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