Mercurial > hg > Aquinas
annotate john/english/John17.html @ 32:35223dd66413
from www.ccel.org/ccel/aquinas/summa.xml
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| date | Wed, 25 Nov 2009 20:31:38 +0000 |
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4 <body style=text-align:justify><blockquote> |
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5 <p style="text-align: center"><span style="font-size: 60pt">17</span> |
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6 <p align=center><B>LECTURE I |
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7 <BLOCKQUOTE><p>1 When Jesus had spoken these words, he lifted up his |
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8 eyes to heaven and said, "Father, the hour has come; glorify your Son that the |
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9 Son may glorify you, 2 since you have given him power over all flesh, to give |
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10 eternal life to all whom you have given him. 3 And this is eternal life, that |
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11 they know you the only true God, and Jesus Christ whom you have sent. 4 I |
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12 glorified you on earth, having accomplished the work which you gave me to do; 5 |
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13 and now, Father, glorify me in your own presence with the glory which I had |
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14 with you before the world was made."<a href="#_ftn1" name="_ftnref1">[1]</a></b></BLOCKQUOTE> |
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15 |
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16 <p>2177 Above, our Lord consoled his disciples by example and |
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17 encouragement; here he comforts them by his prayer. In this prayer he does |
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18 three things: first, he prays for himself; secondly, for the group of the |
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19 disciples (v 6); thirdly, for all the faithful (v 20). He does three things |
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20 with the first: first, he makes his request; secondly, he states the fruit of |
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21 this request, <b>that the Son may glorify you; </b>thirdly, he mentions why his |
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22 request deserves to be heard (v 4). In regard to the first point: first, we see |
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23 the order he followed in his prayer; secondly, the way he prayed; thirdly, the |
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24 words he used. |
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25 |
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26 <p>2178 The order he followed was fitting, because he prayed |
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27 after first encouraging them. So we read, <b>When Jesus had spoken these words. |
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28 </b>This gives us the example to help by our prayers those we are teaching by |
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29 our words, because religious teaching has its greatest effect in the hearts of |
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30 those who hear it when it is supported by a prayer which asks for divine help: |
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31 "Pray for us, that the word of the Lord may speed on and triumph" (2 Thess |
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32 3:1). Again, our sermon should end with a prayer: "The sum of our words is: 'he |
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33 is the all.'" |
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34 |
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35 <p>2179 The way he prayed is that <b>he lifted up his eyes to |
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36 heaven</b>. There is a difference between the prayer of Christ and our own |
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37 prayer: our prayer arises solely from our needs, while the prayer of Christ is |
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38 more for our instruction, for there was no need for him to pray for himself, |
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39 since together with his Father he answers prayers. He instructs us here by his |
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40 words and actions. He teaches us by his actions in lifting up his eyes, so that |
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41 we also will lift our eyes to heaven when we pray: "To you I lift up my eyes, O |
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42 you who are enthroned in the heavens!" (Ps 123:1). And not just our eyes, but |
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43 also our actions, by referring them to God: "Let us lift up our hearts and |
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44 hands to God in heaven" (Lam 3:41). He teaches us by his words, for he said his |
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45 prayer publicly, and said, so that those whom he taught by teaching he might |
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46 also teach by praying. We are taught not just by the words of Christ, but also |
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47 by his actions. |
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48 |
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49 <p>2180 His words are effective; thus he says, <b>Father, the |
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50 hour has come. </b>Their effectiveness is caused by three things. First, by the |
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51 love of the one praying. For the Son is praying to his Father and petitioning |
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52 the Father because of his love for the Father. So he says, <b>Father, </b>to |
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53 show us that we should pray to God with the affection of his children: "And I |
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54 thought you would call me, My Father, and would not turn from following me" |
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55 (Jer 3:19). |
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56 |
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57 <p>Secondly, his prayer is effective |
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58 because of the need for this prayer; for as he says, <b>the hour has come, </b>for |
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59 his passion, about which he had said before: "My hour has not yet come" (2:4). |
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60 The hour, I say, not the season, not the day, because Christ was to be seized |
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61 right away. Not an hour fixed but fate, but chosen by his own plan and good |
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62 pleasure. And it is appropriate that right before he prays he mentions his |
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63 troubles, because God especially hears us when we are troubled: "In my troubles |
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64 I cried to the Lord, and he heard me" [Ps 120:1]; "Since we do not know what to |
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65 do, we can only turn our eyes to you" [2 Chron 20:12]. Thirdly, his prayer is |
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66 effective because of its content, <b>glorify your Son.</b> |
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67 |
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68 <p>2181 But the Son of God is Wisdom itself, and this has the |
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69 greatest glory: "Wisdom is radiant and unfading" (Wis 6:13). How then can he |
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70 speak of glory being glorified, especially since he is the splendor of the |
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71 Father (Heb 1:3)? We should say that Christ asked to be glorified by the Father |
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72 in three ways. First, in his passion, and this was done by the many miracles |
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73 which occurred: for the sun was darkened, and the veil of the temple was rent, |
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74 and graves were opened. This was referred to before (12:28): "I have glorified |
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75 it," by the miracles occurring before the passion, "and I will glorify it |
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76 again," during the passion. With this understanding Christ says, <b>glorify </b>me |
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77 in my passion by showing that I am your Son. And so the centurion, after seeing |
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78 the miracles, said: "Truly, this was the Son of God" (Mt 27:54). |
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79 |
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80 <p>Secondly, Christ sought to be |
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81 glorified in his resurrection. His holy soul was always joined to God and |
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82 possessed glory from the vision of God: "We have beheld his glory, glory as of |
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83 the only Son from the Father" (1:14). From the beginning of his conception, his |
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84 soul was glorified, but in the resurrection he had glory of body also, referred |
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85 to in "Jesus Christ, who will change our lowly body to be like his glorious |
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86 body" (Phil 3:21). Thirdly, he sought to be glorified in the knowledge of all |
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87 people: "Because of her I shall have glory among the multitudes and honor in |
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88 the presence of the elders" (Wis 8:10). |
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89 |
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90 <p>And so he says, <b>glorify your |
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91 Son, </b>that is, show the entire world that I am your Son, in the strict |
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92 sense: by birth, not by creation (in opposition to Arius, who said that the Son |
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93 of God is a creature); in truth, not just in name (against Sabellius, who said |
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94 that the same person is now called Father and then called Son); by origin, not |
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95 adoption (in opposition to Nestorius, who said that Christ was an adopted son). |
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96 |
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97 <p>2182 Now we see the fruit of his being glorified: first, the |
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98 fruit is mentioned; secondly, it is explained, <b>since you have given him |
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99 power...</b> |
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100 |
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101 <p>2183 The fruit of the Son's being glorified is that the |
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102 Father is glorified; thus he says, <b>that the Son may glorify you. </b>When |
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103 Arius observed that our Lord said, <b>glorify your Son, </b>he supposed that |
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104 the Father is greater than the Son. This is true if we consider the Son in his |
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105 human nature: "The Father in greater than I" (14:28). Consequently, Christ |
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106 adds, <b>that the Son may glorify you </b>(in the knowledge of men) to show he |
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107 is equal to the Father as regards the divine nature. Now glory is renown joined |
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108 with praise. Formerly, God was renowned among the Jews: "In Judah God is known" |
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109 (Ps 76:1); but later, through his Son, he was known throughout the entire |
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110 world. Holy people also increase God's renown by their good works: "That they |
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111 may see your good works and give glory to your Father who is in heaven" (Mt |
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112 5:16). Above Christ said: "I do not seek my own glory; there is One who seeks |
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113 it and he will be the judge" (8:50). |
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114 |
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115 <p>2184 Now we have the fruit of Christ's request: first, we |
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116 see the benefit conferred on us by Christ; secondly, he shows that this benefit |
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117 is related to the glory of the Father (v 3). |
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118 |
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119 <p>1285 He says, <b>that the Son may glorify you, </b>and this <b>since |
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120 you have given him power over all flesh. </b>We should know that what acts in |
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121 virtue of another tends in its effect to reveal that other: for the action of a |
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122 principle which proceeds from another principle manifests this principle. Now |
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123 whatever the Son has he has from the Father; and thus it is necessary that what |
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124 the Son does manifests the Father. Thus he says to the Father, <b>you have |
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125 given him power </b>over all human beings. By this power the Son ought to lead |
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126 them to a knowledge of t he Father, which is eternal life. This is the meaning |
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127 of, <b>that the Son may glorify you, since you have given him power over all |
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128 flesh, </b>that is, over all human beings: "All flesh shall see the salvation |
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129 of God" (Lk 3:6). |
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130 |
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131 <p><b>You have given him </b>[this |
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132 power], says Hilary, by giving, through an eternal generation, the divine |
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133 nature to the Son, from which the Son has the power to embrace all things: "All |
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134 things have been delivered to me by my Father" (Mt 11:27); "For the Father loves |
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135 the Son, and shows him all that he himself is doing" (5:20).<a href="#_ftn2" |
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136 name="_ftnref2">[2]</a> |
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137 Or, in another way, <b>you have given </b>this power to Christ in his human |
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138 nature because this nature is united with your Son to form one person. And in |
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139 this way flesh has power over flesh: "All authority [power] in heaven and on |
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140 earth has been given me" (Mt 28:18); "And to him," that is, the Son of man, |
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141 "was given dominion and glory and kingdom" (Dan 7:14). |
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142 |
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143 <p>He says, Father, <b>you have given |
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144 him power: </b>Father, just as you have power, not to wrest things from your |
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145 human creatures, but to give yourself to them, so you have given power to |
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146 Christ in his human nature, power <b>over all flesh, </b>so that he may <b>give |
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147 eternal life to all whom you have given him, </b>through eternal |
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148 predestination: "My sheep hear my voice, and I know them" (10:27). |
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149 |
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150 <p>2186 But is the eternal life given to men related to the |
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151 glory of the Father? Indeed it is, for <b>this is eternal life, that they may |
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152 know you the only true God, and Jesus Christ whom you have sent, </b>who was |
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153 sent so that the Father could be glorified by being known by men. |
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154 |
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155 <p>Two things need explanation here. |
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156 First, why he says, <b>this is eternal life, that they may know. </b>Note that |
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157 strictly speaking, we call those things living which move themselves to their |
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158 activities. Those things which are only moved by other things are not living, |
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159 but dead. And so all those activities to which an active thing moves itself are |
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160 called living activities, for example, to will, to understand, to sense, to |
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161 grow and to move about. Now a thing is said to be alive in two senses. First |
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162 because it has living activities in potency, as one who is asleep is said to |
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163 have sensitive life because it has the power to move itself about, although it |
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164 is not actually doing so. Or, something is said to be alive because it is |
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165 actually engaged in living activities, and then it is alive in the full sense. |
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166 For this reason one who is asleep is said to be half alive. Among living |
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167 activities the highest is the activity of the intellect, which is to |
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168 understand. And thus the activity of the intellect is living activity in the |
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169 highest degree. Now just as the sense in act is identified with the sense‑object |
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170 in act, so also the intellect in act is identified with the thing understood in |
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171 act. Since then intellectual understanding is living activity, and to |
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172 understand is to live, it follows that to understand an eternal reality is to |
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173 live with an eternal life. But God is an eternal reality, and so to understand |
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174 and see God is eternal life. |
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175 |
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176 <p>Accordingly our Lord says that |
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177 eternal life lies in vision, in seeing, that is, it consists in this basically |
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178 and in its whole substance. But it is love which moves one to this vision, and |
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179 is in a certain way its fulfillment: for the completion and crown of beatitude |
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180 (happiness) is the delight experienced in the enjoyment of God, and this is |
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181 caused by charity. Still, the substance of beatitude consists in vision, |
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182 seeing: "We shall see him as he is" (1 Jn 3:2). |
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183 |
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184 <p>2187 Secondly, we should explain the phrase, <b>you the only |
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185 true God. </b>It is clear that Christ was speaking to the Father, so when he |
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186 says, <b>you the only true God, </b>it seems that only God the Father is true |
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187 God. The Arians agree with this, for they say that the Son differs by essence |
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188 from the Father, since the Son is a created substance, although he shares in |
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189 the divinity more perfectly and to a greater degree than do all other |
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190 creatures. So much more that the Son is called God, but not the true God, |
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191 because he is not God by nature, which only the Father is. |
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192 |
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193 <p>Hilary answers this by saying that |
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194 when we want to know whether a certain thing is true, we can determine it from |
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195 two things: its nature and its power.<a href="#_ftn3" name="_ftnref3">[3]</a> |
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196 For true gold is that which has the species of true gold; and we determine this |
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197 if it acts like true gold. Therefore, if we maintain that the Son has the true |
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198 nature of God, because the Son exercises the true activities of divinity, it is |
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199 clear that the Son is true God. Now the Son does perform true works of |
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200 divinity, for we read, "Whatever he [the Father] does, that the Son does |
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201 likewise" (5:19); and again he said, "For as the Father has life in himself," |
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202 which is not a participated life, "so he has granted the Son also to have life |
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203 in himself" (5:26); "That we may be in his true Son, Jesus Christ. This is the |
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204 true God and eternal life" [1 Jn 5:20]. |
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205 |
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206 <p>According to Hilary, he says, <b>you |
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207 the only true God</b>, in a way that does not exclude another. He does not say |
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208 without qualification, <b>you the only</b>, but adds <b>and Jesus Christ whom |
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209 you have sent.<a href="#_ftn4" name="_ftnref4"><b>[4]</b></a> |
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210 </b>It is like saying: that they know you <b>and Jesus Christ whom you have |
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211 sent </b>to be the one and only true God. This is a pattern of speaking that we |
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212 also use when we say [in the <i>Gloria</i>]: "<i>You alone, </i>Jesus Christ, |
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213 are the most high, <i>together with </i>the Holy Spirit." No mention is made of |
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214 the Holy Spirit because whenever the Father and the Son are mentioned, and |
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215 especially in matters pertaining to the grandeur of the divinity, the Holy |
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216 Spirit, who is the bond of the Father and Son, is implied. |
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217 |
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218 <p>2188 Or, according to Augustine in his work, <i>The Trinity, |
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219 </i>he says this to exclude the error of those who claim that it is false to |
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220 say that the Father is God, and the Son is God, and the Holy Spirit is God; |
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221 while it is true to say that the Father and the Son and Holy Spirit are one |
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222 God.<a href="#_ftn5" name="_ftnref5">[5]</a> |
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223 The reason for this opinion was that the Apostle said that "Christ [is] the |
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224 power of God and the Wisdom of God" (1 Cor 1:24). Now it is clear that we |
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225 cannot call anyone God unless he has divine power and wisdom. Therefore, since |
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226 these people held that the Father was wisdom, which is the Son, they held further |
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227 that the Father considered without the Son would not be God. And the same |
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228 applies to the Son and the Holy Spirit. |
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229 |
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230 <p>The incarnation of the Son of God |
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231 is indicated by saying that he was sent. So when he says here, <b>and Jesus |
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232 Christ whom you have sent, </b>we are led to understand that in eternal life we |
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233 will also rejoice in the humanity of Christ: "Your eyes will see the king," |
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234 that is, Christ, "in his beauty" (Is 33:17); "He will go in and out and find |
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235 pasture" (10:9). |
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236 |
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237 <p>2189 Now we see why Christ's prayer deserves to be heard: |
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238 first, he mentions why he deserves this; secondly, he states the reward, <b>Father, |
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239 glorify me</b>. |
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240 |
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241 <p>2190 He states that he merited to be heard for two reasons. |
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242 First, because of his teaching, when he says, <b>I glorified you on earth</b>, |
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243 that is, in the minds of men, by manifesting you in my teaching: "Glorify the |
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244 Lord in teaching" [Is 24:15]. Secondly, I glorified you by my obedience; thus |
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245 he said, <b>I ... having accomplished the work</b>. He uses the past tense in |
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246 place of the future: <b>I glorified </b>for "I will glorify," and <b>accomplished</b> |
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247 in place of "I will accomplish." He does this because these things had already |
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248 begun, and also because the hour of his passion, when his work would be |
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249 accomplished, was very near. |
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250 |
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251 <p>"The work which <b>you gave me</b> |
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252 to do," not merely ordered. It is not enough [for a work to be accomplished] |
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253 for Christ and us to be ordered by God, because whatever Christ as man |
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254 accomplished and whatever we can do is God's gift, God gave us this: "I knew |
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255 that I could not be continent unless God gave it" [Wis 8:21]. <b>You gave me</b>, |
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256 I say, by the gift of grace, to do, that is, to accomplish. |
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257 |
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258 <p>2191 The reward for Christ's obedience and teaching is |
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259 glory: "He humbled himself and became obedient unto death, even death on a |
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260 cross. Therefore God has highly exalted him and bestowed on him the name which |
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261 is above every name" (Phil 2:8). And so Christ asks for his reward, saying, <b>and |
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262 now, Father, glorify me</b>. According to Augustine this does not mean, as some |
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263 have thought, that the human nature of Christ, which was assumed by the Word, |
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264 would at some time be changed into the Word, and the human nature changed into |
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265 God.<a href="#_ftn6" name="_ftnref6">[6]</a> |
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266 This would be to annihilate the [human] nature of Christ, for when a first |
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267 thing is changed into another in such a way that this other is not enriched, the |
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268 first thing seems to have been annihilated [because it produced no effect]. But |
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269 nothing can be added to enrich the divine Word of God. |
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270 |
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271 <p>Thus, for Augustine, <b>and now, |
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272 Father, glorify me</b>, refers to the predestination of Christ as man. |
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273 Something can be had by us both in the divine predestination and in actual |
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274 fact. Now Christ, in his human nature, as all other human beings, was |
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275 predestined by God the Father: "He was predestined Son of God" [Rom 1:4]. With |
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276 this in mind he says, <b>and now </b>‑ after I have glorified you, having |
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277 accomplished the work which you gave me to do ‑ <b>Father, glorify me</b> |
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278 in your own presence, that is, have me sit at your right hand, <b>with the |
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279 glory which I had with you before the world was made, </b>that is to say, with |
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280 the glory I had in your predestination: "The Lord Jesus ... was taken up into |
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281 heaven, and sat down at the right hand of God" (Mk 16:19).<a href="#_ftn7" |
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282 name="_ftnref7">[7]</a> |
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283 |
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284 <p>2192 Hilary gives the other interpretation.<a href="#_ftn8" |
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285 name="_ftnref8">[8]</a> |
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286 The glory of human beings will be in a certain way similar to the glory of God, |
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287 although unequal. Now Christ, as God, had glory with the Father from all |
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288 eternity, a divine glory and equal to that of the Father. Accordingly, what he |
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289 is asking for here is that he be glorified in his human nature, that is to say, |
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290 that what was flesh in time and changed by corruption, should receive the glory |
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291 of that brightness which is outside of time. He is asking not for an equal |
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292 glory, but for one which is similar, which is to say that just as the Son is |
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293 immortal and sitting at the right hand of the Father from all eternity, so he |
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294 now become immortal in his human nature and exalted to the right hand of God. |
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295 <BR><BR><BR> |
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296 <p align=center><b>LECTURE 2 |
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297 |
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298 <BLOCKQUOTE><p>6 I have manifested your name to the men whom you gave me |
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299 out of the world; thine they were, and you gave them to me, and they have kept |
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300 your word. 7 Now they know that everything that you have given me is from you; |
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301 8 for I have given them the words which you gave me, and they have received |
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302 them and know in truth that I came (<i>exivi</i>) from you; and they have |
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303 believed that you did send me. 9 I am praying for them; I am not praying for |
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304 the world but for those whom you have given me, for they are yours; 10 all mine |
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305 are yours, and yours are mine, and I am glorified in them. 11a And now I am no |
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306 more in the world, but they are in the world, and I am coming to you.<a |
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307 href="#_ftn9" name="_ftnref9">[9]</a></b></BLOCKQUOTE> |
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308 |
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309 <p>2193 Above, our Lord prayed for himself; here he prays for |
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310 the society of his apostles: first, he states his reasons for praying; |
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311 secondly, what he is praying for (v 11). He does two things about the first: |
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312 first, he mentions his reasons for praying founded on his disciples; secondly, |
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313 the reasons founded on himself (v 9). From the point of view of his disciples, |
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314 he mentions three reasons for praying for them: first, because they were taught |
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315 by him; secondly because they had been given to him; thirdly, because of their |
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316 obedience and devotion. |
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317 |
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318 <p>2194 He mentions the first reason when he says, <b>I have |
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319 manifested your name</b>. We could add here, according to Augustine, "that the |
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320 Son may glorify you" (v 1). The Father has already received some of this glory |
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321 because <b>I have manifested your name to the men whom you gave me out of the |
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322 world.<a href="#_ftn10" name="_ftnref10"><b>[10]</b></a></b> |
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323 |
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324 <p>Chrysostom reads it this way. I say |
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325 that I have finished the work you gave me to do.<a href="#_ftn11" |
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326 name="_ftnref11">[11]</a> |
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327 What this work was he adds by saying, <b>I have manifested your name to the men |
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328 </b>.... This is the characteristic work of the Son of God, who is the Word, |
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329 and the characteristic of a word is to manifest the one speaking it: "No one |
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330 knows the Father except the Son and any one to whom the Son chooses to reveal |
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331 him" (Mt 11:27); "No one has ever seen God; the only Son, who is in the bosom |
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332 of the Father, he has made him known" (1:18). |
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333 |
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334 <p>2195 There is a problem with this: Since God the Father was |
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335 known to men before Christ came ‑ "In Judah God is known" (Ps 76:1) ‑ |
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336 why does Christ say, <b>I have manifested your name</b>. I answer that the name |
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337 of God the Father can be known in three ways. In one way, as the creator of all |
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338 things; and this is the way the Gentiles knew him: "His invisible nature ... |
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339 has been clearly perceived in the things that have been made" (Rom 1:20); "God |
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340 has shown it to them" (Rom 1:19). In another way [the Father can be known] as |
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341 the only one to whom the veneration of <i>latria</i> [adoration] is to be |
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342 given. He was not known to the Gentiles in this way, for they gave the |
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343 veneration of <i>latria</i> to other gods. He was known in this way only to the |
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344 Jews, for they alone had been commanded in their law to sacrifice only to the |
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345 Lord: "Whoever sacrifices to any god, save to the Lord only, shall be utterly |
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346 destroyed" (Ex 22:20). Thirdly, he can be known as the Father of an only Son, |
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347 Jesus Christ. He was not known to anyone in this way, but did become so known |
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348 through his Son when the apostles believed that Christ was the Son of God. |
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349 |
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350 <p>2196 He gives the second reason why he prays for them when |
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351 he says, <b>whom you gave me</b>. First, he mentions that they were given to |
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352 him, from which we can see the reason or way they were given. He says, <b>whom |
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353 you gave me</b>, that is, it is to these that <b>I have manifested your name</b>. |
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354 But did Christ possess them as the Father possessed them? Yes he did, insofar |
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355 as he was God. But he says, <b>whom you gave me</b>, that is, to me as man, to |
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356 listen to me and obey me: "No one can come to me unless the Father who sent me |
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357 draws him" (6:44). Those who come to Christ do so through the gift and grace of |
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358 God: "For by grace you have been saved ... it is the gift of God" (Eph 2:8). |
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359 You gave them to me out of the world, that is, they were chosen from the world: |
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360 "I chose you out of the world" (5:19). For even though the entire world was |
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361 given to the Son insofar as he was God, the apostles were given to the Son to |
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362 obey. He mentions the reason for this giving when he says, <b>thine they were</b>. |
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363 This is like saying: the reason they were given is that <b>thine they were</b>, |
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364 and mine, and predestined from eternity to attain by grace a future glory: "He |
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365 chose us in him before the foundation of the world" (Eph 1:4). <b>And you gave |
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366 them to me</b>, that is, by making them adhere to me you accomplished in fact |
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367 what was previously predestined for them with me and in me. |
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368 |
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369 <p>2197 The third reason for praying for the disciples, based |
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370 on their devotion, is mentioned when he says, <b>they have kept your word</b>. |
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371 First, he mentions their devotion to the Son; secondly, he shows that this |
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372 devotion gives glory to the Father, <b>they know that everything that you have |
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373 given to me is from you; </b>thirdly, we see the reason this gives glory to the |
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374 Father: <b>for I have given them the words which you gave me</b>. |
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375 |
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376 <p>2198 As to the first: he had said that you gave them to me |
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377 because <b>thine they were</b>. And they were devoted because <b>they have kept |
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378 your word</b>, in their hearts by faith, and in their actions by fulfilling |
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379 your words: "Keep my commandments and live" (Prv 7:2); "If you keep my |
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380 commandments, you will abide in my love" (15:10). |
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381 |
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382 <p>2199 Father, the fact that they kept your word in this way gives |
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383 you glory. For this is my word: everything I have I have from you. <b>Now they |
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384 know that everything that you have given me</b>, that is, to your Son in his |
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385 human nature, is from you: "We have beheld his glory, glory as of the only Son |
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386 from the Father" (1:14), that is to say, we saw him as having everything from |
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387 the Father. And because they know this, the Father receives glory in their |
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388 minds. |
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389 |
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390 <p>2200 The reason this gives glory, that is, that this |
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391 obedience of the disciples to the Son gives glory to the Father, is stated when |
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392 he says, <b>for I have given them the words which you gave me</b>. First he |
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393 states that knowledge comes from the Father to the disciples; secondly, that |
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394 the minds of the disciples are led back to the Father. |
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395 |
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396 <p>2201 It is stated that knowledge is given in two ways. In |
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397 the first way the Father gives to the Son. Thus he says: <b>the words which you |
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398 gave me</b>, in my eternal generation, in which the Father gave words to the |
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399 Son, although the Son himself is the Word of the Father. These words are |
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400 nothing else than the patterns or plans of everything which is to be done. And |
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401 all these patterns the Father gave to the Son in generating him. Or, it could |
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402 be said that the you gave me refers to the humanity of Christ, because from the |
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403 very instant of his conception the most holy soul of Christ was full with all |
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404 knowledge of the truth, "full of grace and truth" (1:14), that is, with the |
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405 knowledge of every truth: "In whom are hid all the treasures of wisdom and |
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406 knowledge" (Col 2:3). |
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407 |
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408 <p>The other giving of knowledge is |
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409 from Christ to his disciples, so he says, <b>I have given them</b>, by teaching |
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410 them, both from without and from within: "For all that I have heard from my |
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411 Father I have made known to you" (15:15). By saying this he shows that he is |
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412 the mediator between God and man (1 Tim 2:5), because what he received from the |
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413 Father he passed on to the disciples: "I stood between the Lord and you at that |
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414 time, to declare to you the word of the Lord" (Deut 5:5). |
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415 |
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416 <p>2202 He mentions that the minds of the disciples were led |
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417 back to the Father when he says, <b>and they have received them</b>. Two kinds |
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418 of receiving are mentioned, corresponding to the two kinds of giving previously |
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419 stated. One kind of receiving corresponds to the second kind of giving [the |
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420 giving by Christ to the disciples] and as to this he says, <b>and they have |
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421 received them</b>, from me, without resisting: "The Lord God has opened my ear, |
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422 and I was not rebellious" (Is 50:5); "Every one who has heard and learned from |
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423 the Father comes to me" (6:45). And receiving them, <b>they know in truth that |
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424 I came from you, </b>that you have given me all things, and this corresponds to |
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425 the first kind of giving [of the Father to the Son]. |
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426 |
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427 <p>2203 According to Augustine the words that follow, <b>and |
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428 they have believed that you did send me</b>, are added to explain the previous |
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429 sentence, "I came from you."<a href="#_ftn12" name="_ftnref12">[12]</a> |
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430 Knowledge of God is of two kinds: one is perfect, by the clear vision of glory; |
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431 the other is imperfect, through faith: "For now we see in a mirror dimly," in |
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432 the second way, "but then face to face," in the first way (1 Cor 13:12). He |
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433 says [in the previous sentence], <b>they know in truth that I came from you. </b>But |
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434 what kind of knowledge was this? The knowledge of our homeland, heaven? No, it |
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435 was the knowledge of faith. And so he adds, <b>and they have believed</b>, |
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436 indicating that to know this is to believe it. <b>They have believed </b>I say,<b> |
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437 in truth</b>, that<b> </b>is, firmly and strongly: "Do you now believe?" that |
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438 is, firmly. "The hour is coming" when you will believe completely (16:31). He |
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439 uses the past tense, <b>have believed</b>, in place of the future tense because |
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440 of his certainty about the future, and because of the infallibility of divine |
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441 predestination. |
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442 |
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443 <p>Or, according to Chrysostom, he |
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444 uses the past tense to indicate that these things have already happened, |
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445 because they had already begun.<a href="#_ftn13" name="_ftnref13">[13]</a> |
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446 We can harmonize both of these interpretations because all these things had |
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447 already begun, but they still remained to be completed. Thus, in reference to |
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448 what has already begun, he speaks in the past tense, but in reference to their |
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449 completion he speaks in the future, because they would be accomplished by the |
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450 coming of the Holy Spirit. |
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451 |
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452 <p>2204 But what did they believe? <b>That you did send me</b>: |
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453 "God sent his Son" [Gal 4:4]. According to Augustine this is the same as "I |
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454 came <i>(exire, </i>come, come forth) from you" (v 8).<a href="#_ftn14" |
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455 name="_ftnref14">[14]</a> |
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456 This does not agree with Hilary for whom, as was said, "to come forth" <i>(exire) |
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457 </i>refers to the eternal generation of the Son, and "to be sent" refers to the |
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458 incarnation of the Son.<a href="#_ftn15" name="_ftnref15">[15]</a> |
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459 But I say that we can speak of Christ in two ways. In one way, from the point |
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460 of view of his divinity; and then, insofar as he is the Son of God "to come |
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461 forth" and "to be sent" are not the same, as Hilary says. Or, we can speak of |
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462 Christ from the point of view of his humanity; and then, insofar as he is the |
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463 Son of man, "to come forth" and "to be sent" are the same, as Augustine says. |
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464 |
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465 <p>2205 Now we see the reasons, founded on himself, why Christ |
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466 prayed for his disciples. He mentions three reasons. |
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467 |
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468 <p>2206 One is based on the authority he had received over |
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469 them. In reference to this he says, <b>I am praying for them</b>, that is, the |
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470 disciples. First we see the reason; secondly, its explanation, <b>for they are |
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471 yours</b>. |
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472 |
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473 <p>The reason why a person's prayer |
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474 should be heard and why he should pray for others is that they belong to him in |
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475 a special way; for general prayers are less likely to be heard. Accordingly he |
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476 says, <b>I am praying for them; I am not praying for the world, </b>that is, |
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477 the lovers of the world, <b>but for those whom you have given me</b>, |
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478 especially as obedient disciples, although all things are mine, under my |
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479 authority: "Ask of me, and I will make the nations your heritage" (Ps 2:8). |
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480 |
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481 <p>2207 To the contrary, it seems that he prayed for all: "We |
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482 have an advocate with the Father, Jesus Christ the righteous; and he is the |
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483 expiation for our sins, and not for ours only but also for the sins of the |
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484 whole world" (1 Jn 2:1); "God our Savior, who desires all men to be saved" (1 |
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485 Tim 2:4). We should say to this that Christ did pray for all because his prayer |
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486 is powerful enough to benefit the entire world. Yet it does not produce its |
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487 effect in all, but only in the elect and saints of God. This is because of the |
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488 obstacles present in the worldly. |
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489 |
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490 <p>2208 He gives a reason for why he prays for them when he |
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491 says, <b>for they are yours</b>, that is, by eternal predestination. But they |
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492 were not yours in such a way that the Son could not have them; nor were they |
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493 given to the Son in such a way that they were taken from the Father. Thus he |
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494 says, <b>all mine are yours, and yours are mine. </b>This indicates the |
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495 equality of the Son with the Father, for the Son, insofar as he is God, has |
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496 from all eternity everything that the Father has. |
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497 |
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498 <p>2209 Note that the Father has certain things that belong to |
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499 his essence, like wisdom, goodness, and things of that kind; and these things |
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500 are nothing else but his essence. And the Son asserts that he himself has this |
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501 when, speaking of the procession of the Holy Spirit, he says: "He will receive |
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502 from me and declare it to you" [16:14]. This is because "All that the Father |
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503 has is mine" (16:15). He says all [using a plural form], because while all |
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504 these things are one in reality, we apprehend them with many ideas. |
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505 |
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506 <p>Secondly, the Father has certain |
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507 things that relate to those who possess holiness or sanctity, who are set apart |
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508 for him through faith, such as all the saints and the elect, of whom it was |
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509 said, "thine they were" (v 6). All these things, too, the Son asserts that he |
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510 has when he says here, speaking of them, <b>and yours are mine, </b>because |
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511 they have been predestined to enjoy the Son as well as the Father. |
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512 |
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513 <p>Thirdly, the Father has some things |
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514 in a general way because of their origin, for example, all created things: "The |
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515 earth is the Lord's and the fullness thereof" (Ps 24:1). All these too belong |
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516 to the Son. Thus in the parable of the prodigal son, the father says to his |
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517 older son: "Son ... all that is mine is yours" (Lk 15:31). |
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518 |
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519 <p>2210 The second reason why Christ prayed for his disciples |
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520 is based on the glory he had in them: for they already knew something of his |
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521 glory, and would know it more fully: "For we did not follow cleverly devised |
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522 myths when we made known to you the power and coming of our Lord Jesus Christ, |
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523 but we were eyewitnesses of his majesty" (2 Pet 1:16). |
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524 |
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525 <p>2211 The third reason why he prays for them is his coming |
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526 physical absence; so he says, <b>and now I am no more in the world. </b>Note |
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527 that one is said to be "in the world" in two senses. First, by clinging to the |
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528 world by one's affections: "For all that is in the world [is] the lust of the |
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529 flesh and the lust of the eyes and the pride of life" (1 Jn 2:16). This is not |
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530 the sense in which Christ was no longer in the world, since he never clung to |
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531 it with his affections. He is no longer in the world in another way, that is, |
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532 by his physical presence, for while he had been in the world physically, he |
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533 would soon physically leave it. But they, the disciples, are in the world, |
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534 physically present. <b>And I am coming to you, </b>as regards my humanity, to |
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535 share your glory and to be seated at your right hand. So it is fitting that I |
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536 pray for those whom I will soon physically leave. |
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537 |
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538 <BR><BR><BR> |
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539 <p align=center><b>LECTURE 3 |
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540 |
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541 <BLOCKQUOTE><p>11b "Holy Father, keep them in your name, which you have |
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542 given me, that they may be one, even as we are one. 12 While I was with them, I |
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543 kept them in your name, which you have given me; I have guarded them, and none |
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544 of them is lost but the son of perdition, that the scripture might be |
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545 fulfilled. 13 But now I am coming to you; and these things I speak in the |
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546 world, that they may have my joy fulfilled in themselves. 14 I have given them |
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547 your word; and the world has hated them because they are not of the world, even |
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548 as I am not of the world. 15 I do not pray that you should take them out of the |
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549 world, but that you should keep them from evil. 16 They are not of the world, |
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550 even as I am not of the world."</BLOCKQUOTE></b> |
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551 |
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552 <p>2212 After Christ stated his reasons for praying for the |
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553 apostles, he here makes his petitions: first, he asks for their protection; |
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554 secondly, for their sanctification, sanctify them (v 17). They are to be |
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555 protected from evil, and sanctified by good. In regard to the first he does two |
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556 things: first, he asks for their protection; secondly, he mentions why they |
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557 need protection (v 12). |
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558 |
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559 <p>2213 In regard to the first, four things must be considered: |
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560 whom he asks; what he asks for; for whom he asks; and why he asks. The one he |
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561 asks is the Father; so he says, <b>Father</b>: and with good reason, for the |
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562 Father is the source of every good: "Every good endowment and every perfect |
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563 gift is from above, coming down from the Father of lights" (Jas 1:17). He adds, |
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564 <b>Holy, </b>because the Father is also the source and origin of all holiness |
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565 and because, in the last analysis, he was asking for the sanctification of the |
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566 apostles: "You shall be holy; for I the Lord your God am holy" (Lev 19:2); |
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567 "There is none holy like the Lord" (1 Sam 2:2). |
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568 |
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569 <p>He asks for their protection, saying, |
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570 <b>keep them</b>, for as we read: "Unless the Lord builds the house, those who |
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571 build it labor in vain" (Ps 127:1). For our good consists not only in receiving |
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572 existence from God, but also in being kept in existence by God, because as |
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573 Gregory says: "All things would return to nothingness, if the hand of the |
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574 Almighty did not uphold them" <a href="#_ftn16" |
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575 name="_ftnref16">[16]</a>; |
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576 "upholding the universe by his word of power" (Heb 1:3). Accordingly, the |
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577 Psalmist prays: "Keep me, O Lord, for I have put my trust in you" [Ps 16:1]. |
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578 Now we are kept from evil and from sin in the name of God; thus he says, <b>keep |
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579 them in your name, </b>that means, by the power of your name and of your |
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580 knowledge, for in these lay our glory and our well‑being: "Some trust in |
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581 chariots, and some in horses. But we will call upon the name of the Lord our |
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582 God" [Ps 20:7]. |
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583 |
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584 <p>He is praying for those who were |
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585 given to him; he says, <b>which you have given me: </b>"Consider the work of |
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586 God; who can make straight what he has made crooked?" (Eccl 7:13). For one can |
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587 be kept from evil only by God's choice, which is indicated when he says, <b>which |
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588 you have given me, </b>that is, by a gift of grace, so that they remain with |
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589 me: "Not all men can receive this precept, but only those to whom it is given" |
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590 (Mt 19:11). Those who are given to Christ in this way are kept from evil. |
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591 |
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592 <p>Then he states why he is asking for |
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593 their protection, saying, <b>that they may be one, even as we are one. </b>This |
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594 can be connected with what has gone before in two ways. In the first way, it |
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595 shows the way they will be kept or protected. Then the meaning is: They will be |
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596 kept and protected by being kept as one. For a thing is preserved in existence |
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597 as long as it remains one, and it ceases to be when it become divided: "Every |
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598 kingdom divided against itself is laid waste" (Mt 12:23). Accordingly, the Church |
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599 and people can be preserved if they remain one. In another way this phrase can |
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600 state the purpose of their being kept. Then the meaning is this: Let them be |
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601 kept or protected so that they may be one: for our entire perfection lies in a |
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602 unity of spirit: "eager to maintain the unity of the Spirit in the bond of |
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603 peace" (Eph 4:3); "Behold, how good and pleasant it is when brothers dwell in |
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604 unity" (Ps 133:1). |
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605 |
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606 <p>2214 He adds, <b>even as we are one</b>. This causes a |
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607 problem. The Father and Son are one in essence. And so we also will be one in |
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608 essence? This is not true. The solution is that the perfection of each thing is |
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609 nothing but sharing a likeness to God; for we are good to the extent that we |
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610 resemble God. Accordingly, our unity contributes to our perfection to the extent |
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611 that it shares in the unity of God. Now there is a twofold unity in God. There |
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612 is a unity of nature: "I and the Father are one" (10:30); and a unity of love |
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613 in the Father and Son, which is a unity of spirit. Both of these unities are |
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614 found in us, not in an equal way, but with a certain likeness. The Father and |
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615 the Son have the same individual nature [literally "numerically the same |
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616 nature"], while we have the same specific nature. Again, they are one by a love |
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617 which is not a participated love and a gift from another; rather, this love |
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618 proceeds from them, for the Father and Son love themselves by the Holy Spirit. |
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619 We are one by participating in a higher love.<a href="#_ftn17" name="_ftnref17" |
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620 title="">[17]</a> |
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621 |
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622 <p>2215 Then he mentions why they need this protection (v 2). |
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623 They need it for two reasons: because he is leaving them; and because the world |
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624 hates them (v 14). He does three things about the first: he recalls the |
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625 eagerness with which he protected them while he was with them; secondly, he |
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626 states he is leaving (v 13a); thirdly, he mentions why he is saying these |
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627 things (v 13b). Three things are done with the first: first, he mentions the |
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628 way he protected them; secondly, his obligation to protect them; and thirdly, |
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629 the effectiveness of his protection. |
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630 |
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631 <p>2216 The way they were protected was appropriate, because it |
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632 was by the power of the Father. Accordingly, he says, <b>While I was with them, |
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633 </b>that is, physically present ‑ "Afterward he appeared on earth and |
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634 lived among men" (Bar 3:37) ‑ <b>I</b>, the Son of man, <b>kept</b>, that |
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635 is, protected <b>them </b>from evil and sin, not by human power, but rather by |
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636 divine power, because it was <b>in your name</b>. This name is also common to |
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637 the Father, the Son and the Holy Spirit ‑ "Baptizing them in the name of |
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638 the Father and of the Son and of the Holy Spirit" (Mt 28:19) ‑ because |
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639 the Father and the Son are one God, and because the name of "Son" is implied in |
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640 the name "Father," for one who has a son is called a Father. |
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641 |
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642 <p>Note that before, when Christ |
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643 denied that he had a devil, he did not deny that he was a Samaritan, that is, a |
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644 guardian, because Christ is a guardian: "Watchman, what of the night?" (Is |
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645 21:11), that is, the night of this world, for like a shepherd, Christ guards |
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646 his flock. |
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647 |
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648 <p>2217 His obligation to protect them is stated when he says, <b>which |
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649 you have given me, </b>for a guardian is bound to protect those placed in his |
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650 care: "Keep this man" (1 Kgs 20:39); "I will take my stand to watch" (Hab 2:1). |
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651 This is the way a superior acts when he carefully watches over those entrusted |
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652 to his care: "And in that region there were shepherds out in the field, keeping |
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653 watch over their flock by night" (Lk 2:8). |
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654 |
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655 <p>2218 The effectiveness of Christ's protection is complete, |
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656 because none of them is lost: "My sheep hear my voice ... and no one shall |
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657 snatch them out of my hand" (10:27); "Every one who ... believes in him [the |
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658 Son] should have eternal life" (6:40). One person is excluded, that is, <b>the |
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659 son of perdition, </b>Judas. He is called the son of perdition as though |
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660 foreknown and foreordained to eternal perdition. In this way those destined to |
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661 die are called the sons of death: "You are the sons of death" [1 Sam 26:16]; |
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662 "You traverse sea and land to make a single proselyte ... and you make him a |
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663 son of death twice as much as yourself" [Mt 23: 15]. |
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664 |
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665 <p>A Gloss says that a "son of death |
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666 is one who is predestined to perdition."<a href="#_ftn18" name="_ftnref18" |
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667 title="">[18]</a> |
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668 It is not customary to say that one is predestined to evil, and so here we |
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669 should understand predestination in its general meaning of knowledge or |
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670 orientation. Actually, predestination is always directed to what is good, |
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671 because it has the double effect of grace and glory; and it is God who directs |
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672 us to each of these. Two things are involved in reprobation: guilt, and |
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673 punishment in time. And God ordains a person to only one of these, that is, |
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674 punishment, and even this is not for its own sake. <b>That the scripture, </b>in |
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675 which you predicted that he would betray me ‑ "Wicked and deceitful |
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676 mouths are opened against me" (Ps 109:2) ‑ <b>might be fulfilled.</b> |
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677 |
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678 <p>2219 <b>But now I am coming to you</b>, physically leaving |
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679 them: "I am leaving the world and going to the Father" (16:28). He had said |
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680 before, "I kept them in your name," so that some would not fall into unbelief |
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681 by misunderstanding this present statement (v 13) to mean that he could not |
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682 protect them after he had left, or that the Father was not protecting them before. |
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683 The Father was protecting them before. And the Son could also protect them |
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684 after he left. |
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685 |
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686 <p>2220 He gives the reason why he said these things when he |
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687 says, <b>and these things I speak in the world, that they may have my joy |
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688 fulfilled in themselves. </b>It is like saying: I am like a man who is praying, |
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689 and I am speaking these things to console my disciples, who think that I am |
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690 merely human, so that at least they can be consoled because I am entrusting |
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691 them to you, Father, whom they believe to be greater than I, and so they can |
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692 rejoice in your protection. This is the interpretation of Chrysostom.<a |
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693 href="#_ftn19" name="_ftnref19">[19]</a> |
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694 |
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695 <p>In the interpretation of Augustine, |
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696 this present statement is related to "that they may be one, even as we are one" |
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697 (v 11).<a href="#_ftn20" name="_ftnref20">[20]</a> |
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698 In this case, these words (v 13) indicate the fruit of being one. It is like |
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699 saying: <b>that they may have my joy</b>, by which they can rejoice in me, or, |
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700 which they have received from me, <b>fulfilled in themselves. </b>They will |
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701 obtain this joy by a unity of spirit, which will give them the joy of eternal |
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702 life, which is full joy. And so this joy follows upon being one, because unity |
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703 and peace produce perfect joy: "Those who follow plans for peace have joy" [Prv |
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704 12:20]; "The fruit of the Spirit is joy" (Gal 5:22). |
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705 |
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706 <p>2221 Now we have another reason why they need protection, |
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707 which is because of the hatred of the world. First he mentions the benefit he |
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708 had given his disciples; secondly, the hatred of the world for them (v 14); and |
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709 thirdly, he asks the Father's help to protect them (v 15). |
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710 |
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711 <p>2222 He says, <b>I have given them your word</b>, which I |
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712 have received from you: "I have given them the words which you gave me" (17:7). |
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713 Or,<b> I have given</b>, that is, I will give them, by the inspiration of the |
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714 Paraclete, <b>your word</b>, that is, the word about yourself, which is the |
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715 greatest of gifts and benefits: "I will give you a good gift, do not abandon my |
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716 law" [Prv 4:2]. |
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717 |
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718 <p>2223 The result of this is the hatred of the world: because |
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719 they have received your word, <b>the world has hated them: </b>"Blessed are you |
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720 when men hate you" (Lk 6:22); "Do not wonder, brethren, that the world hates |
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721 you" (1 Jn 3:13). The reason for this hatred is that they have left the world. |
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722 For the word of God causes us to leave the world since it unites us to God, and |
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723 one cannot be joined to God without leaving the world, for one who loves the |
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724 world does not have a perfect love for God. Thus he says, <b>because they are |
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725 not of the world: </b>"I chose you out of the world, therefore the world hates |
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726 you" (15:19). For it is natural for one to love others who are similar: "Every |
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727 beast loves its own kind, and hates the others" [Sir 13:19]; "The very sight of |
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728 him is a burden to us," and this is "because his manner of life is unlike that |
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729 of others" (Wis 2:15). |
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730 |
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731 <p>2224 Then he mentions the model according to which they are |
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732 not of the world when he says, <b>even as I am not of the world</b>.<b> </b>This |
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733 should be understood to refer to their affections, for just as Christ was not |
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734 in the world by his affections, so neither were they. It does not apply to |
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735 their origin, because at one time they were of the world, while Christ was |
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736 never of the world because even considering his birth in the flesh he was of |
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737 the Holy Spirit: "You are of this world, I am not of this world" (8:23). |
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738 |
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739 <p>2225 Then he asks for help in facing this hatred when he |
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740 says, <b>I do not pray that you should take them out of the world, but that you |
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741 should keep them from evil</b>. First, he makes his prayer; secondly, he gives |
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742 the reason for what he asks, <b>they are not of the world.</b> |
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743 |
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744 <p>2226 He mentions two things in the first. He says he is not |
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745 asking for one thing, which is that they be taken out of the world. But how can |
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746 they be taken out of the world who are not of the world? We should say that |
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747 they are not of the world as regards their affections, as we said before. But |
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748 they are of the world by continuing to be physically present in it, and in this |
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749 way he does not want them to be taken out of the world. This is because they |
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750 would be of benefit to the faithful whom they would bring to the faith: "Go |
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751 into all the world and preach the gospel to the whole creation" (Mk 16:15). |
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752 |
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753 <p>He asks for something else, namely, |
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754 that while they remain physically in the world the Father <b>should keep them |
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755 from evil, </b>that is, worldly evil; for it is difficult for a person who |
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756 lives among those who are bad to remain free from evil, especially since the |
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757 entire world is set in evil: "When you pass through the waters I will be with |
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758 you; and through the rivers, they shall not overwhelm you" (Is 43:2). |
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759 |
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760 <p>2227 He gives the reason for this request when he says, <b>they |
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761 are not of the world. </b>This seems to be a useless repetition since he had |
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762 just said the same thing. But, indeed, it is not useless, because they are |
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763 spoken in different contexts. They were spoken before to show why the disciples |
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764 were hated by the world; here they are spoken to show why they should be |
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765 protected by God. |
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766 |
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767 <p>We can see from this that the |
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768 reason why the saints are hated by the world is the same as the reason why God |
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769 loves them, that is, their disdain for the world: "Has not God chosen those who |
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770 are poor in the world to be rich in faith and heirs of the kingdom which he has |
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771 promised to those who love him?" (Jas 2:5). Therefore, whatever good a person |
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772 does makes this person hateful to the world, but loved by God: "We sacrifice |
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773 what the Egyptians worship" [Ex 8:27]. |
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774 <BR><BR><BR> |
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775 <p align=center><b>LECTURE 4 |
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776 |
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777 <BLOCKQUOTE><p>17 "Sanctify them in the truth; your word is truth. 18 As |
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778 you did send me into the world, so I have sent them into the world. 19 And for |
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779 their sake I consecrate [sanctify] myself, that they also may be consecrated |
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780 [sanctified] in truth."</BLOCKQUOTE></b> |
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781 |
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782 <p>2228 Above, our Lord prayed for the protection of his |
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783 disciples; here he prays for their sanctification. First, he asks for their |
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784 sanctification; secondly, he mentions why they need to be sanctified (v 18); |
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785 thirdly, he says this sanctification has already begun (v 19). |
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786 |
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787 <p>2229 He says: I have prayed that my disciples be kept from |
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788 evil; but this is not enough unless they are perfected by what is good: "Depart |
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789 from evil, and do good" (Ps 37:27). Accordingly he prays, <b>sanctify them</b>, |
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790 that is, perfect them and make them holy. <b>And do this in the truth, </b>that |
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791 is, in me, your Son, who am the truth (14:6). It is like saying: Make them |
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792 share in my perfection and holiness (sanctity). And thus he adds, <b>your word, |
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793 </b>that is, your Word, <b>is the truth. </b>The meaning is then: <b>Sanctify |
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794 them in me, the truth, </b>because I, your Word, am the truth. |
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795 |
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796 <p>Or, we could say this: <b>Sanctify |
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797 them</b>, by sending the Holy Spirit. And do this <b>in the truth, </b>that is, |
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798 in the knowledge of the truths of the faith and of your commandments: "You will |
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799 know the truth, and the truth will make you free" (8:32). For we are sanctified |
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800 by faith and the knowledge of the truth: "the righteousness of God through |
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801 faith in Jesus Christ for all who believe" (Rom 3:22). He adds, <b>your word is |
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802 truth, </b>because the truth of God's words is unmixed with falsity: "All the |
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803 words of my mouth are righteous; there is nothing twisted or crooked in them" |
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804 (Prv 8:8). Further, his word teaches the uncreated truth. |
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805 |
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806 <p>Another interpretation: In the Old |
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807 Testament everything set aside for divine worship was said to be sanctified: |
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808 "Then bring near to you Aaron your brother, and his sons with him, from among |
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809 the people of Israel to serve me as priests" (Ex 28:1). Accordingly he says, <b>sanctify |
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810 them</b>, that is, set them aside, <b>in truth, </b>that is, to preach your |
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811 truth, because <b>your word</b>, which they are to preach, <b>is truth</b>. |
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812 |
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813 <p>2230 The need for their sanctification is added when he |
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814 says, <b>as you did send me into the world, so I have sent them into the world. |
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815 </b>He is saying in effect: I have come to preach the truth: "For this I was born |
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816 ... to bear witness to the truth" (18:37). And so I have sent my disciples to |
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817 preach the truth: "Go into all the world and preach the gospel to the whole |
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818 creation" (Mk 16:15). Accordingly, they have to be sanctified in the truth: "As |
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819 the Father has sent me, even so I send you" (20:21). |
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820 |
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821 <p>2231 They need to be sanctified not only because of the task |
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822 they have been given, but also because their sanctification has already been |
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823 begun by me. Thus he says, <b>and for their sake I sanctify myself. </b>According |
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824 to Augustine, we should note that there are two natures in Christ.<a |
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825 href="#_ftn21" name="_ftnref21">[21]</a> |
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826 Christ is holy by essence, considering his divine nature; while he is holy by |
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827 grace, which is derived from the divine nature, considering his human nature. |
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828 Referring to his divine nature he says, <b>I sanctify myself</b>, by taking on |
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829 flesh for them. I do this in order that the sanctity or holiness of grace, |
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830 which is found in my humanity, but is also from me as God, might flow from me |
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831 to them, because "from his fullness we have all received" (1:16). "It is like |
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832 the precious oil upon the head," and this head is Christ, who is God, "running |
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833 down upon the beard, upon the beard of Aaron," that is, upon his human nature, |
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834 and from here, "running down on the collar of his robes," that is, to us. (Ps |
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835 133:2). |
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836 |
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837 <p>Or, according to Chrysostom, he is |
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838 asking they be sanctified by a spiritual sanctification.<a href="#_ftn22" |
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839 name="_ftnref22">[22]</a> |
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840 In the Old Testament there were sanctifications of the body: "Cleansing of the |
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841 body imposed until the time comes to set things right" [Heb 9:10]. These were |
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842 figures of a spiritual sanctification, and these figures involved the offering |
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843 of some sacrifice. And so it was appropriate that some sacrifice be offered for |
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844 the sanctification of the disciples. This is what he is saying: I sanctify |
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845 myself in order that they might be sanctified, that is, I am offering myself as |
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846 a sacrifice: "who offered himself without blemish to God" (Heb 9:14); "So Jesus |
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847 also suffered outside the gate in order to sanctify the people through his own |
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848 blood" (Heb 13:12). He did this in truth, not in a figure, as was done in the |
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849 Old Testament. |
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850 <BR><BR><BR> |
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851 <p align=center><b>LECTURE 5 |
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852 |
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853 <BLOCKQUOTE><p>20 "I do not pray for these only, but also for those who |
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854 [will] believe in me through their word, 21 that they may all be one; even as |
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855 you, Father, are in me, and I in you, that they also may be in us, so that the |
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856 world may believe that you have sent me. 22 The glory which you have given me I |
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857 have given to them, that they may be one even as we are one, 23 I in them and |
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858 you in me, that they may become perfectly one, so that the world may know that |
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859 you have sent me and have loved them even as you have loved me."<a |
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860 href="#_ftn23" name="_ftnref23">[23]</b></a></BLOCKQUOTE> |
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861 |
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862 <p>2232 After our Lord prayed for his disciples, he now prays |
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863 in general for all the faithful. First, we see his prayer; secondly, he states |
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864 why he should be heard (v 25). In his prayer he asks the Father two things for |
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865 those who follow him: first, a perfect unity; secondly, the vision of glory, <b>I |
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866 desire that they also ... may be with me </b>(v 24). He does two things about |
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867 the first: he asks, as man, for a perfect unity; secondly, he shows that as God |
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868 he gives them the ability to acquire this unity (v 22). He does two things with |
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869 the first: he mentions for whom he is asking; secondly, what he is asking for, <b>that |
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870 they may be one </b>(v 22b). |
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871 |
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872 <p>2233 He is praying for the entire community of the faithful. |
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873 He says: I have asked that you protect my disciples from evil, and that you |
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874 sanctify them in the truth; but <b>I do not pray for these only, but also for |
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875 those who will believe, </b>that is, for those whose faith will be |
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876 strengthened, <b>through their word, </b>the word of the apostles. It is right |
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877 for him to ask this, because no one is saved except by the intercession of |
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878 Christ. So that it was not only the apostles who were saved, but also others, |
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879 he also had to pray for these others: "He loved your fathers and chose their descendants |
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880 after them" (Deut 4:37); "Their prosperity will remain with their descendants" |
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881 (Sir 44:11). |
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882 |
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883 <p>2234 The objection is made that he does not seem to be |
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884 praying for all his faithful, because he is praying for those who would be |
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885 converted by the word of the apostles. But the old fathers and John the |
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886 Baptizer were not converted by their word. We should answer that these persons |
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887 had already arrived at their destination; and although they were not enjoying |
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888 the vision of God, since the price had not yet been paid, they went from this |
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889 world with their merits, so that as soon as the gate was opened they would |
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890 enter. Thus, they did not need such prayer. |
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891 |
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892 <p>2235 Again, what of others who did not believe through the |
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893 word of the apostles, but through Christ's, like Paul believed: "I did not |
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894 receive it from man, nor was I taught it, but it came through a revelation of |
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895 Jesus Christ" (Gal 1:12), or like the thief on the cross (Lk 23:43). It does |
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896 not seem that Christ prayed for them. The answer, according to Augustine, is |
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897 that those are said to believe through the word of the apostles who not only |
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898 listened to the apostles, but those also who believed through the word [as |
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899 coming from others] which the apostles preached, which is the word of faith |
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900 (Rom 10:8).<a href="#_ftn24" name="_ftnref24">[24]</a> |
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901 The word of faith is called the word of the apostles because they were |
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902 especially commissioned to preach it. The same word was divinely revealed to |
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903 Paul and the thief on the cross. Or, one could say that those who were |
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904 converted directly by and through Christ, like Paul and the thief on the cross, |
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905 and others like these, are included in that part of the prayer in which our |
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906 Lord prayed for his disciples. And so our Lord said: "whom you gave me" (17:6), |
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907 or will give me. |
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908 |
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909 <p>2236 What about us, who do not believe through the apostles? |
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910 We should say that although we do not believe through the apostles, we do |
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911 believe through their disciples. |
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912 |
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913 <p>2237 He prays for a perfect unity when he says, <b>that they |
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914 may all be one. </b>First, he mentions the unity he is asking for; secondly, he |
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915 gives an example of it, and its cause,<b> as you, Father, are in me</b>; |
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916 thirdly, he gives the fruit of unity, <b>that the world may believe.</b> |
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917 |
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918 <p>2238 He says: I am praying <b>that they may all be one</b>. |
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919 As the Platonists say, a thing acquires its unity from that from which it |
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920 acquires its goodness. For that is good for a thing which preserves it; and a |
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921 thing is preserved only if it remains one. Thus when our Lord prays that his |
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922 disciples be perfect in goodness, he prays that they be one. Indeed, this was |
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923 accomplished: "Now the company of those who believed were of one heart and |
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924 soul" (Acts 4:32); "Behold, how good and pleasant it is when brothers dwell in |
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925 unity" (Ps 133:1). |
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926 |
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927 <p>2239 He gives an example of this unity and its cause, |
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928 saying, <b>even as you, Father, are in me, and I in you</b>. Others are one, |
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929 but in evil. Our Lord is not asking for this kind of unity, but that which |
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930 unites in good, that is, in God. And so he says, <b>as you, Father, are in me, |
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931 and I in you</b>, that is, let them be united by believing in me and in you: |
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932 "We, though many, are one body in Christ" (Rom 12:5); "Eager to keep the unity |
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933 of the Spirit ... one Lord, one faith, one baptism" (Eph 4:3). We are one or |
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934 united in the Father and the Son, who are one; for if we were seeking different |
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935 things to believe and desire, our affections would be scattered. |
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936 |
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937 <p>2240 Arius uses this passage to argue that the Son is in the |
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938 Father and the Father in the Son in the same way that we are in God. However, |
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939 we are not in God by a unity of essence, but by a conformity of will and love. |
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940 Therefore, he says, like us, the Father is not in the Son by a unity of |
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941 essence. |
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942 |
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943 <p>We should say to this that there is |
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944 a twofold unity of the Father and the Son: a unity of essence and of love. In |
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945 both of these ways the Father is in the Son and the Son is in the Father. The <b>even |
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946 as you, Father, are in me, and I in you</b>, can be understood of the unity of |
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947 love, according to Augustine, and then the meaning is: <b>even as you, Father, |
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948 are in me</b>, through love, because love, charity, makes one be with God.<a |
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949 href="#_ftn25" name="_ftnref25">[25]</a> |
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950 It is like saying: as the Father loves the Son and the Son loves the Father, so |
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951 the disciples love the Father and the Son. Then the words even as do not imply |
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952 equality but a remote likeness. |
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953 |
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954 <p>Or, according to Hilary, this |
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955 statement can refer to a unity of nature; not indeed that the same numerical |
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956 nature is in us and in the Father and the Son, but in the sense that our unity |
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957 resembles that of the divine nature, by which the Father and the Son are one.<a |
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958 href="#_ftn26" name="_ftnref26">[26]</a> |
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959 In this case the words<b> even as</b> indicate a certain imitation. That is why |
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960 we are invited to imitate divine love: "Be imitators of God, as beloved |
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961 children, and walk in love, as Christ loved us" (Eph 5:1). And we are also to |
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962 imitate the divine perfection or goodness: "You, therefore, must be perfect, as |
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963 your heavenly Father is perfect" (Mt 5:48). |
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964 |
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965 <p>2241 He indicates the fruit of this unity when he says, <b>so |
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966 that the world may believe: </b>for nothing shows the truth of the gospel |
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967 better than the charity of those who believe: "By this all men will know that |
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968 you are my disciples, if you have love for one another" (13:35). This will be |
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969 the fruit of unity: because if my disciples are one, the world may believe that |
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970 the teaching I gave to them is from you, and know that you have sent me. For |
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971 God is a cause of peace, not of contentions. |
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972 |
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973 <p>2242 There is a problem here. If we will be perfectly one in |
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974 our homeland, where we will not believe [but see], it seems out of place to |
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975 say, after mentioning unity, <b>that the world may believe that you have sent |
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976 me</b>. Our reply is that our Lord is speaking here of the unity which is |
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977 taking shape and not of perfected unity. |
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978 |
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979 <p>2243 There is another problem. Our Lord is praying that |
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980 those who believe in him may be one; therefore, even the believing world is |
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981 one. Therefore, how can he say, after the world has become one, <b>that the |
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982 world may believe</b>? One can answer by giving the mystical sense. Then our |
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983 Lord is praying that all believers be one. Yet all would not believe at the |
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984 same time; some would be the first to believe, and they would convert others. |
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985 So when he says, <b>that the world may believe</b>, it refers to those who did |
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986 not believe at first, from the beginning, but when they did believe they did |
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987 become one. And the same applies to those who would believe after them, and |
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988 continuing to the end of the world. |
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989 |
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990 <p>Hilary has another interpretation.<a |
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991 href="#_ftn27" name="_ftnref27">[27]</a> |
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992 The words <b>so that the world may believe </b>indicates the purpose of their |
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993 unity and perfection. It is like saying: you will perfect them so that they may |
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994 be one, for this purpose,<b> so</b> <b>that the world may believe that you have |
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995 sent me</b>. Here the words <b>so that </b>indicate a final cause. |
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996 |
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997 <p>A third interpretation is by |
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998 Augustine.<a href="#_ftn28" name="_ftnref28">[28]</a> |
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999 For him, <b>that the world may believe</b>, is another petition. In this case |
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1000 the <b>I pray </b>(v 20) has to be repeated, so that the sense is: I pray that |
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1001 they may be one, and I pray that the world may believe. |
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1002 |
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1003 <p>2244 Christ's part in establishing this unity is mentioned |
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1004 when he says, <b>the glory which you have given me, I have given to them</b>, |
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1005 since what he is asking for as man he is accomplishing as God. First, he shows |
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1006 that he acted to make them one; secondly, he mentions the kind and degree of |
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1007 this unity, <b>I in them and you in me</b>; and thirdly, we see the purpose of |
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1008 this unity,<b> so that the world may know </b>(v 23). |
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1009 |
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1010 <p>2245 He says: Although, as man, I am asking for their |
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1011 perfection, still I am accomplishing this together with you, because <b>the |
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1012 glory</b>, of my resurrection, <b>which you</b>, Father, <b>have given me</b>, |
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1013 by an eternal predestination, and which you will soon give me in reality, <b>I |
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1014 have given to them</b>, my disciples. This glory is the immortality which the |
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1015 faithful will receive at the resurrection, an immortality even of the body: |
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1016 "Who will change our lowly body to be like his glorious body" (Phil 3:21); "It |
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1017 is sown in dishonor, it is raised in glory" (1 Cor 15:43). And this is <b>so |
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1018 that they may be one</b>, because by the fact that they have glory they will be |
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1019 made one, <b>even as we are one</b>. |
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1020 |
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1021 <p>2246 He seems to be distinguishing his own activity from |
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1022 that of the Father, for he says that the Father gave him glory, and Christ gave |
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1023 this to his faithful. If this is understood correctly, we see that he is not |
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1024 saying these things to distinguish their activities, but their persons. For the |
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1025 Son, as Son, together with the Father, gives glory to Christ in his human |
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1026 nature, and together with the Father Christ gives it to the faithful. But |
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1027 because Christ gave glory to his faithful especially through his own human |
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1028 nature, he attributes this giving to himself, while he attributes to the Father |
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1029 the giving of glory to his own human nature. This is the opinion of Augustine.<a |
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1030 href="#_ftn29" name="_ftnref29">[29]</a> |
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1031 |
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1032 <p>Or, according to Chrysostom, <b>the |
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1033 glory</b>, that is, the glory of grace, <b>which you have given me</b>, in my |
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1034 human nature, giving me a superior knowledge, perfection, and power to |
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1035 accomplish miracles, <b>I have given to them</b>, in a limited way, and will |
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1036 give it later more fully: "We are being changed into his likeness from one |
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1037 degree of glory to another" (2 Cor 3:18); "You have given gifts to men" [Ps |
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1038 68:18].<a href="#_ftn30" name="_ftnref30">[30]</a> |
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1039 And this is in order <b>that they may be one even as we are one, </b>for the |
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1040 purpose of God's gifts is to unite us in a unity which is like the unity of the |
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1041 Father and the Son. |
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1042 |
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1043 <p>2247 The manner of this unity is added when he says, <b>I in |
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1044 them and you in me</b>. They arrive at unity, because they see that I am in |
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1045 them, as in a temple: "Do you not know that you are God's temple and that God's |
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1046 Spirit dwells in you?" (1 Cor 3:16), by grace, which is a certain likeness of |
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1047 the Father's essence, by which you, Father, are in me by a unity of nature: "I |
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1048 am in the Father and the Father in me" (14:10). And this is in order <b>that |
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1049 they may become perfectly one</b>. |
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1050 |
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1051 <p>Above, he had said, "that they may |
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1052 be one" (v 22), while here he says, <b>perfectly one</b>. The reason for this |
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1053 is that the first time he was referring to the unity brought about by grace, |
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1054 but here to its consummation. Hilary gives another interpretation: <b>I in them</b>, |
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1055 that is, I am in them by the unity of human nature, which I have in common with |
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1056 them, and also because I give them my body as food; <b>and you in me</b>, by a |
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1057 unity of essence.<a href="#_ftn31" name="_ftnref31">[31]</a> |
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1058 |
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1059 <p>2248 Referring to the first explanation [the unity from |
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1060 grace], since the Father also, as well as the Son, is in them by grace - "We |
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1061 will come to him and make our home with him" (14:23) ‑ why does he say, <b>I |
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1062 in them</b>, without mentioning the Father? According to Augustine, he does |
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1063 this because they have access to the Father through the Son: "We have peace |
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1064 with God through our Lord Jesus Christ. Through him we have obtained access" |
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1065 (Rom 5:1); and it does not mean that the Son is in them without the Father. Or, |
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1066 according to Chrysostom, above Christ said, "We will come to him" (14:23), to |
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1067 indicate that there is a plurality of divine persons, contrary to Sabellius; |
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1068 but here he says, <b>I in them</b>, to indicate the equality of the Father and |
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1069 the Son, contrary to Arius. We can understand from this that it is enough for |
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1070 the faithful if the Son alone dwells in them. |
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1071 |
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1072 <p>2249 The purpose of this unity is given when he says, <b>so |
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1073 that the world may know that you have sent me</b>. If the "perfectly one" (v |
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1074 23) refers to the perfection of this life, then <b>that the world may know </b>is |
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1075 the same as what he said before, "that the world may believe" (v 21). This |
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1076 would indicate just a beginning state. But here he is saying,<b> know</b>, |
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1077 because complete knowledge, not faith, comes after imperfect knowledge. |
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1078 |
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1079 <p>He says, <b>that the world may |
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1080 know, </b>not the world as it is now, but as it was [will be?], so that the |
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1081 meaning is: <b>so that the world, </b>now a believing world, <b>may know</b>. |
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1082 Or, <b>so that the world, </b>that is, the lovers of the world, <b>may know </b>that |
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1083 you have sent me: for by that time those who are evil will know by clear signs that |
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1084 Christ is the Son of God: "Every eye will see him" (Rev 1:7); "They shall look |
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1085 on him whom they have pierced" (19:37); "They will see the Son of man coming in |
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1086 a cloud with power and great glory" (Lk 21:27). |
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1087 |
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1088 <p>2250 The world will not only know this, it will also know |
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1089 the glory of the saints, <b>that you have loved them</b>, that is, the |
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1090 faithful. At the present time we cannot know how great God's love for us is: |
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1091 this is because the good things that God will give us exceed our longings and |
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1092 desires, and so cannot be found in our heart: "What no eye has seen, nor ear |
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1093 heard, nor the heart of man conceived, what God has prepared for those who love |
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1094 him" (1 Cor 2:9). |
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1095 |
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1096 <p>Thus the believing world, that is, |
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1097 the saints, will now know by experience how much God loves us; but the lovers |
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1098 of the world, that is, the wicked, will know this by seeing in amazement the |
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1099 glory of the saints: "This is the man whom we once held in derision ... Why has |
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1100 he been numbered among the sons of God? And why is his lot among the saints?" |
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1101 (Wis 5:4); and it continues, "Why has he been numbered among the sons of God? |
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1102 And why is his lot among the saints?" (v 4). |
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1103 |
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1104 <p>2251 He continues, <b>as you have loved me. </b>This does |
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1105 not imply an equality of love, but a similarity and a reason. It is like |
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1106 saying: the love you have for me is the reason and cause why you love them: for |
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1107 by the fact that you love me, you love those who love me and are my members: |
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1108 "The Father himself loves you, because you have loved me" (16:27). |
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1109 |
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1110 <p>God loves all the things he has |
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1111 made, by giving them existence: "For you love all things that exist, and have |
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1112 loathing for none of the things you have made" (Wis 11:24). But above all he |
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1113 loves his only Son, to whom he has given his entire nature by an eternal |
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1114 generation. In a lesser way he loves the members of his only Son, that is, the |
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1115 faithful of Christ, by giving them the grace by which Christ dwells in them: |
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1116 "He loved his people; all those consecrated to him were in his hand" (Deut |
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1117 33:3). |
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1118 <BR><BR><BR> |
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1119 <p align=center><b>LECTURE 6 |
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1120 |
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1121 <BLOCKQUOTE><p>24 "Father, I desire that they also, whom you have given |
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1122 me, may be with me where I am, to behold my glory which you have given me in |
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1123 your love for me before the foundation of the world. 25 O righteous Father, the |
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1124 world has not known you, but I have known you; and these know that you have |
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1125 sent me. 26 I made known to them your name, and I will make it known, that the |
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1126 love with which you have loved me may be in them, and I in them."</BLOCKQUOTE></b> |
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1127 |
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1128 <p>2252 Above, our Lord prayed for the perfect unity of his |
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1129 disciples; here he is asking the vision of glory for them. First, he mentions |
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1130 the persons for whom he is praying; secondly, he shows the way he is praying; |
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1131 thirdly, he states what he is asking for. |
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1132 |
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1133 <p>2253 He is praying for those given to him; he says, <b>whom |
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1134 you have given me. </b>That is given to a person which is subject to his will, |
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1135 so he can do with it as he wills. We can distinguish two wills in Christ: a |
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1136 will to mercy and a will to justice. His will to mercy is fundamental and |
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1137 absolute, because "His compassion is over all that he has made" (Ps 145:9); |
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1138 "who desires all men to be saved" (1 Tim 2:4). But his will for a punishing |
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1139 justice is not fundamental, as it presupposes sin: "God does not delight in the |
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1140 destruction of men" [Wis 1:13]; and in Ezekiel [18:32] we read: "I do not |
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1141 desire the death of the sinner," absolutely; but he wills it as a consequence |
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1142 of sin.<a href="#_ftn32" name="_ftnref32">[32]</a> |
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1143 |
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1144 <p>All men have been given to the Son: |
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1145 "You have given him power over all flesh" (17:2), that is, over all men, to |
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1146 accomplish his will in their regard: his will for mercy, leading to salvation, |
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1147 or his will for justice, leading to punishment: "He is the one ordained by God |
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1148 to be judge of the living and the dead" (Acts 10:42). But those were given to |
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1149 him absolutely who were given to him so that he might accomplish his will of |
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1150 mercy for their salvation; he says of these people, <b>whom you have given to |
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1151 me, </b>that is, in your predestination from all eternity: "Behold, I and the |
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1152 children whom the Lord has given me..." (Is 8:18). |
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1153 |
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1154 <p>2254 The way he asks is given when he says, <b>I desire</b>. |
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1155 This can indicate authority or merit. It indicates authority if we refer this |
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1156 to Christ's divine will, which is the same as the will of the Father: for by |
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1157 his will he justifies and saves men: "He has mercy upon whomever he wills" (Rom |
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1158 9:18). If we refer this to Christ's human will, it indicates merit, for Christ's |
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1159 human will merits our salvation. For if the wills of the just, who are the |
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1160 members of Christ, have merit entitling them to be heard ‑ "Ask whatever |
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1161 you will, and it shall be done for you" (15:7) ‑ much more so does the |
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1162 human will of Christ, who is the head of all the saints. |
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1163 |
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1164 <p>2255 He mentions what he is asking for when he says, <b>that |
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1165 they also ... may be with me. </b>First, he asks that the members be united to |
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1166 the head; secondly, that his glory be shown to his members, <b>to behold my |
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1167 glory.</b> |
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1168 |
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1169 <p>2256 He says, <b>I desire that they also ... may be with me |
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1170 where I am</b>. This can be understood in two ways. In the first way it can be |
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1171 understood of Christ in his human nature. Christ, in his human nature, is soon |
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1172 to ascend and to be in heaven: "I am ascending to my Father and your Father" |
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1173 (20:17). Then the meaning is: <b>I desire that they also, </b>the faithful, <b>may |
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1174 be with me, </b>in heaven, <b>where I am</b> about to ascend: "Wherever the |
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1175 body is, there the eagles," that is, the saints, "will be gathered together" |
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1176 (Mt 24:28). For this is what Christ promised: "Rejoice and be glad, for your |
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1177 reward is great in heaven" (Mt 5:12). |
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1178 |
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1179 <p>2257 There is a difficulty with this meaning. Since Christ |
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1180 was not yet in heaven, he should have said, "where I will be," and not "where I |
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1181 am." And besides, he also said, "No one has ascended into heaven but he who |
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1182 descended from heaven" (3:13). |
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1183 |
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1184 <p>I reply to the first that Christ, |
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1185 who was speaking, was both God and man. And although he was not yet in heaven |
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1186 in his human nature, he was there in his divine nature. And so, while present |
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1187 on earth, he was in heaven; and thus he says, <b>where I am</b>. |
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1188 |
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1189 <p>As to the second objection, when we |
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1190 read that "No one has ascended into heaven but he who descended from heaven" |
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1191 (3:13), we should understand that the Son is in heaven by reason of his |
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1192 divinity, and descended by taking on a human nature, and then ascended by |
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1193 reason of his human nature, now glorified. But now we have been made one with |
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1194 him. Thus, he alone comes, in himself, by descending from heaven, and he alone |
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1195 returns there, now one with us, by ascending into heaven. This is the |
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1196 observation of Gregory, (<i>Morals</i>, 28).<a href="#_ftn33" name="_ftnref33" |
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1197 title="">[33]</a> |
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1198 |
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1199 <p>He says,<b> where I am</b>, using |
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1200 the present tense instead of the future, either because he would very soon be |
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1201 there, or because he was referring to Christ as God. |
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1202 |
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1203 <p>2258 But since God is everywhere ‑ "Do I not fill |
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1204 heaven and earth" (Jer 23:24) ‑ it seems to follow that the saints also |
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1205 will be everywhere. We should reply to this that God is related to us like |
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1206 light is. When the sun is over the earth, the light spreads everywhere. And |
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1207 although the light is with all, yet all are not in the light, but only those |
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1208 who see it. So, since God is everywhere, he is with all, wherever they are; yet |
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1209 not all are with God, but only those joined to him by faith and love; and they |
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1210 will be finally joined in complete joy: "I am continually with you" (Ps 73:23); |
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1211 "We shall always be with the Lord" (1 Thess 4:17). |
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1212 |
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1213 <p>Thus the meaning is this: <b>where |
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1214 I am</b>, that is, in your divinity, Father, which I have by nature, <b>they |
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1215 may be with me, </b>by participating in grace: "He gave power to become |
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1216 children of God" (1:12); "He who abides in love abides in God, and God abides |
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1217 in him" (1 Jn 4:16). |
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1218 |
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1219 <p>2259 He speaks of manifesting his glory to his members when |
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1220 he says, <b>to behold my glory. </b>First, he makes his request; secondly, he |
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1221 mentions the source of this glory, <b>which you have given me; </b>thirdly, he |
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1222 gives the reason for this glory, <b>in your love for me</b>. |
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1223 |
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1224 <p>2260 He says that he not only wants them to be with him, but |
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1225 he also wants them <b>to behold my glory, </b>in a beatifying vision: "When he |
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1226 appears we shall be like him, for we shall see him as he is" (1 Jn 3:2). This |
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1227 can be understood to refer to the glory of his human nature after the |
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1228 resurrection ‑ "He will change our lowly body to be like his glorious |
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1229 body" (Phil 3:21) ‑ or to the glory of his divine nature, for he is the |
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1230 radiance of the Father's glory and the image of his substance, as we see from |
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1231 Hebrews (1:3); "The radiance of eternal light" [Wis 7:26]. The saints in glory |
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1232 will see both of these glories. We read about the first [the glory of Christ's |
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1233 human nature]: "Your eyes will see the king in his beauty" (Is 33:17). The |
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1234 wicked will see this glory only at the judgment: "And then they will see the |
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1235 Son of man coming in a cloud with power and majesty" [Lk 21:27]; and Mark adds |
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1236 "and glory" (Mk 13:26). But the sight of this glory will be taken away from |
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1237 them after the judgment: "Let the wicked be taken away so they cannot see the |
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1238 glory of the Lord" [Is 26:10], as we read in one version. Yet the saints will |
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1239 see the second glory [that of the divine nature] forever: "In your light," that |
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1240 is, of grace, "do we see light," that is, of glory, which the wicked will never |
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1241 see. |
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1242 |
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1243 <p>2261 The source of this glory is the Father: so he says, <b>which |
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1244 you have given me. </b>He gave him the glory of his body at the resurrection. |
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1245 Although this still remained to be done, it had already been done in the divine |
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1246 decree; and this is why he says, <b>have given: </b>"You have crowned him with |
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1247 glory" [Ps 8:5]. But he gave him divine glory from all eternity, because the Son |
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1248 is from the Father from all eternity, like radiance from light. |
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1249 |
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1250 <p>2262 He gives the explanation for the glory given to him |
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1251 when he says, <b>in your love for me before the foundation of the world. </b>If |
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1252 we refer this to Christ in his human nature, then the <i>in</i><b> </b>indicates |
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1253 the cause. For just as love and predestination are the cause why we have the |
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1254 radiance of grace in the present life and of glory in the future ‑ "He |
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1255 chose us in him before the foundation of the world" (Eph 1:4) ‑ so also |
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1256 it is the cause of the radiance which Christ has in his human nature, |
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1257 "predestined the Son of God in power" [Rom 1:4]. So the meaning is this: I say |
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1258 that you have given me this radiance: and the cause of this is that you have |
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1259 loved me, <b>in your love for me before the foundation of the world. </b>The |
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1260 result being that this man is united to the Son of God to form one person: |
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1261 "Blessed is he whom you choose and bring near, to dwell in your courts" (Ps |
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1262 65:4). |
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1263 |
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1264 <p>If we refer this to Christ as God, |
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1265 then the <i>in </i>indicates a sign. For then the Father did not give because |
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1266 he loved: for when we say the Father gave to the Son we are referring to the |
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1267 eternal generation of the Son. If love is taken essentially, it indicates the |
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1268 divine will; if it is taken notionally, it indicates the Holy Spirit. Now it was |
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1269 by nature that the Father gave radiance to the Son, not by his will, because |
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1270 the Father begot the Son by nature. And so he also did not give to the Son |
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1271 because he brought forth the Holy Spirit.<a href="#_ftn34" name="_ftnref34" |
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1272 title="">[34]</a> |
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1273 |
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1274 <p>2263 Now he gives the reason why his prayer should be heard. |
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1275 Before, our Lord had included the faithful in his petition when he said, "I do |
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1276 not pray for these only, but also for those who will believe in me through |
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1277 their word" (17:20). He also excluded the world and unbelievers when he said, |
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1278 "I am praying for them; I am not praying for the world" (17:9). Now he gives |
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1279 the reason for this: first, he mentions the failure of the world; secondly, the |
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1280 progress of the disciples (v 25). |
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1281 |
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1282 <p>2264 Note that when he prayed for their sanctification he |
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1283 called the Father <b>holy Father </b>(v 11). But now, calling for retribution, |
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1284 he refers to the Father as <b>righteous Father. </b>This eliminates the old |
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1285 error which said that there was a just God, the God of the Old Testament, and |
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1286 another God who was good, the God of the New Testament. |
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1287 |
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1288 <p>The failure of the world concerned |
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1289 its knowledge of God. He says, <b>the world, </b>not as reconciled, but damned, |
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1290 <b>has not known you: </b>"The world was made through him, yet the world knew |
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1291 him not" (1:10). |
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1292 |
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1293 <p>2265 But this seems to conflict with Romans (1:19) "For what |
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1294 can be known about God is plain to them. Ever since the creation of the world |
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1295 his invisible nature, namely, his eternal power and deity, has been clearly |
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1296 perceived in the things that have been made." We should say to this that |
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1297 knowledge is of two kinds: one is speculative, and the other affective. Through |
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1298 neither of these ways did the world know God completely. Although some Gentiles |
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1299 knew God as having some of those attributes which are knowable by reason, they |
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1300 did not know God as the Father of an only begotten and consubstantial Son ‑ |
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1301 and our Lord is talking about knowledge of these things. |
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1302 |
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1303 <p>Again, if they did have some |
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1304 speculative knowledge of God, this was mixed with many errors: some denied his |
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1305 providence over all things; others said he was the soul of the world; still |
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1306 others worshipped other gods along with him. For this reason they are said not |
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1307 to know God. Composite things can be known in part, and unknown in part, while |
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1308 simple things are unknown if they are not known in their entirety. Thus, even |
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1309 though some erred only slightly in their knowledge of God, they are said to be |
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1310 entirely ignorant of him. Consequently, since these people did not know the |
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1311 special excellence of God, they are said not to know him: "For although they |
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1312 knew God they did not honor him as God or give thanks to him, but they became |
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1313 futile in their thinking and their senseless minds were darkened" (Rom 1:21); |
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1314 "Nor did they recognize the craftsman while paying heed to his works" (Wis |
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1315 13:1). |
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1316 |
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1317 <p>Furthermore, the world did not know |
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1318 God by an affective knowledge, because it did not love him, "like heathen who |
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1319 do not know God" (1 Thess 4:5). So he says, <b>the world has not known you, </b>that |
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1320 is, without error, and as a Father, through love.<a href="#_ftn35" |
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1321 name="_ftnref35">[35]</a> |
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1322 |
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1323 <p>2266 Then the progress of the disciples is mentioned (v |
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1324 25b). First, their progress in knowledge; secondly, the fruit of this knowledge |
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1325 (v 26). As regards the disciples' progress in knowledge he does three things: |
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1326 first, he gives the root and fountain of this knowledge of God; secondly, the |
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1327 rivulets and streams that flow from it; thirdly, we see their origin in the |
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1328 root or fountain. |
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1329 |
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1330 <p>2267 The root and fountain of our knowledge of God is the |
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1331 Word of God, that is, Christ: "The fountain of wisdom is the word of God" [Sir |
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1332 1:5]. Human wisdom consists in knowing God. But this knowledge flows to us from |
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1333 the Word, because to the extent that we share in the Word of God, to that |
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1334 extent do we know God. Thus he says, <b>the world has not known you </b>in this |
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1335 way, <b>but I</b>, the fountain of wisdom, your Word, <b>have known you, </b>eternally |
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1336 and fully: "If I said, I do not know him, I should be a liar like you" (8:55). |
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1337 |
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1338 <p>2268 From this knowledge of the Word, which is the root and |
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1339 fountain, flows, like rivulets and streams, all the knowledge of the faithful. |
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1340 Accordingly he says, <b>and these know that </b>[<i>quia</i>, meaning "that," |
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1341 or "because"] <b>you have sent me</b>. Augustine understands the word as |
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1342 meaning "because," and it then indicates the reason for their knowledge.<a |
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1343 href="#_ftn36" name="_ftnref36">[36]</a> |
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1344 The meaning is then: <b>I have known you, </b>by nature, <b>and these know </b>you |
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1345 by grace. Why? <b>Because you have sent me, </b>so that they may know you: "For |
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1346 this was I born, and for this I have come into the world, to bear witness to |
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1347 the truth" (18:37); "I have manifested your name" (17:6). |
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1348 |
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1349 <p>If we understand the word as |
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1350 meaning "that," it then refers to what is known. The meaning is: <b>and these |
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1351 know. </b>What do they know? <b>That you have sent me, </b>because he who sees |
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1352 the Son also sees the Father (14:9). |
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1353 |
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1354 <p>2269 They did not know this by themselves; they learned it |
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1355 from me because "No one knows the Father except the Son and any one to whom the |
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1356 Son chooses to reveal him" (Mt 11:27). So he says, <b>I made known to them your |
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1357 name, and I will make it known. </b>He is indicating the two types of knowledge |
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1358 which the faithful have through him. First, there is the knowledge of his |
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1359 teaching, and he refers to this by saying, <b>I made known to them your name, </b>teaching |
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1360 them by my external words: "No one has ever seen God; the only Son, who is in |
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1361 the bosom of the Father, he has made him known" (1:18); "It was declared at |
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1362 first by the Lord, and it was attested to us by those who heard him" (Heb 2:3). |
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1363 |
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1364 <p>The other knowledge is from within, |
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1365 through the Holy Spirit. Referring to this he says, <b>and I will make it known |
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1366 </b>by giving them the Holy Spirit: "When the Spirit of truth comes, he will |
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1367 teach you all truth" [16:13]. |
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1368 |
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1369 <p>Or, alternatively, <b>I made known |
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1370 to them your name </b>by the knowledge of faith, "for now we see in a mirror |
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1371 dimly," <b>and I will make it known </b>through the vision of glory in their |
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1372 homeland, where they will see "face to face" (1 Cor 13:12). |
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1373 |
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1374 <p>2270 The fruit of this knowledge is <b>that the love with |
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1375 which you have loved me may be in them, and I in them. </b>This can be |
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1376 explained in two ways. The first and better way is that since the Father loves |
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1377 the Son, as is shown by the glory he gave him, consequently, he loves all those |
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1378 in whom the Son is present ‑ and the Son is in them insofar as they have |
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1379 knowledge of the truth. So the meaning is this: I will make your name known to |
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1380 them; and by the fact that they know you, I, your Word, will be in them; and by |
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1381 the fact that I am in them, <b>the love with which you love me may be in them, </b>that |
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1382 is, will be given to them, and you will love them as you have loved me. |
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1383 |
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1384 <p>Here is the other explanation: <b>that |
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1385 the love with which you have loved me may be in them, </b>that is, as you have |
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1386 loved me, so they, by sharing in the Holy Spirit, may love. And by that fact I |
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1387 will be in them as God in a temple, and they in me, as members of the head: "He |
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1388 who abides in love abides in God, and God abides in him" (1 Jn 4:16). |
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1389 |
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1390 </div> |
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1391 |
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1392 <div><br clear=all> |
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1393 |
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1394 <hr align=left size=1 width="33%"> |
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1395 |
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1396 <div id=ftn1> |
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1397 |
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1398 <p><a href="#_ftnref1" name="_ftn1">[1]</a> |
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1399 St. Thomas refers to Jn 17:1 in the <i>Summa |
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1400 Theologiae: </i>III, q. 21, a. 3, s. c.; q. 83, a. 4, ad 2; Jn 17:3: <i>ST</i> |
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1401 I, q. 18, a. 2, obj. 3; q. 31, a. 4, obj 1; I-II, q. 3, a. 2, ad 1; q. 3, a. 4, |
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1402 s. c.; q. 114, a. 4, s. c.; II-II, q. 1, a. 8; q. 24, a. 12, s. c.; III, q. 9, |
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1403 a. 2, obj. 2; q. 59, a. 5, ad 1; Jn 16:5: <i>ST</i> I, q. 46, a. 1, s. c. ; Jn |
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1404 17:5: <i>ST</i> III, q. 83, a. 4, ad 7. |
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1405 |
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1406 </div> |
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1407 |
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1408 <div id=ftn2> |
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1409 |
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1410 <p><a href="#_ftnref2" name="_ftn2">[2]</a> <i>De |
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1411 Trin</i>., 9, ch. 31; PL 10; cf. <i>Catena |
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1412 Aurea, </i>17:1-5. |
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1413 |
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1414 </div> |
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1415 |
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1416 <div id=ftn3> |
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1417 |
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1418 <p><a href="#_ftnref3" name="_ftn3">[3]</a> <i>De |
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1419 Trin</i>., 5, ch. 3; PL 10; cf. <i>Catena |
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1420 Aurea, </i>17:1-5. |
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1421 |
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1422 </div> |
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1423 |
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1424 <div id=ftn4> |
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1425 |
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1426 <p><a href="#_ftnref4" name="_ftn4">[4]</a> |
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1427 <i>De Trin</i>., 3, ch. |
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1428 14; PL 10; cf. <i>Catena Aurea, </i>17:1-5. |
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1429 |
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1430 </div> |
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1431 |
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1432 <div id=ftn5> |
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1433 |
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1434 <p><a href="#_ftnref5" name="_ftn5">[5]</a> Augustine, <i>De Trin</i>., 6, ch. 9; cf. <i>Catena Aurea</i>,<i> </i>17:1-5. |
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1435 |
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1436 </div> |
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1437 |
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1438 <div id=ftn6> |
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1439 |
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1440 <p><a href="#_ftnref6" name="_ftn6">[6]</a> Augustine, <i>De Trin</i>., 105, ch. 5; cf. <i>Catena Aurea</i>,<i> |
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1441 </i>17:1-5. |
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1442 |
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1443 </div> |
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1444 |
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1445 <div id=ftn7> |
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1446 |
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1447 <p><a href="#_ftnref7" name="_ftn7">[7]</a> |
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1448 Summa-Christ's human nature is glorified, but remains human. |
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1449 |
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1450 </div> |
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1451 |
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1452 <div id=ftn8> |
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1453 |
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1454 <p><a href="#_ftnref8" name="_ftn8">[8]</a> Hilary, <i>De |
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1455 Trin</i>., 3; PL 10; cf. <i>Catena Aurea, </i>17:1-5. |
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1456 |
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1457 <p> |
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1458 |
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1459 </div> |
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1460 |
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1461 <div id=ftn9> |
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1462 |
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1463 <p><a href="#_ftnref9" name="_ftn9">[9]</a> |
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1464 St. Thomas refers to Jn 17:6 in the <i>Summa |
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1465 Theologiae:</i> II-II, q. 2, a. 8, obj. 2; Jn 17:10: <i>ST </i>III, q. 48, a. |
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1466 1, s. c. |
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1467 |
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1468 </div> |
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1469 |
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1470 <div id=ftn10> |
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1471 |
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1472 <p><a href="#_ftnref10" name="_ftn10">[10]</a> <i>Tract. |
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1473 in Io</i>., 106, ch. 1, col. 1908; cf. <i>Catena |
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1474 Aurea</i>,<i> </i>17:6-8. |
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1475 |
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1476 </div> |
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1477 |
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1478 <div id=ftn11> |
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1479 |
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1480 <p><a href="#_ftnref11" name="_ftn11">[11]</a> <i>In Ioannem hom</i>., 81, ch. |
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1481 1; PG 59, col. 437; cf. <i>Catena Aurea</i>, 17:6-8. |
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1482 |
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1483 </div> |
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1484 |
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1485 <div id=ftn12> |
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1486 |
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1487 <p><a href="#_ftnref12" name="_ftn12">[12]</a> <i>Tract. |
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1488 in Io</i>., 106, ch. 6, col. 1911; cf. <i>Catena |
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1489 Aurea</i>,<i> </i>17:6-8. |
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1490 |
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1491 </div> |
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1492 |
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1493 <div id=ftn13> |
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1494 |
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1495 <p><a href="#_ftnref13" name="_ftn13">[13]</a> <i>In Ioannem hom</i>., 80, ch. |
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1496 2; PG 59, col. 435; cf. <i>Catena Aurea</i>, 17:1-5. |
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1497 |
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1498 </div> |
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1499 |
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1500 <div id=ftn14> |
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1501 |
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1502 <p><a href="#_ftnref14" name="_ftn14">[14]</a> <i>Tract. |
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1503 in Io</i>., 106, ch. 6, col. 1911; cf. <i>Catena |
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1504 Aurea</i>,<i> </i>17:6-8. |
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1505 |
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1506 </div> |
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1507 |
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1508 <div id=ftn15> |
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1509 |
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1510 <p><a href="#_ftnref15" name="_ftn15">[15]</a> Hilary. |
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1511 |
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1512 </div> |
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1513 |
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1514 <div id=ftn16> |
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1515 |
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1516 <p><a href="#_ftnref16" name="_ftn16">[16]</a> |
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1517 Gregory. |
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1518 |
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1519 </div> |
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1520 |
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1521 <div id=ftn17> |
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1522 |
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1523 <p><a href="#_ftnref17" name="_ftn17">[17]</a> Summa- |
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1524 |
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1525 </div> |
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1526 |
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1527 <div id=ftn18> |
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1528 |
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1529 <p><a href="#_ftnref18" name="_ftn18">[18]</a> Gloss. |
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1530 |
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1531 </div> |
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1532 |
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1533 <div id=ftn19> |
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1534 |
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1535 <p><a href="#_ftnref19" name="_ftn19">[19]</a> <i>In Ioannem hom</i>., 81, ch. 2; PG 59, col. 440; <span style='color: |
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1536 green'>cf. <i>Catena Aurea</i>, |
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1537 17:9-13. |
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1538 |
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1539 </div> |
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1540 |
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1541 <div id=ftn20> |
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1542 |
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1543 <p><a href="#_ftnref20" name="_ftn20">[20]</a> <i>Tract. in Io</i>., 107, ch. 8, col. 1914-5; cf. <i>Catena Aurea, </i>17:9-13. |
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1544 |
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1545 </div> |
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1546 |
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1547 <div id=ftn21> |
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1548 |
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1549 <p><a href="#_ftnref21" name="_ftn21">[21]</a> <i>Tract. in Io</i>., 108, ch. 5, col. 1916; cf. <i>Catena Aurea, </i>17:14-19. |
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1550 |
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1551 </div> |
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1552 |
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1553 <div id=ftn22> |
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1554 |
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1555 <p><a href="#_ftnref22" name="_ftn22">[22]</a> <i>In Ioannem hom</i>., 82, ch. |
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1556 1; PG 59, col. 443; cf. <i>Catena Aurea</i>, 17:14-19. |
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1557 |
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1558 </div> |
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1559 |
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1560 <div id=ftn23> |
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1561 |
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1562 <p><a href="#_ftnref23" name="_ftn23">[23]</a> |
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1563 St. Thomas refers to Jn 17:22 in the <i>Summa |
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1564 Theologiae: </i>II-II, q. 183, q. 2, obj. 1; III, q. 23, a. 3. |
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1565 |
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1566 </div> |
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1567 |
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1568 <div id=ftn24> |
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1569 |
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1570 <p><a href="#_ftnref24" name="_ftn24">[24]</a> <i>Tract. |
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1571 in Io</i>., 109, ch. 2, col. 1918; cf. <i>Catena |
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1572 Aurea</i>,<i> </i>17:20-23. |
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1573 |
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1574 </div> |
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1575 |
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1576 <div id=ftn25> |
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1577 |
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1578 <p><a href="#_ftnref25" name="_ftn25">[25]</a><i>Tract. |
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1579 in Io</i>., 110, ch. 1, col. 1920; cf. <i>Catena Aurea</i>,<i> </i>17:20-23. |
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1580 |
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1581 </div> |
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1582 |
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1583 <div id=ftn26> |
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1584 |
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1585 <p><a href="#_ftnref26" name="_ftn26">[26]</a> <i>De |
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1586 Trin</i>., 7; PL 10; cf. <i>Catena Aurea, </i>17:20-23. |
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1587 |
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1588 </div> |
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1589 |
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1590 <div id=ftn27> |
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1591 |
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1592 <p><a href="#_ftnref27" name="_ftn27">[27]</a> <i>De |
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1593 Trin</i>., 8; PL 10; cf. <i>Catena Aurea, </i>17:20-23. |
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1594 |
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1595 </div> |
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1596 |
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1597 <div id=ftn28> |
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1598 |
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1599 <p><a href="#_ftnref28" name="_ftn28">[28]</a><i> |
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1600 Tract. in Io</i>., 110, ch.2, col. 1920-1; cf. <i>Catena Aurea</i>,<i> </i>17:20-23. |
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1601 |
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1602 </div> |
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1603 |
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1604 <div id=ftn29> |
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1605 |
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1606 <p><a href="#_ftnref29" name="_ftn29">[29]</a> Ibid.; cf. <i>Catena Aurea</i>,<i> </i>17:20-23. |
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1607 |
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1608 </div> |
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1609 |
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1610 <div id=ftn30> |
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1611 |
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1612 <p><a href="#_ftnref30" name="_ftn30">[30]</a> <i>In Ioannem hom</i>., 82, ch. |
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1613 2; PG 59, col. 444; cf. <i>Catena Aurea</i>, 17:20-23. |
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1614 |
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1615 </div> |
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1616 |
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1617 <div id=ftn31> |
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1618 |
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1619 <p><a href="#_ftnref31" name="_ftn31">[31]</a> <i>De |
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1620 Trin</i>., 8; PL 10; cf. <i>Catena Aurea, </i>17:20-23. |
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1621 |
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1622 </div> |
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1623 |
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1624 <div id=ftn32> |
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1626 <p><a href="#_ftnref32" name="_ftn32">[32]</a> |
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1627 Summa-mercy is fundamental to God-justice exists in relation to sin. |
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1628 |
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1629 </div> |
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1632 |
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1633 <p><a href="#_ftnref33" name="_ftn33">[33]</a> |
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1634 Gregory, <i>Moralia</i>, 28; PL 76; cf. <i>Catena |
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1635 Aurea, </i>17:24-26. |
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1636 |
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1637 </div> |
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1639 <div id=ftn34> |
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1640 |
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1641 <p><a href="#_ftnref34" name="_ftn34">[34]</a> Summa-- |
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1642 |
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1643 </div> |
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1647 <p><a href="#_ftnref35" name="_ftn35">[35]</a> |
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1648 summa --speculative and affective knowledge. |
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1649 |
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1650 </div> |
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1652 <div id=ftn36> |
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1653 |
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1654 <p><a href="#_ftnref36" name="_ftn36">[36]</a> <i>Tract. |
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1655 in Io</i>., 111, ch. 5, col 1929; cf. <i>Catena |
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1656 Aurea</i>,<i> </i>17:24-26. |
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1657 </body></html> |
