Tractates on the Gospel of John 112–24; Tractates on the First Epistle of John (The Fathers of the Church, Volume 92)
Publication Year: 2010
Published by: The Catholic University of America Press
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Tractates on the Gospel of John
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After completing the great and lengthy discourse which, after the Supper, the Lord, very close now to pouring out his Blood for us, delivered to the disciples who were at that time with him, with the addition of the prayer that he directed to the Father, then John the Evangelist began his Passion as follows: ...
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After the Persecutors, when Judas betrayed him, took the Lord into custody and bound him, who loved us and delivered himself up for us,1 and when the Father did not spare but delivered him up for us all,2 that one may understand that Judas is not praiseworthy ...
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Let us next see what was done with the Lord or concerning our Lord, Jesus Christ, before Pontius Pilate, the governor, as far as John the Evangelist indicates. For he returns to the place in his narrative where he had left it to give an account of the denial of Peter. ...
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What Pilate said to Christ and what he answered to Pilate must be considered and expounded in this discourse. For when it had been said to the Jews, "Take him yourselves and judge him according to your law," and they had answered, "It is not lawful for us to kill anyone,"1 ...
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When the Jews had shouted that they did not want Jesus to be released to them by Pilate by reason of the Pasch, but Barabbas the robber, not the Savior, but the murderer, not the Giver of life, but the depriver,1 "then Pilate took Jesus and scourged him." ...
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When Pilate in his judgment seat judged and condemned him, about the sixth hour they took the Lord Jesus Christ and led him out.1 "And carrying a cross for himself, he went out to that place which is called Calvary, in Hebrew Golgotha, where they crucified him." ...
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Those things that were done near the Lord's cross when he had already been crucified, let us, as far as he gives [us] help, expound in this discourse. "The soldiers, therefore, when they had crucified him, took his garments (and they made four parts, to every soldier a part) and his tunic. ...
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When the Lord was crucified, after the division of his garments and the casting of the lot was also completed, let us see what John the Evangelist tells next. "And the soldiers indeed," he says, "did these things. Now there stood by the cross of Jesus his mother and his mother's sister, Mary, [the wife] of Cleophas, ...
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After the Lord Jesus, when all the things were completed that he foreknew were necessary to be completed before his death, delivered over his spirit when he wanted to, let us see from the Evangelist's narration what things followed next. "Then the Jews," he says, "because it was the parasceve, ...
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Mary Magdalene had reported to his disciples Peter and John that the Lord had been taken from the sepulcher, and they, coming there, found only the linen cloths in which his body had been enwrapped. And what else could they believe except what she had said, which she herself also had believed? ...
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After the account of the incident in which the disciple Thomas, when the places of the wounds in Christ's flesh were offered to him to be touched, saw what he was not willing to believe and yet did believe, the Evangelist inserts these words and says, "Many other signs also Jesus did in the sight of his disciples ...
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With the fact that the Lord manifested himself to his disciples for the third time after the resurrection, the Gospel of the blessed John the Apostle is ended; and on this earlier part we have already expounded, as well as we were able, up to the place where it was related that one hundred and fifty-three fishes ...
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It is no small question why, when he manifested himself to the disciples a third time, the Lord said to the Apostle Peter, "Follow me," but concerning the Apostle John, "So I will have him to remain till I come. What is it to you?" We are devoting the very last discourse of this work, as the Lord himself may grant, ...
Tractates on the First Epistle of John
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Eastertide has come. Some weeks earlier Augustine had begun to deliver a series of homilies on the Gospel of John, which he intended to expound from its beginning to its end.1 But the scriptural readings for Holy Week and for the Octave of Easter were fixed to some extent and he had to interrupt this major undertaking. ...
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You are aware, my holy people1 that our normal practice is to expound in discourses2 upon the Gospel according to John in the regular sequence of its readings. But because there has now been interposed the solemnity of the holy days during which it is necessary that specific readings from the Gospel be rehearsed, ...
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"That which was from the beginning, which we have heard and which we have seen with our eyes and our hands have handled: the Word oflife." Who is he who handles the Word with his hands except that "the Word was made flesh and dwelt among us"?1...
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We ought to listen attentively to all the things that we read from the Holy Scriptures for our instruction and salvation. Yet especially to be commended to our memory are those things that are most applicable against heretics whose treacherous snares never cease to encompass all the weaker and more careless souls. ...
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Children, it is the last hour." In this reading he speaks to them as children that they may hasten to grow because it is the last hour. The body's age does not lie in the will. Thus no one grows in the flesh when he wills it, just as no one is born when he wills it. But where birth lies in the will, growth also lies in the will. ...
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You remember, brothers, that yesterday's reading ended with this: "You have no need that anyone teach you, but the anointing itself teaches you concerning all things."1 Now this, as I am sure you recall, we explained to you in such a way that we who speak to your ears from outside are just like hired men, ...
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(2) For it is not a small problem, how [John] says in this epistle, "He who has been born of God sins not," and yet how in the same epistle he earlier said, "If we say that we have no sin, we deceive ourselves and the truth is not in us."2 What will he do whom the two quotations from the same epistle have stuck right in the middle? ...
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If you remember, brothers, that we closed our discourse yesterday1 at this sentence—one that without a doubt ought to have remained and ought to remain in your heart, because you heard it last: "Little children, let us not love in word only and in tongue, but in work and in truth."
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This world, for all the faithful seeking their homeland, is just as the desert was for the people of Israel. They were indeed still wandering about and seeking their homeland; but with God as their leader they could not wander astray. God's command was the way for them. ...
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Love, a sweet word but a sweeter act. We cannot always speak of it. For we are occupied with many things and our various occupations pull us in different directions so that our tongue is not always free to speak of love—for our tongue would not be better occupied with any other thing. ...
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You remember, my beloved people, that of the epistle of John the Apostle the last part remains for us to expound and explain to you, as far as the Lord grants.1 We are, then, mindful of this debt; but you ought to be mindful of your claim. For indeed the same love that in this epistle ...
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I believe that you who were here yesterday recall to what point in our progress through this Epistle our exposition has reached, that is, "For he who does not love his brother whom he sees, how can he love God whom he does not see? And this commandment we have from him, he who loves God loves also his brother."1 ...
Page Count: 317
Publication Year: 2010
Series Title: The Fathers of the Church: A New Translation