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1 <html>
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2 <head>
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3 </head>
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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">16</span>
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6 <p align=center><B>LECTURE I
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7 <BLOCKQUOTE><p>1 "I have said all this to you to keep you from falling
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8 away. 2 They will put you out of the synagogues; indeed, the hour is coming
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9 when whoever kills you will think he is offering service to God. 3 And they
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10 will do this because they have not known the Father, nor me. 4 But I have said
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11 these things to you, that when their hour comes you may remember that I told
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12 you of them. I did not say these things to you from the beginning, because I
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13 was with you."<a href="#_ftn1" name="_ftnref1">[1]</a></BLOCKQUOTE></b>
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14
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15 <p>2068 Above, our Lord had used certain considerations to
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16 console his disciples over his leaving and against the persecutions and
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17 tribulations that would come upon them. Here he amplifies these considerations
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18 more clearly. First, he explains the considerations he gave before; and secondly,
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19 we see the effect of this explanation on the disciples (v 29).
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20
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21 <p>If we pay close attention to what
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22 was said in the pervious two chapters, we can see that our Lord aimed at
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23 consoling his disciples against two things: his own leaving them, and the
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24 tribulations that would come upon them. But he here explains these two things
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25 in reverse order. He had consoled them first over his leaving because this
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26 would take place very soon and he had not yet foretold all the tribulations
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27 that would come upon them. But now, since they seemed to be more troubled by
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28 their own tribulations than by Christ's leaving, our Lord here consoles them
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29 first of all against their forthcoming trials, and then against his leaving (v
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30 5). He does three things concerning the first: first, he gives his intention;
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31 secondly, he mentions the tribulations they will suffer from being persecuted
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32 (v 2); thirdly, he tells why they will be persecuted (v 3).
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33
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34 <p>2069 He says: I have said that the Jews hate me and you,
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35 because they do not know who sent me. I have said that they are inexcusable and
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36 that you and the Holy Spirit will bear witness against them. Now <b>I have said
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37 all this to you to keep you from falling away</b>, that is, so you don't fall
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38 away when the tribulations I have foretold come upon you. And it is fitting
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39 that our Lord restrains them from falling after promising the Holy Spirit,
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40 because the Holy Spirit is love &#8209; "God's love has been poured into our
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41 hearts through the Holy Spirit which has been given to us" (Rom 5:5) &#8209;
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42 and the Holy Spirit prevents stumbling: "Great peace have those who love your
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43 law; nothing can make them stumble" (Ps 119:165). Now it is characteristic of
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44 friends that they disregard any loss for the sake of one another, as stated in
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45 Proverbs [12:26]. So, for one who is a friend of God, to suffer punishment and
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46 loss is no reason to fall away. Yet because the disciples had not yet received
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47 the Holy Spirit before the death of Christ, they did fall away during his
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48 passion: "You will all fall away because of me this night" (Mt 26:31). But
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49 after the Holy Spirit came there was no falling away.
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50
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51 <p>2070 The disciples might say: Don't we have reason to fall
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52 away? Many troubles will come upon us: first, that of rejection; secondly, we
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53 will be killed.
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54
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55 <p>2071 They will be rejected from the society of the Jews; so
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56 he says, <b>They will put you out of the synagogues: </b>"The Jews had already
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57 agreed that if any one should confess him to be Christ, he was to be put out of
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58 the synagogue" (9:22). This was so successful that for this reason some of the
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59 [Jewish] authorities who did believe in Christ were afraid to profess him
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60 publicly, as we read above (12:42). Christ foretold this rejection: "Blessed
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61 are you when men hate you, and when they exclude you and revile you, and cast
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62 out your name as evil, on account of the Son of man" (Lk 6:22).
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63
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64 <p>2072 Was it an evil for the apostles to be cast out of the
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65 Jewish synagogues, since they were going to leave them in any case? The answer,
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66 according to Augustine, is that it was a trial for them, because this was our
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67 Lord's way of telling them that the Jews would not accept Christ.<a
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68 href="#_ftn2" name="_ftnref2">[2]</a>
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69 For if they had received Christ, the synagogue of the Jews and the Church of Christ would have been the same; and those who would be converted to the Church of Christ would have been converted to the synagogue of the Jews.
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70
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71 <p>2073 The other trial is that of being killed: <b>indeed, the
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72 hour is coming when whoever kills you will think he is offering service to God.
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73 </b>We can take these words as spoken to console the disciples, so that the <b>indeed
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74 </b>signifies a contrary train of thought and the sense would be: <b>indeed</b>,
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75 you ought to be consoled by what they will do to you, for <b>the hour is coming
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76 when whoever kills you will think he is offering service to God</b>. How is it
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77 a consolation for them that whoever kills them thinks he is serving God? The
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78 answer, according to Augustine, is that in saying, <b>they will put you out of
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79 the synagogues, </b>we are to understand that those converted to Christ would
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80 be immediately killed by the Jews.<a href="#_ftn3" name="_ftnref3">[3]</a>
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81 And so to console his disciples our Lord tells them that they would win so many
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82 to Christ, who would be expelled from the Jewish synagogues, that they could
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83 not all be killed, and so the Jews would try to kill the apostles so they would
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84 not convert all the people to the name of Christ by their preaching.
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85
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86 <p>Or, we could say that here Christ
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87 is simply telling them beforehand that they will be killed.
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88
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89 <p>2074 He says, <b>whoever kills you will think he is offering
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90 service to God, </b>and not to the gods, to show that he is speaking only of
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91 persecution from the Jews: "I send you prophets and wise men and scribes, some
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92 of whom you will kill and crucify" (Mt 23:34). The martyrs of Christ were
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93 killed by the gentiles, and they did not consider that they were serving God
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94 but only their own gods. It was the Jews who, when they killed those who were
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95 preaching Christ, thought this was a service to God. For they had zeal for God,
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96 but without knowledge, since they believed that anyone who converted to Christ
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97 was deserting God. We read of this killing: "For your sake we are slain all the
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98 day long, and accounted as sheep for the slaughter" (Ps 44:22).
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99
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100 <p>2075 He gives the reason why this will be so (v 3), first
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101 stating the reason, and then saying why he foretold this persecution (v 4).
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102
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103 <p>2076 He says, they will persecute you, but <b>they will do
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104 this, </b>not out of zeal for the truth, but <b>because they have not known the
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105 Father</b>, as Father, <b>nor me</b>, his Son: "If you did know me, perhaps you
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106 would have known my Father also" [8:19]; "I formerly blasphemed and persecuted
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107 and insulted him; but I received mercy because I had acted ignorantly in
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108 unbelief" (1 Tim 1:13).
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109
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110 <p>2077 One could ask: If the Jews are going to persecute you
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111 because of their ignorance of the faith, why did Christ foretell this to you?
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112 So Christ first gives the reason why he foretold this; and secondly, why he did
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113 not tell them before (v 4).
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114
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115 <p>2078 He says, <b>But I have said these things to you, that
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116 when their hour comes you may remember that I told you of them. </b>The hour is
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117 said to come for people when they are able to accomplish what they desire and
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118 do what they want: "Let not the flower of time," that is, the hour ripe for
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119 indulging in pleasures, "pass us by" [Wis 2:7]. So the hour of the Jews will
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120 come when they are able to begin to persecute you. This is the hour of
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121 darkness: "But this is your hour, and the power of darkness" (Lk 22:53).
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122
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123 <p><b>That you may remember that I
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124 told you of them. </b>This would help in two ways. In the midst of their
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125 persecutions, when they recalled that Christ had predicted them, they would
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126 realize his divinity and become more confident of his help. Again, when people
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127 foresee that tribulations are soon to come, they are less afflicted by them,
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128 for forewarned is forearmed. Cicero gives the reason for this in his <i>Tusculan
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129 Questions</i>.<a href="#_ftn4" name="_ftnref4">[4]</a>
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130 The better temporal goods and evils are known, he says, the less they are
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131 regarded. Thus, riches are more highly regarded by those who don't have them
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132 than by the same people after they acquire them. In the same way, troubles are
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133 more feared and considered more oppressive before they are experienced than
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134 when they have come and are present. Now when evil is meditated upon before it
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135 actually comes, this makes it present in a certain sense, and because of this
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136 presence it is less regarded. So Cicero says that one who is wise, by premeditation
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137 on evils before they strike, can acquire strength against the sadness they will
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138 bring. Accordingly, Christ foretold the apostles about their tribulations for
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139 two reasons: to increase their confidence in his help, and to lessen their
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140 sadness.
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141
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142 <p>2079 Here he gives the reason why he did not foretell these
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143 things to them before, namely, <b>because I was with you. </b>We can relate
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144 this to the two points just mentioned. First, to the increasing of their hope.
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145 While I was with you, you had confidence in my help. But now that you will see
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146 me die, you might doubt my power. Consequently, I must foretell certain things
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147 that are to come so that you may realize my divinity and power. Or, we can
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148 refer this to the second point, and then the meaning becomes this: <b>I was
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149 with you, </b>protecting you, and letting you cast all your troubles on me &#8209;
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150 "Father ... while I was with them, I kept them in your name" (17:12). But since
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151 I am about to leave you, the entire weight of your troubles will fall upon
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152 yourselves. And so it is necessary that your be forewarned.
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153
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154 <p>2080 Yet it seems that our Lord did predict similar things
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155 before, for the other Evangelists tells us that before this the Lord foretold
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156 to his disciples that they would be handed over to the authorities and rulers
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157 and that they would be scourged in the Jewish synagogues. This is not at odds
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158 with what our Lord says here, <b>I did not say these things to you from the
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159 beginning, </b>because they said that our Lord said this to them on the Mount
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160 of Olives, when his passion was near, that is, three days before the last
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161 supper. So the phrase, <b>from the beginning, </b>does not refer to the time of
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162 the passion, but to the time [of his public ministry, before the time of his
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163 passion] when he was first with his disciples, as Augustine says.<a
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164 href="#_ftn5" name="_ftnref5">[5]</a>
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165
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166 <p>2081 But this conflicts with Matthew. For he says that our
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167 Lord foretold that tribulations would come to the disciples not only when his
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168 passion was fast approaching, but even when he first chose them: "I send you
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169 out as sheep in the midst of wolves" (Mt 10:16). One must say then that <b>from
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170 the beginning </b>refers to the Holy Spirit, for he did not tell them of the
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171 coming of the Holy Spirit from the beginning, as Augustine says.<a href="#_ftn6"
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172 name="_ftnref6">[6]</a>
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173
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174 <p>Or, it could be said, with
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175 Chrysostom, that Christ is referring to their tribulations.<a href="#_ftn7"
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176 name="_ftnref7">[7]</a>
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177 In this case, he did not tell them <b>from the beginning </b>two things which
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178 he now newly foretells. One is that they would suffer persecutions from the
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179 Jews, which he had not said previously, but had only mentioned the gentiles, as
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180 is clear from Matthew (10). The second regards something he had previously
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181 foretold them, which was that they would be scourged. But he now adds an
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182 element which was especially troublesome, which was that the Jews would regard
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183 their death as a service to God.
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184 <BR><BR><BR>
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185 <p align=center><B>LECTURE 2
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186
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187 <BLOCKQUOTE><p>5 "But now I am going to him who sent me; yet none of you
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188 asks me, 'Where are you going?' 6 But because I have said these things to you,
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189 sorrow has filled your hearts. 7 Nevertheless I tell you the truth: it is to
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190 your advantage that I go away, for if I do not go away, the Counselor
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191 [Paraclete] will not come to you; but if I go, I will send him to you."<a
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192 href="#_ftn8" name="_ftnref8">[8]</a></B></BLOCKQUOTE>
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193
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194 <p>2082 Above, our Lord dealt with what would console his
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195 disciples in their coming troubles. Here he deals with what will console them
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196 against his leaving. Our Lord consoles them against his leaving with three
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197 considerations: first, they will have access to the Father, as promised when he
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198 said, "Let not your hearts be troubled ... In my Father's house there are many
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199 rooms" (14:1); secondly, because he was going to send the Paraclete, and so he
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200 said, "And I will pray the Father, and he will give you another Paraclete"
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201 [14:16]; thirdly, they will see him again, as he said, "I will not leave your
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202 orphans; I will come to you" [14:18]. He explains these three things here, but
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203 not in the above order. First, we see the promise of the Spirit; secondly, the
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204 fact that they will see him again (v 16); thirdly, we see their access to the
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205 Father. He does two things with the first: first, he mentions that they need
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206 some consolation; secondly, he gives it (v 7). He does two things with the
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207 first: first, he foretells his leaving them; secondly, he mentions the effect
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208 of this prediction (v 6).
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209
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210 <p>2083 He is leaving them, going to the Father. He says, I was
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211 with you till now, <b>but now I am going to him who sent me</b>, that is, to
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212 the Father. This is a mark of perfection, for a thing reaches its perfection
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213 when it returns to its source: "I am ascending to him who sent me" (Tob 12:20);
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214 "The rivers return to the place from which they came" [Sir 1:7]. He went, in
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215 his human nature, to the one with whom he was from all eternity, in his divine
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216 nature. This was explained more fully before.
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217
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218 <p>2084 He adds, <b>yet none of you asks me, Where are you
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219 going?</b> Why does he says this? For Peter asked, "Lord, where are you going?"
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220 (13:36); and Thomas said, "Lord, we do not know where you are going" (14:5).
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221 Both Chrysostom and Augustine give an answer to this, but not the same one.
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222
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223 <p>Chrysostom says that when the
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224 disciples heard that they would be killed and cast out of the synagogues, they
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225 became so sad and stunned that they practically forgot about Christ's leaving
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226 them and losing the thread of his thought did not ask him about this.<a
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227 href="#_ftn9" name="_ftnref9">[9]</a>
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228 So Christ says, <b>but because I have said these things to you, sorrow has
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229 filled your hearts. </b>Thus when our Lord says, <b>But now I am going to him
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230 who sent me; yet none of you asks me, Where are you going? </b>he is really
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231 reproving them, according to Chrysostom. They did not question him about this:
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232 "Ask your Father, and he will show you" (Deut 32:7); "Search out and seek, and
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233 she will become known to you" (Sir 6:28).
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234
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235 <p>Augustine, on the other hand,
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236 thinks that the statement, <b>But now I am going to him who sent me</b>, does
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237 not refer to this very time when he is speaking, but refers to the time when he
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238 was to ascend into heaven.<a href="#_ftn10" name="_ftnref10">[10]</a>
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239 It was like saying: You asked me before where I was going; but I will be going
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240 now in such a way that you will not have to ask me, <b>Where are you going?</b>
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241 because "as they were looking on, he was lifted up" (Acts 1:9).
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242
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243 <p>2085 Now he mentions the sorrow of the disciples. For
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244 Chrysostom this sorrow is the effect of Christ's prediction [of the future
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245 troubles of the disciples] &#8209; For Augustine, their sorrow is the effect of
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246 Christ's leaving, for they were glad to be in his presence, and attracted in a
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247 certain carnal way to him in his human nature, like one friend is pleased at
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248 the presence of another. So they were sad that he was leaving: "Weeping may
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249 tarry for the night," that is, the time of the passion, "but joy comes" to the
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250 apostles "with the morning" of the resurrection (Ps 30:5). It is human for
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251 sorrow to touch our hearts, but it is bad when it completely takes over our
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252 heart because it then destroys our reason. So he says, somewhat like a rebuke, <b>sorrow
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253 has filled your hearts; </b>"Do not give yourself over to sorrow" (Sir 30:21);
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254 "Let not your hearts be troubled" (14:27).
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255
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256 <p>2086 Now he mentions one of the things which will console
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257 them, the promise of the Holy Spirit. First, he promises the Holy Spirit;
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258 secondly, he foretells the effect of the Spirit (v 8).
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259
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260 <p>2087 He does two things about the first. First, he points
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261 out the necessity of his going; secondly, he shows that his going is
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262 beneficial.
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263
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264 <p>He says, <b>sorrow has filled your
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265 hearts, </b>because I am leaving; but you should rather be glad, because <b>it is
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266 to your advantage that I go away, </b>that is, it is very necessary for you, <b>for
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267 if I do not go away, the Paraclete will not come to you. </b>Furthermore, my
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268 going is very fruitful and beneficial for you, because <b>if I go, I will send
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269 him to you.</b>
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270
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271 <p>2088 But, could not Christ have sent the Holy Spirit while
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272 he was still living in the flesh? He could have, because even at his baptism
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273 the Holy Spirit descended upon him in the form of a dove and never left him.
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274 Indeed, from the instant of his conception he received the Spirit without
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275 measure. But Christ did not choose to give the Spirit to his disciples while he
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276 was still living among them for four reasons. First, they were not prepared,
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277 for carnal love is contrary to the Holy Spirit, since the Spirit is spiritual
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278 love. Now the disciples were affected by a certain carnal love for the human
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279 nature of Christ, without yet being elevated to a spiritual love of his
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280 divinity. And so they were not yet ready for the Holy Spirit: "From now on,
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281 therefore, we regard no one from a human point of view," with carnal affection;
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282 "even though we once regarded Christ from a human point of view," before his
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283 passion, "we regard him thus no longer" (2 Cor 5: 16).
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284
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285 <p>Secondly, Christ did not give them
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286 the Spirit then because of the characteristic of divine help, which is to be
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287 especially present in times of need: "A stronghold in times of trouble" (Is
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288 9:9); "For my father and my mother have forsaken me, but the Lord will take me
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289 up" (Ps 27:10). Now as long as Christ was with them, he was all the help they
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290 needed. But when he left they were exposed to many tribulations, and so another
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291 consoler and helper was very quickly given to them: "He will give you another
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292 Paraclete" [14:16]; "Whom will he teach knowledge? Those who are weaned from
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293 the milk, those taken from the breast" (Is 28:9).
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294
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295 <p>Thirdly, the Spirit was not given
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296 then out of consideration for the dignity of Christ. As Augustine says in his
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297 book <i>On the Trinity, </i>Christ as human does not have the power to give the
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298 Holy Spirit, but he does as God.<a href="#_ftn11" name="_ftnref11">[11]</a>
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299 When he was with his disciples, he seemed to be human, just like them. And so
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300 that it would not seem that it was a mere human being who was giving the Holy
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301 Spirit, Christ did not give the Spirit before his ascension: "the Spirit has
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302 not been given, because Jesus was not yet glorified" (7:39) "Send her forth
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303 from the holy heavens" (Wis 9:10).
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304
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305 <p>Fourthly, the Spirit was not given
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306 at that time to preserve unity in the Church. We saw that "John did no sign"
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307 (10:41), and this was so in order not to divert the people from Christ, and to
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308 make the superiority of Christ over John more evident. But the disciples were
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309 to be filled with the Holy Spirit so that they could do even greater works than
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310 Christ had done: "And greater works than these will he do" (14:12). If the Holy
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311 Spirit had been given to them before the passion, the people might have become
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312 confused as to who really was the Christ, and they would be divided: "You have
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313 ascended to the heights, and have given gifts to men" [Ps 68:18].
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314
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315 <p class=MsoHeader>&nbsp;
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316
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317 <p>2089 Chrysostom thinks that we can use this as an argument
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318 against the Macedonians.<a href="#_ftn12" name="_ftnref12">[12]</a>
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319 They say that the Holy Spirit is a creature and the minister of the Father and
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320 the Son. But if this were true, the coming of the Holy Spirit would not have
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321 been a sufficient consolation to the Apostles for Christ's leaving them. It
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322 would be like the departure of a king, where the substitution for him of one of
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323 his ministers would not be a sufficient consolation. Thus, because the Holy
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324 Spirit is equal to the Son, our Lord consoles them by promising that the Spirit
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325 will come.
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326
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327 <p>2090 Yet if the Son and the Holy Spirit are equal, why is it
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328 to their advantage that the Son leave so that the Holy Spirit can come? The Son
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329 left as far as concerns his bodily presence, but he came invisibly together
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330 with the Holy Spirit. If the Son had dwelt here invisibly and said, "It is to
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331 your advantage that I go because the Holy Spirit will come," people would think
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332 the Holy Spirit was greater than the Son.
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333 <BR><BR><BR>
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334 <p align=center><B>LECTURE 3
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335
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336 <BLOCKQUOTE><p>8 "And when he comes, he will convince the world of sin
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337 and of righteousness and of judgment: 9 of sin, because they do not believe in
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338 me; 10 of righteousness, because I go to the Father, and you will see me no
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339 more; 11 of judgment, because the ruler of this world is [already] judged. 12 I
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340 have yet many things to say to you, but you cannot bear them now. 13 When the
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341 Spirit of truth comes, he will guide you into all the truth [will teach you all
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342 truth]; for he will not speak on his own authority [from himself], but whatever
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343 he hears [will hear] he will speak, and he will declare to you the things that
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344 are to come."<a href="#_ftn13" name="_ftnref13">[13]</a></B></BLOCKQUOTE>
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345
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346 <p>2091 Above, our Lord consoled his apostles by promising them
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347 the Holy Spirit. Here he shows the benefit the Holy Spirit will bring to them
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348 when he comes. He mentions three benefits: one for the world; a second for the
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349 disciples; and a third for Christ. As for the world, the Holy Spirit will
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350 convince the world; as for the apostles, the Spirit will teach them (v 12); as
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351 for Christ, the Spirit will glorify him (v 14). First, he mentions the benefit of
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352 the Spirit's coming for the world; secondly, he explains it (v 9).
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353
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354 <p>2092 He says: It is to your advantage that I go, because I
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355 will send the Holy Spirit to you, <b>and when he comes, he will convince the
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356 world of sin and of righteousness and of judgment. </b>This has received two
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357 interpretations; one by Augustine, and the other by Chrysostom.
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358
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359 <p>2093 Augustine explains it this way.<a href="#_ftn14"
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360 name="_ftnref14">[14]</a>
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361 <b>And when he comes</b>, the Holy Spirit, that is, <b>he will convince</b>,
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362 that is, rebuke or reprove, <b>the world. </b>"Reprove a wise man, and he will
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363 love you" (Ps 9:8).
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364
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365 <p>But did not Christ also rebuke the
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366 world? He did, as in "You are of your father the devil" (8:44), and in Matthew
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367 (c 23) he said many things against the Pharisees and Scribes. Why then does he
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368 say, <b>he will convince, </b>as though he himself did not reprove?
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369
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370 <p> Perhaps someone will say that Christ rebuked
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371 only the Jews, but that the Holy Spirit, in and through the disciples, will
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372 rebuke the entire world. But this is in opposition to the fact that Christ also
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373 speaks in and through the apostles, just as the Holy Spirit does: "You desire
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374 proof that Christ is speaking in me" (2 Cor 13:3).
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375
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376 <p>One must therefore say that, <b>he
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377 will convince</b>, rebuke, <b>the world, </b>as the one who will invisibly
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378 enter into their hearts and pour his charity into them so that their fear is
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379 conquered and they have the strength to rebuke. For as was already said, as
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380 long as the disciples were carnally attracted to Christ, the Holy Spirit was
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381 not in them as he would be later. Consequently they were not as courageous then
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382 as they were after the Spirit came. "Their power," the power of the apostles,
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383 "came from the Spirit of his mouth" [Ps 33:6]; "Then the Spirit of God took
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384 possession of Zechariah" (2 Chron 24:20). Again, <b>he will convince the world </b>because
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385 he will fill hearts which were before worldly and lead them to rebuke
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386 themselves: "I will reprove my ways in his sight" [Job 13:15]. The Holy Spirit
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387 does this: "Put a new and right spirit within me" (Ps 51:10).
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388
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389 <p>2094 For what will the Spirit rebuke the world? For three
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390 things. He will reprove the worldly for the sin they have committed: "Declare
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391 to my people their transgression" (Is 58:1). And this was done by the apostles:
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392 "Their voice goes out through all the earth" (Ps 19:4). He will reprove the
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393 world for the righteousness it has neglected. And the apostles did this: "None
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394 is righteousness, no not one" (Rom 3:10). And the Spirit will reprove the world
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395 because of the judgment it has held in contempt: "When wickedness comes,
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396 contempt comes also" (Prv 18:3); "She [Jerusalem] has despised my judgments"
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397 [Ez 5:6].
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398
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399 <p>2095 Now he explains all this. First, what he says about
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400 their sin, because they do not believe in me. The Spirit rebukes them only for
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401 the sin of disbelief because by faith all other sins are remitted. In a similar
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402 way our Lord charges the damned only with a lack of mercy, because all sins are
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403 washed away by mercy: "By mercy and faith sins are cleansed away" [Prv 15:27].
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404 The same applies here, because as long as they remain in disbelief, their other
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405 sins remain, but when there is no longer disbelief the other sins are remitted.
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406 He says, "because they do not believe in me," using the form <i>in me, </i>and
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407 not the forms <i>mihi </i>or <i>me, </i>because even the devils believe that
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408 Christ exists and they tremble (Jas 2:19). In me, that is, with a faith enlivened
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409 by hope and love. [On faith "in me" see no. 901 above]
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410
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411 <p>2096 Secondly, he explains what he said about righteousness
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412 when he says <b>because I go to the Father</b>. This can be understood in two
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413 ways: either as referring to the righteousness of Christ or that of the
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414 apostles. As referring to the righteousness of the apostles the explanation is
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415 this: the world will be rebuked because of our righteousness, because the world
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416 has not imitated it. The righteousness, I say, which is not from the law but
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417 from faith: "The righteousness of God through faith in Jesus Christ" (Rom
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418 3:22).
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419
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420 <p>Faith is concerned with what is
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421 invisible (Heb 11:1). Now the disciples saw one thing, the humanity of Christ,
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422 and did not see another, his divinity. But Christ promises this to them as a
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423 reward: "I will ... manifest myself to him" (14:21). Thus, the disciples had
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424 faith only regarding the divinity of Christ; but when Christ's human nature was
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425 taken from them, they had faith regarding both. And so, according to Augustine
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426 in his <i>Commentary on John</i>, when Christ says, <b>because I go to the
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427 Father, and you will see me no more</b>, it is like saying: You believe in me,
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428 that is, as regards my divinity, and because I go to the Father, you will
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429 believe in me also as regards my humanity.<a href="#_ftn15" name="_ftnref15"
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430 title="">[15]</a>
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431 This is the righteousness of faith which the world does not imitate.
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432
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433 <p>He says, <b>and you will see me no
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434 more, </b>not because they would never see him, but because they would not see
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435 him in that mortal flesh. They did see him at the resurrection, but then he was
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436 immortal; and they will see him at the judgment, coming in glory.
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437
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438 <p>This phrase is expounded as
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439 referring to the righteousness of Christ in the book, <i>On the Words of the
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440 Lord</i>.<a href="#_ftn16" name="_ftnref16">[16]</a>
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441 The Jews were unwilling to recognize the righteousness of Christ: "We know that
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442 this man is a sinner" (9:24). But he will manifest his righteousness to them,
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443 saying <b>because I go to the Father</b>: for the very fact that I go to the
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444 Father is a sign of my righteousness. Christ descended because of his mercy,
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445 but his ascension was due to his righteousness: "Therefore God has highly
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446 exalted him" (Phil 2:9).
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447
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448 <p>2097 Thirdly, the Holy Spirit reproves the world by the
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449 judgment. This is because<b> the ruler of this world is already judged</b>. It
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450 is the devil who is the ruler of this world, that is, of worldly people. He is
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451 the ruler, not by creation, but by his suggestions and their imitation of him:
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452 "Those on his side imitate him" [Wis 2:25]; "He is king over all the sons of
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453 pride" (Job 41:34). Therefore, this ruler <b>is already judged</b>, that is,
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454 cast outside: "Now is the judgment of this world," that is, in favor of the
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455 world, "now shall the ruler of this world be cast out" (12:31). He says this to
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456 anticipate the excuse that some will make for their sins, saying that the devil
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457 tempted them. He is saying in effect: They cannot be excused because the devil
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458 has been cast out by the grace and faith of Christ and by the Holy Spirit, cast
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459 out from the hearts of the faithful so that he no longer tempts from within as
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460 before, but from without. And so those who resolve to cling to Christ can
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461 resist. This is why the devil, who has conquered the strongest males, can be
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462 conquered by frail women. Thus the world is reproved by this judgment because
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463 being unwilling to resist, it is overcome by the devil, who although expelled
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464 is brought back by their consent to sin: "Let not sin therefore reign in your
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465 mortal bodies" (Rom 6:12).
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466
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467 <p>Another explanation is in the book,
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468 <i>The Words of the Lord. </i>It says here that the phrase, <b>is already
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469 judged</b>, refers to the judgment of condemnation.<a href="#_ftn17"
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470 name="_ftnref17">[17]</a>
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471 That is, the ruler of this world is already condemned, and consequently all who
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472 adhere to him: "Depart from me, you cursed, into the eternal fire prepared for
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473 the devil and his angels" (Mt 25:41). The world is reproved by this judgment
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474 because although the world knows that its ruler has been condemned, it has not
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475 escaped from this judgment but is judged with its ruler, because it imitates
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476 his pride and evil ways.
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477
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478 <p>2098 Chrysostom gives another explanation of this passage,
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479 as follows. <b>When he comes</b>, the Holy Spirit, <b>he will convince</b>,
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480 that is, convict, the world of sin.<a href="#_ftn18" name="_ftnref18">[18]</a>
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481 It is like saying: The Holy Spirit will be a witness against the world: "God
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482 also bore witness by signs and wonders" (Heb 2:4). He will show that they have
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483 sinned grievously <b>because they did not believe in me, </b>when they see that
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484 the Holy Spirit will be given in my name to those who believe: "And we are
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485 witnesses to these things, and so is the Holy Spirit whom God has given to
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486 those who obey him" (Acts 5:32). The Holy Spirit will be a witness to my <b>righteousness</b>,<b>
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487 </b>which the world did not think I possessed. And he will be this witness <b>because
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488 I go to the Father</b>, and will send you the Spirit, who will show that I am
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489 righteous and have led a faultless life: "Whom I shall send to you from the
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490 Father, even the Spirit of truth" (15:26); and in the Psalm [68:18] we see that
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491 after Christ ascends he gives gifts to men. He will be a witness <b>of
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492 judgment, because the ruler of this world is already judged, </b>that is, it is
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493 by the Holy Spirit that he is judged, that is, cast out of the hearts of those
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494 who believe: "I will remove from the land ... the unclean spirit" (Zech 13:2);
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495 "Now we have received not the spirit of the world, but the Spirit which is from
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496 God" (1 Cor 2:12). He will convict the world by his judgment because the world
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497 wickedly judged that Christ had a devil and cast out devils by Beelzebul. The
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498 Holy Spirit, which I will send, will condemn the devil and cast him out.
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499
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500 <p>2099 Now he mentions the benefit his disciples will receive
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501 from the coming of the Holy Spirit; this benefit is their instruction. First,
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502 he states their need for instruction; secondly, he promises this instruction (v
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503 13); thirdly, he eliminates a difficulty (v 13b).
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504
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505 <p>2100 He says: the coming of the Holy Spirit will benefit the
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506 world because he will rebuke it. But the Spirit will also benefit you by
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507 instructing you. You need this instruction because <b>I have yet many things to
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508 say to you, but you cannot bear them now. </b>It is like saying: I have
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509 instructed you, but you are not completely instructed: "Lo, these are but the
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510 outskirts of his ways; and how small a whisper do we hear of him. But the
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511 thunder of his power who can understand?" (Job 26:14). It would be foolish to
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512 ask what those many things were which they could not bear, as Augustine
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513 remarks.<a href="#_ftn19" name="_ftnref19">[19]</a>
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514 For if they could not bear them, much less can we.
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515
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516 <p>2101 The statement, <b>you cannot bear them now, </b>has
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517 been used by certain heretics as a cover for their errors. They tell their
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518 adherents the basest things in private, things they would not dare to say
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519 openly, as though these were the things the disciples were not then able to
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520 bear, and as though the Holy Spirit taught them these things which a man would
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521 blush to teach and preach openly.
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522
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523 <p>We should not think that some secret teaching is
31
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524 kept from believers who are uneducated, and taught to those who are more
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525 learned. Indeed, matters of faith are presented to all the faithful: "What I
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526 tell you in the dark, utter in the light" (Mt 10:27). Still, they have to be
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527 presented in one way to the uneducated and in another way to the learned. For
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528 instance, certain fine points about the mystery of the Incarnation and the
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529 other mysteries would not be presented to the uneducated because they would not
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530 understand them and they would actually be an obstacle. So our Lord presented all
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531 matters of faith to his disciples, but not in the way he later revealed them,
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532 and especially not in the way they will be presented in eternal life.
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533 Accordingly, what they could not bear then was the full knowledge of divine
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534 things, such as knowledge of the equality of the Son with the Father and other
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535 things of that sort which they did not then know. Paul says, "He heard things
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536 that cannot be told, which man may not utter" (2 Cor 12:4), these things were
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537 the very truths of faith, not something else, but known in a more profound way.
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538 Again, the disciples did not then have a spiritual understanding of all the
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539 scriptures, but did only when "He opened their minds to understand the
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540 scriptures" (Lk 24:45). Also, the disciples did not then have a full understanding
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541 of the sufferings and dangers they were to undergo &#8209; they could not bear
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542 such knowledge then as their spirits were weak: "Put your shoulder under her
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543 and carry her" (Sir 6:25). For these reasons the disciples were in need of
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544 further instruction.
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545
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546 <p>2102 Then he promises that they will be instructed by the
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547 coming of the Holy Spirit, who will teach them all truth. For since the Holy
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548 Spirit is from the Truth, it is appropriate that the Spirit teach the truth,
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549 and make those he teaches like the one who sent him. He says, <b>all the truth,
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550 </b>that is, the truth of the faith. He will teach them to have a better
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551 understanding of this truth in this life, and a fullness of understanding in
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552 eternal life, where we will know as we are known (see 1 Cor 13:12); "His
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553 anointing teaches you about everything, and is true, and is no lie" (1 Jn
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554 2:27). Or, <b>all the truth, </b>that is, of the figures of the law, which
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555 understanding the apostles received from the Holy Spirit. We read in Daniel
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556 (1:17) that the Lord gave to his children wisdom and understanding.
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557
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558 <p>2103 Now he excludes a difficulty which could have arisen.
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559 If the Holy Spirit will teach them, it seems that he is greater than Christ.
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560 This is not true, because the Spirit will teach them by the power of the Father
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561 and the Son, <b>for he will not speak from himself, </b>but from me, because he
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562 will be from me. Just as the Son does not act from himself but from the Father,
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563 so the Holy Spirit, because he is from another, that is, from the Father and
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564 the Son, <b>will not speak from himself, but whatever he will hear </b>by
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565 receiving knowledge as well as his essence from eternity, <b>he will speak</b>,
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566 not in a bodily way but by enlightening your minds from within: "I will bring
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567 her into the wilderness, and speak tenderly to her" (Hos 2:14); "Let me hear
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568 what God the Lord will speak" (Ps 85:8).<a href="#_ftn20" name="_ftnref20"
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569 title="">[20]</a>
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570
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571 <p>2104 Since the Holy Spirit hears from eternity, why does he
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572 say he will hear? We should say to this that eternity includes all time.
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573 Consequently, the Holy Spirit, who hears from all eternity, is said to hear in
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574 the present, in the past, and in the future. Yet at times he is said to hear in
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575 the future because the knowledge in question concerns things that are still in
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576 the future. <b>He will speak, </b>therefore, whatever he will hear, for he will
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577 not only teach about things that are eternal, but future things. Thus he adds, <b>he
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578 will declare to you the things that are to come, </b>which is a characteristic
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579 of God: "She has foreknowledge of signs and wonders" (Wis 8:8); "Tell us what
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580 is to come hereafter, that we may know that you are gods" (Is 41:23). This is
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581 characteristic of the Holy Spirit: "I will pour out my spirit on all flesh;
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582 your sons and your daughters shall prophesy" (Joel 2:28). So they would have no
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583 doubts about how they would know of the coming tribulations, which Christ
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584 predicted for them, he adds, <b>and he will declare to you the things that are
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585 to come</b>, that is, upon you.
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586 <BR><BR><BR>
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587 <p align=center><B>LECTURE 4
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588
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589 <BLOCKQUOTE><p>14 "He will glorify me, for he will take what is mine
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590 [for he will receive from me] and declare it to you. 15 All that the Father has
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591 is mine; therefore I said that he will take what is mine [that he will receive
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592 from me] and declare it to you."<a href="#_ftn21" name="_ftnref21">[21]</b></a></BLOCKQUOTE>
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593
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594 <p>2105 Above, we saw two fruits of the coming of the Holy
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595 Spirit, which were the rebuking of the world and the instruction of the
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596 disciples. Now the third fruit is mentioned, the glorification of Christ.
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597 First, he mentions this fruit, the glorification; secondly, the reason for it
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598 (v 14b); thirdly, he expands on this (v 15).
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599
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600 <p>2106 He says: "He will teach all truth," because <b>he will
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601 glorify me, </b>in whom is all truth: "I am the way, and the truth, and the
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602 life" (14:6); "In whom," that is, in Christ, "are hid all the treasures of
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603 wisdom and knowledge" (Col 2:3).
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604
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605 <p><b>He will glorify me, </b>that is,
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606 give a clear knowledge of me. He will do this, first of all, by enlightening
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607 the disciples: for they were still carnal and attached to Christ in a carnal
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608 way, that is, in the weakness of his flesh, not realizing the grandeur of his
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609 divinity. Later, they were able to grasp this through the Holy Spirit: "God has
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610 revealed to us through the Spirit" (1 Cor 2:10). Secondly, the Spirit will give
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611 them the confidence to preach clearly, openly. Before this the disciples were
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612 so timid that they did not dare to profess Christ publicly, but when they were
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613 filled with the Holy Spirit fear was cast out, and they proclaimed Christ to
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614 the people, being somehow impelled by that same Spirit: "He will come like a
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615 rushing stream, which the wind [or Spirit] of the Lord drives" (Is 59:19). This
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616 is why the Apostle says: "The love of Christ impels us" [2 Cor 5:14]. Thirdly,
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617 the Spirit will glorify Christ by accomplishing marvelous works in and through
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618 the apostles: "All things are inspired by one and the same Spirit" (1 Cor
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619 12:11).
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620
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621 <p>2107 Now we see the reason why the Holy Spirit will glorify
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622 Christ: it is because the Son is the principle of the Holy Spirit. For
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623 everything which is from another manifests that from which it is. Thus the Son
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624 manifests the Father because he is from the Father. And so because the Holy
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625 Spirit is from the Son, it is appropriate that the Spirit glorify the Son. He
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626 says, <b>he will glorify me, for he will receive from me. </b>However, the Holy
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627 Spirit does not receive in the same way creatures do.
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628
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629 <p>When creatures receive, three
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630 things are found, and two of these are not found in the divinity. In creatures,
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631 that which receives is one thing, and what is received is something else. This
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632 is not so in the divinity, since the divine persons are simple, and not
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633 composed of several elements. Indeed, the Holy Spirit receives his entire substance
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634 from whomever this Spirit receives, and so does the Son. Another difference is
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635 that among creatures the one who receives did not have at one time what he
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636 receives, as when matter receives a form, or a subject receives an accident:
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637 for at some time the matter was without such a form, and the subject without
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638 that accident. This is not so in the divinity, because what the Son receives
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639 from the Father the Son has from eternity, and what the Holy Spirit receives
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640 from the Father and the Son, the Spirit has from eternity. Accordingly, the
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641 Holy Spirit receives from the Son like the Son receives from the Father: "What
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642 my Father has given to me is greater than all" (10:29). Thus, when the
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643 expression "to receive" is used of the divinity, it indicates an order in origin.<a
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644 href="#_ftn22" name="_ftnref22">[22]</a>
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645
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646 <p>2108 Note that when he says, <b>he will receive from me, </b>the
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647 word <b>from </b>(<i>de</i>, "from" or "of") does not indicate participation,
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648 but consubstantiality, because the Spirit receives all that the Son has. For
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649 just as the Son is from (<i>de</i>) the substance of the Father, because he
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650 receives the entire substance of the Father, so also the Holy Spirit is from (<i>de</i>)
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651 the substance of the Son because the Spirit receives the whole substance of the
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652 Son. Thus, because <b>he will receive from me, </b>and I am the Word of God,
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653 therefore he will <b>declare it to you</b>.
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654
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655 <p>2109 Now this reason is further explained when Christ shows
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656 that the Holy Spirit received from him because of the unity and
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657 consubstantiality of the Father and the Son. First, we see the
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658 consubstantiality of the Father and Son; secondly, the conclusion is drawn, <b>therefore
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659 I said that he will receive from me.</b>
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660
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661 <p>2110 He says: he will receive from me because <b>all that
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662 the Father has is mine. </b>This is like saying: Although the Spirit of truth
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663 proceeds from the Father, yet because <b>all that the Father has is mine, </b>(and
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664 the Spirit is the Spirit of the Father), the Spirit receives from me.
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665
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666 <p>Note that one "has" something in
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667 two ways: in one way as a possession, and in the other way as something
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668 existing in oneself, as a form or a part. The Father has as a possession and as
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669 something subject to himself the totality of created things: "The earth is the
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670 Lord's and the fullness thereof" (Ps 24:1). The Father also has something which
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671 is in him, indeed, which is himself, because the Father is whatever is in
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672 Christ, since the Father is his own essence, own goodness, own truth and own
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673 eternity. The word "has" is being used in this sense here. And so whatever the
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674 Father has is the Son's, because the Son has the same wisdom and the same
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675 goodness that the Father also has: "For as the Father has life in himself, so
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676 he has granted the Son also to have life in himself" (5:26); "All things have
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677 been delivered to me by my Father" (Mt 11:27).
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678
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679 <p>2111 As Didymus says, some might make this objection: If all
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680 that the Father has the Son also has, then since the Father has the
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681 characteristic of fatherhood, it follows that the Son also has this.<a
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682 href="#_ftn23" name="_ftnref23">[23]</a>
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683 I answer that this argument would appear to be valid if our Lord had said, "All
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684 that God has is mine." But he says, <b>all that the Father has is mine, </b>and
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685 this keeps a distinction between the Father and the Son, and leads us to
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686 understand that all that the Father has is the Son's, except that by which the
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687 Father is distinguished from the Son. For by using the word Father, Christ
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688 declares that he is the Son, and has not usurped the attribute of fatherhood.
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689
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690 <p>2112 We have conceded that whatever the Father has the Son
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691 has, but not that the Son has it in the same order as the Father. For the Son
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692 has as receiving from another; while the Father has as giving to another. Thus,
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693 the distinction is not in what is had, but in the order of having. Now
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694 relations of this kind, that is, of fatherhood and sonship, signify a
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695 distinction of order: for fatherhood signifies a giving to another and sonship
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696 a receiving from another.
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697
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698 <p>2113 One might ask whether a relation is something real in
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699 the divinity. It seems that it is: for if not, then since the divine persons
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700 are distinguished by relations, the distinction of the persons would not be
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701 real. The answer to this is that in the divinity a relation is considered in
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702 two ways. In one way, a relation is considered in comparison to the essence or
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703 person of the Father. And in this way the relation of Father is not other than
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704 the essence or person of the Father. In the other way, a relation can be
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705 considered in comparison to the opposite relation, for example, to sonship. In
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706 this way fatherhood is a real relation, because it signifies an order of the
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707 nature which the Father gives the Son by an eternal generation. And this order
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708 is really in God. Therefore, if fatherhood is compared to the essence of the
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709 Father, all that the Father has the Son has, because fatherhood is not other
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710 than the essence of the Father, but the Son does not have it in the same order,
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711 as was said.
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712
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713 <p>2114 Now he draws his conclusion, that the Holy Spirit
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714 receives from the Son. If all things which the Father has are the Son's, and
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715 the Son is consubstantial to the Father, it is necessary that the Holy Spirit
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716 proceed from the Son as he proceeds from the Father, as Hilary and Didymus
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717 argue.<a href="#_ftn24" name="_ftnref24">[24]</a>
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718
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719 <p>To understand this we should note that among created
31
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720 things in every procession or origination that by which the agent acts or gives
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721 what it has is the same as what the recipient receives. For instance, fire
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722 which has been generated receives the form of fire which the generating fire
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723 gives it by its own form. There is something similar to this in the origin of
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724 the divine persons, because that by which the Father gives his nature to the
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725 Son (not by will, but by nature), is the same as that which he gives. Still
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726 there is an unlikeness in this way: in creatures, that which is communicated
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727 and that by which it is communicated is only the same in species, not the same
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728 individual; but in the divinity, what the Father gives to the Son and that by
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729 which he gives or communicates it is the same individual nature.
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730
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731 <p>2115 Note that we say that the Son receives from (<i>de</i>)
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732 the substance of the Father, that is, he receives the substance of the Father;
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733 and we say that the Holy Spirit receives from the substance of the Father and
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734 the Son; and that the Father, by virtue of his nature, gives his substance to
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735 the Son, and the Father and the Son give to the Holy Spirit. But we do not say
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736 that the Father is from (<i>de</i>) the substance of the Son, or that the
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737 Father and the Son are from the substance of the Holy Spirit, because the
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738 "from" <i>(de) </i>signifies consubstantiality with an order of origin. Thus,
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739 what is communicated to the Holy Spirit is what is common to the Father and the
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740 Son. Now in the divinity the principle of communication must be the same as
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741 what is communicated. And so if what is communicated to the Holy Spirit is as
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742 essence, that which communicates must be this essence. This essence, however,
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743 is common to the Father and the Son. So, if the Father gives his essence to the
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744 Holy Spirit, the Son must also do so. For this reason he says, <b>all that the
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745 Father has is mine. </b>And if the Holy Spirit receives from the Father, he
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746 will also receive from the Son. And for this reason he says, <b>therefore I
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747 said that he will receive from me and declare it to you, </b>for according as
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748 he receives from me, so he will show you.
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749 <BR><BR><BR>
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750 <p align=center><B>LECTURE 5
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751
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752 <BLOCKQUOTE><p>16 "A little while, and you will see me no more; again a
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753 little while, and you will see me [because I go to the Father]." 17 Some of his
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754 disciples said to one another, "What is this that he says to us, 'A little
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755 while, and you will not see me, and again a little while, and you will see me',
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756 and, 'because I go to the Father'?" 18 They said, "What does he mean by 'a little
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757 while'? We do not know what he means." 19 Jesus knew that they wanted to ask
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758 him; so he said to them, "Is this what you are asking yourselves, what I meant
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759 by saying, 'A little while, and you will not see me, and again a little while,
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760 and you will see me'? 20 Truly, truly, I say to you, you will weep and lament,
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761 but the world will rejoice, you will be sorrowful, but your sorrow will turn
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762 into joy. 21 When a woman is in travail she has sorrow, because her hour has
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763 come; but when she is delivered of the child, she no longer remembers the
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764 anguish, for joy that a child [man] is born into the world. 22 So you have
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765 sorrow now, but I will see you again and your hearts will rejoice, and no one
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766 will take your joy from you."<a href="#_ftn25" name="_ftnref25">[25]</a></B></BLOCKQUOTE>
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767
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768 <p>2116 Above, our Lord explained one reason for their
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769 consolation, that was his promise of the Holy Spirit. Here he gives the second,
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770 which is that they will see him again. First, the promise that they will see
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771 him again is made; secondly, we see the perplexity of the disciples (v 17); and
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772 thirdly, their perplexity is answered (v 19).
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773
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774 <p>2117 When our Lord foretold that he would leave his
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775 disciples, he also promised that they would see him again. He insists on this
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776 several times so that by considering the fact that he would come again they
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777 might better endure his absence. He actually mentions three things to console
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778 them: his absence will be brief; he will be with them again; and he will leave
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779 with honor.
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780
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781 <p>2118 His absence is brief because <b>a little while and you
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782 will see me no more, </b>so that the <b>little while </b>refers to the time
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783 when <b>you will see me no more. </b>It is like saying: I will be taken from
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784 you by death <b>and you will see me no more</b>; but do not be sad, because the
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785 time during which you will not see me will be a <b>little while, </b>for I will
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786 rise at dawn, that is, on the third day: "Hide yourselves for a little while
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787 until the wrath is past" (Is 26:20).
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788
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789 <p>2119 Yet I will be with you again because <b>again a little
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790 while</b>, that is,<b> </b>during a brief time after the resurrection, for
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791 forty days, "appearing to them during forty days" (Acts 1:3), <b>you will see
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792 me: </b>"Then the disciples were glad when they saw the Lord" (20:20).
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793
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794 <p>2120 And this is because I am leaving with honor, because I
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795 go to the Father: "As they were looking on, he was lifted up" (Acts 1:9).
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796
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797 <p>Another interpretation would be
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798 that the <b>little while </b>refers to the time before Christ's death, so that
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799 the meaning is: It will just be a <b>little while </b>until I am taken from
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800 you, that is, on the morrow: "Yet a little while I am with you" (13:33). <b>And
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801 you will see me no more</b>, that is, in mortal form, because "yet a little
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802 while, and the world will see me no more," as mortal (14:19); yet it will see
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803 him at the judgment and coming in majesty. But the disciples will see Christ
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804 when immortal, after the resurrection, because as we read in Acts (10:40): "God
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805 ... made him manifest, not to all the people but to us who were chosen by God
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806 as witnesses." And so he adds, <b>a little while, and you will see me, </b>for
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807 I will remain in death only for a little while: "In a moment of indignation I
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808 hid my face from you for a little while" [Is 54:8].
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809
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810 <p>Or this <b>little while </b>and we
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811 will see him can refer to the time of our entire life until the judgment; and
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812 then we will see Christ at the judgment and in glory. It is called a "little
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813 while" in relation to eternity: "For a thousand years in your sight are but as
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814 yesterday when it is past" (Ps 90:4). <b>Because I go to the Father, </b>by my
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815 resurrection and ascension: "Jesus knew that his hour had come to depart out of
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816 this world to the Father" (13:1).
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817
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818 <p>2121 Now we see the perplexity of the disciples: first, they
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819 talk it over among themselves; secondly, we see the reason for their
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820 perplexity; and thirdly, we see their point of view and attitude.
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821
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822 <p>2122 The disciples questioned one another about the Lord's
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823 statement, saying, <b>What does he mean by a little while? </b>They show an
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824 admirable respect for Christ for it was so great that they did not presume to
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825 question him. The angels do the same: "Who is this that comes from Edom, in
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826 crimsoned garments from Bozrah" (Is 63:1). And he answers: "It is I who am
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827 speaking of righteousness and a defender who saves you" [Is 63:1]. We see from
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828 the words of the disciples that they did not yet have a complete understanding
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829 of what Christ said, either because they were still sunk in sorrow or because
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830 the words themselves were obscure: "Are you also still without understanding?"
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831 (Mt 15:16).
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832
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833 <p>2123 The reason for their perplexity was that Christ's
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834 statements seemed to be incompatible. They understood well enough when he said,
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835 <b>you will not see me</b>, and <b>because I go to the Father</b>. But they
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836 were perplexed as to how they could see the same person a little while after he
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837 had died, for they did not yet know of the resurrection, and we read "What man
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838 can live and never see death? Who can deliver his soul from the power of
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839 Sheol?" (Ps 89:48); "No one has been known to return from Hades" (Wis 2:1).
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840
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841 <p>2124 This is why the disciples say, <b>What does he mean by
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842 a little while and we will see him?</b> <b>We do not know what he means</b>,
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843 they reply in an unassuming way. As Augustine remarks, when some do not
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844 understand the words of Scripture they belittle it, preferring their own
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845 theories to the authority of Scripture. Yet others, when they do not
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846 understand, unpretentiously admit their own lack of knowledge: "I am ... a man
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847 who is weak and short-lived, with little understanding of judgment and laws"
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848 (Wis 9:5).<a href="#_ftn26" name="_ftnref26">[26]</a>
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849 This is what the apostles are doing here, for they do not say that Christ was
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850 wrong or that he said nothing. They ascribe their lack of understanding to
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851 their own ignorance.
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852
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853 <p>2125 Now their perplexity is revealed. First, it is
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854 acknowledged [by Christ]; secondly, it is cleared up (v 20); and thirdly Christ
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855 presents a similar situation (v 21).
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856
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857 <p>2126 He does two things about the first. First, he shows how
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858 the perplexity of the disciples was recognized by Christ, when he says, <b>Jesus
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859 knew</b>, by reason of his divinity, <b>that they wanted to ask him, </b>about
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860 this difficulty: "He himself knew what was in man" (2:25); "Man looks on the
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861 outward appearance, but the Lord looks on the heart" (1 Sam 16:7). Then he
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862 shows how this recognition was expressed in words, when Christ said to them, <b>Is
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863 this what you are asking yourselves ... ?</b> "I made them known; then suddenly
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864 I did them and they came to pass" (Is 48:3).
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865
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866 <p>2127 Now he explains his words and removes the perplexity of
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867 the disciples, not just repeating what he had said, but setting their minds at
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868 ease. First, he states that there will be a division of those who are sad and
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869 those who are joyful; secondly, he mentions their own interior sorrow; and
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870 thirdly, the joy that will follow.
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871
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872 <p>2128 About the first, he says, <b>Truly, truly I say to you</b>
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873 that during that little while in which you will not see me <b>you will weep</b>,
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874 groaning aloud in sad tones, and lament, shedding tears: "She weeps bitterly in
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875 the night," referring to the first, "tears on her cheeks" referring to the
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876 second (Lam 1:2); "Keep your voice from weeping" (Jer 31:16).
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877
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878 <p>2129 But their interior sadness will be in contrast to the
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879 joy of the world. Thus he says, <b>but the world will rejoice. </b>This can be
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880 understood in a particular way as referring to the time of Christ's passion,
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881 and then <b>the world, </b>that is, the Scribes and Pharisees, <b>will rejoice </b>that
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882 Christ is killed: "Ah, this is the day we longed for; now we have it; we see
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883 it!" (Lam 2:16). Or <b>the world, </b>that is the evil members of the Church,
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884 will rejoice that the saints are persecuted: "The inhabitants of the earth will
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885 rejoice" [Rev 17:8]. Or in a general sense, <b>the world, </b>those living
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886 carnally, <b>will rejoice </b>in worldly things: "And behold, joy and gladness,
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887 slaying oxen and killing sheep, eating flesh and drinking wine" (Is 22:13).
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888
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889 <p>The sorrow of the disciples
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890 follows, and so he says, <b>you will be sorrowful, </b>because of the
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891 sufferings you will have in this world, or rather at my being killed. This is
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892 the way the saints are saddened: by the sufferings they endure at the hands of
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893 the world and by sin: "For godly grief produces a repentance that leads to
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894 salvation" (2 Cor 7:10).
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895
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896 <p>2130 Yet joy will follow this sadness, because your sorrow, which
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897 you will experience over my passion, will turn into joy, at my resurrection:
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898 "The disciples were glad when they saw the Lord" (20:20). And in general, the
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899 sorrow of all the saints will be turned into the joy of the future life:
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900 "Blessed are those who mourn, for they shall be comforted" (Mt 5:4); "He that
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901 goes forth weeping, bearing the seed for sowing, shall come home with shouts of
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902 joy" (Ps 126:6). For the saints weep as they sow during this time of merit, but
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903 they will rejoice at the reaping, during the time of reward.
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904
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905 <p>2131 Now our Lord mentions a similar case and then draws the
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906 parallels. The similar instance he gives is that of a woman about to give
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907 birth. First, he mentions the sorrow she has while in labor; and secondly, her
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908 joy once her child is born (v 21).
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909
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910 <p>2132 In regard to the first he says, <b>When a woman is in
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911 travail she has sorrow</b>, very great sensible sorrow, <b>because her hour of
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912 pain has come</b>: "Anguish as of a woman in travail" (Ps 48:6). We can
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913 understand this pain as the pain of the passion of Christ, which was the
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914 greatest: "Look and see if there is any pain like my pain" [Lam 1:12]. We can
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915 also see in it the pain of the saints when repentant over their sins: "Like a
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916 woman with child, who writhes and cries out in her pangs, when she is near her
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917 time, so were we because of you, O Lord" (Is 26:17).
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918
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919 <p>2133 Now he mentions the joy when it is over. After a birth
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920 there is a double joy: one, because the pain is past; the other, and greater,
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921 is over the birth of the child. This joy is greater if the child is of the male
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922 sex, since the male is complete, while the female is incomplete and fortuitous.
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923 "Cursed be the man who brought the news to my father, 'A son is born to you!"'
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924 (Jer 20:15). And in Genesis, when Sara conceived she said, "God has made laughter
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925 for me; everyone who hears will laugh with me" [Gen 21:6]. So he says, <b>but
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926 when she is delivered of the child, she no longer remembers the anguish, </b>rejoicing
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927 that the pain is over, but even more <b>for joy that a man is born into the
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928 world.</b>
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929
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930 <p>This image is appropriate to Christ
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931 because by his suffering he delivered us from the anguish of death and gave
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932 birth to a new man, that is, he conferred on human nature a newness of life and
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933 glory which were not yet known to us. Thus he does not say, "a child is born,"
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934 but rather <b>a man is born</b>, because Christ, in his human nature, rose from
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935 the dead, renewed, with the newness of a child at birth. This image also fits
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936 the Church militant, which walks in a newness of life; and the Church
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937 triumphant, which walks in a newness of glory. He does not say, "There will be
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938 no anguish," but <b>she no longer remembers the anguish, </b>because even
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939 though the saints in glory will remember the afflictions they endured, they
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940 will not experience them.
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941
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942 <p>2134 Here he draws the parallels. As regards the present
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943 sorrow the apostles were experiencing he says, <b>So you have sorrow now</b>,
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944 now being from the time of my passion, and the sorrow is over my death: "What
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945 is this conversation which you are holding with each other as you walk and look
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946 sad?" [Lk 24:17]. Or now, during your entire life, you have sorrow: "You will
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947 weep and lament" (16:20).
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948
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949 <p>As regards their future joy he
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950 says, <b>but I will see you again</b>. This is the same as if he said "you will
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951 see me," because we can see him only if he shows himself. Yet he does not say,
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952 "You will see me," but <b>I will see you</b>, because this showing of himself
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953 to us springs from his compassion, which the very sight of him indicates. He
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954 says, <b>I will see you again</b>, at my resurrection and in future glory:
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955 "Your eyes will see the king in his beauty" (Is 33:17).
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956
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957 <p>Secondly, he promises them a joyful
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958 heart and gladness, saying, <b>and your hearts will rejoice, </b>when you see
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959 me at my resurrection. Thus the Church sings: "This is the day the Lord has
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960 made: let us rejoice and be glad." <b>And your hearts will rejoice </b>at the
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961 vision of my glory: "Your face will fill me with joy" [Ps 16:11]; "Then you
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962 shall see and be radiant, your heart shall thrill and rejoice" (Is 60:5). For
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963 it is natural for each one to rejoice at the sight of what is loved. Now no one
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964 can see the divine essence unless he loves it: "He shows it to his friend, as
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965 it is his possession" [Job 36:33]. And so it is necessary that joy follow upon
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966 this vision: "You shall see," knowing with your mind, "and your heart shall
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967 rejoice" (Is 66:14). This joy will even spill over on to the body when it is
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968 glorified, and so Isaiah continues: "Your bones shall flourish like the grass";
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969 "Enter into the joy of your master" (Mt 25:21).
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970
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971 <p>Thirdly, he promises that this joy
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972 will last forever, saying, <b>and no one will take your joy from you, </b>that
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973 is, the joy you will have over my resurrection will not be taken from you, like
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974 the Jews took your joy during my passion. And this is because "Christ rising
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975 from the dead will never die again; death no longer has dominion over him" [Rom
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976 6:9] Or, your joy in the fullness of your glory <b>no one will take from you </b>since
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977 it cannot be lost and is continuous: "Everlasting joy shall be upon their
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978 heads" (Is 35:10). For we will not lose this joy for ourselves by sin since our
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979 wills shall be fixed in the good; and no one can take this joy from us because
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980 then there will be no violence and no injuries will be inflicted on us, etc.
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981 <BR><BR><BR>
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982 <p align=center><B>LECTURE 6
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983
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984 <BLOCKQUOTE><p>23 "In that day you will ask nothing of me. Truly, truly,
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985 I say to you, if you ask anything of the Father [in my name], he will give it
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986 to you in my name. 24 Hitherto you have asked nothing in my name; ask, and you
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987 will receive, that your joy may be full."<a href="#_ftn27" name="_ftnref27"
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988 title="">[27]</a></B></BLOCKQUOTE>
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989
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990 <p>2135 Above, our Lord enlarged on two things which would
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991 comfort his apostles, the promise of the Paraclete and his own return. Here he
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992 mentions a third reason by which he comforts them, promising them access to the
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993 Father. First, he promises them an intimate relationship with the Father;
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994 secondly, he gives a reason for this intimacy (v 25). He does two things about
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995 the first: he gives them that security that comes from confidence; secondly, he
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996 encourages them to act on their confidence (v 24). He does two things with the
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997 first: first, he rejects a need for an intercessor; secondly, he promises them
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998 an opportunity to ask (v 23).
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999
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1000 <p>2136 He says, <b>In that day you will ask nothing of me</b>.
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1001 According to Augustine, where we have <i>ask</i>, the Greeks have a word which
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1002 means two things: to ask for something, and to ask or pose a question.<a
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1003 href="#_ftn28" name="_ftnref28">[28]</a>
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1004 Consequently, <b>In that day you will ask nothing of me </b>can mean two
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1005 things: you will not ask me for anything, or you will not question me about
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1006 anything.
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1007
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1008 <p><b>In that day</b>. What that day
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1009 is can be seen from what he said before, "I will see you again" (v 22). This
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1010 can be understood to be the day of his resurrection, or the day when we have
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1011 the vision of his glory.
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1012
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1013 <p>2137 Chrysostom understands this passage the first way.<a
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1014 href="#_ftn29" name="_ftnref29">[29]</a>
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1015 Thus, <b>In that day</b>, when I arise from the dead, <b>you will ask nothing
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1016 of me, </b>that is, you will not say such things as "Show us the Father."
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1017 Augustine objects to this interpretation because after the resurrection the
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1018 disciples did say: "Lord, will you at this time restore the kingdom to Israel?"
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1019 (Acts (1:6); and Peter poses the question: "Lord, what about this man?"
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1020 (20:21).
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1021
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1022 <p>Yet one can uphold Chrysostom's
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1023 explanation by saying that our Lord calls <b>that day</b> not only the day of
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1024 his resurrection, but also that day the disciples were to be taught by the Holy
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1025 Spirit: "When the Spirit of truth comes, he will teach you all truth" [16:13].
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1026 And so by speaking in a vague manner of that time, our Lord also includes the
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1027 coming of the Holy Spirit. It is like saying: <b>In that day</b>, once the Holy
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1028 Spirit has been given, <b>you will ask nothing of me</b>, because you will know
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1029 all things by the Holy Spirit: "His anointing teaches you about everything" (1
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1030 Jn 2:27). Again, according to Chrysostom, <b>In that day</b>, when the Holy
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1031 Spirits comes, <b>you will ask nothing of me</b>, that is, you will have no
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1032 need to ask me.
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1033
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1034 <p>2138 But after the resurrection did not the apostles pray to
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1035 Christ for things? It seems so, for the Apostle says: "Three times I besought
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1036 the Lord," that is, Christ (2 Cor 12:8). I answer that there are two natures in
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1037 Christ: his human nature, by which he is the mediator between God and us (1 Tim
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1038 2:5), and his divine nature, by which he is one God with the Father. Christ,
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1039 considered as having a human nature, was not a mediator who never united us to
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1040 God, like some mediators who never unite extremes. So, Christ joins us to the
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1041 Father. Now to join God the Farther and to join Christ as God are the same.
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1042 Thus he says: It is not necessary for you to use my mediation as man. Thus, <b>In
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1043 that day you will ask nothing of me</b> as mediator, because you will have
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1044 access to God by yourselves &#8209; but you will ask me as God. Although Christ
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1045 intercedes for us, as the Apostle says (Rom 8:34), still the Church does not
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1046 ask him as an intercessor. Thus we do not say, "Christ, pray for us"; but we do
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1047 ask him as God, adhering to him as God by faith and love.
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1048
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1049 <p>2139 Augustine explains this passage as referring to the day
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1050 of the vision of glory in this way: <b>In that day</b>, when I see you in
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1051 glory, <b>you will ask nothing of me</b>, that is, you will not ask me for
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1052 anything because there will be nothing left to desire, since all goods will be
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1053 ours in superabundance in our homeland: "You will fill me with joy by your
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1054 face" [Ps 16:11]; and again, "I will be satisfied when your glory appears" [Ps
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1055 17:15].<a href="#_ftn30" name="_ftnref30">[30]</a>
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1056 Also, you will ask no questions because you will be filled with the knowledge
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1057 of God: "In your light do we see light" (Ps 36:9).
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1058
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1059 <p>2140 An objection can be raised against both of these
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1060 points. The saints do pray in our homeland: "Call now, if there is any who will
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1061 answer you; and turn to some of the saints" [Job 5:1]; and in 2 Maccabees
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1062 (15:12) we see that a saint prayed for the entire Jewish people. Nor can one
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1063 say that the saints pray just for others and not for themselves, for we read:
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1064 "O Sovereign Lord ... how long before you will judge and avenge our blood on
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1065 those who dwell upon the earth?" (Rev 6:10). Further, the saints ask questions:
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1066 for they will be equal to the angels (Mt 22:30), and the angels question: "Who
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1067 is the King of glory?" (Ps 24:8), and "Who is this that comes from Edom?" (Is
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1068 63:1). Therefore, the saints do question.
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1069
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1070 <p>Two points can be made in answer to
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1071 this. The time of glory can be considered in two ways: the time of the
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1072 beginning of glory, and the time of its full completion. The time of the
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1073 beginning of glory lasts until the day of judgment: for the saints receive glory
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1074 in their soul, but something still remains to be received, that is, the glory
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1075 of the body for each one, and the completion of the number of the elect.
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1076 Consequently, till the day of judgment the saints can both ask for things and
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1077 question, but not about what pertains to the very essence of beatitude. The
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1078 time of fully complete glory is after the day of judgment, and after this
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1079 nothing is left to be asked for, and nothing left to be known. It is about this
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1080 that he says, <b>In that day, </b>of consummated glory, <b>you will ask nothing
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1081 of me.</b>
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1082
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1083 <p>The observation about the angels
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1084 asking questions is true in his way: they do ask about the mysteries of the
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1085 humanity of Christ and the incarnation, but they do not question about the
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1086 divinity.
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1087
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1088 <p>2141 Now he promises them an opportunity to ask. This is
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1089 related to the above in two ways. According to Chrysostom, this refers to the
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1090 time of the resurrection and the coming of the Holy Spirit.<a href="#_ftn31"
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1091 name="_ftnref31">[31]</a>
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1092 It is like saying: It is true that in that day of the resurrection and of the
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1093 Holy Spirit that you will not ask me; yet you will have my help, because you
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1094 will ask the Father, to whom you have access through me, <b>in my name</b>.
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1095
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1096 <p>Augustine explains it the other
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1097 way. "In that day," of my glory," you will ask nothing of me"; but in the
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1098 meantime, during your sorrowful pilgrimage, <b>if you ask anything of the
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1099 Father, he will give it to you. </b>So according to this explanation, <b>if you
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1100 ask anything of the Father, </b>does not refer to "in that day," but to what
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1101 precedes that day.<a href="#_ftn32" name="_ftnref32">[32]</a>
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1102
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1103 <p>2142 Our Lord lays down seven conditions for good prayer.
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1104 The first is that spiritual goods should be sought, when he says, "<b>If you
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1105 ask anything</b>."<b> </b>For what is entirely earthly, even though it is
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1106 something in itself, is nothing when compared to spiritual goods: "I accounted
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1107 wealth as nothing in comparison with her" (Wis 7:8); "I looked on the earth,
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1108 and lo, it was waste and void" (Jer 4:23). But an objection: In Matthew (6:11),
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1109 our Lord teaches us to ask for temporal goods: "Give us this day our daily
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1110 bread." I answer that a temporal good asked for in relation to a spiritual good
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1111 is then something. The second is that it be made with perseverance; as to this
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1112 he says, <b>If you ask, </b>with perseverance: "They ought always to pray and
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1113 not lose heart" (Lk 18:1); "Pray constantly" (1 Thess 5: 17).
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1114
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1115 <p>Thirdly, we should pray in harmony
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1116 with others; he says, <b>if you</b>, in the plural, <b>ask</b>: "If two of you
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1117 agree on earth about anything they ask, it will be done for them by my Father
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1118 in heaven" (Mt 18:19). Thus the Gloss says, about Romans (c 16), that it is
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1119 impossible for the prayers of many not to be heard. <a href="#_ftn33"
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1120 name="_ftnref33">[33]</a>Fourthly,
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1121 it should arise from an affection like that of a child for its parents, as he
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1122 says, <b>the Father. </b>One who asks out of fear does not ask a father, but a
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1123 master or an enemy: "If you then, who are evil, know how to give good gifts to
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1124 your children, how much more will your Father who is in heaven give good things
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1125 to those who ask him!" (Mt 7:11).
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1126
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1127 <p>The fifth condition is that it be
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1128 made with piety, that is, with humility: &#8209; "He will regard the prayer of
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1129 the humble and will not despise their petitions" [Ps 102:17] &#8209; with
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1130 confidence that it will be granted &#8209; "Let him ask in faith, with no
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1131 doubting" (Jas 1:6) &#8209; and it should be made correctly &#8209; "You ask
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1132 and do not receive, because you ask wrongly" (Jas 4:3). In regard to this he
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1133 says, <b>in my name</b>, which is the name of the Savior, in which name one
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1134 asks when asking for things pertaining to salvation, and when asking in that
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1135 way by which one can attain salvation: "There is no other name under heaven
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1136 given among men by which we must be saved" (Acts 4:12).
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1137
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1138 <p>The sixth condition is that prayer
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1139 be made for an appropriate time, so he says, <b>he will give</b>. One should
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1140 not stop praying if one does not immediately receive; it will be given to us
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1141 even if it is postponed till a better time, so as to increase our desire: "You
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1142 give them their food in due season" (Ps 145:15). Seventhly, one should ask for
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1143 himself. Thus he says, <b>to you</b>, because sometimes prayers for others are
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1144 not heard because the demerits of those we ask for stand in the way: "Do not
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1145 pray for this people" (Jer 7:16); "Though Moses and Samuel stood before me, yet
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1146 my heart would not turn toward this people" (Jer 15:1).
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1147
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1148 <p>2143 Now he encourages them to act with the confidence he
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1149 has given them: first, he reminds them of what they lacked in the past;
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1150 secondly, he encourages them to advance in the future, <b>ask</b>.
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1151
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1152 <p>2144 What they lacked in the past was not asking; thus he
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1153 says, <b>Hitherto you have asked nothing in my name</b>. But this seems to
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1154 conflict with Luke (9:1) where it says that Christ gave the twelve "power and
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1155 authority over all demons and to cure diseases"; and the same in Matthew
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1156 (10:1). Now they did these things by praying. Therefore, they did ask something
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1157 in the name of Christ, especially because the disciples said: "Lord, even the
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1158 demons are subject to us in your name" (Lk 10:17).
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1159
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1160 <p>We must say, then, that this can be
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1161 explained in two ways. First, <b>Hitherto you have asked nothing, </b>that is
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1162 nothing great, <b>in my name</b>. For to ask for cures for the body is a small
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1163 matter compared to the great things they would accomplish by their prayers; nor
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1164 had they yet received the Spirit of adoption to make them aspire to spiritual
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1165 and heavenly things. And if you object that they did ask for something great
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1166 when they asked before, "Lord, show us the Father" (14:8), I answer that they
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1167 were not asking the Father (which is what Christ is talking about here), but
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1168 only Christ as man, trusting that as a mediator he would show them the Father.
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1169
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1170 <p>Another explanation: <b>if you ask
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1171 anything of the Father in my name. </b>Up to now they had not asked in his name
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1172 because they did not have a complete knowledge of the name of Christ.
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1173
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1174 <p>2145 When he says, <b>ask, and you will receive</b>, he is
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1175 urging them to make progress, that is, they are now to ask: "Ask, and it will
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1176 be given you" (Mt 7:7). <b>Ask</b>, I say, <b>and you will receive</b>, that
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1177 is, what you are asking for, that your joy may be full: "The seventy returned
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1178 with joy, saying, 'Lord, even the demons are subject to us in your name'" (Lk
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1179 10:17). The phrase <b>that your joy may be full </b>can be taken to indicate
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1180 the reason why their prayers are heard. Or, it can point to what they are
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1181 praying for, so the meaning is: <b>ask, and you will receive</b>, and what you
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1182 should ask for is <b>that your joy may be full.</b>
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1183
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1184 <p>2146 Note that the object of joy is a good that is desired.
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1185 Since desire is a kind of movement toward a good, and joy is rest in that good,
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1186 a person has joy when he rests in a good, now possessed, to which his desire
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1187 was moved. And one's joy is proportionate to the good possessed. There cannot
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1188 be full joy in a created good because it does not give complete rest to man's
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1189 desires and yearnings. Our joy will be full when we possess that good in which
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1190 all the goods we can desire are found superabundantly. This good is solely God
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1191 "who satisfies our desire with good things" [Ps 103:5]. Therefore he says, <b>ask
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1192 </b>this, <b>that your joy may be full, </b>that is, ask to enjoy God and the
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1193 Trinity, as Augustine says, and no joy is greater: "You will fill me with joy
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1194 with your face" [Ps 16:11].<a href="#_ftn34" name="_ftnref34">[34]</a>
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1195 And why is this? Because "all good things came to me along with her," that is,
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1196 with the contemplation of divine wisdom (Wis 7:11).
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1197 <BR><BR><BR>
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1198 <p align=center><B>LECTURE 7
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1199
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1200 <BLOCKQUOTE><p>25 "I have said this to you in figures [proverbs]; the
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1201 hour is coming when I shall no longer speak to you in figures [proverbs] but tell
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1202 you plainly of the Father. 26 In that day you will ask in my name; and I do not
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1203 say to you that I shall pray the Father for you; 27 for the Father himself
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1204 loves you, because you have loved me and have believed that I came from the
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1205 Father [from God]. 28 I came from the Father and have come into the world;
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1206 again, I am leaving the world and going to the Father."</B></BLOCKQUOTE>
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1207
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1208 <p>2147 Above, our Lord promised his disciples an access and
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1209 intimacy with the Father. Now he gives the reason for this intimacy. There are
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1210 two things that make a person intimate with another and foster confidence when
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1211 asking for something: knowledge and love. Thus our Lord gives these two reasons
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1212 here. The first is taken from their clear knowledge of the Father; the second,
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1213 from his special love for them (v 26).
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1214
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1215 <p>2148 He does two things about the first: first, he reminds
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1216 them of their previous imperfect knowledge of the Father; secondly, he promises
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1217 them complete knowledge, <b>the hour is coming when I shall no longer speak to
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1218 you in proverbs.</b>
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1219
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1220 <p>Indeed, their knowledge was
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1221 imperfect; so he says, <b>I have said this to you in proverbs. </b>A proverb,
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1222 strictly speaking, is a maxim, a common expression, as "Train up a child in the
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1223 way he should go, and when he is old he will not depart from it" (Prv 22:6).
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1224 Now because proverbs are sometimes not clear and are metaphorical, the word
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1225 "proverb" is sometimes used to indicate a parable, which states one thing while
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1226 actually meaning something else. This is the case here, and "proverb" should be
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1227 taken to mean parable.
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1228
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1229 <p>2149 The statement, <b>I have said this to you in proverbs, </b>can
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1230 be taken in four ways. The first is literal, and refers to what he had said
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1231 immediately before this. Then the sense is: I said to you that hitherto you
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1232 have asked nothing in my name, and that you will ask in my name, and <b>I have
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1233 said this to you in proverbs, </b>and obscurely. But <b>the hour is coming </b>when
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1234 what I said obscurely I will say plainly. Thus he adds: "the Father himself
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1235 loves you," and "I came from the Father and have come into the world." This
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1236 seems to be the way the apostles understood it because when they heard him say
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1237 these things they said, "Ah, now you are speaking plainly, and not in proverbs"
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1238 (16:29).
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1239
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1240 <p>2150 In the second way, <b>I have said this to you in
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1241 proverbs, </b>refers to everything which is read in this Gospel about the
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1242 teaching of Christ. Then the next statement, <b>the hour is coming when I shall
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1243 no longer speak to you in proverbs, </b>would refer to the time of glory. For
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1244 now we see in a mirror, in an obscure manner, since what we are told about God
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1245 is presented to us in proverbs. But in our homeland we will see "face to face,"
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1246 as we read in 1 Corinthians (13:12). Therefore, we will then be plainly told of
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1247 the Father, and not in proverbs. He says, <b>of the Father</b>, because no one
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1248 can see the Father in that glory unless the Son reveals him: "No one knows the
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1249 Father except the Son and any one to whom the Son chooses to reveal him" (Mt
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1250 11:27). For the Son is the true light, and gives us the light by which we can
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1251 see the Father: "I am the light of the world" (8:12).
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1252
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1253 <p>2151 But the next statement, <b>in that day you will ask in
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1254 my name, </b>does not fit this [second] explanation. For if that hour is the
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1255 time of glory, we will not ask for anything because our desires will be
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1256 satisfied with good. Accordingly, there are two other meanings. According to
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1257 Chrysostom the sense is this: <b>I have said this to you, </b>that is, what I
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1258 have just said, <b>in proverbs</b>, that is, in veiled language, not entirely
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1259 expressing all that you should know about me and the Father, because "I have yet
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1260 many things to say to you, but you cannot bear them now" (16:12). But <b>the
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1261 hour is coming, </b>that is, when I have arisen from the dead, <b>when I shall
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1262 no longer speak to you in proverbs, </b>that is, obscurely and in figures, <b>but
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1263 tell you plainly of the Father.</b><a href="#_ftn35" name="_ftnref35">[35]</a><b>
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1264 </b>Indeed, during those forty days during which he appeared to them, he taught
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1265 them many mysteries and told many things about himself and the Father. Further,
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1266 they had been raised to higher things by their faith in the resurrection,
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1267 firmly believing that Christ was the true God. So we read that Christ was
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1268 "speaking of the kingdom of God" to them (Acts 1:3), and that "He opened their
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1269 minds to understand the scriptures" (Lk 24:45).
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1270
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1271 <p>2152 The other reading is given by Augustine, and is this.<a
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1272 href="#_ftn36" name="_ftnref36">[36]</a>
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1273 When Christ said <b>I have said this to you in proverbs</b>, our Lord is
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1274 promising to make them spiritual. There is a difference between one who is
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1275 spiritual and one who is sensual: a sensual person understands spiritual words
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1276 as proverbs, not because they were spoken as proverbs, but because the mind of
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1277 such a person cannot rise above material things, and spiritual things are
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1278 hidden (1 Cor 2:14). But one who is spiritual understands spiritual words as
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1279 spiritual. At the beginning, the disciples themselves were sensual, and what was
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1280 told them they found obscure, and took as proverbs. But after they were made
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1281 spiritual by Christ and had been taught by the Holy Spirit, they clearly
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1282 understood spiritual words as spiritual. And so Christ says, <b>I have said
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1283 this to you in proverbs, </b>that is, you understood what I said as proverbs.
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1284 But<b> the hour is coming when I shall no longer speak to you in proverbs: </b>"And
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1285 we all, with unveiled face, beholding the glory of the Lord, are being changed
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1286 into his likeness" (2 Cor 3:18).
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1287
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1288 <p>2153 Now we see the second reason why they should have
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1289 confidence, and it is based on the Father's love for the disciples: first, he
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1290 shows the Father's love for them; secondly, the intimacy of the Father with the
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1291 Son, I came from the Father. He does two things with the first: first, he
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1292 repeats a promise he made to them; secondly, he gives the reason for what was
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1293 promised, <b>for the Father himself loves you.</b>
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1294
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1295 <p>2154 He does two things with the first: he repeats one of
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1296 his promises; secondly, he promises that they will have confidence when they
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1297 pray.
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1298
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1299 <p>He says, <b>In that day</b>, when I
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1300 tell you plainly of the Father, <b>you will ask in my name; </b>for when you
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1301 plainly know the Father you will know that I am equal to him and of the same
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1302 essence, and that it is through me that you can approach or have access to him.
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1303 To have this hope of approaching or having access to the Father through Christ
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1304 is what is meant by asking in the name of Christ: "Some trust in chariots, and
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1305 some in horses. But we will call upon the name of the Lord our God" [Ps 20:7].
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1306 But Christ is silent about asking the Father for them; he says, <b>I do not say
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1307 to you that I shall pray the Father for you.</b>
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1308
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1309 <p>2155 But doesn't Christ pray for us? Certainly: "We have an
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1310 advocate with the Father, Jesus Christ the righteous" (1 Jn 2:1); "He is able for
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1311 all time to save those who draw near to God through him" (Heb 7:25). According
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1312 to Augustine, Christ says this so the disciples will not think that Christ,
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1313 since he is a man, is limited to interceding for them.<a href="#_ftn37"
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1314 name="_ftnref37">[37]</a>
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1315 So in that day when I tell you plainly, you will not only ask in my name, but
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1316 you will know that I am one with the Father, and not just an intercessor, but
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1317 in addition to interceding, I, as God, will hear your prayer.
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1318
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1319 <p>According to Chrysostom, however,
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1320 Christ probably says this so the disciples will not believe that they are to
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1321 ask through the Son as if they could not approach the Father directly.<a
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1322 href="#_ftn38" name="_ftnref38">[38]</a>
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1323 He is saying in effect: At present you come to me to intercede for you. But in
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1324 that day you will have such confidence in the Father that you will be able to
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1325 ask the Father in my name, without needing another to intercede for you.
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1326
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1327 <p>2156 But the apostles did need Christ, as man, to intercede,
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1328 didn't they? If not, then since he does intercede, his intercession is
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1329 superfluous. We should say that Christ intercedes for them not as though they
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1330 were strangers and had no access to the Father, but he makes their prayers more
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1331 effective.
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1332
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1333 <p>2157 Here he gives the reason for the promise, which is the
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1334 Father's love for them: and first, he mentions the Father's love; secondly, the
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1335 proof of this love, <b>because you have loved me.</b>
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1336
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1337 <p>2158 He says: <b>I do not say to you that I shall pray the
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1338 Father for you, </b>for then it might seem that the Father did not love them.
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1339 Assuredly, <b>the Father himself, </b>who loves all things by willing them the
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1340 goods of nature &#8209; "For you love all things that exist, and have loathing
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1341 for none of the things which you have made" (Wis 11:26) &#8209; loves you,
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1342 apostles and saints, with an exceptional love, by willing you the highest good,
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1343 that is, himself. "He loved his people: all those consecrated to him were in
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1344 his hand" (Deut 33:3), because he loved them that much. "The souls of the
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1345 righteous are in the hand of God" (Wis 3:1).
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1346
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1347 <p>2159 He proves this from two facts, from the love of the
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1348 disciples for Christ, and from their faith. With regard to the first he says, <b>because
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1349 you have loved me</b>. This proof does not give the cause [why the Father loves
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1350 them], for we read, "Not as though we had loved God, but because he has first
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1351 loved us" [1 Jn 4:10]. Rather, it gives a sign [of God's love for them], for
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1352 the fact that we love God is a sign that he loves us, for our being able to
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1353 love God is a gift from God: "God's love has been poured into our hearts
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1354 through the Holy Spirit which has been given to us" (Rom 5:5); "He who loves me
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1355 will be loved by my Father" (14:21).
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1356
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1357 <p> Referring to the second he says, <b>and have
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1358 believed that I came from the Father: </b>"Without faith it is impossible to
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1359 please God" [Heb 11:6]. Our faith is due to God's love for us, for "it is the
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1360 gift of God" (Eph 2:8). Now a gift is not given except through the love of the
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1361 giver. To believe in and to love Christ insofar as he comes forth from God is a
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1362 clear sign of one's love for God, since that in virtue of which something is
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1363 such is itself even more so. Therefore, when one loves Christ, who came forth
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1364 from God, this love is particularly traced back to God the Father; but this is
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1365 not so when one loves Christ precisely as human.
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1366
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1367 <p>2160 Because he had mentioned his coming forth from the
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1368 Father, he now comments more fully on it, saying, <b>I came </b><i>(exivi, </i>came
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1369 forth) <b>from the Father and have come </b><i>(veni) </i><b>into the world. </b>This
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1370 shows his intimacy with the Father. He first mentions his coming forth from the
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1371 Father; and secondly, his return to the Father (v 28).
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1372
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1373 <p>2161 The Son proceeds or comes from the Father in two ways:
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1374 one is eternal, the other temporal. He refers to the eternal procession when he
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1375 says, <b>I came </b>(came forth, <i>exivi)<b> </b></i><b>from the Father</b>,
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1376 eternally<b> </b>begotten from him.
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1377
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1378 <p>Everything which comes forth from
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1379 another was first in it. There are three ways one thing can be in something
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1380 else. First, as what is contained is in its container; second, as a part in
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1381 some whole; thirdly, as an accident in its subject and as an effect in its
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1382 cause. What comes forth is in that from which it comes forth in one of these
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1383 ways. In the first two ways, what comes forth remains the same individual it
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1384 was. For example, what comes from the keg is the very same wine that was in the
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1385 keg; and the very same part that was in the whole comes from the whole. In the
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1386 other two ways [the third member] what comes forth is not the same individual.
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1387 Now none of these ways apply to God: for since God is entirely simple, and is
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1388 in some place only metaphorically speaking, we cannot say that the Son is in
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1389 God like some part, or that the Son is contained in a container. Rather, the
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1390 Son is in the Father by a oneness of essence: "I and the Father are one"
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1391 (10:30). For the entire essence of the Father is the entire essence of the Son,
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1392 and vice versa. Consequently, the Son does not come forth from the Father in
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1393 the previously mentioned ways. For when a part comes from the whole, it is
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1394 distinct from the whole in essence: for when a part comes from the whole it
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1395 becomes a being in act, while in the whole it was only a being in potency.
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1396 Likewise, what comes from being contained in some container now occupies a
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1397 different place than it did. But the Son does not come forth from the Father to
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1398 occupy a different place because he fills all things, "Do I not fill heaven and
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1399 earth?" (Jer 23:24). Nor is the Son split off from the Father because the
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1400 Father cannot be divided. Rather, the Son comes forth by reason of a
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1401 distinction in person. Thus, insofar as the coming forth of the Son presupposes
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1402 some kind of existing in another, this indicates a unity of essence; while
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1403 insofar as there is a certain coming forth, a distinction in person is
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1404 indicated. "His coming forth is from the highest heaven," that is, from God the
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1405 Father [Ps 19:6]; "You are my son, born before the day&#8209;star rises" [Ps
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1406 110:3].
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1407
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1408 <p>In material things, what comes
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1409 forth from another is no longer in it, since it comes from it by a separation
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1410 from it in place or in essence. This is not the kind of coming forth we have
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1411 here, for the Son came forth from the Father from all eternity in such a way
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1412 that the Son is still in the Father from all eternity. And so when the Son is
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1413 in the Father, he comes forth, and when the Son comes forth he is in the
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1414 Father: so the Son is always in the Father and always coming forth from the
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1415 Father.
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1416
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1417 <p>2162 He mentions his temporal coming when he says, <b>I have
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1418 come into the world.</b> Just as the Son's coming forth from the Father from
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1419 eternity does not involve a change of place, neither does his coming into the
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1420 world imply a change of place. Since the Father is in the Son and the Son is in
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1421 the Father, then just as the Father fills all things, so does the Son; nor is
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1422 there any place to go. Thus the Son is said to have come into the world because
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1423 he assumed a human nature, which had its origin from the world as far as its body
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1424 was concerned. But the Son did not move to a new place. "He came to his own
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1425 home, and his own people received him not" (1:11).
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1426
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1427 <p>2163 Then when he says, <b>again, I am leaving the world and
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1428 going to the Father, </b>he speaks of his return to the Father. First he mentions
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1429 his leaving the world, <b>again, I am leaving the world</b>, but not ceasing to
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1430 govern us by his providence, because he is always governing the world together
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1431 with the Father, and he is always with the faithful by the help of his grace:
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1432 "I am with you always, to the close of the age" (Mt 28:20). Rather, he left the
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1433 world by withdrawing from the physical sight of the worldly.
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1434
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1435 <p>Secondly, he mentions his return to
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1436 the Father when he says, <b>and going to the Father, </b>whom he had never
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1437 left. He goes insofar as he offered himself to the Father in his passion:
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1438 "Christ ... gave himself up for us, a fragrant offering and sacrifice to God"
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1439 (Eph 5:2). Again, he goes to the Father insofar as by his resurrection his
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1440 human nature became like the Father in its immortality: "the life he lives he
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1441 lives to God" (Rom 6:10). Further, he goes to the Father by ascending into the
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1442 heavens where he shines in a special way with divine glory: "So then the Lord
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1443 Jesus, after he had spoken to them, was taken up into heaven, and sat down at the
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1444 right hand of God" (Mt 16:19); "But now I am going to him who sent me; yet none
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1445 of you asks me, 'Where are you going?'"
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1446 <BR><BR><BR>
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1447 <p align=center><B>LECTURE 8
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1448
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1449 <BLOCKQUOTE><p>29 His disciples said, "Ah, now you are speaking plainly,
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1450 not in any figure [proverb]! 30 Now we know that you know all things, and need
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1451 none to question you; by this we believe that you came from God." 31 Jesus
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1452 answered them, "Do you now believe? 32 The hour is coming, indeed it has come,
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1453 when you will be scattered, every man to his home, and will leave me alone; yet
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1454 I am not alone, for the Father is with me. 33 I have said this to you, that in
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1455 me you may have peace. In the world you have tribulation; but be of good cheer,
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1456 I have overcome the world."</B></BLOCKQUOTE>
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1457
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1458 <p>2164 After these consoling words spoken to the apostles, we
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1459 now see their effect on them: first, their reaction is given; secondly, we see
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1460 their condition; and thirdly, we see the intention of Christ, <b>I have said
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1461 this to you, that </b>... The reaction of the disciples is a profession of
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1462 faith, <b>Ah, now you are speaking plainly </b>... They profess three things
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1463 about Christ: the clarity of his teaching, the certitude of his knowledge, and
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1464 his divine origin.
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1465
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1466 <p>2165 They profess the clarity of his teaching when they say,
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1467 <b>Now you are speaking plainly, not in any proverb! </b>If we consider this
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1468 with attention we see that there is scarcely any other place in sacred
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1469 scripture where the origin of Christ is so openly expressed as here, when he
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1470 says, "I shall tell you plainly of the Father," and "I came forth from the
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1471 Father and have come into the world." And so believing that his promise to tell
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1472 them plainly of the Father had now been kept so that they did not need any
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1473 further teaching, they say, <b>Ah, now you are speaking plainly</b>. As
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1474 Augustine remarks, the disciples were still so lacking in understanding that
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1475 they did not realize they were lacking in understanding.<a href="#_ftn39"
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1476 name="_ftnref39">[39]</a>
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1477 For Christ had not promised to speak to them without proverbs at that time, but
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1478 at the time of the resurrection or of glory. Yet as far as the disciples were
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1479 concerned, he was now speaking more clearly, although they were later to
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1480 understand his words still more clearly.
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1481
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1482 <p>2166 They profess the certainty of his knowledge when they
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1483 say, <b>Now we know that you know all things</b>. At first glance, the meaning
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1484 seems to be that when one clearly explains the things he says, this is a proof
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1485 of his certain and full knowledge of them: for the sign of one who knows is the
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1486 ability to fully teach what he knows &#8209; "Knowledge is easy for a man of
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1487 understanding" (Prv 14:6) &#8209; and what is beyond one's understanding cannot
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1488 be plainly told in words. Yet the apostles said this for another reason, which
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1489 is because the Lord knew all the secrets of their hearts, and could satisfy
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1490 their perplexities. He consoled them by promising them the joy of the Holy
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1491 Spirit, that they would see him again, and that the Father loves them. Thus
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1492 they say, <b>Now we know that you know all things</b>, that is, the secrets of
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1493 hearts: "Lord, you know everything" (21:17); "The Lord God knows all things
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1494 before they are done" [Wis 8:8].
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1495
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1496 <p>2167 Then they add, <b>and need none to question you</b>.
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1497 This seems to contradict what they had just said, namely, that he knows all
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1498 things; for one who is wise is questioned (rather than questioning others). Why
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1499 then is it not necessary to question him? The answer is that they said this to
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1500 indicate that he even knew the secrets of hearts, because even before he was
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1501 questioned he satisfied their perplexity when they were saying to each other,
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1502 "What does he mean by 'a little while'?" (16:18). Nevertheless, Christ does ask
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1503 and is asked, not because he needs it, but because we do.
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1504
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1505 <p>2168 They profess Christ's divine origin when they say, <b>by
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1506 this we believe that you came </b>(came forth, <i>exist</i>) <b>from God</b>.
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1507 This statement is appropriate for it is a distinguishing characteristic of the
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1508 divinity to know all things and even the secrets of hearts: "The heart is
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1509 deceitful above all things, and desperately corrupt; who can understand it? 'I
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1510 the Lord search the mind and try the heart' "(Jer 17:9). Thus they say, <b>you
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1511 came from God</b>, consubstantial with the Father, and true God.
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1512
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1513 <p>2169 Now we see the condition of the disciples, which is one
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1514 of weakness: first, Christ reproaches their slowness to believe; secondly, he
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1515 foretells their approaching troubles; thirdly, he shows that he cannot be
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1516 injured by them.
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1517
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1518 <p>2170 As to the first he says, <b>Do you now believe?</b> If
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1519 this is understood as a question, it is a rebuke for being so slow to believe.
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1520 It is like saying: Have you waited till now to believe? If we understand this
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1521 remissibly, Christ is reproving the instability of their faith. Then it is like
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1522 saying: It is true that you believe now, but as soon as I am betrayed, you will
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1523 leave me: "They believe for a while and in time of temptation fall away" (Lk
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1524 8:13).
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1525
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1526 <p>2171 <b>The hour is coming, indeed it has come, when you will
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1527 be scattered, every man to his home, and will leave me alone</b>.<b> </b>Here
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1528 we see their approaching troubles and falling away. Notice that by their
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1529 falling away they lost what they had acquired through Christ. They had acquired
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1530 the companionship of Christ, freedom from the burdens of ownership, and a life
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1531 together. Peter mentions these three things in Matthew (19:27): "We," all of
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1532 us, referring to their life together, "have left everything," referring to the
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1533 freedom from the burdens of ownership, "and followed you," referring to their
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1534 companionship with Christ. They lost these things and our Lord foretold this to
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1535 them when he said: <b>The hour is coming, indeed it has come, when you will be
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1536 scattered </b>(referring to their life together), because you will be dominated
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1537 by such fear that you will not be able to run away together, as a group:
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1538 "Strike the shepherd and the sheep will be scattered" (Zech 13:7); <b>every man
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1539 to his home</b> (referring to their lost freedom from things), that is,
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1540 returning to his desire to possess his own things. And we do see Peter and the
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1541 others return to their boat and their own property: "They went out and got into
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1542 the boat" (21:3). <b>And will leave me alone, </b>(referring to the loss of
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1543 Christ's companionship): "My kinsfolk and my close friends have failed me; the
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1544 guests in my house have forgotten me" (Job 19:14); "I have trodden the wine
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1545 press alone" (Is 63:3).
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1546
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1547 <p>2172 Yet Christ did not suffer any loss by the falling away
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1548 of his disciples; thus he says, <b>yet I am not alone, for the Father is with
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1549 me</b>. This is like saying: Although I am one with the Father by a unity of
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1550 essence, I am not alone because distinct in person. Thus I have not come forth
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1551 from the Father in such a way as to leave him.
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1552
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1553 <p>2173 Here our Lord states the purpose of his teaching: first
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1554 he mentions the benefit it brings; secondly, why we need this benefit, <b>in
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1555 the world you have tribulation.</b>
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1556
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1557 <p>2174 The benefit his teaching gives is peace. He says to
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1558 them: I am telling you that you will be reduced to leaving me alone; and so I
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1559 am teaching you so you do not continue in this abandonment. Indeed, everything
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1560 I have said to you in this talk and everything I have spoken in the entire
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1561 Gospel is aimed at having you return to me, <b>that in me you may have peace</b>.
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1562
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1563 <p>Truly, the purpose of the Gospel is
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1564 peace in Christ: "Those who love your name have great peace" [Ps 119:165]. The
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1565 reason for this is that peace of heart is opposed to its disturbance, which
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1566 comes from the evils that afflict it and grow worse. But if one has affliction
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1567 only now and then, or a joy greater than one's evils, his disturbance does not
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1568 last. This is why the worldly, who are not united to God by love, have troubles
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1569 without peace; while the saints, who have God in their hearts by love, have
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1570 peace in Christ even if they have troubles from the world: "He makes peace in
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1571 your borders" [Ps 147:14]. And our purpose here should be to have peace in God:
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1572 "My soul refused to be comforted," with things of the world, "but I remembered
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1573 God and was delighted" [Ps 77:3].
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1574
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1575 <p>2175 We need this peace because of the troubles imposed by
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1576 the world; so Christ says, <b>In the world you have tribulation. </b>First, he
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1577 foretells their future distress; secondly, he gives them confidence to meet it.
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1578 In regard to the first he says, <b>In the world you have tribulation, </b>that
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1579 is, from the worldly: "Do not wonder, brethren, that the world hates you" (1 Jn
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1580 3:13); "I chose you out of the world, therefore the world hates you" (15:19).
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1581 Referring to the second, Christ says, <b>but be of good cheer [have
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1582 confidence], I have overcome the world. </b>For Christ does free us: "You
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1583 delivered me ... from choking fire on every side" (Si 51:4). He is saying in
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1584 effect: Return to me and you will have peace, for <b>I have overcome the world </b>which
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1585 is oppressing you.
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1586
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1587 <p>2176 Christ overcame the world, first of all, by taking away
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1588 the weapons it uses to attack us: these are its allurements: "For all that is
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1589 in the world [is] the lust of the flesh and the lust of the eyes and the pride
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1590 of life" (1 Jn 2:16). He conquered the allurement of riches by his poverty: "I
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1591 am poor and needy" (Ps 86:1); "The Son of man has nowhere to lay his head" (Lk
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1592 9:58). Christ overcame the allurement of honors by his humility: "Learn from
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1593 me; for I am gentle and lowly in heart" (Mt 11:29). He overcame the lusts of
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1594 the world by his sufferings and labors: "He ... became obedient unto death,
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1595 even death on a cross" (Phil 2:8); "Jesus, wearied as he was with his journey,
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1596 sat down beside the well" (4:6); "I have labored from my youth" [Ps 88:16].
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1597 Anyone who conquers these, conquers the world. And this is what faith does -
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1598 "This is the victory that overcomes the world, our faith" (1 Jn 5:4) &#8209;
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1599 because since faith is [the present possession of] the substance, the basic
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1600 reality, of what we hope for, which is spiritual and eternal good, it causes us
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1601 to disdain sensual and passing goods.
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1602
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1603 <p>Secondly, Christ overcame the world
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1604 by casting out the ruler of the world: "Now shall the ruler of this world be
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1605 cast out" (12:31); "He disarmed the principalities and powers (Col 2:15). This
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1606 shows us that the devil is also to be overcome by us: "Will you play with him
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1607 as with a bird, or will you put him on a leash for your maidens?" (Job 41:5),
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1608 which understood literally means that after the passion of Christ the little
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1609 boys and young handmaids of Christ will make him their plaything.
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1610
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1611 <p>Thirdly, Christ overcame the world
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1612 by converting the people of this world to himself. The world rebelled by
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1613 stirring up dissensions through worldly people. But Christ drew these to
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1614 himself: "I, when I am lifted up from the earth, will draw all things to
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1615 myself" [12:32]. Thus it was said: "The world has gone after him" (12:19). So,
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1616 we should not fear its oppression because it has been overcome: "Thanks be to
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1617 God, who gives us the victory through our Lord Jesus Christ" (1 Cor 15:57).
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1618
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1619 </div>
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1620
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1621 <div><br clear=all>
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1622
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1623 <hr align=left size=1 width="33%">
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1624
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1625 <div id=ftn1>
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1626
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1627 <p><a href="#_ftnref1" name="_ftn1">[1]</a>
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1628 St. Thomas refers to Jn 16:2 in the <i>Summa
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1629 Theologiae: </i>I-II, q. 19, a. 6, s. c.
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1630
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1631 </div>
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1632
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1633 <div id=ftn2>
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1634
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1635 <p><a href="#_ftnref2" name="_ftn2">[2]</a> <i>Tract.
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1636 in Io</i>., 93, ch. 3, col. 1866; cf. <i>Catena
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1637 Aurea</i>,<i> </i>16:1-4.
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1638
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1639 </div>
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1640
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1641 <div id=ftn3>
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1642
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1643 <p><a href="#_ftnref3" name="_ftn3">[3]</a> Ibid.; cf. <i>Catena Aurea</i>,<i> </i>16:1-4.
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1644
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1645 </div>
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1646
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1647 <div id=ftn4>
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1648
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1649 <p><a href="#_ftnref4" name="_ftn4">[4]</a> Cicero, <i>Tusculan Questions</i>.
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1650
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1651 </div>
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1652
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1653 <div id=ftn5>
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1654
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1655 <p><a href="#_ftnref5" name="_ftn5">[5]</a> <i>Tract.
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1656 in Io</i>., 94, ch. 1, col. 1868; cf. <i>Catena
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1657 Aurea</i>,<i> </i>16:1-4.
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1658
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1659 </div>
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1660
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1661 <div id=ftn6>
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1662
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1663 <p><a href="#_ftnref6" name="_ftn6">[6]</a> Ibid.; cf. <i>Catena Aurea</i>,<i> </i>16:1-4.
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1664
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1665 </div>
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1666
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1667 <div id=ftn7>
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1668
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1669 <p><a href="#_ftnref7" name="_ftn7">[7]</a> <i>In Ioannem hom</i>., 78, ch.
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1670 1; PG 59, col. 421; cf. <i>Catena Aurea</i>, 16:1-4.
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1671
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1672 </div>
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1673
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1674 <div id=ftn8>
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1675
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1676 <p><a href="#_ftnref8" name="_ftn8">[8]</a>
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1677 St. Thomas refers to Jn 16:7 in the <i>Summa
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1678 Theologiae:</i> III, q. 57, a. 1, ad 3; q. 57, a. 6, s. c.; q. 72, a. 1, ad 1;
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1679 q. 75, a. 1, obj. 4.
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1680
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1681 </div>
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1682
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1683 <div id=ftn9>
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1684
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1685 <p><a href="#_ftnref9" name="_ftn9">[9]</a> <i>In Ioannem hom</i>., 78, ch.
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1686 1; PG 59, col. 421; cf. <i>Catena Aurea</i>, 16:5-11.
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1687
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1688 </div>
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1689
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1690 <div id=ftn10>
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1691
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1692 <p><a href="#_ftnref10" name="_ftn10">[10]</a> <i>Tract.
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diff changeset
1693 in Io</i>., 94, ch. 3, col. 1869; cf. <i>Catena
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1694 Aurea</i>,<i> </i>16:5-11.
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1695
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1696 </div>
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1697
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1698 <div id=ftn11>
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1699
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1700 <p><a
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1701 href="#_ftnref11" name="_ftn11">[11]</a> <i>De Trin</i>., 1, ch. 9, no.19; PL 42, col. 833-4; cf. <i>Catena
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1702 Aurea</i>,<i> </i>16:5-11.
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1703
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1704 </div>
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1705
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1706 <div id=ftn12>
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1707
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1708 <p><a href="#_ftnref12" name="_ftn12">[12]</a> <i>In Ioannem hom</i>., 78, ch.
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1709 1; PG 59,col. 421; cf. <i>Catena Aurea</i>, 16:5-11.
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1710
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1711 </div>
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1712
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1713 <div id=ftn13>
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1714
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1715 <p><a href="#_ftnref13" name="_ftn13">[13]</a>
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1716 St. Thomas refers to Jn 16:8 in the <i>Summa
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1717 Theologiae:</i> III, q. 57, a. 1, ad 3; q. 59, a. 1, obj. 3; Jn 16:12: <i>ST</i>
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1718 III, q. 42, a. 3, ad 2; q. 45, a. 4, obj. 4; Jn 16:13: <i>ST</i> I-II, q. 106,
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1719 a. 4, obj. 2; III, q. 39, a. 7.
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1720
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1721 </div>
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1722
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1723 <div id=ftn14>
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1724
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1725 <p><a href="#_ftnref14" name="_ftn14">[14]</a> <i>Tract. in Io</i>., 95, ch. 1, col. 1870; cf. <i>Catena Aurea, </i>16:5-11.
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1726
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1727 </div>
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1728
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1729 <div id=ftn15>
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1730
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1731 <p><a href="#_ftnref15" name="_ftn15">[15]</a> <i>Tract.
25a799388159 originals from http://www.josephkenny.joyeurs.com/CDtexts/SSJohn.htm
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diff changeset
1732 in Io</i>., 95, ch. 2, col. 1871; cf. <i>Catena
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diff changeset
1733 Aurea, </i>16:5-11.
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1734
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1735 </div>
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1736
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1737 <div id=ftn16>
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1738
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1739 <p><a href="#_ftnref16" name="_ftn16">[16]</a> Augustine, <i>Sermones de Verbis Domini</i> <i>144</i>; ch.
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1740 1; PL 38, col. 689; cf. <i>Catena Aurea,</i>
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1741 16:5-11.
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1742
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1743 </div>
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1744
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1745 <div id=ftn17>
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1746
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1747 <p><a href="#_ftnref17" name="_ftn17">[17]</a> Ibid, ch. 5, col. 790.
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1748
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1749 </div>
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1750
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1751 <div id=ftn18>
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1752
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1753 <p><a href="#_ftnref18" name="_ftn18">[18]</a> <i>In Ioannem hom</i>., 78, ch.
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parents:
diff changeset
1754 2; PG 59, col. 422; cf. <i>Catena Aurea</i>, 16:5-11.
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1755
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1756 </div>
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1757
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1758 <div id=ftn19>
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1759
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1760 <p><a href="#_ftnref19" name="_ftn19">[19]</a> <i>Tract. in Io</i>., 96, ch. 1, col. 1874 ; cf. <i>Catena Aurea, </i>16:12-15.
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1761
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1762 </div>
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1763
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1764 <div id=ftn20>
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1765
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1766 <p><a href="#_ftnref20" name="_ftn20">[20]</a>
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1767 Summa-Holy Spirit receives his essence and knowledge from the Father and the
25a799388159 originals from http://www.josephkenny.joyeurs.com/CDtexts/SSJohn.htm
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1768 Son from eternity.
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1769
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1770 </div>
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1771
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1772 <div id=ftn21>
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1773
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1774 <p><a href="#_ftnref21" name="_ftn21">[21]</a>
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1775 St. Thomas quotes Jn 16:14 in the <i>Summa
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1776 Theologiae: </i>I, q. 36, a. 2 ad 1.
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1777
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1778 </div>
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1779
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1780 <div id=ftn22>
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1781
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1782 <p><a href="#_ftnref22" name="_ftn22">[22]</a>
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1783 Summa-manner in which the Holy Spirit receives his being as opposed to the way
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1784 creatures receive theirs. -thru 2115.
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1785
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1786 </div>
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1787
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1788 <div id=ftn23>
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1789
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1790 <p><a href="#_ftnref23" name="_ftn23">[23]</a> <i>De Spiritu Sancto, II</i>, ch. 38; PL 23, col. 136A; cf. <i>Catena Aurea, </i>16:12-15.
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1791
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1792 </div>
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1793
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1794 <div id=ftn24>
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1795
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1796 <p><a href="#_ftnref24" name="_ftn24">[24]</a> Didymus,
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parents:
diff changeset
1797 Ibid.
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1798
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1799 <p>Hilary, <i>De Trin</i>., 8;
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1800 PL 10, col. 359-360; St. Thomas includes these references in the <i>Catena
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1801 Aurea, </i>16:12-15.
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1802
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1803 </div>
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1804
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1805 <div id=ftn25>
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1806
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1807 <p><a href="#_ftnref25" name="_ftn25">[25]</a> St. Thomas refers to Jn 16:22 in the <i>Summa Theologiae:</i>
25a799388159 originals from http://www.josephkenny.joyeurs.com/CDtexts/SSJohn.htm
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diff changeset
1808 III, q. 55, a. 3, ad 1.
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1809
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1810 </div>
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1811
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1812 <div id=ftn26>
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1813
25a799388159 originals from http://www.josephkenny.joyeurs.com/CDtexts/SSJohn.htm
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diff changeset
1814 <p><a href="#_ftnref26" name="_ftn26">[26]</a> <i>Tract.
25a799388159 originals from http://www.josephkenny.joyeurs.com/CDtexts/SSJohn.htm
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parents:
diff changeset
1815 in Io</i>., 101 ch. 1, col. 1893; cf. <i>Catena
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1816 Aurea</i>,<i> </i>15:4-7.
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1817
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1818 </div>
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1819
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1820 <div id=ftn27>
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1821
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1822 <p><a href="#_ftnref27" name="_ftn27">[27]</a>
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1823 St. Thomas refers to Jn 16:23 in the <i>Summa
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diff changeset
1824 Theologiae: </i>II-II, q. 83, a. 7, obj. 2.
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diff changeset
1825
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1826 </div>
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1827
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1828 <div id=ftn28>
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1829
25a799388159 originals from http://www.josephkenny.joyeurs.com/CDtexts/SSJohn.htm
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diff changeset
1830 <p><a href="#_ftnref28" name="_ftn28">[28]</a> <i>Tract.
25a799388159 originals from http://www.josephkenny.joyeurs.com/CDtexts/SSJohn.htm
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parents:
diff changeset
1831 in Io</i>., 101, ch. 4, col. 1894; cf. <i>Catena
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1832 Aurea</i>,<i> </i>16:23-28.
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1833
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diff changeset
1834 </div>
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1835
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1836 <div id=ftn29>
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1837
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diff changeset
1838 <p><a href="#_ftnref29" name="_ftn29">[29]</a> <i>In Ioannem hom</i>., 79, ch.
25a799388159 originals from http://www.josephkenny.joyeurs.com/CDtexts/SSJohn.htm
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parents:
diff changeset
1839 1; PG 59, col. 427; cf. <i>Catena Aurea</i>, 16:23-28.
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1840
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1841 </div>
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1842
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diff changeset
1843 <div id=ftn30>
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1844
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diff changeset
1845 <p><a href="#_ftnref30" name="_ftn30">[30]</a> <i>Tract.
25a799388159 originals from http://www.josephkenny.joyeurs.com/CDtexts/SSJohn.htm
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parents:
diff changeset
1846 in Io</i>., 102, ch. 2, col. 1897; cf. <i>Catena
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diff changeset
1847 Aurea</i>,<i> </i>16:23-28.
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1848
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diff changeset
1849 </div>
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1850
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diff changeset
1851 <div id=ftn31>
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1852
25a799388159 originals from http://www.josephkenny.joyeurs.com/CDtexts/SSJohn.htm
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diff changeset
1853 <p><a href="#_ftnref31" name="_ftn31">[31]</a> <i>In Ioannem hom</i>., 79, ch.
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parents:
diff changeset
1854 1; PG 59, col. 428; cf. <i>Catena Aurea</i>, 16:23-25.
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diff changeset
1855
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diff changeset
1856 </div>
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diff changeset
1857
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diff changeset
1858 <div id=ftn32>
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1859
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diff changeset
1860 <p><a href="#_ftnref32" name="_ftn32">[32]</a> <i>Tract.
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parents:
diff changeset
1861 in Io</i>., 102, ch. 2, col. 1896-7.
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1862
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1863 </div>
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diff changeset
1864
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1865 <div id=ftn33>
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1866
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diff changeset
1867 <p><a href="#_ftnref33" name="_ftn33">[33]</a> Gloss
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1868
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1869 </div>
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1870
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1871 <div id=ftn34>
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1872
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1873 <p><a href="#_ftnref34" name="_ftn34">[34]</a> <i>De Trin</i>., 1, ch. 11; cf. <i>Catena Aurea</i>,<i> </i>16:23-28.
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1874
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diff changeset
1875 </div>
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diff changeset
1876
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diff changeset
1877 <div id=ftn35>
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diff changeset
1878
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diff changeset
1879 <p><a href="#_ftnref35" name="_ftn35">[35]</a> <i>In Ioannem hom</i>., 79, ch.
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1880 2; PG 59, col. 428; cf. <i>Catena Aurea</i>, 16:23-28.
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1881
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diff changeset
1882 </div>
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diff changeset
1883
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1884 <div id=ftn36>
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1885
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diff changeset
1886 <p><a href="#_ftnref36" name="_ftn36">[36]</a> <i>Tract.
25a799388159 originals from http://www.josephkenny.joyeurs.com/CDtexts/SSJohn.htm
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parents:
diff changeset
1887 in Io</i>., 102, ch. 4, col. 1897; cf. <i>Catena
25a799388159 originals from http://www.josephkenny.joyeurs.com/CDtexts/SSJohn.htm
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1888 Aurea</i>,<i> </i>16:23-28.
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1889
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1890 </div>
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1891
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1892 <div id=ftn37>
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1893
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1894 <p><a href="#_ftnref37" name="_ftn37">[37]</a> <i>Tract.
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1895 in Io</i>., ch. 3, col. 1897.
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1896
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1897 </div>
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1898
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1899 <div id=ftn38>
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1900
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1901 <p><a href="#_ftnref38" name="_ftn38">[38]</a> <i>In Ioannem hom</i>.,
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1902 79, ch. 2; PG 59, col. 428.
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1903
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1904 </div>
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1905
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1906 <div id=ftn39>
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1907
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1908 <p><a href="#_ftnref39" name="_ftn39">[39]</a> <i>Tract.
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1909 in Io</i>., 103, ch. 1, col. 1899; cf. <i>Catena
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1910 Aurea</i>,<i> </i>16:29-33.
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1911 </body></html>