Tractates on the Gospel of John

⁵ I shall therefore, in the manifested mercy of Him whose justice is hidden, set about the discussion, in order to the solution of a question of such importance, in accordance with the strength which He may graciously bestow: for hitherto it has only been proposed, not expounded. Let this, then, be the commencement of its exposition, namely, that we bear in mind that in this corruptible body, which burdens the soul, we live a miserable life. But we who are now redeemed by the Mediator, and have received the earnest of the Holy Spirit, have a blessed life in prospect, although we possess it not as yet in reality.

But a hope that is seen is not hope; for what a man sees, why does he yet hope for? But if we hope for that we see not, then do we with patience wait for it. And it is in the evils that every one suffers, not in the good things that he enjoys, that he has need of patience. The present life, therefore, whereof it is written, “Is not the life of man a term of trial upon earth?” in which we are daily crying to the Lord, “Deliver us from evil,” a man is compelled to endure, even when his sins are forgiven him, although it was the first sin that caused his falling into such misery.

For the penalty is more protracted than the fault; lest the fault should be accounted small, were the penalty to end with itself. On this account it is also, either for the demonstration of our debt of misery, or for the amendment of our passing life, or for the exercise of the necessary patience, that man is kept through time in the penalty, even when he is no longer held by his sin as liable to everlasting damnation. This is the truly lamentable but unblameable condition of the present evil days we pass in this mortal state, even while in it we look with loving eyes to the days that are good.

For it comes from the righteous anger of God, whereof the Scriptures say, “Man, that is born of woman, is of few days and full of anger:” for the anger of God is not like that of man, the disturbance of an excited man, but the calm fixing of righteous punishment. In this anger of His, God restrains not, as it is written, His tender mercies; but, besides other consolations to the miserable, which He ceases not to bestow on mankind, in the fullness of time, when He knew that such had to be done, He sent His only-begotten Son, by whom He created all things, that He might become man while remaining God, and so be the Mediator between God and men, the man Christ Jesus: that those who believe in Him, being absolved by the laver of regeneration from the guilt of all their sins—to wit, both of the original sin they have inherited by generation, and to meet which, in particular, regeneration was instituted, and of all others contracted by evil conduct—might be delivered from perpetual condemnation, and live in faith and hope and love while sojourning in this world, and be walking onward to His visible presence amid its toilsome and perilous temptations on the one hand, but the consolations of God, both bodily and spiritual, on the other, ever keeping to the way which Christ has become to them. And because, even while walking in Him, they are not exempt from sins, which creep in through the infirmities of this life, He has given them the salutary remedies of alms whereby their prayers might be aided when He taught them to say, “Forgive us our debts, as we also forgive our debtors.” So does the Church act in blessed hope through this troublous life; and this Church symbolized in its generality, was personified in the Apostle Peter, on account of the primacy of his apostleship. For, as regards his proper personality, he was by nature one man, by grace one Christian, by still more abounding grace one, and yet also, the first apostle; but when it was said to him, “I will give unto you the keys of the kingdom of heaven, and whatsoever you shall bind on earth, shall be bound in heaven; and whatsoever you shall loose on earth, shall be loosed in heaven,” he represented the universal Church, which in this world is shaken by various temptations, that come upon it like torrents of rain, floods and tempests, and falls not, because it is founded upon a rock (petra), from which Peter received his name. For petra (rock) is not derived from Peter, but Peter from petra; just as Christ is not called so from the Christian, but the Christian from Christ. For on this very account the Lord said, “On this rock will I build my Church,” because Peter had said, “You are the Christ, the Son of the living God.” On this rock, therefore, He said, which you have confessed, I will build my Church. For the Rock (Petra) was Christ; and on this foundation was Peter himself also built. For other foundation can no man lay than that is laid, which is Christ Jesus. The Church, therefore, which is founded in Christ received from Him the keys of the kingdom of heaven in the person of Peter, that is to say, the power of binding and loosing sins. For what the Church is essentially in Christ, such representatively is Peter in the rock (petra); and in this representation Christ is to be understood as the Rock, Peter as the Church. This Church, accordingly, which Peter represented, so long as it lives amidst evil, by loving and following Christ is delivered from evil. But its following is the closer in those who contend even unto death for the truth. But to the universality [of the Church] is it said, “Follow me,” even as it was for the same universality that Christ suffered: of whom this same Peter says, “Christ suffered for us, leaving us an example, that we should follow His footsteps.” This, then, you see is why it was said to him, “Follow me.” But there is another, an immortal life, that is not in the midst of evil: there we shall see face to face what is seen here through a glass and in a riddle, even when much progress is made in the beholding of the truth. There are two states of life, therefore, preached and commended to herself from heaven, that are known to the Church, whereof the one is in faith, the other in sight; one in the temporal sojourn in a foreign land, the other in the eternity of the [heavenly] abode; one in labor, the other in repose; one on the way, the other in the fatherland; one in active work, the other in the wages of contemplation; one declines from evil and makes for good, the other has no evil to decline from, and has great good to enjoy; the one fights with a foe, the other reigns without a foe; the one is brave in the midst of adversities, the other has no experience of adversity; the one is bridling its carnal lusts, the other has full scope for spiritual delights; the one is anxious with the care of conquering, the other secure in the peace of victory; the one is helped in temptations, the other, free from all temptations, rejoices in the Helper Himself; the one is occupied in relieving the indigent, the other is there, where no indigence is found; the one pardons the sins of others, that its own may be pardoned to itself, the other neither has anything to pardon nor does anything for which pardon has to be asked; the one is scourged with evils that it may not be elated with good things, the other is free from all evil by such a fullness of grace that, without any temptation to pride, it may cleave to that which is supremely good; the one discerns both good and evil, the other has only that which is good presented to view: therefore the one is good, but miserable as yet; the other, better and blessed. This one was signified by the Apostle Peter, that other by John. The whole of the one is passed here to the end of this world, and there finds its termination, the other is deferred for its completion till after the end of this world, but has no end in the world to come. Hence it is said to the latter, “Follow me;” but of the former, “Thus I will that he tarry till I come, what is that to you? You follow me.” For what means this last? So far as my wisdom goes, so far as I comprehend, what is it but this, You follow me by imitating me in the endurance of temporal evils; let him remain till I come to restore everlasting good? And this may be expressed more clearly in this way: Let perfected action, informed by the example of my passion, follow me; but let contemplation only begun remain [so] till I come, to be perfected when I come. For the godly plenitude of patience, reaching forward even unto death, follows Christ; but the fullness of knowledge tarries till Christ come, to be manifested then. For here the evils of this world are endured in the land of the dying, while there shall be seen the good things of the Lord in the land of the living. For in saying, “I wish him to tarry till I come,” we are not to understand Him as meaning to remain on, or abide permanently, but to wait; seeing that what is signified by him shall certainly not be fulfilled now, but when Christ has come. But what is signified by him to whom it was said, “You follow me,” unless it be done now, will never attain to the expected end. And in this life of activity, the more we love Christ the more easily are we delivered from evil. But He loves us less as we now are, and therefore delivers from it, that we may not be always such as we are. There, however, He loves us more; for we shall not have anything about us to displease Him, or anything that He will have to separate us from: nor is it for anything else that He loves us here but that He may heal and translate us from everything He loves not. Here, therefore, [He loves us] less, where He would not have us remain; there in larger measure, whither He would have us to be passing, and out of that wherein He would not that we should perish. Let Peter therefore love Him, that we may obtain deliverance from our present mortality; let John be loved by Him, that we may be preserved in the immortality to come.