St Albert the Great's Commentary on John 14:1-12
Translated by Qwen who notes: This excerpt is from St. Albert the Great (Albertus Magnus, c. 1200–1280), Doctor of the Church, whose commentaries on Sacred Scripture exemplify the scholastic method of the 13th century. The translation preserves Albert's characteristic structure of division and subdivision, his integration of biblical citations (often from the Vulgate), his references to patristic authorities (especially Augustine and Chrysostom), and his precise theological distinctions. Latin biblical citations have been rendered from the Douay-Rheims version for consistency with the medieval context. Abbreviations and medieval formatting conventions have been expanded for modern readability.
St. Albert the Great: Commentary on John 14:1–12
Structural Division of the Text
"Let not your heart be troubled. You believe in God; believe also in me." (John 14:1)
Here begins the instruction in holiness through discourse. This part is divided into two sections: in the first, a discourse of exhortation to faith and holiness is proposed; in the second, the aid of prayer is set forth for the confirmation of holiness (at chapter 17, verse 1: "Jesus spoke these things, and lifting up His eyes...").
The first part is divided into three sections: in the first, he instructs them in perfect faith; in the second, in the perfection of charity (at chapter 15, verse 1: "I am the true vine..."); in the third, because they were desolate through sadness at the Passion, he instructs them concerning the hope of future consolation—both through the Paraclete to be sent, and through Himself about to rise again soon. And this begins at chapter 16, verse 5: "But these things I did not tell you from the beginning..."
The first of these parts is divided into two: in the first, he strengthens them in faith, so that being troubled by His departure they may not waver in faith; in the second, that they may be more consoled, he shows how through faith working by love preceding they might follow Him (at verse 15: "If you love me, keep my commandments...").
Moreover, the prior part is divided into three: in the first of which he exhorts that faith not waver because of Christ's departure through death, because in His departure lies the benefit of preparation for beatitude; secondly, he shows that He Himself is, through death, the way to the place prepared; thirdly, he shows the power of perfect faith. The second begins at verse 4: "And where I go, you know..."; the third indeed at verse 12: "Amen, amen, I say to you: He who believes in me..."
Furthermore, the first of these has four paragraphs: in the first of which he places consolation so that faith may not waver; in the second, he gives the reason from the benefit of His preceding into the mansion of beatitude; in the third, he shows the infallibility of His speech; in the fourth, he alleges the benefit of His consolatory return. The second is at verse 2: "In my Father's house..."; the third at verse 2: "If it were not so..."; the fourth at verse 3: "And if I shall go..."
Jn 14:1: "Let not your heart be troubled. You believe in God; believe also in me."
In the first of these, he says two things: consolation, and that which is taken for consolation. He therefore says to His disciples, whom as the seed of the future Church it was especially necessary to strengthen—because otherwise the whole Church would have been desolated (Isaiah 1:9: "Unless the Lord of hosts had left us a seed, we would have been like Sodom, and we would have been like Gomorrah"):
"Let not your heart be troubled, nor let it be afraid."
Two things are in the heart, namely, the intellect and the affection. On account of the intellect he says: "Let it not be troubled." On account of the affection he says: "Nor let it be afraid." For that is troubled which is darkened so that it cannot see what it ought to do. And this happens when doubt obscures the light of the agent intellect so that it cannot see in it the clear light of truth (Luke 24:38: "Why are you troubled, and why do thoughts arise in your hearts?").
Now this disturbance of the serenity of their heart was caused by the recollection of the withdrawal of the sweetest presence of Christ in the flesh (Job 23:15: "I am troubled at His presence, and considering Him, I am solicited with fear"). For great was the cause of disturbance when they saw that so impious men were about to overcome so pious and just a Lord (Proverbs 25:26: "A fountain troubled with the foot, and a corrupted vein: the just man falling down before the wicked").
"Nor let it be afraid." Fear is a trembling of the affection which induces a trembling and quaking of the powers (Isaiah 21:3–4: "I fell down when I heard; I was troubled when I saw. My heart grew faint, darkness has astonished me"). For all these things fear works in man (Psalm 54:6: "Fear and trembling have come upon me, and darkness has covered me").
Thus therefore, being troubled and fearing from the terror of the Lord's departure from them, on the contrary the Lord says: "Let not your heart be troubled"—as regards the intellect, lest it be darkened from seeing the truth of faith; "nor let it be afraid"—as regards the abandoning of the constancy of faith (Proverbs 12:21: "Whatever shall befall the just man, it shall not make him sad"; Proverbs 26:1: "The just man is confident as a lion, and shall be without fear").
Moreover, He says "Let not your heart be troubled" because, the heart being constant, the whole body will be constant. For this is the principle of life, and motion, and sensation, and of all other things. And therefore in it is the whole (Proverbs 4:23: "With all keeping, keep your heart, because life proceeds from it").
Against the twofold sickness of the heart, He proposes one medicine, saying: "You believe in God, etc." For He says two things, of which one follows from the other. The first is what He says: "You believe in God"—by the assent of faith which you have in God strengthening you; the consequent is that "you believe also in me," because I am God. And this is: "And believe in me."
And therefore it is as if He were to say to you: Because great benefit will come to you and to all the faithful from my passing over. For faith in the Father Almighty strengthens; faith in me, who am all truth, verifies all promises. And therefore cast off disturbance, and serene your heart to my truth. Believing moreover in God the Father Almighty, cast off fear, and strengthen your heart in the power of His virtue (Ephesians 6:10: "Be strengthened in the Lord, and in the might of His power").
Jn 14:2: "In my Father's house are many mansions."
Here He touches upon the reason for consolation from the benefit of His passing over. For although from eternity in the Father's house the receptacles of the blessed are distinguished by predestination, nevertheless, that the blessed may enter into them without hindrance, the impediments and obstacles must be removed through the blood of Christ. For the Lord placed the Cherubim and the flaming sword, turning every way, to guard the way to the tree of life (Genesis 3:24), which must be removed through the blood.
And this is what He says: I say well that your heart should not fear, because "in my Father's house"—which is the common receptacle of all the blessed (Psalm 25:8: "O Lord, I have loved the beauty of your house..."; Baruch 3:24: "O Israel, how great is the house of God, and how vast the place of His possession!"; Psalm 83:5: "Blessed are they who dwell in your house, O Lord; they shall praise you forever and ever")—"are many mansions."
Because according to the differences of merits, there are also distinctions of rewards. And these are the mansions in which the blessed faithful rest, so that disturbance of the world does not fall upon them (Psalm 30:21: "You will hide them in the secret of your face from the contradiction of tongues").
These mansions are:
The watch-towers of the faithful;
The hiding-places of divine secrets;
The beauties of divine lights;
The orders of Angels assisting God;
The protections of the victorious;
The storehouses of all pleasures.
Concerning the watch-towers it is said in Psalm 117:15: "The voice of exultation and of salvation is in the tabernacles of the just."
Concerning the hiding-places similarly in Psalm 30:21: "You will hide them in the secret of your face from the contradiction of men."
Concerning the beauties it is said in Numbers 24:5: "How beautiful are your tabernacles, O Jacob, and your tents, O Israel!"
Concerning the orders of Angels it is said in Deuteronomy 32:8, according to another translation: "He established the boundaries of the peoples according to the number of the Angels of God."
Concerning the most secure protections of those victorious, triumphing over the world, in Psalm 83:2–3: "How lovely are your tabernacles, O Lord of hosts! My soul longs and faints for the courts of the Lord. My heart and my flesh have rejoiced in the living God."
Concerning the storehouses again in Psalm 143:13: "Their storehouses are full, pouring forth from this to that." Likewise Psalm 35:9: "They shall be inebriated with the plenty of your house..."
There is the bosom of Abraham in the rest of the blessed poor, that they may forget poverty (Luke 16:22: "And it came to pass that the beggar died, and was carried by the Angels into Abraham's bosom"). There the saints shall exult in glory; they shall rejoice in their resting-places (Psalm 149:5). There indeed God has established most luminous mansions in which the souls of the Saints rest, as is said in the visions of Ezra.
Let therefore so great a beauty of the mansions console you, because I will prepare the way to them by my blood.
Jn 14:2 (continued): "If it were not so, I would have told you: I go to prepare a place for you."
Another reason is taken from the truth of His speech, in which they believe because they believe in God. Whence He says: "If it were less"—that is, if in any respect it were less than He said. Whence the text which Chrysostom reads has: "But if not"—that is, if it were not as I have said to you, then for certain I would have told you, as to friends. For I would not wish that you lose that life unless by losing this one you might find a better one (1 Corinthians 15:19: "If in this life only we have hope in Christ, we are of all men most miserable").
But now, much more in reality than I shall say to you (3 Kings 10:7: "I have proved that the half has not been told me. Your wisdom and your works are greater than the report which I heard"—namely, in my land).
I say therefore: "If it were less"—supply: than it is—"I would have told you"—that is, I would have faithfully announced to you, O faithful ones—"that I go through death to prepare for you a place so beautiful and delightful."
For although the mansions already exist in the house as regards eternal predestination, nevertheless they must be prepared both by me and by you: by me indeed through the work of redemption, by which obstacles are removed; and by you through merits, by which you may deserve the rewards of beatitude.
Thus therefore I go usefully to prepare a place for you (Isaiah 49:20: "The place is too narrow for me; make room for me that I may dwell"). For sin makes the place narrow for entering, and this could not be done except through Christ (4 Kings 6:1–2: "Behold, the place in which we dwell before you is too narrow for us. Let us go to the Jordan, and let each one take from the forest single beams, that we may build for ourselves a place to dwell in"). And in this is signified the preparation by which each one prepares mansions for himself through the working of good merits.
Thus therefore: Let you not be troubled nor fear in my words, because they are true. If it were less than that through death I prepare eternal mansions for you, I would have faithfully told you.
Jn 14:3: "And if I shall go and prepare a place for you, I will come again and receive you to myself, that where I am, there you may be also."
Behold, fourthly, He introduces a consolatory discourse from His accompanying to the mansion, and from fellowship in the mansion of beatitude. And therefore He says three things: His preceding to the preparation of the place; His advent, that is, His return for our assumption; and perpetual fellowship with us in beatitude.
He says therefore: "And if I shall go" from you through bodily presence, through death (Hebrews 9:24: "For Jesus has not entered into sanctuaries made with hands, copies of the true things, but into heaven itself, that now He may appear before the face of God for us"; Hebrews 6:19–20: "Into the interior, within the veil, where the forerunner Jesus has entered for us, made a high priest forever according to the order of Melchisedech").
If therefore I shall so go, and "shall prepare a place for you" through the removal of impediments and obstacles, and through the payment of the price, as we have said—for thus the heavenly Jerusalem is built as a city through the mansions of the blessed (Psalm 121:3–4: "Jerusalem, which is built as a city..."—"Thither the tribes have gone up, the tribes of the Lord"—because the tribes of God dwell in the mansions of God).
On account of this, Peter, seeing in the light of the Transfiguration these mansions of the blessed, and being stripped of all the delights of the world, desired to remain in them, saying (Matthew 17:4): "It is good for us to be here; if you wish, let us make here three tabernacles: one for you, one for Moses, and one for Elijah."
If therefore I shall prepare such a place for you through the price of death: "I will come again," etc.
"I will come again" at the time of the resurrection, and at the time of the death of each one of you, and at the time of the final judgment (Habakkuk 2:3: "If it shall make delay, wait for him, because coming he will come, and will not delay").
"And I will receive you to myself"—so that I myself may lead you out of the world. And this is signified in Genesis 24:67, where it is said that Isaac brought her—namely, Rebecca—into the tabernacle of Sarah his mother, and took her as his wife, and loved her so much that he tempered the sorrow which had happened to him from the death of his mother. Isaac is Christ; Rebecca is the primitive Church; the tabernacle is the eternal house; Sarah also was first exhibited to the synagogue for dwelling, and afterwards was given to the Church, which, joined as a wife in one spirit, is received by the Son of God, and is loved in place of the synagogue.
Also this is signified in Genesis 43:16, where Joseph said concerning his brothers: "Bring the men into the house, and kill victims, and prepare a feast, because they shall eat with me at noon." And Exodus 15:17: "You shall bring them in, and plant them in the mountain of your inheritance, in your most firm habitation, which you have wrought, O Lord."
Thus therefore: "I will receive you to myself, that where I am in the light of beatitude, there you also may be." Behold the perpetual society of Christ (Apocalypse 21:3: "Behold the tabernacle of God with men, and He will dwell with them, and they shall be His people, and God Himself with them shall be their God"; Ezekiel 48:35: "The name of the city from that day shall be: The Lord is there"). Then shall that be fulfilled which is said in Acts 17:28: "In Him we live, and move, and are"; John 12:26: "Where I am, there also shall my minister be."
Jn 14:4–5: "And where I go, you know, and the way you know." Thomas said to him: "Lord, we do not know where you are going; and how can we know the way?"
Here He shows the strengthening and consolation of the disciples through the certainty of the way to beatitude, because He Himself is their way to the mansions of beatitude.
Moreover, this part is divided into two parts: in the first of which He proposes that there is a certain way; in the second, He removes the doubt objected to Him concerning the way.
He says therefore: "Where I go, you know"—because a certain certainty of the way is through the certain terminus; therefore He prefaces that, saying: "Where I go, you know"—through the virtues of all works, and passions, and intentions, to the Father as object and cause of beatitude in the mansions of each one (John 16:5: "I go to Him who sent me, and none of you asks me: Where are you going?"). For so clear is my departure that no one asking will doubt, all knowing without doubt that I go to the Father and to the place of beatitude (John 1:13 [recte 3:13]: "No one has ascended into heaven except Him who descended from heaven, the Son of Man who is in heaven").
And this is signified in Acts 1:9, where it is said: "While they looked on, He was raised up." For what was manifest to all, being seen by all, was fulfilled.
"And you know the way"—because I am the door and the way, as is said in John 10:9: "There is no other way to beatitude except I, in the sacraments which I have accomplished, and the words which I have taught, and the examples which I have offered, and the miracles by which I have confirmed all things" (John 10:9: "By me, if anyone shall enter in, he shall be saved; and he shall go in, and go out, and shall find pastures"; Proverbs 4:18: "But the path of the just, as a shining light, goes forward and increases even to perfect day"; Isaiah 26:7: "The way of the just is right, the path of the just is right to walk in"; and ibid., verse 8: "In the way of your judgments, O Lord, we have waited for you...").
Thus therefore: "You know the way."
"Thomas said to him: Lord, we do not know where you are going, and how can we know the way?"
Here begins the second part, in which He removes the doubts objected to Him concerning the certainty of the way. Moreover, there are two, of which one arises from the other: one indeed Thomas's, and the other Philip's. That which is Thomas's is twofold, according to the twofold certainty of the way described by Christ. For He describes the way through certainty of terminus when He said: "Where I go, you know." He described the terminus of the way through transition when He said: "You know the way." And to these two Thomas opposes a twofold doubt.
And it has two parts: First, the doubt is proposed; and secondly, for the removal of the proposed doubt, Christ's illumination.
He says therefore: "Thomas said to him"—to whom this is fitting, because he was called Didymus, that is, "the doubter." Because even after Christ had prepared Himself as the way through the sacrament of the passion, and had attained the beatitude of the resurrection, he still doubted (John 20:25: "Unless I shall see in His hands the print of the nails, and put my finger into the place of the nails, and put my hand into His side, I will not believe"). This doubt, however, was dispensatory, because it profited us for a greater distinction of the way.
"Lord, we do not know where you are going." "Lord"—whom he professes as Lord, to the same he believes he ought to obey (Psalm 8:2: "O Lord, our Lord, how admirable is your name in all the earth!"). "We do not know where you are going." Directly he denies what Christ had said to be true. But it must be said that each spoke the truth. For Christ had said that they knew Him who is the way; Thomas however denies because, although he knows Christ, nevertheless he doubted concerning Christ under the mention of "way," and he asks: Just as one who knows Cyrus need not know him under the form of one coming. Thus therefore he says: "We do not know where you are going," because although we know that you go to the beatitude of the Father, nevertheless we do not know the Father under the aspect of terminus or end of your way, and therefore we do not know where you are going (Proverbs 30:18–19: "Three things are difficult to me, and the fourth I am utterly ignorant of: the way of an eagle in the air, the way of a serpent upon a rock, the way of a ship in the midst of the sea, and the way of a man in his youth").
For the way of an eagle in heaven is the way of the Son of God according to divinity, preparing heavenly things for us. The way of a serpent upon a rock is the way of Christ insofar as He is the wisdom of God upon the solid truth of the doctrine of divine secrets. The way of a ship in the midst of the sea is the way of the humanity of Christ, carrying us in the bitterness of the world to the dry and solid land of eternity. The way of a perfect man in grace and wisdom in youth is the way of Christ assuming flesh from the youthful Virgin. And concerning these ways inquiry is made by the Saints (Psalm 76:20: "Your footsteps shall not be known"). Because the way is known and sought through the terminus and end to which it leads (John 3:8: "You do not know whence it comes or where it goes"; Job 28:7: "The bird has not known the path, nor has the eye of the vulture beheld it"). For the vulture indeed is Christ, whose path is unknown to carnal men. The vulture also is so called because vultur [vulture] is said from volando [flying], because it desires food and perceives it from afar; and the eyes of this one, by which it directs its ways, carnal men do not behold (Baruch 3:20–21: "They have ignored the way of discipline, nor have they understood its paths"; and ibid., verse 23: "Moreover, they have not known the way of wisdom, nor have they remembered its paths").
Jn 14:6: "Jesus said to him: I am the way, and the truth, and the life. No one comes to the Father except through me."
Behold the illumination of the doubt. Moreover, He says three things: the certification of the way; the proof of the certification; and the certain demonstration of the terminus of the way.
He says therefore: "I am the way, and the truth, and the life."
In a way, three things are by which it is known and determined: namely, the passage, which must be trodden; and rectitude, by which, without going astray, it leads those journeying; and the one whom it attains. And that is a good way. And with respect to these three, Christ says three things concerning Himself:
"I am the way"—by which, as a trodden example of virtues, one passes over;
"I am the truth"—in doctrine, in which one never goes astray;
"I am the life"—as regards divinity, in which whoever comes through me shall live forever.
And this He intends according to the letter.
Concerning the first it is said in Romans 5:2: "Through whom"—namely, Jesus—"we have access to the Father"; Matthew 7:14: "How narrow is the gate, and strait is the way that leads to life, and few there are who find it!"; Baruch 3:13: "If you had walked in the way of God, you would have dwelt surely in everlasting peace"; Proverbs 10:17: "The way of life to him that keeps discipline."
Concerning truth moreover it is said in Psalm 88:35: "The things that proceed from my lips I will not make void"; 2 Corinthians 1:18–19: "In Him it is not 'Yes' and 'No,' but 'Yes' is in Him. For all the promises of God in Him are 'Yes'"; and below, verse 20: "Therefore also through Him is the 'Amen' to God for our glory." Moreover, "Amen" is the same as "truth" (Apocalypse 3:14: "These things says the Amen, the faithful and true witness, who is the beginning of the creation of God").
Concerning life moreover it is said in Deuteronomy 30:20: "He is your life, and the length of your days"; John 10:10: "I have come that they may have life, and may have it more abundantly"; John 1:4: "In Him was life, and the life was the light of men."
This therefore is the literal exposition.
Moreover, other accommodated and good expositions of the holy Doctors are found:
Augustine: "I am the way to those seeking; the truth to those finding; and life without death to those arriving."
Moreover, Augustine again: "I am the way, not erring, to those seeking" (Psalm 106:4: "They have wandered in the wilderness, in a pathless way"); "the truth, not deceiving, to those finding" (Psalm 144:13: "The Lord is faithful in all His words"); "life unfailing to those arriving" (Luke 10:42: "Mary has chosen the best part, which shall not be taken away from her").
Moreover, again: "I am the way, leading" (Proverbs 4:11–12: "I will lead you in the paths of equity; which when you have entered, your steps shall not be straitened, and running you shall have no stumbling block"); "the truth, shining for entering" (Malachi 4:2 [recte 3:20]: "But to you that fear my name, the Sun of justice shall arise, and health in His wings"); "life, feeding" (John 10:9: "He shall go in, and go out, and shall find pastures").
"I am the way" in example (John 13:15: "I have given you an example..."); "the truth" in promise (Psalm 88:35: "The things that proceed from my lips I will not make void"); "life" in reward (Romans 6:23: "For the wages of sin is death; but the grace of God, life everlasting").
He places the determination of this way when He subjoins...
Jn 14:6b "No one comes to the Father except through me."
No one comes to the Father, to whom all intend to come by some way, except through Me as the guide, just as a way leads. For neither is the knowledge of the Father attained except through Me (John 1:18: "The only-begotten Son, who is in the bosom of the Father, He has declared Him"; Matthew 11:27: "Neither does anyone know the Father except the Son, and he to whom the Son chooses to reveal Him"). Likewise, no one comes to the Father as the rewarder in eternal life except through Me. And as it is said in John 10:30: "I and the Father are one." And through that which is in Me, the way and the visible, one comes to the divine life which is in the deity of the Father and of Me (Hebrews 10:19ff.: "Having therefore, brethren, a confidence in the entering into the Holies by the blood of Christ, a new and living way which He hath dedicated for us through the veil, that is to say, His flesh, and a high priest over the house of God: Let us draw near with a true heart...").
Jn 14:7 Here He gives a certain demonstration of the terminus of the way, saying: "If you had known Me, you would have known My Father also." If you had known Me according to the deity in My works and in the works of Mine, you could easily have known also My Father, who is one in deity with Me, because our works are indivisible just as the power and substance by which we work are indivisible (John 5:17: "My Father works until now, and I work." Likewise, 14:10: "The Father, abiding in Me, Himself does the works."). Therefore, because the Son manifests the Father, it is said in Hebrews 1:3: "Who being the brightness of His glory, and the figure of His substance..."; Wisdom 7:25–26: "For she is the vapor of the power of God, and a certain pure emanation of the glory of the Almighty God... For she is the brightness of eternal light, and the unspotted mirror of God's majesty, and the image of His goodness." And therefore through Him the Father is known, because through the identity of essence He is one with Him.
"And from now on you shall know Him..." You shall know Him having received the Holy Spirit, who will reveal all things (John 14:26: "But the Paraclete, the Holy Spirit, whom the Father will send in My name, He will teach you all things..."). For as soon as you put aside the fleshly [mind] and receive the Holy Spirit, you shall know by the Holy Spirit all those things which you do not now understand (1 Corinthians 13:10: "But when that which is perfect is come, that which is in part shall be made void."; 2 Corinthians 3:18: "But we all beholding the glory of the Lord with open face, are transformed into the same image from glory to glory, as by the Spirit of the Lord.").
"And you have seen Him," because having seen Me according to the knowledge of the deity, you have seen in the same vision the Father. Just as it is said of two entirely similar things: if you have seen one of these two, you have seen the other also. And one is seen in the other, because the substance and power and operation of both are one, which is seen to be in the work. And according to relation, one is in the intellect of the other (Genesis 32:30: "I have seen God face to face, and my soul has been saved.").
Jn 14:8 Philip said to him: "Lord, show us the Father, and it is enough for us."
Here begins Philip's doubt, which arises from what preceded. For Christ, in the solution of the preceding question where He showed Himself to be the terminus of the way, said that if they knew Christ, they would know the Father also. Therefore Philip asked concerning the Father under the aspect of Father, that the Father might be shown to him. This doubt has two parts, namely, Philip's petition and the Lord's illumination. Moreover, Philip's petition contains two things: one indeed is what he desired, the other is the profession that here [this] would suffice. He says therefore: "Lord, show us the Father." As if to say: Since you say that the Father is He to whom you go, and in whom is the terminus of our beatitude. "And it is enough for us." As if to say: We seek nothing further (2 Corinthians 3:5: "Not that we are sufficient to think anything of ourselves, as of ourselves: but our sufficiency is from God."; 1 Corinthians 15:28: "That God may be all in all."). And Philip said this because he did not know the Father under the aspect of Father, although he knew God under the aspect of God, and through the works he knew that Christ was God. For Philip, as we said in the preceding, was simple. And although he knew God under the aspect of God, nevertheless he did not know [Him] under the distinction of persons, and therefore he needed a greater illumination, and that Christ, as a pious teacher, provides for him. Whence it is subjoined:
Jn 14:9–11 Jesus says to him: "Have I been with you so long a time, and you have not known me, Philip? He who has seen me has seen the Father. How can you say, 'Show us the Father'? Do you not believe that I am in the Father and the Father in me? The words that I speak to you, I do not speak from myself. But the Father who abides in me, He does the works. Do you not believe that I am in the Father and the Father in me? Otherwise, believe for the very works' sake."
Jesus says to him for the illumination of his doubt, etc. He says four things here: a refutation of Philip, Philip's illumination, a renewed refutation of his not understanding from the illumination, and the reason for the illumination. He says therefore, refuting Philip: "Have I been with you for so long a time," showing to you My operation and power and substance and that of the Father, "and you have not known Me." As if to say: This is very strange, because "he who has seen Me has seen the Father also," as was just said. And therefore it is strange that, having heard this so often from Me, you have not known it. The cause of why he did not know Him perfectly for so long a time is touched upon in Luke 24:16: "But their eyes were held, that they should not know Him." And that by which they were held was the veil of the flesh and infirmity, by which they were always compelled to think and doubt. Because even if Peter sometimes confessed even for himself and for others, saying: "You are the Christ, the Son of the living God," nevertheless again on account of the infirmity of the flesh he was drawn back to little faith. And on account of that assumed infirmity of the flesh, they always believed the Father to be better than the Son, and therefore, as the Gloss says, they did not perfectly know the Son either, because in God's nature the Son is equal to the Father. And therefore he who believes the Father to be better than the Son has not known the Son to be the Son by nature. But Abraham knew perfectly, of whom it is said in Genesis 18:2 that "there appeared to him three men standing before him, and he adored down to the ground." But because this was shown more expressly to Philip than to Abraham, therefore he is worthy of reproof because he did not know.
"Philip, he who sees Me sees the Father also." Philip, he who sees Me through the works to be God, sees also the Father, because God is an incommunicable name, and the nature of the deity belongs to none except one according to substance. And therefore he who has known the deity in the Son has known it in the Father also, because the Father and the Son are one in nature, as has been said and noted above in chapter 10. Moreover, this vision is from the reflection of the intellect upon the senses, because the works were manifest to the senses; the intellect from the equalities, quantities, and modes of the works distributed in Him the divine power. And since infinite power cannot be communicated to any creature, through this it is shown that in Him was divine power and divine substance. In this, moreover, that He was sent, and everyone who is sent is sent by someone, and thus the person of the sender is understood; and since the nature of the sender cannot be in the sent one except through generation, it is understood that the sender is the Father. And this is the consequence from the context of the speech: "He who sees Me," namely, the Son by distinct cognition, "sees the Father also" (John 8:19: "If you did know Me, perhaps you would know My Father also"). But otherwise, the Father cannot be seen by bodily vision (1 Timothy 6:16: "Whom no man hath seen, nor can see."; Exodus 33:20: "Man shall not see Me and live.").
"How can you say..." You, indeed, a chosen Apostle, imbued with so many teachings, confirmed by so many miracles, illuminated by so many revelations, being one of those of whom I said (Matthew 11:11): "To you it is given to know the mysteries of the kingdom of heaven." How can you say: "Show us the Father"? You therefore, being such, how can you say, that is, how can you be able to say: "Show us the Father," when the Father has been shown to you so often in the demonstrations of works (John 17:6: "I have manifested Thy name to the men whom Thou hast given Me"). But if you think that the Father is demonstrable to the senses, you err, because above (4:24) it was said: "God is a spirit; and they that adore Him, must adore Him in spirit and in truth," and also know Him (John 5:37: "Neither have you heard His voice at any time, nor seen His shape."; Isaiah 40:18: "To whom then have you likened God?").
"Do you not believe that I am in the Father and the Father in Me?" As if to say: If you do not believe this, it is strange, because I am in the Father as being of one nature received from the Father, and the Father is in Me as the author of the divine generation communicating His nature to Me. And thus the objection is solved which some raise, because they say: If the Son is in the Father and the Father is in the Son, therefore the Son is in Himself. And it is not intelligible that something is in itself, as the Philosopher says. For it is clear that this does not follow. Because although the one and indivisible nature is that by which the Son is in the Father and the Father in the Son, nevertheless the mode of having that nature according to the intelligible aspect is not the same. For the Son is in the Father by the mode of receiving that nature from the Father, and the Father is in the Son by the mode of communicating that nature through outflow. And therefore it does not follow that the Son is in Himself because He is in the Father who is in the Son. For then it would follow that the Son receives that nature from Himself, which is the heresy of those who said that the same one generates Himself, which Abbot Joachim seemed to say in the little book which was condemned in the council (John 10:38: "That you may know and believe that the Father is in Me, and I in the Father."; John 1:1: "In the beginning was the Word."). For this has been explained above thus: that the Son is in the Father through the indifference of substance.
"The words that I speak to you, etc." Here He sets forth the perfect reason for the illumination previously given, saying: "The words that I speak to you," which have such an effect that whatever I say immediately is, which does not befit any words except those of God. "To you" for your utility, expressed and heard by you (Psalm 140:6: "They shall hear my words, for they have prevailed."). "I do not speak from Myself" privately, because then they would not have an effect. "But the Father, abiding in Me," through substance, "He Himself" as the author "does the works" in Me. For just as the nature is indivisible, so is the operation (John 5:36: "For the works which the Father hath given Me to perfect, the works themselves which I do, give testimony of Me."). And through the works the power and essence are proved, and thus you can see the Father in the works.
"Do you not believe that I am in the Father and the Father in Me?" As if to say: You do not speak only for yourself but for all others, because I am in the Father and the Father in Me. As if He were to say: It is strange if, after seeing so many and such great works, you do not believe this (1 John 5:7: "And there are three who give testimony in heaven, the Father, the Word, and the Holy Ghost: and these three are one."; John 17:21: "That they all may be one, as Thou, Father, in Me, and I in Thee"). "Otherwise, believe for the very works' sake." Otherwise, supply: if you do not simply believe without anything else leading you to faith, believe for the very works' sake, because those sufficiently lead you to faith.
To the understanding of these things and of all those which were said above in chapters 5, 8, and 10 concerning this doctrine, it must be understood that no wisdom and no knowledge is the cause of being except divine wisdom and knowledge alone, namely, in such a way that it is the cause of being universally. And whoever shows that his knowledge is the cause of being universally, wherever he wishes, whenever he wishes, he most sufficiently shows that he is God. For all human knowledge is caused by being, and therefore cannot be the cause of being. But it is certain that wisdom and knowledge are manifested in words, because, as Damascene says, a word is an angel of intelligence. And therefore that a word is the cause of being it has from the wisdom and knowledge from which it proceeds. But the word of Christ, wherever He wished, was the cause of being in all creatures; therefore it proceeded from wisdom and knowledge, which always was, is, and will be the first cause of being; therefore He was God. And therefore He said in John 7:16: "My doctrine is not Mine, but His that sent Me." And here He says that the words effect works which change and constitute created beings, and therefore the word is in power (Matthew 7:29: "For He was teaching them as one having power."). And thus the intellect of the reading of this passage necessarily concludes that which the Lord showed. And the Arian heresy, which denied the identity of substance in the Father and the Son, is perfectly refuted.
It must also be attended to that Philip, as the Gloss says, not yet perfect in faith, did not understand the Son to be altogether like the Father. And because this, although it would not be strange since he was not yet illuminated, nevertheless because it verged somewhat toward the Arian heresy, therefore Christ, detesting the future heresy, strongly and harshly inveighed against Philip.
Jn 14:12 "Amen, amen, I say to you: He who believes in me, the works that I do he also shall do, and greater than these shall he do."
Here thirdly He shows the power of perfect faith, and the cause of that power at verse 13: "Because I go to the Father." In the first of these He says three things, namely, the confirmation of the speech to be said, the demonstration of faith in power, and the quantity of the demonstration. Concerning the first He says: "Amen, amen, I say to you," using a double confirmation, because faith is above the reason of man in this life, as Richard says, and below the understanding of truth in the homeland. And thus it also needs confirmation in part (Job 4:4: "Thy words have confirmed them that were staggering, and hast strengthened their trembling knees."; Romans 4:20–21: "He staggered not at the promise of God in unbelief; but was strengthened in faith, giving glory to God, most fully knowing that whatsoever he has promised, he is able also to do.").
"He who believes in Me," that is, assenting with the devotion of faith to My truth, tends toward Me (John 7:38–39: "He that believeth in Me, as the Scripture saith: Rivers of living water shall flow from his belly. And this He said of the Spirit which they should receive who believed in Him."). But God, the Spirit received, is the worker of wonders. And this is: "The works that I do, he also shall do." That is, he shall have the same Spirit for working those things which I do, and he himself [shall do] them as often as it shall be judged useful (Mark 16:17–18: "And these signs shall follow them that believe: In My name they shall cast out devils: they shall speak with new tongues: they shall take up serpents; and if they shall drink any deadly thing, it shall not hurt them..."; Acts 2:19: "And I will shew wonders in the heaven above..."; Hebrews 2:3–4: "Which having begun to be declared by the Lord, was confirmed unto us by them that heard Him, God also bearing them witness by signs and wonders, and divers miracles, and distributions of the Holy Ghost, according to His own will.").
But here a question is raised: Whether this is understood of the demonstration of God by formed faith or unformed faith? It seems that not in the first way, because many worked signs who had only unformed faith, as is had in Matthew 7:22–23: "Many will say to Me in that day: Lord, Lord, have we not prophesied in Thy name, and cast out devils in Thy name, and done many miracles in Thy name? And then will I profess unto them: I never knew you." But if it is understood of unformed faith, this seems incongruous, because through that the Holy Spirit does not dwell in us, whereas He is the worker of wonders, as we said above. To this it must be said that in truth it is understood of formed faith, not dead, by which the worker of wonders dwells. But to what is objected concerning the wicked having unformed faith and working miracles, it must be said that these do not work signs by the Spirit dwelling in them, but by the Spirit dwelling in the Church, whose holiness those miracles show, as Gregory says, and they build up faith in the Church. But outside the faith God never worked a miracle, as Augustine says. And therefore the pontiffs of heretics never worked any miracle. And if it is objected that the Antichrist, who will be outside the faith, will work miracles, it must be said, as is said in 2 Thessalonians 2:9, that his coming is "according to the working of Satan, in all power, and signs, and lying wonders." But lying signs are not simply signs, just as the operations of evil-doers are not true signs, as Augustine says.
But if it is asked why believers in Christ do not now work signs, it must be said that neither did Christ work them at all times, as He Himself says in Luke 4:27: "And many lepers were in Israel in the time of Eliseus the prophet: and none of them was cleansed but Naaman the Syrian." For signs are not worked except by divine wisdom ordaining to the building up of faith, and that either the holiness of persons or of the Church may be demonstrated. And when God foresees this time, then signs are worked. And therefore they are called signs because they are not the cause of holiness but indications. And therefore when God wishes to indicate holiness, then they are worked, and not at another time. And therefore they were worked then, and now they are worked, and they will always be worked. More frequently, however, they were worked in the primitive Church than now, because then they were more necessary that the holiness of Christ might be demonstrated than now.
And this is what He says: "And greater than these shall he do." But this itself seems false, because it is not read that any saint worked a greater or equally great work as was the raising of Lazarus, dead, fetid, and putrefied. But to this it must be said that the apostles did not work greater works in the quantity of the work, but in a certain mode of working. Because Christ worked miracles by touch, or word, or will, or because He Himself or something of His was touched. But Peter, who was His vicar, worked miracles at his shadow (Acts 5:15: "So that they brought forth the sick into the streets, and laid them on beds and couches, that at least the shadow of Peter coming might overshadow any of them, and they might be delivered from their infirmities."). And this is what He says: "And greater than these shall he do," as regards the mode of working by his own power without the laying on of hands, and as regards the power of healing from sin no one has ever been able to follow Christ in working miracles, as has been shown in the preceding. Therefore as regards the mode which has been predicted, He says: "And greater than these shall he do" (John 5:20: "For the Father loves the Son, and shows him all things that Himself does; and greater works than these will he show him, that you may wonder.").
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