanebit in illa excors. Et ideo dicit si manseritis, scilicet per fidei stabilitatem, per continuam meditationem, Ps. I, 2: in lege eius meditabitur die ac nocte; et ferventem affectionem: in lege Domini fuit voluntas eius. Unde dicit Augustinus quod illi in verbis Domini permanent qui nullis tentationibus cedunt. 1196. He mentions what will be given to those who do remain when he says, you will truly be my disciples, and with three characteristics. First, they will have the excellence of being disciples of Christ; second, they will have a knowledge of the truth; and then, they will be free. 1196. Primum autem quod persistentibus redditur, ostendit cum dicit vere discipuli mei eritis, et hoc quantum ad tria: scilicet quantum ad discipulatus Christi sublimationem, quantum ad veritatis cognitionem, et quantum ad libertatis adeptionem. 1197. Indeed, it is a great privilege to be a disciple of Christ: children of Zion, rejoice and delight in the Lord your God, because he has given you a teacher of justice (Joel 2:23). Concerning this he says, you will truly be my disciples; for the greater the master, the more honorable or excellent it is to be his disciple. But Christ is the greatest and most excellent of teachers; therefore, his disciples will be of the highest dignity. 1197. Et quidem magnae dignitatis est privilegium, esse discipulum Christi; Ioel. II, v. 23: filii Sion, exultate, et laetamini in Domino Deo vestro, quia dedit vobis doctorem iustitiae. Et quantum ad hoc dicit vere discipuli mei eritis: quanto enim magister est maior, tanto discipuli eius sublimiores sunt; Christus autem excellentissimus et summus magister est: discipuli ergo eius excellentissimi sunt. Three things are required to be a disciple. The first is understanding, to grasp the words of the teacher: are you also still without understanding? (Matt 15:16). But it is only Christ who can open the ears of the understanding: then he opened their minds so that they could understand the Scriptures (Luke 24:45); the Lord opened my ears (Isa 50:5). Second, a disciple needs to assent, so as to believe the doctrine of his teacher, for the disciple is not above his teacher (Luke 6:40), and thus he should not contradict him: do not speak against the truth in any way (Sir 4:30). And Isaiah continues in the same verse, I do not resist. Third, a disciple needs to be stable, in order to persevere. As we read above: after this many of his disciples departed and did not walk anymore with him (John 6:67); and Isaiah adds: I did not turn back (Isa 50:5). Tria autem requiruntur ex parte discipulorum. Primum est intellectus ad capiendum verba magistri; Matth. XV, 16: adhuc et vos sine intellectu estis? Solus autem Christus potest aperire aurem intelligentiae; Lc. ult., 45: aperuit illis sensum, ut intelligerent Scripturas. Et ideo dicebat Is. l, 5: Dominus aperuit mihi aurem. Secundum est assensus ad credendum sententiae magistri: nam, ut dicitur Lc. VI, 40, non est discipulus super magistrum, et ideo non debet ei contradicere. Unde dicitur Eccli. IV, 30: non contradicas verbo veritatis ullo modo. Et ideo subdit Isaias: ego autem non contradico. Tertio stabilitas ad permanendum; supra VI, 67, dicitur, quod multi discipuli abierunt retro, et iam non cum illo ambulabant. Et ideo subdit Isaias: retrorsum non abii. 1198. But it is a greater thing to know the truth, since this is the end of a disciple. And our Lord also gives this to those who believe; thus he says, and you will know the truth, the truth, that is of the doctrine that I am teaching: for this I was born, and for this I came into the world, that I should give testimony to the truth (John 18:37); and they will know the truth of the grace that I produce: grace and truth came through Jesus Christ (John 1:17)—in contrast to the figures of the old law—and they will know the truth of the eternity in which I remain: O Lord, your word remains forever, your truth endures from generation to generation (Ps 118:89). 1198. Sed maius est veritatem cognoscere, cum sit finis discipuli. Et hoc etiam Dominus credentibus reddit; unde dicit cognoscetis veritatem, scilicet doctrinae, quam ego doceo; infra XVIII, 37: in hoc natus sum, et ad hoc veni, ut testimonium perhibeam veritati. Item gratiae quam facio; supra, VIII, v. 17: gratia et veritas per Iesum Christum facta est. Et dicitur gratia veritatis per comparationem ad figuras veteris legis. Item aeternitatis in qua permaneo; Ps. CXVIII, 89: in aeternum, Domine, permanet verbum tuum, in generatione et generatione veritas sua. 1199. Yet the greatest thing is the acquisition of freedom, which the knowledge of the truth produces in those who believe. Thus he says, and the truth will set you free. 1199. Sed maximum est libertatis adeptio, quam efficit cognitio veritatis in credentibus; unde dicit et veritas liberabit vos. In this context, to free does not mean a release from some confinement, as the Latin language suggests, but rather a being made free; and this is from three things. The truth of this doctrine will free us from the error of falsity: my mouth will speak the truth; my lips will hate wickedness (Prov 8:7). The truth of grace will free us from the slavery to sin: the law of the Spirit of life in Christ Jesus has freed me from the law of sin and of death (Rom 8:2). And the truth of eternity, in Christ Jesus, will free us from corruption: the creature will be freed from its slavery to corruption (Rom 8:21). Liberare autem, in hoc loco, non importat exceptionem a quacumque angustia, prout in Latino sonat, sed proprie dicit liberum facere. Et hoc a tribus: quia veritas doctrinae liberabit ab errore falsitatis; Prov. VIII, 7: veritatem meditabitur guttur meum, et labia mea detestabuntur impium; veritas gratiae, liberabit a servitute peccati; Rom. VIII, 2: lex autem spiritus vitae in Christo Iesu, liberabit me a lege peccati et mortis; sed veritas aeternitatis, in Christo Iesu, liberabit nos a corruptione; Rom. VIII, 21: ipsa creatura liberabitur a servitute corruptionis. 1200. Next, at they answered him: we are the seed of Abraham, he shows that the Jews need this remedy. 1200. Consequenter cum dicit responderunt ei: semen Abrahae etc., ostendit remedii necessitatem Iudaeis inesse, et First, he amplifies on their presumption in denying that they need any such remedy; primo exaggeratur Iudaeorum praesumptio, se tali remedio indigere negantium; second, he shows in what respect they need this remedy, at Jesus answered them: amen, amen I say to you. secundo ostenditur quomodo remedio indigent, ibi respondit eis Iesus: amen, amen dico vobis. 1201. The presumption of the Jews is shown by their disdainful question: they answered him: we are the seed of Abraham, and we have never been slaves to anyone: how can you say, you will be free? First, they affirm one thing; then deny another; and third, pose their question. 1201. Praesumptio autem Iudaeorum ostenditur in quadam praesumptuosa interrogatione; unde responderunt ei Iudaei: semen Abrahae sumus, et nemini servivimus unquam. Quomodo tu dicis, liberi eritis? In qua quidem primo aliquid affirmant; secundo aliquid negant; et tertio interrogant. They assert that they are the descendants of Abraham: we are of the seed of Abraham. This shows their vainglory, because they glory only in the origin of their flesh: do not think of saying: we have Abraham as our Father (Matt 2:9). Those who seek to be praised for their noble birth act in the same way: their glory is from their birth, from the womb and from their conception (Hos 9:11). Affirmant quidem se esse semen Abrahae, unde dicunt semen Abrahae sumus: in quo ostenditur eorum inanis gloria, quia de sola carnis origine gloriantur; Matth. III, 9: ne coeperitis dicere: Patrem habemus Abraham. Simile faciunt qui de carnali nobilitate extolli quaerunt; Oseae IX, 11: omnis gloria eorum a partu, ab utero et conceptu. Further, they deny their slavery; thus they say, and we have never been slaves to anyone. This reveals them as dull in mind and as liars. It shows them as dull because while our Lord is speaking of spiritual freedom, they are thinking of physical freedom: the sensual person does not perceive what pertains to the Spirit of God (1 Cor 2:14). It shows them as liars because if they mean their statement as, we have never been the slaves of anyone, to apply to physical slavery, then they are either speaking generally of the entire Jewish people, or in particular of themselves. If they are speaking generally, they are obviously lying: for Joseph was sold into slavery and their ancestors were slaves in Egypt (Gen 40; Exod 3). Thus Augustine says: ungrateful! Why does the Lord so often remind you that he freed you from the house of bondage, if you have never been slaves to anyone? For we read: I have called you out of Egypt, from the house of your slavery (Deut 13:10). But even if they are speaking of themselves, they are still guilty of lying, because they were at that time paying taxes to the Romans. Thus they asked: is it lawful to pay taxes to Caesar or not? (Matt 22:17). Negant autem servitutem, unde dicunt nemini servivimus unquam: in quo se hebetes ostendunt, et mendaces. Hebetes quidem, quia quod Dominus de spirituali libertate loquitur, ipsi intelligunt de corporali; I Cor. II, 14: animalis homo non percipit ea quae sunt spiritus Dei. Mendaces autem, quia si hoc quod dicunt nemini servivimus unquam, intelligunt de servitute carnali, aut loquuntur universaliter quantum ad totum genus Iudaeorum, aut specialiter quantum ad seipsos. Si quidem universaliter, manifeste mentiuntur: nam Ioseph venumdatus est, et patres eorum servierunt in Aegypto, ut patet Gen. XL et Ex. I. Unde Augustinus dicit: o ingrati, quid est quod assidue vobis imputat Deus quod vos de domo servitutis liberavit, si nemini servistis? Dicitur enim Deut. VI, 13: eduxi vos de Aegypto, de domo servitutis etc. Si autem de seipsis loquuntur, non possunt etiam a mendacio excusari: nam et ipsi tunc temporis Romanis tributa solvebant; unde dicebant, Matth. c. XXII, 17: si licet tributum dari Caesari, an non? They ask him about the kind of freedom he is talking about when they say, how can you say, you will be free? Our Lord had promised them two things: freedom and knowledge of the truth, when he said, you will know the truth, and the truth will set you free. The Jews took this to mean that our Lord regarded them as ignorant slaves. And although it is more harmful to lack knowledge than freedom, yet because they were carnal they pass over the truth part and ask about the kind of freedom: they have set their eyes, lowering themselves to the earth (Ps 16:11). Interrogant autem libertatis modum; unde dicunt quomodo tu dicis, liberi eritis? Dominus eis duo promiserat: scilicet libertatem et veritatis cognitionem, cum dixit: cognoscetis veritatem, et veritas liberabit vos. Per quod Iudaei intelligebant, se servos et ignaros a Domino reputari. Et licet magis iniuriosum sit deficere a cognitione quam a libertate; quia tamen carnales erant, neglecta veritate, modum libertatis inquirunt; Ps. XVI, 12: oculos suos statuerunt declinare in terram. 1202. Our Lord ignores their presumption and shows them that they do need the remedy he mentioned. 1202. Hic Dominus eorum praesumptionem excludens, eos remedio praedicto indigere convincit, et First, he mentions their slavery; primo agit de eorum servitute; second, he treats of their freedom, at now the servant does not abide in the house forever; and secundo de eorum liberatione, ibi servus autem non manet in domo in aeternum; third, of their origin, at I know that you are the sons of Abraham. tertio de eorum origine, ibi scio quia filii Abrahae estis. 1203. He shows that they are slaves, not in the physical sense they thought he meant, but spiritually, that is, slaves of sin. And in order to make this clear he starts with two things. The first is a solemn affirmation that he repeats, saying, amen, amen, I say to you. Amen is a Hebrew word which means truly, or may it be this way. According to Augustine, neither the Greeks nor the Latins translated it so that it might be honored and veiled as something sacred. This was not done to hide it, but to prevent it from becoming commonplace if its meaning were stated. It was done especially out of reverence from our Lord who frequently used it. Our Lord makes use of it here as a kind of oath, and he repeats it to reinforce his statement: he interposed an oath, so that by two immutable things, in which it is impossible for God to lie, we might have the strongest comfort (Heb 6:17). 1203. Convincit autem eos de servitute, non carnali, qualem illi intelligebant, sed spirituali, scilicet peccati, ad quam exaggerandam duo praemittit: scilicet ingeminatum iuramentum; unde dicit amen, amen dico vobis. Amen est nomen Hebraeum, quod interpretatur vere, vel fiat. Quod, secundum Augustinum, nec Graecus interpres, nec Latinus ausus est interpretari, ut honorem haberet velamento secreti, non ut esset ligatum, sed ne vilesceret nudatum; et specialiter propter reverentiam Domini, qui frequenter ipso usus est. Ponit ergo hic Dominus quasi quoddam iuramentum: quod ideo geminatur, ut suam sententiam magis firmam ostendat; ad Hebr. c. VI, 17: interposuit iusiurandum, ut per duas res immobiles, quibus impossibile est mentiri Deum, fortissimum solatium habeamus.