1 João 2
Augustine of Hippo · Comentário Patrístico (catena)
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And lest haply he should seem to have given impunity for sins, in that he said, "He is faithful and just to cleanse us from all iniquity;" and men henceforth should say to themselves, Let us sin, let us do securely what we will, Christ purgeth us, is faithful and just, purgeth us from all iniquity: He taketh from thee an evil security, and putteth in an useful fear. To thine own hurt thou wouldest be secure; thou must be solicitous. For "He is faithful and just to forgive us our sins," provided thou always displease thyself, and be changing until thou be perfected. Accordingly, what follows? "My little children, these things I write unto you, that ye sin not." But perchance sin overtakes us from our mortal life: what shall be done then? What shall there be now despair? Hear: "And if any man sin, we have an advocate with the Father, Jesus Christ the righteous: and He is the propitiator for our sins." He then is the advocate; do thou thine endeavor not to sin: if from the infirmity of this life sin shall overtake thee, see to it straightway, straightway be displeased, straightway condemn it; and when thou hast condemned, thou shall come assured unto the Judge. There hast thou the advocate: fear not to lose thy cause in thy confession. For if oft-times in this life a man commits his cause to an eloquent tongue, and is not lost; thou committest thyself to the Word, and shall thou be lost? Cry, "We have an advocate with the Father." — Ten Homilies on 1 John 1
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He will then be our judge who is now our advocate. Listen to John: If we say that we have no sin, we deceive ourselves, and the truth is not in us; but if we confess our sins, he says, He is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness. I have written these things to you so that you may not sin: and if anyone sins, we have an advocate with the Father, Jesus Christ the righteous; and He is the propitiation for our sins. If you had a case to be pleaded before a judge, and instructed an advocate, were received by the advocate, and he pleaded your case as he could; and if he did not finish it, and you heard that judge approaching, how much would you rejoice, because he could be your judge who a little before had been your advocate? And now he prays for us, he intercedes for us; we have him as advocate, and we fear the judge? Rather, because we have sent the advocate before us, we should securely hope for the judge to come. — Sermon 213
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See John himself observing humility. Assuredly he was a righteous and a great man, who from the Lord's bosom drank in the secrets of His mysteries; he, the man who by drinking from the Lord's bosom indited of His Godhead, "In the beginning was the Word, and the Word was with God:" he, being such a man as this, saith not, Ye have an advocate with the Father; but, "If any man sin, an advocate," saith he, "have we." He saith not, ye have; nor saith, ye have me; nor saith, ye have Christ Himself: but he puts Christ, not himself, and saith, also, "We have," not, ye have. He chose rather to put himself in the number of sinners that he might have Christ for his advocate, than to put himself in Christ's stead as advocate, and to be found among the proud that shall be condemned. — Ten Homilies on 1 John 1
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He that has said, "We have Jesus Christ the righteous, and He is the propitiation for our sins:" having an eye to those who would divide themselves, and would say, "Lo, here is Christ, lo, there;" and would show Him in a part who bought the whole and possesses the whole, he forthwith goes on to say, "Not our sins only, but also the sins of the whole world." What is this, brethren? Certainly "we have found it in the fields of the woods," we have found the Church in all nations. Behold, Christ "is the propitiation for our sins; not ours only, but also the sins of the whole world." Behold, thou hast the Church throughout the whole world; do not follow false justifiers who in truth are cutters off. Be thou in that mountain which hath filled the whole earth: because "Christ is the propitiation for our sins; not only ours, but also the sins of the whole world," which He hath bought with His blood. — Ten Homilies on 1 John 1
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"And in this we do know Him, if we keep His commandments." What commandments? "He that saith, I know Him, and keepeth not His commandments, is a liar, and the truth is not in him." But still thou askest, What commandments? "But whoso," saith he, "keepeth His word, in him verily is the love of God perfected." Let us see whether this same commandment be not called love. For we were asking, what commandments, and he saith, "But whoso keepeth His word, in him verily is the love of God perfected." Mark the Gospel, whether this be not the commandment: "A new commandment," saith the Lord, "give I unto you, that ye love one another." — Ten Homilies on 1 John 1
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"In this we know that we are in Him, if in Him we be perfected." Perfected in love, he calls them: what is perfection of love? To love even enemies, and love them for this end, that they may be brethren. For not a carnal love ought ours to be. To wish a man temporal weal, is good; but though that fail, let the soul be safe. Dost thou wish life to any that is thy friend? Thou doest well. Dost thou rejoice at the death of thine enemy? Thou doest ill. But haply both to thy friend the life thou wishest him is not for his good, and to thine enemy the death thou rejoicest at hath been for his good. It is uncertain whether this present life be profitable to any man or unprofitable: but the life which is with God without doubt is profitable. So love thine enemies as to wish them to become thy brethren; so love thine enemies as that they may be called into thy fellowship. For so loved He who, hanging on the cross, said, "Father, forgive them, for they know not what they do." For he did not say, Father let them live long, me indeed they kill, but let them live. He was casting out from them the death which is for ever and ever, by His most merciful prayer, and by His most surpassing might. — Ten Homilies on 1 John 1
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"He that saith he abideth in Him, ought himself also so to walk, even as He walked." How, brethren, what doth he advise us? "He that saith he abideth in Him," that is, in Christ, "ought himself also so to walk even as He walked." Haply the advice is this, that we should walk on the sea? That be far from us! It is this then, that we walk in the way of righteousness. In what way? I have already mentioned it. He was fixed upon the cross, and yet was He walking in this very way: this way is the way of charity, "Father, forgive them, for they know not what they do." If, therefore, thou have learned to pray for thine enemy, thou walkest in the way of the Lord. — Ten Homilies on 1 John 1
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"Dearly beloved, I write unto you no new commandment, but the old commandment which ye had from the beginning." What commandment calls he "old"? "Which ye had," saith he, "from the beginning. Old" then, in this regard, that ye have already heard it: otherwise he will contradict the Lord, where He saith, "A new commandment give I unto you, that ye love one another." But why an "old" commandment? Not as pertaining to the old man. But why? "Which ye had from the beginning. The old commandment is the word which ye have heard." Old then, in this regard, that ye have already heard it. And the selfsame he showeth to be new, saying, "Again, a new commandment write I unto you." Not another, but the selfsame which he hath called old, the same is also new. Why? "Which thing is true in Him and in you." Why old, ye have already heard: that is, because ye knew it already. But why new? "Because the darkness is past, and the true light now shineth." Lo, whence it is new: because the darkness pertains to the old man, but the light to the new man. What saith the Apostle Paul? "Put ye off the old man, and put ye on the new." And again what saith he? "Ye were sometime darkness, but now light in the Lord." — Ten Homilies on 1 John 1
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Thus, some man who was a pagan has become a Christian; mark well: behold he was in darkness, while he was a pagan: now is he made henceforth a Christian; thanks be to God, say all joyfully; the apostle is read, where he saith joyfully, "For ye were sometime darkness, but now light in the Lord." Once he worshipped idols, now he worships God; once he worshipped the things he made, now he worships Him that made him. He is changed: thanks be to God, say all Christians with joyful greeting. Why? Because henceforth he is one that adores the Father and the Son and the Holy Ghost; one that detests demons and idols. Yet still is John solicitous about our convert: while many greet him with joy, by him he is still looked upon with apprehension. Brethren, let us gladly welcome a mother's solicitude. Not without cause is the mother solicitous about us when others rejoice: by the mother, I mean charity: for she dwelt in the heart of John, when he spake these words. Wherefore, but because there is something he fears in us, even when men now hail us with joy? What is it that he fears? "He that saith he is in the light" - What is this? He that saith now he is a Christian, - "and hateth his brother, is in darkness even until now." — Ten Homilies on 1 John 1
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"He that saith he is in the light, and hateth his brother, is in darkness even until now." Now he is making all clear that he has been saying. What! my brethren, how long shall we say to you, "Love your enemies"? See whether, what is worse, ye do not hate your brethren. If ye loved only your brethren, ye would be not yet perfect: but if ye hate your brethren, what are ye, where are ye? Let each look to his own heart: let him not keep hatred against his brother for any hard word; on account of earthly contention let him not become earth. For whoso hates his brother, let him not say that he walks in the light. "He that saith he is in the light, and hateth his brother, is in darkness even until now." — Ten Homilies on 1 John 1
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In what sense then is it, that there is no scandal or occasion of stumbling in him that loveth his brother? Because he that loveth his brother, beareth all things for unity's sake; because it is in the unity of charity that brotherly love exists. Some one, I know not who, offendeth thee: whether it be a bad man, or as thou supposest a bad man, or as thou pretendest a bad man: and dost thou desert so many good men? What sort of brotherly love is that which hath appeared in these persons? While they accuse the Africans, they have deserted the whole world! What, were there no saints in the whole world? Or was it possible they should be condemned by you unheard? But oh! if ye loved your brethren, there would be none occasion of stumbling in you. Hear thou the Psalm, what it saith: "Great peace have they that love Thy law, and there is to them none occasion of stumbling." Great peace it saith there is for them that love the law of God, and that is why there is to them none occasion of stumbling. Those then who take scandal, or, occasion of stumbling, destroy peace. And of whom saith he that they take not and make not occasion of stumbling? They that love God's law. Consequently they are in charity. But some man will say, "He said it of them that love God's law, not of the brethren." Hear thou what the Lord saith: "A new commandment give I unto you that ye love one another." What is the Law but commandment? Moreover, how is it they do not take occasion of stumbling, but because they forbear one another? As Paul saith, "Forbearing one another in love, studying to keep the unity of the Spirit in the bond of peace." And to show that this is the law of Christ, hear the same apostle commending this very law. "Bear ye one another's burdens," saith he, "and so shall ye fulfill the law of Christ." — Ten Homilies on 1 John 1
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"He that loveth his brother abideth in the light, and there is none occasion of stumbling in him." Who are they that take scandal or make scandal? They that are offended in Christ, and in the Church. They that are offended in Christ, are as if burnt by the sun, those in the Church as by the moon. But the Psalm saith, "The sun shall not burn thee by day, neither the moon by night:" that is, if thou hold fast charity, neither in Christ shall thou have occasion of falling, nor in the Church; neither Christ shall thou forsake, nor the Church. For he that forsakes the Church, how is he in Christ who is not in the members of Christ? How is he in Christ who is not in the body of Christ? Those therefore take scandal, or, occasion of failing, who forsake Christ or the Church. Whence do we understand that the Psalm in saying, "By day shall the sun not burn thee, nor the moon by night," saith it of this, that the burning means scandal, or occasion of stumbling? In the first place mark the similitude itself. Just as the person whom something is burning saith, I cannot bear it, I cannot away with it, and draws back; so those persons who cannot bear some things in the Church, and withdraw themselves either from the name of Christ or from the Church, are taking scandal. For see how those took scandal as from the sun, those carnal ones to whom Christ preached of His flesh, saying, "He that eateth not the flesh of the Son of Man and drinketh His blood, shall have no life in him." Some seventy persons said, "This is an hard saying," and went back from Him, and there remained the twelve. All those the sun burnt, and they went back, not being able to bear the force of the Word. There remained therefore the twelve. And lest haply men should imagine that they confer a benefit upon Christ by believing on Christ, and not that the benefit is conferred by Him upon them; when the twelve were left, the Lord said to them, "Will ye also go?" That ye may know that I am necessary to you, not ye to me. But those whom the sun had not burnt, answered by the voice of Peter: "Lord, Thou hast the word of eternal life; whither shall we go?" But who are they that the Church as the moon burneth by night? They that have made schisms. Hear the very word used in the apostle: "Who is offended, and I burn not?" — Ten Homilies on 1 John 1
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Do we point with the finger to this Mountain in like manner as the moon on its third day is pointed out to men? For example, when they wish people to see the new moon, they say, Lo, the moon! lo, where it is! and if there be some there who are not sharp-sighted, and say, Where? then the finger is put forth that they may see it. Sometimes when they are ashamed to be thought blind, they say they have seen what they have not seen. Do we in this way point out the Church, my brethren? Is it not open? Is it not manifest? Has it not possessed all nations? Is not that fulfilled which so many years before was promised to Abraham, that in his seed should all nations be blessed? It was promised to one believer, and the world is filled with thousands of believers. Behold here the mountain filling the whole face of the earth! Behold the city of which it is said, "A city set upon a mountain cannot be hid!" But those stumble at the mountain, and when it is said to them, Go up; "There is no mountain," say they, and dash their heads against it sooner than seek a habitation there. — Ten Homilies on 1 John 1
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"For he that hateth his brother is in darkness, and walketh in darkness, and knoweth not whither he goeth." A great thing, my brethren: mark it, we beseech you. "He that hateth his brother walketh in darkness, and knoweth not whither he goeth, because the darkness hath blinded his eyes." What so blind as these who hate their brethren? For that ye may know that they are blind, they have stumbled at a Mountain. The Stone which was "cut out of the Mountain without hands," is it not Christ, who came of the kingdom of the Jews, without the work of man? Has not that Stone broken in pieces all the kingdoms of the earth, that is, all the dominations of idols and demons? Has not that Stone grown, and become a great mountain, and filled the whole earth? — Ten Homilies on 1 John 1
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"I write unto you, little children, because your sins are forgiven you through His name." Therefore, "little children," because in forgiveness of sins ye have your birth. But through whose name are sins forgiven? Through Augustin's? No, therefore neither through the name of Donatus. Be it thy concern to see who is Augustin, or who Donatus: no, not through the name of Paul, not through the name of Peter. For to them that divided unto themselves the Church, and out of unity essayed to make parties, the mother charity in the apostle travailing in birth with her little ones, exposeth her own bowels, with words doth as it were rend her breasts, bewaileth her children whom she seeth borne out dead, recalleth unto the one Name them that would needs make them many names, repelleth them from the love of her that Christ may be loved, and saith, "Was Paul crucified for you? Or were ye baptized in the name of Paul?" What saith he? "I would not that ye be mine, that so ye may be with me: be ye with me; all we are His who died for us, who was crucified for us": whence here also it is said, "Your sins are forgiven you through His name," not through the name of any man. — Ten Homilies on 1 John 2
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"I write unto you, fathers." Why first sons? "Because your sins are forgiven you through His name," and ye are regenerated into a new life, therefore sons. Why fathers? "Because ye have known Him that is from the beginning:" for the beginning hath relation unto fatherhood. Christ new in flesh, but ancient in Godhead. How ancient think we? how many years old? Think we, of greater age than His mother? Assuredly of greater age than His mother, for "all things were made by Him." If all things, then did the Ancient make the very mother of whom the New should be born. Was He, think we, before His mother only? Yea, and before His mother's ancestors is His antiquity. The ancestor of His mother was Abraham; and the Lord saith, "Before Abraham I am." Before Abraham, say we? The heaven and earth, ere man was, were made. Before these was the Lord, nay rather also is. For right well He saith, not, Before Abraham I was, but, "Before Abraham I Am." For that of which one says, "was," is not; and that of which one says, "will be," is not yet: He knoweth not other than to be. As God, He knoweth "to be:" "was," and "will be," He knoweth not. It is one day there, but a day that is for ever and ever. That day yesterday and tomorrow do not set in the midst between them: for when the 'yesterday' is ended, the 'to-day' begins, to be finished by the coming 'tomorrow.' That one day there is a day without darkness, without night, without spaces, without measure, without hours. Call it what thou wilt: if thou wilt, it is a day; if thou wilt, a year; if thou wilt, years. For it is said of this same, "And thy years shall not fail." But when is it called a day? When it is said to the Lord, "To-day have I begotten Thee." From the eternal Father begotten, from eternity begotten, in eternity begotten: with no beginning, no bound, no space of breadth; because He is what is, because Himself is "He that Is." This His name He told to Moses: "Thou shalt say unto them, He that is hath sent me unto you." Why speak then of "before Abraham"? why, before Noe? why, before Adam? Hear the Scripture: "Before the day-star have I begotten Thee." In fine, before heaven and earth. Wherefore? Because "all things were made by Him, and without Him was nothing made." By this know ye the "fathers:" for they become fathers by acknowledging "That which is from the beginning." — Ten Homilies on 1 John 2
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"I write unto you, young men." There are sons, are fathers, are young men: sons, because begotten; fathers, because they acknowledge the Beginning; why young men? "Because ye have overcome the wicked one." In the sons, birth: in the fathers, antiquity: in the young men, strength. If the wicked one is "overcome" by the young men, he fights with us. Fights, but not conquers. Wherefore? Because we are strong, or because He is strong in us who in the hands of the persecutors was found weak? He hath made us strong, who resisted not His persecutors. "For He was crucified of weakness, but He liveth by the power of God." — Ten Homilies on 1 John 2
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"I write unto you, children." Whence children? "Because ye have known the Father. I write unto you fathers:" he enforceth this, and repeateth, "Because ye have known Him that is from the beginning." Remember that ye are fathers: if ye forget "Him that is from the beginning," ye have lost your fatherhood. "I write unto you, young men." Again and again consider that ye are young men: fight, that ye may overcome: overcome, that ye may be crowned: be lowly, that ye fall not in the fight. "I write unto you, young men, because ye are strong, and the word of God abideth in you, and ye have overcome the wicked one." — Ten Homilies on 1 John 2
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All these things, my brethren,-"because we have known That which is from the beginning, because we are strong, because we have known the Father,"-do all these, while they in a manner commend knowledge, not commend charity? If we have known, let us love: for knowledge without charity saveth not. "Knowledge puffeth up, charity edifieth." If ye have a mind to confess and not love, ye begin to be like the demons. The demons confessed the Son of God, and said, "What have we to do with Thee?" and were repulsed. Confess and embrace, For those feared for their iniquities; love ye Him that forgiveth your iniquities. — Ten Homilies on 1 John 2
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But how can we love God, if we love the world? He prepareth us therefore to be inhabited by charity. There are two loves: of the world, and of God: if the love of the world inhabit, there is no way for the love of God to enter in: let the love of the world make way, and the love of God inhabit; let the better have place. Thou lovedst the world: love not the world: when thou hast emptied thine heart of earthly love, thou shall drink in love Divine: and thenceforth beginneth charity to inhabit thee, from which can nothing of evil proceed. Hear ye therefore his words, how he goes to work in the manner of one that makes a clearance. He comes upon the hearts of men as a field that he would occupy: but in what state does he find it? If he finds a wood, he roots it up; if he finds the field cleared, he plants it. He would plant a tree there, charity. And what is the wood he would root up? Love of the world. Hear him, the rooter up of the wood! "Love not the world," (for this comes next,) "neither the things that are in the world; if any man love the world, the love of the Father is not in him." — Ten Homilies on 1 John 2
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Ye have heard that "if any man love the world, the love of the Father is not in him." Let not any say in his heart that this is false, brethren: God saith it; by the Apostle the Holy Ghost hath spoken; nothing more true: "If any man love the world, the love of the Father is not in him." Wouldest thou have the Father's love, that thou mayest be joint-heir with the Son? Love not the world. Shut out the evil love of the world, that thou mayest be filled with the love of God. Thou art a vessel; but as yet thou art full. Pour out what thou hast, that thou mayest receive what thou hast not. Certainly, our brethren are now born again of water and of the Spirit: we also some years ago were born again of water and of the Spirit. Good is it for us that we love not the world, lest the sacraments remain in us unto damnation, not as means of strengthening unto salvation. That which strengthens unto salvation is, to have the root of charity, to have the "power of godliness," not "the form" only. Good is the form, holy the form: but what avails the form, if it hold not the root? The branch that is cut off, is it not cast into the fire? Have the form, but in the root. But in what way are ye rooted so that ye be not rooted up? By holding charity, as saith the Apostle Paul, "rooted and grounded in charity." How shall charity be rooted there, amid the overgrown wilderness of the love of the world? Make clear riddance of the woods. A mighty seed ye are about to put in: let there not be that in the field which shall choke the seed. These are the uprooting words which he hath said: "Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him." — Ten Homilies on 1 John 2
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But let us "not love the world, neither, the things that are in the world. For the things that are in the world, are the lust of the flesh, and the lust of the eyes, and the pride of life." These three are they: lest haply any man say, "The things that are in the world, God made: i.e. heaven and earth, the sea: the sun, the moon, the stars, all the garniture of the heavens. What is the garniture of the sea all creeping things. What of the earth, animals, trees, flying creatures. These are 'in the world,' God made them. Why then am I not to love what God hath made?" Let the Spirit of God be in thee, that thou mayest see that all these things are good: but woe to thee if thou love the things made, and forsake the Maker of them! Fair are they to thee: but how much fairer He that formed them! Mark well, beloved. For by similitudes ye may be instructed: lest Satan steal upon you, saying what he is wont to say, Take your enjoyment in the creature of God; wherefore made He those things but for your enjoyment? And men drink themselves drunken, and perish, and forget their own Creator: while not temperately but lustfully they use the things created, the Creator is despised. Of such saith the apostle: "They worshipped and served the creature rather than the Creator, Who is blessed for ever." God doth not forbid thee to love these things, howbeit, not to set thine affections upon them for blessedness, but to approve and praise them to this end, that thou mayest love thy Creator. In the same manner, my brethren, as if a bridegroom should make a ring for his bride, and she having received the ring, should love it more than she loves the bridegroom who made the ring for her: would not her soul be found guilty of adultery in the very gift of the bridegroom, albeit she did but love what the bridegroom gave her? By all means let her love what the bridegroom gave: yet should she say, "This ring is enough for me, I do not wish to see his face now:" what sort of woman would she be? Who would not detest such folly? who not pronounce her guilty of an adulterous mind? Thou lovest gold in place of the man, lovest a ring in place of the bridegroom: if this be in thee, that thou lovest a ring in place of thy bridegroom, and hast no wish to see thy bridegroom; that he has given time an earnest, serves not to pledge thee to him, but to turn away thy heart from him! For this the bridegroom gives earnest, that in his earnest he may himself be loved. Well then, God gave thee all these things: love Him that made them. There is more that He would fain give thee, that is, His very Self that made these things. But if thou love these-what though God made them-and neglect the Creator and love the world; shall not thy love be accounted adulterous? — Ten Homilies on 1 John 2
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This love of the world, which contains in itself the universal lust of the world, is the general kind of fornication by which one sins against one's own body, in that the human mind is unceasingly enslaved to all bodily and visible desires and pleasures, left marooned and abandoned by the very Creator of all things. — SERMONS 162.4
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The stronger and more vehement the lust which is not from the Father but from the world, the more each one becomes willing to accept all annoyances and griefs in pursuing the object of his desires. — On Patience 17
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"For all that is in the world, is the lust of the flesh, and the lust of the eyes, and the pride of life," three things he hath said, which are not of the Father, but are of the world. And the world passeth away, and the lust thereof: but he that doeth the will of God abideth for ever, even as He abideth for ever." Why am I not to love what God made? What wilt thou? Whether wilt thou love the things of time, and pass away with time; or not love the world, and live to eternity with God? The river of temporal things hurries one along: but like a tree sprung up beside the river is our Lord Jesus Christ. He assumed flesh, died, rose again, ascended into heaven. It was His will to plant Himself, in a manner, beside the river of the things of time. Art thou rushing down the stream to the headlong deep? Hold fast the tree. Is love of the world whirling thee on? Hold fast Christ. For thee He became temporal, that thou mightest become eternal; because He also in such sort became temporal, that He remained still eternal. Something was added to Him from time, not anything went from His eternity. But thou wast born temporal, and by sin wast made temporal: thou wast made temporal by sin, He was made temporal by mercy in remitting sins. How great the difference, when two are in a prison, between the criminal and him that visits him! For upon a time a person comes to his friend and enters in to visit him, and both seem to be in prison; but they differ by a wide distinction. The one, his cause presses down: the other, humanity has brought thither. So in this our mortal state, we were held fast by our guiltiness, He in mercy came down: He entered in unto the captive, a Redeemer not an oppressor. The Lord for us shed His blood, redeemed us, changed our hope. As yet we bear the mortality of the flesh, and take the future immortality upon trust: and on the sea we are tossed by the waves, but we have the anchor of hope already fixed upon the land. — Ten Homilies on 1 John 2
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For "the world" is the appellation given not only to this fabric which God made heaven and earth, the sea, things visible and invisible: but the inhabitants of the world are called the world, just as we call a "house" both the walls and them that inhabit therein. And sometimes we praise a house, and find fault with the inhabitants. For we say, A good house; because it is marbled and beautifully ceiled: and in another sense we say, A good house: no man there suffers wrong, no acts of plunder, no acts of oppression, are done there. Now we praise not the building, but those who dwell within the building: yet we call it "house," both this and that. For all lovers of the world, because by love they inhabit the world, just as those inhabit heaven, whose heart is on high while in the flesh they walk on earth: I say then, all lovers of the world are called the world. The same have only these three things, "lust of the flesh, lust of the eyes, vain glory of life." For they lust to eat, drink, cohabit: to use these pleasures. Not surely, that there is no allowed measure in these things, or that when it is said, Love not these things, it means that ye are not to eat, or not to drink, or not to beget children? This is not the thing said. Only, let there be measure, because of the Creator, that these things may not bind you by your loving of them: lest ye love that for enjoyment, which ye ought to have for use. But ye are not put to the proof except when two things are propounded to you, this or that: Will thou righteousness or gains? I have not wherewithal to live, have not wherewithal to eat, have not wherewithal to drink. But what if thou canst not have these but by iniquity? Is it not better to love that which thou losest not, than to lose thyself by iniquity? Thou seest the gain of gold, the loss of faith thou seest not. This then, saith he to us, is "the lust of the flesh," i.e. the lusting after those things which pertain to the flesh, such as food, and carnal cohabitation, and all other such like. — Ten Homilies on 1 John 2
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"And the lust of the eyes:" by "the lust of the eyes," he means all curiosity. Now how wide is the scope of curiosity! This it is that works in spectacles, in theatres, in sacraments of the devil, in magical arts, in dealings with darkness: none other than curiosity. Sometimes it tempts even the servants of God, so that they wish as it were to work a miracle, to tempt God whether He will hear their prayers in working of miracles; it is curiosity: this is "lust of the eyes;" it "is not of the Father." If God hath given the power, do the miracle, for He hath put it in thy way to do it: for think not that those who have not done miracles shall not pertain to the kingdom of God. When the apostles were rejoicing that the demons were subject to them, what said the Lord to them? "Rejoice not in this, but rejoice because your names are written in heaven." In that would He have the apostles to rejoice, wherein thou also rejoicest. Woe to thee truly if thy name be not written in heaven! Is it woe to thee if thou raise not the dead? is it woe to thee if thou walk not on the sea? is it woe to thee if thou cast not out demons? If thou hast received power to do them, use it humbly, not proudly. For even of certain false prophets the Lord hath said that "they shall do signs and prodigies." Therefore let there be no "ambition of the world:" Ambitio saeculi, is Pride. The man wishes to make much of himself in his honors: he thinks himself great, whether because of riches, or because of some power. — Ten Homilies on 1 John 2
1 João 2:16
These three there are, and thou canst find nothing whereby human cupidity can be tempted, but either by the lust of the flesh, or the lust of the eyes, or the pride of life. By these three was the Lord tempted of the devil. By the lust of the flesh He was tempted when it was said to Him, "If thou be the Son of God, speak to these stones that they become bread," when He hungered after His fast. But in what way repelled He the tempter, and taught his soldier how to fight? Mark what He said to him: "Not by bread alone doth man live, but by every word of God." He was tempted also by the lust of the eyes concerning a miracle, when he said to Him, "Cast thyself down: for it is written, He shall give his angels charge concerning thee: and in their hands they shall bear thee up, lest at any time thou dash thy foot against a stone." He resisted the tempter, for to do the miracle, would only have been to seem either to have yielded, or to have done it from curiosity; for He wrought when He would, as God, howbeit as healing the weak. For if He had done it then, He might have been thought to wish only to do a miracle. But lest men should think this, mark what He answered; and when the like temptation shall happen to thee, say thou also the same: "Get thee behind me, Satan; for it is written, Thou shall not tempt the Lord thy God:" that is, if I do this I shall tempt God. He said what He would have thee to say. When the enemy suggests to thee, "What sort of man, what sort of Christian, art thou? As yet hast thou done one miracle, or by thy prayers have the dead been raised, or hast thou healed the fevered? if thou wert truly of any moment, thou wouldest do some miracle:" answer and say: "It is written, Thou shall not tempt the Lord thy God:" therefore I will not tempt God, as if I should belong to God if I do a miracle, and not belong if I do none: and what becomes then of His words, "Rejoice, because your names are written in heaven"? By "pride of life" how was the Lord tempted? When he carried Him up to an high place, and said to Him, "All these will I give thee, if thou wilt fall down and worship me." By the loftiness of an earthly kingdom he wished to tempt the King of all worlds: but the Lord who made heaven and earth trod the devil under foot. What great matter for the devil to be conquered by the Lord? Then what did He in the answer He made to the devil but teach thee the answer He would have thee to make? "It is, written, Thou shall worship the Lord thy God, and Him only shall thou serve." Holding these things fast, ye shall not have the concupiscence of the world: by not having concupiscence of the world, neither shall the lust of the flesh, nor the lust of the eyes, nor the pride of life, subjugate you: and ye shall make place for Charity when she cometh, that ye may love God. Because if love of the world be there, love of God will not be there. Hold fast rather the love of God, that as God is for ever and ever, so ye also may remain for ever and ever: because such is each one as is his love. Lovest thou earth, thou shall be earth. Lovest thou God, what shall I say? thou shall be a god? I dare not say it of myself, let us hear the Scriptures: "I have said, Ye are gods, and all of you sons of the Most High." If then ye would be gods and sons of the Most High, "Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him. For all the things that are in the world, is the lust of the flesh, and the lust of the eyes, and the pride of life, which is not of the Father, but is of the world:" i.e. of men, lovers of the world. — Ten Homilies on 1 John 2
1 João 2:17
"And the world passeth away, and the lusts thereof: but he that doeth the will of God abideth for ever, even as God also abideth for ever." Hold fast rather the love of God, that as God is for ever and ever, so ye also may remain for ever and ever: because such is each one as is his love. Lovest thou earth, thou shall be earth. Lovest thou God, what shall I say? thou shall be a god? I dare not say it of myself, let us hear the Scriptures: "I have said, Ye are gods, and all of you sons of the Most High." If then ye would be gods and sons of the Most High, "Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him. For all the things that are in the world, is the lust of the flesh, and the lust of the eyes, and the pride of life, which is not of the Father, but is of the world:" i.e. of men, lovers of the world. "And the world passeth away, and the lusts thereof: but he that doeth the will of God abideth for ever, even as God also abideth for ever." — Ten Homilies on 1 John 2
1 João 2:17
"And the world passeth away, and the lust thereof: but he that doeth the will of God abideth for ever, even as He abideth for ever." Why am I not to love what God made? What wilt thou? Whether wilt thou love the things of time, and pass away with time; or not love the world, and live to eternity with God? The river of temporal things hurries one along: but like a tree sprung up beside the river is our Lord Jesus Christ. He assumed flesh, died, rose again, ascended into heaven. It was His will to plant Himself, in a manner, beside the river of the things of time. Art thou rushing down the stream to the headlong deep? Hold fast the tree. Is love of the world whirling thee on? Hold fast Christ. For thee He became temporal, that thou mightest become eternal; because He also in such sort became temporal, that He remained still eternal. Something was added to Him from time, not anything went from His eternity. But thou wast born temporal, and by sin wast made temporal: thou wast made temporal by sin, He was made temporal by mercy in remitting sins. How great the difference, when two are in a prison, between the criminal and him that visits him! For upon a time a person comes to his friend and enters in to visit him, and both seem to be in prison; but they differ by a wide distinction. The one, his cause presses down: the other, humanity has brought thither. So in this our mortal state, we were held fast by our guiltiness, He in mercy came down: He entered in unto the captive, a Redeemer not an oppressor. The Lord for us shed His blood, redeemed us, changed our hope. As yet we bear the mortality of the flesh, and take the future immortality upon trust: and on the sea we are tossed by the waves, but we have the anchor of hope already fixed upon the land. — Ten Homilies on 1 John 2
1 João 2:18
But lest any be sluggish to go forward, let him hear: "Children, it is the last hour." Go forward, run, grow; "it is the last hour." This same last hour is long; yet it is the last. For he has put "hour" for "the last time;" because it is in the last times that our Lord Jesus Christ is to come. But some will say, How the last times? how the last hour? Certainly antichrist will first come, and then will come the day of judgment. John perceived these thoughts: lest people should in a manner become secure, and think it was not the last hour because antichrist was to come, he said to them, "And as ye have heard that antichrist is to come, now are there come many antichrists." Could it have many antichrists, except it were "the last hour"? — Ten Homilies on 1 John 3
1 João 2:18
Let us recall how long ago it was that John said that it is the last hour. If we had been alive then and had heard this, how could we have believed that so many years would pass after it, and would we not rather have hoped that the Lord would come while John was still present in the body? — LETTERS 199.7
1 João 2:18
"Children, it is the last hour." In this lesson he addresses the children that they may make haste to grow, because "it is the last hour." Age or stature of the body is not at one's own will. A man does not grow in respect of the flesh when he will, any more than he is born when he will: but where the being born rests with the will, the growth also rests with the will. No man is "born of water and the Spirit, except he be willing. Consequently if he will, he grows or makes increase: if he will, he decreases. What is it to grow? To go onward by proficiency. What is it to decrease? To go backward by deficiency. Whoso knows that he is born, let him hear that he is an infant; let him eagerly cling to the breasts of his mother, and he grows apace. Now his mother is the Church; and her breasts are the two Testaments of the Divine Scriptures. Hence let him suck the milk of all the things that as signs of spiritual truths were done in time for our eternal salvation, that being nourished and strengthened, he may attain to the eating of solid meat, which is, "In the beginning was the Word, and the Word was with God, and the Word was God." Our milk is Christ in His humility; our meat, the selfsame Christ equal with the Father. With milk He nourisheth thee, that He may feed thee with bread: for with the heart spiritually to touch Christ is to know that He is equal with the Father. — Ten Homilies on 1 John 3
1 João 2:19
It seems to us that all who appear to be good and faithful ought to receive the gift of final perseverance. God, however, has judged it better to mingle some who will not persevere with the certain number of his saints, so that those for whom security in the temptations of this life is not helpful cannot be secure. — ON THE GIFT OF PERSEVERANCE 8.19
1 João 2:19
But let us not be made sad: "They went out from us, but they were not of us for if they had been of us, they would no doubt have continued with us." If then they went out from us, they are antichrists; if they are antichrists, they are liars; if they are liars, they deny that Jesus is the Christ. Once more we come back to the difficulty of the question. Ask them one by one; they confess that Jesus is the Christ. The difficulty that hampers us comes of our taking what is said in the Epistle in too narrow a sense. At any rate ye see the question; this question puts both us and them to a stand, if it be not understood. Either we are antichrists, or they are antichrists; they call us antichrists, and say that we went out from them; we say the like of them. But now this epistle has marked out the antichrists by this cognizance: "Whosoever denies that Jesus is the Christ," that same "is an antichrist." Now therefore let us enquire who denies; and let us mark not the tongue, but the deeds. — Ten Homilies on 1 John 3
1 João 2:19
For hear and see. Certainly all who go out from the Church, and are cut off from the unity of the Church, are antichrists; let no man doubt it: for the apostle himself hath marked them, "They went out from us, but they were not of us; for if they had been of us, they would no doubt have continued with us." Therefore, whoso continue not with us, but go out from us, it is manifest that they are antichrists. — Ten Homilies on 1 John 3
1 João 2:19
"They went out from us; but," be not sad, "they were not of us." How provest thou this? If they had been of us, they would doubtless have continued with us. Hence therefore ye may see, that many who are not of us, receive with us the Sacraments, receive with us baptism, receive with us what the faithful know they receive, Benediction, the Eucharist, and whatever there is in Holy Sacraments: the communion of the very altar they receive with us, and are not of us. Temptation proves that they are not of us. When temptation comes to them as if blown by a wind they fly abroad; because they were not grain. But all of them will fly abroad, as we must often tell you, when once the fanning of the Lord's threshing-floor shall begin in the day of judgment. "They went out from us, but they were not of us; if they had been of us, they would no doubt have continued with us." For would ye know, beloved, how most certain this saying is, that they who haply have gone out and return, are not antichrists, are not contrary to Christ? Whoso are not antichrists, it cannot be that they should continue without. But of his own will is each either an antichrist or in Christ. Either we are among the members, or among the bad humors. He that changeth himself for the better, is in the body, a member: but he that continues in his badness, is a bad humor; and when he is gone out, then they who were oppressed will be relieved. — Ten Homilies on 1 John 3
1 João 2:19
Whom has he called antichrists? He goes on and expounds. "Whereby we know that it is the last hour," By what? Because "many antichrists are come. They went out from us;" see the antichrists! "They went out from us:" therefore we bewail the loss. Hear the consolation. "But they were not of us." All heretics, all schismatics went out from us, that is, they go out from the Church; but they would not go out, if they were of us. Therefore, before they went out they were not of us. If before they went out they were not of us, many are within, are not gone out, but yet are antichrists. We dare to say this: and why, but that each one while he is within may not be an antichrist? For he is about to describe and mark the antichrists, and we shall see them now. And each person ought to question his own conscience, whether he be an antichrist. For antichrist in our tongue means, contrary to Christ. Not, as some take it, that antichrist is to be so called because he is to come ante Christum, before Christ, i.e. Christ to come after him: it does not mean this, neither is it thus written, but Antichristus, i.e. contrary to Christ. Now who is contrary to Christ ye already perceive from the apostle's own exposition, and understand that none can go out but antichrists; whereas those who are not contrary to Christ, can in no wise go out. For he that is not contrary to Christ holds fast in His body, and is counted therewith as a member. The members are never contrary one to another. The entire body consists of all the members. — Ten Homilies on 1 John 3
1 João 2:20
"And ye have an unction from the Holy One, that ye may be manifest to your own selves." The spiritual unction is the Holy Spirit Himself, of which the Sacrament is in the visible unction. Of this unction of Christ he saith, that all who have it know the bad and the good; and they need not to be taught, because the unction itself teacheth them. — Ten Homilies on 1 John 3
1 João 2:21
This I know, that even he who teaches that it is meet to tell lies, wishes to be thought to teach a truth. For if it be false which he teaches, who would care to give heed to false doctrine, in which both he deceives that teaches and he is deceived that learns? But if, in order that he may be able to find some disciple, he upholds that he teaches a truth when he teaches that it is meet to lie, how will that lie be of the truth, when the Apostle John reclaimeth, "No lie is of the truth?" It is therefore not true, that it is sometimes right to lie; and that which is not true to no man is at all to be persuaded. — Against Lying
1 João 2:21
"I write unto you not because ye know not the truth, but because ye know it, and that no lie is of the truth." Behold, we are admonished how we may know antichrist. What is Christ? Truth. Himself hath said "I am the Truth." But "no lie is of the truth." Consequently, all who lie are not yet of Christ. He hath not said that some lie is of the truth, and some lie not of the truth. Mark the sentence. Do not fondle yourselves, do not flatter yourselves, do not deceive yourselves, do not cheat yourselves: "No lie is of the truth." — Ten Homilies on 1 John 3
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For if all be asked, all with one mouth confess that Jesus is the Christ. Let the tongue keep still for a little while, ask the life. If we shall find this, if the Scripture itself shall tell us that denial is a thing done not only with the tongue, but also with the deeds, then assuredly we find many antichrists, who with the mouth profess Christ, and in their manners dissent from Christ. Where find we this in Scripture? Hear Paul the Apostle; speaking of such, he saith, "For they confess that they know God, but in their deeds deny Him." We find these also to be antichrists: whosoever in his deeds denies Christ, is an antichrist. I listen not to what he says, but I look what life he leads. Works speak, and do we require words? For where is the bad man that does not wish to talk well? But what saith the Lord to such? "Ye hypocrites, how can ye speak good things, while ye are evil?" Your voices ye bring into mine ears: I look into your thoughts. I see an evil will there, and ye make a show of false fruits. I know what I must gather, and whence; I do not "gather figs of thistles," I do not gather "grapes of thorns;" for "every tree is known by its fruit." A more lying antichrist is he who with his mouth professes that Jesus is the Christ, and with his deeds denies Him. A liar in this, that he speaks one thing, and does another. — Ten Homilies on 1 John 3
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Let us see then how antichrists lie, because there is more than one kind of lying. "Who is a liar, but he that denieth that Jesus is the Christ?" One is the meaning of the word "Jesus," another the meaning of the word "Christ:" though it be one Jesus Christ our Saviour, yet "Jesus" is His proper name. Just as Moses was so called by his proper name, as Elias, as Abraham: so as His proper name our Lord hath the name "Jesus:" but "Christ" is the name of His sacred character. As when we say, Prophet, as when we say, Priest; so by the name Christ we are given to understand the Anointed, in whom should be the redemption of the whole people. The coming of this Christ was hoped for by the people of the Jews: and because He came in lowliness, He was not acknowledged; because the stone was small, they stumbled at it and were broken. But "the stone grew, and became a great mountain;" and what saith the Scripture? "Whosoever shall stumble at this stone shall be broken; and on whomsoever this stone shall come, it will grind him to powder." We must mark the difference of the words: it saith, he that stumbleth shall be broken; but he on whom it shall come, shall be ground to powder. At the first, because He came lowly, men stumbled at Him: because He shall come lofty to judgment, on whomsoever He shall come, He will grind him to powder. But not that man will He grind to powder at His future coming, whom He broke not when He came. He that stumbled not at the lowly, shall not dread the lofty. Briefly ye have heard it, brethren: he that stumbled not at the lowly, shall not dread the lofty. For to all bad men is Christ a stone of stumbling; whatever Christ saith is bitter to them. — Ten Homilies on 1 John 3
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And how are they proved to be antichrists? By lying. "And who is a liar, but he that denieth that Jesus is the Christ?" Let us ask the heretics: where do you find a heretic that denies that Jesus is the Christ? See now, my beloved, a great mystery. Mark what the Lord God may have inspired us withal, and what I would fain work into your minds. Behold, they went out from us, and turned Donatists: we ask them whether Jesus be the Christ; they instantly confess that Jesus is the Christ. If then that person is an antichrist, who denies that Jesus is the Christ, neither can they call us antichrists, nor we them; therefore, neither they went out from us, nor we from them. If then we have not gone out one from another, we are in unity: if we be in unity, what means it that there are two altars in this city? what, that there are divided houses, divided marriages? that there is a common bed, and a divided Christ? — Ten Homilies on 1 John 3
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Now therefore, brethren, if deeds are to be questioned, not only do we find many antichrists gone out; but many not yet manifest, who have not gone out at all. For as many as the Church hath within it that are perjured, defrauders, addicted to black arts, consulters of fortune-tellers, adulterers, drunkards, usurers, boy-stealers, and all the other vices that we are not able to enumerate; these things are contrary to the doctrine of Christ, are contrary to the word of God. Now the Word of God is Christ: whatever is contrary to the Word of God is in Antichrist. For Antichrist means, "contrary to Christ." And would ye know how openly these resist Christ? Sometimes it happens that they do some evil, and one begins to reprove them; because they dare not blaspheme Christ, they blaspheme His ministers by whom they are reproved: but if thou show them that thou speakest Christ's words, not thine own, they endeavor all they can to convict thee of speaking thine own words, not Christ's: if however it is manifest that thou speakest Christ's words, they go even against Christ, they begin to find fault with Christ: "How," say they, "and why did He make us such as we are?" Do not persons say this every day, when they are convicted of their deeds? Perverted by a depraved will, they accuse their Maker. — Ten Homilies on 1 John 3
1 João 2:23
These things are now manifest, my brethren. Let no man say, I do not worship Christ, but I worship God His Father. "Every one that denieth the Son, hath neither the Son nor the Father; and he that confesseth the Son, hath both the Son and the Father." He speaks to you that are grain: and let those who were chaff, hear, and become grain. Let each one, looking well to his own conscience, if he be a lover of the world, be changed; let him become a lover of Christ, that he be not an antichrist. If one shall tell him that he is an antichrist, he is wroth, he thinks it a wrong done to him; perchance, if he is told by him that strives with him that he is an antichrist, he threatens an action at law. Christ saith to him, Be patient; if thou hast been falsely spoken of, rejoice with me, because I also am falsely spoken of by the antichrists: but if thou art truly spoken of, come to an understanding with thine own conscience; and if thou fear to be called this, fear more to be it. — Ten Homilies on 1 John 3
1 João 2:24-25
"Let that therefore abide in you, which ye have heard from the beginning. If that which ye have heard from the beginning shall abide in you, ye also shall abide in the Son, and in the Father. And this is the promise that He hath promised us." For haply thou mightest ask about the wages, and say, Behold, "that which I have heard from the beginning I keep safe in me, I comply therewith; perils, labors, temptations, for the sake of this continuance, I bear up against them all: with what fruit? what wages? what will He hereafter give me, since in this world I see that I labor among temptations? I see not here that there is any rest: mere mortality weigheth down the soul, and the corruptible body presseth it down to lower things: but I bear all things, that "that which I have heard from the beginning" may "remain" in me; and that I may say to my God, "Because of the words of Thy lips have I kept hard ways." Unto what wages then? Hear, and faint not. If thou wast fainting in the labors, upon the promised wages be strong. Where is the man that shall work in a vineyard, and shall let slip out of his heart the reward he is to receive? Suppose him to have forgotten, his hands fail. The remembrance of the promised wages makes him persevering in the work: and yet he that promised it is a man who can deceive thine expectation. How much more strong oughtest thou to be in God's field, when He that promised is the Truth, Who can neither have any successor, nor die, nor deceive him to whom the promise was made! — Ten Homilies on 1 John 3
1 João 2:25
And what is the promise? Let us see what He hath promised. Is it gold which men here love much, or silver? Or possessions, for which men lavish gold, however much they love gold? Or pleasant lands, spacious houses, many slaves, numerous beasts? Not these are the wages, so to say, for which he exhorts us to endure in labor. What are these wages called? "eternal life." Ye have heard, and in your joy ye have cried out: love that which ye have heard, and ye are delivered from your labors into the rest of eternal life. Lo, this is what God promises; "eternal life." Lo, this what God threatens; eternal fire. What to those set on the right hand? "Come, ye blessed of my Father, receive the kingdom prepared for you from the beginning of the world." To those on the left, what? "Go into eternal fire, prepared for the devil and his angels." Thou dost not yet love that: at least fear this. — Ten Homilies on 1 John 3
1 João 2:25
Remember then, my brethren, that Christ hath promised us eternal life: "This," saith he, "is the promise which He hath promised us, even eternal life. These things have I written to you concerning them which seduce you." Let none seduce you unto death: desire the promise of eternal life. What can the world promise? Let it promise what you will, it makes the promise perchance to one that tomorrow shall die. And with what face wilt thou go hence to Him that abideth for ever? "But a powerful man threatens me, so that I must do some evil." What does he threaten? Prisons, chains, fires, torments, wild beasts: aye, but not eternal fire? Dread that which One Almighty threatens; love that which One Almighty promises; and all the world becomes vile in our regard, whether it promise or terrify. — Ten Homilies on 1 John 3
1 João 2:26-27
"These things have I written unto you concerning them which seduce you; that ye may know that ye have an unction, and the unction which we have received from Him may abide in you." In the unction we have the sacramental sign of a thing unseen, the virtue itself is invisible; the invisible unction is the Holy Ghost; the invisible unction is that charity, which, in whomsoever it be, shall be as a root to him: however burning the sun, he cannot wither. All that is rooted is nourished by the sun's warmth, not withered. — Ten Homilies on 1 John 3
1 João 2:27
Ye remember, brethren, that yesterday's lesson was brought to a close at this point, that "ye have no need that any man teach you, but the unction itself teacheth you concerning all things." Now this, as I am sure ye remember, we so expounded to you, that we who from without speak to your ears, are as workmen applying culture from without to a tree, but we cannot give the increase nor form the fruits: but only He that created and redeemed and called you, He, dwelling in you by faith and the Spirit, must speak to you within, else vain is all our noise of words. Whence does this appear? From this: that while many hear, not all are persuaded of that which is said, but only they to whom God speaks within. Now they to whom He speaks within, are those who give place to Him: and those give place to God, who "give not place to the devil." For the devil wishes to inhabit the hearts of men, and speak there the things which are able to seduce. But what saith the Lord Jesus? "The prince of this world is cast out." Whence cast out of heaven and earth, out of the fabric of the world? Nay, but out of the hearts of the believing. The invader being cast out, let the Redeemer dwell within: because the same redeemed, who created. And the devil now assaults from without, not conquers Him that hath possession within. And he assaults from without, by casting in various temptations: but that person consents not thereto, to whom God speaks within, and the unction of which ye have heard. "And it is true," namely, this same unction; i.e. the very Spirit of the Lord which teacheth men, cannot lie: "and is not false." — Ten Homilies on 1 John 4
1 João 2:27
There is then, I say, a Master within that teacheth: Christ teacheth; His inspiration teacheth. Where His inspiration and His unction is not, in vain do words make a noise from without. So are the words, brethren, which we speak from without, as is the husbandman to the tree: from without he worketh, applieth water and diligence of culture; let him from without apply what he will, does he form the apples? does he clothe the nakedness of the wood with a shady covering of leaves? does he do any thing like this from within? But whose doing is this? Hear the husbandman, the apostle: both see what we are, and hear the Master within: "I have planted, Apollos hath watered; but God gave the increase: neither he that planteth is any thing, neither he that watereth, but He that giveth the increase, even God." This then we say to you: whether we plant, or whether we water, by speaking we are not any thing; but He that giveth the increase, even God: that is, "His unction which teacheth you concerning all things." — Ten Homilies on 1 John 3
1 João 2:27
"And ye have no need that any man teach you, because His unction teacheth you concerning all things." Then to what purpose is it that "we," my brethren, teach you? If "His unction teacheth you concerning all things," it seems we labor without a cause. And what mean we, to cry out as we do? Let us leave you to His unction, and let His unction teach you. But this is putting the question only to myself: I put it also to that same apostle: let him deign to hear a babe that asks of him: to John himself I say, Had those the unction to whom thou wast speaking? Thou hast said, "His unction teacheth you concerning all things." To what purpose hast thou written an Epistle like this? what teaching didst "thou" give them? what instruction? what edification? See here now, brethren, see a mighty mystery. The sound of our words strikes the ears, the Master is within. Do not suppose that any man learns ought from man. We can admonish by the sound of our voice; if there be not One within that shall teach, vain is the noise we make. Aye, brethren, have ye a mind to know it? Have ye not all heard this present discourse? and yet how many will go from this place untaught! I, for my part, have spoken to all; but they to whom that Unction within speaketh not, they whom the Holy Ghost within teacheth not, those go back untaught. The teachings of the master from without are a sort of aids and admonitions. He that teacheth the hearts, hath His chair in heaven. Therefore saith He also Himself in the Gospel: "Call no man your master upon earth; One is your Master, even Christ." Let Him therefore Himself speak to you within, when not one of mankind is there: for though there be some one at thy side, there is none in thine heart. Yet let there not be none in thine heart: let Christ be in thine heart: let His unction be in the heart, lest it be a heart thirsting in the wilderness, and having no fountains to be watered withal. — Ten Homilies on 1 John 3
1 João 2:28
"Even as it hath taught you, abide ye in the same. And now, little children, abide ye in Him, that when He shall be manifested, we may have boldness in His sight, that we be not put to shame by Him at His coming." Ye see, brethren: we believe on Jesus whom we have not seen: they announced Him, that saw, that handled, that heard the word out of His own mouth; and that they might persuade all mankind of the truth thereof, they were sent by Him, not dared to go of themselves. And whither were they sent? Ye heard while the Gospel was read, "Go, preach the Gospel to the whole creation which is under heaven." Consequently, the disciples were sent "every where:" with signs and wonders to attest that what they spake, they had seen. And we believe on Him whom we have not seen, and we look for Him to come. Whoso look for Him by faith, shall rejoice when He cometh: those who are without faith, when that which now they see not is come, shall be ashamed. And that confusion of face shall not be for a single day and so pass away, in such sort as those are wont to be confounded, who are found out in some fault, and are scoffed at by their fellowmen. That confusion shall carry them that are confounded to the left hand, that to them it may be said, "Go into everlasting fire, prepared for the devil and his angels." Let us abide then in His words, that we be not confounded when He cometh. For Himself saith in the Gospel to them that had believed on Him: "If ye shall abide in my word, then are ye verily my disciples." And, as if they had asked, With what fruit? "And," saith He, "ye shall know the truth, and the truth shall make you free." For as yet our salvation is in hope, not in deed: for we do not already possess that which is promised, but we hope for it to come. And "faithful is He that promised;" He deceiveth not thee: only do thou not faint, but wait for the promise. For He, the Truth, cannot deceive. Be not thou a liar, to profess one thing and do another; keep thou the faith, and He keeps His promise. But if thou keep not the faith, thine own self, not He that promised, hath defrauded thee. — Ten Homilies on 1 John 4
1 João 2:29
"If ye know that He is righteous, know ye that every one that doeth righteousness is born of Him." The righteousness which at present is ours is of faith. Perfect righteousness is not, save only in the angels: and scarce in angels, if they be compared with God: yet if there be any perfect righteousness of souls and spirits which God hath created, it is in the angels, holy, just, good, by no lapse turned aside, by no pride falling, but remaining ever in the contemplation of the Word of God, and having nothing else sweet unto them save Him by whom they were created; in them is perfect righteousness: but in us it has begun to be, of faith, by the Spirit. Ye heard when the Psalm was read, "Begin to the Lord in confession." "Begin," saith it; the beginning of our righteousness is the confession of sins. Thou hast begun not to defend thy sin; now hast thou made a beginning of righteousness: but it shall be perfected in thee when to do nothing else shall delight thee, when "death shall be swallowed up in victory," when there shall be no itching of lust, when there shall be no struggling with flesh and blood, when there shall be the palm of victory, the triumph over the enemy; then shall there be perfect righteousness. At present we are still fighting: if we fight we are in the lists; we smite and are smitten; but who shall conquer, remains to be seen. And that man conquers, who even when he smites presumes not on his own strength, but relies upon God that cheers him on. The devil is alone when he fights against us. If we are with God, we overcome the devil: for if thou fight alone with the devil, thou wilt be overcome. He is a skillful enemy: how may palms has he won! Consider to what he has cast us down! That we are born mortal, comes of this, that he in the first place cast down from Paradise our very original. What then is to be done, seeing he is so well practised? Let the Almighty be invoked to thine aid against the devices of the devil. Let Him dwell in thee, who cannot be overcome, and thou shalt securely overcome him who is wont to overcome. But to overcome whom? Those in whom God dwelleth not. — Ten Homilies on 1 John 4