1 John 4:3

And every spirit which dissolves (solvit) Jesus, is not of God. (Vulg.) It means that Jesus is composed of the Godhead and the manhood by the bond of the hypostatic union. He therefore who loosens this bond, by denying that Christ is God, as do the Arians, or that He is man, as other heretics, is not of God, but of the devil. For such deny that Christ the Son of God came from heaven in the flesh, and say that He is God only or man only. This is what is set forth to be believed in the Athanasian symbol concerning Christ. "For as the reasonable soul and flesh is one man, so God and man are one Christ;" where observe that the word as signifies union and unity, not the same but similar. For the rational soul and flesh make our composite being, our man. But the Godhead and the manhood united in Christ make one composite Being, not essentially, but substantially, or hypostatically. Nor indeed does the Godhead inform the Humanity in the same way that the soul informs the body, but subsists whole and immingled. It unites the Manhood to Itself in the same hypostasis of the Word. Wherefore Nestorius truly dissolves Christ, teaching that in Him are two Persons, as there are two Natures, and that therefore in Christ the man is diverse and distinct from God. Christ therefore as God in the Humanity is as the pearl in the shell, conceived and formed of virgin matter, and the dew of the Holy Ghost, most fair by the innocency of His life, most bright by the light of His wisdom, rounded by the possession of all perfection, having the weight of constancy, the polish of meekness, the price of blessedness. So Salmeron.

Observe: the Greek and Syriac read here, Every spirit which confesseth not that Jesus Christ is come in the flesh is not of God. So also reads S. Cyprian (l. 2. contr. Jud.), Tertullian (lib. de Carne Christ, c. 24), though they, instead of does not confess, read who denies. But the rest of the Latin Fathers have generally which dissolves, as above. So S. Leo (Epist. 10 c. 5), Tertullian also (lib. contr. Psych. c. 1), and Irenæus (lib. 3 c. 18), and S. Augustine on this passage, who also brings forward and explains the other reading. Moreover, in the Greek, instead of ὸμολογε̃ι, i.e., confess, it was formerly read α̉ναλύει, i.e., dissolves. This we learn from Didymus and S. Cyril (de Fide ad Regin.). And from him Socrates writes (l 7 c. 32), speaking of Nestorius, who denied that the Blessed Virgin was the Mother of God, as follows: "He was ignorant that in ancient copies of the Catholic Epistle of John, it is written, 'Every spirit which dissolves Jesus is not of God.' For those who wished to separate the Godhead from the dispensation of the Manhood took away this sentence out of the ancient codices."

Allegorically : he dissolves Christ, who by schism rends the Church, which is the Body of Christ. "Christ," says S. Augustine, "came to gather together: thou comest to dissolve. How dost thou not deny that He came in the flesh, when thou breakest in pieces the Church which He gathered together?"

And this is Antichrist : The Greek reads, And this is of Antichrist; the Syriac, This is from the false Christ himself. And S. Cyprian reads (contr. Jud. lib. 2 c. 7 vol. 8), He who denies that He is come in the flesh is not of God, but is of the spirit of Antichrist. In a similar manner, John the Baptist is called Elias, not in person, but in office and spirit.

Because he comes (Vulg.), i.e., will surely come.

And now already he is in the world, not in person, but in spirit; that is to say, in his forerunners. This is what Paul says, "The mystery of iniquity doth already work." (2 Thessalonians 2:7.) Thus Luther paved the way for Mahometanism, and consequently for Antichrist, by teaching, amongst other things, that the Turk ought not to be resisted. This he attempted to prove by the following sophistical argument We must not resist the scourge of God, for that is the same thing as resisting God scourging us. But the Turk is the scourge of God. Therefore the Turk ought not to be resisted. The same argument would prove that thieves and robbers ought not to be resisted, for they are all a scourge of God. But there are scourges that ought to be scourged by the magistrates, for they are not by the direct, but the permissive will of God. And what other effect would such an argument have but to subject all Christians to the Turks, and make them Turks? Wherefore when the Turkish Sultan Solyman asked the imperial ambassador how old Luther was, and received in reply that he was forty-eight, he said he was sorry that on account of his impending old age he would not be able to assist him as much in the time to come as he had done. Luther makes a boast of this Solyman's good opinion of him (lib. Symposiac), and glories in his entire good-will towards him. Ver. 4. Ye are of God, little children, and have overcome him. Because ye, 0 Christians, are of God, who is the prime and eternal Truth, therefore ye have overcome him; namely, the spirit of Antichrist, the spirit of error and heresy. Hence the Greek and Syriac read them, i.e., ye have overcome the false prophets, and spirits of error. S. Cyprian (lib. de Simp. Prelat.) reads νικα̃τε, i.e., overcome them, as a voice exhorting to battle and victory. The present Greek text has νενικήκατα, ye have overcome them, the voice of congratulation on account of victory.

For greater is He that is in you, &c. He gives the reason of victory, namely Christ and His Spirit of truth, which rules the faithful, and who is greater than the devil, and his spirit of error, who rules over the world, i.e., worldly men, heretics and impious persons. He says this to impress humility upon the faithful, that they should ascribe their victory, not to their own strength, but to the grace of God.

The same principle may be extended to every temptation. Wherefore S. John says (Revelation 12:11), "They overcame him by the Blood of the Lamb, and the word of their testimony." And the Church sings in her hymn for martyrs, "Thou conquerest in the martyrs."

3. S. Ambrose (Hom. 1 de Elisæo) extends the same principle to hostile armies: "I remember that I have often said that we ought by no means to fear the warlike assaults of enemies, nor dread their numbers, however vast. For, as the Apostle says "greater is He that is in us than he that is in the world." Christ is more powerful to protect His servants than the devil is to urge their enemies on. For although the devil collects his multitudes, and arms them with cruel rage, yet are they soon destroyed, because the Saviour encompasses His people with better defenders. For the prophet says, "The Lord shall send His angel round about them that fear Him, and deliver them." But if the angel of the Lord rescues them that fear Him out of dangers, they who fear the Saviour cannot fear barbarians. Neither can he who keeps the precepts of Christ fear the attack of an enemy." He gives the reason, the arms of Christ. "The commands of Christ are the arms of Christians. And the fear of God drives out the enemies' fear. Our arms are those with which the Saviour has provided us, prayer, mercy, and fasting. Fasting is a better defence than a wall. Mercy more easily delivers than rapiers. Prayer hath a longer flight than an arrow." Then he confirms what he says by the example of Elisæus when he was encompassed by the hosts of Syrians. He said to his trembling servant, "Fear not, for more are they that are with us, than they that are with them."

4. S. Prosper (lib. 1 de Vocat. Gent.) extends it to the daily temptations of the faithful. He shows, in opposition to Pelagius, that there is need of the grace of God to overcome them. "The victory of the saints," he says, "is the work of God dwelling in the saints."

5. Some extend it to every arduous work, so that each Christian should animate himself by saying to himself, "Greater is He that is in me than he that is in the world." And with S. Paul, "I can do all things through Him who strengtheneth me." And with S. Cyprian, "He who is greater than the world cannot desire anything of the world." (lib. 2, Ephesians 2). And he adds, "He becomes greater and stronger in might, so that with imperial authority he rises superior to all the hosts which attack him." "Let us despise therefore everything under heaven as vain and deceitful, and unworthy of our love." And with S. Hilary, "Let us be lowly in heart, but lofty in mind," for we bear upon our head the strength and omnipotence of Christ. I once saw in Belgium a colonel who said to the heretics who were menacing him, "I fear none of you, for I bear the crown of Spain upon my head." So let the Christian say, "I bear upon my head, not the crown of Spain, but the crown of God. Therefore I fear not all the power of men and devils; no, not all the might of hell. I challenge them all to battle." Thus did S. Athanasius challenge all the Arians and the whole world. For "if God be for us, who can be against us?" What great things by the power of God did S. Paul, S. Antony, S. Simeon Stylites, S. Francis, and all the virgins, heroes, and martyrs! We can do likewise through the same God "who triumphs," i.e., "who makes us to triumph in Christ." (2Co 2:14). And God Himself has made us this promise (Isa 58:24), saying, "I will lift thee up above the high places of the earth," so that like an eagle dwelling in heaven thou mayest there despise whatsoever is in the world. This Seneca saw as in a shadow, when he said, "We must seek for that which does not become more worthless day by day. And what is that? It is the mind. But this must be a mind right, and good, and great. And what else can you call this but God dwelling as a guest in a human body?" (Epist. 54.)

5. They are of the world, &c. For heretics are not of God but of the world, because they love the riches, honours, and pleasures of the world. Whence worldly people, who care only for what is of the world, gladly hear them. "A heretic," says S. Augustine (de util. credendi), "is he who for the sake of some temporal advantage, but especially of glory, and the pre-eminence which it gives, either brings forth or follows new and false opinions." "All heretics," says Tertullian, "are puffed up, all make profession of science." "What heretic," says S. Jerome, "does not swell with pride?" And again, S. Augustine says, "One mother, pride, hath brought forth all heresies, even as our own mother, the Catholic Church, all faithful Christians dispersed throughout the world."