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| author | Henry S. Thompson <ht@inf.ed.ac.uk> |
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| date | Sat, 03 May 2025 22:47:32 +0100 |
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8 </head> |
| 35 | 9 <body style="text-align:justify"> |
| 10 <blockquote> | |
| 11 <p style="text-align: center"><span style= | |
| 12 "font-size: 60pt">14</span></p> | |
| 13 <p align="center"><b>LECTURE I</b></p> | |
| 14 <blockquote> | |
| 15 <p><b>1 "Let not your hearts be troubled; you believe in God, | |
| 16 believe also in me. 2 In my Father's house are many rooms; if it | |
| 17 were not so, would I have told you that I go to prepare a place for | |
| 18 you? [If it were not so I would have told you that I am going to | |
| 19 prepare a place for you.] 3 And when [if] I go and prepare a place | |
| 20 for you, I will come again and will take you to myself, that where | |
| 21 I am you may be also."<a href="#_ftn1" name="_ftnref1" title="" id= | |
| 22 "_ftnref1">[1]</a></b></p> | |
| 23 </blockquote> | |
| 24 <p>1848 Above (ch 13), our Lord taught his disciples by example, | |
| 25 here he consoles them by his words. First, they are encouraged in | |
| 26 many ways by what he says; secondly, what he has said is explained | |
| 27 (ch 16). Concerning the first, we should note that there were two | |
| 28 things which could trouble the disciples. One was near, that Christ | |
| 29 would soon be leaving them; the second was in the future, and was | |
| 30 the hardships they would undergo. First, Christ consoles them over | |
| 31 his leaving; secondly, over their future hardships (ch 15).</p> | |
| 32 <p>He does two things concerning the first: first, he consoles them | |
| 33 from their own point of view, as those who will be left; secondly, | |
| 34 from his own point of view, as the one leaving (v 27). He does | |
| 35 three things about the first: first, he says that he is going to | |
| 36 the Father; secondly, he promises them the gift of the Holy Spirit | |
| 37 (v 15); thirdly, he promises that he will also be with them (v 18). | |
| 38 He does two things about the first: first, he mentions that he is | |
| 39 going to the Father; secondly, he brings in the way he would go (v | |
| 40 4). He does three things about the first: first, he expels their | |
| 41 anxieties; secondly, he refers to his power (v 1b); thirdly, he | |
| 42 adds a promise (v 2a).</p> | |
| 43 <p>1849 In regard to the first, note that the disciples could have | |
| 44 been disturbed by what our Lord said about the betrayal of Judas, | |
| 45 Peter's denial, and his own going away. Indeed, each of these did | |
| 46 trouble them and make them sad: "Thou hast made the land to quake," | |
| 47 that is, the hearts of the disciples, "thou hast rent it open" (Ps | |
| 48 60:2). Therefore our Lord, wishing to soothe their sorrow, said: | |
| 49 <b>Let not your hearts be troubled</b>.</p> | |
| 50 <p>1850 In Acts (1:1) we read: "Jesus began to do and teach." Yet | |
| 51 above (13:21) it says that Jesus "was troubled in spirit." How can | |
| 52 he tell his disciples not to be troubled when he himself was | |
| 53 troubled? I answer that he did not teach the opposite of what he | |
| 54 did. It was stated above that he was troubled <i>in</i> spirit, not | |
| 55 that his spirit was troubled. Here he is not forbidding them to be | |
| 56 troubled in spirit, but he is forbidding that their hearts, that | |
| 57 is, their spirits, be troubled. For there is a troubled state which | |
| 58 arises from reason; this is to be praised and is not forbidden: | |
| 59 "For godly grief produces a repentance that leads to salvation" (2 | |
| 60 Cor 7:10). Yet there is a different grief or troubled state of the | |
| 61 reason itself; this is not laudable because it draws the reason | |
| 62 from its proper course; this is forbidden: "The just person will | |
| 63 not be troubled for the Lord puts his hand under him" [Ps 37:24]. | |
| 64 For one who always possesses God cannot be disturbed.</p> | |
| 65 <p>1851 Accordingly, our Lord refers to the power of his divinity, | |
| 66 saying, <b>you believe in God, believe also in me</b>. Here he | |
| 67 presupposes one thing and commands another. He presupposes their | |
| 68 faith in God, saying, <b>you believe in God</b>: he had already | |
| 69 taught them about this: "For whoever would draw near to God must | |
| 70 believe that he exists" (Heb 11:6). What he commands is that they | |
| 71 believe in him, saying, <b>believe also in me</b>. For if you | |
| 72 believe in God, and since I am God, then you should believe in me. | |
| 73 And this follows whether the word God stands for the divine | |
| 74 essence, since the Son is God, or whether it stands for the person | |
| 75 of the Father. For no one can believe in the Father unless he | |
| 76 believes in the Son: "He who does not honor the Son does not honor | |
| 77 the Father" (5:23).</p> | |
| 78 <p>The fact that he says, <b>believe also in me</b>, indicates that | |
| 79 he is truly God; for although we are allowed to believe a human | |
| 80 being <i>(homini)</i> or a creature, we ought to believe <i>in</i> | |
| 81 God alone <i>(in Deum).</i> Therefore, we must believe in Christ as | |
| 82 we believe in God. "We are in him who is true, in his Son Jesus | |
| 83 Christ. This is the true God and eternal life" (1 Jn 5:20); "This | |
| 84 is the work of God, that you believe in him whom he has sent" | |
| 85 (6:29). [See the Commentary on 6:28, no. 901.]</p> | |
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86 <p>1852 Then when he says, <b>in my Father's house are many |
| 35 | 87 rooms</b>, he adds the promise that it is through Christ that they |
| 88 will approach and be brought to the Father. Now a promise to others | |
| 89 that they will gain entrance to some place involves two things: | |
| 90 first, the place must be prepared; next, they have to be brought | |
| 91 there. Our Lord makes these two promises here: one concerns the | |
| 92 preparation of the place, and the other is about their being | |
| 93 brought there. Yet the first is not necessary, for the place has | |
| 94 already been prepared; but the second is necessary. Thus he does | |
| 95 two things: he says the first promise is not necessary; and then he | |
| 96 makes his second promise (v 3). In regard to the first he does two | |
| 97 things: first, he indicates that it is not necessary to prepare the | |
| 98 place; secondly he shows that he could prepare it if it were | |
| 99 necessary (v 2b).</p> | |
| 100 <p>1853 He says, <b>in my Father's house are many rooms</b>. The | |
| 101 house of any one is where he dwells, and so the house of God is | |
| 102 where God dwells. Now God dwells in his saints: "Yet thou, O Lord, | |
| 103 art in the midst of us" (Jer 14:9). In some of them he dwells by | |
| 104 faith: "I will live in them and move among them" (2 Cor 6:16); | |
| 105 while in others he dwells by perfect happiness: "that God may be | |
| 106 everything to every one" (1 Cor 15:28). Accordingly, God has two | |
| 107 houses. One is the Church militant, that is, the society of those | |
| 108 who believe: "that you may know how one ought to behave in the | |
| 109 household of God, which is the church of the living God" (1 Tim | |
| 110 3:15). God dwells in this house by faith. "The dwelling of God is | |
| 111 with men. He will dwell with them" (Rev 21:3). The other is the | |
| 112 Church triumphant, that is, the society of the saints in the glory | |
| 113 of the Father: "We shall be satisfied with the goodness of thy | |
| 114 house, thy holy temple" (Ps 65:4).</p> | |
| 115 <p>Yet the house of the Father is not only where he dwells, but he | |
| 116 himself is the house, for he exists in himself. It is into this | |
| 117 house that he gathers us. We see from 2 Corinthians (5:1) that God | |
| 118 himself is the house: "We have a building from God, a house not | |
| 119 made with hands, eternal in the heavens." This house is the house | |
| 120 of glory, which is God himself: "A glorious throne set on high from | |
| 121 the beginning is the place of our sanctification" [Jer 17:12]. We | |
| 122 remain in this place, in God, with our will and affections by the | |
| 123 joys of love: "He who abides in love abides in God, and God abides | |
| 124 in him" (1 Jn 4:16). And we remain here with our minds by our | |
| 125 knowledge of the truth: "Sanctify them in the truth" (17:17).</p> | |
| 126 <p>In this house, then, that is, in glory, which is God, are many | |
| 127 rooms, that is, various participations in happiness. This is | |
| 128 because one who knows more will have a greater place. Therefore, | |
| 129 the different rooms are the various participations in the knowledge | |
| 130 and enjoyment of God.</p> | |
| 131 <p>1854 The question arises here whether one person can be happier | |
| 132 than another. It seems not. For happiness is the end; and what is | |
| 133 perfect, complete, does not have degrees; therefore, there cannot | |
| 134 be different degrees of happiness.</p> | |
| 135 <p>I answer that a thing can be perfect in two ways: absolutely and | |
| 136 in a qualified sense. The absolute perfection of happiness is found | |
| 137 only in God, for only he knows and loves himself to the extent that | |
| 138 he is knowable and lovable (since he knows and loves infinitely his | |
| 139 own infinite truth and goodness). From this point of view, the | |
| 140 supreme good itself, which is the object and cause of happiness, | |
| 141 can not be greater or less. This is because there is only one | |
| 142 supreme good, which is God.</p> | |
| 143 <p>But in a qualified sense, that is, considering certain | |
| 144 conditions of time, of nature and of grace, one person can be | |
| 145 happier than another depending on the possession of this good and | |
| 146 the capacity of each. The greater the capacity a person has for | |
| 147 this good, the more he shares in it, I mean he participates in it | |
| 148 more the better disposed and prepared he is to enjoy it. Now one is | |
| 149 disposed for this good in two ways. Happiness consists in two | |
| 150 things. The first is the vision of God; and one is disposed for | |
| 151 this by purity. And so the more one has a heart which is raised | |
| 152 above earthly matters, the more he will see God, and the more | |
| 153 perfectly. Secondly, happiness consists in the delight of enjoying | |
| 154 [God], and one is disposed for this by love. Thus, one who has a | |
| 155 more burning love for God will find more delight in the enjoyment | |
| 156 of God. We read about the first in Matthew (5:8): "Blessed are the | |
| 157 pure in heart, for they shall see."<a href="#_ftn2" name="_ftnref2" | |
| 158 id="_ftnref2">[2]</a></p> | |
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159 <p>1855 Another question arises from what Matthew (20:10) says, |
| 35 | 160 that every laborer received one denarius. This denarius is nothing |
| 161 but a room in the house of the Father. Therefore, there are not | |
| 162 many rooms. I answer that the reward of eternal life is both one | |
| 163 and many. It is many based on the various capacities of those who | |
| 164 share in it, and from this point of view there are different rooms | |
| 165 in the Father's house.</p> | |
| 166 <p>Yet this reward is one, and this for three reasons. First, | |
| 167 because there is one object; for it is the same object which all | |
| 168 the blessed see and enjoy. Thus, there is one denarius. But it is | |
| 169 seen and loved in various degrees: "Then you will delight yourself | |
| 170 in the Almighty" (Job 22:26); "In that day the Lord of hosts will | |
| 171 be a crown of glory, and a diadem of beauty, to the remnant of his | |
| 172 people" (Is 28:5). It is like a spring of water, available to all | |
| 173 to take as much as they wish. Then, one who has a larger cup will | |
| 174 receive more, and one who has a smaller cup will receive less. | |
| 175 Therefore, there is one fountain, considering it in itself, but | |
| 176 every one does not receive the same portion. This is the opinion of | |
| 177 Gregory, in his <i>Morals</i> XXII.<a href="#_ftn3" name="_ftnref3" | |
| 178 id="_ftnref3">[3]</a> Secondly, this reward is one, according to | |
| 179 Augustine, because it is an eternal portion: each one will have an | |
| 180 eternal happiness, for the just will go into eternal life; but | |
| 181 there are differences in capacity.<a href="#_ftn4" name="_ftnref4" | |
| 182 id="_ftnref4">[4]</a> Thirdly, this reward is one because of | |
| 183 charity, which unites everything, and makes the joy of each the joy | |
| 184 of the rest, and conversely: "Rejoice with those who rejoice" (Rom | |
| 185 12:15).</p> | |
| 186 <p>1856 The Pelagians erred by misunderstanding this passage. They | |
| 187 said that children who die without baptism will be saved in the | |
| 188 house of God, but not in the kingdom of God, for we read "Unless | |
| 189 one is born of water and the Spirit, he cannot enter the kingdom of | |
| 190 God" (3:5). Augustine answers this by saying that our Lord said | |
| 191 that these rooms are in God's house.<a href="#_ftn5" name= | |
| 192 "_ftnref5" id="_ftnref5">[5]</a> Now in a kingdom there are nothing | |
| 193 but houses: for a kingdom is made up of cities, and cities of | |
| 194 neighborhoods, and neighborhoods of houses. Thus, if rooms are in a | |
| 195 house, it is evident that they are in the kingdom.</p> | |
| 196 <p>1857 Then when he says, <b>if it were not so I would have told | |
| 197 you that I am going to prepare a place for you</b>, he shows he has | |
| 198 the ability to prepare a place for them if necessary. For one could | |
| 199 say: it is true that in his Father's house many rooms have been | |
| 200 prepared, but if not, he could not prepare them. Our Lord excludes | |
| 201 this by saying, <b>if it were not so</b>, that is, if the rooms | |
| 202 were not prepared, <b>I would have told you that I am going to | |
| 203 prepare a place for you</b>.</p> | |
| 204 <p>Here we should consider what is meant by the phrase, <b>to | |
| 205 prepare a place for you</b>. A place is prepared in two ways. In | |
| 206 one way, when something is done to the place itself, as when it is | |
| 207 cleaned or enlarged: "Enlarge the place of your tent" (Is 54:2). In | |
| 208 another way, when someone is given the means to enter it; and so | |
| 209 the Psalmist prays: "Be thou to me a rock of refuge, a strong | |
| 210 fortress to save me" (Ps 71:3), which is like saying: May I always | |
| 211 have the means to enter here. With this in mind, the text can be | |
| 212 understood in two ways. If this place had some defect or was | |
| 213 something created, it would be subject to my power to perfect it, | |
| 214 for every creature is subject to the power of the Word: "All things | |
| 215 were made through him" (1:3). So, if it had some defect, <b>I would | |
| 216 have told you that I am going to prepare a place for you</b>. But | |
| 217 this place, in itself, is prepared; for this place is God himself, | |
| 218 as was said, in whom is the abundance of all perfections. But | |
| 219 perhaps you do not have the means to enter it; and so, <b>if it | |
| 220 were not so</b>, that is, if it were not so that you had the means | |
| 221 to enter here and were not predestined to this place, <b>I would | |
| 222 have told you that I am going to prepare a place for you</b>, for | |
| 223 it is in my power to predestine you to this place. For he, with the | |
| 224 Father and the Holy Spirit has predestined them to eternal life: | |
| 225 "He chose us in him" (Eph 1:4).</p> | |
| 226 <p>1858 Our Lord said above: "Where I am going you cannot follow me | |
| 227 now" (13:36). And then here, to keep them from believing that they | |
| 228 would be absolutely separated from him he adds, <b>and if I go and | |
| 229 prepare a place for you, I will come again and will take you to | |
| 230 myself</b>. This is the second promise, that they will be brought | |
| 231 into the kingdom.</p> | |
| 232 <p>This seems to conflict with his earlier statement, for he had | |
| 233 said: <b>if it were not so</b>, [if places were not already | |
| 234 prepared] <b>I would have told you that I am going to prepare a | |
| 235 place for you</b>. This implies that he is not going to prepare a | |
| 236 place for them. Yet here we read: <b>if I go and prepare a place | |
| 237 for you</b>, which suggests that he is going to prepare a place for | |
| 238 them.</p> | |
| 239 <p>One reply would be that these two sentences can be understood as | |
| 240 connected together. Then the meaning would be this: "if it were not | |
| 241 so," that is, if places were not prepared [that is, by | |
| 242 predestination] and I had to go to prepare them, "I would have told | |
| 243 you that I am going to prepare [such] a place for you." And then | |
| 244 again, "if it were not so," [in the sense of the execution of | |
| 245 predestination, see below] "I go and prepare a place for you."</p> | |
| 246 <p>According to Augustine, however, these are distinct sentences | |
| 247 and are not read together.<a href="#_ftn6" name="_ftnref6" id= | |
| 248 "_ftnref6">[6]</a> Our Lord prepared places both by eternal | |
| 249 predestination, and by carrying out this predestination. He also | |
| 250 prepared these places by his departure. Thus, what our Lord said | |
| 251 first, that rooms were prepared, is understood as referring to the | |
| 252 first preparation from all eternity. Then when he says, <b>if I go | |
| 253 and prepare a place for you</b>, this is understood as referring to | |
| 254 the carrying out of the eternal predestination.</p> | |
| 255 <p>1859 Our Lord prepared a place for us by his departure in five | |
| 256 ways. First he made room for faith: for since faith concerns things | |
| 257 not seen, when the disciples saw Christ in person, they did not | |
| 258 need faith for this. Thus he left them, so that the one they had | |
| 259 possessed by his bodily presence and saw with their bodily eyes, | |
| 260 they could still possess in his spiritual presence and see with the | |
| 261 eyes of their mind. This is to possess him by faith. Secondly, his | |
| 262 leaving prepared a place by showing them the way to go to that | |
| 263 place: "He who opens the breach will go before them" (Mic 2:13). | |
| 264 Thirdly, by his prayers for them: "He is able for all time to save | |
| 265 those who draw near to God through him" (Heb 7:25); "He rides | |
| 266 through the heavens to your help" (Deut 33:26). Fourthly, by | |
| 267 attracting them to what is above: "Draw me after you" (Song 1:4); | |
| 268 "If then you have been raised with Christ, seek the things that are | |
| 269 above" (Col 3:1). Fifthly, by sending them the Holy Spirit: "As yet | |
| 270 the Spirit had not been given, because Jesus was not yet glorified" | |
| 271 (7:39).</p> | |
| 272 <p>1860 The glorification of Christ was completed by his ascension. | |
| 273 And so as soon as he ascended, he sent the Holy Spirit to his | |
| 274 disciples. He told them ahead of time that he would physically | |
| 275 leave them, saying, <b>if I go and prepare a place for you</b>. And | |
| 276 then he promised them a spiritual return, saying, <b>I will come | |
| 277 again</b>. I will come at the end of the world: "Then Jesus ... | |
| 278 will come in the same way as you saw him go into heaven" (Acts | |
| 279 1:2). <b>And will take you</b>, glorified in soul and body, <b>to | |
| 280 myself</b>: "We shall be caught up together with them in the clouds | |
| 281 to meet the Lord in the air" (1 Thess 4:17).</p> | |
| 282 <p>1861 Will Christ wait until the end of the world before he takes | |
| 283 the spirits of the apostles? It is the opinion of the Greeks that | |
| 284 the saints will not go to paradise until the day of judgment. But | |
| 285 if this were true, the desire of the Apostle (Phil 1:23) to be with | |
| 286 Christ would be futile. Therefore, one should say that immediately | |
| 287 after the house where we dwell here is overthrown, our souls are | |
| 288 with Christ. And so the statement, <b>I will come again and will | |
| 289 take you to myself</b>, can be understood as that spiritual coming | |
| 290 with which Christ always visits the Church of the faithful and | |
| 291 vivifies each of the faithful at death. Then the meaning is: <b>I | |
| 292 will come again</b>, to the Church, spiritually and continuously, | |
| 293 <b>and will take you to myself</b>, that is, I will strengthen you | |
| 294 in faith and love for me: "My beloved has gone down to his garden, | |
| 295 to the beds of spices," that is, to the community of the saints, | |
| 296 "to feed in the garden," that is, to delight in their virtues, "and | |
| 297 to gather lilies," to draw pure souls to himself when he gives life | |
| 298 to the saints at death [Song 6:1].<a href="#_ftn7" name="_ftnref7" | |
| 299 id="_ftnref7">[7]</a></p> | |
| 300 <p>1862 Then he mentions the fruit of this, saying, <b>that where I | |
| 301 am you may be also</b>, that is, so that the members may be with | |
| 302 their head; so the disciples may be with their Teacher: "Wherever | |
| 303 the body is, there the eagles will be gathered together" (Mt | |
| 304 24:28); "Where I am, there shall my servant be also" (12:26).<br /> | |
| 305 <br /> | |
| 306 <br /></p> | |
| 307 <p align="center"><b>LECTURE 2</b></p> | |
| 308 <blockquote> | |
| 309 <p><b>4 "Where I am going you know, and the way you know." 5 Thomas | |
| 310 said to him, "Lord, we do not know where you are going; how can we | |
| 311 know the way?" 6 Jesus said to him, "I am the way, and the truth, | |
| 312 and the life; no one comes to the Father, but by me. 7 If you had | |
| 313 known me, you would [without doubt] have known my Father also; | |
| 314 henceforth you [shall] know him and have seen him."<a href="#_ftn8" | |
| 315 name="_ftnref8" id="_ftnref8">[8]</a></b></p> | |
| 316 </blockquote> | |
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317 <p>1863 Above our Lord consoled his disciples because he was |
| 35 | 318 leaving, promising them that they could come to the Father. Now he |
| 319 mentions the way by which they are to approach the Father. But one | |
| 320 does not know a way unless he also knows his destination; and so he | |
| 321 also considers the destination. First, he mentions the way and its | |
| 322 destination as known to them; secondly, he explains this (v 5).</p> | |
| 323 <p>1864 In regard to the first, note that our Lord had said: "If I | |
| 324 go and prepare a place for you, I will come again." The disciples | |
| 325 could have asked him where he was going, just like Peter did | |
| 326 before: "Lord, where are you going?" (13:36). Our Lord knew this | |
| 327 and so said to them, <b>Where I am going you know, and the way you | |
| 328 know</b>. For I am going to the Father, whom you know, since I have | |
| 329 manifested him to you: "I have manifested thy name to the men whom | |
| 330 thou gave me" (17:9). And I myself am the way through which I go, | |
| 331 and you know me: "We have beheld his glory" (1:14). He spoke truly, | |
| 332 therefore, when he said, <b>where I am going you know, and the way | |
| 333 you know</b>: because they knew the Father through Christ, and they | |
| 334 knew Christ by living with him.</p> | |
| 335 <p>1865 Next (v 5), our Lord explains what he has just said: first, | |
| 336 we see the occasion for this explanation; secondly, the explanation | |
| 337 itself (v 6).</p> | |
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338 <p>1866 The occasion for this explanation was the hesitation |
| 35 | 339 expressed in the question of Thomas. <b>Lord, we do not know where |
| 340 you are going; how can we know the way?</b> Here Thomas denies the | |
| 341 two things that our Lord affirmed. For our Lord said that they knew | |
| 342 both the way and its destination; but Thomas denied that he knew | |
| 343 the way and its destination. Yet both statements are true: for it | |
| 344 is true that they knew, yet they did not know that they knew. For | |
| 345 they knew many things about the Father and the Son which they had | |
| 346 learned from Christ; yet they did not know that it was the Father | |
| 347 to whom Christ was going, and that the Son was the way by which he | |
| 348 was going. For it is difficult to go to the Father. It is not | |
| 349 surprising that they did not know this because although they | |
| 350 clearly knew that Christ was a human being, they only imperfectly | |
| 351 recognized his divinity: "That path no bird of prey knows" (Job | |
| 352 28:7).</p> | |
| 353 <p>Thomas says, <b>how can we know the way?</b> Knowledge of the | |
| 354 way depends on knowledge of the destination. And so because we do | |
| 355 not know the destination ‑ "He dwells in unapproachable | |
| 356 light, whom no man has ever seen or can see" (1 Tim 6:16) ‑ | |
| 357 we can not discover the way: "How inscrutable his ways!" (Rom | |
| 358 11:33).</p> | |
| 359 <p>1867 Then when he says, <b>Jesus said to him, I am the way, and | |
| 360 the truth, and the life</b>, the question is answered. Our Lord was | |
| 361 to answer about two things: first, about the way and its | |
| 362 destination; secondly, about their knowledge of both (v 7). He does | |
| 363 two things about the first: first, he states what the way is; | |
| 364 secondly, he gives its destination (v 6b).</p> | |
| 365 <p>1868 The way, as has been said, is Christ himself; so he says, | |
| 366 <b>I am the way</b>. This is indeed true, for it is through him | |
| 367 that we have access to the Father, as stated in Romans (5:2). This | |
| 368 answer could also settle the uncertainty of the faltering | |
| 369 disciple.</p> | |
| 370 <p>Because this way is not separated from its destination but | |
| 371 united to it, he adds, <b>and the truth, and the life</b>. So | |
| 372 Christ is at once both the way and the destination. He is the way | |
| 373 by reason of his human nature, and the destination because of his | |
| 374 divinity. Therefore, as human, he says, <b>I am the way</b>; as | |
| 375 God, he adds, <b>and the truth, and the life</b>. These last two | |
| 376 appropriately indicate the destination of the way. For the | |
| 377 destination of this way is the end of human desire. Now human | |
| 378 beings especially desire two things: first, a knowledge of the | |
| 379 truth, and this is characteristic of them; secondly, that they | |
| 380 continue to exist, and this is common to all things. In fact, | |
| 381 Christ is the way to arrive at the knowledge of the truth, while | |
| 382 still being the truth itself: "Teach me thy way O Lord, that I may | |
| 383 walk in thy truth" (Ps 85:11). Christ is also the way to arrive at | |
| 384 life, while still being life itself: "Thou couldst show me the path | |
| 385 of life" (Ps 16:11). And so he indicated the destination or end of | |
| 386 this way as truth and life. These two were already applied to | |
| 387 Christ: first, he is life: "In him was life" (1:4); then, he is | |
| 388 truth, because "the life is the light of men" (1:45), and light is | |
| 389 truth.</p> | |
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390 <p>1869 Note that both truth and life belong properly and |
| 35 | 391 essentially <i>(per se)</i> to Christ. Truth belongs essentially to |
| 392 him because he is the Word. Now truth is the conformity of a thing | |
| 393 to the intellect, and this results when the intellect conceives the | |
| 394 thing as it is. Therefore, the truth of our intellect belongs to | |
| 395 our word, which is its conception. Yet although our word is true, | |
| 396 it is not truth itself, since it is not true of itself but because | |
| 397 it is conformed to the thing conceived. And so the truth of the | |
| 398 divine intellect belongs to the Word of God. But because the Word | |
| 399 of God is true of itself (since it is not measured by things, but | |
| 400 things are true in the measure that they are similar to the Word) | |
| 401 the Word of God is truth itself. And because no one can know the | |
| 402 truth unless he adheres to the truth, it is necessary that anyone | |
| 403 who desires to know the truth adhere to this Word.</p> | |
| 404 <p>Life also belongs properly to Christ: for everything which has | |
| 405 some activity from itself is said to be living, while | |
| 406 non‑living things do not have motion from themselves. Among | |
| 407 the activities of life the chief are the intellectual activities. | |
| 408 Thus, the intellect itself is said to be living, and its activities | |
| 409 are a certain kind of life. Now in God the activity of | |
| 410 understanding and the intellect itself are the same. Thus it is | |
| 411 clear that the Son, who is the Word of the intellect of the Father, | |
| 412 is his own life.<a href="#_ftn9" name="_ftnref9" id= | |
| 413 "_ftnref9">[9]</a></p> | |
| 414 <p>This is the reason why Christ referred to himself as the way, | |
| 415 united to its destination: because he is the destination, | |
| 416 containing in himself whatever can be desired, that is, existing | |
| 417 truth and life.</p> | |
| 418 <p>1870 If then, you ask which way to go, accept Christ, for he is | |
| 419 the way: "This is the way, walk in it" (Is 30:21). And Augustine | |
| 420 says: "Walk like this human being and you will come to God. It is | |
| 421 better to limp along on the way than to walk briskly off the | |
| 422 way."<a href="#_ftn10" name="_ftnref10" title="" id= | |
| 423 "_ftnref10">[10]</a> For one who limps on the way, even though he | |
| 424 makes just a little progress, is approaching his destination; but | |
| 425 if one walks off the way, the faster he goes the further he gets | |
| 426 from his destination.</p> | |
| 427 <p>If you ask where to go, cling to Christ, for he is the truth | |
| 428 which we desire to reach: "My mouth will utter truth" (Prv 8:7). If | |
| 429 you ask where to remain, remain in Christ because he is the life: | |
| 430 "He who finds me finds life and shall have salvation from the Lord" | |
| 431 [Prv 8:35]. Therefore, cling to Christ if you wish to be secure, | |
| 432 for you cannot get off the road because he is the way. And so those | |
| 433 who hold on to him are not walking off the road but on the right | |
| 434 road: "I have taught you the way of wisdom" (Prv 4:11). But some | |
| 435 are just the opposite: "They did not find the way of truth to dwell | |
| 436 in" [Ps 107:4].</p> | |
| 437 <p>Again, those who hold on to Christ cannot be deceived, because | |
| 438 he is the truth and teaches all truth: "For this I was born, and | |
| 439 for this I have come into the world, to bear witness to the truth" | |
| 440 (18:37). Further, they cannot be troubled, because he is the life | |
| 441 and the giver of life: "I came that they may have life, and have it | |
| 442 abundantly" (10:10).</p> | |
| 443 <p>Augustine says that when our Lord said <b>I am the way, and the | |
| 444 truth, and the life</b>, he was saying in effect: How do you want | |
| 445 to go? <b>I am the way</b>. Where do you want to go? <b>I am the | |
| 446 truth</b>. Where do you want to remain? <b>I am the | |
| 447 life</b>.<a href="#_ftn11" name="_ftnref11" id="_ftnref11">[11]</a> | |
| 448 As Hilary says: he who is the way does not lead us off the right | |
| 449 path; he who is the truth does not deceive us with falsehoods; and | |
| 450 he who is the life does not abandon us to death.<a href="#_ftn12" | |
| 451 name="_ftnref12" id="_ftnref12">[12]</a></p> | |
| 452 <p>1871 Here is another interpretation. In human beings, holiness | |
| 453 involves three things: action, contemplation, and one's intention. | |
| 454 These are brought to perfection by Christ. Christ is the way for | |
| 455 those in the active life; he is the truth for those who stand firm | |
| 456 in the contemplative life. And he directs the intention of both | |
| 457 those in the active and contemplative life to life, eternal life. | |
| 458 For he teaches us to go and preach for the sake of the age to come. | |
| 459 So, the Lord is our way by which we go to him, and through him to | |
| 460 the Father.</p> | |
| 461 <p>1872 But when he, who is the way, goes to the Father, is he the | |
| 462 way for himself? As Augustine says, he is the way, and the one who | |
| 463 goes by the way, and the destination of the way.<a href="#_ftn13" | |
| 464 name="_ftnref13" title="" id="_ftnref13">[13]</a> Thus he goes to | |
| 465 himself through himself. He, as having human nature, is the way. | |
| 466 Thus, he came through his flesh, yet remained where he was; and he | |
| 467 went through his flesh, without leaving where he had come from.</p> | |
| 468 <p>Also, through the flesh he returned to himself, the truth and | |
| 469 the life. For God had come, through his flesh, to us, the truth to | |
| 470 liars, the life to mortals: "God is truthful, and every human is a | |
| 471 liar" [Rom 3:4]. And when he left us, and took his flesh up to that | |
| 472 place where there are no liars, this very Word who was made flesh | |
| 473 returned, through his flesh, to the truth, which is himself. For | |
| 474 example: when I speak to others, my mind goes out to them, yet it | |
| 475 does not leave me; and when I am silent, in a certain sense I | |
| 476 return to myself, yet still remain with those to whom I spoke [if | |
| 477 they remember what I said]. And so Christ, who is our way, | |
| 478 be­came the way even for himself, this is, for his flesh, to go | |
| 479 to the truth and the life.</p> | |
| 480 <p>1873 Then when he says, <b>no one comes to the Father, but by | |
| 481 me</b>, he answers what was asked about the destination of the way. | |
| 482 The way, which is Christ, leads to the Father. Yet, because the | |
| 483 Father and the Son are one, this way leads also to himself. And so | |
| 484 Christ says that he is the terminus of the way.</p> | |
| 485 <p>1874 Note that the Apostle says: "For what person knows a man's | |
| 486 thoughts except the spirit of the man which is in him?" (1 Cor | |
| 487 2:11), that is, provided one does not choose to reveal his own | |
| 488 thoughts. A person reveals what is hidden within by his words, and | |
| 489 it is only by the words of a person that we can know what is hidden | |
| 490 within. Now "no one comprehends the thoughts of God except the | |
| 491 spirit of God" (1 Cor 2:11), therefore, no one can acquire a | |
| 492 knowledge of the Father except by his Word, which is his Son: "No | |
| 493 one knows the Father except the Son" (Mt 11:27). And just like one | |
| 494 of us who wants to be known by others by revealing to them the | |
| 495 words in his heart, clothes these words with letters or sounds, so | |
| 496 God, wanting to be known by us, takes his Word, conceived from | |
| 497 eternity, and clothes it with flesh in time. And so no one can | |
| 498 arrive at a knowledge of the Father except through the Son. Thus he | |
| 499 says: "I am the door; if any one enters by me, he will be saved" | |
| 500 (10:9).</p> | |
| 501 <p>1875 Note, with Chrysostom, that our Lord had said: "No one can | |
| 502 come to me unless the Father who sent me draws him" (6:44).<a href= | |
| 503 "#_ftn14" name="_ftnref14" id="_ftnref14">[14]</a> But here he | |
| 504 says: no one comes to the Father, but by me. This indicates that | |
| 505 the Son is equal to the Father.</p> | |
| 506 <p>It is now clear what the way is, it is Christ; what the | |
| 507 destination is, it is the Father.</p> | |
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508 <p>1876 Then when he says, <b>If you had known me, you would |
| 35 | 509 without doubt have known my Father also</b>, he shows that the |
| 510 disciples knew both where he was going and the way. First, he shows | |
| 511 this; secondly he resolves a coming difficulty. He does two things | |
| 512 about the first: first, he shows that knowledge of the Son is also | |
| 513 knowledge of the Father; secondly, he states the disciples' | |
| 514 knowledge of the Father (v 7b).</p> | |
| 515 <p>1877 He had said: I have said that I am the way, and that you | |
| 516 know the way, that is, me. Therefore, you also know where I am | |
| 517 going, because you cannot know me without knowing the Father. This | |
| 518 is what he says: <b>If you had known me, you would without doubt | |
| 519 have known my Father also</b>.</p> | |
| 520 <p>1878 Yet he had said to the Jews before: "If you knew me, you | |
| 521 would perhaps know my Father also" [8:19]. Why does he say here, | |
| 522 "without doubt," while before he said "perhaps"? It seems that | |
| 523 before he had some doubts about what he says here.</p> | |
| 524 <p>We should answer that in the first instance he was speaking to | |
| 525 the Jews, whom he was reprimanding. And so he added "perhaps" not | |
| 526 because he had any doubts, but as a rebuke to them. But here he is | |
| 527 speaking to his disciples, whom he is teaching. Thus, he simply | |
| 528 states the truth to them: <b>If you had known me, you would without | |
| 529 doubt have known my Father also</b>. This is like saying: If you | |
| 530 knew my grace and dignity, you would without doubt also know that | |
| 531 of the Father. For there is no better way to know something than | |
| 532 through its word or image, and the Son is the Word of the Father: | |
| 533 "In the beginning was the Word, and the Word was with God" (1:1); | |
| 534 "And the Word became flesh and dwelt among us, full of grace and | |
| 535 truth; we have beheld his glory, glory as of the only Son from the | |
| 536 Father" (1:14). The Son is also the image of the Father: "He is the | |
| 537 image of the invisible God" (Col 1:15); "He reflects the glory of | |
| 538 God and bears the very stamp of his nature" (Heb 1:3). Therefore, | |
| 539 the Father is known in the Son as in his Word and proper image.</p> | |
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540 <p>1879 Note that to the extent that something approaches to a |
| 35 | 541 likeness of the Word of the Father, to that extent the Father is |
| 542 known in it, and to that extent it is in the image of the Father. | |
| 543 Now since every created word is some likeness of that Word, and | |
| 544 some likeness, though imperfect, of the divinity is found in every | |
| 545 thing, either as an image or a trace, it follows that what God is | |
| 546 cannot be known perfectly through any creature or by any thought or | |
| 547 concept of a created intellect. It is the Word alone, the | |
| 548 only‑begotten Word, which is a perfect word and the perfect | |
| 549 image of the Father, that knows and comprehends the Father.</p> | |
| 550 <p>Therefore, according to Hilary, this statement can be put in | |
| 551 another context.<a href="#_ftn15" name="_ftnref15" title="" id= | |
| 552 "_ftnref15">[15]</a> Our Lord said: "no one comes to the Father, | |
| 553 but by me." If you ask Arius how one goes to the Father through the | |
| 554 Son, he answers that it is by recalling what the Son taught, | |
| 555 because the Son taught us about the Father: "Father ... I have | |
| 556 manifested thy name to the men whom thou gavest me" (17:6). But our | |
| 557 Lord rejected this by saying: <b>If you had known me, you would | |
| 558 without doubt have known my Father also</b>. This is like saying: | |
| 559 Arius, or anyone else can indeed speak about the Father, but no | |
| 560 human being is such that by knowing him the Father is known. This | |
| 561 is true of the Son alone, who has the same nature as the | |
| 562 Father.</p> | |
| 563 <p>1880 Next, our Lord shows the knowledge the disciples had of the | |
| 564 Father. Our Lord had already told the disciples that they knew the | |
| 565 Father when he said, "Where I am going you know." Yet Thomas denied | |
| 566 this: "we do not know where you are going." Thus our Lord shows | |
| 567 here that in a certain way they did know the Father, so that his | |
| 568 statement was true; and in another sense they did not know the | |
| 569 Father, so that what Thomas said was true. To do this, he mentions | |
| 570 a twofold knowledge of the Father: one which will be in the future, | |
| 571 and the other which was in the past.</p> | |
| 572 <p>He says, <b>henceforth you shall know him</b>. And he says, | |
| 573 <b>henceforth</b>, because knowledge of the Father is of two kinds. | |
| 574 One is perfect, and is by an immediate vision of him, and this will | |
| 575 be in our homeland: "When he appears we shall be like him" (1 Jn | |
| 576 3:2). The other is imperfect, and is by reflections and is obscure; | |
| 577 and we have this by faith: "For now we see in a mirror dimly" (1 | |
| 578 Cor 3:2). Thus, this phrase can be understood of each kind of | |
| 579 knowledge. <b>Henceforth you shall know him</b>, with perfect | |
| 580 knowledge in your homeland: "I shall tell you plainly of the | |
| 581 Father" (16:25). This is like saying: It is true that you do not | |
| 582 know him with perfect knowledge, but from <b>henceforth you shall | |
| 583 know him</b>, after the mystery of my passion has been | |
| 584 accomplished. Or, in the other way, <b>henceforth</b>, after my | |
| 585 resurrection and ascension and after I have sent the Holy Spirit, | |
| 586 <b>you shall know him</b>, with the perfect knowledge of faith, for | |
| 587 when the Spirit, the Paraclete, comes, "he will teach you all | |
| 588 things, and bring to your remembrance all that I have said to you" | |
| 589 (14:26). So you are speaking the truth when you say that you do not | |
| 590 know him with perfect knowledge.</p> | |
| 591 <p>And I am speaking the truth, because you have seen him: | |
| 592 "Afterward he was seen on earth and conversed with men" [Bar 3:37]. | |
| 593 They saw Christ in the flesh he had taken on, in which the Word | |
| 594 existed, and in the Word they saw the Father. Thus they saw the | |
| 595 Father in him: "He who sent me is with me" (8:29).</p> | |
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596 <p>1881 Note that the Father was not in the flesh in such a way |
| 35 | 597 that it was joined to him to constitute one person, but he was in |
| 598 the incarnate Word because they had one and the same nature, and | |
| 599 the Father was seen in the incarnate Christ: "We have be held his | |
| 600 glory, glory as of the only Son from the Father" (1:14).<br /> | |
| 601 <br /> | |
| 602 <br /></p> | |
| 603 <p align="center"><b>LECTURE 3</b></p> | |
| 604 <blockquote> | |
| 605 <p><b>8 Philip said to him, "Lord, show us the Father, and we shall | |
| 606 be satisfied." 9 Jesus said to him, "Have I been with you so long, | |
| 607 and yet you do not know me, Philip? [Philip], he who has seen me | |
| 608 has seen the Father [also]; how can you say, 'Show us the Father'? | |
| 609 10 Do you not believe that I am in the Father and the Father in me? | |
| 610 The words that I say to you I do not speak on my own authority [of | |
| 611 myself]; but the Father who dwells in me does his [the] works. 11 | |
| 612 Believe me [Do you not believe] that I am in the Father and the | |
| 613 Father in me [?]. Or else believe me for the sake of the works | |
| 614 themselves. 12 Truly, truly, I say to you, he who believes in me | |
| 615 will also do the works that I do; and greater works than these will | |
| 616 he do, because I go to the Father. 13 Whatever you ask [the Father] | |
| 617 in my name, I will do it, that the Father may be glorified in the | |
| 618 Son; 14 if you ask me anything in my name, I will do it."<a href= | |
| 619 "#_ftn16" name="_ftnref16" id="_ftnref16">[16]</a></b></p> | |
| 620 </blockquote> | |
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621 <p>1882 Here our Lord clears up a confusion in one of the |
| 35 | 622 disciples: first, we see what the confusion was; secondly, it is |
| 623 resolved (v 9).</p> | |
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624 <p>1883 In regard to the first, recall that above our Lord |
| 35 | 625 mentioned two things. He promised something for the future, namely, |
| 626 a perfect knowledge of God, when he said: "henceforth you shall | |
| 627 know him"; and he mentioned something about the past, namely, that | |
| 628 they had seen him (v 7). When Philip heard this he believed that he | |
| 629 had seen the Father. But now he asks to know him, saying, <b>Lord, | |
| 630 show us the Father</b> (not asking for a vision but for knowledge) | |
| 631 <b>and we shall be satisfied</b>. This is not surprising since that | |
| 632 vision of the Father [a knowledge] is the end of all our desires | |
| 633 and actions, and nothing else is necessary: "You will fill me with | |
| 634 joy by your face," that is, by the vision of your face [Ps 16:11]; | |
| 635 "He satisfies your desire with good things" [Ps 103:5].</p> | |
| 636 <p>1884 Now the confusion is cleared up. First, we see it resolved; | |
| 637 secondly, this is explained further (v 10). As to the first, our | |
| 638 Lord chides Philip for his slowness; secondly, he states the truth, | |
| 639 <b>Philip, he who has seen me has seen the Father also</b>; | |
| 640 thirdly, Christ objects to the very request, <b>how can you say, | |
| 641 Show us the Father</b>.</p> | |
| 642 <p>1885 He says, <b>Have I been with you so long, and yet you do | |
| 643 not know me, Philip?</b> He is saying in effect: you should know | |
| 644 me, considering how long I have been living with you and talking | |
| 645 with you. And if you had known me, you would without doubt have | |
| 646 known the Father also. Therefore, since you do not know the Father, | |
| 647 you indicate that you do not know me. And you can be chided for | |
| 648 your slowness: "Are you also still without understanding?" (Mt | |
| 649 15:16); "For though by this time you ought to be teachers, you need | |
| 650 some one to teach you again" (Heb 5:12)</p> | |
| 651 <p>1886 This gives rise to a question, for before, our Lord told | |
| 652 the disciples that they knew him, when he said, "and the way you | |
| 653 know" (v 4), while here he seems to say the opposite, "If you had | |
| 654 known me, you would without doubt have known my Father also" (v | |
| 655 7).</p> | |
| 656 <p>Augustine answers this by saying that among the disciples there | |
| 657 were some who knew Christ as the Word of God.<a href="#_ftn17" | |
| 658 name="_ftnref17" id="_ftnref17">[17]</a> One of these was Peter, | |
| 659 when he said, "You are the Christ, the Son of the living God" (Mt | |
| 660 16:16). There were others who did not truly know him, and Philip | |
| 661 was one of these. It is to the first group that our Lord says, | |
| 662 "Where I am going you know, and the way you know" (v 4); it is to | |
| 663 the second group that he says, "If you had known me, you would | |
| 664 without doubt have known the Father also."</p> | |
| 665 <p>Here is another explanation. Christ could be known in a twofold | |
| 666 way. He could be known in his human nature, and every one knew him | |
| 667 this way. With this in mind he says, "Where I am going you know, | |
| 668 and the way you know." He could also be known as being of a divine | |
| 669 nature, but they did not yet perfectly know him in this way. In | |
| 670 reference to this, he says, "If you had known me, you would without | |
| 671 doubt have known my Father also." This is clear from the fact that | |
| 672 he adds, <b>Philip, he who has seen me has seen the Father | |
| 673 also</b>. He is saying in effect: If you knew me, you would know | |
| 674 the Father; and then you would not be saying, <b>show us the | |
| 675 Father</b>, because you would have already seen him by seeing me: | |
| 676 "If you knew me, you would perhaps know my Father also" [8:19].</p> | |
| 677 <p>1887 Sabellius made this statement the basis of his error. He | |
| 678 asked what could be the meaning of <b>he who has seen me has seen | |
| 679 the Father also</b>, except that the Father and the Son are the | |
| 680 same?</p> | |
| 681 <p>Hilary answers this by saying if this were so, our Lord would | |
| 682 have said, "he who has seen me has seen the Father," without adding | |
| 683 the "also."<a href="#_ftn18" name="_ftnref18" id= | |
| 684 "_ftnref18">[18]</a> But because he adds the "also," saying, <b>has | |
| 685 seen the Father also</b>, he shows there is a distinction. | |
| 686 Augustine says that we use the same way of speaking when we talk | |
| 687 about two people who are alike.<a href="#_ftn19" name="_ftnref19" | |
| 688 id="_ftnref19">[19]</a> We say that if you saw one you saw the | |
| 689 other. Now the most perfect likeness of the Father is in the Son. | |
| 690 Therefore he says, <b>he who has seen me has seen the Father | |
| 691 also</b>. In fact, there is a greater likeness in the Son than | |
| 692 there is among mere human beings, because in them there can never | |
| 693 be a likeness based on the very same numerical form or quality, but | |
| 694 only a likeness in species. In the Son, however, there is the same | |
| 695 numerical nature as in the Father. Thus, when seeing the Son, the | |
| 696 Father is better seen than when seeing some mere human another mere | |
| 697 human is seen, no matter how much alike they are.<a href="#_ftn20" | |
| 698 name="_ftnref20" id="_ftnref20">[20]</a></p> | |
| 699 <p>1888 Note that this statement excludes the error of Arius on two | |
| 700 points. First, it rejects his denial of consubstantiality. For it | |
| 701 is impossible to see the uncreated substance by seeing some created | |
| 702 substance, just as by knowing a substance of one genus, one cannot | |
| 703 know a substance of another genus. It is evident, therefore, that | |
| 704 the Son is not a created substance, but is consubstantial with the | |
| 705 Father. Otherwise, one who sees the Son would not see the | |
| 706 Father.</p> | |
| 707 <p>The other error excluded is their interpretation of 1 Timothy | |
| 708 (1:17), "To the King of ages, immortal, invisible, the only God," | |
| 709 as meaning that only the Father is invisible, but the Son was often | |
| 710 seen in his nature. But if this were so, it would follow that the | |
| 711 Father was also frequently seen, because one who sees the Son sees | |
| 712 the Father also. So since the Father is invisible as to his nature, | |
| 713 it is impossible that the Father was seen in his nature.</p> | |
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714 <p>1889 Someone might question why our Lord chided Philip for |
| 35 | 715 asking to see the Father after he had seen the Son, since when one |
| 716 sees a picture he should not be rebuked for wanting to see the | |
| 717 thing pictured.</p> | |
| 718 <p>Chrysostom answers this by saying that after hearing about | |
| 719 knowing and seeing the Father, Philip wanted to see the Father with | |
| 720 his bodily eyes, just as he thought he had seen the Son.<a href= | |
| 721 "#_ftn21" name="_ftnref21" id="_ftnref21">[21]</a> This is what our | |
| 722 Lord reproved, pointing out to him that he did not even see the Son | |
| 723 in his nature with his bodily eyes.</p> | |
| 724 <p>Augustine says that our Lord did not disapprove of the request, | |
| 725 but of the attitude behind it.<a href="#_ftn22" name="_ftnref22" | |
| 726 id="_ftnref22">[22]</a> Philip said, <b>Show us the Father, and we | |
| 727 shall be satisfied</b>. This was like saying: We know you, but that | |
| 728 is not enough. Thus he believed that there was complete sufficiency | |
| 729 in knowing the Father, but not in knowing the Son. He seemed to | |
| 730 think that the Son was inferior to the Father. This is what our | |
| 731 Lord reproved, showing that there is the same sufficiency in | |
| 732 knowing the Son as there is in knowing the Father, saying, <b>he | |
| 733 who has seen me has seen the Father also</b>.</p> | |
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734 <p>1890 Then when he says, <b>How can you say, Show us the |
| 35 | 735 Father?</b> he shows his disapproval of the request, and of the |
| 736 basis of the request. He is displeased with the request because the | |
| 737 Father is seen in the Son. Philip could have said what we read in | |
| 738 Job: "I, who have spoken so unthoughtfully, what can I reply? I | |
| 739 will put my hand over my mouth" [39:34]. He disapproves of the root | |
| 740 of the request when he says, <b>Do you not believe that I am in the | |
| 741 Father and the Father in me?</b> This is like saying: You want to | |
| 742 possess the Father, believing that you will have sufficiency in | |
| 743 him. But if you believe that, <b>Do you not believe that I am in | |
| 744 the Father and the Father in me?</b> For if you believed the | |
| 745 latter, you would expect to find in me all the sufficiency which is | |
| 746 in the Father.</p> | |
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747 <p>1891 He says, <b>I am in the Father and the Father in me</b>, |
| 35 | 748 because they are one in essence. This was spoken of before: "I and |
| 749 the Father are one" (10:30).</p> | |
| 750 <p>We should note that in the divinity essence is not related to | |
| 751 person as it is in human beings. Among human beings, the essence of | |
| 752 Socrates is not Socrates, because Socrates is a composite. But in | |
| 753 the divinity, essence is the same with the person in reality, and | |
| 754 so the essence of the Father is the Father, and the essence of one | |
| 755 Son is the Son. Therefore, wherever the essence of the Father is, | |
| 756 there the Father is; and wherever the essence of the Son is, there | |
| 757 the Son is. Now the essence of the Father is in the Son, and the | |
| 758 essence of the Son is in the Father. Therefore, the Son is in the | |
| 759 Father, and the Father in the Son. This is how Hilary explains | |
| 760 it.<a href="#_ftn23" name="_ftnref23" id="_ftnref23">[23]</a></p> | |
| 761 <p>1892 Now our Lord clarifies his answer: first by the works he | |
| 762 does himself; secondly, by the works he will do by the disciples (v | |
| 763 12). So he first mentions the works he does himself; secondly, he | |
| 764 infers a tenet of the faith (v 11).</p> | |
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765 <p>1893 The belief that Christ was God could be known from two |
| 35 | 766 things: from his teaching and from his miracles. Our Lord mentions |
| 767 these. "If I had not done among them the works which no one else | |
| 768 did, they would not have sin" (15:24). Referring to his teaching he | |
| 769 says, "If I had not come and spoken to them, they would not have | |
| 770 sin" (15:22). We also read: "No man ever spoke like this man!" | |
| 771 (7:46). The blind man, referring to his works, said: Never since | |
| 772 the world began has it been heard that any one opened the eyes of a | |
| 773 man born blind" (9:32). Our Lord shows his divinity by these two | |
| 774 things. Referring to his teaching, he says, <b>The words that I say | |
| 775 to you</b>, by the instrument of my human nature, <b>I do not speak | |
| 776 of myself, but from him who is in me</b>, that is, the Father: "I | |
| 777 declare to the world what I have heard from him," the Father | |
| 778 (8:26). The Father, therefore, who speaks in me, is in me. Now | |
| 779 whatever a human being says must come from the first Word. And this | |
| 780 first Word, the Word of God, is from the Father. Therefore, all the | |
| 781 words we speak must be from God. So when anyone speaks words he has | |
| 782 from the Father, the Father is in him. Referring to his works, he | |
| 783 says, <b>the Father who dwells in me does the works</b>, because no | |
| 784 one could do the works that I do: "The Son can do nothing of | |
| 785 himself" [5:19].</p> | |
| 786 <p>1894 Chrysostom wonders how Christ can start by referring to his | |
| 787 words, and then bring in his works, for Christ says, <b>the words | |
| 788 that I say to you ... but the Father does the works</b>. There are | |
| 789 two answers to this. Chrysostom says that Christ was referring to | |
| 790 his teaching the first time, and then referring to his | |
| 791 miracles.<a href="#_ftn24" name="_ftnref24" id="_ftnref24">[24]</a> | |
| 792 For Augustine, our Lord is referring to his words as his works: | |
| 793 "This is the work of God, that you believe in him whom he has sent" | |
| 794 (6:29).<a href="#_ftn25" name="_ftnref25" id="_ftnref25">[25]</a> | |
| 795 So when the Lord says, <b>the Father does the works</b>, we should | |
| 796 understand that these works are words.</p> | |
| 797 <p>1895 Two heresies were based on the above texts. When our Lord | |
| 798 said, <b>I am in the Father</b>, Sabellius understood this to mean | |
| 799 that the Father and the Son are the same. And from the statement, | |
| 800 <b>I do not speak of myself</b>, Arius inferred that the Son is | |
| 801 inferior to the Father. Yet these very texts refute these heresies. | |
| 802 For if the Father and Son were the same, as Sabellius speculated, | |
| 803 the Son would not have said, <b>The words that I say to you I do | |
| 804 not speak of myself</b>. And if the Son were inferior to the | |
| 805 Father, as Arius blasphemed, he would not have said, <b>the Father | |
| 806 who dwells in me does the works</b>.</p> | |
| 807 <p>1896 Since our belief in the Trinity is shown by the above two | |
| 808 statements, our Lord concludes to this belief, saying, <b>Do you | |
| 809 not believe that I am in the Father and the Father in me?</b> It | |
| 810 was explained above how this is to be understood. In Greek, the | |
| 811 text reads: <b>Believe</b>, that is, believe me, <b>that I am in | |
| 812 the Father and the Father in me</b>. Or, it is surprising that you | |
| 813 do not believe <b>that I am in the Father and the Father in me</b>. | |
| 814 Note that before our Lord was speaking only to Philip (v | |
| 815 8‑10a), but from the point where he says, <b>the words that I | |
| 816 say to you</b> [v 10b], he is speaking to all the apostles | |
| 817 together. But if what I say to you is not enough to show my | |
| 818 consubstantiality, then at least believe me for the sake of the | |
| 819 works themselves: "The works which the Father has granted me to | |
| 820 accomplish, these very works which I am doing, bear me witness" | |
| 821 (5:36); "Even though you do not believe me, believe the works" | |
| 822 (10:38).</p> | |
| 823 <p>1897 After clarifying what he had said by appealing to the works | |
| 824 he did by himself, our Lord now clarifies these things by the works | |
| 825 he would do through the disciples. First, he mentions the works of | |
| 826 the disciples; secondly, he mentions how they would do them, | |
| 827 <b>Whatever you ask the Father in my name, I will do it</b>. As to | |
| 828 the first, he first mentions the works of the disciples; secondly, | |
| 829 he states the reason for what he said, <b>because I go to the | |
| 830 Father</b>.</p> | |
| 831 <p>1898 He says, <b>Truly, truly, I say to you</b>, and so forth. | |
| 832 He is saying in effect: The works that I do are so great that they | |
| 833 are a sufficient sign of my divinity; but if these are not enough | |
| 834 for you, then look at the works I will do through others. For the | |
| 835 strongest sign of great power is when a person does extraordinary | |
| 836 things not only by himself but also through others. So he says, | |
| 837 <b>he who believes in me will also do the works that I do</b>. | |
| 838 These words not only show the power of the divinity in Christ, but | |
| 839 also the power of faith, and the union of Christ with those who | |
| 840 believe. For just as the Son acts because the Father dwells in him | |
| 841 by a unity of nature, so also those who believe act because Christ | |
| 842 dwells in them by faith: "that Christ may dwell in your hearts | |
| 843 through faith" (Eph 3:17). Now the works which Christ accomplished | |
| 844 and the disciples do by the power of Christ are the miracles: "And | |
| 845 these signs will accompany those who believe: in my name they will | |
| 846 cast out demons; they will speak in new tongues; they will pick up | |
| 847 serpents" (Mk 16:17).</p> | |
| 848 <p>1899 What is remarkable is that he adds, <b>and greater works | |
| 849 than these will he do</b>. We could say that in a certain sense our | |
| 850 Lord does more things and greater things through his apostles than | |
| 851 by himself. Among the miracles of Christ the greatest was when a | |
| 852 sick person was healed by touching the fringe of his garment (Mt | |
| 853 9:20). But the sick were healed by the shadow of Peter, as we read | |
| 854 in Acts (5:15). And it is greater to heal by one's shadow than by | |
| 855 the fringe of one's garment. In another way, we could say that | |
| 856 Christ did more by the words of his disciples than by his own. As | |
| 857 Augustine says, our Lord is speaking here of works accomplished by | |
| 858 words, when the fruit of these words was faith.<a href="#_ftn26" | |
| 859 name="_ftnref26" id="_ftnref26">[26]</a> We see in Matthew that a | |
| 860 young man was not persuaded by Christ to sell his possessions and | |
| 861 follow him, for when Christ said to the youth, "Go, sell what you | |
| 862 possess and give to the poor," we read that "he went away | |
| 863 sorrowful" (Mt 19:21). Yet we read that at the preaching of Peter | |
| 864 and the other apostles, people sold their possessions and all that | |
| 865 they owned and brought the money and laid it at the feet of the | |
| 866 apostles (Acts 4:34).</p> | |
| 867 <p>1900 Someone might find fault with this because our Lord did not | |
| 868 say that the apostles would do greater things, but <b>he who | |
| 869 believes in me</b>. Should we say, then, that those who do not do | |
| 870 greater things than Christ are not to be counted among those who | |
| 871 believe in Christ? Of course not! That would be too harsh.</p> | |
| 872 <p>We should say, rather, that Christ works in two ways. In one | |
| 873 way, he works without us, as in creating the heavens and the earth, | |
| 874 raising the dead to life, and things like that. In the other way, | |
| 875 he works in us but not without us: the result of this is faith, by | |
| 876 which the impious are brought to life. Our Lord is speaking here of | |
| 877 what is found in all believers: this is the result which Christ | |
| 878 produces in us, but not without us. The reason for this is that | |
| 879 whoever believes is producing the same result since what is | |
| 880 produced in me by God is also produced in me by myself, that is, by | |
| 881 my free choice. Thus the Apostle says: "it was not I," that is, I | |
| 882 alone, "but the grace of God which is with me" (1 Cor 15:10). | |
| 883 Christ is speaking of this result or work when he says that | |
| 884 believers <b>will also do the works that I do; and greater works | |
| 885 than these will he do</b>, for it is a greater thing to justify the | |
| 886 impious than to create the heavens and the earth. For the | |
| 887 justification of the impious, considered in itself, continues | |
| 888 forever: "Righteousness is immortal" (Wis 1:15). But the heavens | |
| 889 and the earth will pass away, as Luke (21:33) says. Further, | |
| 890 effects which are physical are directed to what is spiritual. Now | |
| 891 the heavens and the earth are physical effects, but the | |
| 892 justification of the impious is a spiritual effect.</p> | |
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893 <p>1901 This gives rise to a question. The creation of the holy |
| 35 | 894 angels is included in the creation of the heavens and the earth. Is |
| 895 it then a greater work to cooperate with Christ in one's own | |
| 896 justification than to create an angel? Augustine does not settle | |
| 897 this, but he does say: "Let him who can judge whether it is greater | |
| 898 to create the just angels than to justify impious men. Certainly, | |
| 899 if each shows an equal power, the second shows greater | |
| 900 mercy."<a href="#_ftn27" name="_ftnref27" id="_ftnref27">[27]</a> | |
| 901 But if we carefully consider what works our Lord is talking about | |
| 902 here, we are not setting the creation of the angels above the | |
| 903 justification of the impious. When our Lord said, <b>and greater | |
| 904 works than these will he do</b>, we need not understand this to | |
| 905 mean all the works of Christ, but perhaps only those which he was | |
| 906 then doing. But then he was working by the word of faith, and it is | |
| 907 not as great to preach words of righteousness [or of faith] which | |
| 908 he did without us, as to justify sinners, which he does in us in | |
| 909 such a way that we also do it.</p> | |
| 910 <p>1902 Now he gives the reason why he said they will do greater | |
| 911 things, which is <b>because I go to the Father</b>. This can be | |
| 912 understood in three ways. First, according to Chrysostom: I will | |
| 913 work as long as I am in the world, but when I leave, you will take | |
| 914 my place.<a href="#_ftn28" name="_ftnref28" id="_ftnref28">[28]</a> | |
| 915 And so, the things that I am doing you will do, and even greater | |
| 916 things, <b>because I go to the Father</b>, and after that I will do | |
| 917 nothing by myself, that is, by preaching. The second interpretation | |
| 918 is this: The Jews think that if I am killed faith in me will be | |
| 919 eradicated. This is not true. Indeed, it will be approved even | |
| 920 more, and you will do greater things <b>because I go to the | |
| 921 Father</b>, that is, I will not perish, but continue in my own | |
| 922 dignity in heaven: "Now is the Son of man glorified, and in him God | |
| 923 is glorified" (13:31). A third interpretation: You will do greater | |
| 924 things <b>because I go to the Father</b>. He is saying in effect: | |
| 925 Since I will be glorified more, it is appropriate that I do greater | |
| 926 things, and also give you the power to do greater things. Thus, | |
| 927 before Jesus was glorified, the Spirit was not given to the | |
| 928 disciples in that fullness with which it was given after: "As yet | |
| 929 the Spirit had not been given, because Jesus was not yet glorified" | |
| 930 (7:39).</p> | |
| 931 <p>1903 Now he mentions how these things will be done: first, the | |
| 932 way, <b>whatever you ask</b>; secondly, why they will be done, | |
| 933 <b>that the Father may be glorified</b>.</p> | |
| 934 <p>1904 As to the first, since our Lord said, "and greater works | |
| 935 than these will he do," in order that the greatness of the worker | |
| 936 might be known from the greatness of the works, some might suppose | |
| 937 that one who believes in the Son of God would be greater than the | |
| 938 Son. Our Lord excludes this by the way the works are done. For the | |
| 939 Son does these works by his own authority, while one who believes | |
| 940 in him does it by asking. So he says, <b>Whatever you ask the | |
| 941 Father in my name, I will do it</b>.</p> | |
| 942 <p>This eliminates the equality between believers and Christ in | |
| 943 three ways. First, because as was said, believers do these works by | |
| 944 asking: so he says, <b>Whatever you ask</b>. "Every one who asks | |
| 945 receives" (Mt 7:8). Secondly, because believers work by reason of | |
| 946 the Son; so he says, <b>in my name</b>, that is, by reason of my | |
| 947 name: "There is no other name under heaven given among men by which | |
| 948 we must be saved" (Acts 4:12). For this name is above every name: | |
| 949 "Not to us, O Lord, not to us, but to thy name give glory" (Ps | |
| 950 115:1). Thirdly, because the Son himself does all these works in | |
| 951 them and through them: thus he says, <b>I will do it</b>. Note that | |
| 952 the Father is asked and the Son does the work, the reason being | |
| 953 that the works of the Father and the Son are inseparable: "Whatever | |
| 954 he [the Father] does, that the Son does likewise" (5:19). For the | |
| 955 Father does all things through the Son: "All things were made | |
| 956 through him" (1:3).</p> | |
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957 <p>1905 How could he say, <b>Whatever you ask I will do it</b>, |
| 35 | 958 since we see that his faithful ask and do not receive? According to |
| 959 Augustine, we should consider here that he first says, <b>in my | |
| 960 name</b>, and then adds, <b>I will do it</b>.<a href="#_ftn29" | |
| 961 name="_ftnref29" id="_ftnref29">[29]</a> The name of Christ is the | |
| 962 name of salvation: "You shall call his name Jesus, for he will save | |
| 963 his people from their sins" (Mt 1:21). Therefore, one who asks for | |
| 964 something pertaining to salvation asks in the name of Christ. It | |
| 965 does happen that someone asks for something which does not pertain | |
| 966 to salvation. This happens for two reasons. First, because one has | |
| 967 a corrupt affection: as when one asks for something to which he is | |
| 968 attracted, but which if he did have, would be an obstacle to his | |
| 969 salvation. One who asks this way is not heard because he asks | |
| 970 wrongly: "You ask and do not receive, because you ask wrongly" (Jas | |
| 971 4:3). For when someone, because of his corrupt affection, would | |
| 972 badly use what he wants to receive, he does not receive it because | |
| 973 of our Lord's compassion. The reason being that our Lord does not | |
| 974 just look at one's desire, but rather the helpfulness of what is | |
| 975 desired. For the good Lord often denies what we ask in order to | |
| 976 give us what we should prefer.</p> | |
| 977 <p>The second reason we may ask for something which does not | |
| 978 pertain to our salvation is our ignorance. We sometimes ask for | |
| 979 what we think is helpful, but really is not. But God takes care of | |
| 980 us, and does not do what we ask. Thus Paul, who labored more than | |
| 981 all others, asked our Lord three times to take away a thorn in his | |
| 982 flesh, but he did not receive what he asked because it was not | |
| 983 useful for him (2 Cor 12:8). "We do not know how to pray as we | |
| 984 ought, but the Spirit himself intercedes for us with sighs too deep | |
| 985 for words" (Rom 8:26). "You do not know what you are asking" (Mt | |
| 986 20:22). Thus it is clear that when we truly ask in his name, in the | |
| 987 name of Jesus Christ, he will do it.</p> | |
| 988 <p>He says, <b>I will do it</b>, using the future tense, not the | |
| 989 present tense, because he sometimes postpones doing what we ask so | |
| 990 that our desire for it will increase and so that he can grant it at | |
| 991 the right time: "Rain will fall on you when it should fall" [Lev | |
| 992 26:4]; "In a day of salvation I have helped you" (Is 49:8). Again, | |
| 993 it sometimes happens that we pray for people and are perhaps not | |
| 994 heard, and this is because they put obstacles in the way. "Do not | |
| 995 pray for this people ... for I do not hear you" (Jer 7:16); "Though | |
| 996 Moses and Samuel stood before me, yet my heart would not turn | |
| 997 toward this people" (Jer 15:1).</p> | |
| 998 <p>1906 Then when he says, <b>that the Father may be glorified in | |
| 999 the Son</b>, he gives the reason. Augustine punctuates this passage | |
| 1000 in the following way. "Whatever you ask the Father in my name, I | |
| 1001 will do it." Then a new sentence begins: "That the Father may be | |
| 1002 glorified in the Son, if you ask me anything in my name, I will do | |
| 1003 it." This is like saying: I will do what you ask in my name so | |
| 1004 <b>that the Father may be glorified in the Son</b>, and everything | |
| 1005 that the Son does is directed to the glory of the Father: "I do not | |
| 1006 seek my own glory" (8:50). We also should direct all our works to | |
| 1007 the glory of God: "Do all to the glory of God" (1 Cor 10:31).<br /> | |
| 1008 <br /> | |
| 1009 <br /></p> | |
| 1010 <p align="center"><b>LECTURE 4</b></p> | |
| 1011 <blockquote> | |
| 1012 <p><b>15 "If you love me, [keep my commandments] you will keep my | |
| 1013 commandments. 16 And I will pray the Father, and he will give you | |
| 1014 another [Paraclete] Counselor, to be with you for ever, 17 even the | |
| 1015 Spirit of truth, whom the world cannot receive, because it neither | |
| 1016 sees him nor knows him; you [will] know him, for he [will dwell] | |
| 1017 dwells with you, and will be in you."<a href="#_ftn30" name= | |
| 1018 "_ftnref30" id="_ftnref30">[30]</a></b></p> | |
| 1019 </blockquote> | |
| 1020 <p>1907 Above, our Lord consoled his disciples over his leaving by | |
| 1021 promising that they would be able to approach the Father. But | |
| 1022 because it might seem that this was in the distant future, and in | |
| 1023 the meantime they would still be in sorrow without their Teacher, | |
| 1024 he here soothes their sorrow by promising them the Holy Spirit. | |
| 1025 First, we see the preparation needed to receive the Holy Spirit; | |
| 1026 secondly, the Holy Spirit is promised, <b>he will give you another | |
| 1027 Paraclete</b>. Thirdly, this promise is clarified, <b>to be with | |
| 1028 you forever</b>. Preparation for receiving the Holy Spirit was | |
| 1029 necessary both for the disciples and for Christ.</p> | |
| 1030 <p>1908 The disciples needed a twofold preparation: love in their | |
| 1031 hearts and obedience in their work. Our Lord assumes they have one | |
| 1032 of these, for he says, <b>If you love me</b>. And it is clear that | |
| 1033 you do because you are sad over my leaving: "You also are | |
| 1034 witnesses, because you have been with me from the beginning" | |
| 1035 (15:27). The other he commands for the future, <b>keep my | |
| 1036 commandments</b>. This is like saying: You don't express your love | |
| 1037 for me by tears but by obedience to my commands, for this is a | |
| 1038 clear sign of love: "If a man love me, he will keep my word" | |
| 1039 (14:23). Thus, two things prepare one to receive the Holy Spirit. | |
| 1040 Since the Holy Spirit is love, he is given only to those who love: | |
| 1041 "I love those who love me" (Prv 8:17). Likewise, he is given to the | |
| 1042 obedient: "To this we are witnesses" (Acts 3:15); "I have put my | |
| 1043 Spirit upon him" (Is 42:1).</p> | |
| 1044 <p>1909 Yet is it true that it is the obedience of the disciples | |
| 1045 and their love for Christ that prepare them for the Holy Spirit? It | |
| 1046 seems not, because the love by which we love God is from the Holy | |
| 1047 Spirit: "God's love has been poured into our hearts through the | |
| 1048 Holy Spirit which has been given to us" (Rom 5:5). Further, our | |
| 1049 obedience is from the Holy Spirit: "For all who are led by the | |
| 1050 Spirit of God are sons of God" (Rom 8:14); "I have run in the way | |
| 1051 of your commandments when you enlarged my heart" [Ps 119:32]. One | |
| 1052 might answer that it is by loving the Son that we deserve to | |
| 1053 receive the Holy Spirit, and having him, we love the Father. But | |
| 1054 this is false because our love for the Father and the Son is the | |
| 1055 same love.</p> | |
| 1056 <p>Accordingly, we should say that it is characteristic of the | |
| 1057 gifts of God that if one makes good use of a gift granted to him, | |
| 1058 he deserves to receive a greater gift and grace. And one who badly | |
| 1059 uses a gift, has it taken from him. For we read in Matthew (25:24) | |
| 1060 that the talent which the lazy servant received from his master was | |
| 1061 taken from him because he did not use it well, and it was given to | |
| 1062 the one who had received five talents. It is like this with the | |
| 1063 gift of the Holy Spirit. No one can love God unless he has the Holy | |
| 1064 Spirit: because we do not act before we receive God's grace, | |
| 1065 rather, the grace comes first: "He loved us first" [1 Jn 4:10]. We | |
| 1066 should say, therefore, that the apostles first received the Holy | |
| 1067 Spirit so that they could love God and obey his commands. But it | |
| 1068 was necessary that they make good use, by their love and obedience, | |
| 1069 of this first gift of the Holy Spirit in order to receive the | |
| 1070 Spirit more fully. And so the meaning is, <b>If you love me</b>, by | |
| 1071 means of the Holy Spirit, whom you have, and obey my commandments, | |
| 1072 you will receive the Holy Spirit with greater fullness.</p> | |
| 1073 <p>1910 Another preparation was needed for Christ, and as to this | |
| 1074 he says, <b>And I will pray the Father</b>, and so forth. Note that | |
| 1075 our Lord Jesus Christ, as a human being, is the mediator between | |
| 1076 God and humankind, as we see from 1 Timothy (2:5). And so as a | |
| 1077 human being he approaches God and asks heavenly gifts for us, and | |
| 1078 coming to us he lifts us up and leads us to God. And so, because he | |
| 1079 had already come to us, and by giving us the commandments of God | |
| 1080 had led believers to God, he still had to return to the Father and | |
| 1081 ask for spiritual gifts: "Approaching God by himself he is able to | |
| 1082 save forever" [Heb 7:25]. He does this by asking the Father; and he | |
| 1083 says this, <b>I will pray the Father</b>: "When he ascended on high | |
| 1084 he led a host of captives and he gave gifts to men" (Eph 4:8).</p> | |
| 1085 <p>Note that it is the same person who asks that the Paraclete be | |
| 1086 given and who gives the Paraclete. He asks as a human being, he | |
| 1087 gives as God. And he says <b>I will pray</b> in order to banish | |
| 1088 their sorrow over his leaving them, because his very leaving is the | |
| 1089 reason they can now receive the Holy Spirit.</p> | |
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1090 <p>1911 Now we see the promise of the Holy Spirit. The word |
| 35 | 1091 Paraclete is Greek, and means "Consoler." He says, <b>he will give |
| 1092 you another Paraclete</b>, that is, the Father, although not | |
| 1093 without the Son, will give the Holy Spirit, who is the Consoler, | |
| 1094 since he is the spirit of love. It is love that causes spiritual | |
| 1095 consolation and joy: "The fruit of the Spirit is love, joy" (Gal | |
| 1096 5:22). The Holy Spirit is our advocate: "We do not know how to pray | |
| 1097 as we ought, but the Spirit himself intercedes for us with sighs | |
| 1098 too deep for words" (Rom 8:26).</p> | |
| 1099 <p>The fact that he says, <b>another</b>, indicates a distinction | |
| 1100 of persons in God, in opposition to Sabellius.</p> | |
| 1101 <p>1912 An objection. The word "Paraclete" suggests an action of | |
| 1102 the Holy Spirit. Therefore, by saying <b>another Paraclete</b>, a | |
| 1103 difference in nature seems to be indicated, because different | |
| 1104 actions indicate different natures. Thus the Holy Spirit does not | |
| 1105 have the same nature as the Son.</p> | |
| 1106 <p>I reply that the Holy Spirit is a consoler and advocate, and so | |
| 1107 is the Son. John says that the Son is an advocate: "We have an | |
| 1108 advocate with the Father, Jesus Christ the righteousness" (1 Jn | |
| 1109 2:1). In Isaiah we are told he is a consoler: "The Spirit of the | |
| 1110 Lord has sent me to comfort those who mourn" [Is 61:1]. Yet the Son | |
| 1111 and the Holy Spirit are not consolers and advocates in the same | |
| 1112 way, if we consider the appropriation of persons [how and why we | |
| 1113 attribute certain attributes to the different Persons of the | |
| 1114 Trinity]. Christ is called an advocate because as a human being he | |
| 1115 intercedes for us to the Father; the Holy Spirit is an advocate | |
| 1116 because he makes us ask. Again, the Holy Spirit is called a | |
| 1117 consoler because he is formally love. But the Son is a consoler | |
| 1118 because he is the Word. The Son is a consoler in two ways: because | |
| 1119 of his teaching and because the Son gives the Holy Spirit and | |
| 1120 incites love in our hearts. Thus the word, <b>another</b>, does not | |
| 1121 indicate a different nature in the Son and in the Holy Spirit. | |
| 1122 Rather, it indicates the different way each is an advocate and a | |
| 1123 consoler.<a href="#_ftn31" name="_ftnref31" id= | |
| 1124 "_ftnref31">[31]</a></p> | |
| 1125 <p>1913 Now the promise of the Holy Spirit is given: first, we see | |
| 1126 how it is given; secondly, what the gift itself is; thirdly, those | |
| 1127 who receive it (v 17).</p> | |
| 1128 <p>1914 The Spirit is truly given because it is given forever. Thus | |
| 1129 he says, <b>to be with you forever, even the Spirit of truth</b>. | |
| 1130 When something is given to a person only for a time, this is not a | |
| 1131 true giving; but there is a true giving when something is given to | |
| 1132 be kept forever. And so the Holy Spirit is truly given because he | |
| 1133 is to remain with them forever. He is with us for ever: in this | |
| 1134 life he enlightens and teaches us, bringing things to our mind; and | |
| 1135 in the next life he brings us to see the very reality: "And the | |
| 1136 Spirit of the Lord came mightily upon David from that day forward" | |
| 1137 (1 Sam 16:13). Although Judas had received him, the Spirit did not | |
| 1138 remain with him forever, because he did not receive him to remain | |
| 1139 with him forever, but only for a temporary righteousness.</p> | |
| 1140 <p>According to Chrysostom, one could say that our Lord said these | |
| 1141 things to dispel a certain physical interpretation they might | |
| 1142 have.<a href="#_ftn32" name="_ftnref32" id="_ftnref32">[32]</a> | |
| 1143 They could have imagined that this Paraclete, which was to be given | |
| 1144 to them, would also leave them after a while by some kind of | |
| 1145 suffering, like Christ. He rejects this when he says, <b>to be with | |
| 1146 you for ever</b>. This is like saying: The Spirit will not suffer | |
| 1147 death as I do, nor will he leave you.</p> | |
| 1148 <p>1915 We saw above that it was said to John the Baptist: "He on | |
| 1149 whom you see the Spirit descend and remain, this is he who baptizes | |
| 1150 with the Holy Spirit" (1:33). It seems from this that it is | |
| 1151 peculiar to Christ that the Holy Spirit remain with him forever. | |
| 1152 Yet this is not true if he also remains with the disciples | |
| 1153 forever.</p> | |
| 1154 <p>According to Chrysostom, the solution is that the Holy Spirit is | |
| 1155 said to remain in us by his gifts. Certain gifts of the Holy Spirit | |
| 1156 are necessary for salvation; these are found in all the saints and | |
| 1157 always remain in us, as charity, which never leaves (1 Cor 13:8), | |
| 1158 since it will continue into the future. Other gifts are not | |
| 1159 necessary for salvation, but are given to the faithful so they can | |
| 1160 manifest the Spirit: "To each is given the manifestation of the | |
| 1161 Spirit for the common good" (1 Cor 12:7). With this in mind, the | |
| 1162 Holy Spirit is with the disciples and the saints forever by the | |
| 1163 first type of gift. But it is peculiar to Christ that the Spirit is | |
| 1164 always with him by the second type of gift, for Christ always has a | |
| 1165 plenitude of power to work miracles and to prophesy, and so on. | |
| 1166 This is not true of others, because, as Gregory says, the spirits | |
| 1167 of the prophets are not under the control of the prophets.</p> | |
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1168 <p>1916 The Spirit is a most excellent gift because he is the |
| 35 | 1169 Spirit of truth. He is called the Spirit to show the subtlety or |
| 1170 fineness of his nature, for the word "spirit" is used to indicate | |
| 1171 something which is undiscoverable and invisible. And so what is | |
| 1172 invisible is usually referred to as a spirit. The Holy Spirit also | |
| 1173 is undiscoverable and invisible: "The Spirit blows where it wills, | |
| 1174 and you hear the sound of it, but you do not know where it comes | |
| 1175 from or where it goes" [3:8]. He is also called the Spirit to | |
| 1176 indicate his power, because he moves us to act and work well. For | |
| 1177 the word "spirit" indicates a certain impulse, and that is why the | |
| 1178 word <i>spiritus</i> can also mean the wind: "For all who are | |
| 1179 impelled by the Spirit of God are sons of God" [Rom 8:14]; "Let thy | |
| 1180 good spirit lead me on a level path" (Ps 143:10).</p> | |
| 1181 <p>He adds, <b>of truth</b>, because this Spirit proceeds from the | |
| 1182 Truth and speaks the truth, for the Holy Spirit is nothing else | |
| 1183 than Love. (When a person is impelled to love earthly things and | |
| 1184 the world, he is impelled by the spirit of the world: "Now we have | |
| 1185 received not the spirit of the world, but the Spirit which is from | |
| 1186 God" (1 Cor 2:12); and when one is impelled to works of the flesh, | |
| 1187 he is not impelled by the Holy Spirit, as Ezekiel (13:3) says: "Woe | |
| 1188 to the foolish prophets who follow their own spirit.")</p> | |
| 1189 <p>But the Holy Spirit leads to the knowledge of the truth, because | |
| 1190 he proceeds from the Truth, who says, "I am the way, and the truth, | |
| 1191 and the life" (14:6). In us, love of the truth arises when we have | |
| 1192 conceived and considered truth. So also in God, Love proceeds from | |
| 1193 conceived Truth, which is the Son. And just as Love proceeds from | |
| 1194 the Truth, so Love leads to knowledge of the truth: "He [The Holy | |
| 1195 Spirit] will glorify me because he will receive from me and declare | |
| 1196 it to you" [16: 14]. And therefore Ambrose says that any truth, no | |
| 1197 matter who speaks it, is from the Holy Spirit.<a href="#_ftn33" | |
| 1198 name="_ftnref33" id="_ftnref33">[33]</a> "No one can say 'Jesus is | |
| 1199 Lord' except by the Holy Spirit" (1 Cor 12:3); "When the Paraclete | |
| 1200 comes, whom I shall send to you from the Father, even the Spirit of | |
| 1201 truth ..." [15:26]. It is a characteristic of the Holy Spirit to | |
| 1202 reveal the truth because it is love which impels one to reveal his | |
| 1203 secrets: "I have called you friends, for all that I have heard from | |
| 1204 my Father I have made known to you" (15:15); "He showed it," the | |
| 1205 truth, "to his friend" [Job 36:33].</p> | |
| 1206 <p>1917 The ones who receive the Holy Spirit are those who believe; | |
| 1207 he says, <b>whom the world cannot receive</b>. First, he shows to | |
| 1208 whom the Spirit is not given; secondly, to whom he is given, <b>you | |
| 1209 will know him</b>. First, he shows that he is not given to the | |
| 1210 world; secondly, he mentions why (v 17).</p> | |
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1211 <p>1918 As to the first he says, <b>whom the world cannot |
| 35 | 1212 receive</b>. Our Lord is here calling those who love the world, the |
| 1213 "world." As long as they love the world they cannot receive the | |
| 1214 Holy Spirit, for he is the love of God. And no one can love, as his | |
| 1215 destination, both God and the world: "If anyone loves the world, | |
| 1216 love for the Father is not in him" (1 Jn 2:15). As Gregory says: | |
| 1217 "The Holy Spirit inflames everything he fills with a desire for | |
| 1218 invisible things. And because worldly hearts love only visible | |
| 1219 things, the world does not receive him, because it does not rise to | |
| 1220 the love of what is invisible. For worldly minds, the more they | |
| 1221 widen themselves with their desires, the more they narrow the core | |
| 1222 of their hearts to the Spirit"<a href="#_ftn34" name="_ftnref34" | |
| 1223 id="_ftnref34">[34]</a> (<i>Morals V</i>). "The Holy Spirit of | |
| 1224 discipline will flee from the deceitful" [Wis 1:5].</p> | |
| 1225 <p>1919 In regard to the second, why he is not given to the world, | |
| 1226 he says, <b>because it neither sees him nor knows him</b>. For | |
| 1227 spiritual gifts are not received unless they are desired: "She," | |
| 1228 divine Wisdom, "hastens to make herself known to those who desire | |
| 1229 her." And they are not desired unless they are somehow known. Now | |
| 1230 there are two reasons why they are not known. First, because one | |
| 1231 does not want to know them; and secondly, because one is not | |
| 1232 capable of such knowledge. These two reasons apply to the worldly. | |
| 1233 In the first place, they do not desire this, and as to this he | |
| 1234 says, <b>the world neither sees him</b>, that is, does not want to | |
| 1235 know him: "They have fixed their eyes on the ground" [Ps 16:11]. | |
| 1236 Further, they are not capable of knowing him, and as to this he | |
| 1237 says, <b>nor knows him</b>. As Augustine says: "Worldly love does | |
| 1238 not have invisible eyes which alone can see the invisible Holy | |
| 1239 Spirit."<a href="#_ftn35" name="_ftnref35" id="_ftnref35">[35]</a> | |
| 1240 "The sensual person does not perceive those things pertaining to | |
| 1241 the Spirit of God" [1 Cor 2:14]. Just as a tainted tongue does not | |
| 1242 taste sweet flavors, so a soul tainted by the corruption of the | |
| 1243 world does not taste the sweetness of heavenly things.</p> | |
| 1244 <p>Here is the interpretation of Chrysostom.<a href="#_ftn36" name= | |
| 1245 "_ftnref36" id="_ftnref36">[36]</a> I say that <b>he will give you | |
| 1246 another Paraclete, the Spirit of truth</b>, but he will not assume | |
| 1247 flesh, because <b>the world neither sees him nor knows him</b>, | |
| 1248 that is, it will not receive him, but only you will.</p> | |
| 1249 <p>1920 Now he mentions, first of all, to whom the Spirit is given; | |
| 1250 secondly, he gives the reason. The Holy Spirit is given to | |
| 1251 believers: he says, <b>you</b>, who are moved by the Holy Spirit, | |
| 1252 <b>will know him</b>: "Now we have received not the spirit of the | |
| 1253 world, but the Spirit which is from God" (1 Cor 2:12). This is | |
| 1254 because you scorn the world: "We look not to the things that are | |
| 1255 seen but to the things that are unseen" (2 Cor 4:18).</p> | |
| 1256 <p>The reason for this is, <b>for he will dwell with you</b>. Note, | |
| 1257 first, the familiarity of the Holy Spirit with the apostles, <b>for | |
| 1258 he will dwell with you</b>, that is, for your benefit: "Let your | |
| 1259 good spirit lead me on a level path!" (Ps 143:10); "O, how good is | |
| 1260 your spirit, O Lord, in all things" [Wis 12:1]. Secondly, note how | |
| 1261 intimate his indwelling is, <b>for he will be in you</b>, that is, | |
| 1262 in the depths of your heart: "I will put a new Spirit within them" | |
| 1263 (Ez 11:19).<br /> | |
| 1264 <br /> | |
| 1265 <br /></p> | |
| 1266 <p align="center"><b>LECTURE 5</b></p> | |
| 1267 <blockquote> | |
| 1268 <p><b>18 "I will not leave you [orphans] desolate; I will come to | |
| 1269 you. 19 Yet a little while, and the world will see me no more, but | |
| 1270 you will see me; because I live, [and] you will live also. 20 In | |
| 1271 that day you will know that I am in my Father, and you in me, and I | |
| 1272 in you. 21 He who has my commandments and keeps them, he it is who | |
| 1273 loves me; and he who loves me will be loved by my Father, and I | |
| 1274 will love him and manifest myself to him."<a href="#_ftn37" name= | |
| 1275 "_ftnref37" id="_ftnref37">[37]</a></b></p> | |
| 1276 </blockquote> | |
| 1277 <p>1921 Above, our Lord promised that the Holy Spirit would be our | |
| 1278 Consoler. But because the apostles had not risen very high in their | |
| 1279 knowledge of the Holy Spirit, and their attention was absorbed by | |
| 1280 the presence of Christ, this consolation seemed small to them. | |
| 1281 Thus, in this part, our Lord promises, first, that he will return; | |
| 1282 secondly, his own gifts (v 25). Concerning the first, he promises | |
| 1283 then that he will return; and then he gives the reason (v 21); | |
| 1284 thirdly, he answers a question for one of the disciples (v 22). | |
| 1285 Concerning the first, he first shows that he will return; secondly, | |
| 1286 the way he will return (v 19); and thirdly, he foretells the fruit | |
| 1287 of his return (v 20). Concerning the first, he shows why he needs | |
| 1288 to return; secondly, he promises to return, <b>I will come to | |
| 1289 you</b> (v 18).</p> | |
| 1290 <p>1922 The reason our Lord has to return is so that the disciples | |
| 1291 would not remain orphans; he says, <b>I will not leave you | |
| 1292 orphans</b>. The word "orphans" comes from the Greek, and indicates | |
| 1293 little children who do not have a father: "We have become orphans, | |
| 1294 fatherless; our mothers are like widows" (Lam 5:3).</p> | |
| 1295 <p>Consider that we can have three fathers. One father gives us | |
| 1296 existence: "We have had earthly fathers," literally, fathers of our | |
| 1297 flesh (Heb 12:9). Another father would be one whose evil example we | |
| 1298 follow: "You are of your father the devil" (8:44). A third father | |
| 1299 would be one who gratuitously adopts us: "You have received the | |
| 1300 spirit of adoption of sons" [Rom 8:15]. Now God does not adopt as | |
| 1301 his children those who imitate their father, the devil, for "What | |
| 1302 fellowship has light with darkness?" (2 Cor 6:14). And he does not | |
| 1303 adopt those who are too attached, in a worldly way, to their | |
| 1304 parents: "He who loves father or mother more than me is not worthy | |
| 1305 of me" (Mt 10:37). But God does adopt as his children those who | |
| 1306 have become orphans by being stripped of their affection for sin | |
| 1307 and by abandoning a worldly love for their parents. "For my father | |
| 1308 and my mother have forsaken me, but the Lord will take me up" (Ps | |
| 1309 27:10); but much more one who has left them: "Forget your people | |
| 1310 and your father's house; and the king will desire your beauty" (Ps | |
| 1311 45:10).</p> | |
| 1312 <p>Note that Christ presents himself to his disciples as a father. | |
| 1313 Now although the word "father," if taken to indicate a person, is | |
| 1314 special to the Father, yet if it is taken to indicate an essence, | |
| 1315 it is appropriate for the entire Trinity. So our Lord said above | |
| 1316 (13:33): "Little children, yet a little while I am with you."</p> | |
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1317 <p>1923 Christ promises to come when he says, <b>I will come to |
| 35 | 1318 you</b>. But he had already come to them by taking on flesh: |
| 1319 "Christ Jesus came into the world" (1 Tim 1:15). Still, he will | |
| 1320 come in three more ways. Two of these ways are bodily or physical. | |
| 1321 One is after the resurrection and before his ascension, when he | |
| 1322 leaves them by death and comes to them after the resurrection and | |
| 1323 stands among his disciples, as is stated below (c 20). The other | |
| 1324 bodily coming will be at the end of the world: "This Jesus, who was | |
| 1325 taken up from you into heaven, will come in the same way as you saw | |
| 1326 him go into heaven" (Acts 1:11); "And then they will see the Son of | |
| 1327 man coming in a cloud with power and great glory" (Lk 21:27). His | |
| 1328 third coming is spiritual and invisible, that is, when he comes to | |
| 1329 his faithful by grace, either in life or in death: "If he comes to | |
| 1330 me I will not see him" [Job 9:11].</p> | |
| 1331 <p>He says, therefore, <b>I will come to you</b>, after the | |
| 1332 resurrection (and this is the first way of coming mentioned above) | |
| 1333 and "I will see you again" (16:22). Again, I will come to you at | |
| 1334 the end of the world: "The Lord will come to judge" [Is 3:14]. And | |
| 1335 again I will come at your death to take you to myself: "I will come | |
| 1336 again and will take you to myself" (above v 3). And again, <b>I | |
| 1337 will come to you</b>, visiting you in a spiritual way: "We will | |
| 1338 come to him and make our home with him" (14:23).</p> | |
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1339 <p>1924 Here he explains how he will return and shows that his |
| 35 | 1340 return to the apostles will be in a special way. Since they might |
| 1341 think that he would return to them as still subject to death, he | |
| 1342 excludes this, saying: <b>Yet a little while, and the world will | |
| 1343 see me no more</b>. If we explain this as referring to his return | |
| 1344 after the resurrection, the meaning is this: <b>Yet a little | |
| 1345 while</b>, that is, I will be with you only for a short time in | |
| 1346 this mortal flesh, and then I will be crucified; but after that, | |
| 1347 <b>the world will see me no more</b>. This is because after the | |
| 1348 resurrection he did not show himself to all, but only to witnesses | |
| 1349 pre‑ordained by God, that is, to his disciples (Acts 1:3). | |
| 1350 Thus he says, <b>but you will see me</b>, that is, in my glorified | |
| 1351 and immortal body.</p> | |
| 1352 <p>He gives the reason for this when he says, <b>because I live and | |
| 1353 you will live</b>. This clears up a difficulty. The disciples could | |
| 1354 have wondered how they would see him, since he would be dead, and | |
| 1355 they with him. So he says that this will not be the case, | |
| 1356 <b>because I live</b>, that is, I will live after the resurrection: | |
| 1357 "I died, and behold I am alive for evermore" (Rev 1:18), <b>and you | |
| 1358 will live</b>, because you will not be killed with me: "If you seek | |
| 1359 me, let these men go" (18:8). Here is another interpretation: I | |
| 1360 live, by my resurrection, <b>and you will live</b>, that is, you | |
| 1361 will rejoice over this, since "The disciples were glad when they | |
| 1362 saw the Lord" (20:20) Here, to live means to rejoice, and it is | |
| 1363 used in this sense in Genesis [45:26]: "When Jacob heard that | |
| 1364 Joseph was ruling in Egypt his spirit began to live again," with | |
| 1365 joy.</p> | |
| 1366 <p>1925 Augustine finds fault with this interpretation because our | |
| 1367 Lord said, <b>Yet a little while, and the world will see me no | |
| 1368 more.<a href="#_ftn38" name="_ftnref38" id= | |
| 1369 "_ftnref38"><b>[38]</b></a></b> This means that the worldly will | |
| 1370 never see him again. Yet they will see him at the judgment, | |
| 1371 according to: "Every eye will see him" (Rev 1:7). For this reason | |
| 1372 Augustine explains this <b>little while</b> as including the second | |
| 1373 coming, when Christ comes to judge. This time is described as | |
| 1374 little in comparison to eternity: "For a thousand years in your | |
| 1375 sight are but as yesterday when it is past" (Ps 90:4). The Apostle, | |
| 1376 in Hebrews (12:26), also refers to this time as a little while when | |
| 1377 he is explaining the statement in Haggai: "In a little while, I | |
| 1378 will shake the heavens and the earth and the sea and the dry land" | |
| 1379 (2:7). <b>And the world will see me no more</b>, because after the | |
| 1380 judgment those who love the world and the wicked will not see him, | |
| 1381 since they are going into eternal fire. As we read in another | |
| 1382 version of Isaiah [26:10]: "Remove the wicked so they do not see | |
| 1383 the glory of God." <b>But you</b>, who have followed me and stayed | |
| 1384 with me in my trials, <b>will see me</b>, in an everlasting | |
| 1385 eternity: "Your eyes will see the king in his beauty" (Is 33:17); | |
| 1386 "We shall always be with the Lord" (1 Thess 4:17). You will see me | |
| 1387 <b>because I live and you will live also</b>. This is like saying: | |
| 1388 Just as I have a glorified life in my soul and in my body, so will | |
| 1389 you "Christ will change our lowly body to be like his glorious | |
| 1390 body" (Phil 3:21). He says this because our glorified life is | |
| 1391 produced by the glorified life of Christ: "For as in Adam all die, | |
| 1392 so also in Christ shall all be made alive" (1 Cor 15:22). Christ | |
| 1393 speaks of himself in the present tense, <b>I live</b>, because his | |
| 1394 resurrection would be immediately after his death, and there would | |
| 1395 be no delay; according to: "I will rise at dawn" [Ps 108:2], | |
| 1396 because "You will not let your holy one undergo corruption" [Ps | |
| 1397 16:10]. When referring to the disciples he uses the future, <b>you | |
| 1398 will live</b>, because the resurrection of their bodies was to be | |
| 1399 postponed till the end of the world: "Your dead shall live, their | |
| 1400 bodies shall rise" (Is 26:19).</p> | |
| 1401 <p>1926 Now we see the fruit of his return, which is the knowledge | |
| 1402 of those things which the apostles did not know. For, as we saw, | |
| 1403 Peter did not know where Christ was going, and so he asked: "Lord, | |
| 1404 where are you going?" (13:36); and Thomas did not know this, nor | |
| 1405 the way he would go: "Lord, we do not know where you are going; how | |
| 1406 can we know the way?" (14:5). Philip did not know the Father, and | |
| 1407 so he asked: "Lord, show us the Father, and we shall be satisfied" | |
| 1408 (14:8). All these arose from ignorance of one thing: they did not | |
| 1409 know how the Father is in the Son and the Son is in the Father. | |
| 1410 Thus Christ said to Philip: "Do you not believe that I am in the | |
| 1411 Father and the Father in me?" (14:10). And so our Lord promises | |
| 1412 them that they will know this, saying, <b>In that day you will know | |
| 1413 that I am in my Father</b>, and so forth. This will dispel all | |
| 1414 confusion from the hearts of the disciples.</p> | |
| 1415 <p>1927 This sentence can be explained as referring to his coming | |
| 1416 at the time of the resurrection, and his coming at the judgment. We | |
| 1417 have two kinds of knowledge of the mysteries of the divinity. One | |
| 1418 is imperfect, and we have this by faith; the other is perfect, and | |
| 1419 comes by vision. These two kinds of knowledge are mentioned in, | |
| 1420 "For now we see in a mirror dimly," by the first kind of knowledge, | |
| 1421 "but then face to face." referring to the second kind of knowledge | |
| 1422 (1 Cor 13:12).</p> | |
| 1423 <p>He says, <b>In that day</b>, after my resurrection, <b>you will | |
| 1424 know that I am in my Father</b>: and they will know this by the | |
| 1425 knowledge of faith, because then having seen that he has arisen and | |
| 1426 is among them, they will have a most certain faith about him, | |
| 1427 especially those who would receive the Holy Spirit, who would teach | |
| 1428 them all things. Or, on the other hand, <b>In that day</b>, of the | |
| 1429 final resurrection at the judgment, <b>you will know</b>, that is, | |
| 1430 clearly and by vision: "Then I shall understand fully, even as I | |
| 1431 have been fully understood" (1 Cor 13:12).</p> | |
| 1432 <p>1928 But what will they know? The two things he mentioned above. | |
| 1433 First, "the Father who dwells in me does the works" [14:10]. | |
| 1434 Referring to this he says, <b>that I am in my Father</b>, that is, | |
| 1435 by a consubstantiality of nature. The other thing they will know is | |
| 1436 what he said about doing works through the disciples, when he said, | |
| 1437 "he who believes in me will also do the works that I do" (14:12). | |
| 1438 And referring to this he says, <b>and you in me, and I in | |
| 1439 you</b>.</p> | |
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1440 <p>1929 Here our Lord seems to say that the relation between |
| 35 | 1441 himself and the Father is like the relation of the disciples to |
| 1442 himself. For this reason the Arians maintained that just as the | |
| 1443 disciples are inferior to Christ and not consubstantial with him, | |
| 1444 so the Son is inferior to the Father and distinct from him in | |
| 1445 substance. One should answer this by saying that when Christ says, | |
| 1446 <b>I am in my Father</b>, he means by a consubstantiality of | |
| 1447 nature: "I and the Father are one" (10:30); "And the Word was with | |
| 1448 God" (1:1).</p> | |
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1449 <p>1930 The statement, <b>and you in me</b>, means that the |
| 35 | 1450 disciples are in Christ. For what is protected or shielded by |
| 1451 something is said to be in that thing, like something contained in | |
| 1452 its container. In this way the affairs of a kingdom are said to be | |
| 1453 in the hands of the king. And with this meaning it is said that "in | |
| 1454 him we live and move and have our being" (Acts 17:28). <b>And I in | |
| 1455 you</b>, remaining within you, and acting and indwelling within you | |
| 1456 by grace: "that Christ may dwell in your hearts through faith" (Eph | |
| 1457 3:17); "You desire proof that Christ is speaking in me" (2 Cor | |
| 1458 113:3).</p> | |
| 1459 <p>Hilary gives another exposition. <b>And you in me</b>, that is, | |
| 1460 you will be in me through your nature, which I have taken on: for | |
| 1461 in taking on our nature he took us all on: "He did not take hold of | |
| 1462 the angels, but he did take hold of the seed of Abraham" [Heb | |
| 1463 2:16]. <b>And I in you</b>, that is, I will be in you when you | |
| 1464 receive my sacrament, for when one receives the body of Christ, | |
| 1465 Christ is in him: "He who eats my flesh and drinks my blood abides | |
| 1466 in me, and I in him" (6:56).<a href="#_ftn39" name="_ftnref39" | |
| 1467 title="" id="_ftnref39">[39]</a></p> | |
| 1468 <p>Another interpretation: <b>and you in me, and I in you</b>, that | |
| 1469 is, by our mutual love, for we read: "God is love, and he who | |
| 1470 abides in love abides in God, and God abides in him" (1 Jn 4:16). | |
| 1471 And you did not know these things, but you will know them in that | |
| 1472 day.</p> | |
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1473 <p>1931 Now the reason for his return is given, and our Lord |
| 35 | 1474 mentions two reasons why he is seen by the faithful and not by the |
| 1475 world. The first is their true love for God; the second is God's | |
| 1476 love for them (v 21b).</p> | |
| 1477 <p>1932 As to the first he says, <b>he who has my commandments and | |
| 1478 keeps them, he it is who loves me</b>. Note that true love is love | |
| 1479 which appears and proves itself by actions: for love is revealed by | |
| 1480 its actions. Since to love someone is to will that person something | |
| 1481 good and to desire what this person wants, one does not seem to | |
| 1482 truly love a person if he does not accomplish the will of the | |
| 1483 beloved or do what he knows this person wants. And so one who does | |
| 1484 not do the will of God does not seem to truly love him. Thus he | |
| 1485 says, <b>he who has my commandments and keeps them, he it is who | |
| 1486 loves me</b>, that is, with a true love for me.</p> | |
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1487 <p>1933 Some have these commandments of God in their heart, by |
| 35 | 1488 remembering them and continually meditating on them: "I have laid |
| 1489 up your word in my heart, that I might not sin against you" (Ps | |
| 1490 119:11). But this is not enough unless they are kept in one's | |
| 1491 actions: "A good understanding have all those who practice it" (Ps | |
| 1492 111:10). Others have these commandments on their lips, by preaching | |
| 1493 and exhorting: "How sweet are your words to my taste" (Ps 119:103). | |
| 1494 They also should follow them in their actions, because "He who does | |
| 1495 them and teaches them shall be called great in the kingdom of | |
| 1496 heaven" (Mt 5:19). Thus in Matthew (c 23), God reprimands those who | |
| 1497 speak but do not act. Others have them by hearing them, gladly and | |
| 1498 earnestly listening to them: "He who is of God hears the words of | |
| 1499 God" (8:47). Yet this is not enough unless they keep them in their | |
| 1500 actions, "for it is not the hearers of the law who are righteous | |
| 1501 before God, but the doers of the law who will be justified" (Rom | |
| 1502 2:13); "Do not labor for the food which perishes, but for the food | |
| 1503 which endures to eternal life" (6:27). Therefore, those who have | |
| 1504 the commandments [in the above ways] do keep them to a certain | |
| 1505 extent; but they still have to persist in keeping them. For this | |
| 1506 reason Augustine says: "The person who keeps the commandments in | |
| 1507 his memory and keeps them in his life, who has them in his speech | |
| 1508 and keeps them in his conduct, who has them by hearing them and | |
| 1509 keeps them by doing them, who has them by doing and persisting in | |
| 1510 doing them, this is one who loves me."<a href="#_ftn40" name= | |
| 1511 "_ftnref40" id="_ftnref40">[40]</a></p> | |
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1512 <p>1934 As for the second reason why he will be seen by the |
| 35 | 1513 faithful, he says, <b>he who loves me will be loved by my |
| 1514 Father</b>. At first glance this does not seem to make sense. Does | |
| 1515 God love us because we love him? Assuredly not; for we read: "not | |
| 1516 that we loved God, but because he has first loved us" [1 Jn | |
| 1517 4:10].</p> | |
| 1518 <p>Therefore, we should understand this statement in the light of | |
| 1519 what was said before, "He who has my commandments and keeps them, | |
| 1520 he it is who loves me." This does not mean that one keeps the | |
| 1521 commandments and as a result of this loves. But rather, one loves, | |
| 1522 and as a result of this, keeps the commandments. In the same way, | |
| 1523 we should say here that one is loved by the Father, and as a result | |
| 1524 he loves Christ, and not that one is loved because he loves. | |
| 1525 Therefore, we love the Son because the Father loves us. For it is a | |
| 1526 characteristic of true love that it draws the one loved to love the | |
| 1527 one who loves him: "I have loved you with an everlasting love, and | |
| 1528 therefore I have drawn you having compassion on you" [Jer | |
| 1529 31:3].</p> | |
| 1530 <p>1935 Because the Father's love is not without the Son's love, | |
| 1531 since it is the same love in each, "Whatever the Father does, that | |
| 1532 the Son does likewise" [5:19], he adds, <b>and I will love him</b>. | |
| 1533 Why does he say, <b>I will love</b>, using the future, since the | |
| 1534 Father and the Son love all things from eternity? We should answer | |
| 1535 that love, considered as being in the divine will, is eternal; but | |
| 1536 considered as manifested in the accomplishment of some work and | |
| 1537 effect, is temporal. So the meaning is: <b>and I will love him</b>, | |
| 1538 that is, I will show the effect of my love, because <b>I will | |
| 1539 manifest myself to him</b>: for I love in order to manifest | |
| 1540 myself.</p> | |
| 1541 <p>1936 Note that one's love for another is sometimes qualified and | |
| 1542 sometimes absolute. It is qualified when one wills the other some | |
| 1543 particular good; but it is absolute when one wills the other all | |
| 1544 good. Now God loves every created thing in a qualified sense, | |
| 1545 because he wills some good to every creature, even to the demons, | |
| 1546 for example, that they live and understand and exist. There are | |
| 1547 particular goods. But God loves absolutely those to whom he wills | |
| 1548 all good, that is, that they have God himself. And to have God is | |
| 1549 to have truth, for God is Truth. But truth is had or possessed when | |
| 1550 it is known. So God, who is Truth, truly and absolutely loves those | |
| 1551 to whom he manifests himself. This is what he says, <b>and I will | |
| 1552 manifest myself to him</b>, that is, in the future, by glory, which | |
| 1553 is the ultimate effect of future beatitude: "He showed it to his | |
| 1554 friend" [Job 36:33]; "She hastens to make herself known to those | |
| 1555 who desire her" (Wis 6:13).</p> | |
| 1556 <p>1937 Someone might ask: The Father will manifest himself, will | |
| 1557 he not? Yes, both the Father and the Son. For the Son manifests | |
| 1558 himself and the Father at the same time, because the Son is the | |
| 1559 Word of the Father: "No one knows the Father except the Son" (Mt | |
| 1560 11:27). If in the meantime the Son manifests himself to anyone in | |
| 1561 some way, this is a sign of God's love. And this can be a reason | |
| 1562 why the world will not see him, because he will not manifest | |
| 1563 himself to it because it does not love him.<br /> | |
| 1564 <br /> | |
| 1565 <br /></p> | |
| 1566 <p align="center"><b>LECTURE 6</b></p> | |
| 1567 <blockquote> | |
| 1568 <p><b>22 Judas (not Iscariot) said to him, "Lord, how is it that | |
| 1569 you will manifest yourself to us, and not to the world?" 23 Jesus | |
| 1570 answered him, "If a man love me, he will keep my word, and my | |
| 1571 Father will love him, and we will come to him and make our home | |
| 1572 with him. 24 He who does not love me does not keep my words; and | |
| 1573 the word which you hear is not mine but the Father's who sent me. | |
| 1574 25 These things I have spoken to you, while I am still with you. 26 | |
| 1575 But the [Paraclete] Counselor, the Holy Spirit, whom the Father | |
| 1576 will send in my name, he will teach you all things, and bring to | |
| 1577 your remembrance all that I have said to you."<a href="#_ftn41" | |
| 1578 name="_ftnref41" id="_ftnref41">[41]</a></b></p> | |
| 1579 </blockquote> | |
| 1580 <p>1938 Above, our Lord promised the disciples that he would come | |
| 1581 to them; here he clears up a perplexity for one of the disciples. | |
| 1582 First, we see the bewildered disciple; secondly, Christ's answer (v | |
| 1583 23).</p> | |
| 1584 <p>1939 With respect to the first, when those who are humble and | |
| 1585 saintly hear great things about themselves, they are usually | |
| 1586 astonished and bewildered. Now the disciples had just heard our | |
| 1587 Lord say, "Yet a little while, and the world will see me no more, | |
| 1588 but you will see me," and so on. So it seemed that he was | |
| 1589 preferring the apostles to the entire world. Thus Judas, the | |
| 1590 brother of James, whose letter is part of Holy Scripture, was | |
| 1591 bewildered and astonished, and said, <b>Lord, how is it that you | |
| 1592 will manifest yourself to us, and not to the world?</b> It is like | |
| 1593 saying: Why will you do this? Are we superior to the whole world? | |
| 1594 David said something like this: "Who am I, O Lord God, and what is | |
| 1595 my house, that you have brought me thus far?" (2 Sam 7:18). And the | |
| 1596 righteous also say: "Lord, when did we see you hungry and feed | |
| 1597 you?" (Mt 25:37).</p> | |
| 1598 <p>1940 Then, Christ's answer is given: first, Christ states the | |
| 1599 reason why he will manifest himself to the disciples and not to the | |
| 1600 world; secondly, he explains something he had said (v 24b). He | |
| 1601 shows, first, why he will manifest himself to his disciples; | |
| 1602 secondly, why he will not manifest himself to the world, at <b>he | |
| 1603 who does not love me</b>. As to the first, we see the fitness of | |
| 1604 the disciples to have Christ manifest himself to them; secondly, we | |
| 1605 see the manner and order of this manifestation, at <b>and my Father | |
| 1606 will love him</b> (v 23). In regard to the first, he mentions two | |
| 1607 things which make a person fit to receive God's manifestation. The | |
| 1608 first, is charity, the second is obedience.</p> | |
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1609 <p>1941 As to charity, he says, <b>If a man loves me</b>. Three |
| 35 | 1610 things are necessary for a person who wants to see God. First, one |
| 1611 must draw near to God: "Those who approach his feet will receive | |
| 1612 his teaching" [Deut 33:3]. Secondly, one must lift up his eyes in | |
| 1613 order to see God: "Lift up your eyes on high and see who created | |
| 1614 these things" [Is 40:26]. And thirdly, one must take time to look, | |
| 1615 for spiritual things cannot be seen if one is absorbed by earthly | |
| 1616 things: "Take time and see that the Lord is sweet" [Ps 34:8]. Now | |
| 1617 it is charity which accomplishes these three things. Charity joins | |
| 1618 our soul to God: "He who abides in love abides in God, and God | |
| 1619 abides in him" (1 Jn 4:16). It also makes us look at God: "For | |
| 1620 where your treasure is, there will your heart be also" (Mt 6:21). | |
| 1621 As the saying goes: "Where your love is, there your eyes are." | |
| 1622 Charity also frees us from worldly matters: "If any one loves the | |
| 1623 world, perfect love for God is not in him" [1 Jn 2:15]. Thus, to | |
| 1624 turn it about, one who perfectly loves God, does not love the | |
| 1625 world.</p> | |
| 1626 <p>1942 Obedience follows from charity; and so he says, <b>he will | |
| 1627 keep my word</b>. Gregory says: "The proof of love is one's | |
| 1628 actions. Love for God is never lazy: if it is present it | |
| 1629 accomplishes great things; if it refuses to work, it is not | |
| 1630 love."<a href="#_ftn42" name="_ftnref42" id="_ftnref42">[42]</a> | |
| 1631 For the will, especially when it is concerned with an end, moves | |
| 1632 the other powers to their actions: for a person does not rest until | |
| 1633 he does those things which will bring him to his intended end, | |
| 1634 especially if it is intensely desired. And so, when a person's will | |
| 1635 is intent on God, who is its end, it moves all powers to do those | |
| 1636 things which obtain him. Now it is charity which makes one intent | |
| 1637 on God, and thus it is charity which causes us to keep the | |
| 1638 commandments: "The love of Christ controls us" (2 Cor 5:14); "Its | |
| 1639 flashes are flashes of fire" (Song 8:6). And through obedience a | |
| 1640 person is rendered fit to see God: "Through your precepts," that | |
| 1641 is, as kept by me, "I get understanding" (Ps 119:104). Again, "I | |
| 1642 understood more than the aged" (Ps 119:100).</p> | |
| 1643 <p>1943 Then when he says, <b>and my Father will love him</b>, we | |
| 1644 see the manner and order of this manifestation. Three things are | |
| 1645 needed so a divine manifestation can be made to us. The first is | |
| 1646 divine love; and he refers to this when he says, <b>and my Father | |
| 1647 will love him</b>. We explained above why the future tense is used, | |
| 1648 <b>will love</b>, which is that he is referring to the effect of | |
| 1649 love, although from the point of view of his willing to do good, | |
| 1650 God loves us from eternity: "Yet I have loved Jacob but I have | |
| 1651 hated Esau" (Mal 1:2). Jesus does not say here, "I will love him," | |
| 1652 because he had already made that clear to them before: "I love | |
| 1653 those who love me" (Prv 8:17). It remained for him to say that the | |
| 1654 Father would love them: "He loved the people: all the saints are in | |
| 1655 his hand" [Deut 4:37].</p> | |
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1656 <p>1944 The second thing needed is that the divine come to us; |
| 35 | 1657 referring to this, he says, <b>and we will come to him</b>. An |
| 1658 objection to this is that for a thing to come, it has to change its | |
| 1659 place. But God does not change. Therefore, I answer that God is | |
| 1660 said to come to us not because he moves to us, but because we move | |
| 1661 to him. Something comes into a place in which it previously was | |
| 1662 not: but this does not apply to God since he is everywhere: "Do I | |
| 1663 not fill heaven and earth?" (Jer 23:24). Rather, God is said to | |
| 1664 come to someone because he is there in a new way, in a way he had | |
| 1665 not been there before, that is, by the effect of his grace. It is | |
| 1666 by this effect of grace that he makes us approach him.</p> | |
| 1667 <p>1945 According to Augustine, God comes to us in three ways and | |
| 1668 we go to him in the same three ways.<a href="#_ftn43" name= | |
| 1669 "_ftnref43" title="" id="_ftnref43">[43]</a> First, he comes to us | |
| 1670 by filling us with his effects; and we go to him by receiving them: | |
| 1671 "Come to me, you who desire me, and eat your fill of my produce" | |
| 1672 (Sir 24:19). Secondly, God comes to us by enlightening us; and we | |
| 1673 go to him by thinking of him: "Come to him and be enlightened" [Ps | |
| 1674 33:6]. Thirdly, he comes to us by helping us; and we go to him by | |
| 1675 obeying, because we cannot obey unless helped by Christ: "Come, let | |
| 1676 us go up to the mountain of the Lord" (Is 2:3).</p> | |
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1677 <p>1946 Why does he not mention the Holy Spirit? Augustine says |
| 35 | 1678 that we do not read here that the Spirit will be excluded when the |
| 1679 Father and Son come, because we read above that the Spirit was "to | |
| 1680 be with you for ever" (v 16). Since in the Trinity there is a | |
| 1681 distinction of Persons and a unity of essence, sometimes the three | |
| 1682 persons are mentioned to indicate the distinction of the persons. | |
| 1683 And sometimes only two of the three persons are mentioned to | |
| 1684 indicate the unity of essence. Or again, one could say that since | |
| 1685 the Holy Spirit is nothing other than the love of the Father and | |
| 1686 the Son, when the Father and Son are mentioned, the Spirit is | |
| 1687 implied.</p> | |
| 1688 <p>1947 The third thing required for the manifestation of God is | |
| 1689 the continuation of each of the above, that is, of the love of God | |
| 1690 and of his coming to us. In regard to these he says, <b>and make | |
| 1691 our home with him</b>. Two things are indicated here. First, when | |
| 1692 he says, <b>home</b>, he indicates the stability with which we | |
| 1693 cling to God. God comes to some by faith, but does not remain | |
| 1694 because "they believe for a while and in time of temptation fall | |
| 1695 away" (Lk 8:13). He comes to others through their sorrow for sin; | |
| 1696 yet he does not stay with them because they return to their sins: | |
| 1697 "Like a dog that returns to his vomit is a fool that repeats his | |
| 1698 folly" (Prv 26:11). But he remains forever in his predestined: "I | |
| 1699 am with you always, to the close of the age" (Mt 28:20). Secondly, | |
| 1700 these words indicate the intimacy of Christ with us: <b>with | |
| 1701 him</b>, that is, with the one who loves and obeys him, since he | |
| 1702 takes pleasure in us, and has us take pleasure in him, "delighting | |
| 1703 in the sons of men" (Prv 8:31).</p> | |
| 1704 <p>1948 Chrysostom gives this a different meaning.<a href="#_ftn44" | |
| 1705 name="_ftnref44" id="_ftnref44">[44]</a> He says that when Judas | |
| 1706 heard <b>I will not leave you orphans ... but you will see me</b>, | |
| 1707 he thought that after his death Christ would come to them like the | |
| 1708 dead appear to us in a dream. So he asks, <b>how is it that you | |
| 1709 will manifest yourself to us, and not to the world?</b> This was | |
| 1710 like saying: How unfortunate for us! You will die and can only help | |
| 1711 us as the dead do. To exclude this Christ says, I and the Father | |
| 1712 <b>will come to him</b> (v 23), that is, as the Father manifests | |
| 1713 himself, so I do also, <b>and make our home with him</b>, which is | |
| 1714 not done in dreams.</p> | |
| 1715 <p>1949 Now he gives the reason why he will not manifest himself to | |
| 1716 the world: this reason is the lack of those things on account of | |
| 1717 which he says that he will manifest himself. For when the cause is | |
| 1718 absent, the effect is absent. Now the causes for a divine | |
| 1719 manifestation to be made to the worldly are not found in them. And | |
| 1720 so God will not manifest himself to the world and the worldly.</p> | |
| 1721 <p>It is clear that they do not have the cause, because the world | |
| 1722 does not love him. Referring to this he says, <b>he who does not | |
| 1723 love me</b>. Further, they do not obey him; and so he says, <b>does | |
| 1724 not keep my words</b>. As Gregory says: "To love God it is | |
| 1725 necessary to use our words, our minds and our lives."<a href= | |
| 1726 "#_ftn45" name="_ftnref45" id="_ftnref45">[45]</a> The reason is | |
| 1727 obvious why God will manifest himself to his own, and not to the | |
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1728 world. It is because his own really have love, and it is love which |
| 35 | 1729 distinguishes the saints from the world: "He hides the light from |
| 1730 the proud. He shows his friend that he owns it" [Job 36:32]; "The | |
| 1731 deep says 'It is not in me' and the sea," that is, one who is | |
| 1732 disordered, "says, 'It is not with me.'" (Job 28:14).</p> | |
| 1733 <p>1950 Then when he says, <b>and the word which you hear is not | |
| 1734 mine but the Father's</b>, he clears up what he had just said, "If | |
| 1735 a man loves me, he will keep my word, and my <i>Father</i> will | |
| 1736 love him, and <i>we</i> will come to him." For someone could say | |
| 1737 that there was no reason for this statement (v 23), and it would be | |
| 1738 more reasonable to have said: "I will love him, and I will come to | |
| 1739 him." To exclude this idea he says, <b>and the word which you hear | |
| 1740 is not mine</b>, that is, it is not mine as coming from myself, but | |
| 1741 it is mine as coming from another, from the Father, who sent me. It | |
| 1742 is like saying: One who does not hear this word does not love only | |
| 1743 me, he also does not love the Father. And therefore, one who loves | |
| 1744 both Christ and the Father deserves a manifestation of each. So he | |
| 1745 says: <b>and the word which you hear</b>, spoken by me, as a human | |
| 1746 being, is indeed mine insofar as I speak it, and yet it <b>is not | |
| 1747 mine</b>, insofar as it is mine from another: "My teaching is not | |
| 1748 mine" (7:16); "The words that I say to you I do not speak of my | |
| 1749 self" [14:10].</p> | |
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1750 <p>1951 Augustine remarks that when our Lord refers to his own |
| 35 | 1751 words he uses the plural, "my words" (v 24), but when he speaks of |
| 1752 the utterance of the Father, he uses the singular form, "the word | |
| 1753 which you hear is not mine," because he wants us to understand that | |
| 1754 the word of the Father is he himself, the unique Word of the | |
| 1755 Father.<a href="#_ftn46" name="_ftnref46" title="" id= | |
| 1756 "_ftnref46">[46]</a> Thus he says he is from the Father, and not | |
| 1757 from himself, because he is neither his own image nor his own Son, | |
| 1758 but the Son and image of the Father. Yet all the words in our heart | |
| 1759 are from this unique Word of the Father.</p> | |
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1760 <p>1952 Here our Lord promises gifts to his disciples. He had |
| 35 | 1761 promised them both the Holy Spirit and himself; and so now he first |
| 1762 mentions what they will receive when the Holy Spirit comes; and | |
| 1763 secondly, what they will receive from him, <b>peace</b>. From the | |
| 1764 coming of the Holy Spirit they will receive great things, namely an | |
| 1765 understanding of all the words of Christ. In regard to this he | |
| 1766 first mentions what he taught them, and secondly he promises they | |
| 1767 will understand them (v 26).</p> | |
| 1768 <p>1953 He says, in regard to the first, <b>these things</b>, what | |
| 1769 I have said, <b>I have spoken to you</b>, by the instrument of my | |
| 1770 human nature, <b>while I am still with you</b>, as bodily present. | |
| 1771 It is indeed a very great favor that the Son himself should speak | |
| 1772 to us and teach us: "In these last days he has spoken to us by a | |
| 1773 Son" (Heb 1:1); "What is all flesh that it should hear its Lord?" | |
| 1774 [Deut 5:26].</p> | |
| 1775 <p>1954 He promises them that they will understand his teachings | |
| 1776 through the Holy Spirit, who will give himself to them; he says, | |
| 1777 <b>the Paraclete ... will teach you all things</b>. He does three | |
| 1778 things concerning the Holy Spirit: he describes him, mentions his | |
| 1779 mission and his effect.</p> | |
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1780 <p>1955 He describes the Holy Spirit in several ways: as the |
| 35 | 1781 Paraclete, as Spirit, and as Holy. He is the Paraclete because he |
| 1782 consoles us. He consoles us in our sorrows which arise from the | |
| 1783 troubles of this world: "fighting without and fear within" (2 Cor | |
| 1784 7:5); "who comforts us in all our affliction" (2 Cor 1:4). He does | |
| 1785 this because he is love, and causes us to love God and give him | |
| 1786 great honor. For this reason we endure insults with joy: "Then they | |
| 1787 left the presence of the council rejoicing that they were counted | |
| 1788 worthy to suffer dishonor for the name" (Acts 5:41); "Rejoice and | |
| 1789 be glad, for your reward is great in heaven" (Mt 5:12). He also | |
| 1790 consoles us in our sadness over past sins; Matthew refers to this | |
| 1791 in "Blessed are those who mourn for they shall be comforted" (5:4). | |
| 1792 He does this because he gives us the hope of forgiveness: "Receive | |
| 1793 the Holy Spirit. If you forgive the sins of any, they are forgiven" | |
| 1794 (20:22).</p> | |
| 1795 <p>He is the Spirit because he moves hearts to obey God: "He will | |
| 1796 come like a rushing stream, which the Spirit of the Lord drives" | |
| 1797 [Is 59:19]; "For all who are led by the Spirit of God are sons of | |
| 1798 God" (Rom 8:14). He is Holy because he consecrates us to God, and | |
| 1799 all consecrated things are called holy: "Do you not know that your | |
| 1800 body is a temple of the Holy Spirit within you" (1 Cor 6:19); | |
| 1801 "There is a river whose streams make glad the city of God" (Ps | |
| 1802 46:4).</p> | |
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1803 <p>1956 Then when he says, <b>whom the Father will send in my |
| 35 | 1804 name</b>, he refers to the mission of the Spirit. We should not |
| 1805 think the Spirit comes by a local motion, but rather by being in | |
| 1806 them in a new way in which he was not before: "When you send forth | |
| 1807 your Spirit, they are created," that is, with a spiritual existence | |
| 1808 (Ps 104:30). Notice that the Holy Spirit is sent by the Father and | |
| 1809 the Son. To show this Christ sometimes says that the Father sends | |
| 1810 him, as he does here; and he sometimes says that he himself sends | |
| 1811 him, "I will send him to you" (16:7). Yet Christ never says that | |
| 1812 the Spirit is sent by the Father without mentioning himself. So he | |
| 1813 says here, <b>whom the Father will send in my name</b>. Nor does | |
| 1814 Christ say that the Spirit is sent by himself, the Son, without | |
| 1815 mentioning the Father: "the Paraclete, whom I shall send to you | |
| 1816 from the Father" (15:26).</p> | |
| 1817 <p>1957 Why does he say, <b>in my name</b>? Will the Holy Spirit be | |
| 1818 called the Son? One could answer that this was said for the reason | |
| 1819 that the Holy Spirit was given to the faithful when they invoked | |
| 1820 the name of Christ. But it is better to say that just as the Son | |
| 1821 comes in the name of the Father ‑ "I have come in my Father's | |
| 1822 name" ‑ so the Holy Spirit comes in the name of the Son. Now | |
| 1823 the Son comes in the name of the Father not because he is the | |
| 1824 Father, but because he is the Son of the Father. In a similar way, | |
| 1825 the Holy Spirit comes in the name of the Son not because he was to | |
| 1826 be called the Son, but because he is the Spirit of the Son: "Any | |
| 1827 one who does not have the Spirit of Christ does not belong to him" | |
| 1828 (Rom 8:9); "God has sent the Spirit of his Son into our hearts" | |
| 1829 (Gal 4:6), because he is the Spirit of his Son, and not because he | |
| 1830 was to be called the Son: "he predestined [them] to be conformed to | |
| 1831 the image of his Son" (Rom 8:29). The basis for this is the | |
| 1832 consubstantiality of the Son with the Father and of the Holy Spirit | |
| 1833 with the Son.</p> | |
| 1834 <p>Further, just as the Son, coming in the name of the Father, | |
| 1835 subjects his faithful to the Father ‑ "and has made them a | |
| 1836 kingdom and priests to our God" (Rev 5:10) ‑ so the Holy | |
| 1837 Spirit conforms us to the Son because he adopts us as children of | |
| 1838 God: You have received the spirit of adoption, by which we cry out | |
| 1839 'Abba!' Father" [Rom 8:15].<a href="#_ftn47" name="_ftnref47" id= | |
| 1840 "_ftnref47">[47]</a></p> | |
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1841 <p>1958 Next he mentions the effect of the Holy Spirit, saying, |
| 35 | 1842 <b>he will teach you all things</b>. Just as the effect of the |
| 1843 mission of the Son was to lead us to the Father, so the effect of | |
| 1844 the mission of the Holy Spirit is to lead the faithful to the Son. | |
| 1845 Now the Son, once he is begotten Wisdom, is Truth itself: "I am the | |
| 1846 way, and the truth, and the life" (14:6). And so the effect of this | |
| 1847 kind of mission [of the Spirit] is to make us sharers in the divine | |
| 1848 wisdom and knowers of the truth. The Son, since he is the Word, | |
| 1849 gives teaching to us; but the Holy Spirit enables us to grasp | |
| 1850 it.</p> | |
| 1851 <p>He says, <b>he will teach you all things</b>, because no matter | |
| 1852 what a person may teach by his exterior actions, he will have no | |
| 1853 effect unless the Holy Spirit gives an understanding from within. | |
| 1854 For unless the Spirit is present to the heart of the listener, the | |
| 1855 words of the teacher will be useless: "The breath of the Almighty | |
| 1856 makes him understand" (Job 32:8). This is true even to the extent | |
| 1857 that the Son himself, speaking by means of his human nature, is not | |
| 1858 successful unless he works from within by the Holy Spirit.</p> | |
| 1859 <p>1959 We read before that "Every one who has heard and learned | |
| 1860 from the Father comes to me" (6:45). Here he is expanding on this, | |
| 1861 because one does not learn without the Holy Spirit teaching. He is | |
| 1862 saying in effect: one who receives the Holy Spirit from the Father | |
| 1863 and the Son knows the Father and the Son and comes to them. The | |
| 1864 Spirit makes us know all things by inspiring us from within, by | |
| 1865 directing us and lifting us up to spiritual things. Just as one | |
| 1866 whose sense of taste is tainted does not have a true knowledge of | |
| 1867 flavors, so one who is tainted by love of the world cannot taste | |
| 1868 divine things: "The sensual man does not perceive those things of | |
| 1869 the Spirit of God" [1 Cor 2:14].</p> | |
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1870 <p>1960 Since to remind a person of something is the task of an |
| 35 | 1871 inferior, like an agent in divine affairs, shall we say that the |
| 1872 Holy Spirit, who brings things to our mind, is inferior to us? | |
| 1873 According to Gregory, we should say that the Holy Spirit is said to | |
| 1874 bring things to our remembrance not as though he brought us | |
| 1875 knowledge from below, but because in a hidden way he aids our | |
| 1876 ability to know.<a href="#_ftn48" name="_ftnref48" id= | |
| 1877 "_ftnref48">[48]</a> Or, one could say the Spirit teaches because | |
| 1878 he makes us share in the wisdom of the Son; and he brings things to | |
| 1879 our remembrance because, being love, he incites us. Or, the Spirit | |
| 1880 <b>will bring to your remembrance all that I have said to you</b>, | |
| 1881 that is, he will recall them to your memory: "All the ends of the | |
| 1882 earth shall remember and turn to the Lord" (Ps 22:27).</p> | |
| 1883 <p>We should notice that of all the things Christ said to his | |
| 1884 disciples, some were not understood, and others were not | |
| 1885 remembered. Thus our Lord says, <b>he will teach you all | |
| 1886 things</b>, which you cannot now understand, and <b>bring to your | |
| 1887 remembrance all</b> that you cannot remember. How could John the | |
| 1888 Evangelist after forty years have remembered all the sayings of | |
| 1889 Christ he wrote in his Gospel unless the Holy Spirit had brought | |
| 1890 them to his mind?<br /> | |
| 1891 <br /> | |
| 1892 <br /></p> | |
| 1893 <p align="center"><b>LECTURE 7</b></p> | |
| 1894 <blockquote> | |
| 1895 <p><b>27a "Peace I leave with you; my peace I give to you; not as | |
| 1896 the world gives do I give to you."</b></p> | |
| 1897 </blockquote> | |
| 1898 <p>1961 Above, our Lord promised his disciples what they would gain | |
| 1899 from the presence of the Holy Spirit. Here he promises them a gift | |
| 1900 they will obtain from his own coming and presence.</p> | |
| 1901 <p>Note that if we consider the characteristic feature of the | |
| 1902 persons of the Son and the Holy Spirit, our Lord seems to | |
| 1903 interchange their gifts. Since the Son is the Word, it seems that | |
| 1904 the gifts of wisdom and knowledge are appropriate to him. But peace | |
| 1905 is appropriate, appropriated, to the Holy Spirit, since he is love, | |
| 1906 which the cause of peace. Nevertheless, because the Holy Spirit is | |
| 1907 the Spirit of the Son, and what the Holy Spirit gives he has from | |
| 1908 the Son, our Lord here attributes this gift of knowledge to the | |
| 1909 Holy Spirit, saying, <b>he will teach you all things</b>. Yet, this | |
| 1910 gift is still appropriate to the Son. And because the Holy Spirit | |
| 1911 proceeds from the Son, actions which are appropriate to the Holy | |
| 1912 Spirit are attributed to the Son. This is the reason why Christ | |
| 1913 attributes peace to himself, saying, <b>Peace I leave with you</b>. | |
| 1914 First, he promises his gift of peace, which he is leaving; | |
| 1915 secondly, he distinguishes this peace from the peace of the | |
| 1916 world.</p> | |
| 1917 <p>1962 He says, <b>Peace I leave with you</b>. Peace is nothing | |
| 1918 else than the tranquillity arising from order, for things are said | |
| 1919 to have peace when their order remains undisturbed. In a human | |
| 1920 being there is a threefold order: that of a person to himself; of a | |
| 1921 person to God; and of a person to his neighbor. Thus, the human | |
| 1922 person can enjoy a threefold peace. One peace is interior, when he | |
| 1923 is at peace with himself, and his faculties are not unsettled: | |
| 1924 Great peace have those who love your law" (Ps 119:165). Another | |
| 1925 peace is peace with God, when one is entirely conformed to his | |
| 1926 direction: "Since we are justified by faith, let us have peace with | |
| 1927 God" (Rom 5:1). The third peace is with our neighbor: "Strive for | |
| 1928 peace with all men" (Heb 12:14).</p> | |
| 1929 <p>There are three things which have to be put in order within us: | |
| 1930 the intellect, the will and sense appetency. The will should be | |
| 1931 directed by the mind or reason, and sense appetency should be | |
| 1932 directed by the intellect and will. Accordingly, Augustine, in his | |
| 1933 <i>The Words of our Lord,</i> describes the peace of the saints by | |
| 1934 saying: "Peace is a calmness of mind, a tranquillity of soul, a | |
| 1935 simplicity of heart, a bond of love and a fellowship of | |
| 1936 charity."<a href="#_ftn49" name="_ftnref49" id="_ftnref49">[49]</a> | |
| 1937 Calmness of mind refers to our reason, which should be free, not | |
| 1938 tied down, nor absorbed by disordered affections; tranquillity of | |
| 1939 soul refers to our sense appetency, which should not be harassed by | |
| 1940 our emotional states; simplicity of heart refers to our will, which | |
| 1941 should be entirely set toward God, its object; the bond of love | |
| 1942 refers to our neighbor; and the fellowship of charity to God. The | |
| 1943 saints have this peace now, and will have it in the future. But | |
| 1944 here it is imperfect because we cannot have an undisturbed peace | |
| 1945 either with ourselves, or with God, or with our neighbor. We will | |
| 1946 enjoy it perfectly in the future, when we reign without an enemy | |
| 1947 and there can never be conflicts.</p> | |
| 1948 <p>Our Lord here promises us each kind of peace. The first kind | |
| 1949 when he says, <b>Peace I leave with you</b>, that is, in this | |
| 1950 world, so that you can conquer the enemy and love each other. This | |
| 1951 is a kind of covenant established by Christ which we should keep: | |
| 1952 "A covenant of peace was established with him" (Si 45:24). As | |
| 1953 Augustine says, one can not gain the inheritance of the Lord who is | |
| 1954 unwilling to observe his covenant, nor can he have a union with | |
| 1955 Christ if he lives in strife with a Christian.<a href="#_ftn50" | |
| 1956 name="_ftnref50" id="_ftnref50">[50]</a> He promises the second | |
| 1957 kind of peace when he says, <b>my peace I give to you</b>, that is, | |
| 1958 in the future: "I will bring her," the heavenly Jerusalem, "a river | |
| 1959 of peace" [Is 66:12].</p> | |
| 1960 <p>1963 Since whether in this world or in our native land, all the | |
| 1961 peace possessed by the saints comes to them through Christ - "in me | |
| 1962 you shall have peace" [16:33] ‑ why does our Lord, when | |
| 1963 speaking of the peace of the saints in this life not say, "my peace | |
| 1964 I give to you," instead of reserving this for the peace of our | |
| 1965 native land? We should say that each peace, of the present and of | |
| 1966 the future, is a peace of Christ. But our present peace is the | |
| 1967 peace of Christ because he is only its author. The future peace is | |
| 1968 the peace of Christ both because he is its author and because it is | |
| 1969 a peace such as he possesses it. He always had this second kind of | |
| 1970 peace, because he was always without [interior] conflict. Our | |
| 1971 present peace, as was said, is not without conflict, and although | |
| 1972 Christ is its author, he does not possess it this way. This | |
| 1973 explanation makes use of the distinction between the peace of this | |
| 1974 time and the peace of eternity. According to Augustine, both | |
| 1975 statements can refer to the peace of this time. Then Christ is | |
| 1976 saying, <b>Peace I leave with you</b>, by my example, but <b>my | |
| 1977 peace I give to you</b>, by my power and strength.</p> | |
| 1978 <p>1964 Then when he says, <b>not as the world gives do I give to | |
| 1979 you</b>, he distinguishes this peace from the peace of the world. | |
| 1980 The peace of the saints is different from the peace of the world in | |
| 1981 three ways. First, the purpose of each is different. Temporal peace | |
| 1982 is directed to the quiet and calm enjoyment of temporal things, | |
| 1983 with the result that it sometimes helps a person to sin: "They live | |
| 1984 in strife due to ignorance, and they call such great evils peace" | |
| 1985 (Wis 14:22). But the peace of the saints is directed to eternal | |
| 1986 goods. The meaning, therefore is: <b>not as the world gives do I | |
| 1987 give to you</b>, that is, not for the same end. The world gives | |
| 1988 peace so exterior goods can be possessed undisturbed; but I give | |
| 1989 peace so that you can obtain eternal things.</p> | |
| 1990 <p>They also differ as the pretended or deceitful from the true, | |
| 1991 because the peace of the world is a pretended peace since it is | |
| 1992 only on the outside: "The wicked ... who speak peace with their | |
| 1993 neighbors, while mischief is in their hearts" (Ps 27:3). But the | |
| 1994 peace of Christ is true, because it is both on the outside and the | |
| 1995 inside. So the meaning is, <b>not as the world gives do I give to | |
| 1996 you</b>, that is, I do not give a pretended peace, as the world | |
| 1997 does, but true peace. Thirdly, they differ in perfection, because | |
| 1998 the peace of the world is imperfect since it is not concerned with | |
| 1999 the interior tranquillity of a person but only with externals. | |
| 2000 "There is no peace, says my God, for the wicked" (Is 57:21). But | |
| 2001 the peace of Christ brings tranquillity both within and without. | |
| 2002 "Great peace have those who love your law" (Ps 119:165). So the | |
| 2003 meaning is: <b>not as the world gives</b>, that is, not such an | |
| 2004 imperfect peace.<br /> | |
| 2005 <br /> | |
| 2006 <br /></p> | |
| 2007 <p align="center"><b>LECTURE 8</b></p> | |
| 2008 <blockquote> | |
| 2009 <p><b>27b "Let not your hearts be troubled, neither let them be | |
| 2010 afraid. 28 You heard me say to you, 'I go away, and I will come to | |
| 2011 you.' If you loved me, you would have rejoiced, because I go to the | |
| 2012 Father, [who is greater than I]: for the Father is greater than I. | |
| 2013 29 And now I have told you before it takes place, so that when it | |
| 2014 does take place, you may believe. 30 I will no longer talk much | |
| 2015 with you, for the ruler of this world is coming. He has no power | |
| 2016 over me; 31 but I do as the Father has commanded me, so that the | |
| 2017 world may know that I love the Father. Rise, let us go | |
| 2018 hence."<a href="#_ftn51" name="_ftnref51" id= | |
| 2019 "_ftnref51">[51]</a></b></p> | |
| 2020 </blockquote> | |
| 2021 <p>1965 Above, our Lord consoled his disciples by mentioning what | |
| 2022 directly affected them: he promised them that they could approach | |
| 2023 the Father, that the Holy Spirit would come, and that he himself | |
| 2024 would return. Here he consoles them by mentioning what directly | |
| 2025 concerns himself. These give them two reasons for being consoled: | |
| 2026 one is from the fruit which will follow Christ's leaving; the other | |
| 2027 is from the reason for his death (v 30).</p> | |
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2028 <p>1966 Now the fruit which would follow from Christ's leaving |
| 35 | 2029 would be such things as his exaltation, which would console them. |
| 2030 For it is usual among friends that when one departs to go to his | |
| 2031 exaltation, the others feel less desolate. And so our Lord mentions | |
| 2032 this reason for their consolation. First, he casts a certain | |
| 2033 uneasiness from their hearts; secondly, he recalls something which | |
| 2034 somewhat consoled them, yet partly troubled them; thirdly, he gives | |
| 2035 a reason which will completely console them; fourthly, he answers | |
| 2036 an unspoken question.</p> | |
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2037 <p>1967 He casts out uneasiness from their hearts when he says, |
| 35 | 2038 <b>Let not your hearts be troubled, neither let them be afraid</b>. |
| 2039 Here, trouble means sadness, and being afraid refers to fear. | |
| 2040 Sadness and fear are similar in that both are concerned with an | |
| 2041 evil. Yet they are different because sadness is over an evil which | |
| 2042 is present, while fear is over an evil which is to come. Our Lord | |
| 2043 said, <b>Let not your hearts be troubled</b>, about evil which is | |
| 2044 present: "For the righteous will never be moved" (Ps 112:6). | |
| 2045 <b>Neither let them be afraid</b>, of what is future: "Who are you | |
| 2046 that you are afraid of man who dies?" (Is 51:12), which refers to | |
| 2047 human fear, for he does not reject divine fear.</p> | |
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2048 <p>1968 Then when he says, <b>You heard me say to you, I go |
| 35 | 2049 away</b>, they were troubled because he was leaving them. But they |
| 2050 were somewhat consoled because he added, <b>and I will come to | |
| 2051 you</b>. This did not completely console them because they were | |
| 2052 afraid that perhaps in the meantime, when the shepherd was gone, | |
| 2053 the wolf would attack the flock, according to "Strike the shepherd, | |
| 2054 that the sheep may be scattered" (Zech 13:7). Thus he said to them, | |
| 2055 <b>Let not your hearts be troubled</b> because <b>I go away, | |
| 2056 neither let them be afraid</b> because <b>I will come to | |
| 2057 you</b>.</p> | |
| 2058 <p>He goes by his own power, by dying; and he comes by arising: | |
| 2059 "The Son of man will be delivered to the chief priests and scribes, | |
| 2060 and they will condemn him to death ... and he will rise on the | |
| 2061 third day" [Mt 20:18]. Again, he went by his ascension: "The | |
| 2062 beautiful one in his robe, walking in the greatness of his | |
| 2063 strength" [Is 63:1]; and he will come to judge: "They will see the | |
| 2064 Son of man coming in a cloud with power and great glory" (Lk | |
| 2065 21:27).</p> | |
| 2066 <p>1969 He completely consoles them when he says, <b>If you loved | |
| 2067 me, you would have rejoiced</b>. It is like saying: If you love me, | |
| 2068 you should not be sad, but rather rejoice that I am leaving, | |
| 2069 because I am leaving to be exalted, <b>because I go to the Father, | |
| 2070 who is greater than I</b>.</p> | |
| 2071 <p>1970 This passage led Arius to the disparaging statement that | |
| 2072 the Father is greater than the Son. Yet our Lord's own words repel | |
| 2073 this error. One should understand <b>the Father is greater than | |
| 2074 I</b>, based on the meaning of <b>I go to the Father</b>. Now the | |
| 2075 Son does not go to the Father insofar as he is the Son of God, for | |
| 2076 as the Son of God he was with the Father from eternity: "In the | |
| 2077 beginning was the Word and the Word was with God" (1:1). Rather, he | |
| 2078 is said to go to the Father because of his human nature. Thus when | |
| 2079 he says, <b>the Father is greater than I</b>, he does not mean I, | |
| 2080 as Son of God, but as Son of man, for in this way he is not only | |
| 2081 inferior to the Father and the Holy Spirit, but even to the angels: | |
| 2082 "We see Jesus, who was made a little lower than the angels" [Heb | |
| 2083 2:9]. Again, in some things he was subject to human beings, as his | |
| 2084 parents (Lk 2:51). Consequently, he is inferior to the Father | |
| 2085 because of his human nature, but equal because of his divine | |
| 2086 nature: "He did not think it robbery to be equal to God, but | |
| 2087 emptied himself, taking the form of a servant" [Phil 2:6].</p> | |
| 2088 <p>1971 One could also say, as Hilary does, that even according to | |
| 2089 the divine nature the Father is greater than the Son, yet the Son | |
| 2090 is not inferior to the Father, but equal.<a href="#_ftn52" name= | |
| 2091 "_ftnref52" id="_ftnref52">[52]</a> For the Father is not greater | |
| 2092 than the Son in power, eternity and greatness, but by the dignity | |
| 2093 of a grantor or source. For the Father receives nothing from | |
| 2094 another, but the Son, if I can put it this way, receives his nature | |
| 2095 from the Father by an eternal generation. So, the Father is greater | |
| 2096 because he gives; but the Son is not inferior, but equal, because | |
| 2097 he receives all that the Father has: "God has bestowed on him the | |
| 2098 name which is above every name" (Phil 2:9). For the one to whom a | |
| 2099 single act of existence <i>(esse) is</i> given, is not inferior to | |
| 2100 the giver.</p> | |
| 2101 <p>1972 Chrysostom explains this by saying that our Lord is saying | |
| 2102 this by taking into account the opinions of the apostles, who did | |
| 2103 not yet know of the resurrection or think that he was equal to the | |
| 2104 Father.<a href="#_ftn53" name="_ftnref53" id="_ftnref53">[53]</a> | |
| 2105 And so he said to them: even if you do not believe me on the ground | |
| 2106 that I cannot help myself, or expect that I will see you again | |
| 2107 after my cross, yet believe me <b>because I go to the Father, who | |
| 2108 is greater than I</b>.</p> | |
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2109 <p>1973 He now answers an unspoken question when he says, <b>And |
| 35 | 2110 now I have told you before it takes place, so that when it does |
| 2111 take place, you may believe</b>. For they could have asked why he | |
| 2112 was telling them these things, and so he anticipates them by saying | |
| 2113 this.</p> | |
| 2114 <p>Augustine brought up a problem: since faith is concerned with | |
| 2115 things which are not seen, a person should not believe after the | |
| 2116 event, but before it. One should say to this that the apostles saw | |
| 2117 one thing and believed another. They saw the death and resurrection | |
| 2118 of Christ, and having seen, they believed that he was the Christ, | |
| 2119 the Son of God. But after these events they did not believe with a | |
| 2120 new faith, but with an increased faith. Or, indeed, they believed | |
| 2121 with a failing faith when he had died, and a renewed faith when he | |
| 2122 arose, as Augustine says.<a href="#_ftn54" name="_ftnref54" id= | |
| 2123 "_ftnref54">[54]</a></p> | |
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2124 <p>1974 Then when he says, <b>I will no longer talk much with |
| 35 | 2125 you</b>, he mentions another source of their consolation, based on |
| 2126 the reason for his death. Sometimes the reason for a person's death | |
| 2127 is a cause for sorrow, as when one is killed because he is guilty; | |
| 2128 other reasons are consoling, as when someone dies for that good we | |
| 2129 call virtue: "Let none of you suffer as a murderer or a thief ... | |
| 2130 yet if one suffer as a Christian, let him not be ashamed" (1 Pet | |
| 2131 4:15). With respect to this, our Lord first shows that a sin was | |
| 2132 not the reason for his death; secondly, that it was caused by the | |
| 2133 virtues of obedience and love, <b>so that the world may know that I | |
| 2134 love the Father</b>.</p> | |
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2135 <p>1975 He says, <b>I will no longer talk much with you</b>, |
| 35 | 2136 because the time is short: "Little children, yet a little while I |
| 2137 am with you" (13:33). Or, because you are not yet ready for it: "I | |
| 2138 have yet many things to say to you, but you cannot bear them now" | |
| 2139 (16:12). Or, <b>I will no longer talk much with you</b>, because I | |
| 2140 will briefly explain to you that I will not die because of my own | |
| 2141 guilt. And he does this when he says, <b>for the ruler of this | |
| 2142 world is coming. He has no power over me</b>. This ruler is the | |
| 2143 devil, and he is called a ruler of this world not because he is its | |
| 2144 creator, or because of his natural power, as the Manicheans | |
| 2145 blasphemed, but because of guilt, that is, because of the lovers of | |
| 2146 this world. For this reason he is called the ruler of the world and | |
| 2147 of sin: "For we are not contending against flesh and blood, but | |
| 2148 against ... the world rulers this present darkness" (Eph 6:12). | |
| 2149 Therefore, he is not the ruler of creatures, but of sinners and of | |
| 2150 darkness: "He is king over all the children of pride" (Job | |
| 2151 41:34).</p> | |
| 2152 <p>So this ruler comes to afflict: he entered into the heart of | |
| 2153 Judas to incite his betrayal, and into the hearts of the Jews to | |
| 2154 incite them to kill. But <b>he has no power over me</b>, for he has | |
| 2155 no power over us except because of sin: "Every one who commits sin | |
| 2156 is a slave to sin" (8:34). Now in Christ there was no sin: not in | |
| 2157 his soul, "He committed no sin" (1 Pet 2:22), nor in his flesh, | |
| 2158 because he was conceived of the Virgin without original sin through | |
| 2159 the Holy Spirit: "the child to be born of you will be called holy, | |
| 2160 the Son of God" (Lk 1:35). Because the devil even attacked Christ, | |
| 2161 over whom he had no right, he deserved to lose what he justly held: | |
| 2162 "What have I do to with you, Jesus, Son of the Most High God?" [Mk | |
| 2163 5:7]. So it is clear that the cause of Christ's death wasArial'> | |
| 2164 not his own guilt; and there was no reason for him to die if he had | |
| 2165 no sin.</p> | |
| 2166 <p>1976 Then he mentions the true reason for his death, which is | |
| 2167 that good which is virtue. He says, <b>so that the world may know | |
| 2168 that I love the Father</b>. Augustine relates this sentence to what | |
| 2169 follows, <b>Rise, let us go hence</b>.<a href="#_ftn55" name= | |
| 2170 "_ftnref55" id="_ftnref55">[55]</a></p> | |
| 2171 <p>Two things led Christ to undergo death: love for God and love | |
| 2172 for neighbor; "Walk in love" (Eph 5:2). He shows this love by the | |
| 2173 sign that he accomplishes what God commands: "If you love me keep | |
| 2174 my commandments" [14:15]. Referring to this he says, <b>that the | |
| 2175 world may know that I love the Father</b>, with an active love, | |
| 2176 because I go to die. Thus he adds, <b>I do as the Father has | |
| 2177 commanded me</b>. This is obedience, which is produced by love; and | |
| 2178 it is the second thing by which the Father moved him to undergo | |
| 2179 death. The Father did not give this commandment to the Son of God, | |
| 2180 who since he is the Word, is also the command of the Father. He | |
| 2181 gave this commandment to the Son of man, insofar as he infused into | |
| 2182 his soul that it was necessary for the salvation of humankind that | |
| 2183 the Christ die in his human nature. And so, that the world may know | |
| 2184 these things, <b>Rise</b>, from the place where they had eaten, | |
| 2185 <b>let us go hence</b>, to the place where I am to be betrayed, so | |
| 2186 that you can see that I am not dying by necessity, but from love | |
| 2187 and obedience: "He goes out to meet the weapons" (Job 39:21).</p> | |
| 2188 <p>1977 Chrysostom understands this differently, since he does not | |
| 2189 relate <b>Rise, let us go hence</b>, to what came before it in the | |
| 2190 same way.<a href="#_ftn56" name="_ftnref56" id="_ftnref56">[56]</a> | |
| 2191 The meaning now is: I am not dying because the ruler of this world | |
| 2192 has power over me; I am doing this because I love the Father. But | |
| 2193 as for you, <b>Rise, let us go hence</b>. He said this because he | |
| 2194 saw they were afraid, both because of the time, as it was deep into | |
| 2195 the night, and due to the place, for they were obviously at some | |
| 2196 house and constantly watching the entrance as if expecting to be | |
| 2197 set upon by their enemies. Consequently they were not paying | |
| 2198 attention to what he was saying. So Christ led them to another | |
| 2199 hidden place, so that feeling more secure they could listen with | |
| 2200 more attention to what he would say to them and understand it | |
| 2201 better: "I will bring her into the wilderness, and speak tenderly | |
| 2202 to her" (Hos 2:14).</p> | |
| 2203 <div><br clear="all" /> | |
| 2204 <hr align="left" size="1" width="33%" /> | |
| 2205 <div id="ftn1"> | |
| 2206 <p><a href="#_ftnref1" name="_ftn1" id="_ftn1">[1]</a> St. Thomas | |
| 2207 refers to Jn 14:1 in the <i>Summa Theologiae:</i> II-II, q. 1, a. | |
| 2208 9, obj. 5; q. 16, a. 1, obj. 2; q. 174, a. 6; Jn 14: 2: <i>ST</i> | |
| 2209 I-II, q. 5, a. 2, s. c.; III, q. 57, a. 6; q. 75, a. 1; Jn 14:3: | |
| 2210 <i>ST</i> III, q. 57, a. 1, ad 3; q. 57, a. 6.</p> | |
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2211 </div> |
| 35 | 2212 <div id="ftn2"> |
| 2213 <p><a href="#_ftnref2" name="_ftn2" id="_ftn2">[2]</a> | |
| 2214 Summa-different degrees of happiness in heaven.</p> | |
|
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2215 </div> |
| 35 | 2216 <div id="ftn3"> |
| 2217 <p><a href="#_ftnref3" name="_ftn3" id="_ftn3">[3]</a> | |
| 2218 <i>Moralia</i>, 22, ch. 24; PL 76; cf. <i>Catena Aurea,</i> | |
| 2219 14:1-4.</p> | |
| 2220 </div> | |
| 2221 <div id="ftn4"> | |
| 2222 <p><a href="#_ftnref4" name="_ftn4" id="_ftn4">[4]</a> <i>Tract. in | |
| 2223 Io</i>., 67, ch.2, col. 1812; cf. <i>Catena Aurea</i>, 14:1-4.</p> | |
|
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2224 </div> |
| 35 | 2225 <div id="ftn5"> |
| 2226 <p><a href="#_ftnref5" name="_ftn5" id="_ftn5">[5]</a> Ibid., 3, | |
| 2227 col. 1813; cf. <i>Catena Aurea</i>, 14:1-4.</p> | |
| 2228 </div> | |
| 2229 <div id="ftn6"> | |
| 2230 <p><a href="#_ftnref6" name="_ftn6" id="_ftn6">[6]</a> <i>Tract. in | |
| 2231 Io</i>., 68, ch. 1, col. 1814; cf. <i>Catena Aurea</i>, 14:1-4.</p> | |
|
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2232 </div> |
| 35 | 2233 <div id="ftn7"> |
| 2234 <p><a href="#_ftnref7" name="_ftn7" id="_ftn7">[7]</a> Summa-the | |
| 2235 saints will be with Christ immediately after death.</p> | |
|
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2236 </div> |
| 35 | 2237 <div id="ftn8"> |
| 2238 <p><a href="#_ftnref8" name="_ftn8" id="_ftn8">[8]</a> St. Thomas | |
| 2239 refers to Jn 14:5 in the <i>Summa Theologiae:</i> III, q. 45, a. 1; | |
| 2240 Jn 14:6<i>: ST</i> I, q. 2, a. 1, obj. 3; I. q. 3, a. 3, s. c.; I, | |
| 2241 q. 16, a. 5, s. c.; I, q. 39, a. 8, obj 5; II-II, q. 34, a. 1, obj. | |
| 2242 2; III, q. 78, a. 5, s. c.</p> | |
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2243 </div> |
| 35 | 2244 <div id="ftn9"> |
| 2245 <p><a href="#_ftnref9" name="_ftn9" id="_ftn9">[9]</a> Summa-Christ | |
| 2246 is essentially truth and life and thus the object of man's | |
| 2247 desire.</p> | |
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2248 </div> |
| 35 | 2249 <div id="ftn10"> |
| 2250 <p><a href="#_ftnref10" name="_ftn10" id="_ftn10">[10]</a> | |
| 2251 <i>Sermones de Verbis Domini</i> 142, ch. 1; PL 38, col. 778; cf. | |
| 2252 <i>Catena Aurea,</i> 14:5-7.</p> | |
|
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2253 </div> |
| 35 | 2254 <div id="ftn11"> |
| 2255 <p><a href="#_ftnref11" name="_ftn11" id="_ftn11">[11]</a> Ibid.; | |
| 2256 cf. <i>Catena Aurea,</i> 14:15-7.</p> | |
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2257 </div> |
| 35 | 2258 <div id="ftn12"> |
| 2259 <p><a href="#_ftnref12" name="_ftn12" id="_ftn12">[12]</a> <i>De | |
| 2260 Trin</i>., 7, ch. 33; PL 10, col. 228A; cf. <i>Catena Aurea,</i> | |
| 2261 14:5-7.</p> | |
| 2262 </div> | |
| 2263 <div id="ftn13"> | |
| 2264 <p><a href="#_ftnref13" name="_ftn13" id="_ftn13">[13]</a> | |
| 2265 <i>Tract. in Io</i>., 69, ch. 2, col. 1816; cf. <i>Catena | |
| 2266 Aurea</i>, 14:5-7.</p> | |
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2267 </div> |
| 35 | 2268 <div id="ftn14"> |
| 2269 <p><a href="#_ftnref14" name="_ftn14" id="_ftn14">[14]</a> <i>In | |
| 2270 Ioannem hom</i>., 73, ch. 2; PG 59, col. 398; cf. <i>Catena | |
| 2271 Aurea</i>, 14:5-7.</p> | |
|
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2272 </div> |
| 35 | 2273 <div id="ftn15"> |
| 2274 <p><a href="#_ftnref15" name="_ftn15" id="_ftn15">[15]</a> <i>De | |
| 2275 Trin</i>., 7, ch. 33; PL 10, col. 228A; cf. <i>Catena Aurea,</i> | |
| 2276 14:5-7.</p> | |
|
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2277 </div> |
| 35 | 2278 <div id="ftn16"> |
| 2279 <p><a href="#_ftnref16" name="_ftn16" id="_ftn16">[16]</a> St. | |
| 2280 Thomas quotes Jn 14: 9 in the Summa Theologiae: I, q. 19, a. 4, | |
| 2281 arg. 1; q. 88, a. 3, arg 2; Jn 14: 11: <i>ST</i> I, q. 42, a. 5, s. | |
| 2282 c; II-II, q. 1, a. 8, obj. 3; Jn 14:10: <i>ST</i> III, q. 43, a. 2, | |
| 2283 s. c.; Jn 14:12: <i>ST</i> I- q. 105, a. 8, s. c.; I-II, q. 111, a. | |
| 2284 2, obj. 2; q. 113, a. 9, s. c.; III, q. 43, a. 4, obj. 2; q. 64, a. | |
| 2285 4, obj. 2; q. 69, a. 6, obj. 2.</p> | |
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2286 </div> |
| 35 | 2287 <div id="ftn17"> |
| 2288 <p><a href="#_ftnref17" name="_ftn17" id="_ftn17">[17]</a> | |
| 2289 <i>Tract. in Io</i>., 70, ch. 1, col. 1818; cf. <i>Catena | |
| 2290 Aurea</i>, 14:8-11.</p> | |
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2291 </div> |
| 35 | 2292 <div id="ftn18"> |
| 2293 <p><a href="#_ftnref18" name="_ftn18" id="_ftn18">[18]</a> <i>De | |
| 2294 Trin</i>., 7, ch. 34; PL 10, col. 228D; cf. <i>Catena Aurea,</i> | |
| 2295 14:8-11.</p> | |
|
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2296 </div> |
| 35 | 2297 <div id="ftn19"> |
| 2298 <p><a href="#_ftnref19" name="_ftn19" id="_ftn19">[19]</a> | |
| 2299 <i>Tract. in Io</i>., 70, ch. 2, col. 1819 ; cf. <i>Catena | |
| 2300 Aurea</i>, 14:8-11.</p> | |
|
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2301 </div> |
| 35 | 2302 <div id="ftn20"> |
| 2303 <p><a href="#_ftnref20" name="_ftn20" id="_ftn20">[20]</a> | |
| 2304 Summa--</p> | |
| 2305 </div> | |
| 2306 <div id="ftn21"> | |
| 2307 <p><a href="#_ftnref21" name="_ftn21" id="_ftn21">[21]</a> <i>In | |
| 2308 Ioannem hom</i>., 74, ch. 1; PG 59, col. 401; cf. <i>Catena | |
| 2309 Aurea</i>, 14:8-11.</p> | |
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2310 </div> |
| 35 | 2311 <div id="ftn22"> |
| 2312 <p><a href="#_ftnref22" name="_ftn22" id="_ftn22">[22]</a> | |
| 2313 <i>Tract. in Io</i>., 70, ch. 3, col. 1820; cf. <i>Catena | |
| 2314 Aurea</i>, 14:8-11.</p> | |
| 2315 </div> | |
| 2316 <div id="ftn23"> | |
| 2317 <p><a href="#_ftnref23" name="_ftn23" id="_ftn23">[23]</a> <i>De | |
| 2318 Trin</i>., 7; PL 10; cf. <i>Catena Aurea,</i> 14:8-11.</p> | |
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2319 </div> |
| 35 | 2320 <div id="ftn24"> |
| 2321 <p><a href="#_ftnref24" name="_ftn24" id="_ftn24">[24]</a> | |
| 2322 Chrysostom, <i>In Ioannem hom</i>., 74, ch. 2; PG 59, col. 401; cf. | |
| 2323 <i>Catena Aurea</i>, 14:8-11.</p> | |
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2324 </div> |
| 35 | 2325 <div id="ftn25"> |
| 2326 <p><a href="#_ftnref25" name="_ftn25" id="_ftn25">[25]</a> | |
| 2327 <i>Tract. in Io</i>., 71, ch. 1, 2, col. 1820-1; cf. <i>Catena | |
| 2328 Aurea</i>, 14:8-11.</p> | |
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2329 </div> |
| 35 | 2330 <div id="ftn26"> |
| 2331 <p><a href="#_ftnref26" name="_ftn26" id="_ftn26">[26]</a> | |
| 2332 <i>Tract. in Io</i>., 71, ch. 2, col. 1821; cf. <i>Catena | |
| 2333 Aurea</i>, 14:12-14.</p> | |
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2334 </div> |
| 35 | 2335 <div id="ftn27"> |
| 2336 <p><a href="#_ftnref27" name="_ftn27" id="_ftn27">[27]</a> | |
| 2337 <i>Tract. in Io</i>., 71, ch. 3, col. 1821-2; cf. <i>Catena | |
| 2338 Aurea</i>, 14:12-14.</p> | |
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2339 </div> |
| 35 | 2340 <div id="ftn28"> |
| 2341 <p><a href="#_ftnref28" name="_ftn28" id="_ftn28">[28]</a> <i>In | |
| 2342 Ioannem hom</i>., 74, ch. 2; PG 59, col. 402; cf. <i>Catena | |
| 2343 Aurea</i>, 14:12-14.</p> | |
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2344 </div> |
| 35 | 2345 <div id="ftn29"> |
| 2346 <p><a href="#_ftnref29" name="_ftn29" id="_ftn29">[29]</a> | |
| 2347 <i>Tract. in Io</i>., 72, ch. 2, col. 1823; cf. <i>Catena | |
| 2348 Aurea</i>, 14:12-14.</p> | |
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2349 </div> |
| 35 | 2350 <div id="ftn30"> |
| 2351 <p><a href="#_ftnref30" name="_ftn30" id="_ftn30">[30]</a> St. | |
| 2352 Thomas quotes Jn 14:16 in the <i>Summa Theologiae:</i> I, q. 27, a. | |
| 2353 3, s. c.; II-II, q. 83, a. 10, obj. 1; Jn 14:17: <i>ST</i> I-II, q. | |
| 2354 68, a. 3, s. c.; q. 106, a. 1, ad 1.</p> | |
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2355 </div> |
| 35 | 2356 <div id="ftn31"> |
| 2357 <p><a href="#_ftnref31" name="_ftn31" id="_ftn31">[31]</a> | |
| 2358 summa-appropriation of persons in the trinity</p> | |
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2359 </div> |
| 35 | 2360 <div id="ftn32"> |
| 2361 <p><a href="#_ftnref32" name="_ftn32" id="_ftn32">[32]</a> <i>In | |
| 2362 Ioannem hom</i>., 75, ch. 1; PG 59, col. 405; cf. <i>Catena | |
| 2363 Aurea</i>, 14:15-17.</p> | |
|
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2364 </div> |
| 35 | 2365 <div id="ftn33"> |
| 2366 <p><a href="#_ftnref33" name="_ftn33" id="_ftn33">[33]</a> | |
| 2367 Ambrose.</p> | |
| 2368 </div> | |
| 2369 <div id="ftn34"> | |
| 2370 <p><a href="#_ftnref34" name="_ftn34" id="_ftn34">[34]</a> | |
| 2371 <i>Moralia</i>, V, ch. 28, no. 50; PL 75, col. 706A; cf. <i>Catena | |
| 2372 Aurea,</i> 14:15-17.</p> | |
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2373 </div> |
| 35 | 2374 <div id="ftn35"> |
| 2375 <p><a href="#_ftnref35" name="_ftn35" id="_ftn35">[35]</a> | |
| 2376 <i>Tract. in Io</i>., 74, ch. 4; col 1828; cf. <i>Catena Aurea</i>, | |
| 2377 14:15-17.</p> | |
|
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2378 </div> |
| 35 | 2379 <div id="ftn36"> |
| 2380 <p><a href="#_ftnref36" name="_ftn36" id= | |
| 2381 "_ftn36">[36]</a>Chrysostom, <i>In Ioannem hom</i>., 75, ch. 1; PG | |
| 2382 59, col. 405; cf. <i>Catena Aurea</i>, 14:15-17.</p> | |
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2383 </div> |
| 35 | 2384 <div id="ftn37"> |
| 2385 <p><a href="#_ftnref37" name="_ftn37" id="_ftn37">[37]</a> St. | |
| 2386 Thomas quotes Jn 14: 18 in <i>Summa Theologiae:</i> I, q. 88, a. 3, | |
| 2387 s. c.; Jn 14:21: <i>ST</i> I-II, q. 114, a. 4, s. c.; II-II, q. 24, | |
| 2388 a. 12, s. c.; III, q. 58, a. 3, obj. 4.</p> | |
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2389 </div> |
| 35 | 2390 <div id="ftn38"> |
| 2391 <p><a href="#_ftnref38" name="_ftn38" id="_ftn38">[38]</a> | |
| 2392 <i>Tract. in Io</i>., 75, ch. 2, col. 1829; cf. <i>Catena | |
| 2393 Aurea</i>, 14:18-21.</p> | |
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2394 </div> |
| 35 | 2395 <div id="ftn39"> |
| 2396 <p><a href="#_ftnref39" name="_ftn39" id="_ftn39">[39]</a> <i>De | |
| 2397 Trin</i>., 8; PL 10; cf. <i>Catena Aurea,</i> 14:18-21.</p> | |
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2398 </div> |
| 35 | 2399 <div id="ftn40"> |
| 2400 <p><a href="#_ftnref40" name="_ftn40" id="_ftn40">[40]</a> | |
| 2401 <i>Tract. in Io</i>., 75, ch. 5, col. 1830; cf. <i>Catena | |
| 2402 Aurea</i>, 14:18-21.</p> | |
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2403 </div> |
| 35 | 2404 <div id="ftn41"> |
| 2405 <p><a href="#_ftnref41" name="_ftn41" id="_ftn41">[41]</a> St. | |
| 2406 Thomas quotes Jn 14:23 in the <i>Summa Theologiae</i>: II-II, q. | |
| 2407 184, a. 3, obj. 3; Jn 14:28: <i>ST</i> I, q. 42, a. 4, obj. 1; Jn | |
| 2408 14:23: <i>ST</i> I, q. 43, a. 4 obj. 2 and a. 5.</p> | |
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2409 </div> |
| 35 | 2410 <div id="ftn42"> |
| 2411 <p><a href="#_ftnref42" name="_ftn42" id="_ftn42">[42]</a> | |
| 2412 <i>H</i><i>omiliae in Evangelista XXX</i>, ch.1; PL 76, col. 1220C; | |
| 2413 cf. <i>Catena Aurea,</i> 14:22-27.</p> | |
| 2414 </div> | |
| 2415 <div id="ftn43"> | |
| 2416 <p><a href="#_ftnref43" name="_ftn43" id="_ftn43">[43]</a> | |
| 2417 <i>Tract. in Io</i>., 76, ch. 2, col. 1831; cf. <i>Catena | |
| 2418 Aurea</i>, 14:22-27.</p> | |
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2419 </div> |
| 35 | 2420 <div id="ftn44"> |
| 2421 <p><a href="#_ftnref44" name="_ftn44" id="_ftn44">[44]</a> <i>In | |
| 2422 Ioannem hom</i>., 75, ch. 3; PG 59, col. 406; cf. <i>Catena | |
| 2423 Aurea</i>, 14:22-27.</p> | |
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2424 </div> |
| 35 | 2425 <div id="ftn45"> |
| 2426 <p><a href="#_ftnref45" name="_ftn45" id="_ftn45">[45]</a> | |
| 2427 <i>Homiliae in Evangelista XXX</i>, ch. 2; PL 76, col. 1221B; cf. | |
| 2428 <i>Catena Aurea,</i> 14:22-27.</p> | |
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2429 </div> |
| 35 | 2430 <div id="ftn46"> |
| 2431 <p><a href="#_ftnref46" name="_ftn46" id="_ftn46">[46]</a> | |
| 2432 <i>Tract. in Io</i>., 76, ch. 5, col. 1832; cf. <i>Catena | |
| 2433 Aurea</i>, 14:22-27.</p> | |
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2434 </div> |
| 35 | 2435 <div id="ftn47"> |
| 2436 <p><a href="#_ftnref47" name="_ftn47" id="_ftn47">[47]</a> | |
| 2437 Summa-this whole section of the chapter on the nature of the Holy | |
| 2438 Spirit and his relationship to the Father and the Son.</p> | |
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2439 </div> |
| 35 | 2440 <div id="ftn48"> |
| 2441 <p><a href="#_ftnref48" name="_ftn48" id="_ftn48">[48]</a> | |
| 2442 <i>Homiliae in Evangelista XXX</i>, ch. 3; PL 76, col 1222B; cf. | |
| 2443 <i>Catena Aurea,</i> 14:22-27.</p> | |
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2444 </div> |
| 35 | 2445 <div id="ftn49"> |
| 2446 <p><a href="#_ftnref49" name="_ftn49" id="_ftn49">[49]</a> | |
| 2447 <i>Sermones de Verbis Domini</i> <i>97</i>; PL 39, col. 1931; cf. | |
| 2448 <i>Catena Aurea,</i> 14:22-27.</p> | |
| 2449 </div> | |
| 2450 <div id="ftn50"> | |
| 2451 <p><a href="#_ftnref50" name="_ftn50" id="_ftn50">[50]</a> Ibid.; | |
| 2452 cf. <i>Catena Aurea,</i> 14:22-27.</p> | |
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2453 </div> |
| 35 | 2454 <div id="ftn51"> |
| 2455 <p><a href="#_ftnref51" name="_ftn51" id="_ftn51">[51]</a> St. | |
| 2456 Thomas quotes Jn 14:28 in the <i>Summa Theologiae:</i> III, q. 3, | |
| 2457 a. 8, obj. 1; q. 20, a. 1. s. c.; q. 57, a. 2, obj. 3; q. 58, a. 3 | |
| 2458 obj. 3; Jn 14:31: <i>ST</i> I, q. 42, a. 6, obj. 2; III, q. 47, a. | |
| 2459 2, ad 1.</p> | |
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2460 </div> |
| 35 | 2461 <div id="ftn52"> |
| 2462 <p><a href="#_ftnref52" name="_ftn52" id="_ftn52">[52]</a> <i>De | |
| 2463 Trin</i>., 9, ch. 54; PL 10, col. 324B; cf. <i>Catena Aurea,</i> | |
| 2464 14:27-31.</p> | |
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2465 </div> |
| 35 | 2466 <div id="ftn53"> |
| 2467 <p><a href="#_ftnref53" name="_ftn53" id="_ftn53">[53]</a> <i>In | |
| 2468 Ioannem hom</i>., 75, ch. 4; PG 59, col. 407; cf. <i>Catena | |
| 2469 Aurea</i>, 14:27-31.</p> | |
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2470 </div> |
| 35 | 2471 <div id="ftn54"> |
| 2472 <p><a href="#_ftnref54" name="_ftn54" id="_ftn54">[54]</a> | |
| 2473 <i>Tract. in Io</i>., 79, ch. 1, col. 1838; cf. <i>Catena | |
| 2474 Aurea</i>, 14:27-31.</p> | |
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2475 </div> |
| 35 | 2476 <div id="ftn55"> |
| 2477 <p><a href="#_ftnref55" name="_ftn55" id="_ftn55">[55]</a> | |
| 2478 <i>Tract. in Io</i>., 79, ch. 2, col. 1838; cf. <i>Catena | |
| 2479 Aurea</i>, 14:27-31.</p> | |
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2480 </div> |
| 35 | 2481 <div id="ftn56"> |
| 2482 <p><a href="#_ftnref56" name="_ftn56" id="_ftn56">[56]</a> <i>In | |
| 2483 Ioannem hom</i>., 76, ch. 1; PG 59, col. 409-411; cf. <i>Catena | |
| 2484 Aurea</i>, 14:27-31.</p> | |
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2485 </div> |
| 35 | 2486 </div> |
| 2487 </blockquote> | |
| 2488 </body> | |
| 2489 </html> |