Item, in Iordanem. Iordanis interpretatur ‘descensus,’ et significat humilitatem, quae debet esse in baptizando ad gratiam percipiendam; Iacob. IV, 6: humilibus autem dat gratiam. Likewise, to the Jordan. The Jordan is interpreted as ‘descent’, and signifies humility, which the baptized should have in order to obtain grace. And gives grace to the humble (Jas 4:6). 291. Ponitur officium ut baptizaretur. Deus voluit baptizari a Ioanne quatuor rationibus. Primo ut baptismum Ioannis conservaretur, quia illi aliqui detrahebant, infra XXI, v. 24. Secundo, ut suo tactu totam consecraret aquam; et ideo baptismus dicitur fieri de fontibus Salvatoris; Is. XII, 3: haurietis aquas in gaudio de fontibus salvatoris. Tertio, ut demonstraret in se veram conditionem hominis, quia sicut fuit in similitudinem carnis peccati, Rom. VIII, 3, ita voluit mundari quasi peccator. Quarto, ut aliis imponeret necessitatem baptizandi: prius enim voluit servare quae imposuit; Act. I, 1: coepit Iesus facere et docere, contra illos de quibus infra XXIII, 4: alligant onera gravia et importabilia, et imponunt in humeros hominum: digito autem suo nolunt ea tangere. 291. The office is set down at to be baptized. God willed to be baptized by John for four reasons. First, so that the baptism of John might be preserved, since there were other men detracting from it (Matt 21:24). Second, so that by his touch he might consecrate all the water; and this is why baptism is said to be carried from the fount of the Savior; you will draw waters with joy out of the savior’s fountains (Isa 12:3). Third, that he might point out that he bore the true condition of a man in himself, because as he was made in the likeness of the body of sin (Rom 8:3), so he wished to be cleansed as though a sinner. Fourth, so that he might impose upon others the necessity of baptizing; for he wished first to observe what he imposed; Jesus began to do and to teach (Acts 1:1), contrary to those of whom it is said below, for they bind heavy and insupportable burdens, and lay them on men’s shoulders; but with a finger of their own they will not move them (Matt 23:4). 292. Consequenter ponitur admiratio. 292. Next is set down the astonishment. Et nota tria. Primo enim Ioannes recusat honorem sibi oblatum; secundo confitetur suam humilitatem; tertio suam infirmitatem. Secundum ibi Ioannes autem prohibebat eum; Eccli. VII, 4: noli quaerere ab homine ducatum, neque a rege cathedram honoris. Tertium ibi ego a te debeo baptizari. And note three things: first, John refused the honor offered to him; second, he confessed his own humility; third, his own weakness. The second is at but John prevented him; seek not of the Lord a pre-eminence, nor of the king the seat of honor (Sir 7:4). The third is at I ought to be baptized by you. Cognoscebat enim quod interius baptizaret; et ideo dicit baptizari idest ab originali peccato mundari: ita dicit Glossa. For he knew that he would baptize interiorly; and this is why he says, to be baptized, i.e., to be cleansed from original sin. So says the Gloss. Sed contra, quia erat sanctificatus in utero. Sed dicendum quod ante adventum Christi aliqui quodammodo mundati sunt quantum ad infectionem personae per circumcisionem, et huiusmodi; sed quantum ad culpam et infectionem totius naturae nullus mundatus fuit ante passionem Christi. But against this is the fact that he was sanctified in the womb. But one should say that before Christ’s coming some were in a certain way cleansed, as regards personal infection, through circumcision and suchlike; but as regards the guilt and infection of the whole nature no one was cleansed before the passion of Christ. Et tu venis ad me? Ps. CXXXVIII, 6: mirabilis facta est scientia tua ex me, confortata est, et non potero ad eam. And you come to me? Your knowledge is become wonderful to me: it is high, and I cannot reach it (Ps 138:6). 293. Consequenter ponitur Christi satisfactio. Nota quod Ioannes unum fecerat, quia prohibebat; et duo dixerat: ego a te debeo baptizari, et tu venis ad me? Et tamen Christus ad unum non respondit, ad hoc scilicet ego a te; sed respondit ad hoc quod prohibebat: unde sine modo. 293. Next, Christ’s satisfaction is set down. Notice that John had done one thing, because he prevented him; and he had said two things: I ought to be baptized by you, and you come to me? And yet Christ did not respond to the first of those, namely to I ought to be baptized by you, but rather he responded to the fact that he prevented him; hence, suffer it to be so now. Et dicit modo, quia, secundum Chrysostomum, Ioannes postmodum baptizatus est a Christo, non solum baptismo flaminis, sed etiam aquae. Vel sine modo, hoc dicit, quia postmodum baptizatus est Ioannes baptismo Spiritus Sancti. Vel sine modo, ut baptizer baptismo aquae, quia alio baptismo habeo baptizari, scilicet baptismo passionis; Lc. XII, v. 50: baptismo habeo baptizari, et quomodo coarctor usque dum perficiatur? Et isto etiam Ioannes baptizatus est a Christo, inquantum mortuus est pro iustitia, quod idem est quod mori pro Christo. Vel sine modo, quando gero formam servilem, implere me humilitatis officium: quia quando apparebo gloriosus, tunc baptizabo te baptismo gloriae. And he says, now, because, according to Chrysostom, John was baptized by Christ afterwards, not only with the baptism of wind, but also of water. Or now, he says, because afterwards John was baptized with the baptism of the Holy Spirit. Or now, so that I may be baptized with the baptism of water, because I have to be baptized with another baptism, namely the baptism of the passion; and I have a baptism wherewith I am to be baptized: and how am I straitened until it be accomplished? (Luke 12:50). And John also was baptized by Christ with this baptism, insofar as he died for justice, which is the same as to die for Christ. Or, now, while I bear the form of a slave, fulfill in me the office of humility; because when I will appear in glory, then I will baptize you with the baptism of glory. 294. Consequenter respondet Christus admirationi, et dicit sic enim decet nos implere omnem iustitiam. Quod exponitur tripliciter. Primo sic decet nos implere omnem iustitiam, scilicet per baptismum: futurum enim erat, quod Christus impleret omnem iustitiam, et legis, et naturae; sed voluit per istam viam implere, quia sine baptismo non impletur; Io. III, 3: nisi quis natus fuerit denuo, non potest videre regnum Dei et cetera. 294. Next, Christ responds to this astonishment, and says, for so it becomes us to fulfill all justice, which can be explained in three ways. First, so it becomes us to fulfill all justice, namely by baptism; for it was going to happen that Christ would fulfill all justice, both of law and of nature; but he wished to fulfill all justice by this path, because without baptism justice is not fulfilled; amen, amen I say to thee, unless a man be born again, he cannot see the kingdom of God (John 3:3). Remigius sic exponit: sic enim decet nos implere omnem iustitiam. Decet me dare exemplum huius sacramenti, in quo datur plenitudo omnis iustitiae, quia datur plenitudo gratiae et aliarum virtutum; Ps. LXIV, 10: flumen Dei repletum est aquis, scilicet gratiarum. Remigius explains it this way: for so it becometh us to fulfill all justice. It becomes me to give an example of this sacrament, in which the plenitude of all justice is given, because the plenitude of grace and of the other virtues is given in this sacrament; the river of God is filled with water (Ps 64:10), that is, with grace. Vel sic: sic enim decet etc., idest, decet me habere perfectam humilitatem. Primus gradus est non praeferre se pari, et subiicere se maiori, quod quidem est necessitatis. Secundum cum subiicit se aequali. Perfecta autem, quando praelatus se subiicit inferiori: et hoc est sic enim decet etc., idest perfectam humilitatem implere. Or in this way: for so it becomes us, that is, it becomes me to have perfect humility. The first step of humility is not to put oneself above one’s equal, and to subject oneself to one’s superior, which indeed is necessary. The second step is when one subjects oneself to one’s equal. But perfect humility is when the one who is superior subjects himself to his inferior; and this is for so it becomes us, that is, to fulfill perfect humility. 295. Sed cum esset inter eos talis altercatio, Christus vicit. Unde tunc dimisit eum etc., hoc est permisit ut ab eo baptizaretur. Glossa: vera est humilitas quam non deserit obedientia: pertinaciter enim resistere, superbiae est. I Reg. XV, 23: quasi scelus idololatriae nolle acquiescere: sic enim laudantur Ieremias et Moyses qui finaliter consenserunt. 295. But although there was a dispute between them, Christ won. Hence, then he allowed him, that is, John permitted that he should be baptized by him. The Gloss: that humility is true which does not lack obedience; for stubbornly to resist is arrogance. It is . . . like the crime of idolatry, to refuse to obey (1 Sam 15:23), for thus Jeremiah and Moses are praised, who finally consented. 296. Consequenter cum dicit baptizatus autem Iesus confestim ascendit de aqua, ponuntur quatuor consequentia ad Baptismum. Et sciendum,quodsicut Christus in suo Baptismo dedit exemplum baptizandi aliis, ita in consequentibus Baptismum dedit intelligere quae nos consequamur. Sunt autem quatuor consequentia, scilicet ascensus Christi, aperitio caeli, apparitio Spiritus Sancti, et protestatio Patris. 296. Next, when he says, and Jesus being baptized, immediately came out of the water, he sets down four things following upon the baptism. And one should know that just as Christ in his baptism gave an example of baptizing others, so in the things which followed he let it be understood that we should pursue baptism. Now, there are four things which follow, namely Christ’s coming out, the opening of heaven, the appearance of the Holy Spirit, and the testimony of the Father. 297. Primum ibi baptizatus autem Iesus confestim ascendit de aqua. Et ad litteram hoc dicit, quia fluvius habebat alveos altos. In hoc tamen significatur, quod illi qui baptizantur ascendunt per bona opera. Et dicit statim, quia immediate baptizati in Christo induunt Christum; Gal. III, 27: quicumque enim in Christo baptizati estis, Christum induistis. Item adipiscuntur haereditatem caelestem; I Petr. I, 3: regeneravit nos in spem vivam per resurrectionem in haereditatem incorruptibilem: et hoc est et aperti sunt caeli. Hoc non est intelligendum corporaliter, sed imaginaria visione. 297. The first is at and Jesus being baptized, immediately came out of the water. And, literally, he says this because the river had deep hollows. Yet by this is signified that those who are baptized ascend through good works. And he says immediately because those baptized in Christ immediately put on Christ; for as many of you as have been baptized in Christ, have put on Christ (Gal 3:27). Likewise, they gain a heavenly inheritance; who according to his great mercy has regenerated us unto a lively hope, by the resurrection of Jesus Christ from the dead, unto an inheritance incorruptible (1 Pet 1:3–4); and this is and behold, the heavens were opened. This is not to be understood in a bodily way, but as a vision of the imagination. 298. Et aperti sunt ei caeli. Et significat hoc quod humano generi clausum erat caelum per peccatum; Gen. III, 24: et collocavit ante paradisum voluptatis Cherubim, et flammeum gladium atque versatilem ad custodiendam viam ligni vitae. Dicitur quod posuit Seraphim, sed apertum est per Christum. 298. And behold, the heavens were opened. And this signifies that heaven was closed to the human race by sin; he cast out Adam; and placed before the paradise of pleasure Cherubims, and a flaming sword, turning every way, to keep the way of the tree of life (Gen 3:24). It says that he placed a Seraphim, but it was opened by Christ. Sed quaeritur, quare aperti sunt ei caeli, cum semper fuerint ei aperti? But it is asked, why were the heavens opened, since they were always open to him? Et dicendum, secundum Chrysostomum, quod Evangelista loquitur secundum communem modum locutionis, quia merito baptismi eius aperti sunt nobis: sicut rex amico suo petenti pro alio gratiam, dicit: concedo hoc vobis. And one should say, according to Chrysostom, that the Evangelist speaks according to the common manner of speech, because by the merit of his baptism the heavens were opened to us; just as a king says to a friend who begs a favor on behalf of another, I grant this to you. Et sciendum quod tria sunt hominum genera, qui statim ad caelum evolant post mortem: baptizati, ut hic; martyres, unde Act. c. VII, 56: ecce video caelos apertos, et Filium hominis stantem a dextris virtutis Dei, et qui peregerunt poenitentiam, Act. X, 19 dicitur quod Petro oranti apertum est caelum. And one should know that there three kinds of men who fly up to heaven immediately after death: the baptized, as here; martyrs, behold, I see the heavens opened, and the Son of man standing on the right hand of God (Acts 7:55); and those who carry through with penitence to the end; it is said that the heaven was opened to Peter while he prayed (Acts 10:19). 299. Consequenter ponitur apparitio Spiritus Sancti; unde et vidit Spiritum Dei descendentem sicut columbam, et venientem super se. Hoc est quod competit baptizatis, qui accipiunt Spiritum Sanctum in se; Io. III, v. 6: quod natum est ex Spiritu, spiritus est, idest spiritualis est. Et vidit, non imaginaria visione, alias ipse solus vidisset, spiritum Dei, idest columbam. 299. Next, the appearance of the Holy Spirit is set down; hence, and he saw the Spirit of God descending as a dove, and coming upon him. This is what belongs to the baptized, who receives the Holy Spirit into himself; that which is born of the Spirit, is spirit (John 3:6), i.e., is spiritual. And he saw, not by a vision of the imagination, otherwise only he would have seen it, the Spirit of God, i.e., the dove. Et sciendum, quod nihil corporale dicitur de Deo secundum substantiam suam, sed vel per imaginariam visionem, Is. VI, 1: vidi Dominum sedentem super solium excelsum et elevatum etc., vel per significationem, I cor c. X, 4: petra autem erat Christus, vel per assumptionem in unitatem personae, Io. I, 14: Verbum caro factum est. Nullo autem istorum modorum Spiritus Sanctus dicitur columba. Quod non per imaginariam visionem, patet, quia communiter ab omnibus visa est. Non per significationem, quia non primo extiterat. Non per assumptionem in unitatem personae. Et ideo est quartus modus, qui est quando de novo formatur aliqua species ad repraesentationem divinorum effectuum, sicut in Ex. III, 2 apparuit Dominus in igne et rubo; et in legislatione, in fulgure et in tonitruo, Ex. XIX, 16. Unde columba fuit ad repraesentandam influentiam Spiritus Sancti: et hoc est et vidit Spiritum Dei descendentem. And one should know that nothing bodily is said of God according to his own substance, but either by a vision of the imagination, I saw the Lord sitting upon a throne high and elevated (Isa 6:1), or by signification, and the rock was Christ (1 Cor 10:4), or by assumption into the unity of person, the Word was made flesh (John 1:14). But the Holy Spirit is called a dove in none of those ways. That it was not by a vision of the imagination is clear, because the vision was seen commonly by all. It was not by signification, because he had not been visible at first. It was not by an assumption into the unity of person. And therefore it was in a fourth way, which is when some appearance is newly formed for the representation of divine effects, as when the Lord appeared in fire and bramble (Exod 3:2); and in legislation, in lightnings, and thunder (Exod 19:16). Hence the dove was to represent the inflowing of the Holy Spirit; and this is and he saw the Spirit of God descending. 300. Apparuit autem in specie columbae propter quatuor. Primo propter caritatem; columba enim est animal amorosum. Chrysostomus: alia dona habet etiam servus diaboli in simulatione, quae habet servus Dei in veritate: solam caritatem Sancti Spiritus non potest immundus spiritus imitari. Cant. V, 2: aperi mihi, soror mea, amica mea, columba mea, immaculata mea. Secundo propter innocentiam et simplicitatem; infra X, 16: estote prudentes sicut serpentes, et simplices sicut columbae. Tertio quia habet gemitum pro cantu; et homo sanctificatus per Spiritum Sanctum debet gemere pro peccatis; Nahum II, 7: et ancillae eius minabantur, gementes ut columbae. Quarto propter foecunditatem. Unde etiam praecipiebatur in lege, ut offerrent columbam: et hoc convenit baptizatis, quia, sicut dicit Io. III, 6: quod natum est ex Spiritu, spiritus est. 300. Moreover, he appeared in the form of a dove for four reasons. First, owing to its charity; for the dove is an amorous animal. Chrysostom: the servant of the devil also has in pretense all the other gifts which the servant of God has in truth; only the love of the Holy Spirit the unclean spirit cannot imitate. As: open to me, my sister, my love, my dove, my undefiled (Song 5:2). Second, owing to its innocence and simplicity; below, be therefore wise as serpents and simple as doves (Matt 10:16). Third, because the dove has a groan for a song; and the man sanctified by the Holy Spirit should groan because of sins; her bondwomen were led away mourning as doves, murmuring in their hearts (Nah 2:7). Fourth, owing to its fertility. Hence also it was commanded in the law that they offer a dove; and this pertains to the baptized, because that which is born of the Spirit, is spirit (John 3:6). Descendentem sicut columbam. Semper emanatio donorum divinorum a Deo in quacumque creatura est per descensum, quia creatura non potest recipere nisi per descensum in illam; Iac. I, 17: omne datum optimum, et omne donum perfectum desursum est, descendens a Patre luminum. Descending as a dove. The flowing out of divine gifts from God into any creature whatsoever is always through a descent; because the creature cannot receive them except through a descent into that creature; every best gift, and every perfect gift, is from above, coming down from the Father of lights (Jas 1:17). 301. Et venientem super se. Nota. Missio visibilis semper est signum missionis invisibilis: et significat aut gratiam de novo acceptam, aut augmentum gratiae: sicut in apostolis, quando in linguis apparuit Spiritus Sanctus, significavit augmentum gratiae. Item missio talis vel significat gratiam tunc factam, aut prius factam. In Christo autem non significavit novum effectum, quia ab instanti conceptionis suae fuit plenus gratia et veritate; sed gratia quae fuit ante super se, fuit inquantum homo, non inquantum Deus. 301. And coming upon him. Note: a visible sending is always the sign of an invisible sending, and it signifies either a newly received grace or the increase of grace; just as in the apostles, when the Holy Spirit appeared in tongues, it signified the increase of grace. Likewise, such a sending signifies either a grace then made, or a grace made before. Now, in Christ it did not signify a new effect, because he was full of grace and truth from the moment of his conception; but rather the grace which was upon him before was insofar as he was man, not insofar as he was God. 302. Consequenter cum dicit et ecce vox de caelo dicens, ponitur protestatio Patris hic est Filius meus. 302. Next, when he says, and behold a voice from heaven, saying, the testimony of the Father is set down: this is my beloved Son. Nota quod baptismus non solum facit spirituales, sed etiam filios Dei; Io. I, 12: dedit eis potestatem filios Dei fieri. Note that baptism not only makes men spiritual, but even makes them sons of God; he gave them power to be made the sons of God (John 1:12). Et sciendum quod ista vox quasi exprimit illud, quod columba significavit. Dilectus, non sicut aliae creaturae, Sap. II, 13, sed tamquam Filius naturalis; Io. V, 20: Pater diligit Filium, et omnia demonstrat ei quae ipse facit, et maiora his demonstrabit ei opera, ut vos miremini. Hoc etiam significat Ps. II, 7: Dominus dixit ad me: Filius meus es tu, ego hodie genui te. And one should know that this voice expressed, as it were, that which the dove signified. Beloved, not like other creatures (Wis 2:13), but as a natural Son; for the Father loves the Son, and shows him all things which he himself does: and greater works than these will he show him, that you may wonder (John 5:20). A Psalm also indicates this: the Lord has said to me: you are my Son, this day have I begotten you (John 5:20). Sed quia sancti etiam diliguntur ab eo, addit Filius, per quod distinguit Filium, secundum unum intellectum, ab aliis. In quo mihi complacui. In quocumque enim relucet bonum alicuius, in illo aliquid complacet sibimet, sicut artifex sibi complacet in pulchro artificio suo, et sicut si homo videat suam pulchram imaginem in speculo. Bonitas divina est in qualibet creatura particulari; sed numquam tota perfecta nisi in Filio et Spiritu Sancto; et ideo totum non complacet sibi nisi in Filio, qui tantum habet de bonitate quantum Pater: et hoc est in quo, idest, ego complaceo mihi in ipso; Io. III, 35: Pater diligit Filium, et omnia dedit in manu eius. But since the saints are also loved by him, he adds Son, by which he distinguishes the Son, according to one understanding, from others. In whom I am well pleased. For in whatever someone’s goodness shines out, something in it pleases him, just as a builder pleases himself by his own beautiful work of art, and just as when a man sees his own beautiful image in a mirror. The divine goodness is in each particular creature, but the perfect whole is never present except in the Son and the Holy Spirit; and therefore the whole does not please him except in the Son, who has just as much goodness as the Father; and this is in whom, i.e., I please myself well in him; the Father loves the Son: and he has given all things into his hand (John 3:35). 303. Sed nota quod contrarietas quaedam videtur esse inter istum Evangelistam, et alios, quia Marcus I, 11 et Lucas III, 22 dicunt, tu es Filius meus dilectus; Matthaeus vero, est Filius meus dilectus, et: in te. Sed eadem est sententia, quia quod dicitur tu es, hoc directe videbatur dici ad Christum; sed dicebat propter alios, quia Christus certus erat de dilectione Patris. Et ideo Matthaeus expressit intentionem dicentis, et dicit hic est et cetera. Unde demonstrat quasi aliis dictum esse; ita dixit Augustinus. 303. But note that there seems to be a certain contrariety between this Evangelist and the others, because Mark and Luke say, you are my beloved Son (Mark 1:11: Luke 3:22); but Matthew, this is my beloved Son, and they say, in you. But the thought is the same, because when it says, you are, this seems to be said directly to Christ; but he spoke for the sake of the others, because Christ was certain of the Father’s love. And so Matthew expresses the intention of the one speaking, and says, this is. Hence he represents it as though said to the others; so Augustine said. 304. Item quaeritur, quare Matthaeus et Marcus dicunt in quo mihi, Lucas vero, in te. Augustinus dicit quod Pater in Filio complacet sibi, et hominibus. Propter hoc ergo quod dicitur in quo, significat quod complaceat sibi in hominibus. Unde complaceat aliis mihi, idest ad honorem meum, quia aliqui videntes Filium, glorificaverunt Patrem. Vel secundum utrumque sensum: in quo mihi complacui, idest placitum meum fuit implere salutem hominum: et hoc est in te, idest per te. 304. Similarly, it is asked why Matthew and Mark say, in whom, but Luke says, in you. Augustine says that in the Son the Father pleases both himself and men. So because of this, in whom indicates that he pleases himself in men. Hence let him please others for me, i.e., to my honor, because those seeing the Son have glorified the Father. Or according to either sense: in whom I am well pleased, i.e., it pleased me to complete the salvation of men; and this is in you i.e., through you. 305. Et nota quod in isto baptismo non solum repraesentatur finis et fructus, sed etiam forma baptismi, quae est, in nomine Patris, et Filii, et Spiritus Sancti, infra. Filius enim fuit in carne, Pater in voce, Spiritus Sanctus in columbae specie. 305. And note that in this baptism not only the end and fruit is represented, but also the form of baptism, which is in the name of the Father, and of the Son, and of the Holy Spirit (Matt 28:19). For the Son was there in the flesh, the Father in the voice, and the Holy Spirit in the form of a dove. Et nota quod hoc quod seorsum fuit, non pertinet ad divisionem operationis personae de Trinitate, cum, sicut est communis essentia, ita operatio; sed hoc dicitur propter appropriationem quamdam, quia tota Trinitas illud et columbam creavit, et carnem creavit; sed referuntur ista ad diversas personas. And note that the fact that these manifestations were formed separately does not regard the division of one person’s operation from the rest of the Trinity, since, as the essence is common, so is the operation; but this is said because of a certain appropriation, for the whole Trinity both created the dove and the flesh; but these things are referred back to different persons. Caput 4 Chapter 4 Initio Missionis Christi Beginning of Christ’s Mission Lectio 1 Lecture 1 Tentatio Christi Christ’s temptation