PROLOGUE I saw the Lord seated on a high and lofty throne, and the whole house was full of his majesty, and the things that were under him filled the temple. (Is 6:1) 1 These are the words of a contemplative, and if we regard them as spoken by John the Evangelist they apply quite well to showing the nature of this Gospel. For as Augustine says in his work, On the Agreement of the Evangelists: “The other Evangelists instruct us in their Gospels on the active life; but John in his Gospel instructs us also on the contemplative life.” The contemplation of John is described above in three ways, in keeping with the threefold manner in which he contemplated the Lord Jesus. It is described as high, full, and perfect. It is high: I saw the Lord seated on a high and lofty throne; it is full: and the whole house was full of his majesty; and it was perfect: and the things that were under him filled the temple. 2 As to the first, we must understand that the Height and sublimity of contemplation consists most of all in the contemplation and knowledge of God. “Lift up your eyes on high, and see who has created these things” (Is 40:26). A man lifts up his eyes on high when he sees and contemplates the Creator of all things. Now since John rose above whatever had been created—mountains, heavens, angels—and reached the Creator of all, as Augustine says, it is clear that his contemplation was most high. Thus, I saw the Lord. And because, as John himself says below (12:41), “Isaiah said this because he had seen his glory,” that is, the glory of Christ, “and spoke of him,” the Lord seated on a high and lofty throne is Christ. Now a fourfold height is indicated in this contemplation of John. A height of authority; hence he says, I saw the Lord. A height of eternity; when he says, seated. One of dignity, or nobility of nature; so he says, on a high throne. And a height of incomprehensible truth; when he says, lofty. It is in these four ways that the early philosophers arrived at the knowledge of God. 3 Some attained to a knowledge of God through his authority, and this is the most efficacious way. For we see the things in nature acting for an end, and attaining to ends which are both useful and certain. And since they lack intelligence, they are unable to direct themselves, but must be directed and moved by one directing them, and who possesses an intellect. Thus it is that the movement of the things of nature toward a certain end indicates the existence of something higher by which the things of nature are directed to an end and governed. And so, since the whole course of nature advances to an end in an orderly way and is directed, we have to posit something higher w1iich directs and governs them as Lord; and this is God. This authority in governing is shown to be in the Word of God when he says, Lord. Thus the Psalm (88:10) says: “You rule the power of the sea, and you still the swelling of its waves,” as though saying: You are the Lord and govern all things. John shows that he knows this about the Word when he says below (1:11), “He came unto his own,” i.e., to the world, since the whole universe is his own. 4 Others came to a knowledge of God from his eternity. They saw that whatever was in things was changeable, and that the more noble something is in the grades of being, so much the less it has of mutability. For example, the lower bodies are mutable both as to their substance and to place, while the heavenly bodies, which are more noble, are immutable in substance and change only with respect to place. We can clearly conclude from this that the first principle of all things, which is supreme and more noble, is changeless and eternal. The prophet suggests this eternity of the Word when he says, seated, i.e., presiding without any change and eternally. “Your throne, O God, is forever and ever” (Ps 44:7); “Jesus Christ is the same yesterday, today, and forever” (Heb 13:8). John points to this eternity when he says below (1:1), “In the beginning was the Word.” 5 Still others came to a knowledge of God from the dignity of God; and these were the Platonists. They noted that everything which is something by participation is reduced to what is the same thing by essence, as to the first and highest. Thus, all things which are fiery by participation are reduced to fire, which is such by its essence. And so since all things which exist participate in existence (esse) and are beings by participation, there must necessarily be at the summit of all things something which is existence (esse) by its essence, i.e., whose essence is its existence. And this is God, who is the most sufficient, the most eminent, and the most perfect cause of the whole of existence, from, whom all things that are participate existence (esse). This dignity is shown in the words, on a high throne, which, according to Denis, refer to the divine nature. “The Lord is high above all nations” (Ps 112:4). John shows us this dignity when he says below (1:1), “the Word was God,” with “Word” as subject and “God” as the predicate. 6 Yet others arrived at a knowledge of God from the incomprehensibility of truth. All the truth which our intellect is able to grasp is finite, since according to Augustine, “everything that is known is bounded by the comprehension of the one knowing”; and if it is bounded, it is determined and particularized. Therefore, the first and supreme Truth, which surpasses every intellect, must necessarily be incomprehensible and infinite; and this is God. [fence the Psalm (8:2) says, “Your greatness is above the heavens,” i.e., above every created intellect, angelic and human. The Apostle says this in the words, “He dwells in unapproachable light” (1 Tim 6:16). This incomprehensibility of Truth is shown to us in the word, lofty, that is, above all the knowledge of the created intellect. John implies this incomprehensibility to us when he says below (1:18), “No one has ever seen God.” Thus, the contemplation of John was high as regards authority, eternity, dignity, and the incomprehensibility of the Word. And John has passed on this contemplation to us in his Gospel. 7 John’s contemplation was also full. Now contemplation is full when someone is able to consider all the effects of a cause in the cause itself, that is, when he knows not only the essence of the cause, but also its power, according as it can extend out to many things. Of this flowing outward we read, “It overflows with wisdom, like the Pishon, and like the Tigris in the days of the new fruits” (Sir 25:35); “The river of God is full with water,” since the divine wisdom has depth in relation to its knowledge of all things (Ps 65:9). “With you from the beginning is wisdom, who knows your works” (Wis 9:9). Since John the Evangelist was raised up to the contemplation of the nature of the divine Word and of his essence when he said, “In the beginning was the Word; and the Word was with God,” he immediately tells us of the power of the Word as it extends to all things, saying, “Through him all things came into being.” Thus his contemplation was full. And so after the prophet had said, I saw the Lord seated, he added something about his power, and the whole house was full of his majesty, that is, the whole fullness of things and of the universe is from the majesty and power of God, through whom all things were made, and by whose light all the men coming into this world are enlightened. “The earth and its fullness are the Lord’s” (Ps 23:1). 8 The contemplation of John was also perfect. For contemplation is perfect when the one contemplating is led and raised to the height of the thing contemplated. Should he remain at a lower level, then no matter how high the things which he might contemplate, the contemplation would not be perfect. So in order that it be perfect it is necessary that it rise and attain the end of the thing contemplated, adhering and assenting by affection and understanding to the truth contemplated. Job (37:16) says, “Do you not know the path of the clouds,” that is, the contemplation of those preaching, “how perfect they are?” inasmuch as they adhere firmly by affection and understanding to contemplating the highest truth. Since John not only taught how Christ Jesus, the Word of God, is God, raised above all things, and how all things were made through him, but also that we are sanctified by him and adhere to him by the grace which he pours into us, he says below (1:16), “Of his fullness we have all received - indeed, grace in return for grace.” It is therefore apparent that his contemplation is perfect. This perfection is shown in the addition, and the things that were under him filled the temple. For “the head of Christ is God” (1 Cor 11:3). The things that are under Christ are the sacraments of his humanity, through which the faithful are filled with the fullness of grace. In this way, then, the things that were under him filled the temple, i.e., the faithful, who are the holy temple of God (1 Cor 3:17) insofar as through the sacraments of his humanity all the faithful of Christ receive from the fullness of his grace. The contemplation of John was thus full, high, and perfect. 9 We should note, however, that these three characteristics of contemplation belong to the different sciences in different ways. The perfection of contemplation is found in Moral Science, which is concerned with the ultimate end. The fullness of contemplation is possessed by Natural Science, which considers things as proceeding from God. Among the physical [natural] sciences, the height of contemplation is found in Metaphysics. But the Gospel of John contains all together what the above sciences have in a divided way, and so it is most perfect. 10 In this way then, from what has been said, we can understand the matter of this Gospel. For while the other Evangelists treat principally of the mysteries of the humanity of Christ, John, especially and above all, makes known the divinity of Christ in his Gospel, as we saw above. Still, he does not ignore the mysteries of his humanity. He did this because, after the other Evangelists had written their Gospels, heresies had arisen concerning the divinity of Christ, to the effect that Christ was purely and simply a man, as Ebion and Cerinthus falsely thought. And so John the Evangelist, who had drawn the truth about the divinity of the Word from the very fountain-head of the divine breast, wrote this Gospel at the request of the faithful. And in it he gives us the doctrine of the divinity of Christ and refutes all heresies. The order of this Gospel is clear from the above. For John first shows us the Lord seated on a high and lofty throne, when he says below (1:1), “In the beginning was the Word.” He shows secondly how the house was full of his majesty, when he says, “through him all things came into being” (1:3). Thirdly, he shows how the things that were under him filled the temple, when he says, “the Word was made flesh” (1:14). The end of this Gospel is also clear, and it is that the faithful become the temple of God, and become filled with the majesty of God; and so John says below (20:31), “These things are written so that you may believe that Jesus is the Christ, the Son of God.” The matter of this Gospel, the knowledge of the divinity of the Word, is clear, as well as its order and end. 11 Then follows the condition of the author, who is described above in four ways: as to his name, his virtue, his symbol, and his privilege. He is described as to name as John, the author of this Gospel. “John” is interpreted as “in whom is grace,” since the secrets of the divinity cannot be seen except by those who have the grace of God within themselves. “No one knows the deep things of God but the Spirit of God” (1 Cor 2:11). As concerns his virtue, John saw the Lord seated, because he was a virgin; for it is fitting that such persons see the Lord: “Blessed are the pure in heart” (Mt 5:8). He is described as to his symbol, for John is symbolized by an eagle. The other three Evangelists, concerned with those things which Christ did in his flesh, are symbolized by animals which walk on the earth, namely, by a man, a bull calf, and a lion. But John flies like an eagle above the cloud of human weakness and looks upon the light of unchanging truth with the most lofty and firm eyes of the heart. And gazing on the very deity of our Lord Jesus Christ, by which he is equal to the Father, he has striven in this Gospel to confide this above all, to the extent that he believed was sufficient for all. Concerning this flight of John it says in Job (39:27): “Will the eagle,” that is, John, “fly up at your command?” And further on it says, “His eyes look far away,” because the Word of God is seen in the bosom of the Father by the eye of the mind. John is described as to privilege since, among the other disciples of the Lord, John was more loved by Christ. Without mentioning his own name John refers to himself below (21:20) as “the disciple whom Jesus loved.” And because secrets are revealed to friends, “I have called you friends because everything I have heard from my father I have made known to you” (below 15:15), Jesus confided his secrets in a special way to that disciple who was specially loved. Thus it says in Job (36:32): “From the savage,” that is, the proud, “he hides his light,” that is, Christ hides the truth of his divinity, “and shows his friend,” that is, John, “that it belongs to him,” since it is John who sees the light of the Incarnate Word more excellently and expresses it to us, saying “He was the true light” (below 1:19). Now the matter, order, end and author of this Gospel of the blessed John are clear.