Sermon for Low Sunday: On the Faith That Overcometh the World and on the Three Witnesses

“ Whatsoevery is born of God overcometh the world. And this is the victory which overcometh the world, our faith. Whois he that overcometh the world but he that believeth that Jesus ts the Son of God? ”—ı John v. 4, 5.

““Whatsoever is born of God overcometh the world ”’ (rt John v. 4). My brethren, since the only begotten Son of God, Who “‘ thought it not robbery to be equal with God ” (Phil. ii. 6), has condescended to become also the Son of man; men, despite their poverty, may presume not unreasonably to regard themselves as God’s children. Nor is it anything unworthy of God to become the Father of them of whom Christ has made Himself the Brother. Hence it is that St. John (who speaks so often and so earnestly about our adoption as sons of God) tells us at the very beginning of his Gospel, that “ as many as received Him, He gave them power to be made the sons of God ” (John i. 12). These words are in perfect harmony with the passage you heard recited to-day from the same author’s Epistle, “Whatsoever is born of God overcometh the world.” For all who belong to Christ are, like Christ Himself, hated by the world, but like Christ also they overcome the world. “‘ Be not surprised,” He says, “if the world hate you: know you that it hath hated Me before you” (John xv. 18). And again, ‘‘ Have confidence: I have overcome the world ” (John xvi. 33). So manifestly 209 II, 15 true are the words spoken by St. Paul: “whom He, viz., God the Father, foreknew, He also predestined to be made conformable to the image of His Son ” (Rom. viii. 29). For see how close is the conformity of the members with the Head: after Him, they have been adopted, “that He might be the first-born amongst many brethren” (Rom. viii. 29); after Him they are hated by the world; after Him they overcome the world.

Well, therefore, is it said that ‘“‘ whatsoever is born of God overcometh the world,” so that the triumph over temptation is in itself a testimony to our divine sonship; and just as He Who is the Son of God by nature vanquished the world and its prince, so we too have been found victorious, as many of us, I mean, as are sons by adoption. Victorious truly, but “in Him Who strengtheneth”’ us, in Whom we ‘can do all things” (Phil. iv. 13): because ‘“‘ this is the victory which overcometh the world, our faith ” (x John v. 4). For it is by faith we have been made the adoptive children of God ; it is the faith in us that the world, which is “‘ wholly seated in wickedness” (x John v. 19) hates and persecutes ; and it is by faith also that the world is conquered, according to what is written, “The saints by faith conquered kingdoms ”’ (Heb. xi. 33). Why should not the victory of the just man, be attributed to faith, since toit he owes even his life ? “The just man,” says the Apostle, “liveth by faith ” (Rom. i. 17). Therefore, my brethren, as often as you resist temptation, as often as you vanquish the wicked one, do not attribute the triumph to your own powers, do not take pride in yourselves, but rather “ glory in the Lord,” as the Apostle enjoins (1 Cor. i. 31). For when would that “strong man armed” (Luke xi. 21)

FAITH THAT OVERCOMETH THE WORLD 211 have yielded to your impotence? Listen lastly to the admonition addressed to you by the divinely appointed pastor of the Lord’s flock, “ Your adversary the devil,” he says, “‘ as a roaring lion, goeth about, seeking whom he may devour. Whom resist ye, strong in faith ” (x Peter v. 8,). | Notice how completely in accord are these testimonies of truth: St. Paul tells us that by faith the saints conquered kingdoms; St. Peter that it is by faith we must resist the prince of this world ; whilst St. John says, in his turn, “‘ This is the victory which overcometh the world, our faith.”

The last named author goes on to ask, ‘‘ Who is He that overcometh the world but he that believeth that Jesus is the Son of God?”’ (x John v. 5). Indeed it is certain that every man who believes not in the Son of God is by this fact alone not merely overcome, but judged also (John iii. 18). For “ without faith it is impossible to please God ” (Heb. xi. 6). But perhaps the minds of some of you are now perplexed by the thought that we see so many who believe Jesus to be the Son of God, and who are nevertheless enslaved to worldly desires. Wherefore, then, does the Evangelist say, ‘‘Who is he that overcometh the world but he that believeth that Jesus is the Son of God ? ” since even the world itself professes to believe this? Yea, and does not another inspired author tell us that “ the devils also believe and tremble’”’ (James ii. 19)? But let me ask: do you suppose Jesus is really reputed the Son of God by that man, whosoever he may be, who is neither frightened by His threats nor attracted by His promises, who is neither obedient to His commands nor acquiescent to His counsels? Is not such a one of the number of those of whom the Apostle says,

‘ They profess that they know God, but in their works they deny Him” (Titus i.)? Besides, “faith without works is dead ” (James ii. 20) in itself. We ought not therefore, to be surprised that it does not triumph over the world, since it does not so much as live.

Perhaps you would like to know, my brethren, what is the faith that lives and triumphs? It is that faith doubtless, whereby Christ dwelleth in our hearts (Ephes. iii. 17). For Christ is both our strength and our life: “ When Christ shall appear, Who is your life,” says the Apostle, ‘‘then you also shall appear with Him in glory ” (Col. iii. 4). Now, how is glory obtained except through victory ? Or wherefore should we appear with Christ in glory unless we have conquered in Him also ? In short, if they alone who receive Christ are given “the power to be made the sons of God ” (John i. 12) it is likewise of them alone that we must understand the words of St. John, ‘‘Whatsoever is born of God overcometh the world.” Hence it is that the same Evangelist, after saying, ““Who is he that overcometh the world but he that believeth that Jesus is the Son of God ? ”—as if in order to render it still more indubitable that the faith he is commending is that whereby, as I have said, Christ dwelleth in our hearts—proceeds forthwith to add what relates to His coming to us, “ This is He that came by water and blood, Jesus Christ ” (x John v. 6). But as if “showing unto us a yet more excellent way ” (x Cor. xii. 31), he continues, “and it is the Spirit Which testifieth that Christ is the Son of God ” (r John v. 6).* As for the apparently

FAITH THAT OVERCOMETH THE WORLD 213 irrelevant words, repeated with such deliberation, “not by water only, but by water and blood,” I think they are designed to mark a difference between Christ and Moses. For Moses came “by water only,” to which indeed he owes his very name.*

Let those among you who are acquainted with the Old Testament history recall to mind how in Egypt of yore it was commanded that all male infants of the Hebrew stock should be put to death, and how Moses as a child, was exposed by the river and taken up by Pharao’s daughter (Exod. 1, 11). Consider if we have not here a manifest prefiguration of Christ. King Herod, after King Pharao, in order to allay the fears which disquieted him, had recourse to the same remedy of cruelty, and was in the same way deluded. In both cases, a multitude of children were slaughtered on account of one, and in both cases the one who was sought for escaped unhurt. And just as the daughter of Pharao took charge of and saved the infant Moses, so did Egypt—which may be regarded not unreasonably as also the daughter of Pharao—receive and preserve the infant Christ. But evidently, “a greater than Moses is here ” (Matt. xii. 41), since Christ ‘‘ came not by water only, but by water and blood.” Now “ many waters are peoples.” as we read in the Apocalypse (Apoc. xvii. 15). He therefore came by water alone who gathered his people together indeed, yet did not save his people. For even the deliverance from Egyptian bondage was due not to Moses but to the blood of the lamb, thus prefiguring that we were to be emancipated from the vain conversation of this world by the Blood of the Immaculate Lamb of God, Christ

Jesus. He is our true Lawgiver, with Whom there is ‘plentiful redemption ’’ (Ps. cxxix. 7). For He died “ not only for the nation, but to gather together in one the children of God that were dispersed ” (John xi. 52). Pray remember, it is John the Evangelist himself who hath seen and “ giveth testimony—and we know that his testimony is true”’ (John xxi. 24)—that from the Heart of the Lord whilst He hung lifeless upon the cross “there came out blood and water” (John xix. 34); so that, namely, from the side of the New Adam, as He slumbered in death, might be produced and at the same time redeemed the New Eve, that is to say, the Church.

Tn this manner, then, does He come to us to-day also by water and by blood, so that water and blood are an evidence of His advent and of the faith that triumphs. But we have more than the testimony of these: a greater is that which is given by the Spirit of Truth. Most true and certain, therefore, is the united testimony of these three witnesses (Matt. xviii. 16) and happy the soul that deserves to receive it. “There are three that give testimony on earth: the Spirit, and the water, and the blood”’ (1 John v. 8). The water signifies baptism; the blood, martyrdom ; and the Spirit, charity : for “it is the Spirit that quickeneth ” (John vi. 64), and love is the life of faith. If you further inquire of me what the Spirit has to do with charity, I shall answer in the words of St. Paul, “The charity of God is poured forth in our hearts by the Holy Ghost Who is given to us ” (Rom. v. 5). Of necessity also is the Spirit united to the water and the blood, since, as the Apostle testifies, anything whatever that we may have is of no avail without charity (t Cor. xiii. I-3).

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But since I have just observed that baptism is symbolised by the water and martyrdom by the blood, remember also that besides the baptism which can be received only once, there is a second which can be daily repeated; and the same with regard to martyrdom. For we endure a kind of martyrdom and, so to speak, a shedding of blood, in our daily mortification of the „body; whilst compunction of heart and the frequent flow of contrite tears may becalled a spiritual baptism. Thus for the weak and faint-hearted, who have not the courage to pour out all their blood at once for Christ’s sake, it is necessary to shed it drop by drop, as it were, in a martyrdom milder, indeed, yet more protracted. Thus also they who often “ offend in many things ” (James iii. 2), ought to supply for the sacrament of baptism, which cannot be renewed, by frequent spiritual ablutions, following herein the example of David, who sang of himself, “ Every night I will wash my bed: I will water my couch with my tears ” (Ps. vi. 7). Do you wish, then, my brethren, to know who it is that overcometh the world? First consider more carefully what forces have to be overcome init. And these also are pointed out to us by the blessed John, who says, “ Dearly beloved, love not the world, nor the things which are in the world. For all that is in the world is the concupiscence of the flesh, and the concupiscence of the eyes, and the pride of life ” (1 John ii. 15, 16). These are the “three troops” which the Chaldean made (Jobi. 17). And I remember how holy Jacob likewise made three companies when he was returning from Mesopotamia and feared the face of his brother Esau (Gen. xxxii. 2). Therefore you also have need of a triple defence against the triple temptation to whose attacks you are exposed. You must conquer the concupiscence of the flesh by means of bodily mortification, which I have told you, if you remember, is what we are to understand by the testimony of the blood. You must conquer the concupiscence of the eyes by compunction of heart and the frequent shedding of contrite tears—the testimony of the water. And let the vanity of pride be overcome and driven forth by the virtue of charity, which alone has power to chasten the soul and to purify the intention ; this is the testimony of the Spirit. It is an infallible sign that the world has been overcome by you if you “ chastise your body and bring it into subjection ” (x Cor. ix. 27), lest by abuse of its liberty it should become the slave of pleasure ; if you give up your eyes to mourning rather than to curiosity or to arrogance; and if, finally, your hearts are so filled with divine love that there is no room left for the love of vanity.

With just reason, doubtless, does the Evangelist say that one and the same Spirit giveth testimony both in heaven and on earth (x John v. 7, 8): because - although bodily mortification shall cease, and the fountain of tears shall at length run dry, “ charity never falleth away ” (x Cor. xiii. 8). In the present life we are given only a foretaste—so to speak—of charity, the fulness and consummation is reserved for the life to come. But although the Spirit survives after the water and the blood—for water and blood ‘‘ cannot possess the kingdom of God ” (x Cor. xv. 50)—in this life, however, it is almost or indeed absolutely impossible to find the Spirit without the other two witnesses ;* for, as the Evangelist says, “these three are one”

contrition and bodily mortification, although it alone shall gain admission to heaven.—(Translator.)

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(x John v. 8). Consequently, whenever any one of the three is wanting, we cannot suppose the other two present. But when the three are united, their “ testimonies are made exceedingly credible” (Ps. xcii. 5) ; nor can he who possesses them on earth be in want of testimony even in heaven. For such a one confesseth the Son of God before men “ not in word, nor in tongue, ‘but in deed, and in truth ” (1 John iii. 18), and the Son will confess him before the angels of God (Matt x. 32). And do you suppose the Father can be wanting in testimony to him to whom He beholds His Son bearing testimony? No, the Father also will most assuredly confess him, and testify to what He has seen “in secret ’’ (Matt. vi. 4). Neither shall the Spirit be out of accord with the Father and the Son, for the reason that He is the Spirit of the Father and the Son. Besides, how can he lack the Spirit’s testimony in heaven, who has merited to possess it even on earth? Therefore “there are Threei Who give testimony in heaven: the Father, and the Son, and the Holy Ghost ” (x John v. 7). And lest we should suspect any discord in Their testimony, the Evangelist adds, “‘ And these Three are One ” (ibid.). Surely, then, a glorious testimony shall they have whom the Father shall receive in heaven as children and heirs, whom the Son shall acknowledge as brothers and co-heirs (Rom. viii. 17), whom the Holy Ghost shall cause to cleave to God and make “ one Spirit with Him” (x Cor. vi. 17). For the Holy Ghost is the indissoluble Bond of the Blessed Trinity, by ‘Whom, as the Father and Son are One, so are we also one in Them (John xvii. 21), through the mercy of Him who vouchsafed to pray for this for His disciples, Jesus Christ, our Lord. Amen.