934. Causa autem murmuris est infidelitas eorum; et ideo hanc ostendit dicens nemo potest venire ad me etc., ubi 934. The reason for their grumbling was their unbelief, and he shows this when he says, no man can come to me, unless the Father, who has sent me, draws him. primo ostendit necessariam esse Patris attractionem ad hoc ut veniatur ad Christum; First, he shows that if one is to come to Christ, he has to be drawn by the Father. secundo ostendit modum attrahendi, ibi est scriptum in prophetis etc. Second, he shows the way one is drawn, at it is written in the prophets: and they shall all be taught of God. Circa primum tria facit. As to the first he does three things. Primo ponit humanae facultatis defectum; First, he mentions that coming to Christ surpasses human ability; secundo divini auxilii subsidium; second, the divine help we receive for this; and tertio auxilii finem, seu fructum. third, the end or fruit of this help. Est ergo humana facultas deficiens ad veniendum ad Christum per fidem; et ideo dicit nemo potest venire ad me. Secundo divinum auxilium est efficax ad subveniendum, unde subdit nisi Pater, qui misit me, traxerit eum. Sed finis, seu fructus est optimus; unde sequitur et ego resuscitabo eum in novissimo die. That we should come to Christ through faith surpasses our human ability; thus he says, no man can come to me. Second, divine help is effective in helping us to this; thus he says, unless the Father, who has sent me, draws him. The end or fruit of this help is the very best, so he adds, and I will raise him up on the last day. 935. Dicit ergo primo: non est mirum si murmuratis, quia nondum estis tracti a Patre ad me. Nam nemo potest ad me venire, in me credendo, nisi Pater, qui misit me, traxerit eum. 935. He says first: it is not unexpected that you are grumbling, because my Father had not yet drawn you to me, for no man can come to me, by believing in me, unless the Father, who has sent me, draws him. Sed hic est triplex quaestio. Prima est de hoc quod dicit nisi Pater traxerit eum. Cum enim ad Christum veniamus credendo, sicut supra eodem dictum est, venire ad Christum est credere in eum; credere autem nullus potest nisi volens. Cum ergo tractio importet violentiam quamdam, ergo qui tractus venit ad Christum, cogitur. There are three questions here. The first is about his saying: unless the Father draws him. For since we come to Christ by believing, then, as we said above, to come to Christ is to believe in him. But no one can believe unless he wills to. Therefore, since to be drawn implies some kind of compulsion, one who comes to Christ by being drawn is compelled. Respondeo dicendum, quod hoc quod hic dicitur de hac tractione Patris, non importat coactionem, cum non omne trahens faciat violentiam. Sic ergo multipliciter Pater trahit ad Filium, secundum multiplicem modum trahendi absque violentia in hominibus. Nam aliquis homo trahit aliquem persuadendo ratione; et hoc modo Pater trahit homines ad Filium, demonstrando eum esse Filium suum; et hoc dupliciter: vel per internam revelationem; Matth. XVI, 17: beatus es, Simon Bariona, quia caro et sanguis non revelavit tibi, scilicet Christum esse Filium Dei vivi, sed Pater meus; vel per miraculorum operationem, quam habet a Patre; supra V, 36: opera quae dedit mihi Pater, ipsa testimonium perhibent de me. I answer that what we read here about the Father drawing us does not imply coercion, because there are some ways of being drawn that do not involve compulsion. Consequently, the Father draws men to the Son in many ways, using the different ways in which we can be drawn without compulsion. One person may draw another by persuading him with a reason. The Father draws us to his Son in this way by showing us that he is his Son. He does this in two ways. First, by an interior revelation, as in: blessed are you, Simon Bar-Jona, for flesh and blood has not revealed this to you, that is, that Christ is the Son of the living God, but it was done so by my Father (Matt 16:17). Second, it can be done through miracles, which the Son has the power to do from the Father: for the works that the Father has given to me . . . the works themselves, which I do, give testimony about me (John 5:36). Item aliquis trahit alium alliciendo; Prov. VII, 21: blanditiis labiorum suorum protraxit eum. Et hoc modo illi qui attendunt ad Iesum propter auctoritatem Paternae maiestatis, trahuntur a Patre. Quicumque enim credit in Christum propter hoc quod credit eum Filium Dei, hunc Pater trahit ad Filium, idest Paterna maiestas. Hoc modo non trahitur Arius qui Christum non verum Dei Filium, nec de substantia Patris genitum credebat. Non sic tractus est Photinus, Christum purum hominem dogmatizans. Sic ergo trahuntur a Patre, sua maiestate allecti; sed trahuntur etiam a Filio, admirabili delectatione et amore veritatis, quae est ipse Filius Dei. Si enim, ut dicit Augustinus, trahit sua quemque voluptas, quanto fortius debet homo trahi ad Christum, si delectatur veritate, beatitudine, iustitia, sempiterna vita, quod totum est Christus? Ab isto ergo si trahendi sumus, trahamur per dilectionem veritatis; secundum illud Ps. XXXVI, 4: delectare in Domino, et dabit tibi petitiones cordis tui. Hinc sponsa dicebat, Cant. I, 3: trahe me post te; curremus in odorem unguentorum tuorum. Again, one person draws another by attracting or captivating him: she captivated him with her flattery (Prov 7:21). This is the way the Father draws those who are devoted to Jesus on account of the authority of the paternal greatness. For the Father, i.e., the paternal greatness, draws those who believe in Christ because they believe that he is the Son of God. Arius—who did not believe that Christ was the true Son of God, nor begotten of the substance of the Father—was not drawn in this way. Neither was Photinus—who taught that Christ was a mere man. So, this is the way those who are captivated by his greatness are drawn by the Father. But they are also drawn by the Son, through a wonderful joy and love of the truth, which is the very Son of God himself. For if, as Augustine says, each of us is drawn by his own pleasure, how much more strongly ought we to be drawn to Christ if we find our pleasure in truth, happiness, justice, eternal life: all of which Christ is? Therefore, if we would be drawn by him, let us be drawn through love for the truth, according to: take delight in the Lord, and he will give you the desires of your heart (Ps 36:4). And so the bride says: draw me after you, and we will run to the fragrance of your perfume (Song 1:4). Sed quia non solum revelatio exterior, vel obiectum, virtutem attrahendi habet, sed etiam interior instinctus impellens et movens ad credendum, ideo trahit multos Pater ad Filium per instinctum divinae operationis moventis interius cor hominis ad credendum; Phil. II, 13: Deus est qui operatur in nobis velle et perficere; Oseae XI, 4: in funiculis Adam traham eos in vinculis caritatis; Prov. c. XXI, 1: cor regis in manu Domini: quocumque voluerit inclinabit illud. An external revelation or an object are not the only things that draw us. There is also an interior impulse that incites and moves us to believe. And so the Father draws many to the Son by the impulse of a divine action, moving a person’s heart from within to believe: it is God who is working in us, both to will and to accomplish (Phil 2:13); I will draw them with the cords of Adam, with bands of love (Hos 11:4); the heart of the king is in the hand of the Lord; he turns it wherever he wills (Prov 21:1). 936. Secunda quaestio est: quia cum dicatur quod Filius trahit ad Patrem, Matth. c. XI, 27: nemo novit Patrem nisi Filius, et cui voluerit Filius revelare; et infra XVII, 6: Pater, manifestavi nomen tuum hominibus quos dedisti mihi: quomodo hic dicitur, quod Pater trahit ad Filium? 936. The second problem is this. We read that it is the Son who draws us to the Father: no one knows the Father but the Son, and he to whom the Son wishes to reveal him (Matt 11:26); I have manifested your name to the men whom you have given me (John 17:6). So how can it say here that it is the Father who draws us to the Son? Sed dicendum, quod ad hoc potest dupliciter responderi: nam de Christo possumus loqui aut secundum quod est homo aut secundum quod est Deus. Secundum autem quod homo, Christus est via; infra XIV, 6: ego sum via: et secundum quod est Christus, ducit ad Patrem, sicut via ad terminum seu finem. Pater vero trahit ad Christum hominem inquantum dat nobis suam virtutem, ut credamus in Christum; Eph. II, 8: gratia salvati estis, et hoc non ex vobis, Dei enim donum est. Inquantum est Christus, est Verbum Dei, et manifestativum Patris. Sic Filius trahit ad Patrem. Pater autem trahit ad Filium inquantum manifestat ipsum. This can be answered in two ways: for we can speak of Christ either as a man, or as God. As man, Christ is the way: I am the way (John 14:6); and as the Christ, he leads us to the Father, as a way or road leads to its end. The Father draws us to Christ as man insofar as he gives us his own power so that we may believe in Christ: you are saved by grace, through faith; and this is not due to yourself, for it is the gift of God (Eph 2:8). Insofar as he is Christ, he is the Word of God and manifests the Father. It is in this way that the Son draws us to the Father. But the Father draws us to the Son insofar as he manifests the Son. 937. Tertia quaestio est de hoc quod dicit, quod nemo venire potest nisi tractus a Patre: quia secundum hoc, si nullus veniat ad Christum, non imputatur ei, sed ei qui non trahit eos. 937. The third problem concerns his saying that no one can come to Christ unless the Father draws him. For according to this, if one does not come to Christ, it is not because of himself, but is due to the one who does not draw him. Respondeo dicendum, quod vere nullus venire potest nisi tractus a Patre: nam sicut grave per naturam non potest per se sursum ferri nisi trahatur ab alio, ita cor humanum ex se ad inferiora tendens, non potest sursum elevari nisi tractus. Si vero non elevatur, non est defectus ex parte trahentis, qui quantum in se est, nulli deficit; sed est propter impedimentum eius qui non trahitur. I answer and say that, in truth, no one can come unless drawn by the Father. For just as a heavy object by its nature cannot rise up, but has to be lifted by someone else, so the human heart, which tends of itself to lower things, cannot rise to what is above unless it is drawn or lifted. And if it does not rise up, this is not due to the failure of the one lifting it, who, so far as lies in him, fails no one; rather, it is due to an obstacle in the one who is not drawn or lifted up. Aliter autem, quantum ad hoc pertinet, possumus loqui de hominibus in statu naturae integrae, et aliter in statu naturae corruptae; nam in natura integra non erat aliquod impedimentum prohibens ab hac tractione, unde tunc omnes homines huius tractionis poterant esse participes. Sed in natura corrupta omnes per impedimentum peccati aequaliter prohibentur ab hac tractione; et ideo omnes indigent trahi. Deus autem omnibus ad trahendum manum porrigit quantum in se est, et, quod plus est, non solum attrahit manum recipientis, sed etiam aversos a se convertit, secundum illud Thren. ult., 21: converte nos, Domine, et convertemur: et in Ps. LXXXIV, 7, secundum aliam litteram: Deus, tu convertens vivificabis nos. Ex quo ergo Deus paratus est dare omnibus gratiam, et ad se trahere, non imputatur ei, si aliquis non accipiat, sed ei qui non accipit. In this matter we can distinguish between those in the state of integral nature, and those in the state of fallen nature. In the state of integral nature, there was no obstacle to being drawn up, and thus all could share in it. But in the state of fallen nature, all are equally held back from this drawing by the obstacle of sin; and so, all need to be drawn. God, in so far as it depends on him, extends his hand to every one, to draw every one; and what is more, he not only draws those who receive him by the hand, but even converts those who are turned away from him, according to: convert us, O Lord, to yourself, and we will be converted (Lam 5:21); and you will turn, O God, and bring us to life (Ps 84:7). Therefore, since God is ready to give grace to all, and draw them to himself, it is not due to him if someone does not accept; rather, it is due to the person who does not accept. 938. Quare autem non omnes aversos trahit, sed aliquos, licet sint omnes aequaliter aversi: ratio quidem in generali potest assignari, ut scilicet in illis qui non trahuntur, appareat et refulgeat ordo divinae iustitiae; in illis autem qui trahuntur, immensitas divinae misericordiae. Quare autem in speciali trahat hunc, et illum non trahat, non est ratio aliqua, nisi beneplacitum voluntatis divinae. Unde dicit Augustinus: quem trahat et quem non trahat, quare illum trahat et illum non trahat, noli velle iudicare, si non vis errare. Sed accipe, et intellige: nondum traheris, ora ut traharis. 938. A general reason can be given why God does not draw all who are turned away from him, but certain ones, even though all are equally turned away. The reason is so that the order of divine justice may appear and shine forth in those who are not drawn, while the immensity of the divine mercy may appear and shine in those who are drawn. But as to why in particular he draws this person and does not draw that person, there is no reason except the pleasure of the divine will. So Augustine says: whom he draws and whom he does not draw, why he draws one and does not draw another, do not desire to judge if you do not wish to err. But accept and understand: if you are not yet drawn, then pray that you may be drawn. Hoc etiam ostendit potest per exemplum. Nam assignari potest ratio quare artifex ponit aliquos lapides inferius, et aliquos superius, et aliquos ex lateribus, ex dispositione domus, cuius complementum hoc exigit. Sed quare hos lapides hic ponat et hos ibi, dependet a sua simplici voluntate. Et inde est quod prima ratio dispositionis refertur ad voluntatem artificis. Sic ergo Deus ad complementum universi quosdam quidem trahit, ut in eis appareat sua misericordia; quosdam vero non trahit, ut ostendatur in eis sua iustitia. Sed hos trahit, illos non trahit secundum suum beneplacitum voluntatis. Similiter etiam quare in Ecclesia aliquos fecit apostolos, alios confessores, alios martyres, ratio est propter Ecclesiae decorem et complementum. Sed quare Petrum fecit apostolum, Stephanum martyrem et Nicolaum confessorem, non est alia ratio nisi voluntas sua. We can illustrate this by an example. One can give as the reason why a builder puts some stones at the bottom, and others at the top and sides, that it is the arrangement of the house, whose completion requires this. But why he puts these particular stones here, and those over there, this depends on his mere will. Thus it is that the prime reason for the arrangement is referred to the will of the builder. So God, for the completion of the universe, draws certain ones in order that his mercy may appear in them; and others he does not draw in order that his justice may be shown in them. But that he draws these and does not draw those, depends on the pleasure of his will. In the same way, the reason why in his Church he made some apostles, some confessors, and others martyrs, is for the beauty and completion of the Church. But why he made Peter an apostle, and Stepehen a martyr, and Nicholas a confessor, the only reason is his will. Sic ergo patet humanae facultatis defectus, et auxilii divini subsidium. We are now clear on the limitations of our human ability, and the assistance given to us by divine help. 939. Sequitur auxilii finis et fructus, cum dicit et ego resuscitabo eum in novissimo die, etiam inquantum homo: nam per ea quae Christus in carne sua gessit, consequimur resurrectionis fructum; I Cor. XV, 21: sicut per hominem mors, ita et per hominem resurrectio mortuorum. Ego, ergo, secundum quod homo, resuscitabo eum, non solum ad vitam naturae, sed etiam ad vitam gloriae, et hoc in novissimo die. 939. He follows with the end and fruit of this help when he says, and I will raise him up on the last day, even as man; for we obtain the fruit of the resurrection through those things which Christ did in his flesh: for as death came through a man, so the resurrection of the dead has come through a man (1 Cor 15:21). So I, as man, will raise him up, not only to a natural life, but even too the life of glory; and this on the last day. Tenet enim fides Catholica, quod status mundi innovabitur; Apoc. XXI, 1: vidi caelum novum et terram novam. Et inter alia quae ad hanc innovationem concurrent, credimus caeli motum cessare, et per consequens tempus; Apoc. X, 5: et angelus quem vidi stantem super mare et super terram, levavit manum suam ad caelum. Et infra: quia tempus non erit amplius. Quia ergo cessante tempore in resurrectione, cessabit etiam nox et dies, secundum illud Zac. XIV, 7: erit dies una, quae nota est Domino, non dies neque nox; ideo dicit resuscitabo eum in novissimo die. For the Catholic faith teaches that the world will be made new: then I saw a new heaven and a new earth (Rev 21:1), and that among the changes accompanying this renewal we believe that the motion of the heavens will stop, and consequently, time. And the angel I saw standing on the sea and on the land, raised his hand to heaven (Rev 10:5), and then it says that he swore that time will be no more (Rev 10:6). Since at the resurrection time will stop, so also will night and day, according to there will be one day, known to the Lord, not day and night (Zech 14:7). This is the reason he says, and I will raise him up on the last day. 940. Quare autem usque tunc caeli motus duret, et tempus, non minus vel amplius, sciendum est, quia illud quod est propter aliud, diversimode disponitur secundum diversam dispositionem eius propter quod est. Omnia autem corporalia propter hominem facta sunt; et ideo secundum diversam dispositionem hominis diversimode ea disponi oportet. Quia ergo in hominibus quando resurgent, inchoabitur status incorruptionis, secundum illud I Cor. XV, 54: mortale hoc induet incorruptionem, ideo cessabit tunc etiam corruptio in rebus; unde cessabit motus caeli, qui est causa generationis et corruptionis in rebus corporalibus; Rom. VIII, 21: ipsa creatura liberabitur a servitute corruptionis in libertatem filiorum Dei. Sic ergo patet quod ad fidem necessaria est nobis attractio Patris. 940. As to the question why the motion of the heavens and time itself will continue until then, and not end before or after, we should note that whatever exists for something else is differently disposed according to the different states of that for which it exists. But all physical things have been made for man; consequently, they should be disposed according to the different states of man. So, because the state of incorruptibility will begin in men when they arise—according to what is mortal will put on incorruption (1 Cor 15:54)—the corruption of things will also stop then. Consequently, the motion of the heavens, which is the cause of the generation and corruption of material things, will stop. Creation itself will be set free from its slavery to corruption into the freedom of the children of God (Rom 8:21). So, it is clear that the Father must draw us if we are to have faith. 941. Consequenter cum dicit est scriptum in prophetis etc., determinat modum attrahendi, et 941. Then, at it is written in the prophets: and they will all be taught about God, he considers the way we are drawn. primo ponit attrahendi modum; First, he states the way; secundo attractionis efficaciam, ibi omnis qui audivit a patre, et didicit, venit ad me; second, its effectiveness, at every one who has heard of the Father and has learned, comes to me; tertio excludit opinatum modum attractionis, ibi non quia patrem vidit quisquam. and third, he excludes a certain way of being drawn, at not that any man has seen the Father. 942. Modus autem attrahendi est congruus, quia trahit revelando et docendo; et hoc est quod dicit scriptum est in prophetis: erunt omnes docibiles Dei etc. Beda dicit hoc esse scriptum in Ioel; sed non videtur expresse ibi esse, licet aliquid consonum dicitur; et Ioel. II, 22: filii Sion, exultate in Domino Deo vestro, quia dabit vobis doctorem iustitiae. Ideo autem, secundum Bedam, dicit in prophetis, ut det intelligere quod sensus iste potest colligi ex diversis dictis prophetarum. Sed expressius videtur hoc dici Is. LIV, 13: ponam filios tuos universos doctos a Domino. Dicitur etiam Ier. III, 15: dabo vobis pastores iuxta cor meum, qui pascent vos scientia et doctrina. 942. The manner in which we are drawn is appropriate, for God draws us by revealing and teaching; and this is what he says: it is written in the prophets: and they will all be taught about God. Bede says that this comes from Joel. But it does not seem to be there explicitly, although there is something like it in: O children of Zion, rejoice and be joyful in the Lord your God, because he will give you a teacher of justice (Joel 2:23). Again, according to Bede, he says, in the prophets, so that we might understand that the same meaning can be gathered from various statements of the prophets. But it is Isaiah who seems to state this more explicitly: all your children will be taught by the Lord (Isa 54:13). We also read: I will give you shepherds after my own heart, and they will feed you with knowledge and doctrine (Jer 3:15). 943. Hoc autem quod dicit erunt omnes, potest tripliciter intelligi. Uno modo ut ly omnes supponat pro omnibus hominibus mundi; alio modo ut supponat pro omnibus qui sunt in Ecclesia Christi; tertio modo pro omnibus qui erunt in regno caelorum. 943. That they will all be taught about God, can be understood in three ways. In one way, so that all stands for all the people in the world; in another way, so that it stands for all who are in the Church of Christ, and in a third way, so it means all who will be in the kingdom of heaven. Si autem dicatur primo modo, videtur non esse verum; nam statim subdit omnis qui audivit a Patre et didicit, venit ad me. Si ergo omnes de mundo erunt docibiles, ergo omnes venient ad Christum. Sed hoc est falsum, quia non omnium est fides. If we understand it in the first way, it does not seem to be true, for he immediately adds, every one who has heard of the Father and has learned, comes to me. Therefore, if every one in the world is taught, then every one will come to Christ. But this is false, for not every one has faith. Sed ad hoc tripliciter respondetur. Nam, secundum Chrysostomum, primo modo dicendum, hoc dictum esse de pluribus erunt, inquit, omnes, idest plurimi; secundum quem modum dicitur Matth. VIII, 11: multi venient ab Oriente et Occidente, etc. There are three answers to this. First, one could say, as Chrysostom does, that he is speaking of the majority: all, i.e., very many will be taught, just as we find in Matthew: many will come from the East and the West (Matt 8:11). Secundo, quod omnes, quantum est ex Deo, erunt docibiles; sed quod aliqui non doceantur, est ex parte eorum. Sol enim quantum est de se, omnes illuminat; potest autem ab aliquibus non videri, si claudant oculos, vel si sint caeci. Et hoc modo dicit Apostolus, I Tim. II, 4: vult omnes homines salvos fieri, et ad agnitionem veritatis venire. Second, it could mean, all, so far as God is concerned, will be taught, but if some are not taught, that is due to themselves. For the sun, on its part, shines on all, but some are unable to see it if they close their eyes, or are blind. From this point of view, the Apostle says: he desires the salvation of all men, and that all come to the knowledge of the truth (1 Tim 2:4). Tertio modo, secundum Augustinum, quod haec est accommoda distributio, ut dicatur omnes erunt docibiles Dei; idest omnes qui docentur, a Deo docentur, sicut loquimur de aliquo litterarum magistro. Dicimus enim, si est in civitate: solus iste docet omnes pueros de civitate, quia nullus docetur in ea nisi ab illo. Et hoc modo dicitur supra I, 9: erat lux vera, quae illuminat omnem hominem venientem in hunc mundum. Third, we could say, with Augustine, that we must make a restricted application, so that they will all be taught about God, means that all who are taught, are taught by God. It is just as we might speak of a teacher of the liberal arts who is working in a city: he alone teaches all the boys of the city, because no one there is taught by anyone else. It is in this sense that it was said above: he was the true light, which enlightens every man coming into this world (John 1:9). 944. Si autem exponatur de illis qui sunt in Ecclesia congregati, dicitur erunt omnes, scilicet qui sunt in Ecclesia, docibiles Deo; nam Is. LIV, 13, dicitur: ponam universos Filios doctos a Domino in quo quidem ostenditur sublimitas fidei Christianae, quae non inhaeret doctrinae humanae, sed doctrinae Dei. 944. If we explain these words as referring to those who are gathered into the Church, it says: they will all, all who are in the Church, be taught about God. For we read: all your children will be taught by the Lord (Isa 54:13). This shows the sublimity of the Christian faith, which does not depend on human teachings, but on the teaching of God. Doctrina enim Veteris Testamenti data fuit per prophetas; sed doctrina Novi Testamenti est per ipsum Filium Dei; Hebr. I, 1: multifarie multisque modis, idest in Veteri Testamento, Deus loquens patribus in prophetis, novissime diebus istis locutus est nobis in Filio; et ibid. II, 3: quae cum initium accepisset enarrari per Dominum, ab eis qui audierunt, in nos confirmata est. Sic ergo omnes qui sunt in Ecclesia, sunt docti non ab apostolis, non a prophetis, sed ab ipso Deo. Et, secundum Augustinum, hoc ipsum quod ab homine docemur, est ex Deo, qui docet interius; Matth. c. XXIII, 10: unus est magister vester Christus. Nam intelligentia, quae necessaria est praecipue ad doctrinam, est nobis a Deo. For the teaching of the Old Testament was given through the prophets; but the teaching of the New Testament is given through the Son of God himself. In many and various ways i.e., in the Old Testament God spoke to our fathers through the prophets; in these days he has spoken to us in his Son (Heb 1:1); and again: it was first announced by the Lord, and was confirmed to us by those who heard him (Heb 2:3). Thus, all who are in the Church are taught, not by the apostles nor by the prophets, but by God himself. Further, according to Augustine, what we are taught by men is from God, who teaches from within: you have one teacher, the Christ (Matt 23:10). For understanding, which we especially need for such teaching, is from God.