Evidence for Jesus Christ

... Therefore I reject all other religions. In that way I find an answer to all objections. It is right that a God so pure should only reveal Himself to those whose hearts are purified. Hence this religion is lovable to me, and I find it now sufficiently justified by so divine a morality. But I find more in it.

... Therefore, I reject all other religions. In this way, I find an answer to all objections. It is right that a God so pure should reveal himself only to those whose hearts are purified. That is why I love this religion. I now find it sufficiently justified by a morality so divine. But I find more in it.

I find it convincing that, since the memory of man has lasted, it was constantly announced to men that they were universally corrupt, but that a Redeemer should come; that it was not one man who said it, but innumerable men, and a whole nation expressly made for the purpose, and prophesying for four thousand years. This is a nation which is more ancient than every other nation. Their books, scattered abroad, are four thousand years old.

I find this convincing. For as long as people can remember, they have been told that all people are corrupt, but that a Redeemer would come. It was not just one person who said this. Countless people said it, and so did a whole nation created expressly for that purpose. This nation prophesied for four thousand years. It is older than every other nation. Its books, scattered throughout the world, are four thousand years old.

The more I examine them, the more truths I find in them: an entire nation foretell Him before His advent, and an entire nation worship Him after His advent; what has preceded and what has followed; in short, people without idols and kings, this synagogue which was foretold, and these wretches who frequent it, and who, being our enemies, are admirable witnesses of the truth of these prophecies, wherein their wretchedness and even their blindness are foretold.

The more I examine them, the more truths I find in them. An entire nation foretold him before his coming, and an entire nation worships him afterward. There is what came before and what followed. In short, there is a people without idols or kings, and this synagogue that was foretold. There are also the wretches who attend it. Though they are our enemies, they are remarkable witnesses to the truth of these prophecies. For the prophecies foretold their misery and even their blindness.

I find this succession, this religion, wholly divine in its authority, in its duration, in its perpetuity, in its morality, in its conduct, in its doctrine, in its effects. The frightful darkness of the Jews was foretold: Eris palpans in meridie.²⁷⁶ Dabitur liber scienti literas, et dicet: Non possum legere.²⁷⁷ While the sceptre was still in the hands of the first foreign usurper, there is the report of the coming of Jesus Christ.

I find this succession, this religion, wholly divine in its authority, its duration, its permanence, its morality, its conduct, its doctrine, and its effects. The terrible blindness of the Jews was foretold: Eris palpans in meridie.²⁷⁶ Dabitur liber scienti literas, et dicet: Non possum legere.²⁷⁷ While the scepter was still in the hands of the first foreign usurper, the coming of Jesus Christ was reported.

So I hold out my arms to my Redeemer, who, having been foretold for four thousand years, has come to suffer and to die for me on earth, at the time and under all the circumstances foretold. By His grace, I await death in peace, in the hope of being eternally united to Him. Yet I live with joy, whether in the prosperity which it pleases Him to bestow upon me, or in the adversity which He sends for my good, and which He has taught me to bear by His example.

So I reach out to my Redeemer. His coming was foretold for four thousand years. He came to earth to suffer and die for me, at the time and in all the circumstances foretold. By his grace, I await death in peace, hoping to be united with him forever. Yet I live with joy, whether in the prosperity he chooses to give me or in the hardship he sends for my good. He has taught me by his example to endure that hardship.

The prophecies having given different signs which should all happen at the advent of the Messiah, it was necessary that all these signs should occur at the same time. So it was necessary that the fourth monarchy should have come, when the seventy weeks of Daniel were ended; and that the sceptre should have then departed from Judah. And all this happened without any difficulty. Then it was necessary that the Messiah should come; and Jesus Christ then came, who was called the Messiah. And all this again was without difficulty. This indeed shows the truth of the prophecies.

The prophecies gave different signs that would all occur when the Messiah came. All these signs therefore had to occur at the same time. The fourth monarchy had to have arrived by the end of Daniel’s seventy weeks. By then, the scepter also had to have passed from Judah. And all this happened without difficulty. Then the Messiah had to come. Jesus Christ came at that time and was called the Messiah. All this, too, happened without difficulty. This indeed shows that the prophecies are true.

The prophets foretold, and were not foretold. The saints again were foretold, but did not foretell. Jesus Christ both foretold and was foretold.

The prophets predicted the future, but no one predicted their coming. The saints, on the other hand, were foretold, but did not predict the future. Jesus Christ both predicted the future and was foretold.

Jesus Christ, whom the two Testaments regard, the Old as its hope, the New as its model, and both as their centre.

Both Testaments look to Jesus Christ. The Old Testament sees him as its hope, the New Testament as its model. He is the center of both.

The two oldest books in the world are those of Moses and Job, the one a Jew and the other a Gentile. Both of them look upon Jesus Christ as their common centre and object: Moses in relating the promises of God to Abraham, Jacob, etc., and his prophecies; and Job, Quis mihi det ut,²⁷⁸ etc. Scio enim quod redemptor meus vivit, etc.

The two oldest books in the world are those of Moses and Job. Moses was a Jew, and Job was a Gentile. Both see Jesus Christ as their common center and purpose. Moses does so in recounting God’s promises to Abraham, Jacob, and others, and in his prophecies. Job does so in Quis mihi det ut,²⁷⁸ etc., and Scio enim quod redemptor meus vivit, etc.

The Gospel only speaks of the virginity of the Virgin up to the time of the birth of Jesus Christ. All with reference to Jesus Christ.

The Gospel speaks of the Virgin’s virginity only up to the birth of Jesus Christ. Everything refers to Jesus Christ.

Proofs of Jesus Christ.

Proofs of Jesus Christ.

"Pray that ye enter not into temptation."²⁷⁹ It is dangerous to be tempted; and people are tempted because they do not pray.

"Pray that you do not fall into temptation."²⁷⁹ It is dangerous to be tempted. People are tempted because they do not pray.

Et tu conversus confirma fratres tuos. But before, conversus Jesus respexit Petrum.

And when you have turned back, strengthen your brothers. But before that, Jesus turned and looked at Peter.

Saint Peter asks permission to strike Malchus, and strikes before hearing the answer. Jesus Christ replies afterwards.

Saint Peter asks permission to strike Malchus, but strikes before he hears the answer. Jesus Christ answers afterward.

The word, Galilee, which the Jewish mob pronounced as if by chance, in accusing Jesus Christ before Pilate, afforded Pilate a reason for sending Jesus Christ to Herod. And thereby the mystery was accomplished, that He should be judged by Jews and Gentiles. Chance was apparently the cause of the accomplishment of the mystery.

The Jewish crowd mentioned Galilee seemingly by chance as they accused Jesus Christ before Pilate. This gave Pilate a reason to send Jesus Christ to Herod. In this way, the mystery was fulfilled: he was to be judged by Jews and Gentiles. Chance was apparently the cause of the mystery’s fulfillment.

Those who have a difficulty in believing seek a reason in the fact that the Jews do not believe. "Were this so clear," say they, "why did the Jews not believe?" And they almost wish that they had believed, so as not to be kept back by the example of their refusal. But it is their very refusal that is the foundation of our faith. We should be much less disposed to the faith, if they were on our side. We should then have a more ample pretext. The wonderful thing is to have made the Jews great lovers of the things foretold, and great enemies of their fulfilment.

Those who struggle to believe find a reason for their doubt in the fact that the Jews do not believe. "If this were so clear," they ask, "why did the Jews not believe?" They almost wish the Jews had believed, so their refusal would not hold them back. But their very refusal is the foundation of our faith. We would be much less inclined to believe if they were on our side. We would then have a stronger excuse for not believing. The remarkable thing is that the Jews were made to love what was foretold and to hate its fulfillment.

The Jews were accustomed to great and striking miracles, and so, having had the great miracles of the Red Sea and of the land of Canaan as an epitome of the great deeds of their Messiah, they therefore looked for more striking miracles, of which those of Moses were only the patterns.

The Jews were used to great and striking miracles. They saw the great miracles at the Red Sea and in Canaan as a summary of their Messiah’s great deeds. So they expected even more striking miracles, of which Moses’ miracles were only models.

The carnal Jews and the heathen have their calamities, and Christians also. There is no Redeemer for the heathen, for they do not so much as hope for one. There is no Redeemer for the Jews; they hope for Him in vain. There is a Redeemer only for Christians. (See Perpetuity.)

The worldly Jews and the pagans suffer hardship, and so do Christians. There is no Redeemer for the pagans, for they do not even hope for one. There is no Redeemer for the Jews. They hope for him in vain. Only Christians have a Redeemer. (See Perpetuity.)

In the time of the Messiah the people divided themselves. The spiritual embraced the Messiah, and the coarser-minded remained to serve as witnesses of Him.

In the time of the Messiah, the people divided. Those who were spiritual embraced the Messiah. Those who were less spiritually minded remained as witnesses to him.

"If this was clearly foretold to the Jews, how did they not believe it, or why were they not destroyed for resisting a fact so clear?"

If this was clearly foretold to the Jews, why did they not believe it? Or why were they not destroyed for resisting such a clear fact?

I reply: in the first place, it was foretold both that they would not believe a thing so clear, and that they would not be destroyed. And nothing is more to the glory of the Messiah; for it was not enough that there should be prophets; their prophets must be kept above suspicion. Now, etc.

I reply: first, it was foretold both that they would not believe something so clear and that they would not be destroyed. Nothing brings greater glory to the Messiah. It was not enough for there to be prophets. Their prophets also had to be kept above suspicion. Now, etc.

If the Jews had all been converted by Jesus Christ, we should have none but questionable witnesses. And if they had been entirely destroyed, we should have no witnesses at all.

If Jesus Christ had converted all the Jews, we would have only questionable witnesses. If they had all been destroyed, we would have no witnesses at all.

What do the prophets say of Jesus Christ? That He will be clearly God? No; but that He is a God truly hidden; that He will be slighted; that none will think that it is He; that He will be a stone of stumbling, upon which many will stumble, etc. Let people then reproach us no longer for want of clearness, since we make profession of it.

What do the prophets say about Jesus Christ? Do they say he will be clearly revealed as God? No. They say he is a God who is truly hidden. He will be scorned, and no one will think he is the one. He will be a stumbling stone over which many will stumble, and so on. So let people no longer criticize us for a lack of clarity, since we openly acknowledge it.

But, it is said, there are obscurities.—And without that, no one would have stumbled over Jesus Christ, and this is one of the formal pronouncements of the prophets: Excæca²⁸⁰ ...

But, people say, there are things that are unclear. Without them, no one would have stumbled over Jesus Christ. This is one of the prophets’ explicit declarations: Excæca²⁸⁰ ...

Moses first teaches the Trinity, original sin, the Messiah.

Moses first teaches about the Trinity, original sin, and the Messiah.

David: a great witness; a king, good, merciful, a beautiful soul, a sound mind, powerful. He prophesies, and his wonder comes to pass. This is infinite.

David was a great witness. He was a king, good and merciful, with a beautiful soul and a sound mind. He was powerful. He prophesied, and the wonder he foretold came to pass. This is infinite.

He had only to say that he was the Messiah, if he had been vain; for the prophecies are clearer about him than about Jesus Christ. And the same with Saint John.

If he had been vain, he needed only to say that he was the Messiah. The prophecies are clearer about him than about Jesus Christ. The same is true of Saint John.

Herod was believed to be the Messiah. He had taken away the sceptre from Judah, but he was not of Judah. This gave rise to a considerable sect.

People believed that Herod was the Messiah. He had taken the scepter from Judah, but he was not from Judah. This gave rise to a sizable sect.

Curse of the Greeks upon those who count three periods of time.

The Greeks' curse on those who count three periods of time.

In what way should the Messiah come, seeing that through Him the sceptre was to be eternally in Judah, and at His coming the sceptre was to be taken away from Judah?

How was the Messiah to come? Through him, the scepter was to remain in Judah forever. Yet when he came, the scepter was to be taken away from Judah.

In order to effect that seeing they should not see, and hearing they should not understand, nothing could be better done.

To make them see without seeing and hear without understanding, nothing better could have been done.

Homo existens te Deum facit.

You are a man, yet you make yourself God.

Scriptum est, Dii estis, et non potest solvi Scriptura.

It is written, “You are gods,” and Scripture cannot be broken.

Hæc infirmitas non est ad vitam et est ad mortem.

This illness does not lead to life, and it leads to death.

Lazarus dormit, et deinde dixit: Lazarus mortuus est.²⁸¹

Lazarus is sleeping, and then he said, “Lazarus is dead.”²⁸¹

The apparent discrepancy of the Gospels.²⁸²

The apparent differences between the Gospels.²⁸²

What can we have but reverence for a man who foretells plainly things which come to pass, and who declares his intention both to blind and to enlighten, and who intersperses obscurities among the clear things which come to pass?

How can we not revere a man who plainly foretells things that come to pass? He declares his intention both to blind and to enlighten. He also places obscure passages among the clear predictions that come to pass.

The time of the first advent was foretold; the time of the second is not so; because the first was to be obscure, and the second is to be brilliant, and so manifest that even His enemies will recognise it. But, as He was first to come only in obscurity, and to be known only of those who searched the Scriptures ...

The time of the first coming was foretold, but the time of the second is not. The first was to be obscure, but the second will be glorious and so unmistakable that even his enemies will recognize it. But he was first to come only in obscurity, and only those who searched the Scriptures would know him ...

God, in order to cause the Messiah to be known by the good and not to be known by the wicked, made Him to be foretold in this manner. If the manner of the Messiah had been clearly foretold, there would have been no obscurity, even for the wicked. If the time had been obscurely foretold, there would have been obscurity, even for the good. For their [goodness of heart] would not have made them understand, for instance, that the closed mem signifies six hundred years. But the time has been clearly foretold, and the manner in types.

God chose this way of foretelling the Messiah so that the good would recognize him and the wicked would not. If the Messiah’s manner had been foretold clearly, even the wicked would have understood it. If the time had been foretold obscurely, even the good would have found it unclear. Their goodness of heart would not have helped them understand, for example, that the closed mem signifies six hundred years. But the time was foretold clearly, while the manner was foretold through symbolic figures.

By this means, the wicked, taking the promised blessings for material blessings, have fallen into error, in spite of the clear prediction of the time; and the good have not fallen in error. For the understanding of the promised blessings depends on the heart, which calls "good" that which it loves; but the understanding of the promised time does not depend on the heart. And thus the clear prediction of the time, and the obscure prediction of the blessings, deceive the wicked alone.

In this way, the wicked have mistaken the promised blessings for material blessings. They have fallen into error despite the clear prediction of the time. The good have not fallen into error. Understanding the promised blessings depends on the heart, which calls "good" whatever it loves. But understanding the promised time does not depend on the heart. Thus, the clear prediction of the time and the unclear prediction of the blessings deceive only the wicked.

[Either the Jews or the Christians must be wicked.]

[Either the Jews or the Christians must be evil.]

The Jews reject Him, but not all. The saints receive Him, and not the carnal-minded. And so far is this from being against His glory, that it is the last touch which crowns it. For their argument, the only one found in all their writings, in the Talmud and in the Rabbinical writings, amounts only to this, that Jesus Christ has not subdued the nations with sword in hand, gladiumt uum, potentissime.²⁸³ (Is this all they have to say? Jesus Christ has been slain, say they. He has failed. He has not subdued the heathen with His might. He has not bestowed upon us their spoil. He does not give riches. Is this all they have to say? It is in this respect that He is lovable to me. I would not desire Him whom they fancy.) It is evident that it is only His life which has prevented them from accepting Him; and through this rejection they are irreproachable witnesses, and, what is more, they thereby accomplish the prophecies.

The Jews reject him, but not all of them. The saints accept him, but those concerned with worldly things do not. Far from diminishing his glory, this rejection is the final touch that crowns it. Their only argument, found throughout the Talmud and the rabbinical writings, comes down to this. Jesus Christ has not subdued the nations with sword in hand, gladiumt uum, potentissime.²⁸³ (Is this all they have to say? Jesus Christ was killed, they say. He failed. He did not subdue the heathen by his might. He did not give us their spoils. He does not give riches. Is this all they have to say? This is why I love him. I would not want the one they imagine.) Clearly, it is only his life that has prevented them from accepting him. By rejecting him, they become witnesses whose testimony cannot be faulted. What is more, they thereby fulfill the prophecies.

[By means of the fact that this people have not accepted Him, this miracle here has happened. The prophecies were the only lasting miracles which could be wrought, but they were liable to be denied.]

[Because these people have not accepted him, this miracle has happened. The prophecies were the only lasting miracles that could be performed, but they could be denied.]

The Jews, in slaying Him in order not to receive Him as the Messiah, have given Him the final proof of being the Messiah.

The Jews killed him to avoid accepting him as the Messiah. By doing so, they gave the final proof that he was the Messiah.

And in continuing not to recognise Him, they made themselves irreproachable witnesses. Both in slaying Him, and in continuing to deny Him, they have fulfilled the prophecies (Isa. lx; Ps. lxxi).

By continuing not to recognize him, they made themselves unimpeachable witnesses. Both by killing him and by continuing to deny him, they have fulfilled the prophecies (Isaiah 60, Psalm 71).

What could the Jews, His enemies, do? If they receive Him, they give proof of Him by their reception; for then the guardians of the expectation of the Messiah receive Him. If they reject Him, they give proof of Him by their rejection.

What could the Jews, his enemies, do? If they accept him, their acceptance proves who he is. For then, the guardians of the hope for the Messiah accept him. If they reject him, their rejection proves who he is.

The Jews, in testing if He were God, have shown that He was man.

By testing whether he was God, the Jews showed that he was a man.

The Church has had as much difficulty in showing that Jesus Christ was man, against those who denied it, as in showing that he was God; and the probabilities were equally great.

The Church had as much difficulty proving that Jesus Christ was human to those who denied it as it did proving that he was God. The evidence for each was equally strong.

Source of contradictions.—A God humiliated, even to the death on the cross; a Messiah triumphing over death by his own death. Two natures in Jesus Christ, two advents, two states of man's nature.

Source of contradictions. God was humbled, even to the point of dying on the cross. The Messiah triumphed over death through his own death. Jesus Christ has two natures. There are two comings and two states of human nature.

Types.—Saviour, father, sacrificer, offering, food, king, wise, law-giver, afflicted, poor, having to create a people whom He must lead and nourish, and bring into His land....

Types. Savior, father, priest, offering, food, king, wise one, lawgiver, suffering, poor. He must create a people, lead and nourish them, and bring them into his land....

Jesus Christ. Offices.—He alone had to create a great people, elect, holy, and chosen; to lead, nourish, and bring it into the place of rest and holiness; to make it holy to God; to make it the temple of God; to reconcile it to, and save it from, the wrath of God; to free it from the slavery of sin, which visibly reigns in man; to give laws to this people, and engrave these laws on their heart; to offer Himself to God for them, and sacrifice Himself for them; to be a victim without blemish, and Himself the sacrificer, having to offer Himself, His body, and His blood, and yet to offer bread and wine to God ...

Jesus Christ. His roles. He alone had to create a great people, elect, holy, and chosen. He had to lead and nourish them, and bring them to a place of rest and holiness. He had to make them holy to God and make them God’s temple. He had to reconcile them to God and save them from his wrath. He had to free them from slavery to sin, which visibly rules over human beings. He had to give this people laws and write those laws on their hearts. He had to offer himself to God for them and sacrifice himself for them. He had to be a victim without blemish and also the one who offered the sacrifice. He had to offer himself, his body and his blood, and yet offer bread and wine to God ...

Ingrediens mundum.²⁸⁴

Entering the world.²⁸⁴

"Stone upon stone."²⁸⁵

"Stone upon stone."²⁸⁵

What preceded and what followed. All the Jews exist still, and are wanderers.

What came before and what came after. All the Jews still exist and are wanderers.

Of all that is on earth, He partakes only of the sorrows, not of the joys. He loves His neighbours, but His love does not confine itself within these bounds, and overflows to His own enemies, and then to those of God.

Of all that is on earth, he shares only in the sorrows, not the joys. He loves his neighbors, but his love does not stop there. It extends to his own enemies and then to the enemies of God.

Jesus Christ typified by Joseph, the beloved of his father, sent by his father to see his brethren, etc., innocent, sold by his brethren for twenty pieces of silver, and thereby becoming their lord, their saviour, the saviour of strangers, and the saviour of the world; which had not been but for their plot to destroy him, their sale and their rejection of him.

Joseph foreshadowed Jesus Christ. Joseph was loved by his father, who sent him to see his brothers, and so on. Though innocent, he was sold by his brothers for twenty pieces of silver. Through this, he became their lord and savior, the savior of strangers, and the savior of the world. This would not have happened without their plot to destroy him, their sale of him, and their rejection of him.

In prison Joseph innocent between two criminals; Jesus Christ on the cross between two thieves. Joseph foretells freedom to the one, and death to the other, from the same omens. Jesus Christ saves the elect, and condemns the outcast for the same sins. Joseph foretells only; Jesus Christ acts. Joseph asks him who will be saved to remember him, when he comes into his glory; and he whom Jesus Christ saves asks that He will remember him, when He comes into His kingdom.

In prison, the innocent Joseph stands between two criminals. On the cross, Jesus Christ hangs between two thieves. From the same signs, Joseph foretells freedom for one and death for the other. Jesus Christ saves the chosen and condemns the rejected for the same sins. Joseph only foretells. Jesus Christ acts. Joseph asks the man who will be saved to remember him when he comes into his glory. The man Jesus Christ saves asks him to remember him when he comes into his kingdom.

The conversion of the heathen was only reserved for the grace of the Messiah. The Jews have been so long in opposition to them without success; all that Solomon and the prophets said has been useless. Sages, like Plato and Socrates, have not been able to persuade them.

The conversion of the pagans was reserved for the grace of the Messiah alone. The Jews opposed them for so long without success. All that Solomon and the prophets said was useless. Wise men like Plato and Socrates could not persuade them.

After many persons had gone before, Jesus Christ at last came to say:²⁸⁶ "Here am I, and this is the time. That which the prophets have said was to come in the fullness of time, I tell you My apostles will do. The Jews shall be cast out. Jerusalem shall be soon destroyed. And the heathen shall enter into the knowledge of God. My apostles shall do this after you have slain the heir of the vineyard."

After many others had come before him, Jesus Christ finally came and said:²⁸⁶ "Here I am, and this is the time. The prophets said that certain things would happen when the appointed time came. I tell you that my apostles will bring them about. The Jews will be cast out. Jerusalem will soon be destroyed. And the Gentiles will come to know God. My apostles will do this after you have killed the heir of the vineyard."

Then the apostles said to the Jews: "You shall be accursed," (Celsus laughed at it); and to the heathen, "You shall enter into the knowledge of God." And this then came to pass.

Then the apostles said to the Jews, "You will be cursed," (Celsus laughed at this). And they said to the non-Jews, "You will come to know God." And this came to pass.

Jesus Christ came to blind those who saw clearly, and to give sight to the blind; to heal the sick, and leave the healthy to die; to call to repentance, and to justify sinners, and to leave the righteous in their sins; to fill the needy, and leave the rich empty.

Jesus Christ came to blind those who saw clearly and to give sight to the blind. He came to heal the sick and leave the healthy to die. He came to call sinners to repent and make them righteous, and to leave the righteous in their sins. He came to fill the needy and leave the rich empty.

Holiness.—Effundam spiritum meum.²⁸⁷ All nations were in unbelief and lust. The whole world now became fervent with love. Princes abandoned their pomp; maidens suffered martyrdom. Whence came this influence? The Messiah was come. These were the effect and sign of His coming.

Holiness. Effundam spiritum meum.²⁸⁷ All nations lived in unbelief and lust. The whole world now burned with love. Princes gave up their splendor. Young women suffered martyrdom. Where did this influence come from? The Messiah had come. These were the effect and sign of his coming.

Destruction of the Jews and heathen by Jesus Christ: Omnes gentes venient et adorabunt eum.²⁸⁸ Parum est ut,²⁸⁹ etc. Postula a me.²⁹⁰ Adorabunt eum omnes reges.²⁹¹ Testes iniqui.²⁹² Dabit maxillam percutienti.²⁹³ Dederunt fel in escam.²⁹⁴

Destruction of the Jews and pagans by Jesus Christ: All nations will come and worship him.²⁸⁸ It is a small thing that,²⁸⁹ etc. Ask me.²⁹⁰ All kings will worship him.²⁹¹ Unjust witnesses.²⁹² He will offer his cheek to the one who strikes him.²⁹³ They gave me gall for food.²⁹⁴

Jesus Christ for all, Moses for a nation.

Jesus Christ is for all, Moses for one nation.

The Jews blessed in Abraham: "I will bless those that bless thee."²⁹⁵ But: "All nations blessed in his seed."²⁹⁶ Parum est ut, etc.

The Jews are blessed through Abraham: "I will bless those who bless you."²⁹⁵ But: "All nations are blessed through his offspring."²⁹⁶ Parum est ut, etc.

Lumen ad revelationem gentium.²⁹⁷

A light to reveal truth to the nations.²⁹⁷

Non fecit taliter omni nationi,²⁹⁸ said David, in speaking of the Law. But, in speaking of Jesus Christ, we must say: Fecit taliter omni nationi. Parum est ut, etc., Isaiah. So it belongs to Jesus Christ to be universal. Even the Church offers sacrifice only for the faithful. Jesus Christ offered that of the cross for all.

Non fecit taliter omni nationi,²⁹⁸ said David, speaking of the Law. But when speaking of Jesus Christ, we must say: Fecit taliter omni nationi. Parum est ut, etc., as Isaiah says. So Jesus Christ belongs to everyone. Even the Church offers sacrifice only for the faithful. Jesus Christ offered his sacrifice on the cross for all.

There is heresy in always explaining omnes by "all," and heresy in not explaining it sometimes by "all." Bibite ex hoc omnes;²⁹⁹ the Huguenots are heretics in explaining it by "all." In quo omnes peccaverunt;³⁰⁰ the Huguenots are heretics in excepting the children of true believers. We must then follow the Fathers and tradition in order to know when to do so, since there is heresy to be feared on both sides.

It is heresy always to translate omnes as "all." It is also heresy not to translate it as "all" sometimes. Bibite ex hoc omnes.²⁹⁹ The Huguenots are heretics for translating it as "all." In quo omnes peccaverunt.³⁰⁰ The Huguenots are heretics for excluding the children of true believers. We must follow the Church Fathers and tradition to know when to translate it as "all." Otherwise, we risk heresy either way.

Ne timeas pusillus grex.³⁰¹ Timore et tremore.—Quid ergo? Ne timeas [modo] timeas. Fear not, provided you fear; but if you fear not, then fear.

Do not be afraid, little flock.³⁰¹ With fear and trembling. What then? Do not be afraid, as long as you fear. Do not be afraid, as long as you fear. But if you do not fear, then be afraid.

Qui me recipit, non me recipit, sed eum qui me misit.³⁰²

Whoever welcomes me does not welcome me, but the one who sent me.³⁰²

Nemo scit, neque Filius.

No one knows, not even the Son.

Nubes lucida obumbravit.

A bright cloud overshadowed them.

Saint John³⁰³ was to turn the hearts of the fathers to the children, and Jesus Christ³⁰⁴ to plant division. There is not contradiction.

Saint John³⁰³ was to turn the hearts of fathers toward their children. Jesus Christ³⁰⁴ was to cause division. There is no contradiction.

The effects in communi and in particulari. The semi-Pelagians err in saying of in communi what is true only in particulari; and the Calvinists in saying in particulari what is true in communi. (Such is my opinion.)

The effects in communi (in general) and in particulari (in particular cases). The semi-Pelagians are wrong to say generally what is true only in particular cases. The Calvinists are wrong to say of particular cases what is true generally. (That is my opinion.)

Omnis Judæa regio, et Jerosolomymi universi, et baptizabantur.³⁰⁵ Because of all the conditions of men who came there. From these stones there can come children unto Abraham.³⁰⁶

All the region of Judea and all the people of Jerusalem were baptized.³⁰⁵ This was because people from all walks of life came there. From these stones, children of Abraham can be raised up.³⁰⁶

If men knew themselves, God would heal and pardon them. Ne convertantur et sanem eos, et dimittantur eis peccata.³⁰⁷

If people knew themselves, God would heal and forgive them. Otherwise, they might turn, and I would heal them and forgive their sins.³⁰⁷

Jesus Christ never condemned without hearing. To Judas: Amice, ad quid venisti?³⁰⁸ To him that had not on the wedding garment, the same.

Jesus Christ never condemned anyone without hearing them first. He asked Judas, Friend, why have you come?³⁰⁸ He did the same with the man who was not wearing a wedding garment.

The types of the completeness of the Redemption, as that the sun gives light to all, indicate only completeness; but [the types] of exclusions, as of the Jews elected to the exclusion of the Gentiles, indicate exclusion.

The types that represent the completeness of Redemption, such as the sun giving light to all, indicate only completeness. But [the types] of exclusion indicate exclusion. One example is the Jews being chosen to the exclusion of the Gentiles.

"Jesus Christ the Redeemer of all."—Yes, for He has offered, like a man who has ransomed all those who were willing to come to Him. If any die on the way, it is their misfortune; but, so far as He was concerned, He offered them redemption.—That holds good in this example, where he who ransoms and he who prevents death are two persons, but not of Jesus Christ, who does both these things.—No, for Jesus Christ, in the quality of Redeemer, is not perhaps Master of all; and thus, in so far as it is in Him, He is the Redeemer of all.

"Jesus Christ is the Redeemer of all." Yes, because he has offered redemption to all. He is like a man who has ransomed everyone willing to come to him. If any die on the way, that is their misfortune. But as far as he was concerned, he offered them redemption. That is true in this example, where the person who ransoms and the person who prevents death are two different people. But it is not true of Jesus Christ, who does both. No, for Jesus Christ, as Redeemer, is perhaps not master of all. Thus, as far as it lies with him, he is the Redeemer of all.

When it is said that Jesus Christ did not die for all, you take undue advantage of a fault in men who at once apply this exception to themselves; and this is to favour despair, instead of turning them from it to favour hope. For men thus accustom themselves in inward virtues by outward customs.

When you say that Jesus Christ did not die for all, you take unfair advantage of a human weakness. People immediately assume that they are among those excluded. This encourages despair instead of turning them away from it and toward hope. For people develop inward virtues through outward habits.

The victory over death. "What is a man advantaged if he gain the whole world and lose his own soul?³⁰⁹ Whosoever will save his soul, shall lose it."³¹⁰

Victory over death. "What does a person gain if they gain the whole world but lose their own soul?³⁰⁹ Whoever wants to save their soul will lose it."³¹⁰

"I am not come to destroy the law, but to fulfil."³¹¹

"I did not come to destroy the law, but to fulfill it."³¹¹

"Lambs took not away the sins of the world, but I am the lamb which taketh away the sins."³¹²

"Lambs did not take away the sins of the world, but I am the lamb who takes away the sins."³¹²

"Moses³¹³ hath not led you out of captivity, and made you truly free."

"Moses³¹³ has not led you out of captivity and made you truly free."

... Then Jesus Christ comes to tell men that they have no other enemies but themselves; that it is their passions which keep them apart from God; that He comes to destroy these, and give them His grace, so as to make of them all one Holy Church; that He comes to bring back into this Church the heathen and Jews; that He comes to destroy the idols of the former and the superstition of the latter. To this all men are opposed, not only from the natural opposition of lust; but, above all, the kings of the earth, as had been foretold, join together to destroy this religion at its birth. (Proph.: Quare fremuerunt gentes ... reges terræ ... adversus Christum.)³¹⁴

... Then Jesus Christ comes to tell people that their only enemies are themselves. Their passions keep them apart from God. He comes to destroy these passions and give them his grace, so that they may all form one Holy Church. He comes to bring both the heathen and the Jews back into this Church. He comes to destroy the idols of the heathen and the superstition of the Jews. All people oppose this, not only because lust naturally opposes it. Above all, as foretold, the kings of the earth join together to destroy this religion at its birth. (Proph.: Quare fremuerunt gentes ... reges terræ ... adversus Christum.)³¹⁴

All that is great on earth is united together; the learned, the wise, the kings. The first write; the second condemn; the last kill. And notwithstanding all these oppositions, these men, simple and weak, resist all these powers, subdue even these kings, these learned men and these sages, and remove idolatry from all the earth. And all this is done by the power which had foretold it.

All the great powers on earth are united: the learned, the wise, and kings. The learned write, the wise condemn, and the kings kill. Despite all this opposition, these simple, weak men resist all these powers. They overcome even these kings, learned men, and wise men. They remove idolatry from all the earth. All this is done by the power that foretold it.

Jesus Christ would not have the testimony of devils, nor of those who were not called, but of God and John the Baptist.

Jesus Christ would not accept testimony from devils or from those who were not called. He accepted testimony from God and John the Baptist.

I consider Jesus Christ in all persons and in ourselves: Jesus Christ as a Father in His Father, Jesus Christ as a Brother in His Brethren, Jesus Christ as poor in the poor, Jesus Christ as rich in the rich, Jesus Christ as Doctor and Priest in priests, Jesus Christ as Sovereign in princes, etc. For by His glory He is all that is great, being God; and by His mortal life He is all that is poor and abject. Therefore He has taken this unhappy condition, so that He could be in all persons, and the model of all conditions.

I see Jesus Christ in all people and in ourselves: Jesus Christ as a father in his Father, as a brother in his brothers, as poor in the poor, as rich in the rich, as a teacher and priest in priests, as a ruler in princes, and so on. In his glory, he is all that is great, because he is God. In his mortal life, he is all that is poor and lowly. He took on this unhappy condition so that he could be present in all people and be a model for every condition.

Jesus Christ is an obscurity (according to what the world calls obscurity), such that historians, writing only of important matters of states, have hardly noticed Him.

Jesus Christ is obscure by the world’s standards. Historians write only about important matters of state, so they have hardly noticed him.

On the fact that neither Josephus, nor Tacitus, nor other historians have spoken of Jesus Christ.—So far is this from telling against Christianity, that on the contrary it tells for it. For it is certain that Jesus Christ has existed; that His religion has made a great talk; and that these persons were not ignorant of it. Thus it is plain that they purposely concealed it, or that, if they did speak of it, their account has been suppressed or changed.

The fact that neither Josephus, Tacitus, nor other historians mentioned Jesus Christ. This does not count against Christianity. On the contrary, it counts in its favor. For it is certain that Jesus Christ existed, that his religion caused great discussion, and that these historians knew about it. So it is clear that they deliberately kept silent about it. Or, if they did mention it, their account has been suppressed or changed.

"I have reserved me seven thousand."³¹⁵ I love the worshippers unknown to the world and to the very prophets.

“I have kept seven thousand for myself.”³¹⁵ I love those who worship God but are unknown to the world and even to the prophets.

As Jesus Christ remained unknown among men, so His truth remains among common opinions without external difference. Thus the Eucharist among ordinary bread.

Just as Jesus Christ went unrecognized among people, his truth remains among common opinions without looking different from them. The Eucharist, too, looks like ordinary bread.

Jesus would not be slain without the forms of justice; for it is far more ignominious to die by justice than by an unjust sedition.

Jesus would not be killed without the appearance of a legal process. It is far more shameful to be executed by the courts than killed in an unjust uprising.

The false justice of Pilate only serves to make Jesus Christ suffer; for he causes Him to be scourged by his false justice, and afterwards puts Him to death. It would have been better to have put Him to death at once. Thus it is with the falsely just. They do good and evil works to please the world, and to show that they are not altogether of Jesus Christ; for they are ashamed of Him. And at last, under great temptation and on great occasions, they kill Him.

Pilate’s false justice only makes Jesus Christ suffer. In the name of justice, he has Jesus whipped and then puts him to death. It would have been better to put him to death at once. The same is true of those who are falsely just. They do good and evil to please the world and show that they do not belong entirely to Jesus Christ. They are ashamed of him. In the end, when faced with great temptation and momentous occasions, they kill him.

What man ever had more renown? The whole Jewish people foretell Him before His coming. The Gentile people worship Him after His coming. The two peoples, Gentile and Jewish, regard Him as their centre.

What man has ever been more famous? All the Jewish people foretold his coming. The Gentiles worship him after his coming. Both Gentiles and Jews regard him as their center.

And yet what man enjoys this renown less? Of thirty-three years, He lives thirty without appearing. For three years He passes as an impostor; the priests and the chief people reject Him; His friends and His nearest relatives despise Him. Finally, He dies, betrayed by one of His own disciples, denied by another, and abandoned by all.

And yet, what man enjoys this fame less? Of his thirty-three years, he lives thirty without appearing in public. For three years, he is regarded as an impostor. The priests and leading people reject him. His friends and closest relatives despise him. Finally, he dies, betrayed by one of his own disciples, denied by another, and abandoned by all.

What part, then, has He in this renown? Never had man so much renown; never had man more ignominy. All that renown has served only for us, to render us capable of recognising Him; and He had none of it for Himself.

What share, then, did he have in this fame? No man had ever been so famous. No man had ever suffered greater disgrace. All that fame served only us, making it possible for us to recognize him. He received none of it for himself.

The infinite distance between body and mind is a symbol of the infinitely more infinite distance between mind and charity; for charity is supernatural.

The infinite distance between body and mind symbolizes the infinitely greater distance between mind and charity. For charity is supernatural.

All the glory of greatness has no lustre for people who are in search of understanding.

All the glory of greatness has no appeal for people seeking understanding.

The greatness of clever men is invisible to kings, to the rich, to chiefs, and to all the worldly great.

Kings, the rich, leaders, and all those with worldly power cannot see the greatness of intelligent people.

The greatness of wisdom, which is nothing if not of God, is invisible to the carnal-minded and to the clever. These are three orders differing in kind.

The greatness of wisdom, which is nothing unless it comes from God, is invisible to worldly-minded people and the clever. These are three orders that differ in kind.

Great geniuses have their power, their glory, their greatness, their victory, their lustre, and have no need of worldly greatness, with which they are not in keeping. They are seen, not by the eye, but by the mind; this is sufficient.

Great geniuses have their own power, glory, greatness, victory, and brilliance. They have no need for worldly greatness, which does not suit them. They are seen not with the eyes, but with the mind. This is enough.

The saints have their power, their glory, their victory, their lustre, and need no worldly or intellectual greatness, with which they have no affinity; for these neither add anything to them, nor take away anything from them. They are seen of God and the angels, and not of the body, nor of the curious mind. God is enough for them.

The saints have their own power, glory, victory, and radiance. They need no worldly or intellectual greatness, which has nothing in common with them. Such greatness neither adds to nor takes away from what they have. God and the angels see them, but physical eyes and curious minds do not. God is enough for them.

Archimedes,³¹⁶ apart from his rank, would have the same veneration. He fought no battles for the eyes to feast upon; but he has given his discoveries to all men. Oh! how brilliant he was to the mind!

Archimedes,³¹⁶ regardless of his rank, would be just as revered. He fought no battles for people to watch. But he gave his discoveries to everyone. Oh, how brilliantly he shone for the mind!

Jesus Christ, without riches, and without any external exhibition of knowledge, is in His own order of holiness. He did not invent; He did not reign. But He was humble, patient, holy, holy to God, terrible to devils, without any sin. Oh! in what great pomp, and in what wonderful splendour, He is come to the eyes of the heart, which perceive wisdom!

Jesus Christ had no riches and made no outward display of knowledge. Yet he belongs to his own order of holiness. He did not invent anything. He did not reign. But he was humble, patient, holy, devoted to God, and fearsome to devils. He was without sin. Oh, what grandeur and wonderful splendor he brings to the eyes of the heart, which can see wisdom!

It would have been useless for Archimedes to have acted the prince in his books on geometry, although he was a prince.

It would have been pointless for Archimedes to act like a prince in his books on geometry, though he was one.

It would have been useless for our Lord Jesus Christ to come like a king, in order to shine forth in His kingdom of holiness. But He came there appropriately in the glory of His own order.

It would have been pointless for our Lord Jesus Christ to come like a king to shine in his kingdom of holiness. Instead, he came in the glory proper to his own order.

It is most absurd to take offence at the lowliness of Jesus Christ, as if His lowliness were in the same order as the greatness which He came to manifest. If we consider this greatness in His life, in His passion, in His obscurity, in His death, in the choice of His disciples, in their desertion, in His secret resurrection, and the rest, we shall see it to be so immense, that we shall have no reason for being offended at a lowliness which is not of that order.

It is absurd to take offense at Jesus Christ's humble condition, as if it belonged to the same order as the greatness he came to reveal. Consider this greatness in his life, his suffering, his obscurity, and his death. Consider it in his choice of disciples, their abandonment of him, his secret resurrection, and everything else. We will see that his greatness is immense. Then we will have no reason to take offense at his humble condition, which belongs to a different order.

But there are some who can only admire worldly greatness, as though there were no intellectual greatness; and others who only admire intellectual greatness, as though there were not infinitely higher things in wisdom.

Some people admire only worldly greatness, as if intellectual greatness did not exist. Others admire only intellectual greatness, as if wisdom did not contain infinitely greater things.

All bodies, the firmament, the stars, the earth and its kingdoms, are not equal to the lowest mind; for mind knows all these and itself; and these bodies nothing.

All physical things, the sky, the stars, the earth, and its kingdoms, are not equal to even the lowest mind. For the mind knows all these things and itself. But these physical things know nothing.

All bodies together, and all minds together, and all their products, are not equal to the least feeling of charity. This is of an order infinitely more exalted.

All bodies, all minds, and everything they produce together cannot equal even the smallest feeling of charity. Charity belongs to an infinitely higher order.

From all bodies together, we cannot obtain one little thought; this is impossible, and of another order. From all bodies and minds, we cannot produce a feeling of true charity; this is impossible, and of another and supernatural order.

All bodies combined cannot produce even one small thought. That is impossible, because thought belongs to a different order. All bodies and minds combined cannot produce a feeling of true charity. That is impossible, because true charity belongs to a different, supernatural order.

Why did Jesus Christ not come in a visible manner, instead of obtaining testimony of Himself from preceding prophecies? Why did He cause Himself to be foretold in types?

Why did Jesus Christ not come in a clearly visible way, instead of relying on earlier prophecies to testify about him? Why did he have his coming foreshadowed through symbolic people and events?

If Jesus Christ had only come to sanctify, all Scripture and all things would tend to that end; and it would be quite easy to convince unbelievers. If Jesus Christ had only come to blind, all His conduct would be confused; and we would have no means of convincing unbelievers. But as He came in sanctificationem et in scandalum,³¹⁷ as Isaiah says, we cannot convince unbelievers, and they cannot convince us. But by this very fact we convince them; since we say that in His whole conduct there is no convincing proof on one side or the other.

If Jesus Christ had come only to make people holy, all Scripture and all things would serve that purpose. It would be quite easy to convince unbelievers. If Jesus Christ had come only to blind people, all his actions would be confusing. We would have no way to convince unbelievers. But he came in sanctificationem et in scandalum,³¹⁷ to make people holy and to cause them to stumble, as Isaiah says. So we cannot convince unbelievers, and they cannot convince us. Yet this very fact convinces them. For we say that, in all his actions, there is no convincing proof for either side.

Jesus Christ does not say that He is not of Nazareth, in order to leave the wicked in their blindness; nor that He is not Joseph's son.

Jesus Christ does not say that he is not from Nazareth, so that the wicked remain blind. Nor does he say that he is not Joseph's son.

Proofs of Jesus Christ.—Jesus Christ said great things so simply, that it seems as though He had not thought them great; and yet so clearly that we easily see what He thought of them. This clearness, joined to this simplicity, is wonderful.

Proofs of Jesus Christ. Jesus Christ said great things so simply that it seemed he did not consider them great. Yet he spoke so clearly that we can easily see what he thought of them. This clarity, combined with such simplicity, is wonderful.

The style of the gospel is admirable in so many ways, and among the rest in hurling no invectives against the persecutors and enemies of Jesus Christ. For there is no such invective in any of the historians against Judas, Pilate, or any of the Jews.

The style of the gospel is admirable in many ways. One is that it does not insult those who persecuted Jesus Christ or his enemies. None of the gospel writers uses such insults against Judas, Pilate, or any of the Jews.

If this moderation of the writers of the Gospels had been assumed, as well as many other traits of so beautiful a character, and they had only assumed it to attract notice, even if they had not dared to draw attention to it themselves, they would not have failed to secure friends, who would have made such remarks to their advantage. But as they acted thus without pretence, and from wholly disinterested motives, they did not point it out to any one; and I believe that many such facts have not been noticed till now, which is evidence of the natural disinterestedness with which the thing has been done.

Suppose the Gospel writers had deliberately adopted this restraint, along with many other traits of such a beautiful character. Suppose they had done so only to attract attention. Even if they had not dared to call attention to it themselves, they would surely have found friends to praise them for it. But they acted without pretense and from entirely selfless motives. So they did not point it out to anyone. I believe many such things have gone unnoticed until now. This shows the natural selflessness with which they acted.

An artisan who speaks of wealth, a lawyer who speaks of war, of royalty, etc.; but the rich man rightly speaks of wealth, a king speaks indifferently of a great gift he has just made, and God rightly speaks of God.

A craftsman speaks of wealth, a lawyer speaks of war, royalty, and so on. But a rich man speaks fittingly of wealth. A king speaks casually of a great gift he has just given. And God speaks fittingly of God.

Who has taught the evangelists the qualities of a perfectly heroic soul, that they paint it so perfectly in Jesus Christ? Why do they make Him weak in His agony? Do they not know how to paint a resolute death? Yes, for the same Saint Luke paints the death of Saint Stephen as braver than that of Jesus Christ.

Who taught the evangelists the qualities of a perfectly heroic soul? How could they portray those qualities so perfectly in Jesus Christ? Why do they make him seem weak in his agony? Did they not know how to portray someone facing death with courage? Yes, they did. The same Saint Luke portrays Saint Stephen’s death as braver than Jesus Christ’s.

They make Him therefore capable of fear, before the necessity of dying has come, and then altogether brave.

They therefore portray him as capable of fear before he must die, and then as completely brave.

But when they make Him so troubled, it is when He afflicts Himself; and when men afflict Him, He is altogether strong.

But when they portray him as so troubled, it is when he causes himself suffering. When others cause him suffering, he is completely strong.

Proof of Jesus Christ.—The supposition that the apostles were impostors is very absurd. Let us think it out. Let us imagine those twelve men, assembled after the death of Jesus Christ, plotting to say that He was risen. By this they attack all the powers. The heart of man is strangely inclined to fickleness, to change, to promises, to gain. However little any of them might have been led astray by all these attractions, nay more, by the fear of prisons, tortures, and death, they were lost. Let us follow up this thought.

Proof of Jesus Christ. The idea that the apostles were impostors is absurd. Let us think it through. Imagine those twelve men meeting after Jesus Christ's death and plotting to claim that he had risen. By doing so, they challenge all the powers. The human heart is strangely prone to changing its mind and being swayed by promises and gain. If any one of them had been tempted even slightly by these things, they would have been lost. Still more, they would have been lost if fear of prison, torture, or death had swayed any one of them. Let us pursue this thought.

The apostles were either deceived or deceivers. Either supposition has difficulties; for it is not possible to mistake a man raised from the dead ...

The apostles were either mistaken or lying. Both possibilities present difficulties. It is not possible to be mistaken about a man raised from the dead ...

While Jesus Christ was with them, He could sustain them. But, after that, if He did not appear to them, who inspired them to act?

While Jesus Christ was with them, he could support them. But afterward, if he did not appear to them, who inspired them to act?