1985. Studium autem eius circa bonos palmites est ut foveantur ad magis fructificandum; unde dicit et omnem qui fert fructum, purgabit eum, ut fructum plus afferat. Ad litteram enim in vite naturali contingit quod palmes multos surculos habens, minus fructificat propter humoris diffusionem ad omnes, et ideo cultores, ut magis fructificet, purgant eum a superfluis surculis. Ita est in homine. Nam homo bene dispositus et Deo coniunctus, si suum affectum ad diversa inclinet, virtus eius minoratur, et magis inefficax fit ad bene operandum. Et inde est quod Deus, ut bene fructificet, frequenter praescindit huiusmodi impedimenta et purgat, immittens tribulationes et tentationes, quibus fortior fiat ad operandum. Et ideo dicit purgabit eum, etiamsi purus existat: quia nullus est adeo purus in hac vita ut non sit magis magisque purgandus; I Io. I, 8: si dixerimus quia peccatum non habemus, ipsi nos seducimus et veritas in nobis non est. Et hoc ut plus fructum afferat, idest crescat in virtute, ut tanto sint fructuosiores quanto sunt mundiores; Apoc. ult., 2: qui iustus est, iustificetur adhuc, et sanctus sanctificetur adhuc; Coloss. I, 6: verbum Evangelii fructificat et crescit; Ps. LXXXIII, 8: ibunt de virtute in virtutem. 1985. His interest in the good branches is to help them so they can bear more fruit. So he says, and every one that bears fruit, he will purge, that it may bear more fruit. Considering the literal sense, we see that a natural vine with branches that have many shoots bears less fruit, because the sap is spread out through all the shoots. Thus the vinedresser prunes away the extra shoots so that the vine can bear more fruit. It is the same with us. For if we are well-disposed and united to God, yet scatter our love over many things, our virtue becomes weak and we become less able to do good. This is why God, in order that we may bear fruit, will frequently remove such obstacles and prune us by sending troubles and temptations, which make us stronger. Accordingly, he says, he purges, even though one may be clean, for in this life no one is so clean that he does not need to be cleansed more and more: if we say we have no sin, we deceive ourselves, and the truth is not in us (1 John 1:8). And he does this so that it may bear more fruit, that is, grow in virtue, so that the more pruned or cleansed the more fruitful one is: let the just still be justified, and the holy still be sanctified (Rev 22:11); the Gospel is bearing fruit and growing (Col 1:6); they go from strength to strength (Ps 84:7). 1986. Hic ex similitudine prosequitur intentum. Duo autem in praedicta similitudine tangebantur in comparatione palmitum ad vitem. Unum est palmitum ad vitem inhaesio; secundum est palmitum purgatio. 1986. Now he passes from this image to his main intention. Two things were noticed in the above image when comparing the branches to the vine: the union of the branches to the vine, and the pruning of the branches. Primo ergo agit de inhaesione; First, he considers the union of the branches with the vine; secundo de purgatione, ibi si mundus vos odit, scitote quia me priorem vobis odio habuit. second, their pruning: if the world hates you, know that it hated me before you (John 15:18). Circa primum As to the first, primo monet discipulos ut viti inhaereant; he advises the disciples to cling to the vine; secundo rationes inhaesionis adducit, ibi sicut palmes non potest ferre fructum a semetipso etc.; second, he gives the reason for this: as the branch cannot bear fruit of itself; tertio modum inhaesionis assignat, ibi sicut dilexit me Pater, et ego dilexi vos. third, he describes this union: as the Father has loved me, I also have loved you. Circa primum duo facit. He does two things concerning the first: Primo commemorat eis susceptum beneficium; he reminds them of a benefit already received; secundo monet ut in eo permaneant, ibi manete in me, et ego in vobis. second, he tells them to abide in him: abide in me, and I in you. 1987. Beneficia susceperunt mundationis, unde dicit iam vos mundi estis; quasi dicat: talia dixi de palmitibus; sed vos estis palmites praeparati purgari ad fructum ferendum, et hoc propter sermonem quem locutus sum vobis. 1987. The benefit they had already received was that of being cleansed. He says, now you are clean. It is like saying: I have said certain things about branches; and you are branches ready to be pruned so as to bear fruit. And you are clean by reason of the word, which I have spoken. Verbum enim Christi mundat primo quidem ab erroribus, instruendo; ad Tit. I, 9: amplectentem eum, qui secundum doctrinam est, fidelem sermonem, ut potens sit exhortari in doctrina sana, et eos qui contradicunt arguere. Et hoc ideo quia in verbis Dei nulla falsitas invenitur; Prov. VIII, 9: recti sunt sermones mei. Dicit ergo mundi estis, ab erroribus Iudaicis. Secundo mundat corda a terrenis affectibus, ad caelestia inflammando. Verbum enim Dei cor hominis ad terrena depressum concutit sua virtute, ex quo inflammatur; Ier. XXIII, 29: numquid non verba mea sunt quasi ignis? Tertio mundat sermo Dei a peccatis, invocatus in baptismo. Nam homines in baptismo purgantur, quia in aqua verbum mundat; quia, ut dicit Augustinus: detrahe verbum, quid est aqua, nisi aqua? Accedit verbum ad elementum, et fit sacramentum. Verbum ergo facit ut aqua corpus tangat, et cor abluat. Verbum, inquam, non quia dicitur, sed quia creditur. Hoc enim verbum fidei tantum valet in Ecclesia ut etiam ipsos parvos infantes mundet, quamvis credere non valentes ex fide credentium, offerentium, benedicentium, et tangentium prolatum; Matth. ultimo, 29: baptizantes eos in nomine Patris, et Filii, et Spiritus Sancti. Quarto mundat per virtutem fidei; Act. XV, 9: fide purificans corda eorum. Dicit ergo eis vos, iam instructi, iam commoti, iam baptizati, iam in fide firmati, mundi estis propter sermonem quem locutus sum vobis. Supra eodem: vos mundi estis, sed non omnes. The word of Christ, in the first place, cleanses us from error by teaching us: he must hold firm to the sure word as taught, so that he may be able to give instruction in sound doctrine (Titus 1:9). This is because there is no falsity in the words of God: all my words are right (Prov 8:8). He says, you are clean, from the errors of the Jews. Second, the word of Christ cleanses our hearts from earthly affections by inflaming them toward heavenly things. For the word of God by its power moves our hearts, weighed down by earthly things, and sets them on fire: is not my word fire? (Jer 23:29). Third when God is invoked in baptism, his word cleanses us from sin. For we are cleansed in baptism because the word cleanses with the water. As Augustine says: take away the word and what is the water but only water? The word accompanies the element and a sacrament is formed. Thus it is the word which makes the water touch the body and wash the heart. The word, I say, not because it is spoken, but because it is believed. For this word of faith is so strong in the Church that it even cleanses infants, although they themselves cannot believe, when it is proclaimed from the faith of those who believe, offer, bless and touch the infants, baptizing them in the name of the Father and of the Son and of the Holy Spirit (Matt 28:19). Fourth, the word of Christ cleanses by the power of faith: God cleansed their hearts by faith (Acts 15:9). Thus, he says you, already instructed, moved, baptized, and confirmed in the faith, are clean by reason of the word, which I have spoken. As above: you are clean, but not all (John 13:11). Sed cum supra dixerit officium agricolae esse purgare, manifeste ostendit se esse agricolam, dicens sermonem suum purgativum. Et vere ipse, inquantum Deus, mundator est palmitum, et agricola. Since he had said above that the work of a vinedresser was to prune, he clearly shows that he is a vinedresser when he says that his word cleanses. And indeed, Christ, as God, is a vinedresser and prunes the branches. 1988. Hic inducit eos ad perseverantiam; quasi diceret: quia mundi estis, et tantum beneficium recepistis, debetis in eo perseverare. Unde dicit manete in me, per caritatem, I Io. IV, 16: qui manet in caritate, in Deo manet, et per sacramentorum participationem, supra VI, 57: qui manducat carnem meam, et bibit sanguinem meum, in me manet. Dicit ergo manete in me, gratiam suscipiendo, et ego in vobis, vos adiuvando. 1988. Here he urges them to persevere. He is saying in effect: because you are now cleansed and have received such a great benefit, you should remain this way. He says, abide in me, by charity: he who abides in love abides in God (1 John 4:16); and by means of the sacraments: he who eats my flesh and drinks my blood abides in me, and I in him (John 6:57). He says, abide in me, by receiving grace, and I in you, by helping you. 1989. Consequenter cum dicit sicut palmes non potest ferre fructum a semetipso nisi manserit in vite, sic nec vos nisi in me manseritis, inducit rationes inhaesionis, quae sunt quatuor. 1989. Next, he gives four reasons for being united to Christ: as the branch cannot bear fruit of itself, unless it abide in the vine, so neither can you, unless you abide in me. Prima sumitur ex haerentium sanctificatione; First, it sanctifies those who are united to him; secunda ex non haerentium punitione, ibi si quis in me non manserit mittetur foras; second, those not united are punished: if anyone does not abide in me, he will be cast forth as a branch; tertia ex voluntatis inhaerentium assecutione, ibi si manseritis in me . . . quodcumque volueritis petetis, et fiet vobis; third, those who are united to him have their desires satisfied: if you abide in me . . . you will ask whatever you will, and it will be done unto you; quarta ex Dei glorificatione, ibi in hoc clarificatus est Pater etc. fourth, it glorifies God: in this is my Father glorified; that you bring forth much fruit. Circa primum duo facit. In regard to the first, Primo ostendit quod inhaesio ad Christum est necessaria ad fructificandum; he shows that being united to Christ is necessary in order to bear fruit; secundo quod est efficax, ibi qui manet in me et ego in eo, hic fert fructum multum. second that this is efficacious: I am the vine: you the branches: he who abides in me, and I in him, bears much fruit. 1990. Circa primum duo facit. Primo proponit similitudinem; secundo ostendit eam esse convenientem. 1990. He does two things about the first: first, he presents an image; and second shows that it is apt. Dicit ergo quantum ad primum: dico, quod debetis in me manere ad hoc quod fructificetis, quia sicut palmes, ad litteram, palmes materialis, non potest ferre fructum a semetipso, nisi manserit in vite, ex cuius radice humor ad vegetationem palmitum ascendit, ita et vos, supple: non potestis ferre fructum, nisi in me manseritis. Mansio ergo in Christo est ratio fructificationis. Unde de his qui in Christo non manent, dicitur Rom. c. VI, 21: quem ergo fructum habuistis in his in quibus nunc erubescitis? Iob XV, 34: congregatio hypocritarum sterilis. As to the first he says, I say that you should abide in me so that you can bear fruit, because just as the branch literally, a material branch, cannot bear fruit of itself unless it abide in the vine, from whose roots sap ascends to give life to the branches, so neither can you bear fruit unless you abide in me. Thus, being united to Christ is the reason why someone bears fruit. And so of those who are not united to Christ we read: what return did you get from the things of which you are now ashamed? (Rom 6:21); the company of the godless is barren (Job 15:34). Haec autem similitudo conveniens est: quia ego sum vitis, et vos palmites, quasi diceret: talis est comparatio vestrum ad me, qualis palmitum ad vitem. De istis palmitibus dicitur in Ps. LXXIX, 12: extendit palmites suos usque ad mare. His example is apt because I am the vine, you the branches. It is like saying: the relation between you and me is like that of branches to the vine. We read of these branches: it sent out its branches to the sea (Ps 80:11). 1991. Hic ostendit quod mansio in Christo sit efficax, et 1991. Here he shows that being united to Christ is efficacious: primo ostendit eius efficaciam; first, he shows that it is efficacious; secundo subdit efficaciae causam: qui manet in me, et ego in eo, hic fert fructum multum, quia sine me nihil potestis facere. second, the reason for this efficacy: he who abides in me, and I in him, bears much fruit: for without me you can do nothing. 1992. Dicit ergo primo: dico, quod non solum necessaria est hominis mansio in me ut fructificet, sed etiam est efficax; quia qui manet in me, credendo, obediendo, perseverando, et ego in eo, illuminando, subveniendo, perseverantiam dando, hic, et non alius, fert fructum multum. 1992. First he says: I say that it is not only necessary for a person to abide in me in order to bear fruit, it is also efficacious, because he who abides in me, by believing, obeying and persevering, and I in him, by giving enlightenment, help, and perseverance, he it is and not another, bears much fruit. Fert, inquam, triplicem fructum in vita ista. Primus est abstinere a peccatis; Is. XXVII, v. 4: hic est omnis fructus, ut tollatur peccatum. Secundus est vacare operibus sanctitatis; Rom. VI, 22: habetis fructum vestrum in sanctificatione etc. Tertius fructus est vacare aedificationi aliorum; Ps. CIII, 13: de fructu operum tuorum satiabitur terra. Fert etiam quartum fructum in vita aeterna; supra IV, 36: fructum congregat in vitam aeternam. Hic est ultimus et perfectus fructus laborum nostrorum; Sap. III, 15: bonorum laborum gloriosus est fructus. Such persons bear a threefold fruit in this life. The first is that they avoid sin; all the fruit, that the sin thereof should be taken away (Isa 27:9). Second, they are eager to accomplish works of holiness: the return you get is sanctification (Rom 6:22). Third, they are eager for the progress of others: the earth will be filled with the fruit of your works (Ps 104:13). They also produce a fourth fruit, but in eternal life: he . . . gathers fruit unto life everlasting (John 4:36). Eternal life is the last and perfect fruit of our labors: the fruit of good works is glorious (Wis 3:15). 1993. Ratio autem huius efficaciae est, quia sine me nihil potestis facere. In quo et corda instruit humilium, et ora obstruit superborum, et praecipue Pelagianorum, qui dicunt bona opera virtutum et legis sine Dei adiutorio ex seipsis facere posse: in quo dum liberum arbitrium asserere volunt, eum magis praecipitant. 1993. The reason for this efficacy is because for without me you can do nothing. With these words he instructs the hearts of the humble and silences the mouths of the proud, especially of the Pelagians, who say that they can do by themselves, without the help of God, the good works of the virtues and of the law. And although they try to maintain our free will, they really undermine it. Ecce enim Dominus hic dicit, quod sine ipso non solum magna, sed nec minima, immo nihil facere possumus. Nec mirum quia nec Deus sine ipso aliquid facit; supra, I, 3: sine ipso factum est nihil. Opera enim nostra aut sunt virtute naturae, aut ex gratia divina. Si virtute naturae, cum omnes motus naturae sint ab ipso Verbo Dei, nulla natura ad aliquid faciendum moveri potest sine ipso. Si vero virtute gratiae: cum ipse sit auctor gratiae, quia gratia et veritas per Iesum Christum facta est, ut dicitur supra I, v. 17: manifestum est quod nullum opus meritorium sine ipso fieri potest; II Cor. III, v. 5: non quod sufficientes simus aliquid cogitare ex nobis quasi ex nobis; sed sufficientia nostra ex Deo est. Si ergo nec etiam cogitare possumus nisi ex Deo, multo minus nec alia. Look at what our Lord says here! He says that without him we cannot do anything great, nor anything small, indeed, we cannot do anything at all. This is not surprising because neither does God do anything without him: without him was made nothing that was made (John 1:3). For our works are either from the power of nature or from divine grace. If they are from the power of nature, then, since every action of nature is from the Word of God, no nature can act to do anything without him. If our works are from the power of grace, then, since he is the author of grace, because grace and truth came by Jesus Christ (John 1:17), then it is obvious that no meritorious work can be done without him: not that we are capable of thinking anything of ourselves as originating from ourselves; our capability is from God (2 Cor 3:5). Therefore, if we cannot even think without it coming from God, much less can we do anything else. 1994. Hic ponitur secunda ratio inhaesionis, quae sumitur ex comminatione poenae; quia nisi manserimus in ipso, non evademus poenam. 1994. Here he mentions the second reason for remaining united to Christ, which is the threat of punishment, for unless we abide in him, we will not escape punishment. Et ponit quinque quae poenam illam exaggerant: quorum quaedam pertinent ad poenam damni, scilicet expulsio a gloria; unde dicit mittetur foras. Sed aliquando videmus, quod in vite materiali aliquis palmes manet per exteriorem coniunctionem, non autem per humoris participationem: sic et aliqui manent in Christo solum per fidem, non tamen participant humorem vitis, quia non sunt in caritate. Unde tales mittentur foras, idest, separabuntur a societate bonorum; Ezech. c. XXXIV: stabo, et separabo etc. He mentions five things which describe this punishment. Some of these belong to the punishment of loss, that is to say, the exclusion from glory; so he says, he will be cast forth. Sometimes on a natural vine we see a branch which remains by some sort of an external connection without sharing any of the sap. In this way also some remain connected to Christ only by faith, yet they do not share the sap of the vine because they do not have charity. Thus, such persons will be cast out, that is, separated from fellowship with the good: I will stand and seperate (Ezek 34:17). Secunda poena damni est arefactio; unde dicit et arescet. Unde si quid habebat a radice, amittet denudatus eius auxilio et vita. Nam mali Christiani viriditatem aliquam habere videntur; sed quando a sanctis et a Christo separabuntur, eorum ariditas apparebit; Ps. XXI, 16: aruit tamquam testa virtus mea. The second punishment of loss is a withering; he says, and will wither, for if such a person once took anything at all from the root, he will lose it when deprived of its help and life. Even bad Christians seem to have some kind of a freshness, but when they are separated from the saints and from Christ their dried up condition will be apparent: my strength is dried up like a potsherd (Ps 22:16).