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| author | Henry S. Thompson <ht@inf.ed.ac.uk> |
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| date | Sat, 03 May 2025 22:47:32 +0100 |
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8 </head> |
| 35 | 9 <body style="text-align:justify"> |
| 10 <blockquote> | |
| 11 <p style="text-align: center"><span style= | |
| 12 "font-size: 60pt">17</span></p> | |
| 13 <p align="center"><b>LECTURE I</b></p> | |
| 14 <blockquote> | |
| 15 <p><b>1 When Jesus had spoken these words, he lifted up his eyes to | |
| 16 heaven and said, "Father, the hour has come; glorify your Son that | |
| 17 the Son may glorify you, 2 since you have given him power over all | |
| 18 flesh, to give eternal life to all whom you have given him. 3 And | |
| 19 this is eternal life, that they know you the only true God, and | |
| 20 Jesus Christ whom you have sent. 4 I glorified you on earth, having | |
| 21 accomplished the work which you gave me to do; 5 and now, Father, | |
| 22 glorify me in your own presence with the glory which I had with you | |
| 23 before the world was made."<a href="#_ftn1" name="_ftnref1" id= | |
| 24 "_ftnref1">[1]</a></b></p> | |
| 25 </blockquote> | |
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26 <p>2177 Above, our Lord consoled his disciples by example and |
| 35 | 27 encouragement; here he comforts them by his prayer. In this prayer |
| 28 he does three things: first, he prays for himself; secondly, for | |
| 29 the group of the disciples (v 6); thirdly, for all the faithful (v | |
| 30 20). He does three things with the first: first, he makes his | |
| 31 request; secondly, he states the fruit of this request, <b>that the | |
| 32 Son may glorify you;</b> thirdly, he mentions why his request | |
| 33 deserves to be heard (v 4). In regard to the first point: first, we | |
| 34 see the order he followed in his prayer; secondly, the way he | |
| 35 prayed; thirdly, the words he used.</p> | |
| 36 <p>2178 The order he followed was fitting, because he prayed after | |
| 37 first encouraging them. So we read, <b>When Jesus had spoken these | |
| 38 words.</b> This gives us the example to help by our prayers those | |
| 39 we are teaching by our words, because religious teaching has its | |
| 40 greatest effect in the hearts of those who hear it when it is | |
| 41 supported by a prayer which asks for divine help: "Pray for us, | |
| 42 that the word of the Lord may speed on and triumph" (2 Thess 3:1). | |
| 43 Again, our sermon should end with a prayer: "The sum of our words | |
| 44 is: 'he is the all.'"</p> | |
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45 <p>2179 The way he prayed is that <b>he lifted up his eyes to |
| 35 | 46 heaven</b>. There is a difference between the prayer of Christ and |
| 47 our own prayer: our prayer arises solely from our needs, while the | |
| 48 prayer of Christ is more for our instruction, for there was no need | |
| 49 for him to pray for himself, since together with his Father he | |
| 50 answers prayers. He instructs us here by his words and actions. He | |
| 51 teaches us by his actions in lifting up his eyes, so that we also | |
| 52 will lift our eyes to heaven when we pray: "To you I lift up my | |
| 53 eyes, O you who are enthroned in the heavens!" (Ps 123:1). And not | |
| 54 just our eyes, but also our actions, by referring them to God: "Let | |
| 55 us lift up our hearts and hands to God in heaven" (Lam 3:41). He | |
| 56 teaches us by his words, for he said his prayer publicly, and said, | |
| 57 so that those whom he taught by teaching he might also teach by | |
| 58 praying. We are taught not just by the words of Christ, but also by | |
| 59 his actions.</p> | |
| 60 <p>2180 His words are effective; thus he says, <b>Father, the hour | |
| 61 has come.</b> Their effectiveness is caused by three things. First, | |
| 62 by the love of the one praying. For the Son is praying to his | |
| 63 Father and petitioning the Father because of his love for the | |
| 64 Father. So he says, <b>Father,</b> to show us that we should pray | |
| 65 to God with the affection of his children: "And I thought you would | |
| 66 call me, My Father, and would not turn from following me" (Jer | |
| 67 3:19).</p> | |
| 68 <p>Secondly, his prayer is effective because of the need for this | |
| 69 prayer; for as he says, <b>the hour has come,</b> for his passion, | |
| 70 about which he had said before: "My hour has not yet come" (2:4). | |
| 71 The hour, I say, not the season, not the day, because Christ was to | |
| 72 be seized right away. Not an hour fixed but fate, but chosen by his | |
| 73 own plan and good pleasure. And it is appropriate that right before | |
| 74 he prays he mentions his troubles, because God especially hears us | |
| 75 when we are troubled: "In my troubles I cried to the Lord, and he | |
| 76 heard me" [Ps 120:1]; "Since we do not know what to do, we can only | |
| 77 turn our eyes to you" [2 Chron 20:12]. Thirdly, his prayer is | |
| 78 effective because of its content, <b>glorify your Son.</b></p> | |
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79 <p>2181 But the Son of God is Wisdom itself, and this has the |
| 35 | 80 greatest glory: "Wisdom is radiant and unfading" (Wis 6:13). How |
| 81 then can he speak of glory being glorified, especially since he is | |
| 82 the splendor of the Father (Heb 1:3)? We should say that Christ | |
| 83 asked to be glorified by the Father in three ways. First, in his | |
| 84 passion, and this was done by the many miracles which occurred: for | |
| 85 the sun was darkened, and the veil of the temple was rent, and | |
| 86 graves were opened. This was referred to before (12:28): "I have | |
| 87 glorified it," by the miracles occurring before the passion, "and I | |
| 88 will glorify it again," during the passion. With this understanding | |
| 89 Christ says, <b>glorify</b> me in my passion by showing that I am | |
| 90 your Son. And so the centurion, after seeing the miracles, said: | |
| 91 "Truly, this was the Son of God" (Mt 27:54).</p> | |
| 92 <p>Secondly, Christ sought to be glorified in his resurrection. His | |
| 93 holy soul was always joined to God and possessed glory from the | |
| 94 vision of God: "We have beheld his glory, glory as of the only Son | |
| 95 from the Father" (1:14). From the beginning of his conception, his | |
| 96 soul was glorified, but in the resurrection he had glory of body | |
| 97 also, referred to in "Jesus Christ, who will change our lowly body | |
| 98 to be like his glorious body" (Phil 3:21). Thirdly, he sought to be | |
| 99 glorified in the knowledge of all people: "Because of her I shall | |
| 100 have glory among the multitudes and honor in the presence of the | |
| 101 elders" (Wis 8:10).</p> | |
| 102 <p>And so he says, <b>glorify your Son,</b> that is, show the | |
| 103 entire world that I am your Son, in the strict sense: by birth, not | |
| 104 by creation (in opposition to Arius, who said that the Son of God | |
| 105 is a creature); in truth, not just in name (against Sabellius, who | |
| 106 said that the same person is now called Father and then called | |
| 107 Son); by origin, not adoption (in opposition to Nestorius, who said | |
| 108 that Christ was an adopted son).</p> | |
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109 <p>2182 Now we see the fruit of his being glorified: first, the |
| 35 | 110 fruit is mentioned; secondly, it is explained, <b>since you have |
| 111 given him power...</b></p> | |
| 112 <p>2183 The fruit of the Son's being glorified is that the Father | |
| 113 is glorified; thus he says, <b>that the Son may glorify you.</b> | |
| 114 When Arius observed that our Lord said, <b>glorify your Son,</b> he | |
| 115 supposed that the Father is greater than the Son. This is true if | |
| 116 we consider the Son in his human nature: "The Father in greater | |
| 117 than I" (14:28). Consequently, Christ adds, <b>that the Son may | |
| 118 glorify you</b> (in the knowledge of men) to show he is equal to | |
| 119 the Father as regards the divine nature. Now glory is renown joined | |
| 120 with praise. Formerly, God was renowned among the Jews: "In Judah | |
| 121 God is known" (Ps 76:1); but later, through his Son, he was known | |
| 122 throughout the entire world. Holy people also increase God's renown | |
| 123 by their good works: "That they may see your good works and give | |
| 124 glory to your Father who is in heaven" (Mt 5:16). Above Christ | |
| 125 said: "I do not seek my own glory; there is One who seeks it and he | |
| 126 will be the judge" (8:50).</p> | |
| 127 <p>2184 Now we have the fruit of Christ's request: first, we see | |
| 128 the benefit conferred on us by Christ; secondly, he shows that this | |
| 129 benefit is related to the glory of the Father (v 3).</p> | |
| 130 <p>1285 He says, <b>that the Son may glorify you,</b> and this | |
| 131 <b>since you have given him power over all flesh.</b> We should | |
| 132 know that what acts in virtue of another tends in its effect to | |
| 133 reveal that other: for the action of a principle which proceeds | |
| 134 from another principle manifests this principle. Now whatever the | |
| 135 Son has he has from the Father; and thus it is necessary that what | |
| 136 the Son does manifests the Father. Thus he says to the Father, | |
| 137 <b>you have given him power</b> over all human beings. By this | |
| 138 power the Son ought to lead them to a knowledge of t he Father, | |
| 139 which is eternal life. This is the meaning of, <b>that the Son may | |
| 140 glorify you, since you have given him power over all flesh,</b> | |
| 141 that is, over all human beings: "All flesh shall see the salvation | |
| 142 of God" (Lk 3:6).</p> | |
| 143 <p><b>You have given him</b> [this power], says Hilary, by giving, | |
| 144 through an eternal generation, the divine nature to the Son, from | |
| 145 which the Son has the power to embrace all things: "All things have | |
| 146 been delivered to me by my Father" (Mt 11:27); "For the Father | |
| 147 loves the Son, and shows him all that he himself is doing" | |
| 148 (5:20).<a href="#_ftn2" name="_ftnref2" id="_ftnref2">[2]</a> Or, | |
| 149 in another way, <b>you have given</b> this power to Christ in his | |
| 150 human nature because this nature is united with your Son to form | |
| 151 one person. And in this way flesh has power over flesh: "All | |
| 152 authority [power] in heaven and on earth has been given me" (Mt | |
| 153 28:18); "And to him," that is, the Son of man, "was given dominion | |
| 154 and glory and kingdom" (Dan 7:14).</p> | |
| 155 <p>He says, Father, <b>you have given him power:</b> Father, just | |
| 156 as you have power, not to wrest things from your human creatures, | |
| 157 but to give yourself to them, so you have given power to Christ in | |
| 158 his human nature, power <b>over all flesh,</b> so that he may | |
| 159 <b>give eternal life to all whom you have given him,</b> through | |
| 160 eternal predestination: "My sheep hear my voice, and I know them" | |
| 161 (10:27).</p> | |
| 162 <p>2186 But is the eternal life given to men related to the glory | |
| 163 of the Father? Indeed it is, for <b>this is eternal life, that they | |
| 164 may know you the only true God, and Jesus Christ whom you have | |
| 165 sent,</b> who was sent so that the Father could be glorified by | |
| 166 being known by men.</p> | |
| 167 <p>Two things need explanation here. First, why he says, <b>this is | |
| 168 eternal life, that they may know.</b> Note that strictly speaking, | |
| 169 we call those things living which move themselves to their | |
| 170 activities. Those things which are only moved by other things are | |
| 171 not living, but dead. And so all those activities to which an | |
| 172 active thing moves itself are called living activities, for | |
| 173 example, to will, to understand, to sense, to grow and to move | |
| 174 about. Now a thing is said to be alive in two senses. First because | |
| 175 it has living activities in potency, as one who is asleep is said | |
| 176 to have sensitive life because it has the power to move itself | |
| 177 about, although it is not actually doing so. Or, something is said | |
| 178 to be alive because it is actually engaged in living activities, | |
| 179 and then it is alive in the full sense. For this reason one who is | |
| 180 asleep is said to be half alive. Among living activities the | |
| 181 highest is the activity of the intellect, which is to understand. | |
| 182 And thus the activity of the intellect is living activity in the | |
| 183 highest degree. Now just as the sense in act is identified with the | |
| 184 sense‑object in act, so also the intellect in act is | |
| 185 identified with the thing understood in act. Since then | |
| 186 intellectual understanding is living activity, and to understand is | |
| 187 to live, it follows that to understand an eternal reality is to | |
| 188 live with an eternal life. But God is an eternal reality, and so to | |
| 189 understand and see God is eternal life.</p> | |
| 190 <p>Accordingly our Lord says that eternal life lies in vision, in | |
| 191 seeing, that is, it consists in this basically and in its whole | |
| 192 substance. But it is love which moves one to this vision, and is in | |
| 193 a certain way its fulfillment: for the completion and crown of | |
| 194 beatitude (happiness) is the delight experienced in the enjoyment | |
| 195 of God, and this is caused by charity. Still, the substance of | |
| 196 beatitude consists in vision, seeing: "We shall see him as he is" | |
| 197 (1 Jn 3:2).</p> | |
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198 <p>2187 Secondly, we should explain the phrase, <b>you the only |
| 35 | 199 true God.</b> It is clear that Christ was speaking to the Father, |
| 200 so when he says, <b>you the only true God,</b> it seems that only | |
| 201 God the Father is true God. The Arians agree with this, for they | |
| 202 say that the Son differs by essence from the Father, since the Son | |
| 203 is a created substance, although he shares in the divinity more | |
| 204 perfectly and to a greater degree than do all other creatures. So | |
| 205 much more that the Son is called God, but not the true God, because | |
| 206 he is not God by nature, which only the Father is.</p> | |
| 207 <p>Hilary answers this by saying that when we want to know whether | |
| 208 a certain thing is true, we can determine it from two things: its | |
| 209 nature and its power.<a href="#_ftn3" name="_ftnref3" id= | |
| 210 "_ftnref3">[3]</a> For true gold is that which has the species of | |
| 211 true gold; and we determine this if it acts like true gold. | |
| 212 Therefore, if we maintain that the Son has the true nature of God, | |
| 213 because the Son exercises the true activities of divinity, it is | |
| 214 clear that the Son is true God. Now the Son does perform true works | |
| 215 of divinity, for we read, "Whatever he [the Father] does, that the | |
| 216 Son does likewise" (5:19); and again he said, "For as the Father | |
| 217 has life in himself," which is not a participated life, "so he has | |
| 218 granted the Son also to have life in himself" (5:26); "That we may | |
| 219 be in his true Son, Jesus Christ. This is the true God and eternal | |
| 220 life" [1 Jn 5:20].</p> | |
| 221 <p>According to Hilary, he says, <b>you the only true God</b>, in a | |
| 222 way that does not exclude another. He does not say without | |
| 223 qualification, <b>you the only</b>, but adds <b>and Jesus Christ | |
| 224 whom you have sent.<a href="#_ftn4" name="_ftnref4" id= | |
| 225 "_ftnref4"><b>[4]</b></a></b> It is like saying: that they know you | |
| 226 <b>and Jesus Christ whom you have sent</b> to be the one and only | |
| 227 true God. This is a pattern of speaking that we also use when we | |
| 228 say [in the <i>Gloria</i>]: "<i>You alone,</i> Jesus Christ, are | |
| 229 the most high, <i>together with</i> the Holy Spirit." No mention is | |
| 230 made of the Holy Spirit because whenever the Father and the Son are | |
| 231 mentioned, and especially in matters pertaining to the grandeur of | |
| 232 the divinity, the Holy Spirit, who is the bond of the Father and | |
| 233 Son, is implied.</p> | |
| 234 <p>2188 Or, according to Augustine in his work, <i>The Trinity,</i> | |
| 235 he says this to exclude the error of those who claim that it is | |
| 236 false to say that the Father is God, and the Son is God, and the | |
| 237 Holy Spirit is God; while it is true to say that the Father and the | |
| 238 Son and Holy Spirit are one God.<a href="#_ftn5" name="_ftnref5" | |
| 239 id="_ftnref5">[5]</a> The reason for this opinion was that the | |
| 240 Apostle said that "Christ [is] the power of God and the Wisdom of | |
| 241 God" (1 Cor 1:24). Now it is clear that we cannot call anyone God | |
| 242 unless he has divine power and wisdom. Therefore, since these | |
| 243 people held that the Father was wisdom, which is the Son, they held | |
| 244 further that the Father considered without the Son would not be | |
| 245 God. And the same applies to the Son and the Holy Spirit.</p> | |
| 246 <p>The incarnation of the Son of God is indicated by saying that he | |
| 247 was sent. So when he says here, <b>and Jesus Christ whom you have | |
| 248 sent,</b> we are led to understand that in eternal life we will | |
| 249 also rejoice in the humanity of Christ: "Your eyes will see the | |
| 250 king," that is, Christ, "in his beauty" (Is 33:17); "He will go in | |
| 251 and out and find pasture" (10:9).</p> | |
| 252 <p>2189 Now we see why Christ's prayer deserves to be heard: first, | |
| 253 he mentions why he deserves this; secondly, he states the reward, | |
| 254 <b>Father, glorify me</b>.</p> | |
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255 <p>2190 He states that he merited to be heard for two reasons. |
| 35 | 256 First, because of his teaching, when he says, <b>I glorified you on |
| 257 earth</b>, that is, in the minds of men, by manifesting you in my | |
| 258 teaching: "Glorify the Lord in teaching" [Is 24:15]. Secondly, I | |
| 259 glorified you by my obedience; thus he said, <b>I ... having | |
| 260 accomplished the work</b>. He uses the past tense in place of the | |
| 261 future: <b>I glorified</b> for "I will glorify," and | |
| 262 <b>accomplished</b> in place of "I will accomplish." He does this | |
| 263 because these things had already begun, and also because the hour | |
| 264 of his passion, when his work would be accomplished, was very | |
| 265 near.</p> | |
| 266 <p>"The work which <b>you gave me</b> to do," not merely ordered. | |
| 267 It is not enough [for a work to be accomplished] for Christ and us | |
| 268 to be ordered by God, because whatever Christ as man accomplished | |
| 269 and whatever we can do is God's gift, God gave us this: "I knew | |
| 270 that I could not be continent unless God gave it" [Wis 8:21]. | |
| 271 <b>You gave me</b>, I say, by the gift of grace, to do, that is, to | |
| 272 accomplish.</p> | |
| 273 <p>2191 The reward for Christ's obedience and teaching is glory: | |
| 274 "He humbled himself and became obedient unto death, even death on a | |
| 275 cross. Therefore God has highly exalted him and bestowed on him the | |
| 276 name which is above every name" (Phil 2:8). And so Christ asks for | |
| 277 his reward, saying, <b>and now, Father, glorify me</b>. According | |
| 278 to Augustine this does not mean, as some have thought, that the | |
| 279 human nature of Christ, which was assumed by the Word, would at | |
| 280 some time be changed into the Word, and the human nature changed | |
| 281 into God.<a href="#_ftn6" name="_ftnref6" id="_ftnref6">[6]</a> | |
| 282 This would be to annihilate the [human] nature of Christ, for when | |
| 283 a first thing is changed into another in such a way that this other | |
| 284 is not enriched, the first thing seems to have been annihilated | |
| 285 [because it produced no effect]. But nothing can be added to enrich | |
| 286 the divine Word of God.</p> | |
| 287 <p>Thus, for Augustine, <b>and now, Father, glorify me</b>, refers | |
| 288 to the predestination of Christ as man. Something can be had by us | |
| 289 both in the divine predestination and in actual fact. Now Christ, | |
| 290 in his human nature, as all other human beings, was predestined by | |
| 291 God the Father: "He was predestined Son of God" [Rom 1:4]. With | |
| 292 this in mind he says, <b>and now</b> ‑ after I have glorified | |
| 293 you, having accomplished the work which you gave me to do ‑ | |
| 294 <b>Father, glorify me</b> in your own presence, that is, have me | |
| 295 sit at your right hand, <b>with the glory which I had with you | |
| 296 before the world was made,</b> that is to say, with the glory I had | |
| 297 in your predestination: "The Lord Jesus ... was taken up into | |
| 298 heaven, and sat down at the right hand of God" (Mk 16:19).<a href= | |
| 299 "#_ftn7" name="_ftnref7" id="_ftnref7">[7]</a></p> | |
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300 <p>2192 Hilary gives the other interpretation.<a href="#_ftn8" |
| 35 | 301 name="_ftnref8" id="_ftnref8">[8]</a> The glory of human beings |
| 302 will be in a certain way similar to the glory of God, although | |
| 303 unequal. Now Christ, as God, had glory with the Father from all | |
| 304 eternity, a divine glory and equal to that of the Father. | |
| 305 Accordingly, what he is asking for here is that he be glorified in | |
| 306 his human nature, that is to say, that what was flesh in time and | |
| 307 changed by corruption, should receive the glory of that brightness | |
| 308 which is outside of time. He is asking not for an equal glory, but | |
| 309 for one which is similar, which is to say that just as the Son is | |
| 310 immortal and sitting at the right hand of the Father from all | |
| 311 eternity, so he now become immortal in his human nature and exalted | |
| 312 to the right hand of God.<br /> | |
| 313 <br /> | |
| 314 <br /></p> | |
| 315 <p align="center"><b>LECTURE 2</b></p> | |
| 316 <blockquote> | |
| 317 <p><b>6 I have manifested your name to the men whom you gave me out | |
| 318 of the world; thine they were, and you gave them to me, and they | |
| 319 have kept your word. 7 Now they know that everything that you have | |
| 320 given me is from you; 8 for I have given them the words which you | |
| 321 gave me, and they have received them and know in truth that I came | |
| 322 (<i>exivi</i>) from you; and they have believed that you did send | |
| 323 me. 9 I am praying for them; I am not praying for the world but for | |
| 324 those whom you have given me, for they are yours; 10 all mine are | |
| 325 yours, and yours are mine, and I am glorified in them. 11a And now | |
| 326 I am no more in the world, but they are in the world, and I am | |
| 327 coming to you.<a href="#_ftn9" name="_ftnref9" id= | |
| 328 "_ftnref9">[9]</a></b></p> | |
| 329 </blockquote> | |
| 330 <p>2193 Above, our Lord prayed for himself; here he prays for the | |
| 331 society of his apostles: first, he states his reasons for praying; | |
| 332 secondly, what he is praying for (v 11). He does two things about | |
| 333 the first: first, he mentions his reasons for praying founded on | |
| 334 his disciples; secondly, the reasons founded on himself (v 9). From | |
| 335 the point of view of his disciples, he mentions three reasons for | |
| 336 praying for them: first, because they were taught by him; secondly | |
| 337 because they had been given to him; thirdly, because of their | |
| 338 obedience and devotion.</p> | |
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339 <p>2194 He mentions the first reason when he says, <b>I have |
| 35 | 340 manifested your name</b>. We could add here, according to |
| 341 Augustine, "that the Son may glorify you" (v 1). The Father has | |
| 342 already received some of this glory because <b>I have manifested | |
| 343 your name to the men whom you gave me out of the world.<a href= | |
| 344 "#_ftn10" name="_ftnref10" id="_ftnref10"><b>[10]</b></a></b></p> | |
| 345 <p>Chrysostom reads it this way. I say that I have finished the | |
| 346 work you gave me to do.<a href="#_ftn11" name="_ftnref11" id= | |
| 347 "_ftnref11">[11]</a> What this work was he adds by saying, <b>I | |
| 348 have manifested your name to the men</b> .... This is the | |
| 349 characteristic work of the Son of God, who is the Word, and the | |
| 350 characteristic of a word is to manifest the one speaking it: "No | |
| 351 one knows the Father except the Son and any one to whom the Son | |
| 352 chooses to reveal him" (Mt 11:27); "No one has ever seen God; the | |
| 353 only Son, who is in the bosom of the Father, he has made him known" | |
| 354 (1:18).</p> | |
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355 <p>2195 There is a problem with this: Since God the Father was |
| 35 | 356 known to men before Christ came ‑ "In Judah God is known" (Ps |
| 357 76:1) ‑ why does Christ say, <b>I have manifested your | |
| 358 name</b>. I answer that the name of God the Father can be known in | |
| 359 three ways. In one way, as the creator of all things; and this is | |
| 360 the way the Gentiles knew him: "His invisible nature ... has been | |
| 361 clearly perceived in the things that have been made" (Rom 1:20); | |
| 362 "God has shown it to them" (Rom 1:19). In another way [the Father | |
| 363 can be known] as the only one to whom the veneration of | |
| 364 <i>latria</i> [adoration] is to be given. He was not known to the | |
| 365 Gentiles in this way, for they gave the veneration of <i>latria</i> | |
| 366 to other gods. He was known in this way only to the Jews, for they | |
| 367 alone had been commanded in their law to sacrifice only to the | |
| 368 Lord: "Whoever sacrifices to any god, save to the Lord only, shall | |
| 369 be utterly destroyed" (Ex 22:20). Thirdly, he can be known as the | |
| 370 Father of an only Son, Jesus Christ. He was not known to anyone in | |
| 371 this way, but did become so known through his Son when the apostles | |
| 372 believed that Christ was the Son of God.</p> | |
| 373 <p>2196 He gives the second reason why he prays for them when he | |
| 374 says, <b>whom you gave me</b>. First, he mentions that they were | |
| 375 given to him, from which we can see the reason or way they were | |
| 376 given. He says, <b>whom you gave me</b>, that is, it is to these | |
| 377 that <b>I have manifested your name</b>. But did Christ possess | |
| 378 them as the Father possessed them? Yes he did, insofar as he was | |
| 379 God. But he says, <b>whom you gave me</b>, that is, to me as man, | |
| 380 to listen to me and obey me: "No one can come to me unless the | |
| 381 Father who sent me draws him" (6:44). Those who come to Christ do | |
| 382 so through the gift and grace of God: "For by grace you have been | |
| 383 saved ... it is the gift of God" (Eph 2:8). You gave them to me out | |
| 384 of the world, that is, they were chosen from the world: "I chose | |
| 385 you out of the world" (5:19). For even though the entire world was | |
| 386 given to the Son insofar as he was God, the apostles were given to | |
| 387 the Son to obey. He mentions the reason for this giving when he | |
| 388 says, <b>thine they were</b>. This is like saying: the reason they | |
| 389 were given is that <b>thine they were</b>, and mine, and | |
| 390 predestined from eternity to attain by grace a future glory: "He | |
| 391 chose us in him before the foundation of the world" (Eph 1:4). | |
| 392 <b>And you gave them to me</b>, that is, by making them adhere to | |
| 393 me you accomplished in fact what was previously predestined for | |
| 394 them with me and in me.</p> | |
| 395 <p>2197 The third reason for praying for the disciples, based on | |
| 396 their devotion, is mentioned when he says, <b>they have kept your | |
| 397 word</b>. First, he mentions their devotion to the Son; secondly, | |
| 398 he shows that this devotion gives glory to the Father, <b>they know | |
| 399 that everything that you have given to me is from you;</b> thirdly, | |
| 400 we see the reason this gives glory to the Father: <b>for I have | |
| 401 given them the words which you gave me</b>.</p> | |
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402 <p>2198 As to the first: he had said that you gave them to me |
| 35 | 403 because <b>thine they were</b>. And they were devoted because |
| 404 <b>they have kept your word</b>, in their hearts by faith, and in | |
| 405 their actions by fulfilling your words: "Keep my commandments and | |
| 406 live" (Prv 7:2); "If you keep my commandments, you will abide in my | |
| 407 love" (15:10).</p> | |
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408 <p>2199 Father, the fact that they kept your word in this way gives |
| 35 | 409 you glory. For this is my word: everything I have I have from you. |
| 410 <b>Now they know that everything that you have given me</b>, that | |
| 411 is, to your Son in his human nature, is from you: "We have beheld | |
| 412 his glory, glory as of the only Son from the Father" (1:14), that | |
| 413 is to say, we saw him as having everything from the Father. And | |
| 414 because they know this, the Father receives glory in their | |
| 415 minds.</p> | |
| 416 <p>2200 The reason this gives glory, that is, that this obedience | |
| 417 of the disciples to the Son gives glory to the Father, is stated | |
| 418 when he says, <b>for I have given them the words which you gave | |
| 419 me</b>. First he states that knowledge comes from the Father to the | |
| 420 disciples; secondly, that the minds of the disciples are led back | |
| 421 to the Father.</p> | |
| 422 <p>2201 It is stated that knowledge is given in two ways. In the | |
| 423 first way the Father gives to the Son. Thus he says: <b>the words | |
| 424 which you gave me</b>, in my eternal generation, in which the | |
| 425 Father gave words to the Son, although the Son himself is the Word | |
| 426 of the Father. These words are nothing else than the patterns or | |
| 427 plans of everything which is to be done. And all these patterns the | |
| 428 Father gave to the Son in generating him. Or, it could be said that | |
| 429 the you gave me refers to the humanity of Christ, because from the | |
| 430 very instant of his conception the most holy soul of Christ was | |
| 431 full with all knowledge of the truth, "full of grace and truth" | |
| 432 (1:14), that is, with the knowledge of every truth: "In whom are | |
| 433 hid all the treasures of wisdom and knowledge" (Col 2:3).</p> | |
| 434 <p>The other giving of knowledge is from Christ to his disciples, | |
| 435 so he says, <b>I have given them</b>, by teaching them, both from | |
| 436 without and from within: "For all that I have heard from my Father | |
| 437 I have made known to you" (15:15). By saying this he shows that he | |
| 438 is the mediator between God and man (1 Tim 2:5), because what he | |
| 439 received from the Father he passed on to the disciples: "I stood | |
| 440 between the Lord and you at that time, to declare to you the word | |
| 441 of the Lord" (Deut 5:5).</p> | |
| 442 <p>2202 He mentions that the minds of the disciples were led back | |
| 443 to the Father when he says, <b>and they have received them</b>. Two | |
| 444 kinds of receiving are mentioned, corresponding to the two kinds of | |
| 445 giving previously stated. One kind of receiving corresponds to the | |
| 446 second kind of giving [the giving by Christ to the disciples] and | |
| 447 as to this he says, <b>and they have received them</b>, from me, | |
| 448 without resisting: "The Lord God has opened my ear, and I was not | |
| 449 rebellious" (Is 50:5); "Every one who has heard and learned from | |
| 450 the Father comes to me" (6:45). And receiving them, <b>they know in | |
| 451 truth that I came from you,</b> that you have given me all things, | |
| 452 and this corresponds to the first kind of giving [of the Father to | |
| 453 the Son].</p> | |
| 454 <p>2203 According to Augustine the words that follow, <b>and they | |
| 455 have believed that you did send me</b>, are added to explain the | |
| 456 previous sentence, "I came from you."<a href="#_ftn12" name= | |
| 457 "_ftnref12" id="_ftnref12">[12]</a> Knowledge of God is of two | |
| 458 kinds: one is perfect, by the clear vision of glory; the other is | |
| 459 imperfect, through faith: "For now we see in a mirror dimly," in | |
| 460 the second way, "but then face to face," in the first way (1 Cor | |
| 461 13:12). He says [in the previous sentence], <b>they know in truth | |
| 462 that I came from you.</b> But what kind of knowledge was this? The | |
| 463 knowledge of our homeland, heaven? No, it was the knowledge of | |
| 464 faith. And so he adds, <b>and they have believed</b>, indicating | |
| 465 that to know this is to believe it. <b>They have believed</b> I | |
| 466 say,<b>in truth</b>, that is, firmly and strongly: "Do you now | |
| 467 believe?" that is, firmly. "The hour is coming" when you will | |
| 468 believe completely (16:31). He uses the past tense, <b>have | |
| 469 believed</b>, in place of the future tense because of his certainty | |
| 470 about the future, and because of the infallibility of divine | |
| 471 predestination.</p> | |
| 472 <p>Or, according to Chrysostom, he uses the past tense to indicate | |
| 473 that these things have already happened, because they had already | |
| 474 begun.<a href="#_ftn13" name="_ftnref13" id="_ftnref13">[13]</a> We | |
| 475 can harmonize both of these interpretations because all these | |
| 476 things had already begun, but they still remained to be completed. | |
| 477 Thus, in reference to what has already begun, he speaks in the past | |
| 478 tense, but in reference to their completion he speaks in the | |
| 479 future, because they would be accomplished by the coming of the | |
| 480 Holy Spirit.</p> | |
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481 <p>2204 But what did they believe? <b>That you did send me</b>: |
| 35 | 482 "God sent his Son" [Gal 4:4]. According to Augustine this is the |
| 483 same as "I came <i>(exire,</i> come, come forth) from you" (v | |
| 484 8).<a href="#_ftn14" name="_ftnref14" id="_ftnref14">[14]</a> This | |
| 485 does not agree with Hilary for whom, as was said, "to come forth" | |
| 486 <i>(exire)</i> refers to the eternal generation of the Son, and "to | |
| 487 be sent" refers to the incarnation of the Son.<a href="#_ftn15" | |
| 488 name="_ftnref15" id="_ftnref15">[15]</a> But I say that we can | |
| 489 speak of Christ in two ways. In one way, from the point of view of | |
| 490 his divinity; and then, insofar as he is the Son of God "to come | |
| 491 forth" and "to be sent" are not the same, as Hilary says. Or, we | |
| 492 can speak of Christ from the point of view of his humanity; and | |
| 493 then, insofar as he is the Son of man, "to come forth" and "to be | |
| 494 sent" are the same, as Augustine says.</p> | |
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495 <p>2205 Now we see the reasons, founded on himself, why Christ |
| 35 | 496 prayed for his disciples. He mentions three reasons.</p> |
| 497 <p>2206 One is based on the authority he had received over them. In | |
| 498 reference to this he says, <b>I am praying for them</b>, that is, | |
| 499 the disciples. First we see the reason; secondly, its explanation, | |
| 500 <b>for they are yours</b>.</p> | |
| 501 <p>The reason why a person's prayer should be heard and why he | |
| 502 should pray for others is that they belong to him in a special way; | |
| 503 for general prayers are less likely to be heard. Accordingly he | |
| 504 says, <b>I am praying for them; I am not praying for the world,</b> | |
| 505 that is, the lovers of the world, <b>but for those whom you have | |
| 506 given me</b>, especially as obedient disciples, although all things | |
| 507 are mine, under my authority: "Ask of me, and I will make the | |
| 508 nations your heritage" (Ps 2:8).</p> | |
| 509 <p>2207 To the contrary, it seems that he prayed for all: "We have | |
| 510 an advocate with the Father, Jesus Christ the righteous; and he is | |
| 511 the expiation for our sins, and not for ours only but also for the | |
| 512 sins of the whole world" (1 Jn 2:1); "God our Savior, who desires | |
| 513 all men to be saved" (1 Tim 2:4). We should say to this that Christ | |
| 514 did pray for all because his prayer is powerful enough to benefit | |
| 515 the entire world. Yet it does not produce its effect in all, but | |
| 516 only in the elect and saints of God. This is because of the | |
| 517 obstacles present in the worldly.</p> | |
| 518 <p>2208 He gives a reason for why he prays for them when he says, | |
| 519 <b>for they are yours</b>, that is, by eternal predestination. But | |
| 520 they were not yours in such a way that the Son could not have them; | |
| 521 nor were they given to the Son in such a way that they were taken | |
| 522 from the Father. Thus he says, <b>all mine are yours, and yours are | |
| 523 mine.</b> This indicates the equality of the Son with the Father, | |
| 524 for the Son, insofar as he is God, has from all eternity everything | |
| 525 that the Father has.</p> | |
| 526 <p>2209 Note that the Father has certain things that belong to his | |
| 527 essence, like wisdom, goodness, and things of that kind; and these | |
| 528 things are nothing else but his essence. And the Son asserts that | |
| 529 he himself has this when, speaking of the procession of the Holy | |
| 530 Spirit, he says: "He will receive from me and declare it to you" | |
| 531 [16:14]. This is because "All that the Father has is mine" (16:15). | |
| 532 He says all [using a plural form], because while all these things | |
| 533 are one in reality, we apprehend them with many ideas.</p> | |
| 534 <p>Secondly, the Father has certain things that relate to those who | |
| 535 possess holiness or sanctity, who are set apart for him through | |
| 536 faith, such as all the saints and the elect, of whom it was said, | |
| 537 "thine they were" (v 6). All these things, too, the Son asserts | |
| 538 that he has when he says here, speaking of them, <b>and yours are | |
| 539 mine,</b> because they have been predestined to enjoy the Son as | |
| 540 well as the Father.</p> | |
| 541 <p>Thirdly, the Father has some things in a general way because of | |
| 542 their origin, for example, all created things: "The earth is the | |
| 543 Lord's and the fullness thereof" (Ps 24:1). All these too belong to | |
| 544 the Son. Thus in the parable of the prodigal son, the father says | |
| 545 to his older son: "Son ... all that is mine is yours" (Lk | |
| 546 15:31).</p> | |
| 547 <p>2210 The second reason why Christ prayed for his disciples is | |
| 548 based on the glory he had in them: for they already knew something | |
| 549 of his glory, and would know it more fully: "For we did not follow | |
| 550 cleverly devised myths when we made known to you the power and | |
| 551 coming of our Lord Jesus Christ, but we were eyewitnesses of his | |
| 552 majesty" (2 Pet 1:16).</p> | |
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553 <p>2211 The third reason why he prays for them is his coming |
| 35 | 554 physical absence; so he says, <b>and now I am no more in the |
| 555 world.</b> Note that one is said to be "in the world" in two | |
| 556 senses. First, by clinging to the world by one's affections: "For | |
| 557 all that is in the world [is] the lust of the flesh and the lust of | |
| 558 the eyes and the pride of life" (1 Jn 2:16). This is not the sense | |
| 559 in which Christ was no longer in the world, since he never clung to | |
| 560 it with his affections. He is no longer in the world in another | |
| 561 way, that is, by his physical presence, for while he had been in | |
| 562 the world physically, he would soon physically leave it. But they, | |
| 563 the disciples, are in the world, physically present. <b>And I am | |
| 564 coming to you,</b> as regards my humanity, to share your glory and | |
| 565 to be seated at your right hand. So it is fitting that I pray for | |
| 566 those whom I will soon physically leave.<br /> | |
| 567 <br /> | |
| 568 <br /></p> | |
| 569 <p align="center"><b>LECTURE 3</b></p> | |
| 570 <blockquote> | |
| 571 <p><b>11b "Holy Father, keep them in your name, which you have | |
| 572 given me, that they may be one, even as we are one. 12 While I was | |
| 573 with them, I kept them in your name, which you have given me; I | |
| 574 have guarded them, and none of them is lost but the son of | |
| 575 perdition, that the scripture might be fulfilled. 13 But now I am | |
| 576 coming to you; and these things I speak in the world, that they may | |
| 577 have my joy fulfilled in themselves. 14 I have given them your | |
| 578 word; and the world has hated them because they are not of the | |
| 579 world, even as I am not of the world. 15 I do not pray that you | |
| 580 should take them out of the world, but that you should keep them | |
| 581 from evil. 16 They are not of the world, even as I am not of the | |
| 582 world."</b></p> | |
| 583 </blockquote> | |
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584 <p>2212 After Christ stated his reasons for praying for the |
| 35 | 585 apostles, he here makes his petitions: first, he asks for their |
| 586 protection; secondly, for their sanctification, sanctify them (v | |
| 587 17). They are to be protected from evil, and sanctified by good. In | |
| 588 regard to the first he does two things: first, he asks for their | |
| 589 protection; secondly, he mentions why they need protection (v | |
| 590 12).</p> | |
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591 <p>2213 In regard to the first, four things must be considered: |
| 35 | 592 whom he asks; what he asks for; for whom he asks; and why he asks. |
| 593 The one he asks is the Father; so he says, <b>Father</b>: and with | |
| 594 good reason, for the Father is the source of every good: "Every | |
| 595 good endowment and every perfect gift is from above, coming down | |
| 596 from the Father of lights" (Jas 1:17). He adds, <b>Holy,</b> | |
| 597 because the Father is also the source and origin of all holiness | |
| 598 and because, in the last analysis, he was asking for the | |
| 599 sanctification of the apostles: "You shall be holy; for I the Lord | |
| 600 your God am holy" (Lev 19:2); "There is none holy like the Lord" (1 | |
| 601 Sam 2:2).</p> | |
| 602 <p>He asks for their protection, saying, <b>keep them</b>, for as | |
| 603 we read: "Unless the Lord builds the house, those who build it | |
| 604 labor in vain" (Ps 127:1). For our good consists not only in | |
| 605 receiving existence from God, but also in being kept in existence | |
| 606 by God, because as Gregory says: "All things would return to | |
| 607 nothingness, if the hand of the Almighty did not uphold them" | |
| 608 <a href="#_ftn16" name="_ftnref16" id="_ftnref16">[16]</a>; | |
| 609 "upholding the universe by his word of power" (Heb 1:3). | |
| 610 Accordingly, the Psalmist prays: "Keep me, O Lord, for I have put | |
| 611 my trust in you" [Ps 16:1]. Now we are kept from evil and from sin | |
| 612 in the name of God; thus he says, <b>keep them in your name,</b> | |
| 613 that means, by the power of your name and of your knowledge, for in | |
| 614 these lay our glory and our well‑being: "Some trust in | |
| 615 chariots, and some in horses. But we will call upon the name of the | |
| 616 Lord our God" [Ps 20:7].</p> | |
| 617 <p>He is praying for those who were given to him; he says, <b>which | |
| 618 you have given me:</b> "Consider the work of God; who can make | |
| 619 straight what he has made crooked?" (Eccl 7:13). For one can be | |
| 620 kept from evil only by God's choice, which is indicated when he | |
| 621 says, <b>which you have given me,</b> that is, by a gift of grace, | |
| 622 so that they remain with me: "Not all men can receive this precept, | |
| 623 but only those to whom it is given" (Mt 19:11). Those who are given | |
| 624 to Christ in this way are kept from evil.</p> | |
| 625 <p>Then he states why he is asking for their protection, saying, | |
| 626 <b>that they may be one, even as we are one.</b> This can be | |
| 627 connected with what has gone before in two ways. In the first way, | |
| 628 it shows the way they will be kept or protected. Then the meaning | |
| 629 is: They will be kept and protected by being kept as one. For a | |
| 630 thing is preserved in existence as long as it remains one, and it | |
| 631 ceases to be when it become divided: "Every kingdom divided against | |
| 632 itself is laid waste" (Mt 12:23). Accordingly, the Church and | |
| 633 people can be preserved if they remain one. In another way this | |
| 634 phrase can state the purpose of their being kept. Then the meaning | |
| 635 is this: Let them be kept or protected so that they may be one: for | |
| 636 our entire perfection lies in a unity of spirit: "eager to maintain | |
| 637 the unity of the Spirit in the bond of peace" (Eph 4:3); "Behold, | |
| 638 how good and pleasant it is when brothers dwell in unity" (Ps | |
| 639 133:1).</p> | |
| 640 <p>2214 He adds, <b>even as we are one</b>. This causes a problem. | |
| 641 The Father and Son are one in essence. And so we also will be one | |
| 642 in essence? This is not true. The solution is that the perfection | |
| 643 of each thing is nothing but sharing a likeness to God; for we are | |
| 644 good to the extent that we resemble God. Accordingly, our unity | |
| 645 contributes to our perfection to the extent that it shares in the | |
| 646 unity of God. Now there is a twofold unity in God. There is a unity | |
| 647 of nature: "I and the Father are one" (10:30); and a unity of love | |
| 648 in the Father and Son, which is a unity of spirit. Both of these | |
| 649 unities are found in us, not in an equal way, but with a certain | |
| 650 likeness. The Father and the Son have the same individual nature | |
| 651 [literally "numerically the same nature"], while we have the same | |
| 652 specific nature. Again, they are one by a love which is not a | |
| 653 participated love and a gift from another; rather, this love | |
| 654 proceeds from them, for the Father and Son love themselves by the | |
| 655 Holy Spirit. We are one by participating in a higher love.<a href= | |
| 656 "#_ftn17" name="_ftnref17" title="" id="_ftnref17">[17]</a></p> | |
| 657 <p>2215 Then he mentions why they need this protection (v 2). They | |
| 658 need it for two reasons: because he is leaving them; and because | |
| 659 the world hates them (v 14). He does three things about the first: | |
| 660 he recalls the eagerness with which he protected them while he was | |
| 661 with them; secondly, he states he is leaving (v 13a); thirdly, he | |
| 662 mentions why he is saying these things (v 13b). Three things are | |
| 663 done with the first: first, he mentions the way he protected them; | |
| 664 secondly, his obligation to protect them; and thirdly, the | |
| 665 effectiveness of his protection.</p> | |
| 666 <p>2216 The way they were protected was appropriate, because it was | |
| 667 by the power of the Father. Accordingly, he says, <b>While I was | |
| 668 with them,</b> that is, physically present ‑ "Afterward he | |
| 669 appeared on earth and lived among men" (Bar 3:37) ‑ <b>I</b>, | |
| 670 the Son of man, <b>kept</b>, that is, protected <b>them</b> from | |
| 671 evil and sin, not by human power, but rather by divine power, | |
| 672 because it was <b>in your name</b>. This name is also common to the | |
| 673 Father, the Son and the Holy Spirit ‑ "Baptizing them in the | |
| 674 name of the Father and of the Son and of the Holy Spirit" (Mt | |
| 675 28:19) ‑ because the Father and the Son are one God, and | |
| 676 because the name of "Son" is implied in the name "Father," for one | |
| 677 who has a son is called a Father.</p> | |
| 678 <p>Note that before, when Christ denied that he had a devil, he did | |
| 679 not deny that he was a Samaritan, that is, a guardian, because | |
| 680 Christ is a guardian: "Watchman, what of the night?" (Is 21:11), | |
| 681 that is, the night of this world, for like a shepherd, Christ | |
| 682 guards his flock.</p> | |
| 683 <p>2217 His obligation to protect them is stated when he says, | |
| 684 <b>which you have given me,</b> for a guardian is bound to protect | |
| 685 those placed in his care: "Keep this man" (1 Kgs 20:39); "I will | |
| 686 take my stand to watch" (Hab 2:1). This is the way a superior acts | |
| 687 when he carefully watches over those entrusted to his care: "And in | |
| 688 that region there were shepherds out in the field, keeping watch | |
| 689 over their flock by night" (Lk 2:8).</p> | |
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690 <p>2218 The effectiveness of Christ's protection is complete, |
| 35 | 691 because none of them is lost: "My sheep hear my voice ... and no |
| 692 one shall snatch them out of my hand" (10:27); "Every one who ... | |
| 693 believes in him [the Son] should have eternal life" (6:40). One | |
| 694 person is excluded, that is, <b>the son of perdition,</b> Judas. He | |
| 695 is called the son of perdition as though foreknown and foreordained | |
| 696 to eternal perdition. In this way those destined to die are called | |
| 697 the sons of death: "You are the sons of death" [1 Sam 26:16]; "You | |
| 698 traverse sea and land to make a single proselyte ... and you make | |
| 699 him a son of death twice as much as yourself" [Mt 23: 15].</p> | |
| 700 <p>A Gloss says that a "son of death is one who is predestined to | |
| 701 perdition."<a href="#_ftn18" name="_ftnref18" title="" id= | |
| 702 "_ftnref18">[18]</a> It is not customary to say that one is | |
| 703 predestined to evil, and so here we should understand | |
| 704 predestination in its general meaning of knowledge or orientation. | |
| 705 Actually, predestination is always directed to what is good, | |
| 706 because it has the double effect of grace and glory; and it is God | |
| 707 who directs us to each of these. Two things are involved in | |
| 708 reprobation: guilt, and punishment in time. And God ordains a | |
| 709 person to only one of these, that is, punishment, and even this is | |
| 710 not for its own sake. <b>That the scripture,</b> in which you | |
| 711 predicted that he would betray me ‑ "Wicked and deceitful | |
| 712 mouths are opened against me" (Ps 109:2) ‑ <b>might be | |
| 713 fulfilled.</b></p> | |
| 714 <p>2219 <b>But now I am coming to you</b>, physically leaving them: | |
| 715 "I am leaving the world and going to the Father" (16:28). He had | |
| 716 said before, "I kept them in your name," so that some would not | |
| 717 fall into unbelief by misunderstanding this present statement (v | |
| 718 13) to mean that he could not protect them after he had left, or | |
| 719 that the Father was not protecting them before. The Father was | |
| 720 protecting them before. And the Son could also protect them after | |
| 721 he left.</p> | |
| 722 <p>2220 He gives the reason why he said these things when he says, | |
| 723 <b>and these things I speak in the world, that they may have my joy | |
| 724 fulfilled in themselves.</b> It is like saying: I am like a man who | |
| 725 is praying, and I am speaking these things to console my disciples, | |
| 726 who think that I am merely human, so that at least they can be | |
| 727 consoled because I am entrusting them to you, Father, whom they | |
| 728 believe to be greater than I, and so they can rejoice in your | |
| 729 protection. This is the interpretation of Chrysostom.<a href= | |
| 730 "#_ftn19" name="_ftnref19" id="_ftnref19">[19]</a></p> | |
| 731 <p>In the interpretation of Augustine, this present statement is | |
| 732 related to "that they may be one, even as we are one" (v | |
| 733 11).<a href="#_ftn20" name="_ftnref20" id="_ftnref20">[20]</a> In | |
| 734 this case, these words (v 13) indicate the fruit of being one. It | |
| 735 is like saying: <b>that they may have my joy</b>, by which they can | |
| 736 rejoice in me, or, which they have received from me, <b>fulfilled | |
| 737 in themselves.</b> They will obtain this joy by a unity of spirit, | |
| 738 which will give them the joy of eternal life, which is full joy. | |
| 739 And so this joy follows upon being one, because unity and peace | |
| 740 produce perfect joy: "Those who follow plans for peace have joy" | |
| 741 [Prv 12:20]; "The fruit of the Spirit is joy" (Gal 5:22).</p> | |
| 742 <p>2221 Now we have another reason why they need protection, which | |
| 743 is because of the hatred of the world. First he mentions the | |
| 744 benefit he had given his disciples; secondly, the hatred of the | |
| 745 world for them (v 14); and thirdly, he asks the Father's help to | |
| 746 protect them (v 15).</p> | |
| 747 <p>2222 He says, <b>I have given them your word</b>, which I have | |
| 748 received from you: "I have given them the words which you gave me" | |
| 749 (17:7). Or, <b>I have given</b>, that is, I will give them, by the | |
| 750 inspiration of the Paraclete, <b>your word</b>, that is, the word | |
| 751 about yourself, which is the greatest of gifts and benefits: "I | |
| 752 will give you a good gift, do not abandon my law" [Prv 4:2].</p> | |
| 753 <p>2223 The result of this is the hatred of the world: because they | |
| 754 have received your word, <b>the world has hated them:</b> "Blessed | |
| 755 are you when men hate you" (Lk 6:22); "Do not wonder, brethren, | |
| 756 that the world hates you" (1 Jn 3:13). The reason for this hatred | |
| 757 is that they have left the world. For the word of God causes us to | |
| 758 leave the world since it unites us to God, and one cannot be joined | |
| 759 to God without leaving the world, for one who loves the world does | |
| 760 not have a perfect love for God. Thus he says, <b>because they are | |
| 761 not of the world:</b> "I chose you out of the world, therefore the | |
| 762 world hates you" (15:19). For it is natural for one to love others | |
| 763 who are similar: "Every beast loves its own kind, and hates the | |
| 764 others" [Sir 13:19]; "The very sight of him is a burden to us," and | |
| 765 this is "because his manner of life is unlike that of others" (Wis | |
| 766 2:15).</p> | |
| 767 <p>2224 Then he mentions the model according to which they are not | |
| 768 of the world when he says, <b>even as I am not of the world</b>. | |
| 769 This should be understood to refer to their affections, for just as | |
| 770 Christ was not in the world by his affections, so neither were | |
| 771 they. It does not apply to their origin, because at one time they | |
| 772 were of the world, while Christ was never of the world because even | |
| 773 considering his birth in the flesh he was of the Holy Spirit: "You | |
| 774 are of this world, I am not of this world" (8:23).</p> | |
| 775 <p>2225 Then he asks for help in facing this hatred when he says, | |
| 776 <b>I do not pray that you should take them out of the world, but | |
| 777 that you should keep them from evil</b>. First, he makes his | |
| 778 prayer; secondly, he gives the reason for what he asks, <b>they are | |
| 779 not of the world.</b></p> | |
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780 <p>2226 He mentions two things in the first. He says he is not |
| 35 | 781 asking for one thing, which is that they be taken out of the world. |
| 782 But how can they be taken out of the world who are not of the | |
| 783 world? We should say that they are not of the world as regards | |
| 784 their affections, as we said before. But they are of the world by | |
| 785 continuing to be physically present in it, and in this way he does | |
| 786 not want them to be taken out of the world. This is because they | |
| 787 would be of benefit to the faithful whom they would bring to the | |
| 788 faith: "Go into all the world and preach the gospel to the whole | |
| 789 creation" (Mk 16:15).</p> | |
| 790 <p>He asks for something else, namely, that while they remain | |
| 791 physically in the world the Father <b>should keep them from | |
| 792 evil,</b> that is, worldly evil; for it is difficult for a person | |
| 793 who lives among those who are bad to remain free from evil, | |
| 794 especially since the entire world is set in evil: "When you pass | |
| 795 through the waters I will be with you; and through the rivers, they | |
| 796 shall not overwhelm you" (Is 43:2).</p> | |
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797 <p>2227 He gives the reason for this request when he says, <b>they |
| 35 | 798 are not of the world.</b> This seems to be a useless repetition |
| 799 since he had just said the same thing. But, indeed, it is not | |
| 800 useless, because they are spoken in different contexts. They were | |
| 801 spoken before to show why the disciples were hated by the world; | |
| 802 here they are spoken to show why they should be protected by | |
| 803 God.</p> | |
| 804 <p>We can see from this that the reason why the saints are hated by | |
| 805 the world is the same as the reason why God loves them, that is, | |
| 806 their disdain for the world: "Has not God chosen those who are poor | |
| 807 in the world to be rich in faith and heirs of the kingdom which he | |
| 808 has promised to those who love him?" (Jas 2:5). Therefore, whatever | |
| 809 good a person does makes this person hateful to the world, but | |
| 810 loved by God: "We sacrifice what the Egyptians worship" [Ex | |
| 811 8:27].<br /> | |
| 812 <br /> | |
| 813 <br /></p> | |
| 814 <p align="center"><b>LECTURE 4</b></p> | |
| 815 <blockquote> | |
| 816 <p><b>17 "Sanctify them in the truth; your word is truth. 18 As you | |
| 817 did send me into the world, so I have sent them into the world. 19 | |
| 818 And for their sake I consecrate [sanctify] myself, that they also | |
| 819 may be consecrated [sanctified] in truth."</b></p> | |
| 820 </blockquote> | |
| 821 <p>2228 Above, our Lord prayed for the protection of his disciples; | |
| 822 here he prays for their sanctification. First, he asks for their | |
| 823 sanctification; secondly, he mentions why they need to be | |
| 824 sanctified (v 18); thirdly, he says this sanctification has already | |
| 825 begun (v 19).</p> | |
| 826 <p>2229 He says: I have prayed that my disciples be kept from evil; | |
| 827 but this is not enough unless they are perfected by what is good: | |
| 828 "Depart from evil, and do good" (Ps 37:27). Accordingly he prays, | |
| 829 <b>sanctify them</b>, that is, perfect them and make them holy. | |
| 830 <b>And do this in the truth,</b> that is, in me, your Son, who am | |
| 831 the truth (14:6). It is like saying: Make them share in my | |
| 832 perfection and holiness (sanctity). And thus he adds, <b>your | |
| 833 word,</b> that is, your Word, <b>is the truth.</b> The meaning is | |
| 834 then: <b>Sanctify them in me, the truth,</b> because I, your Word, | |
| 835 am the truth.</p> | |
| 836 <p>Or, we could say this: <b>Sanctify them</b>, by sending the Holy | |
| 837 Spirit. And do this <b>in the truth,</b> that is, in the knowledge | |
| 838 of the truths of the faith and of your commandments: "You will know | |
| 839 the truth, and the truth will make you free" (8:32). For we are | |
| 840 sanctified by faith and the knowledge of the truth: "the | |
| 841 righteousness of God through faith in Jesus Christ for all who | |
| 842 believe" (Rom 3:22). He adds, <b>your word is truth,</b> because | |
| 843 the truth of God's words is unmixed with falsity: "All the words of | |
| 844 my mouth are righteous; there is nothing twisted or crooked in | |
| 845 them" (Prv 8:8). Further, his word teaches the uncreated truth.</p> | |
| 846 <p>Another interpretation: In the Old Testament everything set | |
| 847 aside for divine worship was said to be sanctified: "Then bring | |
| 848 near to you Aaron your brother, and his sons with him, from among | |
| 849 the people of Israel to serve me as priests" (Ex 28:1). Accordingly | |
| 850 he says, <b>sanctify them</b>, that is, set them aside, <b>in | |
| 851 truth,</b> that is, to preach your truth, because <b>your word</b>, | |
| 852 which they are to preach, <b>is truth</b>.</p> | |
| 853 <p>2230 The need for their sanctification is added when he says, | |
| 854 <b>as you did send me into the world, so I have sent them into the | |
| 855 world.</b> He is saying in effect: I have come to preach the truth: | |
| 856 "For this I was born ... to bear witness to the truth" (18:37). And | |
| 857 so I have sent my disciples to preach the truth: "Go into all the | |
| 858 world and preach the gospel to the whole creation" (Mk 16:15). | |
| 859 Accordingly, they have to be sanctified in the truth: "As the | |
| 860 Father has sent me, even so I send you" (20:21).</p> | |
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861 <p>2231 They need to be sanctified not only because of the task |
| 35 | 862 they have been given, but also because their sanctification has |
| 863 already been begun by me. Thus he says, <b>and for their sake I | |
| 864 sanctify myself.</b> According to Augustine, we should note that | |
| 865 there are two natures in Christ.<a href="#_ftn21" name="_ftnref21" | |
| 866 id="_ftnref21">[21]</a> Christ is holy by essence, considering his | |
| 867 divine nature; while he is holy by grace, which is derived from the | |
| 868 divine nature, considering his human nature. Referring to his | |
| 869 divine nature he says, <b>I sanctify myself</b>, by taking on flesh | |
| 870 for them. I do this in order that the sanctity or holiness of | |
| 871 grace, which is found in my humanity, but is also from me as God, | |
| 872 might flow from me to them, because "from his fullness we have all | |
| 873 received" (1:16). "It is like the precious oil upon the head," and | |
| 874 this head is Christ, who is God, "running down upon the beard, upon | |
| 875 the beard of Aaron," that is, upon his human nature, and from here, | |
| 876 "running down on the collar of his robes," that is, to us. (Ps | |
| 877 133:2).</p> | |
| 878 <p>Or, according to Chrysostom, he is asking they be sanctified by | |
| 879 a spiritual sanctification.<a href="#_ftn22" name="_ftnref22" id= | |
| 880 "_ftnref22">[22]</a> In the Old Testament there were | |
| 881 sanctifications of the body: "Cleansing of the body imposed until | |
| 882 the time comes to set things right" [Heb 9:10]. These were figures | |
| 883 of a spiritual sanctification, and these figures involved the | |
| 884 offering of some sacrifice. And so it was appropriate that some | |
| 885 sacrifice be offered for the sanctification of the disciples. This | |
| 886 is what he is saying: I sanctify myself in order that they might be | |
| 887 sanctified, that is, I am offering myself as a sacrifice: "who | |
| 888 offered himself without blemish to God" (Heb 9:14); "So Jesus also | |
| 889 suffered outside the gate in order to sanctify the people through | |
| 890 his own blood" (Heb 13:12). He did this in truth, not in a figure, | |
| 891 as was done in the Old Testament.<br /> | |
| 892 <br /> | |
| 893 <br /></p> | |
| 894 <p align="center"><b>LECTURE 5</b></p> | |
| 895 <blockquote> | |
| 896 <p><b>20 "I do not pray for these only, but also for those who | |
| 897 [will] believe in me through their word, 21 that they may all be | |
| 898 one; even as you, Father, are in me, and I in you, that they also | |
| 899 may be in us, so that the world may believe that you have sent me. | |
| 900 22 The glory which you have given me I have given to them, that | |
| 901 they may be one even as we are one, 23 I in them and you in me, | |
| 902 that they may become perfectly one, so that the world may know that | |
| 903 you have sent me and have loved them even as you have loved | |
| 904 me."<a href="#_ftn23" name="_ftnref23" id= | |
| 905 "_ftnref23">[23]</a></b></p> | |
| 906 </blockquote> | |
| 907 <p>2232 After our Lord prayed for his disciples, he now prays in | |
| 908 general for all the faithful. First, we see his prayer; secondly, | |
| 909 he states why he should be heard (v 25). In his prayer he asks the | |
| 910 Father two things for those who follow him: first, a perfect unity; | |
| 911 secondly, the vision of glory, <b>I desire that they also ... may | |
| 912 be with me</b> (v 24). He does two things about the first: he asks, | |
| 913 as man, for a perfect unity; secondly, he shows that as God he | |
| 914 gives them the ability to acquire this unity (v 22). He does two | |
| 915 things with the first: he mentions for whom he is asking; secondly, | |
| 916 what he is asking for, <b>that they may be one</b> (v 22b).</p> | |
| 917 <p>2233 He is praying for the entire community of the faithful. He | |
| 918 says: I have asked that you protect my disciples from evil, and | |
| 919 that you sanctify them in the truth; but <b>I do not pray for these | |
| 920 only, but also for those who will believe,</b> that is, for those | |
| 921 whose faith will be strengthened, <b>through their word,</b> the | |
| 922 word of the apostles. It is right for him to ask this, because no | |
| 923 one is saved except by the intercession of Christ. So that it was | |
| 924 not only the apostles who were saved, but also others, he also had | |
| 925 to pray for these others: "He loved your fathers and chose their | |
| 926 descendants after them" (Deut 4:37); "Their prosperity will remain | |
| 927 with their descendants" (Sir 44:11).</p> | |
| 928 <p>2234 The objection is made that he does not seem to be praying | |
| 929 for all his faithful, because he is praying for those who would be | |
| 930 converted by the word of the apostles. But the old fathers and John | |
| 931 the Baptizer were not converted by their word. We should answer | |
| 932 that these persons had already arrived at their destination; and | |
| 933 although they were not enjoying the vision of God, since the price | |
| 934 had not yet been paid, they went from this world with their merits, | |
| 935 so that as soon as the gate was opened they would enter. Thus, they | |
| 936 did not need such prayer.</p> | |
| 937 <p>2235 Again, what of others who did not believe through the word | |
| 938 of the apostles, but through Christ's, like Paul believed: "I did | |
| 939 not receive it from man, nor was I taught it, but it came through a | |
| 940 revelation of Jesus Christ" (Gal 1:12), or like the thief on the | |
| 941 cross (Lk 23:43). It does not seem that Christ prayed for them. The | |
| 942 answer, according to Augustine, is that those are said to believe | |
| 943 through the word of the apostles who not only listened to the | |
| 944 apostles, but those also who believed through the word [as coming | |
| 945 from others] which the apostles preached, which is the word of | |
| 946 faith (Rom 10:8).<a href="#_ftn24" name="_ftnref24" id= | |
| 947 "_ftnref24">[24]</a> The word of faith is called the word of the | |
| 948 apostles because they were especially commissioned to preach it. | |
| 949 The same word was divinely revealed to Paul and the thief on the | |
| 950 cross. Or, one could say that those who were converted directly by | |
| 951 and through Christ, like Paul and the thief on the cross, and | |
| 952 others like these, are included in that part of the prayer in which | |
| 953 our Lord prayed for his disciples. And so our Lord said: "whom you | |
| 954 gave me" (17:6), or will give me.</p> | |
| 955 <p>2236 What about us, who do not believe through the apostles? We | |
| 956 should say that although we do not believe through the apostles, we | |
| 957 do believe through their disciples.</p> | |
| 958 <p>2237 He prays for a perfect unity when he says, <b>that they may | |
| 959 all be one.</b> First, he mentions the unity he is asking for; | |
| 960 secondly, he gives an example of it, and its cause, <b>as you, | |
| 961 Father, are in me</b>; thirdly, he gives the fruit of unity, | |
| 962 <b>that the world may believe.</b></p> | |
| 963 <p>2238 He says: I am praying <b>that they may all be one</b>. As | |
| 964 the Platonists say, a thing acquires its unity from that from which | |
| 965 it acquires its goodness. For that is good for a thing which | |
| 966 preserves it; and a thing is preserved only if it remains one. Thus | |
| 967 when our Lord prays that his disciples be perfect in goodness, he | |
| 968 prays that they be one. Indeed, this was accomplished: "Now the | |
| 969 company of those who believed were of one heart and soul" (Acts | |
| 970 4:32); "Behold, how good and pleasant it is when brothers dwell in | |
| 971 unity" (Ps 133:1).</p> | |
| 972 <p>2239 He gives an example of this unity and its cause, saying, | |
| 973 <b>even as you, Father, are in me, and I in you</b>. Others are | |
| 974 one, but in evil. Our Lord is not asking for this kind of unity, | |
| 975 but that which unites in good, that is, in God. And so he says, | |
| 976 <b>as you, Father, are in me, and I in you</b>, that is, let them | |
| 977 be united by believing in me and in you: "We, though many, are one | |
| 978 body in Christ" (Rom 12:5); "Eager to keep the unity of the Spirit | |
| 979 ... one Lord, one faith, one baptism" (Eph 4:3). We are one or | |
| 980 united in the Father and the Son, who are one; for if we were | |
| 981 seeking different things to believe and desire, our affections | |
| 982 would be scattered.</p> | |
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983 <p>2240 Arius uses this passage to argue that the Son is in the |
| 35 | 984 Father and the Father in the Son in the same way that we are in |
| 985 God. However, we are not in God by a unity of essence, but by a | |
| 986 conformity of will and love. Therefore, he says, like us, the | |
| 987 Father is not in the Son by a unity of essence.</p> | |
| 988 <p>We should say to this that there is a twofold unity of the | |
| 989 Father and the Son: a unity of essence and of love. In both of | |
| 990 these ways the Father is in the Son and the Son is in the Father. | |
| 991 The <b>even as you, Father, are in me, and I in you</b>, can be | |
| 992 understood of the unity of love, according to Augustine, and then | |
| 993 the meaning is: <b>even as you, Father, are in me</b>, through | |
| 994 love, because love, charity, makes one be with God.<a href= | |
| 995 "#_ftn25" name="_ftnref25" id="_ftnref25">[25]</a> It is like | |
| 996 saying: as the Father loves the Son and the Son loves the Father, | |
| 997 so the disciples love the Father and the Son. Then the words even | |
| 998 as do not imply equality but a remote likeness.</p> | |
| 999 <p>Or, according to Hilary, this statement can refer to a unity of | |
| 1000 nature; not indeed that the same numerical nature is in us and in | |
| 1001 the Father and the Son, but in the sense that our unity resembles | |
| 1002 that of the divine nature, by which the Father and the Son are | |
| 1003 one.<a href="#_ftn26" name="_ftnref26" id="_ftnref26">[26]</a> In | |
| 1004 this case the words <b>even as</b> indicate a certain imitation. | |
| 1005 That is why we are invited to imitate divine love: "Be imitators of | |
| 1006 God, as beloved children, and walk in love, as Christ loved us" | |
| 1007 (Eph 5:1). And we are also to imitate the divine perfection or | |
| 1008 goodness: "You, therefore, must be perfect, as your heavenly Father | |
| 1009 is perfect" (Mt 5:48).</p> | |
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1010 <p>2241 He indicates the fruit of this unity when he says, <b>so |
| 35 | 1011 that the world may believe:</b> for nothing shows the truth of the |
| 1012 gospel better than the charity of those who believe: "By this all | |
| 1013 men will know that you are my disciples, if you have love for one | |
| 1014 another" (13:35). This will be the fruit of unity: because if my | |
| 1015 disciples are one, the world may believe that the teaching I gave | |
| 1016 to them is from you, and know that you have sent me. For God is a | |
| 1017 cause of peace, not of contentions.</p> | |
| 1018 <p>2242 There is a problem here. If we will be perfectly one in our | |
| 1019 homeland, where we will not believe [but see], it seems out of | |
| 1020 place to say, after mentioning unity, <b>that the world may believe | |
| 1021 that you have sent me</b>. Our reply is that our Lord is speaking | |
| 1022 here of the unity which is taking shape and not of perfected | |
| 1023 unity.</p> | |
| 1024 <p>2243 There is another problem. Our Lord is praying that those | |
| 1025 who believe in him may be one; therefore, even the believing world | |
| 1026 is one. Therefore, how can he say, after the world has become one, | |
| 1027 <b>that the world may believe</b>? One can answer by giving the | |
| 1028 mystical sense. Then our Lord is praying that all believers be one. | |
| 1029 Yet all would not believe at the same time; some would be the first | |
| 1030 to believe, and they would convert others. So when he says, <b>that | |
| 1031 the world may believe</b>, it refers to those who did not believe | |
| 1032 at first, from the beginning, but when they did believe they did | |
| 1033 become one. And the same applies to those who would believe after | |
| 1034 them, and continuing to the end of the world.</p> | |
| 1035 <p>Hilary has another interpretation.<a href="#_ftn27" name= | |
| 1036 "_ftnref27" id="_ftnref27">[27]</a> The words <b>so that the world | |
| 1037 may believe</b> indicates the purpose of their unity and | |
| 1038 perfection. It is like saying: you will perfect them so that they | |
| 1039 may be one, for this purpose, <b>so</b> <b>that the world may | |
| 1040 believe that you have sent me</b>. Here the words <b>so that</b> | |
| 1041 indicate a final cause.</p> | |
| 1042 <p>A third interpretation is by Augustine.<a href="#_ftn28" name= | |
| 1043 "_ftnref28" id="_ftnref28">[28]</a> For him, <b>that the world may | |
| 1044 believe</b>, is another petition. In this case the <b>I pray</b> (v | |
| 1045 20) has to be repeated, so that the sense is: I pray that they may | |
| 1046 be one, and I pray that the world may believe.</p> | |
| 1047 <p>2244 Christ's part in establishing this unity is mentioned when | |
| 1048 he says, <b>the glory which you have given me, I have given to | |
| 1049 them</b>, since what he is asking for as man he is accomplishing as | |
| 1050 God. First, he shows that he acted to make them one; secondly, he | |
| 1051 mentions the kind and degree of this unity, <b>I in them and you in | |
| 1052 me</b>; and thirdly, we see the purpose of this unity, <b>so that | |
| 1053 the world may know</b> (v 23).</p> | |
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1054 <p>2245 He says: Although, as man, I am asking for their |
| 35 | 1055 perfection, still I am accomplishing this together with you, |
| 1056 because <b>the glory</b>, of my resurrection, <b>which you</b>, | |
| 1057 Father, <b>have given me</b>, by an eternal predestination, and | |
| 1058 which you will soon give me in reality, <b>I have given to | |
| 1059 them</b>, my disciples. This glory is the immortality which the | |
| 1060 faithful will receive at the resurrection, an immortality even of | |
| 1061 the body: "Who will change our lowly body to be like his glorious | |
| 1062 body" (Phil 3:21); "It is sown in dishonor, it is raised in glory" | |
| 1063 (1 Cor 15:43). And this is <b>so that they may be one</b>, because | |
| 1064 by the fact that they have glory they will be made one, <b>even as | |
| 1065 we are one</b>.</p> | |
| 1066 <p>2246 He seems to be distinguishing his own activity from that of | |
| 1067 the Father, for he says that the Father gave him glory, and Christ | |
| 1068 gave this to his faithful. If this is understood correctly, we see | |
| 1069 that he is not saying these things to distinguish their activities, | |
| 1070 but their persons. For the Son, as Son, together with the Father, | |
| 1071 gives glory to Christ in his human nature, and together with the | |
| 1072 Father Christ gives it to the faithful. But because Christ gave | |
| 1073 glory to his faithful especially through his own human nature, he | |
| 1074 attributes this giving to himself, while he attributes to the | |
| 1075 Father the giving of glory to his own human nature. This is the | |
| 1076 opinion of Augustine.<a href="#_ftn29" name="_ftnref29" id= | |
| 1077 "_ftnref29">[29]</a></p> | |
| 1078 <p>Or, according to Chrysostom, <b>the glory</b>, that is, the | |
| 1079 glory of grace, <b>which you have given me</b>, in my human nature, | |
| 1080 giving me a superior knowledge, perfection, and power to accomplish | |
| 1081 miracles, <b>I have given to them</b>, in a limited way, and will | |
| 1082 give it later more fully: "We are being changed into his likeness | |
| 1083 from one degree of glory to another" (2 Cor 3:18); "You have given | |
| 1084 gifts to men" [Ps 68:18].<a href="#_ftn30" name="_ftnref30" id= | |
| 1085 "_ftnref30">[30]</a> And this is in order <b>that they may be one | |
| 1086 even as we are one,</b> for the purpose of God's gifts is to unite | |
| 1087 us in a unity which is like the unity of the Father and the | |
| 1088 Son.</p> | |
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1089 <p>2247 The manner of this unity is added when he says, <b>I in |
| 35 | 1090 them and you in me</b>. They arrive at unity, because they see that |
| 1091 I am in them, as in a temple: "Do you not know that you are God's | |
| 1092 temple and that God's Spirit dwells in you?" (1 Cor 3:16), by | |
| 1093 grace, which is a certain likeness of the Father's essence, by | |
| 1094 which you, Father, are in me by a unity of nature: "I am in the | |
| 1095 Father and the Father in me" (14:10). And this is in order <b>that | |
| 1096 they may become perfectly one</b>.</p> | |
| 1097 <p>Above, he had said, "that they may be one" (v 22), while here he | |
| 1098 says, <b>perfectly one</b>. The reason for this is that the first | |
| 1099 time he was referring to the unity brought about by grace, but here | |
| 1100 to its consummation. Hilary gives another interpretation: <b>I in | |
| 1101 them</b>, that is, I am in them by the unity of human nature, which | |
| 1102 I have in common with them, and also because I give them my body as | |
| 1103 food; <b>and you in me</b>, by a unity of essence.<a href="#_ftn31" | |
| 1104 name="_ftnref31" id="_ftnref31">[31]</a></p> | |
| 1105 <p>2248 Referring to the first explanation [the unity from grace], | |
| 1106 since the Father also, as well as the Son, is in them by grace - | |
| 1107 "We will come to him and make our home with him" (14:23) ‑ | |
| 1108 why does he say, <b>I in them</b>, without mentioning the Father? | |
| 1109 According to Augustine, he does this because they have access to | |
| 1110 the Father through the Son: "We have peace with God through our | |
| 1111 Lord Jesus Christ. Through him we have obtained access" (Rom 5:1); | |
| 1112 and it does not mean that the Son is in them without the Father. | |
| 1113 Or, according to Chrysostom, above Christ said, "We will come to | |
| 1114 him" (14:23), to indicate that there is a plurality of divine | |
| 1115 persons, contrary to Sabellius; but here he says, <b>I in them</b>, | |
| 1116 to indicate the equality of the Father and the Son, contrary to | |
| 1117 Arius. We can understand from this that it is enough for the | |
| 1118 faithful if the Son alone dwells in them.</p> | |
| 1119 <p>2249 The purpose of this unity is given when he says, <b>so that | |
| 1120 the world may know that you have sent me</b>. If the "perfectly | |
| 1121 one" (v 23) refers to the perfection of this life, then <b>that the | |
| 1122 world may know</b> is the same as what he said before, "that the | |
| 1123 world may believe" (v 21). This would indicate just a beginning | |
| 1124 state. But here he is saying, <b>know</b>, because complete | |
| 1125 knowledge, not faith, comes after imperfect knowledge.</p> | |
| 1126 <p>He says, <b>that the world may know,</b> not the world as it is | |
| 1127 now, but as it was [will be?], so that the meaning is: <b>so that | |
| 1128 the world,</b> now a believing world, <b>may know</b>. Or, <b>so | |
| 1129 that the world,</b> that is, the lovers of the world, <b>may | |
| 1130 know</b> that you have sent me: for by that time those who are evil | |
| 1131 will know by clear signs that Christ is the Son of God: "Every eye | |
| 1132 will see him" (Rev 1:7); "They shall look on him whom they have | |
| 1133 pierced" (19:37); "They will see the Son of man coming in a cloud | |
| 1134 with power and great glory" (Lk 21:27).</p> | |
| 1135 <p>2250 The world will not only know this, it will also know the | |
| 1136 glory of the saints, <b>that you have loved them</b>, that is, the | |
| 1137 faithful. At the present time we cannot know how great God's love | |
| 1138 for us is: this is because the good things that God will give us | |
| 1139 exceed our longings and desires, and so cannot be found in our | |
| 1140 heart: "What no eye has seen, nor ear heard, nor the heart of man | |
| 1141 conceived, what God has prepared for those who love him" (1 Cor | |
| 1142 2:9).</p> | |
| 1143 <p>Thus the believing world, that is, the saints, will now know by | |
| 1144 experience how much God loves us; but the lovers of the world, that | |
| 1145 is, the wicked, will know this by seeing in amazement the glory of | |
| 1146 the saints: "This is the man whom we once held in derision ... Why | |
| 1147 has he been numbered among the sons of God? And why is his lot | |
| 1148 among the saints?" (Wis 5:4); and it continues, "Why has he been | |
| 1149 numbered among the sons of God? And why is his lot among the | |
| 1150 saints?" (v 4).</p> | |
| 1151 <p>2251 He continues, <b>as you have loved me.</b> This does not | |
| 1152 imply an equality of love, but a similarity and a reason. It is | |
| 1153 like saying: the love you have for me is the reason and cause why | |
| 1154 you love them: for by the fact that you love me, you love those who | |
| 1155 love me and are my members: "The Father himself loves you, because | |
| 1156 you have loved me" (16:27).</p> | |
| 1157 <p>God loves all the things he has made, by giving them existence: | |
| 1158 "For you love all things that exist, and have loathing for none of | |
| 1159 the things you have made" (Wis 11:24). But above all he loves his | |
| 1160 only Son, to whom he has given his entire nature by an eternal | |
| 1161 generation. In a lesser way he loves the members of his only Son, | |
| 1162 that is, the faithful of Christ, by giving them the grace by which | |
| 1163 Christ dwells in them: "He loved his people; all those consecrated | |
| 1164 to him were in his hand" (Deut 33:3).<br /> | |
| 1165 <br /> | |
| 1166 <br /></p> | |
| 1167 <p align="center"><b>LECTURE 6</b></p> | |
| 1168 <blockquote> | |
| 1169 <p><b>24 "Father, I desire that they also, whom you have given me, | |
| 1170 may be with me where I am, to behold my glory which you have given | |
| 1171 me in your love for me before the foundation of the world. 25 O | |
| 1172 righteous Father, the world has not known you, but I have known | |
| 1173 you; and these know that you have sent me. 26 I made known to them | |
| 1174 your name, and I will make it known, that the love with which you | |
| 1175 have loved me may be in them, and I in them."</b></p> | |
| 1176 </blockquote> | |
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1177 <p>2252 Above, our Lord prayed for the perfect unity of his |
| 35 | 1178 disciples; here he is asking the vision of glory for them. First, |
| 1179 he mentions the persons for whom he is praying; secondly, he shows | |
| 1180 the way he is praying; thirdly, he states what he is asking | |
| 1181 for.</p> | |
| 1182 <p>2253 He is praying for those given to him; he says, <b>whom you | |
| 1183 have given me.</b> That is given to a person which is subject to | |
| 1184 his will, so he can do with it as he wills. We can distinguish two | |
| 1185 wills in Christ: a will to mercy and a will to justice. His will to | |
| 1186 mercy is fundamental and absolute, because "His compassion is over | |
| 1187 all that he has made" (Ps 145:9); "who desires all men to be saved" | |
| 1188 (1 Tim 2:4). But his will for a punishing justice is not | |
| 1189 fundamental, as it presupposes sin: "God does not delight in the | |
| 1190 destruction of men" [Wis 1:13]; and in Ezekiel [18:32] we read: "I | |
| 1191 do not desire the death of the sinner," absolutely; but he wills it | |
| 1192 as a consequence of sin.<a href="#_ftn32" name="_ftnref32" id= | |
| 1193 "_ftnref32">[32]</a></p> | |
| 1194 <p>All men have been given to the Son: "You have given him power | |
| 1195 over all flesh" (17:2), that is, over all men, to accomplish his | |
| 1196 will in their regard: his will for mercy, leading to salvation, or | |
| 1197 his will for justice, leading to punishment: "He is the one | |
| 1198 ordained by God to be judge of the living and the dead" (Acts | |
| 1199 10:42). But those were given to him absolutely who were given to | |
| 1200 him so that he might accomplish his will of mercy for their | |
| 1201 salvation; he says of these people, <b>whom you have given to | |
| 1202 me,</b> that is, in your predestination from all eternity: "Behold, | |
| 1203 I and the children whom the Lord has given me..." (Is 8:18).</p> | |
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1204 <p>2254 The way he asks is given when he says, <b>I desire</b>. |
| 35 | 1205 This can indicate authority or merit. It indicates authority if we |
| 1206 refer this to Christ's divine will, which is the same as the will | |
| 1207 of the Father: for by his will he justifies and saves men: "He has | |
| 1208 mercy upon whomever he wills" (Rom 9:18). If we refer this to | |
| 1209 Christ's human will, it indicates merit, for Christ's human will | |
| 1210 merits our salvation. For if the wills of the just, who are the | |
| 1211 members of Christ, have merit entitling them to be heard ‑ | |
| 1212 "Ask whatever you will, and it shall be done for you" (15:7) | |
| 1213 ‑ much more so does the human will of Christ, who is the head | |
| 1214 of all the saints.</p> | |
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1215 <p>2255 He mentions what he is asking for when he says, <b>that |
| 35 | 1216 they also ... may be with me.</b> First, he asks that the members |
| 1217 be united to the head; secondly, that his glory be shown to his | |
| 1218 members, <b>to behold my glory.</b></p> | |
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1219 <p>2256 He says, <b>I desire that they also ... may be with me |
| 35 | 1220 where I am</b>. This can be understood in two ways. In the first |
| 1221 way it can be understood of Christ in his human nature. Christ, in | |
| 1222 his human nature, is soon to ascend and to be in heaven: "I am | |
| 1223 ascending to my Father and your Father" (20:17). Then the meaning | |
| 1224 is: <b>I desire that they also,</b> the faithful, <b>may be with | |
| 1225 me,</b> in heaven, <b>where I am</b> about to ascend: "Wherever the | |
| 1226 body is, there the eagles," that is, the saints, "will be gathered | |
| 1227 together" (Mt 24:28). For this is what Christ promised: "Rejoice | |
| 1228 and be glad, for your reward is great in heaven" (Mt 5:12).</p> | |
| 1229 <p>2257 There is a difficulty with this meaning. Since Christ was | |
| 1230 not yet in heaven, he should have said, "where I will be," and not | |
| 1231 "where I am." And besides, he also said, "No one has ascended into | |
| 1232 heaven but he who descended from heaven" (3:13).</p> | |
| 1233 <p>I reply to the first that Christ, who was speaking, was both God | |
| 1234 and man. And although he was not yet in heaven in his human nature, | |
| 1235 he was there in his divine nature. And so, while present on earth, | |
| 1236 he was in heaven; and thus he says, <b>where I am</b>.</p> | |
| 1237 <p>As to the second objection, when we read that "No one has | |
| 1238 ascended into heaven but he who descended from heaven" (3:13), we | |
| 1239 should understand that the Son is in heaven by reason of his | |
| 1240 divinity, and descended by taking on a human nature, and then | |
| 1241 ascended by reason of his human nature, now glorified. But now we | |
| 1242 have been made one with him. Thus, he alone comes, in himself, by | |
| 1243 descending from heaven, and he alone returns there, now one with | |
| 1244 us, by ascending into heaven. This is the observation of Gregory, | |
| 1245 (<i>Morals</i>, 28).<a href="#_ftn33" name="_ftnref33" title="" id= | |
| 1246 "_ftnref33">[33]</a></p> | |
| 1247 <p>He says, <b>where I am</b>, using the present tense instead of | |
| 1248 the future, either because he would very soon be there, or because | |
| 1249 he was referring to Christ as God.</p> | |
| 1250 <p>2258 But since God is everywhere ‑ "Do I not fill heaven | |
| 1251 and earth" (Jer 23:24) ‑ it seems to follow that the saints | |
| 1252 also will be everywhere. We should reply to this that God is | |
| 1253 related to us like light is. When the sun is over the earth, the | |
| 1254 light spreads everywhere. And although the light is with all, yet | |
| 1255 all are not in the light, but only those who see it. So, since God | |
| 1256 is everywhere, he is with all, wherever they are; yet not all are | |
| 1257 with God, but only those joined to him by faith and love; and they | |
| 1258 will be finally joined in complete joy: "I am continually with you" | |
| 1259 (Ps 73:23); "We shall always be with the Lord" (1 Thess 4:17).</p> | |
| 1260 <p>Thus the meaning is this: <b>where I am</b>, that is, in your | |
| 1261 divinity, Father, which I have by nature, <b>they may be with | |
| 1262 me,</b> by participating in grace: "He gave power to become | |
| 1263 children of God" (1:12); "He who abides in love abides in God, and | |
| 1264 God abides in him" (1 Jn 4:16).</p> | |
| 1265 <p>2259 He speaks of manifesting his glory to his members when he | |
| 1266 says, <b>to behold my glory.</b> First, he makes his request; | |
| 1267 secondly, he mentions the source of this glory, <b>which you have | |
| 1268 given me;</b> thirdly, he gives the reason for this glory, <b>in | |
| 1269 your love for me</b>.</p> | |
| 1270 <p>2260 He says that he not only wants them to be with him, but he | |
| 1271 also wants them <b>to behold my glory,</b> in a beatifying vision: | |
| 1272 "When he appears we shall be like him, for we shall see him as he | |
| 1273 is" (1 Jn 3:2). This can be understood to refer to the glory of his | |
| 1274 human nature after the resurrection ‑ "He will change our | |
| 1275 lowly body to be like his glorious body" (Phil 3:21) ‑ or to | |
| 1276 the glory of his divine nature, for he is the radiance of the | |
| 1277 Father's glory and the image of his substance, as we see from | |
| 1278 Hebrews (1:3); "The radiance of eternal light" [Wis 7:26]. The | |
| 1279 saints in glory will see both of these glories. We read about the | |
| 1280 first [the glory of Christ's human nature]: "Your eyes will see the | |
| 1281 king in his beauty" (Is 33:17). The wicked will see this glory only | |
| 1282 at the judgment: "And then they will see the Son of man coming in a | |
| 1283 cloud with power and majesty" [Lk 21:27]; and Mark adds "and glory" | |
| 1284 (Mk 13:26). But the sight of this glory will be taken away from | |
| 1285 them after the judgment: "Let the wicked be taken away so they | |
| 1286 cannot see the glory of the Lord" [Is 26:10], as we read in one | |
| 1287 version. Yet the saints will see the second glory [that of the | |
| 1288 divine nature] forever: "In your light," that is, of grace, "do we | |
| 1289 see light," that is, of glory, which the wicked will never see.</p> | |
| 1290 <p>2261 The source of this glory is the Father: so he says, | |
| 1291 <b>which you have given me.</b> He gave him the glory of his body | |
| 1292 at the resurrection. Although this still remained to be done, it | |
| 1293 had already been done in the divine decree; and this is why he | |
| 1294 says, <b>have given:</b> "You have crowned him with glory" [Ps | |
| 1295 8:5]. But he gave him divine glory from all eternity, because the | |
| 1296 Son is from the Father from all eternity, like radiance from | |
| 1297 light.</p> | |
| 1298 <p>2262 He gives the explanation for the glory given to him when he | |
| 1299 says, <b>in your love for me before the foundation of the | |
| 1300 world.</b> If we refer this to Christ in his human nature, then the | |
| 1301 <i>in</i> indicates the cause. For just as love and predestination | |
| 1302 are the cause why we have the radiance of grace in the present life | |
| 1303 and of glory in the future ‑ "He chose us in him before the | |
| 1304 foundation of the world" (Eph 1:4) ‑ so also it is the cause | |
| 1305 of the radiance which Christ has in his human nature, "predestined | |
| 1306 the Son of God in power" [Rom 1:4]. So the meaning is this: I say | |
| 1307 that you have given me this radiance: and the cause of this is that | |
| 1308 you have loved me, <b>in your love for me before the foundation of | |
| 1309 the world.</b> The result being that this man is united to the Son | |
| 1310 of God to form one person: "Blessed is he whom you choose and bring | |
| 1311 near, to dwell in your courts" (Ps 65:4).</p> | |
| 1312 <p>If we refer this to Christ as God, then the <i>in</i> indicates | |
| 1313 a sign. For then the Father did not give because he loved: for when | |
| 1314 we say the Father gave to the Son we are referring to the eternal | |
| 1315 generation of the Son. If love is taken essentially, it indicates | |
| 1316 the divine will; if it is taken notionally, it indicates the Holy | |
| 1317 Spirit. Now it was by nature that the Father gave radiance to the | |
| 1318 Son, not by his will, because the Father begot the Son by nature. | |
| 1319 And so he also did not give to the Son because he brought forth the | |
| 1320 Holy Spirit.<a href="#_ftn34" name="_ftnref34" title="" id= | |
| 1321 "_ftnref34">[34]</a></p> | |
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1322 <p>2263 Now he gives the reason why his prayer should be heard. |
| 35 | 1323 Before, our Lord had included the faithful in his petition when he |
| 1324 said, "I do not pray for these only, but also for those who will | |
| 1325 believe in me through their word" (17:20). He also excluded the | |
| 1326 world and unbelievers when he said, "I am praying for them; I am | |
| 1327 not praying for the world" (17:9). Now he gives the reason for | |
| 1328 this: first, he mentions the failure of the world; secondly, the | |
| 1329 progress of the disciples (v 25).</p> | |
| 1330 <p>2264 Note that when he prayed for their sanctification he called | |
| 1331 the Father <b>holy Father</b> (v 11). But now, calling for | |
| 1332 retribution, he refers to the Father as <b>righteous Father.</b> | |
| 1333 This eliminates the old error which said that there was a just God, | |
| 1334 the God of the Old Testament, and another God who was good, the God | |
| 1335 of the New Testament.</p> | |
| 1336 <p>The failure of the world concerned its knowledge of God. He | |
| 1337 says, <b>the world,</b> not as reconciled, but damned, <b>has not | |
| 1338 known you:</b> "The world was made through him, yet the world knew | |
| 1339 him not" (1:10).</p> | |
| 1340 <p>2265 But this seems to conflict with Romans (1:19) "For what can | |
| 1341 be known about God is plain to them. Ever since the creation of the | |
| 1342 world his invisible nature, namely, his eternal power and deity, | |
| 1343 has been clearly perceived in the things that have been made." We | |
| 1344 should say to this that knowledge is of two kinds: one is | |
| 1345 speculative, and the other affective. Through neither of these ways | |
| 1346 did the world know God completely. Although some Gentiles knew God | |
| 1347 as having some of those attributes which are knowable by reason, | |
| 1348 they did not know God as the Father of an only begotten and | |
| 1349 consubstantial Son ‑ and our Lord is talking about knowledge | |
| 1350 of these things.</p> | |
| 1351 <p>Again, if they did have some speculative knowledge of God, this | |
| 1352 was mixed with many errors: some denied his providence over all | |
| 1353 things; others said he was the soul of the world; still others | |
| 1354 worshipped other gods along with him. For this reason they are said | |
| 1355 not to know God. Composite things can be known in part, and unknown | |
| 1356 in part, while simple things are unknown if they are not known in | |
| 1357 their entirety. Thus, even though some erred only slightly in their | |
| 1358 knowledge of God, they are said to be entirely ignorant of him. | |
| 1359 Consequently, since these people did not know the special | |
| 1360 excellence of God, they are said not to know him: "For although | |
| 1361 they knew God they did not honor him as God or give thanks to him, | |
| 1362 but they became futile in their thinking and their senseless minds | |
| 1363 were darkened" (Rom 1:21); "Nor did they recognize the craftsman | |
| 1364 while paying heed to his works" (Wis 13:1).</p> | |
| 1365 <p>Furthermore, the world did not know God by an affective | |
| 1366 knowledge, because it did not love him, "like heathen who do not | |
| 1367 know God" (1 Thess 4:5). So he says, <b>the world has not known | |
| 1368 you,</b> that is, without error, and as a Father, through | |
| 1369 love.<a href="#_ftn35" name="_ftnref35" id="_ftnref35">[35]</a></p> | |
| 1370 <p>2266 Then the progress of the disciples is mentioned (v 25b). | |
| 1371 First, their progress in knowledge; secondly, the fruit of this | |
| 1372 knowledge (v 26). As regards the disciples' progress in knowledge | |
| 1373 he does three things: first, he gives the root and fountain of this | |
| 1374 knowledge of God; secondly, the rivulets and streams that flow from | |
| 1375 it; thirdly, we see their origin in the root or fountain.</p> | |
| 1376 <p>2267 The root and fountain of our knowledge of God is the Word | |
| 1377 of God, that is, Christ: "The fountain of wisdom is the word of | |
| 1378 God" [Sir 1:5]. Human wisdom consists in knowing God. But this | |
| 1379 knowledge flows to us from the Word, because to the extent that we | |
| 1380 share in the Word of God, to that extent do we know God. Thus he | |
| 1381 says, <b>the world has not known you</b> in this way, <b>but I</b>, | |
| 1382 the fountain of wisdom, your Word, <b>have known you,</b> eternally | |
| 1383 and fully: "If I said, I do not know him, I should be a liar like | |
| 1384 you" (8:55).</p> | |
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1385 <p>2268 From this knowledge of the Word, which is the root and |
| 35 | 1386 fountain, flows, like rivulets and streams, all the knowledge of |
| 1387 the faithful. Accordingly he says, <b>and these know that</b> | |
| 1388 [<i>quia</i>, meaning "that," or "because"] <b>you have sent | |
| 1389 me</b>. Augustine understands the word as meaning "because," and it | |
| 1390 then indicates the reason for their knowledge.<a href="#_ftn36" | |
| 1391 name="_ftnref36" id="_ftnref36">[36]</a> The meaning is then: <b>I | |
| 1392 have known you,</b> by nature, <b>and these know</b> you by grace. | |
| 1393 Why? <b>Because you have sent me,</b> so that they may know you: | |
| 1394 "For this was I born, and for this I have come into the world, to | |
| 1395 bear witness to the truth" (18:37); "I have manifested your name" | |
| 1396 (17:6).</p> | |
| 1397 <p>If we understand the word as meaning "that," it then refers to | |
| 1398 what is known. The meaning is: <b>and these know.</b> What do they | |
| 1399 know? <b>That you have sent me,</b> because he who sees the Son | |
| 1400 also sees the Father (14:9).</p> | |
| 1401 <p>2269 They did not know this by themselves; they learned it from | |
| 1402 me because "No one knows the Father except the Son and any one to | |
| 1403 whom the Son chooses to reveal him" (Mt 11:27). So he says, <b>I | |
| 1404 made known to them your name, and I will make it known.</b> He is | |
| 1405 indicating the two types of knowledge which the faithful have | |
| 1406 through him. First, there is the knowledge of his teaching, and he | |
| 1407 refers to this by saying, <b>I made known to them your name,</b> | |
| 1408 teaching them by my external words: "No one has ever seen God; the | |
| 1409 only Son, who is in the bosom of the Father, he has made him known" | |
| 1410 (1:18); "It was declared at first by the Lord, and it was attested | |
| 1411 to us by those who heard him" (Heb 2:3).</p> | |
| 1412 <p>The other knowledge is from within, through the Holy Spirit. | |
| 1413 Referring to this he says, <b>and I will make it known</b> by | |
| 1414 giving them the Holy Spirit: "When the Spirit of truth comes, he | |
| 1415 will teach you all truth" [16:13].</p> | |
| 1416 <p>Or, alternatively, <b>I made known to them your name</b> by the | |
| 1417 knowledge of faith, "for now we see in a mirror dimly," <b>and I | |
| 1418 will make it known</b> through the vision of glory in their | |
| 1419 homeland, where they will see "face to face" (1 Cor 13:12).</p> | |
| 1420 <p>2270 The fruit of this knowledge is <b>that the love with which | |
| 1421 you have loved me may be in them, and I in them.</b> This can be | |
| 1422 explained in two ways. The first and better way is that since the | |
| 1423 Father loves the Son, as is shown by the glory he gave him, | |
| 1424 consequently, he loves all those in whom the Son is present ‑ | |
| 1425 and the Son is in them insofar as they have knowledge of the truth. | |
| 1426 So the meaning is this: I will make your name known to them; and by | |
| 1427 the fact that they know you, I, your Word, will be in them; and by | |
| 1428 the fact that I am in them, <b>the love with which you love me may | |
| 1429 be in them,</b> that is, will be given to them, and you will love | |
| 1430 them as you have loved me.</p> | |
| 1431 <p>Here is the other explanation: <b>that the love with which you | |
| 1432 have loved me may be in them,</b> that is, as you have loved me, so | |
| 1433 they, by sharing in the Holy Spirit, may love. And by that fact I | |
| 1434 will be in them as God in a temple, and they in me, as members of | |
| 1435 the head: "He who abides in love abides in God, and God abides in | |
| 1436 him" (1 Jn 4:16).</p> | |
| 1437 <div><br clear="all" /> | |
| 1438 <hr align="left" size="1" width="33%" /> | |
| 1439 <div id="ftn1"> | |
| 1440 <p><a href="#_ftnref1" name="_ftn1" id="_ftn1">[1]</a> St. Thomas | |
| 1441 refers to Jn 17:1 in the <i>Summa Theologiae:</i> III, q. 21, a. 3, | |
| 1442 s. c.; q. 83, a. 4, ad 2; Jn 17:3: <i>ST</i> I, q. 18, a. 2, obj. | |
| 1443 3; q. 31, a. 4, obj 1; I-II, q. 3, a. 2, ad 1; q. 3, a. 4, s. c.; | |
| 1444 q. 114, a. 4, s. c.; II-II, q. 1, a. 8; q. 24, a. 12, s. c.; III, | |
| 1445 q. 9, a. 2, obj. 2; q. 59, a. 5, ad 1; Jn 16:5: <i>ST</i> I, q. 46, | |
| 1446 a. 1, s. c. ; Jn 17:5: <i>ST</i> III, q. 83, a. 4, ad 7.</p> | |
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1447 </div> |
| 35 | 1448 <div id="ftn2"> |
| 1449 <p><a href="#_ftnref2" name="_ftn2" id="_ftn2">[2]</a> <i>De | |
| 1450 Trin</i>., 9, ch. 31; PL 10; cf. <i>Catena Aurea,</i> 17:1-5.</p> | |
| 1451 </div> | |
| 1452 <div id="ftn3"> | |
| 1453 <p><a href="#_ftnref3" name="_ftn3" id="_ftn3">[3]</a> <i>De | |
| 1454 Trin</i>., 5, ch. 3; PL 10; cf. <i>Catena Aurea,</i> 17:1-5.</p> | |
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1455 </div> |
| 35 | 1456 <div id="ftn4"> |
| 1457 <p><a href="#_ftnref4" name="_ftn4" id="_ftn4">[4]</a> <i>De | |
| 1458 Trin</i>., 3, ch. 14; PL 10; cf. <i>Catena Aurea,</i> 17:1-5.</p> | |
|
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1459 </div> |
| 35 | 1460 <div id="ftn5"> |
| 1461 <p><a href="#_ftnref5" name="_ftn5" id="_ftn5">[5]</a> Augustine, | |
| 1462 <i>De Trin</i>., 6, ch. 9; cf. <i>Catena Aurea</i>, 17:1-5.</p> | |
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1463 </div> |
| 35 | 1464 <div id="ftn6"> |
| 1465 <p><a href="#_ftnref6" name="_ftn6" id="_ftn6">[6]</a> Augustine, | |
| 1466 <i>De Trin</i>., 105, ch. 5; cf. <i>Catena Aurea</i>,17:1-5.</p> | |
|
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1467 </div> |
| 35 | 1468 <div id="ftn7"> |
| 1469 <p><a href="#_ftnref7" name="_ftn7" id="_ftn7">[7]</a> | |
| 1470 Summa-Christ's human nature is glorified, but remains human.</p> | |
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1471 </div> |
| 35 | 1472 <div id="ftn8"> |
| 1473 <p><a href="#_ftnref8" name="_ftn8" id="_ftn8">[8]</a> Hilary, | |
| 1474 <i>De Trin</i>., 3; PL 10; cf. <i>Catena Aurea,</i> 17:1-5.</p> | |
|
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1475 </div> |
| 35 | 1476 <div id="ftn9"> |
| 1477 <p><a href="#_ftnref9" name="_ftn9" id="_ftn9">[9]</a> St. Thomas | |
| 1478 refers to Jn 17:6 in the <i>Summa Theologiae:</i> II-II, q. 2, a. | |
| 1479 8, obj. 2; Jn 17:10: <i>ST</i> III, q. 48, a. 1, s. c.</p> | |
| 1480 </div> | |
| 1481 <div id="ftn10"> | |
| 1482 <p><a href="#_ftnref10" name="_ftn10" id="_ftn10">[10]</a> | |
| 1483 <i>Tract. in Io</i>., 106, ch. 1, col. 1908; cf. <i>Catena | |
| 1484 Aurea</i>, 17:6-8.</p> | |
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1485 </div> |
| 35 | 1486 <div id="ftn11"> |
| 1487 <p><a href="#_ftnref11" name="_ftn11" id="_ftn11">[11]</a> <i>In | |
| 1488 Ioannem hom</i>., 81, ch. 1; PG 59, col. 437; cf. <i>Catena | |
| 1489 Aurea</i>, 17:6-8.</p> | |
|
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1490 </div> |
| 35 | 1491 <div id="ftn12"> |
| 1492 <p><a href="#_ftnref12" name="_ftn12" id="_ftn12">[12]</a> | |
| 1493 <i>Tract. in Io</i>., 106, ch. 6, col. 1911; cf. <i>Catena | |
| 1494 Aurea</i>, 17:6-8.</p> | |
|
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1495 </div> |
| 35 | 1496 <div id="ftn13"> |
| 1497 <p><a href="#_ftnref13" name="_ftn13" id="_ftn13">[13]</a> <i>In | |
| 1498 Ioannem hom</i>., 80, ch. 2; PG 59, col. 435; cf. <i>Catena | |
| 1499 Aurea</i>, 17:1-5.</p> | |
|
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1500 </div> |
| 35 | 1501 <div id="ftn14"> |
| 1502 <p><a href="#_ftnref14" name="_ftn14" id="_ftn14">[14]</a> | |
| 1503 <i>Tract. in Io</i>., 106, ch. 6, col. 1911; cf. <i>Catena | |
| 1504 Aurea</i>, 17:6-8.</p> | |
|
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1505 </div> |
| 35 | 1506 <div id="ftn15"> |
| 1507 <p><a href="#_ftnref15" name="_ftn15" id="_ftn15">[15]</a> | |
| 1508 Hilary.</p> | |
|
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1509 </div> |
| 35 | 1510 <div id="ftn16"> |
| 1511 <p><a href="#_ftnref16" name="_ftn16" id="_ftn16">[16]</a> | |
| 1512 Gregory.</p> | |
| 1513 </div> | |
| 1514 <div id="ftn17"> | |
| 1515 <p><a href="#_ftnref17" name="_ftn17" id="_ftn17">[17]</a> | |
| 1516 Summa-</p> | |
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1517 </div> |
| 35 | 1518 <div id="ftn18"> |
| 1519 <p><a href="#_ftnref18" name="_ftn18" id="_ftn18">[18]</a> | |
| 1520 Gloss.</p> | |
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1521 </div> |
| 35 | 1522 <div id="ftn19"> |
| 1523 <p><a href="#_ftnref19" name="_ftn19" id="_ftn19">[19]</a> <i>In | |
| 1524 Ioannem hom</i>., 81, ch. 2; PG 59, col. 440; <span style= | |
| 1525 'color: green'>cf. <i>Catena Aurea</i>, 17:9-13.</span></p> | |
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1526 </div> |
| 35 | 1527 <div id="ftn20"> |
| 1528 <p><span style='color: green'><a href="#_ftnref20" name="_ftn20" | |
| 1529 id="_ftn20">[20]</a> <i>Tract. in Io</i>., 107, ch. 8, col. 1914-5; | |
| 1530 cf. <i>Catena Aurea,</i> 17:9-13.</span></p> | |
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1531 </div> |
| 35 | 1532 <div id="ftn21"> |
| 1533 <p><span style='color: green'><a href="#_ftnref21" name="_ftn21" | |
| 1534 id="_ftn21">[21]</a> <i>Tract. in Io</i>., 108, ch. 5, col. 1916; | |
| 1535 cf. <i>Catena Aurea,</i> 17:14-19.</span></p> | |
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1536 </div> |
| 35 | 1537 <div id="ftn22"> |
| 1538 <p><span style='color: green'><a href="#_ftnref22" name="_ftn22" | |
| 1539 id="_ftn22">[22]</a> <i>In Ioannem hom</i>., 82, ch. 1; PG 59, col. | |
| 1540 443; cf. <i>Catena Aurea</i>, 17:14-19.</span></p> | |
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1541 </div> |
| 35 | 1542 <div id="ftn23"> |
| 1543 <p><span style='color: green'><a href="#_ftnref23" name="_ftn23" | |
| 1544 id="_ftn23">[23]</a> St. Thomas refers to Jn 17:22 in the <i>Summa | |
| 1545 Theologiae:</i> II-II, q. 183, q. 2, obj. 1; III, q. 23, a. | |
| 1546 3.</span></p> | |
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1547 </div> |
| 35 | 1548 <div id="ftn24"> |
| 1549 <p><span style='color: green'><a href="#_ftnref24" name="_ftn24" | |
| 1550 id="_ftn24">[24]</a> <i>Tract. in Io</i>., 109, ch. 2, col. 1918; | |
| 1551 cf. <i>Catena Aurea</i>, 17:20-23.</span></p> | |
| 1552 </div> | |
| 1553 <div id="ftn25"> | |
| 1554 <p><span style='color: green'><a href="#_ftnref25" name="_ftn25" | |
| 1555 id="_ftn25">[25]</a><i>Tract. in Io</i>., 110, ch. 1, col. 1920; | |
| 1556 cf. <i>Catena Aurea</i>, 17:20-23.</span></p> | |
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1557 </div> |
| 35 | 1558 <div id="ftn26"> |
| 1559 <p><span style='color: green'><a href="#_ftnref26" name="_ftn26" | |
| 1560 id="_ftn26">[26]</a> <i>De Trin</i>., 7; PL 10; cf. <i>Catena | |
| 1561 Aurea,</i> 17:20-23.</span></p> | |
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1562 </div> |
| 35 | 1563 <div id="ftn27"> |
| 1564 <p><span style='color: green'><a href="#_ftnref27" name="_ftn27" | |
| 1565 id="_ftn27">[27]</a> <i>De Trin</i>., 8; PL 10; cf. <i>Catena | |
| 1566 Aurea,</i> 17:20-23.</span></p> | |
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1567 </div> |
| 35 | 1568 <div id="ftn28"> |
| 1569 <p><span style='color: green'><a href="#_ftnref28" name="_ftn28" | |
| 1570 id="_ftn28">[28]</a><i>Tract. in Io</i>., 110, ch.2, col. 1920-1; | |
| 1571 cf. <i>Catena Aurea</i>, 17:20-23.</span></p> | |
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1572 </div> |
| 35 | 1573 <div id="ftn29"> |
| 1574 <p><span style='color: green'><a href="#_ftnref29" name="_ftn29" | |
| 1575 id="_ftn29">[29]</a> Ibid.; cf. <i>Catena Aurea</i>, | |
| 1576 17:20-23.</span></p> | |
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1577 </div> |
| 35 | 1578 <div id="ftn30"> |
| 1579 <p><span style='color: green'><a href="#_ftnref30" name="_ftn30" | |
| 1580 id="_ftn30">[30]</a> <i>In Ioannem hom</i>., 82, ch. 2; PG 59, col. | |
| 1581 444; cf. <i>Catena Aurea</i>, 17:20-23.</span></p> | |
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1582 </div> |
| 35 | 1583 <div id="ftn31"> |
| 1584 <p><span style='color: green'><a href="#_ftnref31" name="_ftn31" | |
| 1585 id="_ftn31">[31]</a> <i>De Trin</i>., 8; PL 10; cf. <i>Catena | |
| 1586 Aurea,</i> 17:20-23.</span></p> | |
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1587 </div> |
| 35 | 1588 <div id="ftn32"> |
| 1589 <p><span style='color: green'><a href="#_ftnref32" name="_ftn32" | |
| 1590 id="_ftn32">[32]</a> Summa-mercy is fundamental to God-justice | |
| 1591 exists in relation to sin.</span></p> | |
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1592 </div> |
| 35 | 1593 <div id="ftn33"> |
| 1594 <p><span style='color: green'><a href="#_ftnref33" name="_ftn33" | |
| 1595 id="_ftn33">[33]</a> Gregory, <i>Moralia</i>, 28; PL 76; cf. | |
| 1596 <i>Catena Aurea,</i> 17:24-26.</span></p> | |
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1597 </div> |
| 35 | 1598 <div id="ftn34"> |
| 1599 <p><span style='color: green'><a href="#_ftnref34" name="_ftn34" | |
| 1600 id="_ftn34">[34]</a> Summa--</span></p> | |
|
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1601 </div> |
| 35 | 1602 <div id="ftn35"> |
| 1603 <p><span style='color: green'><a href="#_ftnref35" name="_ftn35" | |
| 1604 id="_ftn35">[35]</a> summa --speculative and affective | |
| 1605 knowledge.</span></p> | |
|
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1606 </div> |
| 35 | 1607 <div id="ftn36"> |
| 1608 <p><span style='color: green'><a href="#_ftnref36" name="_ftn36" | |
| 1609 id="_ftn36">[36]</a> <i>Tract. in Io</i>., 111, ch. 5, col 1929; | |
| 1610 cf. <i>Catena Aurea</i>, 17:24-26.</span></p> | |
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1611 </div> |
| 35 | 1612 </div> |
| 1613 </blockquote> | |
| 1614 </body> | |
| 1615 </html> |