Lectures or Tractates on the Gospel According to St. John: Tractate III
Chapter 1. 15–18
We undertook, in the name of the Lord, and promised to you, beloved, to treat of that grace and truth of God, full of which the only-begotten Son, our Lord and Saviour Jesus Christ, appeared to the saints, and to show how, as a matter belonging to the New Testament, it is to be distinguished from the Old Testament. Give, then, your attention that what I receive in my measure from God you in your measure may receive and hear the same. For it will only remain if, when the seed is scattered in your hearts, the birds take it not away, nor thorns choke it, nor heat scorch it, and there descend upon it the rain of daily exhortations and your own good thoughts, by which that is done in the heart which in the field is done by means of harrows, so that the clod is broken, and the seed covered and enabled to germinate: that you bear fruit at which the husbandman may be glad and rejoice. But if, in return for good seed and good rain, you bring forth not fruit but thorns, the seed will not be blamed, nor will the rain be in fault; but for thorns due fire is prepared.
2. I do not think that I need spend much time in endeavoring to persuade you that we are Christian men; and if Christians, by virtue of the name, belonging to Christ. Upon the forehead we bear His sign; and we do not blush because of it, if we also bear it in the heart. His sign is His humility. By a star the Magi knew Him; and this sign was given by the Lord, and it was heavenly and beautiful. He did not desire that a star should be His sign on the forehead of the faithful, but His cross. By it humbled, by it also glorified; by it He raised the humble, even by that to which He, when humbled, descended. We belong, then, to the gospel, we belong to the New Testament. “The law was given by Moses, but grace and truth came by Jesus Christ.” We ask the apostle, and he says to us, since we are not under the law but under grace. “He sent therefore His Son, made of a woman, made under the law, that He might redeem those who were under the law, that we might receive the adoption of sons.” Behold, for this end Christ came, that He might redeem those who were under the law; that now we may not be under the law, but under grace. Who, then, gave the law? He gave the law who gave likewise grace; but the law He sent by a servant, with grace He Himself came down. And in what manner were men made under the law? By not fulfilling the law. For he who fulfills the law is not under the law, but with the law; but he who is under the law is not raised up, but pressed down by the law. All men, therefore, being placed under the law, are by the law made guilty; and for this purpose it is over their head, that it may show sins, not take them away. The law then commands, the Giver of the law showeth pity in that which the law commands. Men, endeavoring by their own strength to fulfill that which the law commands, fell by their own rash and headstrong presumption; and not with the law, but under the law, became guilty: and since by their own strength they were unable to fulfill the law, and were become guilty under the law, they implored the aid of the Deliverer; and the guilt which the law brought caused sickness to the proud. The sickness of the proud became the confession of the humble. Now the sick confess that they are sick; let the physician come to heal the sick.
3. Who is the Physician? Our Lord Jesus Christ. Who is our Lord Jesus Christ? He who was seen even by those by whom He was crucified. He who was seized, buffeted, scourged, spit upon, crowned with thorns, suspended upon the cross, died, pierced by the spear, taken down from the cross, laid in the sepulchre. That same Jesus Christ our Lord, that same Jesus exactly, He is the complete Physician of our wounds. That crucified One at whom insults were cast, and while He hung on the cross His persecutors wagging the head, and saying, “If he be the Son of God, let him come down from the cross,” —He, and no other, is our complete Physician. Wherefore, then, did He not show to his deriders that He was the Son of God; so that if He allowed Himself to be lifted up upon the cross, at least when they said, “If he be the Son of God, let him come down from the cross,” He should then come down, and show to them that He was the very Son of God whom they had dared to deride? He would not. Wherefore would He not? Was it because He could not? Manifestly He could. For which is greater, to descend from the cross or to rise from the sepulchre? But He bore with His insulters; for the cross was taken not as a proof of power, but as an example of patience. There He cured thy wounds, where He long bore His own; there He healed thee of death eternal, where He vouchsafed to die the temporal death. And did He die, or in Him did death die? What a death was that, which slew death!
4. Is it, however, our Lord Jesus Christ Himself—His whole self—who was seen, and held, and crucified? Is the whole very self that? It is the same, but not the whole, that which the Jews saw; this is not the whole Christ. And what is? “In the beginning was the Word.” In what beginning? “And the Word was with God.” And what word? “And the Word was God.” Was then perhaps this Word made by God? No. For “the same was in the beginning with God.” What then? Are the other things which God made not like unto the Word? No: because “all things were made by Him, and without Him was not anything made.” In what manner were all things made by Him? Because “that which was made in Him was life;” and before it was made there was life. That which was made is not life; but in the art, that is, in the wisdom of God, before it was made, it was life. That which was made passes away; that which is in wisdom cannot pass away. There was life, therefore, in that which was made. And what sort of life, since the soul also is the life of the body? Our body has its own life; and when it has lost it, the death of the body ensues. Was then the life such as this? No; but “the life was the light of men.” Was it the light of cattle? For this light is the light of men and of cattle. There is a certain light of men: let us see how far men differ from the cattle, and then we shall understand what is the light of men. Thou dost not differ from the cattle except in intellect; do not glory in anything besides. Dost thou presume upon thy strength? By the wild beasts thou art surpassed. Upon thy swiftness dost thou presume? By the flies thou art surpassed. Upon thy beauty dost thou presume? How great beauty is there in the feathers of a peacock! Wherein then art thou better? In the image of God. Where is the image of God? In the mind, in the intellect. If then thou art in this respect better than the cattle, that thou hast a mind by which thou mayest understand what the cattle cannot understand; and therein a man, because better than the cattle; the light of men is the light of minds. The light of minds is above minds and surpasses all minds. This was that life by which all things were made.