Father Callan’s Commentary on Ephesians 4:7-13

This post opens with Father Callan’s brief overview of Ephesians 4:1-6:20, followed by his summary of Ephesians 4:1-16. His notes on 4:7-11 follows.

THE MORAL PART OF THE EPISTLE
A Brief Overview of Ephesians 4:1-6:20

A Overview of Ephesians 4:1-6:20~The precepts of Christ follow from the doctrine of Christ as conclusions from premises, so that rightly lived the Christian life is nothing more than a vivid reflection of Christ’s teachings. So far in this Epistle the Apostle has spoken of Christians as predestined members of Christ’s mystical body, as living stones in God’s temple, and as units in the divine household, destined to a glory beyond all our imaginings. High, therefore, is their calling; and he would have them walk worthy of it. To this end he describes first in this Moral Part the general character of the Christian life as lived in mutual charity and holiness (4:1-24); then he treats of particular duties, whether pertinent to all or to individual members of the Christian family (4:25-5:9) ; and finally he illustrates the life of Christians as a warfare (6:10-20).

CHRISTIANS MUST WALK WORTHY OF THEIR VOCATION IN ALL UNITY

A Summary of Ephesians 4:1-16~The Christian life imposes on its members the obligation of preserving, by means of humility and loving forbearance, the spirit of unity which has been given them in the Holy Ghost. All have the same hope; all acknowledge one and the same Lord as their head; the same faith is common to all, expressed in one and the same Sacrament of Baptism; and finally, all have the same heavenly Father. There is a great diversity of gifts and functions in the Christian society, but the Ascended Christ is the Source of them all; and all have the one purpose, which is growth into perfect corporate unity, so that the Church will come to express in its own life and maturity the life of Christ its divine Head.

7. But to every one of us was given grace, according to the measure of the giving of Christ.

So far the Apostle has considered the unity of the Church as to its common elements; and now he will consider that which is proper and special to individual members of the same mystical body, namely, their different gifts and functions, all of which should tend to the good of the whole (verses 7-16).

To every one of us (i.e., to each one of the faithful who make up the unity of the Church, and not to the ministers only) was given grace (i.e., the special divine help to discharge certain duties and offices in the Church, and this was done, not haphazardly confusedly, but) according to the measure, etc. (i.e., according to the work each one was to do in the Church in fulfillment of the purpose of Christ, the Giver of that grace).

8. Wherefore he saith: Ascending on high, he led captivity captive; he gave gifts to men.

In this and in the two following verses the Apostle shows that our Lord is indeed the distributer of the gifts spoken of in verse 7; and to prove it he quotes in the present verse Psalm 68:19, which, in its literal sense, refers to a temporal victory of the Jews over their enemies through the help of Jehovah, but in its spiritual meaning refers to the triumphal Ascension of our Lord into heaven after achieving our redemption by His victory over sin and Satan. The Psalmist is picturing Jehovah as ascending to His Sanctuary on Mt. Sion after the victory of His people, and there accepting spoil from His vanquished foes; and this is a figure of the Ascension of Christ into heaven, following the completion of the work of our redemption, and thence distributing His gifts to the faithful on the Day of Pentecost. The munificence of Jehovah to Israel prefigured the bounty of Christ bestowing His gifts on men. The Apostle is probably quoting the Psalm from memory, and so does not give the exact words either of the Hebrew or of the LXX of the Psalm.

He saith. Better, “It saith” (i.e., the Scripture says).

Captivity means “captives,” the Hebrew abstract standing for the concrete. But who are the captives in the application? If we need to seek an application for this phrase, they are (a) mankind wrested from the captivity of the evil one, Satan, or (b) the conquered evil spirits who had enslaved man until the coming of Christ.

He gave. In the Psalm we have “Thou didst receive,” a different person and a different verb; but St. Paul, speaking in the third person of our Lord, is using the words which the Psalmist addressed to Jehovah in the second person. As Jehovah received spoil from Israel’s enemies, so did our Lord receive gifts to be distributed “to men” (i.e., to the faithful).

9. Now that he ascended, what is it, but that he also descended first into the lower parts of the earth?

The Apostle means to say here that the Ascension of Christ into heaven presupposes His descent from heaven to this earth at the time of His Incarnation; or to the lower parts of the earth, to the Limbo of the dead, after His crucifixion; or, if we take the ascent to be previous to the descent, the meaning is that after our Lord ascended into heaven. He later descended at Pentecost through the Holy Spirit with His special gifts of grace to the faithful, or in general to take up His dwelling in the souls of the just. But St. Paul is saying that the descent was previous to the ascent, and hence we must reject opinions that suppose the contrary. We should hold, then, that the descent in question was either at the time of the Incarnation when our Lord first came to this earth (so Knabenbauer, Cajetan, and many non-Catholics), or when He visited the abode of the dead between His own death and glorious Resurrection (so St. John Chrysostom, St. Jerome, Estius, Voste, etc.). The latter opinion is thought to be more in harmony with: (a) Pss. 62:10; 138:15; Rom 10:7; Acts 2:27; 1 Peter 3:19, 1 Peter 4:6; (b) the context of St. Paul, for in the following verse it is said that our Lord “ascended above all the heavens,” the contrary of which would be to descend to the lowest parts of the earth: He ranged from the lowest to the highest, thus visiting all, “that he might fill all things” (ver. 10).

What is it? That is, “What does it imply?” The word “first” agrees with the context, but is of doubtful authenticity.

10. He that descended is the same also that ascended above all the heavens, that he might fill all things.

He that descended (from heaven to earth, and even to the lower parts of the earth, though His Incarnation) is the same also that ascended, etc. (on Ascension Day, and took His seat on the right hand of the Father), that he might fill all things (by the exercise of His power and rule, and the influence of His grace, especially in His Church). The person that ascended is the same as the person that descended. The Son of God descended from heaven, taking upon Himself our human nature; and the Son of man ascended according to His human nature to the sublimity of immortal life (St. Thomas, h. l.).

Above all the heavens. These words contain no approval by St. Paul of the opinion of the Rabbins that there were seven heavens; the Apostle is merely emphasizing the supreme exaltation of the Lord. It is true that in 2 Cor 12:2, St. Paul himself speaks of the “third heaven,” but there he is most likely only referring to the immediate presence of God.

11. And he gave some apostles, and some prophets, and other some evangelists, and other some pastors and doctors,

Returning to the thought of ver. 7, after the parenthesis of ver. 8-10, the Apostle is now going to speak about the various gifts bestowed by our Lord on certain ones among the faithful, and the end to which these gifts are ordained (cf. also Rom 12:4-6; 1 Cor 12:4 ff.). It is to be noted that the various names here designate offices or functions rather than persons. Therefore, “apostles” are those who had the gift of the apostolate, and most likely included others besides the Twelve, like Paul, Barnabas, etc. (Rom 16:7).

Prophets are those who taught, instructed, and exhorted others (1 Cor 14:1-5), as well as foretellers of future events, like Agabus (Acts 11:27-28, Acts 21:10-11).

Evangelists are not necessarily those only who wrote the Gospels, but missionaries and preachers of the word among strangers and infidels (John 21:15 ff.; Acts 21:8; 2 Tim 4:5; 1 Peter 2:25).

Pastors and doctors. Before these two names in Greek there is but one article; whereas the article precedes each of the names given before in this list. From this fact St. Jerome, St. Thomas, and others have concluded that the care of souls and the office of teacher go together, that he who is a pastor ought also to be a teacher. But other commentators hold that there is question of separate functions here not necessarily to be found in the same person, just as there was above, and that St. Paul omitted the article before the last word here in his hurry to close the list (so Voste).

12. For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christy

Here the Apostle points out the end or purpose of the ministry
just detailed. All those gifts and offices were “for the perfecting of the saints” (i.e., for the purpose of equipping or fitting out those on whom they were bestowed) “for the work of the ministry” (i.e., for the fulfillment of the duties they were to discharge among the faithful), thus enabling all the members of the Church to do each his full share by word, work and example towards “the edifying of the body of Christ” (i.e., towards building up and perfecting the Church, and spreading its work and influence over the world). The word rendered “perfecting” occurs here only in the New Testament, and most probably means “equipment,” “preparation.” Those who translate it in the sense of “perfection” reverse the order of the words in the verse and make “the perfecting of the saints” the end and purpose of “the work of the ministry” and “the edifying of the body of Christ.”

13. Until we all meet into the unity of faith, and of the knowledge of the Son of God unto a perfect man, unto the measure of the age of the fullness of Christ;

Until does not here refer so much to time as to the ultimate purpose or end to which all the charisms in question are ordained, which end or purpose is “unity of faith” and a supernatural “knowledge of the Son of God”; so that by individual and corporate spiritual growth, effort and influence the Church may come to realize and express in her own life that mature and full-grown perfection which is in Christ her divine Head. Christ is the standard or “measure” of perfection toward which the individual Christian and the Church as a whole must tend, and which, individually and collectively, the faithful must, in so far as possible, endeavor to express here on earth. Hence “age” here refers not to the years but to the perfection of Christ.

Bernardin de Piconio’s Commentary on Ephesians 4:7-13

7. But to each one of us grace is given, according to the measure of the donation of Christ.

Although there is but one Spirit who dwells in all Christians, his gifts are various, both in degree and in kind. This inequality in the gifts of the Spirit might possibly occasion pride, discontent, or envy; and as has been said, the heretics attributed these gifts to the influences of different celestial spirits. St. Paul meets this by showing: (1), as in this verse, that God’s gifts are assigned to each by the donation or gift of Christ, in his wisdom and power, not necessarily in proportion to merit; (2), that they are not the property of the receiver, but belong to the whole Church, in verse 12; (3), that this variety tending to unity should be a cause of harmony and not of discord, verse 13.

8. On account of what he says: Ascending on high, he led captive captivity, he gave gifts to men.

The quotation is from Ps 68:19~Thou hast ascended on high, thou hast led captivity captive, thou hast received gifts in men. The Psalm was composed by David and chanted on the occasion of bringing the Ark of God in procession into the citadel of Jerusalem, which he had taken from the Jebusites, as described in 2 Kings 6, and 1 Chron 15:21, where this song of victory is expressly mentioned. God’s presence dwelt mystically in the Ark, and the Psalmist says that God had ascended the mountain, leading his Jebusite captives as prisoners,  and received them as gifts devoted to his service. St Paul applies this to Christ, who ascended to heaven, attended by the souls of the saints rescued from the limbus patrum, and reaching his throne received from his Father the celestial gifts which he has distributed to men on earth. What these gifts are, or at least the first; most necessary, and principal ones among them, is explained in verse 11, but the Apostle has another subject to dispose of first.

9. But that he ascended, what is it, unless that he descended first into the lower parts of the earth?
10. Who descended, is he who also ascended above all heavens, that he might fill all things.

These three verses, 8—10, seem to be directed against another error of the followers of Simon, who denied the reality of the death of Christ, his resurrection, and ascension into heaven. They maintained that all this took place, like the Incarnation, in appearance only. For the material world being the work of an evil God, was, in their view, essentially impure, and a celestial Power, such as they acknowledged Christ to be, could not possibly come into such close contact with it, as is implied by actually taking human flesh and suffering death. The Apostle, therefore, insists that Christ really died on the cross, rose again the third day from the dead, and ascended into heaven. There was no reason for his ascending into heaven, if he had not come down from heaven; though both were not in the same manner. He descended by assuming our nature; he ascended, having assumed it. He descended bodiless; he ascended clothed with a body. The expression inferiores partes terra means simply this lower world. He ascended to fill all things with his glory Heaven and earth are full of thy glory. The humiliation of Christ was a new revelation to the powers of heaven of the priory of God: and earth adores him as her God and Saviour with a deeper and stronger love and devotion, now that he is man. Also he ascended to fulfil the prophecies of old, such as that quoted by the Apostle in verse 8.

11. And he himself gave some indeed apostles, and some prophets, and others evangelists, and others pastors and teachers,

The Apostle here reverts to the gifts which Christ, ascending to his throne at the right hand of God, received from his Father and transmitted and communicated to the human race, whose nature he had assumed. These gifts did not consist in any provision for this mortal life, for he had already given the earth to man to cultivate, inhabit, and improve ; they were gifts far higher and more spiritual, worthy of the Giver, providing for the perfection :and consummation of those who receive them. If all mankind have not benefited by them, this is not the fault of God, who requires only faith as the condition of their enjoyment. They consist in the graces required to bring human nature to its absolute and ideal perfection, the standard of which is the plenitude of Christ, the sharing his divine perfection. But this requiring, from the nature of the case, the co- operation of the human will (for an influence which crushed freedom and left the will no room to operate, would not have been worthy of God, nor done justice to the nature of man) the Divine Wisdom saw fit to communicate these gifts by the aid of human agency.

Christ therefore gave, as his present to mankind, the twelve Apostles, to proclaim the Gospel of his redemption. With the Twelve, were associated Paul, Barnabas, and Silas. The prophets of theNew Testament explained the mysteries of the faith, and sometimes predicted the future, like Agabus in Acts 21:10. Their place is now taken by the interpreters and expositors of the Holy Scriptures. The Evangelists are the authors of the four Gospels; also the seventy disciples whom Christ sent before his face; the term is also applied to those who aided and assisted the Apostles in the preaching of the Gospel, as Titus, Timothy, Apollo, Silas. In Acts 21:8, Philip the deacon, who baptized the eunuch of Ethiopia, Acts 8 is st}yled Philip the Evangelist. Pastors are bishops and priests entrusted with the care of souls; and doctors those who teach the people of Christ. St. Paul does not say, and some doctors, because the offices of pastor and doctor, though they are distinguishable in their function, are always united in the same person, all pastors being teachers, and all teachers pastors. The Apostolic office is continued in the Church m the person of the Vicar of Jesus Christ, who also exercises the prophetic office, in that he is the referee in all questions of faith and morals, and is the centre of evangelistic work, but what he more especially exercises is the office of Pastor. Only to Peter Christ said Feed my sheep. Bishops and priests execute this office locally, in dioceses or parishes, but their pastoral mission is necessarily derived from this commission to Peter, as Pastor of the whole Church. The word pastor or shepherd, used figuratively in the Old Testament, always means a King. See 1 Kings 21:17, Isa 44:28. St. Paul appears to have expected the return of Christ in the lifetime of most of the members of the Apostolic College, so that it was less necessary for him to dwell on this point. Although the offices enumerated by the Apostle are distinct, there is no reason why one or more of them may not be combined in the same person.

12. To the consummation of the saints, for the work of the ministry, for the edification of the body of Christ.

We have now the object to which all this is directed, the consummation or perfection of the Saints. The Syriac has the completion of their number. The Apostle names first the end to be attained, the perfection of the Saints, and then the means by which it is accomplished; the work of the ministry, and the edification, or building up, the body of Christ, the holy Catholic Church. This is not attained simply by the existence of a hierarchy and priesthood, but by their actively engaging in the work of their ministry, or several offices, and their gifts are bestowed upon them, not for their own use, but for the edification of the Church.

13. Until we all meet into the unity of the faith and recognition of the Son of God, to perfect man, to the measure of the age of the plenitude of Christ.

Then St. Paul describes the mode of action and the nature of the result obtained by the edification of the Church. The work of the ministry is to continue until we, the believers in Christ in all parts and countries of the world, meet in one point, like travellers who set out from various places but all converge in the same place, the unity of the faith, and recognition, or knowledge, of the Son of God. The Syriac has: Until we all become one whole, in faith and knowledge of the Son of God, and one perfect man, into the measure of the stature of his fullness. The work of the ministry must therefore continue to the end of the world, until we all meet into the unity of faith, when the various offices in the Church of Christ will cease, as no longer necessary. To perfect man. A figure drawn from the growth of the human body, through infancy, childhood and youth, to its full height and strength. So the Christian grows in faith, and the knowledge and love of God, and becomes by degrees complete and perfect in Christ. The work of the Church is not only to make converts to the faith of Christ, but when made, to bring them to his perfect likeness. The measure of the age or Stature (the Greek word will signify either, the Syriac has stature), of the fullness of Christ, is the perfection of faith and love, by which Christ is formed in the Christian, and the Christian, as it were, transformed into Christ.

The Apostle’s figure is clearly to be understood of the spiritual perfection which the Saints are to attain, or may attain, in this mortal life. Nevertheless some Latin writers, and especially scholastic writers, have taken the words literally and not figuratively, and understand St. Paul to refer to the resurrection of the body, in the perfect age and stature which Christ had at the time of his death and resurrection. And they maintain that the Apostle means to say that all who die, even when infants, will be raised to the size and stature they would have had at the age of thirty-four or thirty-five years. St. Augustine refers to this interpretation as extant in his time, De Civit. Dei, xxii. 15, but rejects it, preferring the former or figurative interpretation. Some writers have even erroneously inferred that women, with the exception of the Mother of God, will rise masculine, and Tyrinus names St. Basil, St. Hilary, St. Athanasius, and Cornelius a Lapide cites Scotus among the schoolmen, as maintaining this opinion. But whatever may be the opinion of these writers, the Church has never accepted it, any more than the reason given by Scotus in favor of it, viz. that the feminine sex is a fault or imperfection of nature. For women is as perfect as man, and her sex can hardly be a fault of nature, since woman was formed by the hands of the Creator from the side of man. And there can be no reason why, if the Mother of God retains her sex, other women may not retain it also. The plenitude of Christ is the perfection of his charity, humility, constancy, and other divine graces, in all of which there is no reason why women and men may not equally attain perfection.

Mass Resources for the Seventh Sunday of Easter (Ordinary Form)~The Sunday After Ascension (Extraordinary Form)

LINKS HAVE BEEN FIXED OR UPDATED.

ORDINARY FORM
SEVENTH SUNDAY OF EASTER

READINGS AND OFFICE:

• Mass Reading in the New American Bible. Used in the U.S.A.

• Mass Readings in the New Jerusalem Bible. Scroll down slightly. The NJB is the translation for the readings used in most English speaking countries.

• Today’s Divine Office.

COMMENTARIES ON THE FIRST READING: Acts 1:15-17, 20a, 20c-26.

• Father Callan’s Commentary on the First Reading.

• Navarre Bible Commentary on the First Reading.

COMMENTARIES ON THE RESPONSORIAL PSALM: Ps 103:1-2, 11-12, 19-20.

• St Augustine’s Notes on Psalm 103.

COMMENTARIES ON THE SECOND READING: 1 John 4:11-16.

• Cornelius a Lapide’s Commentary on the Second Reading.

• St Augustine’s Lecture on the Second Reading. On verses 12-16.

• Bishop MacEvily’s Commentary on the Second Reading.

• Navarre Bible Commentary on the Second Reading. Includes vv. 17-18.

COMMENTARIES ON THE GOSPEL READING: John 17:11b-19.

• Fathers Nolan’s and Brown’s Commentary on John 17:11b-19.

• St Cyril of Alexandria’s Commentary on John 17:11b-19.

• Navarre Bible Commentary on John 17:11b-19.

 

NOTES, COMMENTARIES, BLOG POSTS ON THE READINGS IN GENERAL: Commentaries on particular readings listed further below.

• Apostolic Succession and Church Government. A blog post on the Sunday readings by Catholic biblical scholar, Dr. John Bergsma.

• Word Sunday. Notes on the readings along with other stuff.

• St Charles Borromeo Parish Bible Study. Notes on the readings used in their parish study.

CHILDREN AND TEEN RESOURCES:

• Proclaiming the Faith. Grade school level.

PODCASTS:

• St Martha’s PodcastStudy of the Sunday Readings. Looks at all the readings in some detail.

• Franciscan Sister’s Bible Study Podcast.

• Fr. McBride’s Podcast on Acts. Listen to episode 1.

• Father Philip’s Podcast Study of Acts.

• St Irenaeus Ministries’ Podcast Study of John 17. Actually begins with John 15:9 and continues  to the end of chapter 17. Click on the POD icon or “direct download” link.

HOMILIES, HOMILY NOTES, HOMILY SUGGESTIONS:

• Torch. Dominican website. Text.

• Augustinian Friends.Text.

• Sunday Soundbites. Audio and text available. Brief.

• Sacerdos. Text. Gives themes of the readings, doctrinal message, pastoral application.

EXTRAORDINARY FORM
SUNDAY AFTER THE ASCENSION
Dominica post Ascensionem ~ II. classis

MISSAL AND OFFICE:

• Roman Missal. Latin & English side by side. Be sure correct date is set.

• Roman Breviary. Latin & English side by side. Be sure correct date is set.

COMMENTARIES ON THE FIRST READING: 1 Peter 4:7-11.

• My Notes on 1 Peter 4:7-11.

COMMENTARIES ON THE GOSPEL READING: John 15:26-16:4.

• St Cyril of Alexandria’s Commentary on John 15:26-27, 16:1-4.

• St Augustine’s Tractates on John 15:26-27, 16:1-4 in Two Parts:

Tractate 92 on John 15:26-27.

Tractate 93 on John 16:1-4.

• St Thomas Aquinas’ Catena Aurea on John 15:26-27; 16:1-4.

• St Thomas Aquinas’ Lectures on John 15:26-27, 16:1-4 in Two Parts:

Lecture on John 15:26-27. Read lecture 5 on chapter 15.

Lecture on John 16:1-4. Read lecture 1 on chapter 16.

HOMILY AND HOMILY NOTES:

Prudence in Prayer and Love. Homily on the Epistle.

On Distractions in Prayer. Homily on the Epistle.

On the Mission of the Holy Spirit and the Sufferings of the Disciples. Homily on the Gospel.

What the Faith Teaches us Concerning the Holy Spirit. Dogmatic homily on the Gospel.

Preparing for Pentecost. Liturgical homily on the Gospel.

How We Must Give Testimony of Jesus According to the Example of the Apostles. Symbolic homily on the Gospel.

How the Christian of Modern Times May Bear Witness to Jesus Christ. Homily on the Gospel.

Homily on the Epistle and Gospel.

The Vice of Lying. A Moral Homily on the Gospel.

Scandal. A Moral Homily on the Gospel.

Father 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.”