18. Next, after telling the story of the giving of sight to the man who was blind from his birth, John tarries for a space over the copious discourse to which that incident gave occasion, on the subject of the sheep, and the shepherd, and the door, and the power of laying down His life and taking it again, wherein He gave token of the supreme might of His divinity. Thereafter, he relates how, at the time when the feast of the dedication was being celebrated in Jerusalem, the Jews said to Him, "How long dost thou make us to doubt? If thou be the Christ, tell us plainly." [1654] And then he reports the sublime words which the Lord uttered when the opportunity thus arose for a discourse. It was on this occasion that He said, "I and my Father are one." [1655] After this, again, he brings before us the raising of Lazarus from the dead: in connection with which miracle the Lord said, "I am the resurrection and the life: he that believeth on me, though he were dead, yet shall he live: and whosoever liveth and believeth in me shall never die." [1656] In these words what do we recognise but the sublimity of the Godhead of Him, in fellowship with whom we shall live for ever? Once more, John joins Matthew and Mark in what is recorded about Bethany, where the scene took place with the precious ointment which was poured upon His feet and His head by Mary. [1657] And then, on to the Lord's passion and resurrection, John keeps by the other three evangelists, but only in so far as his narrative engages itself with the same places.
19. Moreover, so far as regards the Lord's discourses, he does not cease to ascend to the sublimer and more extended utterances of which, from this point also, He delivered Himself. For he inserts a lofty address which the Lord spoke on the occasion when, through Philip and Andrew, the Gentiles expressed their desire to see Him, and which is introduced by none of the other evangelists. There, too, he reports the remarkable words which were spoken again on the subject of the light which enlightens and makes men the children of light. [1658] Thereafter, in connection with the Supper itself, of which none of the evangelists has failed to give us some notice, how affluent and how lofty are those words of Jesus which John records, but which the others have passed over in silence! I may instance not only His commendation of humility, when He washed the disciples' feet, but also that marvellously overpowering and pre-eminently copious discourse which the Lord delivered to the eleven who remained with Him after His betrayer had been indicated by the morsel of bread, and had gone out. It was in this discourse, over which John lingers long, that He said, "He that hath seen me, hath seen the Father also." [1659] It was in it, too, that He expressed Himself so largely about the Holy Spirit, the Comforter, whom He was to send to them, and about His own glory, which He had with the Father before the world was, and about His making us one in Himself, even as He and the Father are one,--not that He and the Father and we should be one, but that we should be one as they are one. And many other things of a wonderfully sublime order did He utter in that connection. But who can fail to see that to discuss such themes in any manner that would be worthy of them, even if we were competent to do so, is at least not the task which we have undertaken in the present effort? For our object is to help those who are lovers of the Word of God and students of holy truth to understand that, in his Gospel, John was indeed an announcer and preacher of the same Christ, the true and truthful One of whom the other three who have composed Gospels also testified, and to whom the rest of the apostles likewise bore witness, who, although they did not take in hand the construction of written narratives, did at least discharge the kindred service in officially preaching of Him: but that, at the same time, he was borne to far loftier heights in the doctrine of Christ from the very beginning of his book, and that it was but on rare occasions that he kept to the level pursued by the others. These occasions were the following in particular, namely: first by the Jordan, in reference to the testimony of John the Baptist; secondly, on the other side of the sea of Tiberias, when the Lord fed the multitudes with the five loaves, and walked upon the waters; thirdly, in Bethany, where He had the precious ointment poured over Him by the devotion of a woman of faith. And so he proceeds, until he meets them at the time of the Passion, which, as matter of course, he had to relate in conjunction with them. But, even in that section, and on the particular subject of the Lord's Supper, which has been left unnoticed by none of them, he has presented us with a much more affluent statement, as if he drew his materials directly from the treasure-store of that bosom of the Lord on which it was his wont to recline. Then, again, [John shows us how] He astonishes Pilate with words of a sublimer import, declaring that His kingdom is not of this world, and that He was born a King, and that He came into the world for this purpose, that He might bear witness to the truth. [1660] [It is in this Gospel also that] He withdraws Himself [1661] from Mary with some deep mystical intention after His resurrection, and says to her, "Touch me not; for I am not yet ascended to my Father." [1662] It is here, too, that He imparts the Holy Spirit to the disciples by breathing on them [1663] giving us thereby to understand that this Spirit who is consubstantial and co-eternal with the Trinity, should not be considered to be simply the Spirit of the Father, but should also be held to be the Spirit of the Son.
20. Finally, He here commits His sheep to the care of Peter, who loves Him, and thrice confesses that love, and then He states that He wills this very John so to tarry until He comes. [1664] In which utterance, again, He seems to me to have conveyed in a profound and mystical way the fact that this [1665] evangelical stewardship of John's, in which he is borne aloft into the most liquid light of the Word, [1666] where it is possible to behold the equality and unchangeableness of the Trinity, and in which, above all, we see at what a distance from all others in respect of essential character that humanity stands by whose assumption it occurred that the Word was made flesh, cannot be clearly discerned and recognised until the Lord Himself comes. Consequently, it will tarry thus until He comes. At present it will tarry in the faith of believers, but hereafter it will be possible to contemplate it face to face, [1667] when He, our Life, shall appear, and when we shall appear with Him in glory. [1668] But if any one supposes that with man, living, as he still does, in this mortal life, it may be possible for a person to dispel and clear off every obscurity induced by corporeal and carnal fancies, and to attain to the serenest light of changeless truth, and to cleave constantly and unswervingly to that with a mind thoroughly estranged from the course of this present life, that man understands neither what he asks, nor who he is that put such a supposition. Let such an individual rather accept the authority, at once lofty and free from all deceitfulness, which tells us that, as long as we are in the body, we are absent from the Lord, and that we walk by faith and not by sight. [1669] And thus, with all perseverance keeping and guarding his faith and hope and charity, let him look forward to the sight which is promised, in accordance with that earnest which we have received of the Holy Ghost, who shall teach us all truth, [1670] when God, who raised up Jesus Christ from the dead, shall also quicken our mortal bodies by His Spirit that dwelleth in us. [1671] But before this body, which is dead by reason of sin, is quickened, it is without doubt corruptible, and presseth down the soul. [1672] And if, in the body, man is ever helped to reach beyond the cloud with which the whole earth is covered, [1673] --that is to say, beyond this carnal darkness with which the whole life of earth is covered,--it is simply as if he were touched with a rapid coruscation, only to sink swiftly into his natural infirmity, the desire surviving by which he may again be excited (to what is evil), and the purity being insufficient to establish him (in what is good). The more, however, any one can do this, the greater is he; while the less he can do so, the less is he. And if the mind of a man has as yet had no such experience--in which mind nevertheless Christ dwells by faith--he ought to strive earnestly to diminish the lusts of this world, and to make an end of them by the exercise of moral virtue, walking, as it were, in the company of these three evangelists with Christ the Mediator. And, with the joy of large hope, let him in faith hold Him who is alway the Son of God, but who, for our sakes, became the Son of man, in order that His eternal power and Godhead might be united with [1674] our weakness and mortality, and, on the basis of what is ours, make a way for us in Himself and to Himself. That a man may be kept from sinning, he should be ruled by Christ the King. If he happens to sin, he may obtain remission from Christ, who is also priest. And thus, nurtured in the exercise of a good conversation and life, and borne out of the atmosphere of earth on the wings of a twofold love, as on a pair of strong pinions, so may he be enlightened by the same Christ, who is also the Word, the Word who was in the beginning, the Word who was with God, and the Word who was God; and although that will still be through a glass darkly, it will be a sublime kind of illumination far superior to every corporeal similitude. Wherefore, although it is the gifts of the active virtue that shine pre-eminent in the first three evangelists, while it is the gift of the contemplative virtue that discerns such subjects, nevertheless, this Gospel of John, in so far as it also is in part, will so tarry until that which is perfect comes. [1675] And to one, indeed, is given by the Spirit the word of wisdom, to another the word of knowledge by the same Spirit. [1676] One man regardeth the day to the Lord; [1677] another receives a clearer draught from the breast of the Lord; another is caught up even to the third heaven, and hears unspeakable words. [1678] But all, as long as they are in the body, are absent from the Lord. [1679] And for all believers living in the good hope, whose names are written in the book of life, there is still in reserve that which is referred to in the words, "And I will love him, and will manifest myself unto him." [1680] Nevertheless, the greater the advance which a man may make in the apprehension and knowledge of this theme during the time of this absence from the Lord, all the more carefully should he guard against those devilish vices, pride and envy. Let him remember that this very Gospel of John, which urges us so pre-eminently to the contemplation of truth, gives a no less remarkable prominence to the inculcation of the sweet grace of charity. Let him also consider that most true and wholesome precept which is couched in the words, "The greater thou art, the more humble thyself in all." [1681] For the evangelist who presents Christ to us in a far loftier strain of teaching than all the others, is also the one in whose narrative the Lord washes the disciples' feet. [1682]
[1627] Apoc. iv. 6, 7.
[1628] See chap. iii.
[1629] John i. 1, 14.
[1630] John x. 30.
[1631] John ii. 1-11.
[1632] John ii. 12-22.
[1633] John iv. 48.
[1634] John v. 18.
[1635] John v. 17.
[1636] John v. 19.
[1637] John vi. 15.
[1638] John xviii. 36.
[1639] John vi. 26, 27.
[1640] John vi. 63.
[1641] The text gives: et per carnem spiritus prodest. Some editions read et carni, etc. = the spirit profiteth even the flesh. [The erroneous view of the term "flesh" leads to this explanation. It has already in this passage an ethical sense, which Augustin ignores.--R.]