1769. Ordo autem admonitionis est ut quod primo fecit opere, doceat sermone; et quantum ad hoc dicit postquam ergo lavit pedes eorum, accepit vestimenta sua etc. Act. I, 1: coepit Iesus facere et docere; Matth. V, 19: qui fecerit et docuerit, hic magnus vocabitur in regno caelorum. 1769. The sequence found in this exhortation is that Christ later taught in words what he had first done by his actions. In regard to this he says, then after he had washed their feet and taken his garments, being set down again: Jesus began to do and teach (Acts 1:1): he who does them and teaches them will be called great in the kingdom of heaven (Matt 5:19). 1770. Dispositio autem admonentis insinuatur et quantum ad habitum, et quantum ad situm. Ad habitum quidem: quia diversus habitus diversis personis convenit, secundum propriorum actuum diversitatem; Eccli. XIX, 27: amictus hominis annuntiat de illo. Alius ergo habitus competit ministro, alius doctori. Ministro autem, quia debet esse expeditus ad obsequium, competit ut vestium impedimenta deponat; et ideo Christus cum ministrare voluit, surgit a coena, et ponit vestimenta sua. Doctori autem, qui debet esse gravis, et auctoritate praeeminens, competit vestium decens ornatus: et ideo Dominus docere volens, accepit vestimenta sua. Quantum ad situm vero, quia ministrare volens, surrexit, unde dicit: surrexit a coena: nunc autem volens docere, recumbit, unde dicit et cum recubuisset iterum, dixit eis: et hoc ideo, quia doctrina debet esse in tranquillitate. Sedendo enim et quiescendo anima fit sapiens et prudens. 1770. He describes the one giving the exhortation by his clothing and posture. As to his clothing, different clothing is suitable to different people depending on the different activities appropriate to each: a man’s attire . . . shows what he is (Sir 19:30). One sort of attire is suitable for a servant, and another for a teacher. Now because a servant must be ready to serve, he does not have any superfluous clothing; and so Christ, when he wished to serve, rose from supper, laid aside his garments (John 13:4). And a teacher, who should be serious and of great authority, ought also to be suitably dressed. Thus our Lord, when beginning to teach, had taken his garments. As to his posture: when Christ began to serve he rose; he says that Christ rose from supper. But now, about to teach, he reclines; he says, being set down again, he said to them. The reason for this is that teaching should be done in an atmosphere of serenity, and it is by sitting and being quiet that the soul becomes wise and discerning. 1771. Possunt haec tria habere mysterium. Cum enim Christus perfectam doctrinam discipulis praebuerit, quando Spiritum Sanctum eis misit; infra XIV, 26: Paraclitus autem Spiritus Sanctus, quem mittet Pater in nomine meo, ipse vos docebit omnia, et suggeret vobis omnia quaecumque dixero vobis. 1771. Three events here are able to indicate mysteries. When Christ sends the Holy Spirit to his disciples he will be giving them complete teaching: but the Paraclete, the Holy Spirit, whom the Father will send in my name, he will teach you all things, and bring to your remembrance all that I have said to you (John 14:26). Tria praecesserunt ipsam missionem. Scilicet peccatorum ablutio per passionem; Apoc. c. I, 5: lavit nos a peccatis nostris in sanguine suo. Et quantum ad hoc dicit postquam ergo lavit pedes eorum, idest, impleta purgatione per sanguinem. Item resurrectio. Christus enim ante passionem suam mortale corpus habuit, quae quidem mortalitas non competebat ei ex parte personae Filii Dei sed ex parte humanae naturae assumptae, sed postquam resurrexit ex virtute divinitatis, accepit corporis immortalitatem: et quantum ad hoc dicit accepit vestimenta sua, idest, surgens factus est immortalis. Et dicit sua, quia sua virtute accepit; Rom. VI, v. 10: quod autem vivit, vivit Deo, idest virtute Dei. De istis vestimentis dicitur Apoc. c. III, 5: qui vicerit, vestietur vestimentis albis, et non delebo nomen eius de libro vitae. Item praecessit sessio, et hoc in ascensione; infra XVI, 7: si enim non abiero, Paraclitus non veniet ad vos etc. Et quantum ad hoc dicit cum recubuisset iterum, scilicet ad dexteram Patris residens et sedens; Marc. ult., 19: et Dominus quidem Iesus postquam locutus est, assumptus est in caelis, et sedet a dextris Dei. Et dicit iterum, non quod inquantum Filius Dei unquam sedere desierit, quinimmo ab aeterno est in sinu Patris, sed quia inquantum homo exaltatus est ad potiora bona Patris; Phil. II, 9: propter quod et Deus exaltavit illum, et dedit illi nomen quod est super omne nomen. But three things are to take place before the Spirit is sent. First, their sins are to be washed away by his passion: he washed us from our sins in his own blood (Rev 1:5). In reference to this he says, when he had washed their feet, that is, completely cleansed them by his blood. Second, there is the resurrection of Christ. Christ had a mortal body before his passion, but he was not mortal because he was, as a person, the Son of God; his mortality was due to the human nature he assumed. But after he rose from the dead by the power of his divinity, he took on bodily immortality. And in reference to this he says, he had taken his garments, that is, he arose immortal. He says his garments because he did this by his own power: the life he lives he lives to God, that is, by the power of God (Rom 6:10). We read of these garments: he who conquers will be clad thus in white garments, and I will not blot his name out of the book of life (Rev 3:5). Also, before the Spirit is sent, Christ is to be seated after his ascension: if I do not go away, the Paraclete will not come to you (John 16:7). And referring to this he says, and being set down again, that is, remaining and sitting at the right hand of the Father: the Lord Jesus, after he had spoken to them, was taken up into the heaven, and sat down at the right hand of God (Mark 16:19). He says, again, not because as the Son of God he had ever ceased to sit with the Father, for he is in the bosom of the Father from all eternity, but because as man he was raised to the greater goods of the Father: therefore God has highly exalted him and bestowed on him the name which is above every name (Phil 2:9). Sic ergo antequam Spiritum Sanctum perfecte docentem infunderet, lavit sanguine fuso; accepit vestimenta, resurgendo; recubuit, in gloria ascendendo. And so, before sending into them the Holy Spirit, who would perfectly teach them, Christ would wash them with the blood he shed; take up his garments by rising; and resume his place by ascending in glory. 1772. Consequenter cum dicit scitis quid fecerim vobis? Proponit ipsam admonitionem, et 1772. Next, he gives his exhortation: know you what I have done to you? primo interrogat; First, he asks a question; secundo assumit; second, he accepts their acknowledgement; tertio concludit; third, he draws a conclusion from this; quarto conclusionem confirmat. fourth, he confirms this conclusion. 1773. Interrogat quidem, cum dicit scitis quid fecerim vobis? Quasi dicat: facta quidem vidistis, sed tamen quare hoc fecerim, non intelligitis: et ideo sic quaerit ut ostendat facti magnitudinem, et ad considerandum inducat. Opera enim Dei consideranda sunt, quia profunda; Ps. XCI, 6: quam magnificata sunt opera tua, Domine. Nimis profundae factae sunt cogitationes tuae. Vix enim sufficienter opera Dei scire possumus secundum illud Eccle. VIII, 17: intellexi quod rationem operum Dei nullam possit homo invenire. Sunt etiam delectabilia ad considerandum; Ps. XCI, 5: delectasti me, Domine, in factura tua, et in operibus manuum tuarum exultabo. Sunt etiam utilia, quia ducunt in cognitionem auctoris; Sap. XIII: si operibus intendissent etc.; supra V, 36: opera enim quae dedit mihi pater ut faciam, ipsa sunt quae testimonium perhibent de me. 1773. Christ questions them when he says, do you know what I have done to you? This means: you have seen what I have done, but you do not know why I did it. And he asks them in this way in order to show the greatness of his action and to prompt them to reflect on it. For we should meditate on the works of God because they are profound: how great are thy works, O Lord! Thy thoughts are very deep (Ps 92:5). We can barely know the works of God: then I saw all the works of God, that man cannot find out the work that is done under the sun (Eccl 8:17). Yet it is still a delight to think about them: for you O Lord, have made me glad by your work; at the work of your hands I sing for joy (Ps 92:4). Further, these works are helpful, because they lead us to a knowledge of their author: for from the greatness and beauty of created things comes a corresponding perception of their Creator (Wis 13:5); the works themselves which I do, give testimony about me, that the Father has sent me (John 5:36). Potest etiam, secundum Origenem, hoc quod dicitur scitis quid fecerim vobis accipi imperative; quasi dicat: sciatis quid fecerim vobis. Et tunc hoc dicit Dominus, ut eorum erigat intellectum. According to Origen, this statement can be rendered as, know what I have done to you. In this way, it has an imperative sense, as if Christ were saying: you ought to understand what I have done to you. In this interpretation our Lord said this to rouse their understanding. 1774. Assumit eorum confessionem, dicens vos vocatis me Magister et Domine, et 1774. Our Lord accepts their acknowledgment, you call me Master and Lord. primo proponit eorum confessionem; He mentions what they acknowledge; secundo commendat eam, ibi et bene dicitis. and then he approves of it, and you say well. 1775. Circa primum sciendum est, quod Apostolus, I Cor. I, duo dicit de Christo; scilicet quod sit Dei virtus et Dei sapientia. Inquantum est virtus Dei, omnibus dominatur, ut enim dicit Ambrosius, ‘Dominus’ nomen est potestatis, inquantum est Dei sapientia, omnes instruit, et ideo discipuli vocabant eum Dominum, supra VI, 69: Domine, ad quem ibimus? Et magistrum; supra c. IV, 31: Rabbi, manduca. Et merito: ipse enim Dominus est solus creans et recreans; Ps. XCIX, 3: scitote quoniam ipse est Dominus, ipse solus est Magister interius docens: Matth. XXIII, 10: magister vester unus est Christus, omnes autem vos fratres estis. 1775. As to the first, we should note that in Corinthians, the Apostle says two things about Christ: he is the power of God and the wisdom of God (1 Cor 1:24). As the power of God, he rules all things, for as Ambrose says, the word ‘Lord’ is a name of power. As the wisdom of God he teaches everyone. Thus the disciples called him, as above, Lord, to whom shall we go? (John 6:69); Rabbi, eat (John 4:31). And with good reason. For he is the Lord, who alone creates and restores: know that the Lord is God! (Ps 100:3). And he is the only Teacher who teaches from within: you have one master, the Christ (Matt 23:10). 1776. Consequenter cum dicit et bene dicitis, commendat eorum confessionem. 1776. When he says, and you say well, he approves their acknowledgement. Circa quod sciendum est, quod aliquid redditur commendabile dupliciter. Uno modo si id quod dicitur conveniat rei de qua dicitur; quod fit per veritatem, quia si sit falsum, non convenit ei; unde bene dicitur Eph. IV, 25: deponentes mendacium, loquimini veritatem. Adeo enim vitanda sunt mendacia, ut etiam si cedere videantur ad laudem Dei, non sunt dicenda. Quantum ad hoc ergo dicit bene dicitis; et hoc ideo, quia verum est quod dicitis, quia competit mihi, sum etenim, scilicet Magister et Dominus. Magister, inquam, propter sapientiam quam doceo verbis; Dominus propter potentiam quam ostendo miraculis. Here we should note that something which is spoken can be commendable for two reasons. First, because what is said is in harmony with the thing about which it is said; and this happens if what is said is true, for if it is false, it does not harmonize with the thing. So it is well said: therefore, putting away falsehood, let every one speak the truth (Eph 4:25). For lies must be avoided to such an extent that even if it seems that they lead to the glory of God, they should not be spoken. In reference to this point he says, and you say well; because what you say is true, for it applies to me, for so I am, Teacher and Lord. I am the Teacher because of the wisdom I teach by my words; I am the Lord because of the power I show in my miracles. Alio modo redditur commendabile, si quod dicitur conveniat personae dicentis. Aliqui enim sunt qui vocant Christum Magistrum et Dominum, quibus non competit, cum non subiiciant se disciplinae et mandato Dei: et isti non bene dicunt. Unde Matth. XXV, 12, illis qui dicunt, Domine, aperi nobis, respondetur: amen, amen dico vobis, nescio vos, quia hoc non corde dicunt, sed ore tantum. Istud apostoli bene dicebant, quia hoc eis competebat; unde dicit eis et bene dicitis, idest verum, sum etenim, scilicet vobis Magister et Dominus: nam me auditis ut Magistrum, supra VI, 69: ad quem ibimus? Verba vitae aeternae habes, sequimini ut Dominum; Matth. XIX, 27: ecce nos reliquimus omnia et secuti sumus te. Second, what is spoken can be commendable because it is in harmony with the person speaking. There are some who call Christ Teacher and Lord, but it is not in harmony with themselves, for they do not defer to the teaching and commands of God; and such people do not speak rightly. So to those who say, Lord, Lord, open to us, the answer is given, truly, I say to you, I do not know you (Matt 25:11), because they are not speaking from their hearts, but only with their lips. But the apostles spoke rightly, because it was in agreement with themselves. And so Christ replied, and you say well, that is, you are speaking the truth, for so I am, that is, for you I am the Teacher and the Lord, for you listen to me as Teacher: to whom shall we go? You have the words of eternal life (John 6:69), and you follow me as Lord: lo, we have left everything and followed you (Matt 19:27). 1777. Sed contra hoc est quod dicitur Prov. XXVII, 2: laudet te alienus, et non os tuum; extraneus, et non labia tua. Videtur ergo quod Dominus non bene fecerit laudando se. 1777. This seems to conflict with the statement in Proverbs: let another praise you, and not your own mouth (Prov 27:2). It seems, therefore, that it was not right for our Lord to praise himself. Sed ad hoc respondet Augustinus dupliciter. Uno modo, quia vituperabile est quod quis se commendet propter periculum superbiendi: nam periculosum est sibi placere cui cavendum est superbire. Ubi ergo non imminet periculum superbiendi, non est vituperium propria commendatio. In Christo autem hoc periculum non timebatur, ille enim qui super omnia est, quantumcumque se laudet, non se extollit excelsius. Alio modo, quia aliquando laudabile est quod homo se commendet, quando scilicet cedit ad utilitatem fidelium: et sic Apostolus commendat se, II Cor. XI. Augustine answers this in two ways. First, it is wrong for a person to commend himself because of the danger of becoming proud: because if one is inclined to pride, it is dangerous for him to be pleased with himself. When there is no danger of pride, self-praise is not wrong. This danger was not to be feared in Christ, for if one is above everything, then no matter how much he praises himself, he does not commend himself too much. And in another way it is praiseworthy for a man to commend himself when it is useful for the faithful, as when the Apostle commends himself (2 Cor 11). Sed valde nobis utile est, et per omnem modum necessarium, ut Deum cognoscamus, cum in hoc consistat tota perfectio nostra; unde expedit nobis ut revelet nobis magnitudinem suam, alioquin nullo modo eam scire possemus, si non indicet se ipse qui novit. Et ideo oportet quod ipse se nobis laudet, quia, ut dicit Augustinus, si non se laudando quasi arrogantiam vitare voluerit, nobis sapientiam denegabit; Eccli. XXIV, 1: sapientia laudabit animam suam. Now for us to know God is very beneficial and necessary in every way, for our entire perfection lies in this. Thus it was a benefit for us that he reveal his greatness to us, for how could we know it if it were not shown to us by the one who knows. Thus it was necessary that Christ commend himself to us, for as Augustine says, if he did not praise himself in order to avoid seeming arrogant, he would be depriving us of wisdom: wisdom will praise herself (Sir 24:1). 1778. Concludit vero cum dicit si ergo ego lavi pedes vestros Dominus et Magister, et vos debetis alter alterius lavare pedes. Ubi arguit ab eo quod minus videtur ad id quod magis. Minus enim videtur quod maior debeat facere aliquod humile, quam minor; et secundum hoc concludit si ergo ego, qui sum maior, quia Magister et Dominus, lavi pedes vestros, et vos, multo magis, qui estis minores, qui estis discipuli et servi, debetis alter alterius lavare pedes; Matth. XX, 26: qui maior est vestrum, sit vester minister . . . nam Filius hominis non venit ministrari, sed ministrare. 1778. He draws the conclusion when he says, if I then being your Lord and Master, have washed your feet; you also ought to wash one another’s feet. He is arguing here from what is less to what is more. For it seems less that one who is greater humble himself than one who is not as great. And with this in mind he concludes, if I then, who am greater, because I am your Teacher and Lord, have washed your feet, then you who are not as great, because you are disciples and servants, ought, far more than I, to wash one another’s feet: whoever would be great among you must be your servant . . . even as the Son of man came not to be served but to serve (Matt 20:26). 1779. Sed contra, videtur quod hoc quod dicitur vos debetis alter alterius lavare pedes, habeat rationem praecepti: sed qui negligit praeceptum peccat mortaliter; ergo etc. 1779. It seems that the statement, you ought to wash one another’s feet, is a precept. And one who neglects a precept sins in a serious way. Responsio. Dicendum, secundum Augustinum, quod omnis homo debet lavare pedes alterius vel corporaliter vel spiritualiter; et multo melius est, et sine controversia verius, ut aliquis faciat opere, ne dedignetur quod fecit Christus, facere Christianus. Cum enim ad pedes fratris inclinatur corpus, etiam in corde ipso vel excitatur, vel si iam inerat, confirmatur humilitatis affectus. Quod si non fiat opere, saltem hoc corde facere debemus. I reply, according to Augustine, that every one should wash the feet of others, either in a physical or spiritual way. And it is much better, and true beyond argument, that one should do this in a physical way, so that a Christian will not consider it beneath him to do what Christ did. For when a person stoops down to the feet of his neighbor, humility is awakened in his heart, or if already there it is made stronger. If one cannot do this in a physical way, it should at least be done in one’s heart. In lotione enim pedum datur intelligi lotio macularum. Tunc ergo spiritualiter lavas pedes fratris tui, cum, quantum in te est, abluis maculas eius. Et hoc fit tripliciter: remittendo scilicet ei offensam, secundum illud Col. III, 13: donantes invicem vobismetipsis, si quis adversus aliquem habet querelam: sicut et Dominus donavit vobis, ita et vos. Item orando pro peccatis eius, secundum illud Iacob. ult., 16: orate pro invicem ut salvemini. Et iste duplex lavandi modus communis est omnibus fidelibus. Tertius modus pertinet ad praelatos, qui lavare debent remittendo peccata auctoritate clavium, secundum illud infra XX, 22: accipite Spiritum Sanctum: quorum remiseritis peccata, remittuntur eis. When feet are washed, their stains are washed away. So we wash the feet of our neighbors in a spiritual way when, as far as we can, we wash away their moral stains. This is done in three ways. The first way is by forgiving their offenses, as in and if one has a complaint against another, forgiving each other; as the Lord has forgiven you, so you also must forgive (Col 3:13). Another way is by praying because of their sins, according to pray for one another, that you may be healed (Jas 5:16). These two kinds of washing can be done by all the faithful. The third way belongs to prelates, who ought to wash by forgiving sins by the power of the keys: receive the Holy Spirit. Whose sins you will forgive, they are forgiven them (John 20:22). Possumus etiam dicere, quod hoc in facto Dominus ostendit omnia opera misericordiae. Nam qui dat panem esurienti, pedes eius lavat, similiter qui eum hospitio recipit, et qui operit nudum, et sic de aliis; Rom. XII, 13: necessitatibus sanctorum communicantes. We can also say that by this action our Lord pointed out all the works of mercy. For one who gives bread to the hungry washes his feet, as does one who practices hospitality, and one who clothes the naked; and so on for the other works. Contribute to the needs of the saints (Rom 12:13). 1780. Confirmat autem conclusionem cum dicit exemplum enim dedi vobis etc.: et hoc quidem ex quatuor. 1780. He supports his conclusion in four ways, for I have given you an example: Primo quidem ex sua intentione; first, by his intention; secundo vero ex auctoritate, ibi amen, amen dico vobis; second, by his authority: amen, amen I say to you; tertio ex praemio quod ipsi operi debetur, ibi si haec scitis, beati eritis, si feceritis ea; third, by the reward due this action: if you know these things, you willl be blessed if you do them; quarto ex dignitate eorum quibus pedes lavat, ibi amen, amen dico vobis: qui accipit si quem misero, me accipit. and fourth, by the dignity of those whose feet he washed: amen, amen I say to you, he who receives whomever I send, receives me. 1781. Dixit ergo, quod hoc ideo feci ut darem vobis exemplum; et ideo debetis alter alterius lavare pedes, quia hoc in facto illo intendebam. Nam in actibus hominum plus movent exempla quam verba. Id enim homo agit et eligit quod videtur ei bonum: unde magis ostendit esse bonum quod ipsemet eligit, quam quod docet esse eligendum. Et inde est quod quando aliquis dicit aliquid, et tamen aliud facit, magis suadet aliis quod facit, quam illud quod docet: et ideo maxime necessarium est ex ipso facto exemplum dare. 1781. He said the reason I did this was to give you an example; so you also ought to wash one another’s feet, because that was what I intended by this action. For when we are dealing with the conduct of people, example has more influence than words. A person chooses and does what seems good to him, and so what one chooses is a better indication of what is good than what one teaches should be chosen. This is why when someone says one thing and does another, what he does has more influence on others than what he has taught. Thus it is especially necessary to give example by one’s actions. Sed exemplum quidem puri hominis humano generi non erat sufficiens ad imitandum, tum quia ratio humana ab omni consideratione deficit, tum quia in ipsa rerum consideratione decipitur: et ideo datur nobis exemplum Filii Dei, quod est infallibile, et ad omnia sufficiens. Unde dicit Augustinus: quia superbia non sanatur, si humilitate divina non sanatur similiter quae avaritia, et sic de aliis. Now the example of a mere human being would not be adequate for the entire human race to imitate, both because human reason cannot take everything into account, and it does err in what it does take into account. And so there was given to us the example of the Son of God, which cannot be in error and is adequate for all situations. Thus Augustine says: pride is not healed if it is not healed by the divine humility; and the same is true of avarice and the other vices. Sed attende, quod satis convenienter Filius Dei est nobis in exemplum virtutum. Ipse enim est ars Patris, ut sicut fuit exemplar creationis, esset etiam exemplar iustificationis; I Petr. II, 21: Christus passus est pro nobis, vobis relinquens exemplum, ut sequamini vestigia eius. Iob XXIII, 11: vestigia eius secutus est pes meus: viam eius custodivi, et non declinavi ex ea. Note that the Son of God is a fitting and sufficient example for us. For he is the art of the Father, and just as he was the model or pattern for every thing created, so he was the model for our justification: 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, I have kept his way and have not turned aside (Job 23:11). 1782. Consequenter cum dicit amen, amen dico vobis: non est servus maior domino suo etc., confirmat conclusionem ex auctoritate: et primo tangit discipulorum conditionem; secundo ipsorum officium. 1782. Then when he says, amen, amen, I say to you, the servant is not greater than his lord, he strengthens his conclusion by his authority. First, he mentions the status of his disciples; second, the work they do.