Bishop MacEvily’s Commentary on 1 John 4:11-16

This post includes the Bishop’s paraphrase (in purple) of the text he is commenting on.

1Jn 4:11  My dearest, if God hath so loved us, we also ought to love one another.

If, then, my dearest children, God loved us even when we were his enemies, to the extent of delivering up his Son for us; we ought, in imitation of him, love one another, not even excepting our enemies.

In this verse, is drawn a conclusion and exhortation, founded on the preceding verses: If God loved us to the extent of dying for us when we were his enemies, we ought, after his example, love one another, not excepting our enemies. Similar is the exhortation (Eph 5:1): “Be ye imitators of God, and walk in love,” &c.

1Jn 4:12  No man hath seen God at any time. If we love one another, God abideth in us: and his charity is perfected in us.

No one has ever in this life seen God, nor his adorable perfections as they are, and as they merit our love; hence, no one can have the motives of sensible presence and familiarity to excite him to love God, as he has in reference to his fellow- creatures; but if we love one another from the proper motive of charity, God abides in us by the communication of his grace, and makes us his dwelling place, and the charity by which we love him is fully and perfectly accomplished in us.

No man hath seen God at any time. The connection of this with the preceding appears to be, no mortal has ever, in this life, seen God ”’facie ad faciem,” such as he is in himself; and so, has not seen his adorable perfections, which would force men to make a return of love in the most exalted degree; nor has any man the motive of sensible presence and familiarity to excite him to love God, as he has in reference to the love of his neighbour. Hence, no one can love God as he deserves to be loved, or make a return of love to him in this life. The inference from which is, that he should be loved, and a return made to him in our brethren, whom we see, as is
expressed (verse 20).

If we love one another, God abideth in us—that is, if we make to one another
a return of the love which we owe, and of which we cannot, in this life, make a return, t0 the invisible God, He will abide in us as intimately by sanctifying grace, as if we felt him palpably present.

And his charity, or the charity we owe him, “is perfected in us;” because, unless we loved our neighbour, our love would be imperfect, and would not fully extend to all the objects contemplated by the precepts of charity. Again, by loving our neighbour, we perfect the love of God; for, by loving our neighbour supernaturally, we wish for him the greatest spiritual goods; and hence, we wish him to enjoy the knowledge and love of God, the greatest of spiritual advantages; and we, thereby, wish that God would be loved and known by his creatures, which is nothing else than an act of the love of God on our part. Hence, the love of God, and the love of our neighbour, have the same formal motive; the former is perfected by the latter.

No man hath seen God at any time. It is disputed whether Moses, or St. Paul
saw him in the sense of these words of the Apostle; and if they did, we can only say that their case was an exception to the general assertion here made. Similar are the words of the Apostle in the ist chapter of his Gospel (verse 18), “no man hath seen God at any time;” but in the Gospel, his words have reference to the perfect knowledge of God; here, they have reference to the perfect love of him.

1Jn 4:13  In this we know that we abide in him, and he in us: because he hath given us of his spirit.

And by this we know that we abide in God by the close union of charity and love, and he in us, by  sanctifying grace, viz., by the abundance of spiritual gifts which he has poured forth on the Church to which we belong—or by the spirit of charity for one another, which can only be the fruit of his grace and Holy Spirit.

Because he hath given us of his spirit, is referred by some, among the rest by Estius, to the spiritual gifts, or gratiæ gratis datæ (v.g.) miracles, tongues, &c., abundantly poured forth on the first Christians—which is a proof, that they belonged to God’s Church, and that his sanctifying spirit resided in some of them—or, on the Apostles themselves. Others understand the words of the spirit, which he imparted to them, whereby they were enabled to love one another. This opinion is very much in accordance with the context, as it contains an encomium on the excellence of fraternal charity, which is a proof of the presence of God’s Spirit.

1Jn 4:14  And we have seen and do testify that the Father hath sent his Son to be the Saviour of the world.

And we, Apostles, have seen it with our eyes and bear testimony to the fact, that God the Father hath sent his Son to be the Savior of the world.

This has reference to verse 9. St. John here proves what might be questioned, regarding God’s sending his Son to save the world, from the very evidence of the senses on the part of the Apostles themselves. The words, “we have seen,” &c., are the same as those of 1 John 1:1-2. He insists on this point particularly, because it was called in question by the early heretics; and besides, it is the basis and foundation of all Christian faith and charity.

1Jn 4:15  Whosoever shall confess that Jesus is the Son of God, God abideth in him, and he in God.

Whosoever, then, shall confess that Jesus is the Son of God, and the Savior sent by him into this world, such a person abides in God, is united to him in friendship, and God abides in  him by sanctifying grace.

Abideth in God, and God in him.  Of course, the Apostle speaks of that faith and confession of Jesus Christ, which is animated by charity and has the other conditions accompanying it. In the same way, St. Paul says, “Christ dwells by faith in your hearts.”—(Eph 3:17). In these and other such affirmative propositions, it is supposed, that all the other requisites are not wanting, the attribute of an affirmative proposition proposition being always employed particularly.

1Jn 4:16  And we have known and have believed the charity which God hath to us. God is charity: and he that abideth in charity abideth in God, and God in him.

And we have all known, from undoubted proofs, and we have believed in, the great charity of God, Manifested towards us in sending his Son to redeem us. God is the essential uncreated charity, from whom, as from its fountain, all created charity flows; and he who abides in created charity, and through it, adheres to uncreated charity, abides in God, and God in turn abides in him, through the medium of sanctifying grace and in the bonds of mutual friendship.

And we have known, and have believed the charity, which God hath to us. The Apostle again repeats what he had said in the preceding verses. The. charity of God, or, “the charity which God hath to us,” regards the exhibition of his charity in sending his Son to redeem us. The Apostle is not tired of repeating the great charity of God for us, in order to induce, us, after his example, to love one another. Some say that in the words, “we have known,” &c., he speaks in the person of all the faithful in general, who, from the preaching and testimony of the Apostle, and the abundant gifts of the Holy Ghost, have known of the great love of God in sending his Son. “God is charity,” the uncreated fountain, from which all created charity flows, “and he that abideth in charity,” that is, adheres to uncreated charity, through the bond of created charity, which is a gift “poured by the Holy Ghost into our hearts” (Rom 5:5), “abideth in God,” is united to him by sanctifying grace and friendship, “and God in him,” making his soul his habitation and the dwelling place of his Spirit.

Cornelius a Lapide’s Commentary on 1 John 4:11-16

1Jn 4:11  My dearest, if God hath so loved us, we also ought to love one another.

My dearest, if God hath so loved us, &c. If here is not a particle expressive of doubtfulness. It is not conditional, but causal, and is equivalent to because. It means, Because God so loves us. Christ uses a similar construction, when He says, “If I, your Lord and Master, have washed your feet, ye also ought to wash one another’s feet.”

S. John says if, rather than because, for the sake of greater weight and pathos, as it were lost in amazement at the infinite love of God. Wherefore it is advisedly and intentionally that he says after the antecedent, if God so loved us, not we therefore ought so to love God, which is impossible, but, we ought also to love one another. As much as to say, Since we cannot render equal love in return for Divine love, let us at least love one another according to our slender capacity. For what we do to our neighbour God accounts as done to Him.

The word us includes also our neighbours. If God, who is not a partaker, vouchsafes to love all who participate in our nature, how much more does it become us to embrace with our love all who are of the same nature, and in respect of it are equals? Truly does S. Augustine say on this passage (Tract. 7): “Love, and do what thou wilt. For if thou art silent, thou keepest silence through love. If thou criest out, thou criest out in love. If thou correctest, thou correctest lovingly. If thou sparest, thou sparest in love. Let this be the root of love within. From that root nothing but love can spring.”

1Jn 4:12  No man hath seen God at any time. If we love one another, God abideth in us: and his charity is perfected in us.

No man hath seen God at any time. Why does S. John here introduce these words? It is because these words partly give the reason why from the antecedent, if God hath so loved us the inference is drawn we also ought to love one another, not God (as might seem to be the conclusion that should be drawn), because we cannot see God, and benefit Him by loving Him. Hence, in the place of God, we testify our love towards Him whom we cannot see and do good to, by doing good to our neighbour whom we can see and benefit. Partly the words invite us to love our neighbour, and cohere with what follows. As though he said, Zealously love your neighbour. For this love God reckons as given to Himself. For although we cannot see Him, yet, if we love our neighbour, He, the Invisible, will be most truly present with us, and thus abiding in our soul, will place His seat and throne there. Yea, His love will be fully imprinted and perfected in our soul. The reason is because indivisible and Divine charity conjoins and confederates us with the invisible God. Moreover, God, who is invisible in Himself, seems visible in our neighbour. For he is God’s image.

Observe, no one hath seen God at any time, viz., in His Essence, or face to face, in this life. Whence the Doctors teach, with probability, that neither Moses, nor Paul, nor any other mere man (for Christ saw God, but He was the God-man), hath seen the Divine Essence in this life, according to the words in Exodus 33: “No man shall see Me and live.” Yet S. Augustine holds a contrary opinion, and from him S. Thomas.

Again, no man hath seen God, for neither is he able to see Him by the powers of his nature, as the Anomæans and Eunomæans supposed. Whom S. Chrysostom and S. Basil (lib. contr. Eunom.) refute. For the Blessed in heaven see God, but by the power of grace. For their mind is there elevated, and receives as it were another eye of a Divine order, even the light of glory, by which it sees God. By this sentence, then, S. John signifies that the majesty of God is so sublime, and so transcends, not only all other created things, but also the intelligence both of men and angels, that although He Himself is the most glorious Light, yet on account of His purity, subtilty, and sublimity, He cannot be perceived by any mind, or any created eye.  S. John says the same thing in his Gospel (Jn 1:18). But there he applies it to the knowledge of God, as here to the love of God. It is as though he said, “God is invisible, and therefore cannot (in Himself) receive any office of love from man, because He far transcends all human wealth, as well as human sight and action. Yet He makes so much account of love, and of those who love their neighbour, that He stoops to them from the topmost height of heaven, and as it were comes down, dwells and abides in their hearts. This is that which S. Paul speaks of (1 Tim 6:16), “Who only hath immortality, and dwelleth in the inaccessible light, whom no man hath seen or can see.”

Lastly, S. Cyril of Jerusalem (Cateches. 9) thinks that God cannot be seen with the bodily eyes, because He Himself is incorporeal; and that therefore He stretches out the heaven itself as a veil before our eyes, lest the brightness of the Godhead should blind us, or kill us. But this is not true unless it be thus explained, that God, although dwelling Himself incorporeally in the empyrean, which is corporeal, and manifesting Himself and His glory to the bodies of the Blessed, there produces so great sensible light, which in some way sets forth His majesty, that it would blind the eyes of the Blessed, yea destroy them, unless they were fortified and preserved by the Divine power

Hence S. Epiphanius (in vii. Synod. Actor. 6) teaches that God as He is in Himself cannot be expressed by any image. Moreover also, Moses, forbidding the Jews to make an image of God, gives the reason. “Ye heard the voice of His words, but ye saw no shape, &c. Ye saw no similitude, lest being deceived ye should make a graven image.” (Deut 4:12.)

His charity is perfected in us: perfected, because it is perfect and complete in all its parts. Now the parts and offices of charity are two-fold—1st. Love of God;  2d. Love of our neighbour. Wherefore, if there were only that part of charity that we loved God, it would be imperfect; but it is perfected and completed if the second be added, and charity extends to our neighbour. Again, the charity with which we love God is perfected by charity towards our neighbour, because we love our neighbour for no other reason than for God’s sake. The love therefore of our neighbour for God’s sake perfects the love of God, because that which is the reason why other things are loved is Itself much more loved. When therefore we love our neighbour for God’s sake, much more do we love God Himself.

2d. The words may be understood of charity—not ours, but God’s. For this is the meaning of the word His: thus—Although God be invisible, yet He abides in us by love. Moreover, He shows that He loves us with a perfect love, since abiding in us, He forms, preserves, and augments in us the charity with which we love, not only Himself, but our neighbour for His sake. This meaning is alluded to in the next verse.

Moreover, charity is chiefly perfected by the love of our enemies, extending itself beyond our friends to our rivals, enemies, and persecutors. “The fire of charity,” says S. Augustine, “first seizes upon our neighbours, and so extends itself further, from our brethren to strangers, from thence to our adversaries.” Further on he teaches us to love our enemies, just as a physician loves the sick and insane. “When any one rages against thee, let him rage, but do thou entreat. When he hates, do thou pity. It is his fevered soul which hates thee. As soon as he is well, he will give thee thanks. How do physicians love the sick? Do they wish them always to be sick? They love the sick in order to make them whole. How much do they suffer from the insane! What reproaches! How often they are struck! The physician attacks the fever, he forgives the man.”

1Jn 4:13  In this we know that we abide in him, and he in us: because he hath given us of his spirit.

In this we know that we abide in Him . . . He hath given us His Spirit, &c. By His Spirit, i.e., the participation of the Spirit, the communication of grace and charity, which are the gifts of the Spirit.

In the preceding verse S. John said that God abides in us, and consequently we in God by charity. For so loving He abides in the lover and the beloved. For so God loves us and we God. He here inculcates the same thing, repeats it, and as it were enforces it by a reason. The reason is this, He who hath the Spirit of God abides in God, and God in him: but he who hath charity hath the Spirit of God. Therefore he who hath charity abides in God and God in him. The major premiss is self-evident, because where the Spirit of God is, there is God Himself. But where God is, there He unites to Himself the subject in which He is, and by, as it were, the infinity of His Essence incorporates and absorbs it, so that the subject should be more in God than God in it. He therefore who hath experience in himself of the Spirit of God, i.e. of charity, this man feels God’s presence and liberality. He feels God to be in him and himself in God, in such wise that God is bestowing His gifts upon him, and printing His perfect image in him, according to the words, “he that is joined to the Lord is one Spirit.” (1 Cor 12)

1Jn 4:14  And we have seen and do testify that the Father hath sent his Son to be the Saviour of the world.

And we have seen and do testify, &c. These words have reference to the 9th verse, where he saith that God hath shown His love to us by sending His Son. This he now proves and confirms by his own testimony, and that of the other Apostles. For they were the eye and ear witnesses, who saw, heard, and conversed with Christ Incarnate, as he said in the beginning of the Epistle.

This is an allusion to S. John’s Gospel (John 3:17). “For God sent not His Son into the world to judge the world, but that through Him the world might be saved.” Whence S. Bernard saith (de amor Dei, c. 8), “Christ Himself is our Love, by whom we attain to Thee, by whom we embrace Thee: for how otherwise, 0 incomprehensible Majesty, couldest Thou appear comprehensible to the soul that loveth Thee? For although no understanding of any soul or spirit can comprehend Thee, yet the love of the loving soul comprehends Thee wholly as thou art.”

1Jn 4:15  Whosoever shall confess that Jesus is the Son of God, God abideth in him, and he in God.

Whosoever shall confess that Jesus is the Son of God, &c. He here maintains the Divinity of Christ because Ebion, Cerinthus, and many others at that time impugned it. This is as it were a conclusion drawn from the preceding verse. As though he said, Christ is the Saviour of the world. Whosoever therefore believeth in Him, and stedfastly confesses His faith, God abideth in him, and he in God. He abides, I say, by a true, living faith and confession, which includes charity, and which works by love. As S. Augustine says, “Whosoever shall confess, not in word, but in deed, not in tongue, but in life. For many confess in words, but deny by their deeds.”

1Jn 4:16  And we have known and have believed the charity which God hath to us. God is charity: and he that abideth in charity abideth in God, and God in him.

And we have know and have believed the charity which God hath to us. In these words (“know,” “believed”) S. John confirms and inculcates what he has said in the two preceding verses. His meaning is, “We have seen and do testify of Christ incarnate, who is the Love of God, because we know Him by experience and conversation to be really such. And we have believed in Him by faith. Therefore we have believed the love which God hath to us, i.e., towards us, because we have believed that God in his infinite love towards us hath given to us Christ the Saviour. The Vulg. has in us, but the Syriac translates towards us. (So also the Eng. Version.)

Observe: S. John moves in a circle. From God he leaps to Christ, from Christ to charity, from charity to love of our neighbour, from charity and love he returns to God, thence to Christ, and so on. For all these things have reference to this one point, that we should love one another. And this is his argument, God in His infinite charity hath loved us, i.e. all men, by giving Christ His Son for our salvation. Therefore it is just that we should imitate His charity, and answer to His love by loving our neighbours and doing good to them in His love, because we cannot do good to God Himself.

Observe: the Vulgate renders more significantly, we have trusted in the charity (credidimus chatitate) than it is in the Greek (we have believed the charity [credidimus charitatem]), signifying that we are joined to the love of God, not only by faith, but likewise by hope and charity. We have not only known, and by faith believed the mystery of the Incarnation, in which God’s peculiar love to us shines forth, but we have wholly trusted and committed ourselves to the Divine charity. We have fixed our whole faith, hope, and love upon it. We rest securely upon it in all things, certain that it can never fail us, and saying with the Psalmist, “Whom have I in heaven but thee? and there is none upon earth which I desire in comparison of thee. God is the God of my heart, and my portion for eternity.”

God is love: the Syriac reads, for God is love, giving the reason why he had said, and we have believed the love, and why God hath love towards us. The reason is because God Himself by His Essence is love. Therefore He cannot deceive him who believes, hopes in, and loves Him.

Now the reason why God is essentially love is because He Himself in His Essence is pure, perfect, and highest goodness, whose nature it is to be plainly and fully communicative and diffusive of Himself. This, says S. Dionysius, is an attribute of love. For God is a sea of honey, an ocean of goodness and charity. God is as it were a fire always burning, kindling all things and transforming them into Itself. For “our God is a consuming fire.” (Heb 12:29.) Listen to S. Bernard (Serm. 83 in Cant.): “I read,” he says, “that God is love, not that He is honour, or dignity. It is not that God does not wish to be honoured, for He saith, ‘If I be a Father, where is My honour?’ Honour is the due of a father. But if he manifest Himself as a bridegroom, I think He will change His voice and say, ‘If I be a Husband, where is My love?’ For before this He had spoken, and said, ‘If I be a Master, where is My fear?’ God therefore requires to be feared as a master, to be honoured as a father, to be loved as a husband. What is it which shines pre-eminently amongst these? Surely it is love. Without love fear hath torment, and honour hath no grace. Fear is slavish until it be manumitted by love. And the honour which springs not from love is mere flattery. And indeed to God alone belong honour and glory: yet will He accept of neither unless they be flavoured with the honey of love.”

Therefore God is love, because love is as it were a spiritual flame, kindling all, and like light shining everywhere, and illuminating all things. Hence S. Dionysius (de Div. Nom. c. 24, part 1) says that “Divine love is a motive force drawing things upward to God, who alone is Himself of Himself beautiful and good.” On these words of S. Dionysius our Lessius comments thus (de Div. Attrib. lib. 9, c. 2 and 3): “For by this very thing that God beholds His own infinite beauty and excellence, there arises in Him an infinite fire of love, by which he loves them as they are worthy to be loved, i.e. with an absolutely infinite love. For that which is beautiful and good, as soon as it is perceived, kindles love. Wherefore what is infinitely beautiful and good, when it is infinitely known, will excite infinite love; infinite, I say, both as to its warmth, and as to its appreciation, or, as the Schoolmen say, infinite intensively and appreciatively. 2d. That which is beautiful and good extends Itself and descends to the creatures, that It may communicate the same to them, either fully, or else some of Its rays and adumbrations, according to each one’s capacity and merits. For of what we supremely love, we desire to make known to all the excellency and beauty, and that its sweetness should be perceived by all, so that all may praise it. Love does the same in God. A third effect of this love is that it raises creatures upward, and turns them to the beautiful and good. This especially obtains with angels and men: for other things cannot take in the Divine goodness and beauty. But in man other things are drawn in some way to God, both because all the other steps of nature are in him, and also because all other things are for him. 4th. The Divine love is ecstatic, because it draws the lover out of itself to the thing loved. For it causes God in a sense to forget His loftiness, and inclines Him to our humility, and makes Him to be wholly occupied in the business of our salvation. The token of which is the Incarnation, preaching, miracles, His passion, death, sacraments, the sending of the Holy Ghost, the perpetual and wonderful government of His Church, the care and direction of individuals. In like manner it sets man outside himself, making him think not of himself and his own advantage, but only of God, and the good things of God. Wherefore a great lover of God denies himself, renounces his own desires, is careless about benefits for himself; forgets himself, and is wholly taken up with the things of God. In thought and affection he is wholly outside of himself, and is translated to his beloved. Such was S. Ignatius the Martyr, who said, ‘My Love is crucified.’ Such was the Apostle S. Paul, who said, ‘To me to live is Christ, and to die is gain.’ There is an illustrious figure of this in the sun. For in things corporeal the sun is the highest beauty and greatest. Wherefore S. Gregory Nazianzen in a certain place saith, ‘As is the sun in things sensible, so is God in things intellectual.’ From the sun heat descends to lower things. It descends also by light. And things are illuminated before they receive heat. Receiving heat they become light, and are carried up to the sky. The sun is an emblem of God, and light of wisdom, warmth of love, and earthly things of souls and spirits. Love descends from God by wisdom. For first the mind is enlightened by the knowledge of the Divine beauty and goodness: then through that knowledge it conceives love. Love conceived makes the soul spiritual, heavenly, and presently draws it upward, and unites it to God, and makes it like to Him, the only and eternal One, as it were a parhelion, which is an express image of the sun.”

And he that dwelleth in love, &c. And, i.e., therefore. For this is as it were the conclusion from the premisses. God is love, therefore he that remaineth in love, remaineth in God, because God and Love are one and the same thing. And God in him, as in a sort of temple of love.

Thus love has united God to man, not only in affection and care, but also effectually and substantially, by, in truth, an hypostatic union. But it unites man to God, so that, wholly departing out of himself, he passes into God, and as it were loses himself, no longer thinking of anything, understanding or feeling anything but God. Not seeking, or desiring any other thing, having joy in no other thing but the good things of God. He who is thus joined to God is made one spirit with Him, because he puts off himself, and puts on God. Wherefore, as if he was altogether transformed into the Divine nature, he is in thought and affection wholly in God. Thus all the Saints in heaven will be one with God (this the Lord prays for them, John 17:17-21.), because they all acknowledge their own nothingness, as they are in themselves, and value themselves at nothing, except so far as they belong to God, and are for Him. And in this way they altogether cease from themselves. For why should they abide in nothing? Thus by the intellect and the will they will be most powerfully borne to Him, and will be wholly in Him. And they will, as it were, flow into Him, and be transformed, feeling and tasting nothing else but God, valuing nothing but His good, altogether as if they themselves were changed into God. Listen to S. Augustine—He who dwelleth in love, &c.: “They dwell one in the other, both that which contains and that which is contained.” Again he saith, “Let God be thy house. be thou the house of God. Abide in God, and let God abide in thee. God abides in thee that He may contain thee. Thou abidest in God that thou mayest not fall. For thus speaks the Apostle of charity, ‘Charity never falls.’ How can he fall whom God holds?”

For this cause, namely for a symbol of love, Christ instituted, and left to us by His testament, His very Self in the Eucharist, that indeed He might remain in us, and we in Him, not by a figure, as the heretics say, but really, substantially, personally, according to the words, “He that eateth My flesh and drinketh My blood abideth in Me and I in him.” (S. John 6:54.) The Eucharist therefore is the fuel and incentive of love, which S. John in his whole epistle commends. For by it, as S. Chrysostom says (Hom. 54 in Joan.), “Not only in love, but in reality let us be changed into that Flesh.” By the Food which he has bestowed upon us this is brought about. For when He would show His love towards us, by means of His Body He commingled Himself with us, and brought Himself to be one with us, that body might be united with body. For this is the great desire of lovers.” Pope Leo teaches the same thing. “The participation of the Body and Blood of Christ does this very thing, that we should pass into that which we receive.” Lastly, S. Cyril of Jerusalem says, “Thus we shall be Christophus, i.e., Christ-bearers, when we have received His Body and Blood into our members: and thus, as Blessed Peter saith, we shall ‘become partakers of the Divine nature.’” Wherefore S. Irenæus (lib. 5 c. 6), explaining a Thess 5:26, “that your whole spirit, soul, and body may be preserved,” declares that the perfect man is renewed by the Body and Soul (of Christ) and the Holy Ghost dwelling in him.

Beautifully does S. Bernard say (Serm. 71 in Song), “Who is he who is perfectly joined to God but he who remains in God, as beloved by God? He has drawn God to himself by loving Him again. Therefore since man and God are wholly united between themselves, they are united by a close and mutual, as it were, bosom affection. And that in this way God is in man, and man is in God, I say without any doubt. But man indeed has been eternally in God, as being eternally loved, but God has been in man since He has been loved (by man).” Herein is that saying of Cato true, “Those who love are in a manner dead in their own bodies, but live in another’s.” Therefore God by love willed to bring us back to our first beginning, to unite us, that is, to His own goodness and beauty, to transform us into Himself. This could not be done by nature, therefore He found a method whereby He might perfectly accomplish this by love, that by its warmth we might flow into and be absorbed in Him. As S. Bernard says (de Delig. Deo), “In that what is felt is wholly Divine, to be thus affected is to be deified. As a little drop of water infused in a great quantity of wine seems wholly to lose itself whilst also it takes the colour and flavour of wine. And as iron made red-hot in the fire becomes exactly like (fire), and ceases from its own original appearance. And as the atmosphere suffused with the solar light is transformed into the brightness, so that it seems to be not so much illuminated, as light itself. Thus it will be necessary that all human affection in the Saints should in an ineffable manner cease from itself, and be wholly transfused into the will of God.” This indeed will be perfectly accomplished in the glory of heaven, but it is begun on earth by charity and grace. The same S. Bernard (Serm. 83 in Cant.) says, “Love is its own merit, its own reward. Beyond itself it requires neither cause nor enjoyment. Its enjoyment is experience. I love because I love. I love that I may love. A mighty thing is love. Yet if it recur to its origin, if it be brought back to its beginning, if it flow back to its fountain-head, it can always take of itself that wherewith it may flow. Love is the only one of all the motions, senses, and affections of the soul in which the creature can, although not upon an equality, yet in some likeness, respond to its Creator.”

Moreover, God abiding by love in the faithful soul produces in it these effects. First, it purifies it from earthly desires, so that it only seeks for and accomplishes heavenly things. Thus king Josaphat, when he was converted by Barlaam, burned with so great a fire of love that he left his kingdom, in his pleasures and honours; and as he went away into solitude he exclaimed, “Like as the hart desireth the water brooks, so longeth my soul after Thee, 0 God. My soul cleaveth unto Thee, 0 Christ. Let Thy right hand uphold me.” (Damas. Hist. cap. 37.)

2d. The soul draws all its powers, senses, affections, love, faculties, thoughts, intentions Godward, so that it thinks only of God, sighs for Him, according to those words of S. Basil, “Have continually imprinted in thee the remembrance of God, as it were an indelible mark.” For what does he seek for without who has God within?

3d. Love causes the soul to desire to do great and heroic things for God her beloved, and to endure many things, and to be made like unto Christ crucified. Thus while the Spouse saith in the Canticles, “My Beloved is mine, and I am His,” she also saith, “A bundle of myrrh is my Beloved unto me, He shall dwell between my breasts.” Which words S. Bernard explains thus (Serm. 43), “Myrrh is a harsh and bitter thing, and signifies the harshness of tribulations. Looking with joyfulness at such things impending over her for the sake of her Beloved, the Bride speaks thus, being confident that she can bravely endure them all. ‘The disciples,’ it says, ‘went with joy from the presence of the Council because they were counted worthy to suffer shame for Jesus’ name.’ Lastly, the Bride speaks not of a bunch, but a little bunch (fasciculus), of myrrh, because she reckons all labours and sorrows light in comparison with love. Truly ‘a little bunch,’ because ‘the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us.’

4th. It causes the soul to increase in love day by day. Listen to S. Bonaventura speaking of the charity of S. Francis (Lib. 1, Vit. ejus): “As it were a living coal of fire he seemed altogether absorbed in the Divine love. For as soon as he heard speak of the love of the Lord he was affected, roused up, inflamed, as though the inner chord of his heart were struck by the bow of the voice. In the midst of beauty he beheld Him the most beautiful, and by means of His footsteps impressed on visible things He followed His Beloved everywhere, making of all things a ladder for himself by which he might mount up to apprehend Him who is altogether desirable.” And again, “He was inflamed with love towards the Sacrament of the Lord’s Body with a thrill in every pulse, being lost in utter amazement at that most loving condescension of the Divine love.”

In chap. 13 he treats of the sacred stigmata. “The furnace of the love of the Blessed Jesus had grown in him to lamps of fire and flames. Since therefore he was drawn to God by the ardour of seraphic desires, and was transformed into Him by the fellowship of His sufferings who, out of his exceeding love, willed to be crucified, he beheld a seraph having six burning and glorious wings. There appeared between the wings the likeness of one crucified. He understood from, this that he should be wholly transformed, not by the martyrdom of the flesh, but by the inflaming of his mind into the likeness of Christ crucified. When the vision disappeared it left in his heart a marvellous ardour: in his flesh also it left a no less wonderful impress of the signs (of Christ crucified).”

5th. It causes the soul which is kindled with the love of God to be in earnest to kindle the whole world with the same love. Thus the Blessed Jacoponus, when he heard of some sin by which God was offended, burning with charity, was wont to be greatly troubled, and would straightway weep. When he was asked “why?” he would answer, “Because Love is not loved.” Love is burning and hath wings. There is no tarrying in love. As S. Bernard says, “Love is nothing else than a burning will for good. He therefore who hath no zeal hath no love.”

6th. It causes that the soul which loves God should, by its love and confidence in Him, as it were rule over Him, and obtain from Him everything it asks. Thus it becomes as it were almighty, as Jacob struggling with the angel, God’s vicar, prevailed over him, and so was called Israel, i.e. “ruling God.” Hence the paradox, “To a believer belongs the whole world of riches.” Wherefore S. Francis says, “Fly from the creatures, if you wish to possess the creatures.”

7th. God makes the loving soul like unto Himself in character and virtues, and so makes it to be conscious of His secrets. He reveals to it the secrets of hearts, and things distant, and yet to come, as He did to His Apostles and Prophets.

8th. This love tranquillises the soul, makes it calm and imperturbed, yea glad and joyful in adversity as well as prosperity. Thus it always exults in God, and gives Him thanks. It praises and blesses Him, singing with the Psalmist, “I will bless the Lord at all times: His praise shall ever be in my mouth” (xxxiv. 1). And it saith, “As oft as I breathe, I breathe unto Thee, 0 my God.”

Lastly, this love so increases in very eminent saints that it brings on a sort of languor, and at last death itself, according to the words of the Spouse (Song ii. 15), “Prop me up with flowers, support me with apples, for I am sick through love. His left arm shall be under my head, and His right arm shall embrace me.” Thus the Blessed Virgin, languishing and panting for her Son, breathed out her soul into His hands, not from any disease, but from love and desire of enjoying Christ her Son. So teach Suarez, Canisius, and others.

Ver. 17.—In this is the love of God perfected, that we should have confidence, &c. Conf. Greek παζζησίαν, i.e., liberty, boldness in speaking. 1st. In this, i.e., with this end and fruit. Perfect charity produces this result, viz., confidence in the day of judgment—both the particular and the general judgment. Hence the righteous desire the coming of the Lord, and desire like Paul to be dissolved, and to be with Christ. As S. Augustine says, “They live with patience, and die with delight.” John descends from charity to its fruits. Of these he enumerates thus: (1.) Confidence to live and die trustfully. (2.) That the loving soul becomes without fear. (3.) That she obtains of God whatever she asks.

2d. And more powerfully. In this, i.e., God hath loved us and doth love us to such a purpose, and we in our turn are so allured by this precious love that we fully and perfectly love Him back again. And He so abides, I say, in us, that when we shall be examined by Him in the day of judgment concerning charity, we shall answer with confidence that we have loved, not the world, but Him, with our whole heart, and therefore He will award us the bliss of heaven.

3d. Others explain the words in this as follows:—By this sign we know that we have perfect love, if casting fear away we can anticipate the judgment day with great hope and confidence. From hence S. Augustine draws this conclusion, “Therefore, brethren, take heed, strive inwardly with yourselves that ye desire the day of judgment. In no other way is charity proved to be perfect except when that day begins to be longed for.”

Because as He is, so are we in this world. Who is He? First, God, whom shortly before he had spoken of. It means—Therefore shall we have confidence in the day of judgment because we are in charity, and live in this world perfected in it, so that we love even our enemies. So too God in His perfect love makes His sun to shine upon the evil and the good, and sendeth rain upon the just and the unjust.

2d. And more profoundly: He, namely Christ, whom, as my love, I always carry in my mind and my mouth. For this reason, S. John when he says He is, means Christ. Moreover Christ is, i.e. in this world, as the Syriac version renders. And even now He is by the providence, charity, and friendship by which He dwells in the minds of His saints endowed with charity. The meaning then is this: As He, Christ, lived in this world holy and immaculate, and being full of the love of God, was, and is, dead to the world, and so abides in us; so let us, in imitation of Him, strive to live holily and without spot in this world. Yea, as being dead to the world, and always bearing about in our body with Paul the death of Christ, we are full of love even to our enemies, and abide in Christ. Therefore we have confidence that in the day of judgment we shall not be confounded, but shall be glorified. For we have that day ever before our eyes, and we daily dispose ourselves for it by works of charity and every kind of holiness.  Yea, we pant for it, knowing that here we are pilgrims, and guests for a day; according to the words, “Everyone that has this hope, purifies himself in Him even as He is holy.”

Bishop MacEvily’s Commentary on 1 John 4:7-10

I’ve included the Bishop’s paraphrase of the text he is commenting on. The paraphrase is in purple text.

1Jn 4:7  Dearly beloved, let us love one another: for charity is of God. And every one that loveth is born of God and knoweth God.

Dearly beloved brethren, let us love one another, for this fraternal charity is of God-it is a singular gift emanating from his grace; it has God for author, who unites in one common bond of charity all the members of the Church, militant and triumphant, and is a work singularly pleasing to him; every one that loveth his neighbour is a son of God and co-heir of Christ, and has that affective knowledge of God, which is the fruit of his adoption.

The Apostle now resumes his favourite subject of fraternal charity, of which he had been treating (1 John 3:23), and from which he had digressed at the commencement of this.

“Let us love one another, for charity is of God;” fraternal charity is of God—(vide Paraphrase).

“And every one that loveth is born of God,” is a son of God, and co-heir of Christ—absolutely so, if’he be already in sanctifying grace, but only remotely and so far as this love of his neighbour, under the influence of actual grace, disposes for justification, if he be not already justified.

“And knoweth God” practically, with the affective knowledge joined to love.

1Jn 4:8  He that loveth not knoweth not God: for God is charity.

And he that loveth not his neighbor has not the affective or practical saving knowledge of God; for, God is the increated fountain of charity from which all created charity in creatures, like so many rivulets, flows.

“He that loveth not” his neighbour—for there is question of the love of our
neighbour—” knoweth not God,” has not the affective, saving knowledge of God, joined with the divine love; although such a person may have true and divine faith.—”For God is charity.” He is that increated charity, the source of charity in us—the fountain from which all created charity flows.

From this, it by no means follows, as Peter Lombard, commonly called “The Master of Sentences,” maintains, that charity is not a created habit, but the increated love of God residing in the soul, as in his temple; because he resides there through the medium of created charity, expressed in the clearest terms by St. Paul (Rom 5:5): “ caritas Dei diffusa est in cordibus nostris per Spiritum Sanctum qui datus est nobis” (“the charity of God is poured forth in our hearts, by the Holy Ghost who is given to us”). Hence, it is distinct from the Holy Ghost.

1Jn 4:9  By this hath the charity of God appeared towards us, because God hath sent his only begotten Son into the world, that we may live by him.

In this, has the boundless charity of God the Father been singularly conspicuous towards mankind, viz., in his having sent his consubstantial and only begotten Son into the world, that we, who were in a state of spiritual death, might live through him.

The greatest proof of his boundless charity for man, that “God who is charity”
(verse 8), has given us, is, “his having sent his only begotten Son into the world.” It is thought by many interpreters, that the Apostle here gives Christ the title of “Only Begotten Son,” in refutation of the errors of Ebion and Cerinthus, who held that Christ was not the natural, but, like other good men, the adoptive Son of God.

“That we may live by him”—we who before were dead in sin, and liable to eternal death, might receive through him spiritual life, and a title to an eternal inheritance. The words of this verse are similar to those addressed by our Redeemer to Nicodemus, “God so loved the world, as to give his only begotten Son,” &c.—(John 3:16).

1Jn 4:10  In this is charity: not as though we had loved God, but because he hath first loved us, and sent his Son to be a propitiation for our sins.

His charity also has another distinguishing quality, viz., it gratuitousness. In this also is his charity much commended, that he did not love us by way of return for our having loved him; for, it was he who first loved us, and, in consequence thereof, sent his Son into the world to be a victim of propitiation for our sins.

Another distinguishing feature of God’s love for us, whereby it is most commended, is, its gratuitousness; he did not love us by any way of return for a love beforehand shown him, thus challenging him to love us in turn.

“Not as though,” might be more clearly rendered from the Greek, ουχ οτι, not that.

“Because he hath first loved us,” even when we were his enemies by sin; “and sent his Son to be a propitiation,” may either mean, a victim of propitiation, or a propitiator “for our sins,” these sins, so many rebellions against himself. By them we hurled defiance at him in Heaven. Oh! blessed be bis boundless goodness and charity for ever. Similar is the idea conveyed in the words of St. Paul (Rom 5:8-9): “God commenddh his charity towards us, because when as yet we were sinners Christ diedfor us.”  “When we were enemies., we were reconciled to God by the death of his Son.”

St Augustine’s Homily on 1 John 3:18-24

The following is excerpted from two homilies by the saint and encompass what he had to say on verses 17-24. .

Whence beginneth charity, brethren? Attend a little: to what it is perfected, ye have heard; the very end of it, and the very measure of it is what the Lord hath put before us in the Gospel: “Greater love hath no man,” saith He, “than that one lay down his life for his friends” (John 15:13). Its perfection, therefore, He hath put before us in the Gospel, and here also it is its perfection that is put before us: but ye ask yourselves, and say to yourselves, When shall it be possible for us to have “this” charity? Do not too soon despair of thyself. Haply, it is born and is not yet perfect; nourish it, that it be not choked. But thou wilt say to me, And by what am I to know it? For to what it is perfected, we have heard; whence it begins, let us hear. He goes on to say: “But whoso hath this world’s good, and seeth his brother have hunger,  and shutteth up his bowels of compassion from him, how can the love of God dwell in him?” (1 John 3:17).  Lo, whence charity begins withal! If thou art not yet equal to the dying for thy brother, be thou even now equal to the giving of thy means to thy brother. Even now let charity smite thy bowels, that not of vainglory thou shouldest do it, but of the innermost marrow of mercy; that thou consider him, now in want. For if thy superfluities thou canst not give to thy brother, canst thou lay down thy life for thy brother? There lies thy money in thy bosom, which thieves may take from thee; and though thieves do not take it, by dying thou wilt leave it, even if it leave not thee while living: what wilt thou do with it? Thy brother hungers, he is in necessity: be-like he is in suspense, is distressed by his creditor: he is thy brother, alike ye are bought, one is the price paid for you, ye are both redeemed by the blood of Christ: see whether thou have mercy, if thou have this world’s means. Perchance thou sayest, “What concerns it me? Am I to give my may not suffer trouble?” If money, that he this be the answer thy heart makes to thee, the love of the Father abideth not in thee. If the love of the Father abide not in thee, thou art not born of God. How boastest thou to be a Christian? Thou hast the name, and hast not the deeds. But if the work shall follow the name, let any call thee pagan, show thou by deeds that thou art a Christian. For if by deeds thou dost not show thyself a Christian, all men may call thee a Christian yet; what doth the name profit thee where the thing is not forthcoming? “But whoso hath this world’s good, and seeth his brother have need, and shutteth up his bowels of compassion from him, how can the love of God dwell in him?” And then he goes on: “My little children, let us not love in word, neither in tongue but in deed and in truth” (1 John 3:18).

I suppose the thing is now made manifest to you my brethren: this great and most concerning secret and mystery (sacramentum). What is the force of charity, all Scripture doth set forth; but I know not whether any where it be more largely set forth than in this Epistle. We pray you and beseech you in the Lord, that both what ye have heard ye will keep in memory, and to that which is yet to be said, until the epistle be finished, will come with earnestness, and with earnestness hear the same. But open ye your heart for the good seed: root out the thorns, that that which we are sowing in you be not choked, but rather that the harvest may grow, and that the Husbandman may rejoice and make ready the barn for you as for grain, not the fire as for the chaff.

My brethren, this sentence does behoove to abide in your heart, seeing it was the last ye heard. “My little children, let us not love only in word and in tongue; but in deed and in truth.” Then he goes on: “And herein we know that we are of the truth, and assure our hearts before Him.” “For if our heart think ill of us, God is greater than our heart, and knoweth all things.” He had said,” Let us not love only in word and in tongue, but in work and in truth:” we are asked, In what work, or in what truth, is he known that loveth God, or loveth his brother? Above he had said up to what point charity is perfected: what the Lord saith in the Gospel, “Greater love than this hath no man, that one lay down his life for his friends,” Jn 15:13 this same had the apostle also said: “As He laid down His life for us, we ought also to lay down our lives for the brethren.” 1 Jn 3:16 This is the perfection of charity, and greater can not at all be found. But because it is not perfect in all, and that man ought not to despair in whom it is not perfect, if that be already born which may be perfected: and of course if born, it must be nourished, and by certain nourishments of its own must be brought unto its proper perfection: therefore, we have asked concerning the commencement of charity, where it begins, and there have straightway found: “But whoso hath this world’s goods, and seeth his brother have need, and shutteth up his bowels of compassion from him, how dwelleth the love of the Father in him?” 1 Jn 3:17 Here then hath this charity, my brethren, its beginning: to give of one’s superfluities to him that hath need to him that is in any distress; of one’s temporal abundance to deliver his brother from temporal tribulation. Here is the first rise of charity. This, being thus begun, if thou shalt nourish with the word of God and hope of the life to come, thou wilt come at last unto that perfection, that thou shalt be ready to lay down thy life for thy brethren.

But, because many such things are done by men who seek other objects, and who love not the brethren; let us come back to the testimony of conscience. How do we prove that many such things are done by men who love not the brethren? How many in heresies and schisms call themselves martyrs! They seem to themselves to lay down their lives for their brethren. If for the brethren they laid down their lives, they would not separate themselves from the whole brotherhood. Again, how many there are who for the sake of vainglory bestow much, give much, and seek therein but the praise of men and popular glory, which is full of windiness, and possesses no stability! Seeing, then, there are such, where shall be the proof of brotherly charity? Seeing he wished it to be proved, and hath said by way of admonition, “My little children, let us not love only in word and in tongue; but in deed and in truth;” we ask, in what work, in what truth? Can there be a more manifest work than to give to the poor? Many do this of vainglory, not of love. Can there be a greater work than to die for the brethren? This also, many would fain be thought to do, who do it of vainglory to get a name, not from bowels of love. It remains, that that man loves his brother, who before God, where God alone seeth, assures his own heart, and questions his. heart whether he does this indeed for love of the brethren; and his witness is that eye which penetrates the heart, where man cannot look. Therefore Paul the Apostle, because he was ready to die for the brethren, and said, “I will myself be spent for your souls” (2 Cor 12:15), yet, because God only saw this in his heart, not the mortal men to whom he spake, he saith to them, “But to me it is a very small thing that I should be judged of you or at man’s bar” (1 Cor 4:3).  And the same apostle shows also in a certain place, that these things are oft done of empty vainglory, not upon the solid ground of love: for speaking of the praises of charity he saith, “If I distribute all my goods to the poor. and if I deliver up my body to be burned, but have not charity, it profiteth me nothing” (1 Cor 13:3).  Is it possible for a man to do this without charity? It is. For they that have divided unity, are persons that have not charity. Seek there, and ye shall see many giving much to the poor; shallsee others prepared to welcome death, insomuch that where there is no persecutor they cast themselves headlong: these doubtless without charity do this. Let us come back then to conscience, of which the apostle saith: “For our glorying is this, the testimony of our conscience” (2 Cor 1:12).  Let us come back to conscience, of which the same saith, “But let each prove his own work, and then he shall have glorying in himself and not in another” (Gal 6:4).  Therefore, let each one of us “prove his own work,” whether it flow forth from the vein of charity, whether it be from charity as the root that his good works sprout forth as branches. “But let each prove his own work, and then he shall have glorying in himself and not in another,” not when another’s tongue bears witness to him, but when his own conscience bears it.

This it is then that he enforces here. “In this we know that we are of the truth, when in deed and in truth” we love, “not only in words and in tongue: and assure our heart before Him” (1 John 3:19).  What meaneth, “before Him?” Where He seeth. Whence the Lord Himself in the Gospel saith: “Take heed that ye do not your righteousness before men, to be seen of them: otherwise ye have no reward with your Father which is in heaven” (Matt 6:1-3).  And what meaneth, “Let not thy left hand know what thy right hand doeth:” except that the right hand means a pure conscience, the left hand the lust of the world? Many through lust of the world do many wonderful things: the left hand worketh, not the right. The right hand ought to work, and without knowledge of the left hand, so that lust of the world may not even mix itself therewith when by love we work aught that is good. And where do we get to know this? Thou art before God: question thine heart, see what thou hast done, and what therein was thine aim; thy salvation, or the windy praise of men. Look within, for man cannot judge whom he cannot see. If “we assure our heart,” let it be “before Him.” Because “if our heart think ill of us,” i.e. accuse us within, that we do not the thing with that mind it ought to be done withal, “greater is God than our heart, and knoweth all things.” Thou hidest thine heart from man: hide it from God if thou canst! How shalt thou hide it from Him, to whom it is said by a sinner, fearing and confessing, “Whither shall I go from Thy Spirit? and from Thy face whither shall I flee?” (Ps 139:7-8) He sought a way to flee, to escape the judgment of God, and found none. For where is God not? “If I shall ascend,” saith he, “into heaven, Thou art there: if I shalldescend into hell, Thou art there.” Whither wilt thou go? whither wilt thou flee? Wilt thou hear counsel? If thou wouldest flee from Him, flee to Him. Flee to Him by confessing, not from Him by hiding: hide thou canst not, but confess thou canst. Say unto Him, “Thou art my place to flee unto” (Ps 32:7); and let love be nourished in thee, which alone leadeth unto life. Let thy conscience bear thee witness that thy love is of God. If it be of God, do not wish to display it before men; because neither men’s praises lift thee unto heaven, nor their censures put thee down from thence. Let Him see, who crowneth thee: be He thy witness, by whom as judge thou art crowned. “Greater is God than our heart, and knoweth all things.”

“Beloved, if our heart think not ill of us, we have confidence towards God” (1 Jn 3:21) —What meaneth, “If our heart think not ill”? If it make true answer to us, that we love and that there is genuine love in us: not feigned but sincere; seeking a brother’s salvation, expecting no emolument from a brother, but only his salvation—“we have confidence toward God: and whatsoever we ask, we shall receive of Him, because we keep His commandments” (1 Jn 3:21-22)—Therefore, not in the sight of men, but where God Himself seeth, in the heart—“we have confidence,” then, “towards God: and whatsoever we ask, we shall receive of Him:” howbeit, because we keep His commandments. What are “His commandments”? Must we be always repeating? “A new commandment give I unto you, that ye love one another.” Jn 13:34 It is charity itself that he speaks of, it is this that he enforces. Whoso then shall have brotherly charity, and have it before God, where God seeth, and his heart being interrogated under righteous examination make him none other answer than that the genuine root of charity is there for good fruits to come from; that man hath confidence with God, and whatsoever he shall ask, he shall receive of Him, because he keepeth His commandments.

Here a question meets us: for it is not this or that man, or thou or I that come in question,—for if I have asked any thing of God and receive it not, any person may easily say of me, “He hath not charity: “and of any man soever of this present time, this may easily be said; and let any think what he will, a man of man:—not we, but those come more in question, those men of whom it is on all hands known that they were saints when they wrote, and that they are now with God. Where is the man that hath charity, if Paul and it not, who said, “Our mouth is open unto you, O ye Corinthians, our heart is enlarged; ye are not straitened in us:” 2 Cor 6:11-12; 2 Cor 12:15 who said,” I will myself be spent for your souls:” and so great grace was in him, that it was manifested that he had charity. And yet we find that he asked and did not receive. What say we, brethren? It is a question: look attentively to God: it is a great question, this also. Just as, where it was said of sin, “He that is born of God sinneth not:” we found this sin to be the violating of charity, and that this was the thing strictly intended in that place: so too we ask now what it is that he would say. For if thou look but to the words, it seems plain: if thou take the examples into the account, it is obscure. Than the words here nothing can be plainer. “And whatsoever we ask, we shall receive of Him, because we keep His commandments, and do those things that are pleasing in His sight.” “Whatsoever we ask,” saith he, “we shall receive of Him.” He hath put us sorely to straits. In the other place also he would put us to straits, if he meant all sin: but then we found room to expound it in this, that he meant it of a certain sin, not of all sin; howbeit o[ a sin which “whosoever is born of God committeth not:” and we found that this same sin is none other than the violation of charity. We have also a manifest example from the Gospel, when the Lord saith, “If I had not come, they had not had sin.” Jn 15:22 How? Were the Jews innocent when He came to them, because He so speaks? Then if He had not come, would they have had no sin? Then did the Physician’s presence make one sick, not take away the fever? What madman even would say this? He came not but to cure and heal the sick. Therefore when He said, “If I had not come, they had not had sin,” what would He have to be understood, but a certain sin in particular? For there was a sin which the Jews would not have had. What sin? That they believed not on Him, that when he had come they despised Him. As then He there said “sin,” and it does not follow that we are to understand all sin, but a certain sin: so here also not all sin, lest it be contrary to that place where he saith, “If we say that we have no sin, we deceive ourselves, and the truth is not in us:” 1 John 1:8 but a certain sin in particular, that is, the violation of charity. But in this place he hath bound us more tightly: “If we shall ask,” he hath said, “if our heart accuse us not, and tell us in answer, in the sight of God, that true love is in us;” “Whatsoever we ask, we shall receive of Him.”

Well now: I have already told you, my, beloved brethren, let no man turn toward us. For what are we? or what are ye? What, but the Church of God which is known to all? And, if it please Him, in that Church are we; and those of us who by love abide in it, there let us persevere, if we would show the love we have. But then the apostle Paul, what evil are we to think of him? He not love the brethren! He not have within himself the testimony of his conscience in the sight of God! Paul not have within him that root of charity whence all good fruits proceeded What madman would say this? Well then: where find we that the apostle asked and did not receive? He saith himself: “Lest I should be exalted above measure through the abundance of the revelations, there was given to me a thorn in the flesh, an angel of Satan to buffet me. For which thing I besought the Lord thrice, that He would take it from me. And He said unto me, My grace is sufficient for thee: for strength is made perfect in weakness" (2 Cor 12:7-9).  Lo, he was not heard in his prayer that the “angel of Satan” should be taken from him. But wherefore? Because it was not good for him. He was heard, then, for salvation, when he was not heard according to his wish. Know, my beloved, a great mystery (sacramentum): which we urge upon your consideration on purpose that it may not slip from you in your temptations. The saints are in all things heard unto salvation: they are always heard in that which respects their eternal salvation; it is this that they desire: because in regard of this, their prayers are always heard.

But let us distinguish God’s different ways of hearing prayer. For we find some not heard for their wish, heard for salvation: and again some we find heard for their wish, not heard for salvation. Mark this difference, hold fast this example of a man not heard for his wish but heard for salvation. Hear the apostle Paul; for what is the hearing of prayer unto salvation, God Himself showed him: “Sufficient for thee,” saith He, “is my grace; for strength is perfected in weakness.” Thou hast besought, hast cried, hast thrice cried: the very cry thou didst raise once for all I heard, I turned not away mine ears from thee; I know what I should do: thou wouldest have it taken away, the healing thing by which thou art burned; I know the infirmity by which thou art burdened. Well then: here is a man who was heard for salvation, while as to his will he was not heard. Where find we persons heard for their will, not heard for salvation? Do we find, think we, some wicked, some impious man, heard of God for his will, not heard for salvation? If I put to you the instance of some man, perchance thou wilt say to me, “It is thou that callest him wicked, for he was righteous; had he not been righteous, his prayer would not have been heard by God.”The instance I am about to allege is of one, of whose iniquity and impiety none can doubt. The devil himself: he asked for Job, and received (Job 1:11-12). Have ye not here also heard concerning the devil, that “he that committeth sin is of the devil”? (1 Jn 3:3; 1 Jn 3:8).  Not that the devil created, but that the sinner imitates. Is it not said of him, “He stood not in the truth”? (John 8:44) Is not even he “that old serpent,” who, through the woman pledged the first man in the drink of poison? (Gen 3:1-6). Who even in the case of Job, kept for him his wife, that by her the husband might be, not comforted, but tempted? The devil asked for a holy man, to tempt him; and he received: the apostle asked that the thorn in the flesh might be taken from him, and he received not. But the apostle was more heard than the devil. For the apostle was heard for salvation, though not for his wish: the devil was heard for his wish, but for damnation. For that Jb was yielded up to him to be tempted, was in order that by his standing the proof the devil should be tormented. But this, my brethren, we find not only in the Old Testament books, but also in the Gospel. The demons besought the Lord, when He expelled them from the man, that they might be permitted to go into the swine. Should the Lord not have power to tell them not to approach even those creatures? For, had it not been His will to permit this, they were not about to rebel against the King of heaven and earth. But with a view to a certain mystery, with a certain ulterior meaning, He let the demons go into the swine: to show that the devil hath dominion in them that lead the life of swine (Luke 8:32).  Demons then were heard in their request; was the apostle not heard? Or rather (what is truer) shall we say, The apostle was heard, the demons not heard? Their will was effected; his weal was perfected.

Agreeably with this, we ought to understand that God, though He give not to our will, doth give for our salvation. For suppose the thing thou have asked be to thine hurt, and the Physician knows that it is to thine hurt; what then? It is not to be said that the physician does not give ear to thee, when, perhaps, thou askest for cold water, and if it is good for thee, he gives it immediately, if not good, he gives it not. Had he no ears for thy request, or rather, did he give ear for thy weal, even when he gainsaid thy will? Then let there be in you charity, my brethren; let it be in you, and then set, your minds at rest: even when the thing ye ask for is not given you, your prayer is, granted, only, ye know it not. Many have been given into their own hands, to their own hurt: of whom the apostle saith, “God gave them up to their own hearts’ lusts" (Rom 1:24). Some man hath asked for a great sum of money; he hath received, to his hurt. When he had it not, he had little to fear; no sooner did he come to have it, than he became a prey to the more powerful. Was not that man’s request granted to his own hurt, who would needs have that for which he should be sought after by the robber, whereas, being poor, none sought after him? Learn to beseech God that ye may commit it to the Physician to do what He knows best. Do thou confess the disease, let Him apply the means of healing. Do thou only hold fast charity. For He will needs cut, will needs burn; what if thou criest out, and art not spared for thy crying under the cutting, under the burning and the tribulation, yet He knows how far the rottenness reaches. Thou wouldest have Him even now take off His hands, and He considers only the deepness of the sore; He knows how far to go. He does not attend to thee for thy will, but he does attend to thee for thy healing. Be ye sure, then, my brethren, that what the apostle saith is true: “For we know not what we should pray for as we ought: but the Spirit itself maketh intercession for us with groanings which cannot be uttered: for He maketh intercession for the saints" (Rom 8:26-27). How is it said, “The Spirit itself intercedeth for the saints,” but as meaning the charity which is wrought in thee by the Spirit? For therefore saith the same apostle: “The charity of God is shed abroad in our hearts by the Holy Spirit which is given unto us" (Rom 5:5). It is charity that groans, it is charity that prays: against it He who gave it cannot shut His ears. Set your minds at rest: let charity; ask, and the ears of God are there. Not thatwhich thou wishest is done, but that is done which is advantageous. Therefore, “whatever we ask,” saith he, “we shall receive of Him,” I have already said, If thou understand it to mean, “for salvation,” there is no question: if not for salvation, there is a question, and a great one, a question that makes thee an accuser of the apostle Paul. “Whatever we ask, we receive of Him, because we keep His commandments, and do these things that are pleasing in His sight:” within, where He seeth.

And what are those commandments? “This,” saith he, “is His commandment, That we should believe on the name of His Son Jesus Christ, and love one another (1 John 3:23).  Ye see that this is the commandment: ye see that whoso doeth aught against this commandment, doeth the sin from which “every one that is born of God” is free. “As He gave us commandment:” that we love one another. “And he that keepeth His commandment” (1 John 3:24) —ye see that none other thing is bidden us than that we love one another—“And he that keepeth His commandment shall abide in Him, and He in him. “And in this we know that He abideth in us, by the Spirit which He hath given us. Is it not manifest that this is what the Holy Ghost works in man, that there should be in him love and charity? Is it not manifest, as the Apostle Paul saith, that “the love of God is shed abroad in our hearts by the Holy Ghost which is given us”? (Rom 5:5).  For [our apostle] was speaking of charity, and was saying that we ought in the sight of God to interrogate our own heart. “But if our heart think not ill of us:” i.e. if it confess that from the love of our brother is done in us whatever is done in any good work. And then besides, in speaking of the commandment, he says this: “This is His commandment, That we should believe on the name of His Son Jesus Christ, and love one another, as He gave us commandment.” “And he that doeth His commandment abideth41  in Him, and He in him. In this we know that He abideth in us, by the Spirit which He hath given us.” If in truth thou find that thou hast charity, thou hast the Spirit of God in order to understand: for a very necessary thing it is.

A full online edition of St Augustine’s homilies on 1 John can be found at New Advent.

Cornelius a Lapide’s Commentary on 1 John 3:18-24

1Jn 3:18  My little children, may we not love in word nor in tongue, but in word and in truth!

He condemns here all false charity, which exhibits itself in words only, as S. James (James 2:15) does also.  S. Gregory (Moral. xxi. 14) says that our charity must ever be exhibited in reverent words, &c., and in ministering bountifully. And S. Bernard (in Song 2:4) explaining the words, “He ordered charity in me” (see. Vulg.) says, “He requires not the craft of the lying tongue, nor the taste of affected wisdom. Let us love in deed and in truth, being moved to good deeds by the impulse of living charity rather than by any affected love. Give me a man who loves God with all his heart, himself and his neighbours, and everything else relating to God with well-ordered love, and I boldly pronounce him to be a wise man, to whose taste all things seem to be just as they really are, and who can in truth safely say, Because He hath ordered love in me. But who is he?”

But observe here, that if any one cannot succour in deed and act (as, e g., being too poor), yet he can do so in words and kind feelings. And again, he who gives relief should not give it grudgingly, or with words of reproof, but cheerfully and kindly. See Rom 12:8; Sirach 18:15.

S. Gregory (Hom. iii. in Evang.) says well, “Let not any one credit himself with anything which his mind suggests, unless his acts bear witness to it. For in loving God, our tongue, our thoughts, and our life are all required. Love towards Him is never idle. It worketh great things if it really exist, but if it refuses to do so, it is not love.” And S. Chrysostom (Hom. liii. et lxviii. ad pop.) says, “The more thou givest to God, the more does He love thee, and to those He loves more, He gives more grace; when He sees any one to whom He owes nothing, He flies from him, and avoids him; but when He sees any one to whom He owes something, He runs up to him at once. Thou shouldest therefore do everything to make God thy debtor.” And then he explains how this can be done, viz., by showing mercy to the poor. “Give largely, that thou mayest be rich, scatter abroad, that thou mayest gather in, imitate a sower. Sow in blessings, that thou mayest reap in blessings.” And S. Leo (Serm. vi. de Jejun. x. Mensis) says, “Persevere, 0 Christian, in thy bounty, give that which thou wilt receive back again, sow what thou wilt reap, scatter that which thou wilt gather up. Fear not the cost, be not anxious or doubtful about the result. Thy substance, when well laid out, is increased, and to wish for rightful profit for thy piety, is to traffic for the gain of an eternal reward. He who rewardeth thee wishes thee to be munificent, and He who gives that thou hast, orders thee to give it away, saying, ‘Give, and it shall be given,’ and so on.” S. Chrysostom accordingly said rightly, “that almsgiving was of all things the most gainful.”

1Jn 3:19  and in this we know that of the truth we are, and before Him we shall assure our hearts,

In this we know that of the truth we are, that we have true love, that we are the sons of truth, of true and genuine charity.

Secondly, we are of God, who is the chief and highest truth, and true charity. See John 14:6, John 18:37. And accordingly S. Augustine rightly concludes (de Moribus Eccl. cap. xxxiii.), “Let our meals, our words, our dress, our appearance be blended with charity, and be united and joined together in one charity; to violate this is counted as sinning against God . . . if only this be wanting, everything else is vain and empty; where it exists is perfect fulness.”

Before him we shall assure out hearts. (1.) Hugo, Lyranus, and Dionysius explain, We shall induce our hearts to please God daily more and more. (2.) Ferus explains it, We shall gain confidence to ask anything of God. (3.) We shall have our hearts at peace, for we shall persuade them that we are striving after true charity, when we love, not in word, but in deed and in truth. (4.) The sense most clearly is this, We, shall approve our hearts to God in manifesting the fruits of love. We can lie to men by pretending love in our hearts, but we cannot lie to God, who sees the heart. They then who love their neighbour in deed and in truth fear not the eye and judgment of God, but would boldly appear in His sight, lay their hearts before Him, and show that they were resting on real charity. So Œcumenius; and see Gal 1:10, “Do I wish to persuade men or God?” That is, I strive to prove my cause to God. So S. Chrysostom.  S. Augustine reads in this passage, “I wish to make myself approved to God, and not to men.” As S. Augustine (contra Secundi, num. i. 1) says, “Think as you please about Augustine, provided only my conscience accuses me not in the sight of God.”

Morally:  S. John here teaches us to examine all our deeds by the rule of God’s judgment. For frequently we are deceived into thinking that we are acting purely from the love of God, when in fact we are acting from the impure motive of self-love. Before beginning anything conform thyself to this rule, act as in the sight of God, who sees, and will call thee to account. Do it as though it were thy very last act. And in any doubt, adopt that course which thou wouldest wish thou hadst adopted when thou comest to die. So did the Psalmist (Ps 16:8); Elisha ( 2 Kings 3:14); and S. Paul (2 Cor 1:12).

And S. Francis Xavier, “Wherever I am, I would remember that I am on the stage of the world.” And Campion, when about to suffer martyrdom, said, “We are made a spectacle to the world, and to angels, and to men” (1 Cor 4:9). Let us imitate these, and thus “shall we persuade our hearts in His sight.”

1Jn 3:20  because if our heart may condemn–because greater is God than our heart, and He doth know all things.

If we cannot conceal our hypocrisy from our own hearts, much less can we conceal it from God, who is greater and deeper even than our own heart, who is more intimately acquainted with it, and is nearer to it than we are ourselves. If thy conscience condemns thee, how much more will God, who rules over and judges thy conscience? “If we cannot hide anything from our conscience,” says Œcumenius, “how can we hide it from God who is ever present?” “Thou hidest thy conscience from man,” says S. Augustine, “hide it from God if thou canst. Let thy conscience bear thee witness, for it is of God. And if it is of God, do not boast of it before men, because the praises of men exalt thee not, nor do their reproofs bring thee down. Let Him see thee who crowneth thee: let Him, by whose judgment thou wilt be crowned.” Diadochus says (de perf. Spirit. cap. c.), “The judgment of God is far above that of our conscience.” See 1 Cor 4:1 and Ps 43 (Vulg. 7). “Man will go down to his deep heart, and God will be exalted,” that is, man will think many evils in the depth of his heart, but God will be deeper than it. But Lyra, Aquila, and Theodotion read iorem, “will shoot at it.” See A. V.

Thomas Anglicus merely applies the passage thus, If the sin of the heart is great, greater is God’s compassion in forgiving. And God too is greater than our heart, because He alone satisfies the desires of our heart, and even overflows and surpasses them.

1Jn 3:21  Beloved, if our heart may not condemn us, we have boldness toward God,

If our heart may not condemn us, we have boldness toward God, viz., that we shall obtain from Him all that we ask. See Ps 119:6. The contrary is the case with the wicked. See Prov 28:9, as S. Gregory says (Mor. x. 15, or 17), “He who remembers that he still refuses to listen to the command of God, doubts whether he will obtain what he wishes for. And our heart blames us when we pray, when it calls to mind that he opposes the will of Him whom he is addressing. ‘As oil makes the light to shine, so do good deeds give confidence to the soul.’

1Jn 3:22  And whatsoever we shall ask, we shall receive of him: because we keep his commandments and do those things which are pleasing in his sight.

And whatsoever we shall ask, we shall receive of him. Whatever, that is, that is good, and tends to the glory of God (see John 5:14).  Because we keep his commandments and do those things which are pleasing in his sight. For it is only a fitting thing that if man do the will of God, He on His side should do the will of man. (See Matt 7:7; Mark 11:24; James 1:5-6; John 14:12-14).  He alludes to Chris’s promise (John 15:7).  For deeds ought to be supported by prayer, and prayer by deeds. As St Gregory says, “Prayer is void, when our deeds are wicked, for they outweigh the force of our prayers” (Epistle 9, 45).  See Lam 3:41.  On which Rabanus remarks, “He lifts up his hands, and not his heart,” &c.  The Laconians had a proverb, that we must first put our hand to work, ad then pray to fortune. St John here teaches that our prayer is strengthened by confidence, and that confidence springs from obedience. See Isaiah 1:15; Matt 2:2; Prov 28:9; Ps 50:16; 41:13; 34:16; 33:20; 37:4.  He hears not only our prayers, but out thoughts and desires.  St Dominic said that he never asked anything from God which he did not obtain.  So also St Thomas Aquinas, St Scholastica, St Catherine of Siena, and others.

And do those things which are pleasing in his sight.  That is to say His commands, and also evangelical counsels (of perfection). For he who strives perfectly to please God, includes not merely His commands and precepts, but also His smallest hints and counsels.  And this, as it is a hared matter, so is it most pleasing to God.  And hence St Bernard calls a monk a standing miracle.  All our holiness consists in our ever studying and endeavoring to please God.  For this is an act of most pure and constant love.

Observe that love is of two kinds, desire and friendship.  The first is that with which we study to please God, that we may obtain from Him the reward of eternal glory.  But this is rather an act of hope than of love.  (See Ps 119:112; see Vulgate, propter retributionem).  But the love of friendship is that which makes us strive to please Him merely out of love, and by doing those things in which He takes delight and pleasure.

Our Lord has this love from the very moment of His conception, and all His earthly life through.  See John 8:29; Ps 40:9; Rom 12:2; Col 1:9.  And accordingly wise men teach that it is an excellent practice to think every day, What does God wish me to do at this moment?  Just as the servants of a king watch his every movement, and fly rather that go to do his bidding.  Much more should we obey God in all things, for He is the Supreme Majesty, Justice, and holiness, the highest wisdom, goodness, and power, the Supreme Lord, Lawgiver, Judge, and Punisher of all men.  And moreover, He who created us, preserves, redeems, and sanctifies us, and pours down on us, every instant, innumerable blessings.  See St Gregory (Moralia, 6, 12).  And the Abbot Ammon says, “Desire to fulfill the will of God at all times, as being indeed the kingdom of heaven, and the crown of a perfect life, and as believing with all thy heart, that if far surpasses all human wisdom” (apd, S. Ephr. in paræn).  The Abbot John Cassian said that “he had never done his own will.”  And Aloysius Gonzaga said that he had no scruple even about his excessive austerity, because he had done nothing except by the will of God, of which his superior was the interpreter.  This is what God praises, “My delight is in her (Heph-zibah), and St Bernard, Sermon 38, in Cant.

1Jn 3:23  And this is his commandment: That we should believe in the name of his Son Jesus Christ and love one another, as he hath given commandment unto us.

And this is his commandment: That we should believe in the name of his Son Jesus Christ. That is, in the Person thus named.  See Philippians 2:9.  And love one another.  On these two commandments all the rest depend.  For to believe in Christ includes loving, worshipping, and obeying Him, believing Him also to be the Son of God, and thus believing in God the Father also.  And the command to love our neighbor presupposes the love of God.  See Matt 12:40.  St Augustine says, “He loves Thee, O God, but little, who loves anything together with Thee, which He loves not for Thy sake.  O thou love that burnest, and art never extinguished! O my love, my God, enkindle me.  Thou commandest continence: give what Thou commandest, and command what Thou wilt” (Confess 10, 29).

As he hath given commandment unto us.  This signifies that Christ specially and frequently enjoined the duty of mutual love on His apostles, and required them to inculcate it on the faithful.

1Jn 3:24  And he that keepeth his commandments abideth in him, and he in him. And in this we know that he abideth in us by the Spirit which he hath given us.

And he that keepeth his commandments abideth in him, and he in him. The word ‘abideth’ signifies indwelling, intimate union and intercourse.  God then dwells in the person who obeys Him.

1.  By virtue of the command.  For the law and the maker of the law abide in those who are under it, just as the doctrine of the teacher abides in him who takes it in, and he who is subject to the law, abides therein by discipline and obedience.

2.  By love, for he who keeps the commands of God loves Him, and is loved by Him, just as he who loves abides in the object he loves, for the soul abides more in the object it loves, than in him whom it animates, and God abides in a soul, both as loving it, and as loved by it.  For “he who cleaveth to the Lord is one spirit” (1 Cor 6:17); and see St Bernard, Serm 31, in Catn.

3.  He who loves and obeys God abides in Him as being under His protection, and God abides in him by the protections He gives. Ps 91:1; Zech 2:8.  “He who toucheth you, toucheth the apple of mine eye,” naming the dearest and tenderest part of the body; see also Gen 15:1, Ps 31:3.  Whence Bede says, “Let God be thy house, and be thou the house of God.  Abide in God, and let God abide in thee.  God abideth in thee, to keep thee; thou abidest in God, lest thou shouldest fall.  Observe His commandments, hold fast charity, tear not thyself from His faith, that thou mayest glory in His presence, now by faith, and hereafter by sight.  And He will abide in thee for ever, as the Psalmist says” (see Ps 5:12).  And St Chrysostom, on Romans 8:14 says, “To obtain the inheritance of children, it is not sufficient to be once imbued with the Spirit, unless we are ever led by His guidance, for He is the steersman and the guide of our soul, leading us into battle against spiritual wickedness in high places.”

4.  God abides in him who loves Him, as locally placed in Him.  For a holy soul is the throne, the temple, and the abode of God.  See 1 Cor 3:17; 66:1-2.

5.  And lastly, God abides in a righteous man substantially, because He communicates His essence and substance to him, making him partaker of the divine nature, 2 Pet 1:4.

And in this we know that he abideth in us by the Spirit which he hath given us.  See Rom 5:5, also, below, 1 John 4:16.  St St Augustine, Bede, Œcumenius, and others.  St Augustine says, “This connection clearly shows that brotherly love, which we see so authoritatively preached, is not merely from God, but is God Himself.  When therefore we love our brother with the highest love (dilectione), we love our brother for the sake of God.”

We know.  Not by special and divine faith, not even with absolute certainty, but with moral and conjectural certainty, from outward signs and tokens; and the more a man experiences them, the more certain is he that he is in a state of grace, and the more he grows in virtue the more certain does he become.  And therefore, Andreas Vega teaches that holy men can have such certainty as to exclude all doubt.  But this is the lot of very few and of pre-eminent saints; and yet even those, if they look at their own infirmity, might perchance be afraid of being deceived in this matter, though in fact they may have no fear.  As St Jerome says, “We ought at no time to be secure, but always to look forward to the day of judgment” (On Micah).  As St Gregory, “Thou shouldest not feel secure, but till the very end of thy life shouldest ever suspect thyself, and fear committing sin” (Epist. lib. 6, 22).  And St Bernard, “I know neither my own, or my neighbor’s conscience (though I ought to watch over them).  Both are an inscrutable abyss, both are dark as night” (Serm. 3, de Adv.).  See also Conc. Trid. sess. 6, cap 16).  The confidence and certainty of holy men should ever be blended with fear, as St Paul says, Philippians 1:11.  For God wishes that this fear should be a bridle to keep us low, and also a spur to stimulate our virtue.

 

Cornelius a Lapide’s Commentary on 1 John 3:1-2

1Jn 3:1  Behold what manner of charity the Father hath bestowed upon us, that we should be called and should be the sons of God. Therefore the world knoweth not us, because it knew not him.

Behold what manner of charity the Father hath bestowed upon us (unworthy, enemies and sinners as we are), that we should be called and should be the sons of God.  Love, actively, His wondrous love to us, and passively, as communicated and infused into us. “How much He loved us,” says Vatablus, “in giving us that love whereby we are called the sons of God. For our created love flows out of His uncreated love, as a ray from the sun,” &c. For those whom God loves with His uncreated love, He makes to love Him in return with that created love which He infuses. For love is friendship or mutual affection between God and a righteous man. And just as we His creatures owe Him, as our Creator, all honour, worship, and service, so do we as His servants owe Him, as our Lord, fear, reverence, and obedience, and as the Father of all do we owe Him our highest love, our whole, heart, our whole will and affections.

S. John had before stated that he that doeth righteousness is born of God. He here teaches the excellence of that Divine sonship, its fruit and its reward, in order to excite the faithful to those works of righteousness, which show that they are His thankful and worthy children, and to lead them to preserve this their sonship, till it attain the reward of eternal life. Each of S. John’s words has great weight, and inspires fresh inducements to love. By the Father we understand the whole Trinity, but especially the Person of the Father, because it is the Father’s work to beget children like to His Only Begotten Son, and because our calling, our election, our predestination are the proper work of the Father, and the effect of all these is our justification and adoption as sons. As S. Augustine says (de Nat. grat. cap. ult.), “Inchoate love is inchoate righteousness, advanced love is advanced righteousness, perfect love is perfect righteousness.” And S. Dion (Eccl. Hier. 1. 2) says, “The first motion of the mind to heavenly things, and its aiming after God, is love. And the first step of holy love towards fulfilling the commands of God, is an unspeakable operation, because we have it from above. For if this heavenly state has a divine origin and birth, he who hath not received it will neither know nor do those things which are taught by God.” And hence S. Cyril (Is 54. and Tesaur. xii. 3) calls love the stamp of the Divine Essence, the sanctification, refashioning, the beauty and splendour of the soul.

That we should be called and should be the sons of God (by adoption, as Christ is by nature). Many are named that which they are not. But we are so named, in order that we may be such. For as S. Augustine says (in loc.), “If any are called sons and are not, what doth the name profit, where the thing is not? How many are called physicians, who know not how to heal, or watchers, who sleep all the night through? And in like manner many are called Christians, and are not found to be really such, because they are not that which they are called, in life, in faith, in hope, in charity.” But what are the words here? “That we should be called and should be the sons of God.” As S. Paul says, Gal 4:6. Let the innovators note this who say that we are called righteous only by Christ’s imputed righteousness, that the words ‘and should be”‘ are wanting in many MSS. But then the meaning is included in the words ‘are called.’ For those who are called anything by God are made to be that which they are called. As a king by calling any one by a title, confers that title upon him, much more does God do so, by infusing real gifts of grace in those whom He calls His sons, thus making them worthy of the name, which a king cannot do. For as God in begetting His Son communicated to Him His very nature and divinity, so does He by regenerating us make us partakers of His Godhead, as S. Peter says and the Psalmist also (Ps 82:6). As God is holy in His essence, so does the righteous man who is born of God partake of His sanctity, and all His other attributes, being Almighty, unchangeable, heavenly, impeccable, full of goodness. He is omniscient, as being taught of God; imperturbable, as living above the world; liberal, and envying no man, but promoting every one’s interest, as though it were his own. He glows with charity, rendering his enemies good for evil, and thus making them his friends. He is upright, patient, constant, even-minded, prudent, bold, sincere. See James 1:18; Hos 1:10.

Hence it follows that we are by justification the sons of God in a threefold respect—(1.) In the past by our spiritual generation. See 2 Pet 1:4;  John 1:12;  and above, 1 John 4:4 and 1 John 4:6, and 1 John 5:18. (2.) By His fatherly care over us. (See Ps 55:23; above Ps 5:18; Luke 12:7.) “Why fearest thou,” says S. Augustine, “since thou art in the bosom of God, who is both thy father and thy mother?” (3.) He is our Father, by the heavenly inheritance which He will give us, making us heirs of God and joint heirs with Christ. See Ps 16:6. The Gentiles used falsely to boast of their descent from the gods. But the Christian’s boast is a true one. And the truer it is, the more should it stimulate us to godlike deeds. As S. Cyprian says (de Spetaculis): “No one will admire the works of men, who knows that he is the son of God. He, who can admire anything after God, casts himself down from his high estate. When the flesh solicits thee, say, ‘I am a son of God, I am born to greater things than to be the slave of appetite;’ when the world tempts, reply, ‘I am a son of God, and destined for heavenly treasures, and it is beneath me to seek for a morsel of white or red earth.’ And when Satan offers me honour and pomps, I say, ‘Get thee behind me, for as being a son and heir of God, and born for a heavenly kingdom, I trample all worldly honours under my feet.’ Devote then the rest of thy life (it may be short indeed) to such noble, arduous, and divine works as Christ and the Saints have performed. Art thou called to a state of perfection, to devote thy life to the salvation of souls?—art thou called to heathen lands, to the cross and martyrdom?—surrender thyself to the call, as becomes the son of so great a father.” Alvarez (as De Ponte relates in his life) used to apply this stimulus to himself. “Do not fall away from the lofty purposes of God’s children.”

Therefore the world knoweth not us, because it knew not him. It knows Him not practically, because worldly men do not love or worship Him. “They know not that we are citizens of heaven (says S. Chrysostom), and associates of the Cherubim. But they shall know in the day of judgment.” (See Wisdom 5:3 seq.)

1Jn 3:2  Dearly beloved, we are now the sons of God: and it hath not yet appeared what we shall be. We know that when he shall appear we shall be like to him: because we shall see him as he is.

We shall be like him, not in nature but in quality, in happiness, in eternal glory. The world—which knows us not now, because it beholds not our inward beauty—will then know us as like Christ, perfectly holy, just, pure, loving God. And as God enjoys the vision of Himself, so will our mind behold Him as He is, will be blessed in the sight, and our sonship and adoption be thus perfected, when we attain as the sons of God our glorious and happy inheritance.

Observe: We are in three ways like God.—1. As having a rational and intelligent nature. 2. By grace, as S. Bernard says, “consisting in virtues, and the soul strives by the greatness of its virtues to imitate the greatness of the supreme God, and by its constant perseverance in good to imitate His unchangeableness and eternity.” 3. The highest and most perfect resemblance to God will be by the beatific glory in heaven, when, as S. Bernard says, “man becomes one spirit with God, not merely by unity of will, but more expressly by not being able to will anything beside, through union with His power.” This third resemblance then consists in the Vision of the Triune God. As S. John says, “We shall see Him as He is.” Accordingly, Œcumenius places this resemblance in the love and glory of adoption. See Ps 16:11, Ps 47:9, Ps 26:4, Ps 35:10;  1 Cor 13:12. The Schoolmen thence teach that the Blessed see the very Essence of God, Its three Persons and all Its attributes. For they behold Him in a vision, and draw Him as it were into themselves, and thus derive every good. Accordingly [Pseudo]-S. Augustine says (de cognit veræ vitæ ad fin.), “This vision and this glory is called the kingdom of heaven because it is only the heavens, that is the just, who enjoy this vision, for theirs is the highest and chiefest Good in whom they have the fulness of joy from the fulness of all goods.”

Again, in seeing God they form his image in their minds, which thus represents Him to them. As S. Augustine says (Euchind. cap. iii.), “When the mind is imbued with the beginning of faith which worketh by love, it strives by holy living to reach that sight wherein is that ineffable beauty, which holy souls know, and in the full vision of which is supreme happiness.” And again, they will be like Him, as partaking of His everlasting blessedness. See S. Gregory, Hom. ii. in Ezek.

Then follows on this another resemblance, viz., in will, in the perfect love of God beheld and possessed. As S. Fulgentius says, “We shall be like Him, in imitating His righteousness.” And this love will make a man love God with all his heart and soul, so as to have no wish or desire to love anything else than God. As S. Augustine says (Confessions), “When I cleave to Thee with my whole heart, I shall have no pain or labour. My life will be full of Thee, but now, when I am not full of Thee, I am a burden to myself.”

Moreover, this love will last for ever, and will ever enkindle the blessed to praise God. (See S. Augustine, Serm. cxviii. de Divers. cap. 5.) “When we are like to Him, never shall we fall away, or turn aside. Let us be sure then, the praise of God will never cloy. If thou failest in love, thou wilt cease to praise, but if thy love be never-ending, never be afraid of being unable to praise Him, whom thou wilt ever be able to love.” And from this glorious vision there will follow all the endowments of the glorified soul and body of Christ, for there will be entire peace, concord, and harmony in all our powers of action. Our bodies will be impassible, bright, subtle. See 1 Cor 15:42. Just as the sun shining through a cloud makes mock suns one or more, so will it be with the Godhead as it shines through the bodies and souls of the blessed. And what a happy and glorious sight will this be! See Col 3:3;  1 Cor 15:45;  Philipp 3:21;  2 Cor 3:18;  Rom 6:5, Rom 8:29.

Because we shall see him as he is. God in His own essence, as the Schoolmen teach.

Again, we shall see Christ as man, clothed as man with a glorious Body (see Bellarmine, de Beat. Sanct. i. 3; Gregory, de Valent., &c.)  And this too, not in a glass and in a figure, but face to face. For in this life we do not see God as He is, but as He became clothed with flesh for our sakes. (See S. Augustine (in loc.); Origen, Hom. vi. in Gen., and S. Gregory, Hom. ii. in Ezek.)

Bishop MacEvily’s Commentary on 1 John 3:1-2

Text in purple represents the Bishop’s paraphrase of the verses he is commenting on.

1Jn 3:1  Behold what manner of charity the Father hath bestowed upon us, that we should be called and should be the sons of God. Therefore the world knoweth not us, because it knew not him.

Reflect again and again, how great a proof of his unbounded love the Father has given us, by conferring upon us the exalted title of sons of God, and rendering us such in reality; and it is because the world neither knows nor loves this your bountiful Father, that it does not love you either; but on the contrary, persecutes you, and treats you with the greatest contempt.

“Behold,” diligently consider, “what manner of charity the Father hath bestowed upon us,” that is, how great is the love of God the Father for us, as manifested in this, viz., “that we should be called,” or, should receive the exalted appellation and epithet, of “sons of God,” and “should be,” in reality, such, viz., adopted sons of God, owing to our new spiritual birth by grace, and owing to his adopting us, as co-heirs of his Son. “Therefore, the world knows us not,” does not recognise, or love us as his sons; on the contrary, it contemns and persecutes us, “because it knew not him,” it is because the world, that is to say, worldly, carnal men, neither knew nor loved him, that, therefore, they prize not your exalted privilege of divine filiation, through sanctifying grace. The words, “should be,” are not in the ordinary Greek copies, but they are implied in “should be called,” and are found  και εσμεν, in the chief manuscripts and ancient versions.

1Jn 3:2  Dearly beloved, we are now the sons of God: and it hath not yet appeared what we shall be. We know that when he shall appear we shall be like to him: because we shall see him as he is.

Dearly beloved, we are even now  in the midst of the persecution and contempt with which we are treated, the sons of God. But what we shall be, what glory we shall enjoy at a future day, hath not yet appeared. But when Christ shall come in majesty to judge the world, we know that our bodies, clad with all the properties of glorification, shall be assimilated to his, because we shall then see him, not as we see him now (“through a glass, in a dark manner,”) but, as he really is, face to face.-(1 Cor 12).

Even at the present moment, in the midst of the opprobrium heaped upon us, by those who know not God, we enjoy the lofty prerogative of divine sonship; and “what we shall be, hath not yet appeared,” it is only at a future day it will be seen, to how great a degree of glory we are to be raised. “We know, that when he shall appear,” when Christ shall appear in majesty to judge the world, “we shall be like to him.” This is commonly understood to regard a likeness in the glorified bodies of the elect to Christ’s glorified body. Some interpreters translate the words, “when he shall appear,” εαν φανερωθη   “when it shall appear,” namely, when it shall appear, what we will be, as if reference were made to the words immediately preceding. The other, however, is the far more common construction. The words have the same meaning, as in chapter 2 verse 28. “Because we shall see him as he is,” not obscurely, as now, but “face to face” (1 Cor 12), the lumen gloria shall enable us to see, “face to face” the glory of God; for this, the grace of the present life would be insufficient; and from the beatific vision of God, or the glory of our souls, shall flow the glorification of our bodies. Hence, the Apostle assigns our “seeing him as he is,” as the cause why we will be like him as to the glorification of our bodies, when he shall appear in judgment, “because we shall see him as he is.”

St Augustine’s Commentary on 1 John 3:1-2

1Jn 3:1  Behold what manner of charity the Father hath bestowed upon us, that we should be called and should be the sons of God. Therefore the world knoweth not us, because it knew not him.

4. Hear. “Behold what manner of charity the Father hath bestowed upon us, that we should be called and should be the sons of God” (1 Jn 3:1).  For whoso are called sons, and are not sons, what profiteth them the name where the thing is not? How many are called physicians, who know not how to heal! how many are called watchers, who sleep all night long! So, many are called Christians, and yet in deeds are not found such; because they are not this which they are called, that is, in life, in manners, in faith, in hope, in charity. But what have ye heard here, brethren? “ Behold what manner of charity the Father hath bestowed upon us, that we should be called and should be the sons of God. Therefore the world knoweth not us, because it knew not him,” us also the world knoweth not. There is a whole world Christian, and a whole world ungodly; because throughout the whole world there are ungodly, and throughout the whole world there are godly: those know not these. In what sense, think we, do they not know them? They deride them that live good lives. Mc well and see: for haply there are such also among you. Each one of you who now lives godly, who despises worldly things, who does not choose to go to spectacles, who does not choose to make himself drunken as it were by solemn custom, yea, what is worse, under countenance of holy days to make himself unclean: the man who does not choose to do these things, how is he derided by those who do them! Would he be scoffed at if he were known? But why is he not known? “The world knoweth Him not.” Who is “the world”? Those inhabiters of the world. Just as we say, “a house;” meaning, its inhabitants. These things have been said to you again and again, and we forbear to repeat them to your disgust. By this time, when ye hear the word “world,” in a bad signification, ye know that ye must understand it to mean only lovers of the world because through love they inhabit, and by inhabiting have become entitled to the name. Therefore the world hath not known us, because it hath not known Him. He walked here Himself, the Lord Jesus Christ in the flesh; He was God, He was latent in weakness. And wherefore was He not known? Because He reproved all sins in men. They, through loving the delights of sins, did not acknowledge the God: through loving that which the fever prompted, they did wrong to the Physician.

1Jn 3:2  Dearly beloved, we are now the sons of God: and it hath not yet appeared what we shall be. We know that when he shall appear we shall be like to him: because we shall see him as he is.

For us then, what are we? Already we are begotten of Him; but because we are such in hope, he saith, “Beloved, we are now sons of God” (1 Jn 3:2). Now already? Then what is it we look for, if already we are sons of God? “And it hath not yet,” saith he, “appeared what we shall be.” But what else shall we be than sons of God? Hear what follows: “We know that, when He shall appear, we shall be like Him, because we shall see Him as He is.” Understand, my beloved. It is a great matter: “We know that when he shall appear we shall be like to him: because we shall see him as he is..” In the first place mark, what is called “Is.” Ye know what it is that is so called. That which is called “Is,” and not only is called but is so, is unchangeable: It ever remaineth, It cannot be changed, It is in no part corruptible: It hath neither proficiency, for It is perfect; nor hath deficiency, for It is eternal. And what is this? “In the beginning was the Word, and the Word was with God, and the Word was God” (Jn 1:1). And what is this? “Who being in the form of God, thought it not robbery to be equal with God” (Philipp 2:6).  To see Christ in this sort, Christ in the form of God, Word of God, Only-Begotten of the Father, equal with the Father, is to the bad impossible. But in regard that the Word was made flesh, the bad also shall have power to see Him: because in the day of judgment the bad also will see Him; for He shall so come to judge, as He came to be judged. In the selfsame form, a man, but yet God: for “cursed is every one that putteth his trust in man” (Jer 17:5).  A man, He came to be judged, a man, He will come to judge. And if He shall not be seen, what is this that is written, “They shall look on Him whom they pierced? (Jn 19:37, quoting Zech 12:10).  For ofthe ungodly it is said, that they shall see and be confounded. How shall the ungodly not see, when He shall set some on the right hand, others on the left? To those on the right hand He will say, “Come, ye blessed of my Father, possess you the kingdom:” to those on the left He will say, “Go into everlasting fire” (Matt 25:34, 41).  They will see but the form of a servant, the form of God they will not see. Why? because they were ungodly; and the Lord Himself saith, “Blessed are the clean of heart: they shall see God” (Matt 5:8).  Therefore, we are to see a certain vision, my brethren, “That eye hath not seen, nor ear heard: neither hath it entered into the heart of man” (1 Cor 2:9),  a certain vision, a vision surpassing all earthly beautifulness, of gold, of silver, of groves and fields; the beautifulness of sea and air, the beautifulness of sun and moon, the beautifulness of the stars, the beautifulness of angels: surpassing all things: because from it are all things beautiful.

What then shall “we” be, when we shall see this? What is promised to us? “We shall be like Him, because we shall see Him as He is.” The tongue hath done what it could, hath sounded the words: let the rest be thought by the heart. For what hath even John himself said in comparison of That which Is, or what can be said by us men, who are so far from being equal to his merits? Return we therefore to that unction of Him, return we to that unction which inwardly teacheth that which we cannot speak: and because ye cannot at present see, let your part and duty be in desire. The whole life of a good Christian is an holy desire. Now what thou longest for, thou dost not yet see: howbeit by longing, thou art made capable, so that when that is come which thou mayest see, thou shall be filled. For just as, if thou wouldest fill a bag, and knowest how great the thing is that shall be given, thou stretchest the opening of the sack or the skin, or whatever else it be; thou knowest how much thou wouldest put in, and seest that the bag is narrow; by stretching thou makest it capable of holding more: so God, by deferring our hope, stretches our desire; by the desiring, stretches the mind; by stretching, makes it more capacious. Let us desire therefore, my brethren, for we shall be filled. See Paul widening, as it were, his bosom, that it may be able to receive that which is to come. He saith, namely, “I do not count myself to have apprehended. But one thing I do: Forgetting the things that are behind and stretching forth myself to those that are before, I press towards the mark, to the prize of the supernal vocation of God in Christ Jesus” (Philipp :13-14).  Then what art thou doing in this life, if thou have not yet apprehended? “But one thing I do: Forgetting the things that are behind and stretching forth myself to those that are before, I press towards the mark, to the prize of the supernal vocation.” He says he reaches forth, or stretches himself, and says that he follows “upon the strain.” He felt himself too little to take in that “That eye hath not seen, nor ear heard: neither hath it entered into the heart of man” (1 Cor 2:9).  This is our life, that by longing we should be exercised. But holy longing exercises us just so muchas we prune off our longings from the love of the world. We have already said, “Empty out that which is to be filled.” With good thou art to be filled: pour out the bad. Suppose that God would fill thee with honey: if thou art full of vinegar, where wilt thou put the honey? That which the vessel bore in it must be poured out: the vessel itself must be cleansed; must be cleansed, albeit with labor, albeit with hard rubbing, that it may become fit for that thing, whatever it be. Let us say honey, say gold, say wine; whatever we say it is, being that which cannot be said, whatever we would fain say, It is called—God. And when we say” God,” what have we said? Is that one syllable the whole of that we look for? So then, whatever, we have had power to say is beneath Him: let us stretch ourselves unto Him, that when He shall come, He may fill us. For “we shall be like Him; because we shall see Him as He is.”

Bishop MacEvily’s Commentary on 1 Peter 2:1-5a

This post begins with Bishop MacEvily’s brief summary analysis of the chapter followed by his commentary on 2:1-5. I’ve also included in the post the Bishop’s paraphrase (purple text) of the text he is commenting on.

Analysis of 1 John 2~In this chapter, the Apostle points out the object which he had in view in reminding them, in the foregoing, of their weakness and liability to sin; and that was, to prevent them from committing sin any longer. He strengthens such as may have committed sin, against the horrors of despair, by pointing to the powerful advocacy of Jesus Christ in heaven (verse 1). He explains in what sense he is our advocate—viz., an advocate of redemption and propitiation (2). He next proceeds to point out the necessity of good works, the performance of them being the surest sign that we love God (3); and whosoever says he loves him, and observes not his commandments, is a liar, and asserts what is untrue (4); while, on the other hand, whosoever keeps his law, gives the clearest proof of the sincerity of his lovefor God, and a probable conjectural fnark of being in his love andfriendship (5). He requires for a continuance in God’s friendship and grace, a moral assimilation ivith Christ in the performance of good works (6).

He says that the precept which he is inculcating, is not a ”new”’ precept, but an ”old” one, with which they were familiarfrom the very beginning of their conversion, although, under a different respect, it might be termed “new” also (7, 8). He shows what the precept is, to which he is referring—viz., the precept of loving our neighbour, and he points out the evils of its infraction, and the advantages flowing from its observance (9, 10 11).

He next addresses the faithful in general, and congratulates them on the spiritual gifts which they received (12); and having referred to the different stages of spiritual life, he congratulates them on their spiritual perfections, analogous to the natural gifts in which men, in the different stages of human life, are prone to glory (13, 14).

The Apostle next guards them against the greatest obstacle to fraternal charity—viz., the love of the world, and the things of the world, and assigns reasons for shunning all inordinate attachment to both one and the other— viz., their incompatibility with the love of God (15), their innate deordination (16), and the transient, fleeting conditiion of their enjoyment andpossession (17).

The Apostle next proceeds to caution them against the snares of the heretics of the day. These heretics are the forerunners of the great Antichrist, and they deserted the Church, because they were not solid members of it (18, 19). But the faithful, who persevered in the unity of the Church, were sharers in the graces deposited with her (20).

He refers to one leading heresy of the day—viz., the denial ofJesus Christ, which involved a denial of his Father (22,23). He exhorts them to perseverance in the profession of the old faith, from which the heretics wished to seduce them (24-26), and ascribes their perseverance to the grace of God, left in his Church, of which grace they were sharers (27).

He again exhorts them to perseverance (28), and closes the chapter by entering on a new subject—viz., a description of the sons of God (29).

 1Jn 2:1  My little children, these things I write to you, that you may not sin. But if any man sin, we have an advocate with the Father, Jesus Christ the just.

My little children, and dearly beloved, I write these things which I have alluded to concerning our common weakness and sinfulness, in order that, mindful of human frailty, you may guard against temptation and against adding still more to your natural weakness, by the habit of committing sin. But if any man commit sin, let him not despair of pardon; because, we have a Mediator in heaven with God the Father, possessing all the qualities of a powerful advocate, who can allege sufficient grounds for obtaining the remission of our sins, viz., his own merits, and the ransom paid for them, and who has also a right to be heard. This is Jesus Christ the Just.

My little children, a term of affection and endearment frequently employed by St. John in this Epistle, as also by our Redeemer himself (Mark 10; John 13, and by St. Paul, Gal 4), “these things I write to you, that you may not sin.” By “these things,” some understand the entire Epistle, the object of which is to keep them from sinning. Others make them refer immediately to the preceding chapter,—viz., I write these things regarding the liability in which we are all involved, of committing sin; and also regarding the sins into which we all fall, in order that, acknowledging your weakness and sinfulness, you may thus avoid the sins of pride or presumption; or, in order that, mindful of human frailty, you may be the more on your guard against exposing yourself to temptation, and against adding to your natural weakness by habits of sin. Hence, the sinfulness in which we are all involved, and the facility of obtaining remission (verse 9, of the foregoing chapter), should be no reason for our committing sin anew. There is no contradiction between this and verse 10 of foregoing chapter; for, here there is question of grievous sins, or sins for the commission of which, or continuance in them, the preceding words of St. John might be misconstrued, as a motive. “But if any man sin,” that is, commit sin, whether mortal or venial, “we have an advocate,” &c. Such a person should not despair of pardon, knowing that Jesus Christ has all the qualities of a powerful advocate in heaven. In the first place, he can adduce reasons for satisfying justice, without involving the condemnation of the criminal; these reasons he has in his own merits. In the next place, he intercedes for guilty man, whose humble confession he presents to his Father (Rom 8:34; Heb 7), and thus applies his merits to us. “An advocate with the Father.” The Greek word for “advocate,” παρακλητον, also means, a comforter, helper, intercessor. The literal translation from the Greek (paraclete) expresses all these meanings together.

1Jn 2:2  And he is the propitiation for our sins: and not for ours only, but also for those of the whole world.

For, he is a victim of propitiation for our sins; and not only for our sins, but for those of the entire world.

The Apostle explains in what sense Christ is our “advocate;” it is, as advocate,
or Mediator of Redemption, who made atonement for our sins, paid the ransom, and substituted himself in our place, as a vicarious offering, αντιλυτρον, as St. Paul expresses it.—(1 Tim 2:5-6.)

Is not the Catholic doctrine respecting the invocation of angels and saints opposed to this?

Certainly not, in the sense in which this is done by Catholics; for so, St. Paul would have derogated from Christ’s advocacy, by begging a share in the prayers of the faithful on earth (Rom 15:30; 1 Thess 5:25; Heb 13:12, &c., &c.); so would St. James, in recommending the faithful, to pray for one another (James 5:16). Moreover, if it be derogatory to the merits of Christ, for us to beg the intercession of the saints, it must be equally so for them, to intercede; hence, the angel (Zechariah 1:12,) who prayed for Jerusalem, and Michael, the archangel (Daniel 10:12), and Raphael (Tobit 12:12), and the saints, of whose prayers there is question (Rev 8:4), must have derogated from the merits of Christ. The Church of England, on the Feast of St. Michael and all angels, employs a form of prayer as expressive of intercession, as any
Catholic prayer can be.—See Book of Common Prayer.

But who can tell that the angels and saints hear us, or know our wants?

Response:—Our Divine Redeemer can tell, and actually tells us they do know our wants (Luke, XV. 10): “there shall be joy before the angels of God upon one sinner doing penance;” also, Tobit 13:12, and Daniel 10:12. And we are told in the Gospel (Luke 20:36), that the saints in heaven are equal to the angels. How, then, could they rejoice over the sinner’s conversion, unless they knew of it ? But, how can they know it? We cannot say. Whether it be through the medium of visual rays or undulating sounds, or (which is more probable) in God, who may make this knowledge a part of their beatitude, we know not. We merely know and believe the fact. How the fact takes place, we know not, any more than we know the how of every other truth of faith, or of many phenomena of nature, which we firmly believe and know with undoubted certainty; although, utterly ignorant of how they exist or take place.

Do Protestants understand the how of the fundamental Christian mysteries. Trinity, Incarnation, &c. ?—of several undoubted, natural truths?

But do not Catholics worship saints and angels? Yes, with a worship, quite different from that paid to God. The word “worship” is expressive not only of the supreme adoration paid to God, which, according to Catholic doctrine, we could pay no creature, ever so exalted, without being guilty of the most heinous crime; but, also of the inferior respect, paid the saints and angels, which is, however, ultimately referred to God himself, and is a homage to his grace and gifts, resplendently displayed in them. Thus, the children of the prophets at Jericho, ”worshipped” Elisha (2 Kings, 2:15). In the very marriage ceremony of Protestants the word is, or, at all events, was employed, to denote respect quite different from divine adoration—”and wiih my body I thee worship.”’ Hence, the fairest rule for knowing whether the word is employed in a sense expressive of supreme worship, is, to ascertain the meaning attached to it by the society, among whom it is in use, and the acts expressed by it, practised. Should this fair test be applied to the worship of saints by Catholics, there can be no grounds whatever for the clumsy charge of idolatory, on this head. They ought themselves to be the best judges of what their Church teaches, and of what they themselves believe and practise, on this and on every other subject.

1Jn 2:3  And by this we know that we have known him, if we keep his commandments.

And the probable test or mark, whereby we can ascertain, as far as can be ascertained in this life, that we have known him with a practical and effective knowledge of love and charity is, if we observe his commandments.

The Apostle proceeds to inculcate the necessity of good works against the heretics who put forward the sufficiency of faith only. “By this we know,” as far as it is given us here below to ascertain, that is to say, with great probability, “that we have known him “—the word “known” expresses a knowledge of love and affection; it means, that we have loved him, a signification the word frequently bears in sacred Scripture (Jeremiah 31:34; Wisdom 15:2; and Gospel of John 10:14); “if we keep his commandments;” but as no one can be infallibly sure that he observes God’s commandments, in every respect: so, neither can he be infallibly sure that he enjoys the charity and friendship of God.—See Council of Trent, SS. vi. 9.

1Jn 2:4  He who saith that he knoweth him and keepeth not his commandments is a liar: and the truth is not in him.

 Whosoever says that he knows him, in the sense already expressed, and keepeth not his commandments, is a liar, and the truth is not in him.

“He who saith that he knoweth him” (in Greek, ο λεγων οτι εγνωκα αυτον, he who saith I have known him), with the eftective knowledge of love already explained; in other words, he who saith that he loves God or Christ, “and keepeth not his commandments, is a liar;” for the test of his love (verse 3) is wanting; and hence, his pretences are proved to be false, “and the truth is not in him,” he asserts what is untrue.

1Jn 2:5  But he that keepeth his word, in him in very deed the charity of God is perfected. And by this we know that we are in him.

But on the other hand, whosoever observeth his commandments, in him the charity or love which we bear to God is genuine and sincere; and it is by observing his word, we can for a very probable conjecture, that we are united to him by charity, and have society with him.

In this verse, the Apostle, by an antithesis, confirms his assertion, made in the preceding one. “But he that keepeth his word,” that is, his commandments, particularly that which regards the love of our neighbour, including the love of our enemy, “in him in very deed, the charity of God,” that is, the charity or love we have for God, “is perfected,” that is, sincere and genuine; it is as sincere and genuine as our love of God can be in this life, notwithstanding the numerous venial sins and frailties to which we are all subject (1 Jn 1:8). Others understand “perfected” of the external manifestation of our charity. In such a person the charity or love he bears to God is not merely confined to the mind, it is externally maniiested in its fruits, which is the perfection of charity; for, all charity, which is externally manifested, is more perfect than that which is confined to the mind. It is in the same sense that sin is said by St. James to be perfected or “completed,” (James 1:15). “And by this,” that is, by observing his word, “we know,” as far as we can know in this life—viz., by a probable conjecture, “that we are m him,” united to him by love and friendship.

St Augustine’s Homiletic Commentary on 1 John 2:1-5a for the Third Sunday of Easter

The following is excerpted from St Augustine’s First Homily on the First Epistle of St John. The homily in full (on 1 Jn 1:1-2:11) can be read here.

1Jn 2:1  My little children, these things I write to you, that you may not sin. But if any man sin, we have an advocate with the Father, Jesus Christ the just.
1Jn 2:2  And he is the propitiation for our sins: and not for ours only, but also for those of the whole world.

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” (1 Jn 1:9); 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” (1 Jn 1:8) provided thou always displease thyself, and be changing until thou be perfected. Accordingly, what follows? “My little children, these things I write to you, that you may not sin” (1 Jn 2:1a).  But perchance sin overtakes us from our mortal life: what shall be done then? What shall there be now despair? Hear: “But if any man sin, we have an advocate with the Father, Jesus Christ the just. And he is the propitiation for our sins” (1 Jn 2:1b-2a).  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” (1 Jn 2:1).

8. 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” (Jn 1:1); he, being such a man as this, saith not, Ye have an advocate with the Father; but, “If any man sin,” saith he, “we have an advocate.” 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. Brethren, Jesus Christ the righteous, even Him have we for our advocate with the Father; “He,” even He, “is the propitiation for our sins.” This whoso hath held fast, hath made no heresy; this whoso hath held fast, hath made no schism. For whence came schisms? When men say, “we” are righteous, when men say, “we” sanctify the unclean, “we” justify the ungodly; “we” ask, “we” obtain. But what saith John? And “if any man sin, we have an advocate with the Father, Jesus Christ the just” (1 Jn 2:1).  But some man will say: then do the saints not ask for us? Then do bishops and rulers not ask for the people? Yea, but mark the Scriptures, and see that rulers also commend themselves to the prayers of the people. Thus the apostle saith to the congregation, “Praying withal for us also” (Col 4:3). The apostle prayeth for the people, the people prayeth for the apostle. We pray for you, brethren: but do ye also pray for us. Let all the members pray one for another let the Head intercede for all, Therefore it is no marvel that he here goes on and shuts the mouths of them that divide the Church of God. For he that has said that we have “Jesus Christ the righteous, and He is the propitiation for our sins” (1Jn 21a-2a) having an eye to those who would divide themselves, and would say, “Lo, here is Christ, or there” (Matt 24:23); and would show Him in a part who bought the whole and possesses the whole, he forthwith goes on to say, “not for ours only,” that is for out sins, “but also for those of the whole world” (1 Jn 2:2b).  What is this, brethren? Certainly “we have found it in the fields of the woods” (Ps 12:6), we have found theChurch 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: and not for ours only, but also for those of the whole world,” which He hath bought with His blood.

1Jn 2:3  And by this we know that we have known him, if we keep his commandments.
1Jn 2:4  He who saith that he knoweth him and keepeth not his commandments is a liar: and the truth is not in him.
1Jn 2:5  But he that keepeth his word, in him in very deed the charity of God is perfected. And by this we know that we are in him.

“And by this,” saith he, “we know that we have known him, if we keep His commandments” (1 Jn 2:3).  What commandments? “He who saith that he knoweth him and keepeth not his commandments is a liar.” But still thou askest, What commandments? “But he that keepeth His word,” saith he, “ in him in very deed the charity of God is perfected” (1 Jn 2:5).  Let us see whether this same commandment be not called love. For we were asking, what commandments, and he saith, “But he that keepeth his word, in him in very deed the charity of God is perfected.” Ask the Gospel, whether this be not the commandment: “A new commandment,” saith the Lord, “I give unto you, that you love one another (Jn 13:34). —”By this we know that we are in Him,” if in Him we be perfected. Perfected in charity, he calls them: what is perfection of charity? 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” (Lk 23:34). 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. Many of them believed, and the shedding of the blood of Christ was forgiven them. At first they shed it while they raged; now they drank it while they believed. “In this we know that we are in Him,” if in Him we be made perfect. Touching the very perfection of love of enemies, the Lord admonishing, saith, “Be you therefore perfect, as also your heavenly Father is perfect” (Matt 5:48).  “He,” therefore, “that saith he abideth in him ought himself also to walk even as he walked” (1 Jn 2:6) How, brethren what doth he advise us? “He that saith he abideth in him ought himself also 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.