798. Manifestans vero iudicii aequitatem, dicit et iudicium meum verum est. Cuius ratio est, quia non quaero voluntatem meam. 798. Showing the justness of his judgment he says: and my judgment is just: the reason being, I am not seeking my own will. Sed numquid non est eadem voluntas Patris et Filii? But do not the Father and the Son have the same will? Sed dicendum, quod eadem quidem voluntas est utriusque, sed tamen Pater non habet voluntatem ab alio, Filius vero habet ab alio, scilicet a Patre. Sic ergo Filius implet voluntatem suam ut alterius, idest ab alio habens; Pater vero ut suam, idest non habens ab alio: et ideo dicit non quaero voluntatem meam, quae sit mihi originaliter a me ipso, sed quae est mihi ab alio, scilicet a Patre. 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. Lectio 6 Lecture 6 Testimonium operum Christi Witness of Christ’s deeds ^5:31 Si ego testimonium perhibeo de meipso, testimonium meum non est verum. [n. 800] ^5:31 If I bear witness about myself, my witness is not true. [n. 800] ^5:32 Alius est qui testimonium perhibet de me: et scio quia verum est testimonium eius quod perhibet de me. [n. 801] ^5:32 There is another who bears witness to me, and I know what he holds about me is true testimony. [n. 801] ^5:33 Vos misistis ad Ioannem: et testimonium perhibuit veritati. [n. 806] ^5:33 You sent to John, and he gave testimony to the truth. [n. 806] ^5:34 Ego autem non ab homine testimonium accipio; Sed haec dico, ut vos salvi sitis. [n. 807] ^5:34 I do not receive testimony from man, but I say these things so that you may be saved. [n. 807] ^5:35 Ille erat lucerna ardens et lucens. Vos autem voluistis ad horam exultare in luce eius. [n. 811] ^5:35 He was a burning and a shining light, and you were willing for a time to rejoice in his light. [n. 811] ^5:36 Ego autem habeo testimonium maius Ioanne. Opera enim quae dedit mihi Pater ut perficiam ea, ipsa opera quae ego facio, testimonium perhibent de me, quia Pater misit me. [n. 814] ^5:36 But I have a greater testimony than that of John. For the works that the Father has given to me that I might perform them, the works themselves, which I do, give testimony about me, that the Father has sent me. [n. 814] ^5:37 Et qui misit me Pater, ipse testimonium perhibuit de me: neque vocem eius unquam audistis, neque speciem eius vidistis: [n. 818] ^5:37 And the Father himself who has sent me has given testimony about me: neither have you ever heard his voice or seen his image. [n. 818] ^5:38 et verbum eius non habetis in vobis manens, quia quem misit ille, huic vos non creditis. [n. 820] ^5:38 And you do not have his word abiding in you: because he whom he has sent, you do not believe. [n. 820] ^5:39 Scrutamini Scripturas, quia vos putatis in ipsis vitam aeternam habere: et illae sunt, quae testimonium perhibent de me, [n. 822] ^5:39 Search the Scriptures, for you think them to have eternal life, and they give testimony about me. [n. 822] ^5:40 et non vultis venire ad me, ut vitam habeatis. [n. 824] ^5:40 And you do not want to come to me so that you may have life. [n. 824] 799. Posita doctrina circa potestatem Filii vivificativam, hic consequenter confirmat eam, et 799. Having given us the teaching on the life-giving power of the Son, he now confirms it. primo confirmat quae de excellentia potestatis suae dixerat, per multiplex testimonium; First, he confirms, with several testimonies, what he had said about the excellence of his power. secundo redarguit eorum tarditatem ad credendum, ibi claritatem ab hominibus non accipio etc. In the second place, he reproves them because of their slowness to believe, at I do not receive glory from men (John 5:41). Circa primum duo facit. He does two things about the first. Primo ponit necessitatem inducendi testimonium; First, he states why there was a need to resort to such testimonies. secundo inducit ipsa testimonia, ibi alius est qui testimonium perhibet de me. Second, he invokes the testimonies, at there is another who bears witness to me. 800. Necessitas testimonii inducendi erat ex parte Iudaeorum qui ei non credebant; et propter hoc dicit si ego testimonium perhibeo de meipso, testimonium meum non est verum. 800. The need to appeal to testimony arose because the Jews did not believe in him; for this reason he says: if I bear witness about myself, my witness is not true. Sed admirationis praebet materiam quod dicitur. Nam sicut Dominus de se, infra XIV, v. 6 dicit, ipse est veritas: quomodo ergo testimonium eius non est verum? Si veritas est, cui credetur si veritati non creditur? Some may find this statement puzzling: for if our Lord says of himself, I am the truth (John 14:6), how can his testimony not be valid? If he is the truth, in whom shall one believe if the truth itself is not believed in? Et ideo dicendum, secundum Chrysostomum, quod Dominus hic de se loquitur secundum aliorum opinionem, ut sit sensus: si ego testimonium perhibeo de meipso, testimonium meum non est verum, quantum ad vestram reputationem, qui non accipitis illud quod de me dico, nisi per aliud testimonium confirmetur; infra VIII, 13: tu de teipso testimonium dicis: testimonium tuum non est verum. We may answer, according to Chrysostom, that our Lord is speaking here of himself from the point of view of the opinion of others, so that his meaning is: if I bear witness about myself, my witness is not true, so far as your outlook is concerned, because you do not accept what I say about myself unless it is confirmed by other testimony: you give testimony about yourself, but your testimony is not true (John 8:13). 801. Consequenter cum dicit alius est qui testimonium perhibet de me, inducit testimonia, et 801. Next, at there is another who bears witness to me, he presents these testimonies: primo testimonium humanum; first, a human testimony; secundo testimonium divinum, ibi ego autem habeo testimonium maius Ioanne. second, a divine testimony, at but I have a greater testimony than that of John. Circa primum duo facit. He does two things about the first. Primo inducit testimonium Ioannis; First, he mentions the testimony of John; secundo rationem testimonii assignat, ibi ego autem non ab homine testimonium accipio. second, he tells why this testimony was given, at I do not receive testimony from man. Circa primum duo facit. With respect to the first he does two things. Primo inducit testimonium; First, he brings in the testimony; secundo commendat eius testimonium, ibi scio quia verum est testimonium eius. second, he commends it, at I know what he holds about me is true testimony. 802. Testem inducit dicens alius est qui testimonium perhibet de me. Iste alius, secundum Chrysostomum, est Ioannes Baptista, de quo dicitur supra I, 6: fuit homo missus a Deo, cui nomen erat Ioannes: hic venit in testimonium ut testimonium perhiberet de lumine. 802. He brings on the witness when he says: there is another who bears witness to me. This is, in the opinion of Chrysostom, John the Baptist, of whom we read above: there was a man sent from God, whose name was John. He came as a witness, that he might bear witness to the light (John 1:6–7). 803. Testificationem autem commendat cum dicit et scio quia verum est testimonium eius. Et hoc a duobus. 803. He commends John’s testimony at and I know what he holds about me is true testimony, on two grounds: Primo a veritate; first, because of its truth;