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-<body style=text-align:justify><blockquote>
+<body style="text-align:justify">
-<p style="text-align: center"><span style="font-size: 60pt">14</span>
+<blockquote>
-<p align=center><B>LECTURE I
+<p style="text-align: center"><span style=
-<BLOCKQUOTE><p>1 "Let not your hearts be troubled; you believe in God,
+"font-size: 60pt">14</span></p>
-believe also in me. 2 In my Father's house are many rooms; if it were not so,
+<p align="center"><b>LECTURE I</b></p>
-would I have told you that I go to prepare a place for you? [If it were not so
+<blockquote>
-I would have told you that I am going to prepare a place for you.] 3 And when
+<p><b>1 "Let not your hearts be troubled; you believe in God,
-[if] I go and prepare a place for you, I will come again and will take you to
+believe also in me. 2 In my Father's house are many rooms; if it
-myself, that where I am you may be also."<a href="#_ftn1" name="_ftnref1"
+were not so, would I have told you that I go to prepare a place for
-title="">[1]</a></b></BLOCKQUOTE>
+you? [If it were not so I would have told you that I am going to
+prepare a place for you.] 3 And when [if] I go and prepare a place
-<p>1848 Above (ch 13), our Lord taught his disciples by
+for you, I will come again and will take you to myself, that where
-example, here he consoles them by his words. First, they are encouraged in many
+I am you may be also."<a href="#_ftn1" name="_ftnref1" title="" id=
-ways by what he says; secondly, what he has said is explained (ch 16).
+"_ftnref1">[1]</a></b></p>
-Concerning the first, we should note that there were two things which could
+</blockquote>
-trouble the disciples. One was near, that Christ would soon be leaving them;
+<p>1848 Above (ch 13), our Lord taught his disciples by example,
-the second was in the future, and was the hardships they would undergo. First,
+here he consoles them by his words. First, they are encouraged in
-Christ consoles them over his leaving; secondly, over their future hardships
+many ways by what he says; secondly, what he has said is explained
-(ch 15).
+(ch 16). Concerning the first, we should note that there were two
+things which could trouble the disciples. One was near, that Christ
-<p>He does two things concerning the first: first, he
+would soon be leaving them; the second was in the future, and was
-consoles them from their own point of view, as those who will be left;
+the hardships they would undergo. First, Christ consoles them over
-secondly, from his own point of view, as the one leaving (v 27). He does three
+his leaving; secondly, over their future hardships (ch 15).</p>
-things about the first: first, he says that he is going to the Father;
+<p>He does two things concerning the first: first, he consoles them
-secondly, he promises them the gift of the Holy Spirit (v 15); thirdly, he
+from their own point of view, as those who will be left; secondly,
-promises that he will also be with them (v 18). He does two things about the
+from his own point of view, as the one leaving (v 27). He does
-first: first, he mentions that he is going to the Father; secondly, he brings
+three things about the first: first, he says that he is going to
-in the way he would go (v 4). He does three things about the first: first, he
+the Father; secondly, he promises them the gift of the Holy Spirit
-expels their anxieties; secondly, he refers to his power (v 1b); thirdly, he
+(v 15); thirdly, he promises that he will also be with them (v 18).
-adds a promise (v 2a).
+He does two things about the first: first, he mentions that he is
+going to the Father; secondly, he brings in the way he would go (v
-<p>1849 In regard to the first, note that the disciples could
+4). He does three things about the first: first, he expels their
-have been disturbed by what our Lord said about the betrayal of Judas, Peter's
+anxieties; secondly, he refers to his power (v 1b); thirdly, he
-denial, and his own going away. Indeed, each of these did trouble them and make
+adds a promise (v 2a).</p>
-them sad: "Thou hast made the land to quake," that is, the hearts of the
+<p>1849 In regard to the first, note that the disciples could have
-disciples, "thou hast rent it open" (Ps 60:2). Therefore our Lord, wishing to
+been disturbed by what our Lord said about the betrayal of Judas,
-soothe their sorrow, said: <b>Let not your hearts be troubled</b>.
+Peter's denial, and his own going away. Indeed, each of these did
+trouble them and make them sad: "Thou hast made the land to quake,"
-<p>1850 In Acts (1:1) we read: "Jesus began to do and teach."
+that is, the hearts of the disciples, "thou hast rent it open" (Ps
-Yet above (13:21) it says that Jesus "was troubled in spirit." How can he tell
+60:2). Therefore our Lord, wishing to soothe their sorrow, said:
-his disciples not to be troubled when he himself was troubled? I answer that he
+<b>Let not your hearts be troubled</b>.</p>
-did not teach the opposite of what he did. It was stated above that he was
+<p>1850 In Acts (1:1) we read: "Jesus began to do and teach." Yet
-troubled <i>in </i>spirit, not that his spirit was troubled. Here he is not
+above (13:21) it says that Jesus "was troubled in spirit." How can
-forbidding them to be troubled in spirit, but he is forbidding that their
+he tell his disciples not to be troubled when he himself was
-hearts, that is, their spirits, be troubled. For there is a troubled state
+troubled? I answer that he did not teach the opposite of what he
-which arises from reason; this is to be praised and is not forbidden: "For
+did. It was stated above that he was troubled <i>in</i> spirit, not
-godly grief produces a repentance that leads to salvation" (2 Cor 7:10). Yet
+that his spirit was troubled. Here he is not forbidding them to be
-there is a different grief or troubled state of the reason itself; this is not
+troubled in spirit, but he is forbidding that their hearts, that
-laudable because it draws the reason from its proper course; this is forbidden:
+is, their spirits, be troubled. For there is a troubled state which
-"The just person will not be troubled for the Lord puts his hand under him" [Ps
+arises from reason; this is to be praised and is not forbidden:
-37:24]. For one who always possesses God cannot be disturbed.
+"For godly grief produces a repentance that leads to salvation" (2
+Cor 7:10). Yet there is a different grief or troubled state of the
-<p>1851 Accordingly, our Lord refers to the power of his
+reason itself; this is not laudable because it draws the reason
-divinity, saying, <b>you believe in God, believe also in me</b>. Here he
+from its proper course; this is forbidden: "The just person will
-presupposes one thing and commands another. He presupposes their faith in God,
+not be troubled for the Lord puts his hand under him" [Ps 37:24].
-saying, <b>you believe in God</b>: he had already taught them about this: "For
+For one who always possesses God cannot be disturbed.</p>
-whoever would draw near to God must believe that he exists" (Heb 11:6). What he
+<p>1851 Accordingly, our Lord refers to the power of his divinity,
-commands is that they believe in him, saying, <b>believe also in me</b>. For if
+saying, <b>you believe in God, believe also in me</b>. Here he
-you believe in God, and since I am God, then you should believe in me. And this
+presupposes one thing and commands another. He presupposes their
-follows whether the word God stands for the divine essence, since the Son is
+faith in God, saying, <b>you believe in God</b>: he had already
-God, or whether it stands for the person of the Father. For no one can believe
+taught them about this: "For whoever would draw near to God must
-in the Father unless he believes in the Son: "He who does not honor the Son
+believe that he exists" (Heb 11:6). What he commands is that they
-does not honor the Father" (5:23).
+believe in him, saying, <b>believe also in me</b>. For if you
+believe in God, and since I am God, then you should believe in me.
-<p>The fact that he says, <b>believe
+And this follows whether the word God stands for the divine
-also in me</b>, indicates that he is truly God; for although we are allowed to
+essence, since the Son is God, or whether it stands for the person
-believe a human being <i>(homini) </i>or a creature, we ought to believe <i>in </i>God
+of the Father. For no one can believe in the Father unless he
-alone <i>(in Deum). </i>Therefore, we must believe in Christ as we believe in
+believes in the Son: "He who does not honor the Son does not honor
-God. "We are in him who is true, in his Son Jesus Christ. This is the true God
+the Father" (5:23).</p>
-and eternal life" (1 Jn 5:20); "This is the work of God, that you believe in
+<p>The fact that he says, <b>believe also in me</b>, indicates that
-him whom he has sent" (6:29). [See the Commentary on 6:28, no. 901.]
+he is truly God; for although we are allowed to believe a human
+being <i>(homini)</i> or a creature, we ought to believe <i>in</i>
+God alone <i>(in Deum).</i> Therefore, we must believe in Christ as
+we believe in God. "We are in him who is true, in his Son Jesus
+Christ. This is the true God and eternal life" (1 Jn 5:20); "This
+is the work of God, that you believe in him whom he has sent"
+(6:29). [See the Commentary on 6:28, no. 901.]</p>
 <p>1852 Then when he says, <b>in my Father's house are many
-rooms</b>, he adds the promise that it is through Christ that they will
+rooms</b>, he adds the promise that it is through Christ that they
-approach and be brought to the Father. Now a promise to others that they will
+will approach and be brought to the Father. Now a promise to others
-gain entrance to some place involves two things: first, the place must be
+that they will gain entrance to some place involves two things:
-prepared; next, they have to be brought there. Our Lord makes these two
+first, the place must be prepared; next, they have to be brought
-promises here: one concerns the preparation of the place, and the other is
+there. Our Lord makes these two promises here: one concerns the
-about their being brought there. Yet the first is not necessary, for the place
+preparation of the place, and the other is about their being
-has already been prepared; but the second is necessary. Thus he does two
+brought there. Yet the first is not necessary, for the place has
-things: he says the first promise is not necessary; and then he makes his
+already been prepared; but the second is necessary. Thus he does
-second promise (v 3). In regard to the first he does two things: first, he
+two things: he says the first promise is not necessary; and then he
-indicates that it is not necessary to prepare the place; secondly he shows that
+makes his second promise (v 3). In regard to the first he does two
-he could prepare it if it were necessary (v 2b).
+things: first, he indicates that it is not necessary to prepare the
+place; secondly he shows that he could prepare it if it were
-<p>1853 He says, <b>in my Father's house are many rooms</b>.
+necessary (v 2b).</p>
-The house of any one is where he dwells, and so the house of God is where God
+<p>1853 He says, <b>in my Father's house are many rooms</b>. The
-dwells. Now God dwells in his saints: "Yet thou, O Lord, art in the midst of
+house of any one is where he dwells, and so the house of God is
-us" (Jer 14:9). In some of them he dwells by faith: "I will live in them and
+where God dwells. Now God dwells in his saints: "Yet thou, O Lord,
-move among them" (2 Cor 6:16); while in others he dwells by perfect happiness:
+art in the midst of us" (Jer 14:9). In some of them he dwells by
-"that God may be everything to every one" (1 Cor 15:28). Accordingly, God has
+faith: "I will live in them and move among them" (2 Cor 6:16);
-two houses. One is the Church militant, that is, the society of those who
+while in others he dwells by perfect happiness: "that God may be
-believe: "that you may know how one ought to behave in the household of God,
+everything to every one" (1 Cor 15:28). Accordingly, God has two
-which is the church of the living God" (1 Tim 3:15). God dwells in this house
+houses. One is the Church militant, that is, the society of those
-by faith. "The dwelling of God is with men. He will dwell with them" (Rev
+who believe: "that you may know how one ought to behave in the
-21:3). The other is the Church triumphant, that is, the society of the saints
+household of God, which is the church of the living God" (1 Tim
-in the glory of the Father: "We shall be satisfied with the goodness of thy
+3:15). God dwells in this house by faith. "The dwelling of God is
-house, thy holy temple" (Ps 65:4).
+with men. He will dwell with them" (Rev 21:3). The other is the
+Church triumphant, that is, the society of the saints in the glory
-<p>Yet the house of the Father is not
+of the Father: "We shall be satisfied with the goodness of thy
-only where he dwells, but he himself is the house, for he exists in himself. It
+house, thy holy temple" (Ps 65:4).</p>
-is into this house that he gathers us. We see from 2 Corinthians (5:1) that God
+<p>Yet the house of the Father is not only where he dwells, but he
-himself is the house: "We have a building from God, a house not made with
+himself is the house, for he exists in himself. It is into this
-hands, eternal in the heavens." This house is the house of glory, which is God
+house that he gathers us. We see from 2 Corinthians (5:1) that God
-himself: "A glorious throne set on high from the beginning is the place of our
+himself is the house: "We have a building from God, a house not
-sanctification" [Jer 17:12]. We remain in this place, in God, with our will and
+made with hands, eternal in the heavens." This house is the house
-affections by the joys of love: "He who abides in love abides in God, and God
+of glory, which is God himself: "A glorious throne set on high from
-abides in him" (1 Jn 4:16). And we remain here with our minds by our knowledge
+the beginning is the place of our sanctification" [Jer 17:12]. We
-of the truth: "Sanctify them in the truth" (17:17).
+remain in this place, in God, with our will and affections by the
+joys of love: "He who abides in love abides in God, and God abides
-<p>In this house, then, that is, in
+in him" (1 Jn 4:16). And we remain here with our minds by our
-glory, which is God, are many rooms, that is, various participations in
+knowledge of the truth: "Sanctify them in the truth" (17:17).</p>
-happiness. This is because one who knows more will have a greater place.
+<p>In this house, then, that is, in glory, which is God, are many
-Therefore, the different rooms are the various participations in the knowledge
+rooms, that is, various participations in happiness. This is
-and enjoyment of God.
+because one who knows more will have a greater place. Therefore,
+the different rooms are the various participations in the knowledge
-<p>1854 The question arises here whether one person can be
+and enjoyment of God.</p>
-happier than another. It seems not. For happiness is the end; and what is
+<p>1854 The question arises here whether one person can be happier
-perfect, complete, does not have degrees; therefore, there cannot be different
+than another. It seems not. For happiness is the end; and what is
-degrees of happiness.
+perfect, complete, does not have degrees; therefore, there cannot
+be different degrees of happiness.</p>
-<p>I answer that a thing can be
+<p>I answer that a thing can be perfect in two ways: absolutely and
-perfect in two ways: absolutely and in a qualified sense. The absolute
+in a qualified sense. The absolute perfection of happiness is found
-perfection of happiness is found only in God, for only he knows and loves
+only in God, for only he knows and loves himself to the extent that
-himself to the extent that he is knowable and lovable (since he knows and loves
+he is knowable and lovable (since he knows and loves infinitely his
-infinitely his own infinite truth and goodness). From this point of view, the
+own infinite truth and goodness). From this point of view, the
-supreme good itself, which is the object and cause of happiness, can not be
+supreme good itself, which is the object and cause of happiness,
-greater or less. This is because there is only one supreme good, which is God.
+can not be greater or less. This is because there is only one
+supreme good, which is God.</p>
-<p>But in a qualified sense, that is,
+<p>But in a qualified sense, that is, considering certain
-considering certain conditions of time, of nature and of grace, one person can
+conditions of time, of nature and of grace, one person can be
-be happier than another depending on the possession of this good and the
+happier than another depending on the possession of this good and
-capacity of each. The greater the capacity a person has for this good, the more
+the capacity of each. The greater the capacity a person has for
-he shares in it, I mean he participates in it more the better disposed and
+this good, the more he shares in it, I mean he participates in it
-prepared he is to enjoy it. Now one is disposed for this good in two ways.
+more the better disposed and prepared he is to enjoy it. Now one is
-Happiness consists in two things. The first is the vision of God; and one is
+disposed for this good in two ways. Happiness consists in two
-disposed for this by purity. And so the more one has a heart which is raised
+things. The first is the vision of God; and one is disposed for
-above earthly matters, the more he will see God, and the more perfectly.
+this by purity. And so the more one has a heart which is raised
-Secondly, happiness consists in the delight of enjoying [God], and one is
+above earthly matters, the more he will see God, and the more
-disposed for this by love. Thus, one who has a more burning love for God will
+perfectly. Secondly, happiness consists in the delight of enjoying
-find more delight in the enjoyment of God. We read about the first in Matthew
+[God], and one is disposed for this by love. Thus, one who has a
-(5:8): "Blessed are the pure in heart, for they shall see."<a href="#_ftn2"
+more burning love for God will find more delight in the enjoyment
-name="_ftnref2">[2]</a>
+of God. We read about the first in Matthew (5:8): "Blessed are the
+pure in heart, for they shall see."<a href="#_ftn2" name="_ftnref2"
+id="_ftnref2">[2]</a></p>
 <p>1855 Another question arises from what Matthew (20:10) says,
-that every laborer received one denarius. This denarius is nothing but a room
+that every laborer received one denarius. This denarius is nothing
-in the house of the Father. Therefore, there are not many rooms. I answer that
+but a room in the house of the Father. Therefore, there are not
-the reward of eternal life is both one and many. It is many based on the
+many rooms. I answer that the reward of eternal life is both one
-various capacities of those who share in it, and from this point of view there
+and many. It is many based on the various capacities of those who
-are different rooms in the Father's house.
+share in it, and from this point of view there are different rooms
+in the Father's house.</p>
-<p>Yet this reward is one, and this
+<p>Yet this reward is one, and this for three reasons. First,
-for three reasons. First, because there is one object; for it is the same
+because there is one object; for it is the same object which all
-object which all the blessed see and enjoy. Thus, there is one denarius. But it
+the blessed see and enjoy. Thus, there is one denarius. But it is
-is seen and loved in various degrees: "Then you will delight yourself in the
+seen and loved in various degrees: "Then you will delight yourself
-Almighty" (Job 22:26); "In that day the Lord of hosts will be a crown of glory,
+in the Almighty" (Job 22:26); "In that day the Lord of hosts will
-and a diadem of beauty, to the remnant of his people" (Is 28:5). It is like a
+be a crown of glory, and a diadem of beauty, to the remnant of his
-spring of water, available to all to take as much as they wish. Then, one who
+people" (Is 28:5). It is like a spring of water, available to all
-has a larger cup will receive more, and one who has a smaller cup will receive
+to take as much as they wish. Then, one who has a larger cup will
-less. Therefore, there is one fountain, considering it in itself, but every one
+receive more, and one who has a smaller cup will receive less.
-does not receive the same portion. This is the opinion of Gregory, in his <i>Morals</i>
+Therefore, there is one fountain, considering it in itself, but
-XXII.<a href="#_ftn3" name="_ftnref3">[3]</a>
+every one does not receive the same portion. This is the opinion of
-Secondly, this reward is one, according to Augustine, because it is an eternal
+Gregory, in his <i>Morals</i> XXII.<a href="#_ftn3" name="_ftnref3"
-portion: each one will have an eternal happiness, for the just will go into
+id="_ftnref3">[3]</a> Secondly, this reward is one, according to
-eternal life; but there are differences in capacity.<a href="#_ftn4"
+Augustine, because it is an eternal portion: each one will have an
-name="_ftnref4">[4]</a>
+eternal happiness, for the just will go into eternal life; but
-Thirdly, this reward is one because of charity, which unites everything, and
+there are differences in capacity.<a href="#_ftn4" name="_ftnref4"
-makes the joy of each the joy of the rest, and conversely: "Rejoice with those
+id="_ftnref4">[4]</a> Thirdly, this reward is one because of
-who rejoice" (Rom 12:15).
+charity, which unites everything, and makes the joy of each the joy
+of the rest, and conversely: "Rejoice with those who rejoice" (Rom
-<p>1856 The Pelagians erred by misunderstanding this passage.
+12:15).</p>
-They said that children who die without baptism will be saved in the house of
+<p>1856 The Pelagians erred by misunderstanding this passage. They
-God, but not in the kingdom of God, for we read "Unless one is born of water
+said that children who die without baptism will be saved in the
-and the Spirit, he cannot enter the kingdom of God" (3:5). Augustine answers
+house of God, but not in the kingdom of God, for we read "Unless
-this by saying that our Lord said that these rooms are in God's house.<a
+one is born of water and the Spirit, he cannot enter the kingdom of
-href="#_ftn5" name="_ftnref5">[5]</a>
+God" (3:5). Augustine answers this by saying that our Lord said
-Now in a kingdom there are nothing but houses: for a kingdom is made up of
+that these rooms are in God's house.<a href="#_ftn5" name=
-cities, and cities of neighborhoods, and neighborhoods of houses. Thus, if
+"_ftnref5" id="_ftnref5">[5]</a> Now in a kingdom there are nothing
-rooms are in a house, it is evident that they are in the kingdom.
+but houses: for a kingdom is made up of cities, and cities of
+neighborhoods, and neighborhoods of houses. Thus, if rooms are in a
-<p>1857 Then when he says, <b>if it were not so I would have
+house, it is evident that they are in the kingdom.</p>
-told you that I am going to prepare a place for you</b>, he shows he has the
+<p>1857 Then when he says, <b>if it were not so I would have told
-ability to prepare a place for them if necessary. For one could say: it is true
+you that I am going to prepare a place for you</b>, he shows he has
-that in his Father's house many rooms have been prepared, but if not, he could
+the ability to prepare a place for them if necessary. For one could
-not prepare them. Our Lord excludes this by saying, <b>if it were not so</b>,
+say: it is true that in his Father's house many rooms have been
-that is, if the rooms were not prepared, <b>I would have told you that I am
+prepared, but if not, he could not prepare them. Our Lord excludes
-going to prepare a place for you</b>.
+this by saying, <b>if it were not so</b>, that is, if the rooms
+were not prepared, <b>I would have told you that I am going to
-<p>Here we should consider what is
+prepare a place for you</b>.</p>
-meant by the phrase, <b>to prepare a place for you</b>. A place is prepared in
+<p>Here we should consider what is meant by the phrase, <b>to
-two ways. In one way, when something is done to the place itself, as when it is
+prepare a place for you</b>. A place is prepared in two ways. In
-cleaned or enlarged: "Enlarge the place of your tent" (Is 54:2). In another
+one way, when something is done to the place itself, as when it is
-way, when someone is given the means to enter it; and so the Psalmist prays:
+cleaned or enlarged: "Enlarge the place of your tent" (Is 54:2). In
-"Be thou to me a rock of refuge, a strong fortress to save me" (Ps 71:3), which
+another way, when someone is given the means to enter it; and so
-is like saying: May I always have the means to enter here. With this in mind,
+the Psalmist prays: "Be thou to me a rock of refuge, a strong
-the text can be understood in two ways. If this place had some defect or was
+fortress to save me" (Ps 71:3), which is like saying: May I always
-something created, it would be subject to my power to perfect it, for every
+have the means to enter here. With this in mind, the text can be
-creature is subject to the power of the Word: "All things were made through
+understood in two ways. If this place had some defect or was
-him" (1:3). So, if it had some defect, <b>I would have told you that I am going
+something created, it would be subject to my power to perfect it,
-to prepare a place for you</b>. But this place, in itself, is prepared; for
+for every creature is subject to the power of the Word: "All things
-this place is God himself, as was said, in whom is the abundance of all
+were made through him" (1:3). So, if it had some defect, <b>I would
-perfections. But perhaps you do not have the means to enter it; and so, <b>if
+have told you that I am going to prepare a place for you</b>. But
-it were not so</b>, that is, if it were not so that you had the means to enter
+this place, in itself, is prepared; for this place is God himself,
-here and were not predestined to this place, <b>I would have told you that I am
+as was said, in whom is the abundance of all perfections. But
-going to prepare a place for you</b>, for it is in my power to predestine you
+perhaps you do not have the means to enter it; and so, <b>if it
-to this place. For he, with the Father and the Holy Spirit has predestined them
+were not so</b>, that is, if it were not so that you had the means
-to eternal life: "He chose us in him" (Eph 1:4).
+to enter here and were not predestined to this place, <b>I would
+have told you that I am going to prepare a place for you</b>, for
-<p>1858 Our Lord said above: "Where I am going you cannot
+it is in my power to predestine you to this place. For he, with the
-follow me now" (13:36). And then here, to keep them from believing that they
+Father and the Holy Spirit has predestined them to eternal life:
-would be absolutely separated from him he adds, <b>and if I go and prepare a
+"He chose us in him" (Eph 1:4).</p>
-place for you, I will come again and will take you to myself</b>. This is the
+<p>1858 Our Lord said above: "Where I am going you cannot follow me
-second promise, that they will be brought into the kingdom.
+now" (13:36). And then here, to keep them from believing that they
+would be absolutely separated from him he adds, <b>and if I go and
-<p>This seems to conflict with his
+prepare a place for you, I will come again and will take you to
-earlier statement, for he had said: <b>if it were not so</b>, [if places were
+myself</b>. This is the second promise, that they will be brought
-not already prepared] <b>I would have told you that I am going to prepare a
+into the kingdom.</p>
-place for you</b>. This implies that he is not going to prepare a place for
+<p>This seems to conflict with his earlier statement, for he had
-them. Yet here we read: <b>if I go and prepare a place for you</b>, which
+said: <b>if it were not so</b>, [if places were not already
-suggests that he is going to prepare a place for them.
+prepared] <b>I would have told you that I am going to prepare a
+place for you</b>. This implies that he is not going to prepare a
-<p>One reply would be that these two
+place for them. Yet here we read: <b>if I go and prepare a place
-sentences can be understood as connected together. Then the meaning would be
+for you</b>, which suggests that he is going to prepare a place for
-this: "if it were not so," that is, if places were not prepared [that is, by
+them.</p>
-predestination] and I had to go to prepare them, "I would have told you that I
+<p>One reply would be that these two sentences can be understood as
-am going to prepare [such] a place for you." And then again, "if it were not
+connected together. Then the meaning would be this: "if it were not
-so," [in the sense of the execution of predestination, see below] "I go and prepare
+so," that is, if places were not prepared [that is, by
-a place for you."
+predestination] and I had to go to prepare them, "I would have told
+you that I am going to prepare [such] a place for you." And then
-<p>According to Augustine, however,
+again, "if it were not so," [in the sense of the execution of
-these are distinct sentences and are not read together.<a href="#_ftn6"
+predestination, see below] "I go and prepare a place for you."</p>
-name="_ftnref6">[6]</a>
+<p>According to Augustine, however, these are distinct sentences
-Our Lord prepared places both by eternal predestination, and by carrying out
+and are not read together.<a href="#_ftn6" name="_ftnref6" id=
-this predestination. He also prepared these places by his departure. Thus, what
+"_ftnref6">[6]</a> Our Lord prepared places both by eternal
-our Lord said first, that rooms were prepared, is understood as referring to
+predestination, and by carrying out this predestination. He also
-the first preparation from all eternity. Then when he says, <b>if I go and
+prepared these places by his departure. Thus, what our Lord said
-prepare a place for you</b>, this is understood as referring to the carrying
+first, that rooms were prepared, is understood as referring to the
-out of the eternal predestination.
+first preparation from all eternity. Then when he says, <b>if I go
+and prepare a place for you</b>, this is understood as referring to
-<p>1859 Our Lord prepared a place for us by his departure in
+the carrying out of the eternal predestination.</p>
-five ways. First he made room for faith: for since faith concerns things not
+<p>1859 Our Lord prepared a place for us by his departure in five
-seen, when the disciples saw Christ in person, they did not need faith for
+ways. First he made room for faith: for since faith concerns things
-this. Thus he left them, so that the one they had possessed by his bodily
+not seen, when the disciples saw Christ in person, they did not
-presence and saw with their bodily eyes, they could still possess in his
+need faith for this. Thus he left them, so that the one they had
-spiritual presence and see with the eyes of their mind. This is to possess him
+possessed by his bodily presence and saw with their bodily eyes,
-by faith. Secondly, his leaving prepared a place by showing them the way to go
+they could still possess in his spiritual presence and see with the
-to that place: "He who opens the breach will go before them" (Mic 2:13).
+eyes of their mind. This is to possess him by faith. Secondly, his
-Thirdly, by his prayers for them: "He is able for all time to save those who
+leaving prepared a place by showing them the way to go to that
-draw near to God through him" (Heb 7:25); "He rides through the heavens to your
+place: "He who opens the breach will go before them" (Mic 2:13).
-help" (Deut 33:26). Fourthly, by attracting them to what is above: "Draw me
+Thirdly, by his prayers for them: "He is able for all time to save
-after you" (Song 1:4); "If then you have been raised with Christ, seek the
+those who draw near to God through him" (Heb 7:25); "He rides
-things that are above" (Col 3:1). Fifthly, by sending them the Holy Spirit: "As
+through the heavens to your help" (Deut 33:26). Fourthly, by
-yet the Spirit had not been given, because Jesus was not yet glorified" (7:39).
+attracting them to what is above: "Draw me after you" (Song 1:4);
+"If then you have been raised with Christ, seek the things that are
-<p>1860 The glorification of Christ was completed by his
+above" (Col 3:1). Fifthly, by sending them the Holy Spirit: "As yet
-ascension. And so as soon as he ascended, he sent the Holy Spirit to his
+the Spirit had not been given, because Jesus was not yet glorified"
-disciples. He told them ahead of time that he would physically leave them,
+(7:39).</p>
-saying, <b>if I go and prepare a place for you</b>. And then he promised them a
+<p>1860 The glorification of Christ was completed by his ascension.
-spiritual return, saying, <b>I will come again</b>. I will come at the end of
+And so as soon as he ascended, he sent the Holy Spirit to his
-the world: "Then Jesus ... will come in the same way as you saw him go into
+disciples. He told them ahead of time that he would physically
-heaven" (Acts 1:2). <b>And will take you</b>, glorified in soul and body, <b>to
+leave them, saying, <b>if I go and prepare a place for you</b>. And
-myself</b>: "We shall be caught up together with them in the clouds to meet the
+then he promised them a spiritual return, saying, <b>I will come
-Lord in the air" (1 Thess 4:17).
+again</b>. I will come at the end of the world: "Then Jesus ...
+will come in the same way as you saw him go into heaven" (Acts
-<p>1861 Will Christ wait until the end of the world before he
+1:2). <b>And will take you</b>, glorified in soul and body, <b>to
-takes the spirits of the apostles? It is the opinion of the Greeks that the
+myself</b>: "We shall be caught up together with them in the clouds
-saints will not go to paradise until the day of judgment. But if this were
+to meet the Lord in the air" (1 Thess 4:17).</p>
-true, the desire of the Apostle (Phil 1:23) to be with Christ would be futile.
+<p>1861 Will Christ wait until the end of the world before he takes
-Therefore, one should say that immediately after the house where we dwell here
+the spirits of the apostles? It is the opinion of the Greeks that
-is overthrown, our souls are with Christ. And so the statement, <b>I will come
+the saints will not go to paradise until the day of judgment. But
-again and will take you to myself</b>, can be understood as that spiritual
+if this were true, the desire of the Apostle (Phil 1:23) to be with
-coming with which Christ always visits the Church of the faithful and vivifies
+Christ would be futile. Therefore, one should say that immediately
-each of the faithful at death. Then the meaning is: <b>I will come again</b>,
+after the house where we dwell here is overthrown, our souls are
-to the Church, spiritually and continuously, <b>and will take you to myself</b>,
+with Christ. And so the statement, <b>I will come again and will
-that is, I will strengthen you in faith and love for me: "My beloved has gone
+take you to myself</b>, can be understood as that spiritual coming
-down to his garden, to the beds of spices," that is, to the community of the
+with which Christ always visits the Church of the faithful and
-saints, "to feed in the garden," that is, to delight in their virtues, "and to
+vivifies each of the faithful at death. Then the meaning is: <b>I
-gather lilies," to draw pure souls to himself when he gives life to the saints
+will come again</b>, to the Church, spiritually and continuously,
-at death [Song 6:1].<a href="#_ftn7" name="_ftnref7">[7]</a>
+<b>and will take you to myself</b>, that is, I will strengthen you
+in faith and love for me: "My beloved has gone down to his garden,
-<p>1862 Then he mentions the fruit of this, saying, <b>that
+to the beds of spices," that is, to the community of the saints,
-where I am you may be also</b>, that is, so that the members may be with their
+"to feed in the garden," that is, to delight in their virtues, "and
-head; so the disciples may be with their Teacher: "Wherever the body is, there
+to gather lilies," to draw pure souls to himself when he gives life
-the eagles will be gathered together" (Mt 24:28); "Where I am, there shall my
+to the saints at death [Song 6:1].<a href="#_ftn7" name="_ftnref7"
-servant be also" (12:26).
+id="_ftnref7">[7]</a></p>
-<BR><BR><BR>
+<p>1862 Then he mentions the fruit of this, saying, <b>that where I
-<p align=center><B>LECTURE 2
+am you may be also</b>, that is, so that the members may be with
+their head; so the disciples may be with their Teacher: "Wherever
-<BLOCKQUOTE><p>4 "Where I am going you know, and the way you know." 5
+the body is, there the eagles will be gathered together" (Mt
-Thomas said to him, "Lord, we do not know where you are going; how can we know
+24:28); "Where I am, there shall my servant be also" (12:26).<br />
-the way?" 6 Jesus said to him, "I am the way, and the truth, and the life; no
+<br />
-one comes to the Father, but by me. 7 If you had known me, you would [without
+<br /></p>
-doubt] have known my Father also; henceforth you [shall] know him and have seen
+<p align="center"><b>LECTURE 2</b></p>
-him."<a href="#_ftn8" name="_ftnref8">[8]</a></B></BLOCKQUOTE>
+<blockquote>
+<p><b>4 "Where I am going you know, and the way you know." 5 Thomas
+said to him, "Lord, we do not know where you are going; how can we
+know the way?" 6 Jesus said to him, "I am the way, and the truth,
+and the life; no one comes to the Father, but by me. 7 If you had
+known me, you would [without doubt] have known my Father also;
+henceforth you [shall] know him and have seen him."<a href="#_ftn8"
+name="_ftnref8" id="_ftnref8">[8]</a></b></p>
+</blockquote>
 <p>1863 Above our Lord consoled his disciples because he was
-leaving, promising them that they could come to the Father. Now he mentions the
+leaving, promising them that they could come to the Father. Now he
-way by which they are to approach the Father. But one does not know a way
+mentions the way by which they are to approach the Father. But one
-unless he also knows his destination; and so he also considers the destination.
+does not know a way unless he also knows his destination; and so he
-First, he mentions the way and its destination as known to them; secondly, he
+also considers the destination. First, he mentions the way and its
-explains this (v 5).
+destination as known to them; secondly, he explains this (v 5).</p>
+<p>1864 In regard to the first, note that our Lord had said: "If I
-<p>1864 In regard to the first, note that our Lord had said:
+go and prepare a place for you, I will come again." The disciples
-"If I go and prepare a place for you, I will come again." The disciples could
+could have asked him where he was going, just like Peter did
-have asked him where he was going, just like Peter did before: "Lord, where are
+before: "Lord, where are you going?" (13:36). Our Lord knew this
-you going?" (13:36). Our Lord knew this and so said to them, <b>Where I am
+and so said to them, <b>Where I am going you know, and the way you
-going you know, and the way you know</b>. For I am going to the Father, whom
+know</b>. For I am going to the Father, whom you know, since I have
-you know, since I have manifested him to you: "I have manifested thy name to
+manifested him to you: "I have manifested thy name to the men whom
-the men whom thou gave me" (17:9). And I myself am the way through which I go,
+thou gave me" (17:9). And I myself am the way through which I go,
-and you know me: "We have beheld his glory" (1:14). He spoke truly, therefore,
+and you know me: "We have beheld his glory" (1:14). He spoke truly,
-when he said, <b>where I am going you know, and the way you know</b>: because
+therefore, when he said, <b>where I am going you know, and the way
-they knew the Father through Christ, and they knew Christ by living with him.
+you know</b>: because they knew the Father through Christ, and they
+knew Christ by living with him.</p>
-<p>1865 Next (v 5), our Lord explains what he has just said:
+<p>1865 Next (v 5), our Lord explains what he has just said: first,
-first, we see the occasion for this explanation; secondly, the explanation
+we see the occasion for this explanation; secondly, the explanation
-itself (v 6).
+itself (v 6).</p>
 <p>1866 The occasion for this explanation was the hesitation
-expressed in the question of Thomas. <b>Lord, we do not know where you are
+expressed in the question of Thomas. <b>Lord, we do not know where
-going; how can we know the way?</b> Here Thomas denies the two things that our
+you are going; how can we know the way?</b> Here Thomas denies the
-Lord affirmed. For our Lord said that they knew both the way and its
+two things that our Lord affirmed. For our Lord said that they knew
-destination; but Thomas denied that he knew the way and its destination. Yet
+both the way and its destination; but Thomas denied that he knew
-both statements are true: for it is true that they knew, yet they did not know
+the way and its destination. Yet both statements are true: for it
-that they knew. For they knew many things about the Father and the Son which
+is true that they knew, yet they did not know that they knew. For
-they had learned from Christ; yet they did not know that it was the Father to
+they knew many things about the Father and the Son which they had
-whom Christ was going, and that the Son was the way by which he was going. For
+learned from Christ; yet they did not know that it was the Father
-it is difficult to go to the Father. It is not surprising that they did not
+to whom Christ was going, and that the Son was the way by which he
-know this because although they clearly knew that Christ was a human being,
+was going. For it is difficult to go to the Father. It is not
-they only imperfectly recognized his divinity: "That path no bird of prey knows"
+surprising that they did not know this because although they
-(Job 28:7).
+clearly knew that Christ was a human being, they only imperfectly
+recognized his divinity: "That path no bird of prey knows" (Job
-<p>Thomas says, <b>how can we know the
+28:7).</p>
-way?</b> Knowledge of the way depends on knowledge of the destination. And so
+<p>Thomas says, <b>how can we know the way?</b> Knowledge of the
-because we do not know the destination &#8209; "He dwells in unapproachable
+way depends on knowledge of the destination. And so because we do
-light, whom no man has ever seen or can see" (1 Tim 6:16) &#8209; we can not
+not know the destination &#8209; "He dwells in unapproachable
-discover the way: "How inscrutable his ways!" (Rom 11:33).
+light, whom no man has ever seen or can see" (1 Tim 6:16) &#8209;
+we can not discover the way: "How inscrutable his ways!" (Rom
-<p>1867 Then when he says, <b>Jesus said to him, I am the way,
+11:33).</p>
-and the truth, and the life</b>, the question is answered. Our Lord was to
+<p>1867 Then when he says, <b>Jesus said to him, I am the way, and
-answer about two things: first, about the way and its destination; secondly,
+the truth, and the life</b>, the question is answered. Our Lord was
-about their knowledge of both (v 7). He does two things about the first: first,
+to answer about two things: first, about the way and its
-he states what the way is; secondly, he gives its destination (v 6b).
+destination; secondly, about their knowledge of both (v 7). He does
+two things about the first: first, he states what the way is;
-<p>1868 The way, as has been said, is Christ himself; so he
+secondly, he gives its destination (v 6b).</p>
-says, <b>I am the way</b>. This is indeed true, for it is through him that we
+<p>1868 The way, as has been said, is Christ himself; so he says,
-have access to the Father, as stated in Romans (5:2). This answer could also
+<b>I am the way</b>. This is indeed true, for it is through him
-settle the uncertainty of the faltering disciple.
+that we have access to the Father, as stated in Romans (5:2). This
+answer could also settle the uncertainty of the faltering
-<p>Because this way is not separated
+disciple.</p>
-from its destination but united to it, he adds, <b>and the truth, and the life</b>.
+<p>Because this way is not separated from its destination but
-So Christ is at once both the way and the destination. He is the way by reason
+united to it, he adds, <b>and the truth, and the life</b>. So
-of his human nature, and the destination because of his divinity. Therefore, as
+Christ is at once both the way and the destination. He is the way
-human, he says, <b>I am the way</b>; as God, he adds, <b>and the truth, and the
+by reason of his human nature, and the destination because of his
-life</b>. These last two appropriately indicate the destination of the way. For
+divinity. Therefore, as human, he says, <b>I am the way</b>; as
-the destination of this way is the end of human desire. Now human beings
+God, he adds, <b>and the truth, and the life</b>. These last two
-especially desire two things: first, a knowledge of the truth, and this is
+appropriately indicate the destination of the way. For the
-characteristic of them; secondly, that they continue to exist, and this is
+destination of this way is the end of human desire. Now human
-common to all things. In fact, Christ is the way to arrive at the knowledge of
+beings especially desire two things: first, a knowledge of the
-the truth, while still being the truth itself: "Teach me thy way O Lord, that I
+truth, and this is characteristic of them; secondly, that they
-may walk in thy truth" (Ps 85:11). Christ is also the way to arrive at life,
+continue to exist, and this is common to all things. In fact,
-while still being life itself: "Thou couldst show me the path of life" (Ps
+Christ is the way to arrive at the knowledge of the truth, while
-16:11). And so he indicated the destination or end of this way as truth and
+still being the truth itself: "Teach me thy way O Lord, that I may
-life. These two were already applied to Christ: first, he is life: "In him was
+walk in thy truth" (Ps 85:11). Christ is also the way to arrive at
-life" (1:4); then, he is truth, because "the life is the light of men" (1:45),
+life, while still being life itself: "Thou couldst show me the path
-and light is truth.
+of life" (Ps 16:11). And so he indicated the destination or end of
+this way as truth and life. These two were already applied to
+Christ: first, he is life: "In him was life" (1:4); then, he is
+truth, because "the life is the light of men" (1:45), and light is
+truth.</p>
 <p>1869 Note that both truth and life belong properly and
-essentially <i>(per se) </i>to Christ. Truth belongs essentially to him because
+essentially <i>(per se)</i> to Christ. Truth belongs essentially to
-he is the Word. Now truth is the conformity of a thing to the intellect, and
+him because he is the Word. Now truth is the conformity of a thing
-this results when the intellect conceives the thing as it is. Therefore, the
+to the intellect, and this results when the intellect conceives the
-truth of our intellect belongs to our word, which is its conception. Yet
+thing as it is. Therefore, the truth of our intellect belongs to
-although our word is true, it is not truth itself, since it is not true of
+our word, which is its conception. Yet although our word is true,
-itself but because it is conformed to the thing conceived. And so the truth of
+it is not truth itself, since it is not true of itself but because
-the divine intellect belongs to the Word of God. But because the Word of God is
+it is conformed to the thing conceived. And so the truth of the
-true of itself (since it is not measured by things, but things are true in the
+divine intellect belongs to the Word of God. But because the Word
-measure that they are similar to the Word) the Word of God is truth itself. And
+of God is true of itself (since it is not measured by things, but
-because no one can know the truth unless he adheres to the truth, it is
+things are true in the measure that they are similar to the Word)
-necessary that anyone who desires to know the truth adhere to this Word.
+the Word of God is truth itself. And because no one can know the
+truth unless he adheres to the truth, it is necessary that anyone
-<p>Life also belongs properly to
+who desires to know the truth adhere to this Word.</p>
-Christ: for everything which has some activity from itself is said to be
+<p>Life also belongs properly to Christ: for everything which has
-living, while non&#8209;living things do not have motion from themselves. Among
+some activity from itself is said to be living, while
-the activities of life the chief are the intellectual activities. Thus, the
+non&#8209;living things do not have motion from themselves. Among
-intellect itself is said to be living, and its activities are a certain kind of
+the activities of life the chief are the intellectual activities.
-life. Now in God the activity of understanding and the intellect itself are the
+Thus, the intellect itself is said to be living, and its activities
-same. Thus it is clear that the Son, who is the Word of the intellect of the
+are a certain kind of life. Now in God the activity of
-Father, is his own life.<a href="#_ftn9" name="_ftnref9">[9]</a>
+understanding and the intellect itself are the same. Thus it is
+clear that the Son, who is the Word of the intellect of the Father,
-<p>This is the reason why Christ
+is his own life.<a href="#_ftn9" name="_ftnref9" id=
-referred to himself as the way, united to its destination: because he is the
+"_ftnref9">[9]</a></p>
-destination, containing in himself whatever can be desired, that is, existing
+<p>This is the reason why Christ referred to himself as the way,
-truth and life.
+united to its destination: because he is the destination,
+containing in himself whatever can be desired, that is, existing
-<p>1870 If then, you ask which way to go, accept Christ, for he
+truth and life.</p>
-is the way: "This is the way, walk in it" (Is 30:21). And Augustine says: "Walk
+<p>1870 If then, you ask which way to go, accept Christ, for he is
-like this human being and you will come to God. It is better to limp along on
+the way: "This is the way, walk in it" (Is 30:21). And Augustine
-the way than to walk briskly off the way."<a href="#_ftn10" name="_ftnref10"
+says: "Walk like this human being and you will come to God. It is
-title="">[10]</a>
+better to limp along on the way than to walk briskly off the
-For one who limps on the way, even though he makes just a little progress, is
+way."<a href="#_ftn10" name="_ftnref10" title="" id=
-approaching his destination; but if one walks off the way, the faster he goes
+"_ftnref10">[10]</a> For one who limps on the way, even though he
-the further he gets from his destination.
+makes just a little progress, is approaching his destination; but
+if one walks off the way, the faster he goes the further he gets
-<p>If you ask where to go, cling to
+from his destination.</p>
-Christ, for he is the truth which we desire to reach: "My mouth will utter
+<p>If you ask where to go, cling to Christ, for he is the truth
-truth" (Prv 8:7). If you ask where to remain, remain in Christ because he is
+which we desire to reach: "My mouth will utter truth" (Prv 8:7). If
-the life: "He who finds me finds life and shall have salvation from the Lord"
+you ask where to remain, remain in Christ because he is the life:
-[Prv 8:35]. Therefore, cling to Christ if you wish to be secure, for you cannot
+"He who finds me finds life and shall have salvation from the Lord"
-get off the road because he is the way. And so those who hold on to him are not
+[Prv 8:35]. Therefore, cling to Christ if you wish to be secure,
-walking off the road but on the right road: "I have taught you the way of
+for you cannot get off the road because he is the way. And so those
-wisdom" (Prv 4:11). But some are just the opposite: "They did not find the way
+who hold on to him are not walking off the road but on the right
-of truth to dwell in" [Ps 107:4].
+road: "I have taught you the way of wisdom" (Prv 4:11). But some
+are just the opposite: "They did not find the way of truth to dwell
-<p>Again, those who hold on to Christ
+in" [Ps 107:4].</p>
-cannot be deceived, because he is the truth and teaches all truth: "For this I
+<p>Again, those who hold on to Christ cannot be deceived, because
-was born, and for this I have come into the world, to bear witness to the
+he is the truth and teaches all truth: "For this I was born, and
-truth" (18:37). Further, they cannot be troubled, because he is the life and
+for this I have come into the world, to bear witness to the truth"
-the giver of life: "I came that they may have life, and have it abundantly"
+(18:37). Further, they cannot be troubled, because he is the life
-(10:10).
+and the giver of life: "I came that they may have life, and have it
+abundantly" (10:10).</p>
-<p>Augustine says that when our Lord
+<p>Augustine says that when our Lord said <b>I am the way, and the
-said <b>I am the way, and the truth, and the life</b>, he was saying in effect:
+truth, and the life</b>, he was saying in effect: How do you want
-How do you want to go? <b>I am the way</b>. Where do you want to go? <b>I am
+to go? <b>I am the way</b>. Where do you want to go? <b>I am the
-the truth</b>. Where do you want to remain? <b>I am the life</b>.<a
+truth</b>. Where do you want to remain? <b>I am the
-href="#_ftn11" name="_ftnref11">[11]</a>
+life</b>.<a href="#_ftn11" name="_ftnref11" id="_ftnref11">[11]</a>
-As Hilary says: he who is the way does not lead us off the right path; he who
+As Hilary says: he who is the way does not lead us off the right
-is the truth does not deceive us with falsehoods; and he who is the life does
+path; he who is the truth does not deceive us with falsehoods; and
-not abandon us to death.<a href="#_ftn12" name="_ftnref12">[12]</a>
+he who is the life does not abandon us to death.<a href="#_ftn12"
+name="_ftnref12" id="_ftnref12">[12]</a></p>
-<p>1871 Here is another interpretation. In human beings,
+<p>1871 Here is another interpretation. In human beings, holiness
-holiness involves three things: action, contemplation, and one's intention.
+involves three things: action, contemplation, and one's intention.
-These are brought to perfection by Christ. Christ is the way for those in the
+These are brought to perfection by Christ. Christ is the way for
-active life; he is the truth for those who stand firm in the contemplative
+those in the active life; he is the truth for those who stand firm
-life. And he directs the intention of both those in the active and
+in the contemplative life. And he directs the intention of both
-contemplative life to life, eternal life. For he teaches us to go and preach
+those in the active and contemplative life to life, eternal life.
-for the sake of the age to come. So, the Lord is our way by which we go to him,
+For he teaches us to go and preach for the sake of the age to come.
-and through him to the Father.
+So, the Lord is our way by which we go to him, and through him to
+the Father.</p>
-<p>1872 But when he, who is the way, goes to the Father, is he
+<p>1872 But when he, who is the way, goes to the Father, is he the
-the way for himself? As Augustine says, he is the way, and the one who goes by
+way for himself? As Augustine says, he is the way, and the one who
-the way, and the destination of the way.<a href="#_ftn13" name="_ftnref13"
+goes by the way, and the destination of the way.<a href="#_ftn13"
-title="">[13]</a>
+name="_ftnref13" title="" id="_ftnref13">[13]</a> Thus he goes to
-Thus he goes to himself through himself. He, as having human nature, is the
+himself through himself. He, as having human nature, is the way.
-way. Thus, he came through his flesh, yet remained where he was; and he went
+Thus, he came through his flesh, yet remained where he was; and he
-through his flesh, without leaving where he had come from.
+went through his flesh, without leaving where he had come from.</p>
+<p>Also, through the flesh he returned to himself, the truth and
-<p>Also, through the flesh he returned
+the life. For God had come, through his flesh, to us, the truth to
-to himself, the truth and the life. For God had come, through his flesh, to us,
+liars, the life to mortals: "God is truthful, and every human is a
-the truth to liars, the life to mortals: "God is truthful, and every human is a
+liar" [Rom 3:4]. And when he left us, and took his flesh up to that
-liar" [Rom 3:4]. And when he left us, and took his flesh up to that place where
+place where there are no liars, this very Word who was made flesh
-there are no liars, this very Word who was made flesh returned, through his
+returned, through his flesh, to the truth, which is himself. For
-flesh, to the truth, which is himself. For example: when I speak to others, my
+example: when I speak to others, my mind goes out to them, yet it
-mind goes out to them, yet it does not leave me; and when I am silent, in a
+does not leave me; and when I am silent, in a certain sense I
-certain sense I return to myself, yet still remain with those to whom I spoke
+return to myself, yet still remain with those to whom I spoke [if
-[if they remember what I said]. And so Christ, who is our way, be�came the way
+they remember what I said]. And so Christ, who is our way,
-even for himself, this is, for his flesh, to go to the truth and the life.
+be&shy;came the way even for himself, this is, for his flesh, to go
+to the truth and the life.</p>
-<p>1873 Then when he says, <b>no one comes to the Father, but
+<p>1873 Then when he says, <b>no one comes to the Father, but by
-by me</b>, he answers what was asked about the destination of the way. The way,
+me</b>, he answers what was asked about the destination of the way.
-which is Christ, leads to the Father. Yet, because the Father and the Son are
+The way, which is Christ, leads to the Father. Yet, because the
-one, this way leads also to himself. And so Christ says that he is the terminus
+Father and the Son are one, this way leads also to himself. And so
-of the way.
+Christ says that he is the terminus of the way.</p>
+<p>1874 Note that the Apostle says: "For what person knows a man's
-<p>1874 Note that the Apostle says: "For what person knows a
+thoughts except the spirit of the man which is in him?" (1 Cor
-man's thoughts except the spirit of the man which is in him?" (1 Cor 2:11),
+2:11), that is, provided one does not choose to reveal his own
-that is, provided one does not choose to reveal his own thoughts. A person
+thoughts. A person reveals what is hidden within by his words, and
-reveals what is hidden within by his words, and it is only by the words of a
+it is only by the words of a person that we can know what is hidden
-person that we can know what is hidden within. Now "no one comprehends the
+within. Now "no one comprehends the thoughts of God except the
-thoughts of God except the spirit of God" (1 Cor 2:11), therefore, no one can
+spirit of God" (1 Cor 2:11), therefore, no one can acquire a
-acquire a knowledge of the Father except by his Word, which is his Son: "No one
+knowledge of the Father except by his Word, which is his Son: "No
-knows the Father except the Son" (Mt 11:27). And just like one of us who wants
+one knows the Father except the Son" (Mt 11:27). And just like one
-to be known by others by revealing to them the words in his heart, clothes
+of us who wants to be known by others by revealing to them the
-these words with letters or sounds, so God, wanting to be known by us, takes
+words in his heart, clothes these words with letters or sounds, so
-his Word, conceived from eternity, and clothes it with flesh in time. And so no
+God, wanting to be known by us, takes his Word, conceived from
-one can arrive at a knowledge of the Father except through the Son. Thus he
+eternity, and clothes it with flesh in time. And so no one can
-says: "I am the door; if any one enters by me, he will be saved" (10:9).
+arrive at a knowledge of the Father except through the Son. Thus he
+says: "I am the door; if any one enters by me, he will be saved"
-<p>1875 Note, with Chrysostom, that our Lord had said: "No one
+(10:9).</p>
-can come to me unless the Father who sent me draws him" (6:44).<a href="#_ftn14"
+<p>1875 Note, with Chrysostom, that our Lord had said: "No one can
-name="_ftnref14">[14]</a>
+come to me unless the Father who sent me draws him" (6:44).<a href=
-But here he says: no one comes to the Father, but by me. This indicates that
+"#_ftn14" name="_ftnref14" id="_ftnref14">[14]</a> But here he
-the Son is equal to the Father.
+says: no one comes to the Father, but by me. This indicates that
+the Son is equal to the Father.</p>
-<p>It is now clear what the way is, it
+<p>It is now clear what the way is, it is Christ; what the
-is Christ; what the destination is, it is the Father.
+destination is, it is the Father.</p>
 <p>1876 Then when he says, <b>If you had known me, you would
-without doubt have known my Father also</b>, he shows that the disciples knew
+without doubt have known my Father also</b>, he shows that the
-both where he was going and the way. First, he shows this; secondly he resolves
+disciples knew both where he was going and the way. First, he shows
-a coming difficulty. He does two things about the first: first, he shows that
+this; secondly he resolves a coming difficulty. He does two things
-knowledge of the Son is also knowledge of the Father; secondly, he states the
+about the first: first, he shows that knowledge of the Son is also
-disciples' knowledge of the Father (v 7b).
+knowledge of the Father; secondly, he states the disciples'
+knowledge of the Father (v 7b).</p>
-<p>1877 He had said: I have said that I am the way, and that
+<p>1877 He had said: I have said that I am the way, and that you
-you know the way, that is, me. Therefore, you also know where I am going,
+know the way, that is, me. Therefore, you also know where I am
-because you cannot know me without knowing the Father. This is what he says: <b>If
+going, because you cannot know me without knowing the Father. This
-you had known me, you would without doubt have known my Father also</b>.
+is what he says: <b>If you had known me, you would without doubt
+have known my Father also</b>.</p>
-<p>1878 Yet he had said to the Jews before: "If you knew me,
+<p>1878 Yet he had said to the Jews before: "If you knew me, you
-you would perhaps know my Father also" [8:19]. Why does he say here, "without
+would perhaps know my Father also" [8:19]. Why does he say here,
-doubt," while before he said "perhaps"? It seems that before he had some doubts
+"without doubt," while before he said "perhaps"? It seems that
-about what he says here.
+before he had some doubts about what he says here.</p>
+<p>We should answer that in the first instance he was speaking to
-<p>We should answer that in the first
+the Jews, whom he was reprimanding. And so he added "perhaps" not
-instance he was speaking to the Jews, whom he was reprimanding. And so he added
+because he had any doubts, but as a rebuke to them. But here he is
-"perhaps" not because he had any doubts, but as a rebuke to them. But here he
+speaking to his disciples, whom he is teaching. Thus, he simply
-is speaking to his disciples, whom he is teaching. Thus, he simply states the
+states the truth to them: <b>If you had known me, you would without
-truth to them: <b>If you had known me, you would without doubt have known my
+doubt have known my Father also</b>. This is like saying: If you
-Father also</b>. This is like saying: If you knew my grace and dignity, you
+knew my grace and dignity, you would without doubt also know that
-would without doubt also know that of the Father. For there is no better way to
+of the Father. For there is no better way to know something than
-know something than through its word or image, and the Son is the Word of the
+through its word or image, and the Son is the Word of the Father:
-Father: "In the beginning was the Word, and the Word was with God" (1:1); "And
+"In the beginning was the Word, and the Word was with God" (1:1);
-the Word became flesh and dwelt among us, full of grace and truth; we have
+"And the Word became flesh and dwelt among us, full of grace and
-beheld his glory, glory as of the only Son from the Father" (1:14). The Son is
+truth; we have beheld his glory, glory as of the only Son from the
-also the image of the Father: "He is the image of the invisible God" (Col
+Father" (1:14). The Son is also the image of the Father: "He is the
-1:15); "He reflects the glory of God and bears the very stamp of his nature"
+image of the invisible God" (Col 1:15); "He reflects the glory of
-(Heb 1:3). Therefore, the Father is known in the Son as in his Word and proper
+God and bears the very stamp of his nature" (Heb 1:3). Therefore,
-image.
+the Father is known in the Son as in his Word and proper image.</p>
 <p>1879 Note that to the extent that something approaches to a
-likeness of the Word of the Father, to that extent the Father is known in it,
+likeness of the Word of the Father, to that extent the Father is
-and to that extent it is in the image of the Father. Now since every created
+known in it, and to that extent it is in the image of the Father.
-word is some likeness of that Word, and some likeness, though imperfect, of the
+Now since every created word is some likeness of that Word, and
-divinity is found in every thing, either as an image or a trace, it follows
+some likeness, though imperfect, of the divinity is found in every
-that what God is cannot be known perfectly through any creature or by any
+thing, either as an image or a trace, it follows that what God is
-thought or concept of a created intellect. It is the Word alone, the only&#8209;begotten
+cannot be known perfectly through any creature or by any thought or
-Word, which is a perfect word and the perfect image of the Father, that knows
+concept of a created intellect. It is the Word alone, the
-and comprehends the Father.
+only&#8209;begotten Word, which is a perfect word and the perfect
+image of the Father, that knows and comprehends the Father.</p>
-<p>Therefore, according to Hilary,
+<p>Therefore, according to Hilary, this statement can be put in
-this statement can be put in another context.<a href="#_ftn15" name="_ftnref15"
+another context.<a href="#_ftn15" name="_ftnref15" title="" id=
-title="">[15]</a>
+"_ftnref15">[15]</a> Our Lord said: "no one comes to the Father,
-Our Lord said: "no one comes to the Father, but by me." If you ask Arius how
+but by me." If you ask Arius how one goes to the Father through the
-one goes to the Father through the Son, he answers that it is by recalling what
+Son, he answers that it is by recalling what the Son taught,
-the Son taught, because the Son taught us about the Father: "Father ... I have
+because the Son taught us about the Father: "Father ... I have
-manifested thy name to the men whom thou gavest me" (17:6). But our Lord
+manifested thy name to the men whom thou gavest me" (17:6). But our
-rejected this by saying: <b>If you had known me, you would without doubt have
+Lord rejected this by saying: <b>If you had known me, you would
-known my Father also</b>. This is like saying: Arius, or anyone else can indeed
+without doubt have known my Father also</b>. This is like saying:
-speak about the Father, but no human being is such that by knowing him the
+Arius, or anyone else can indeed speak about the Father, but no
-Father is known. This is true of the Son alone, who has the same nature as the
+human being is such that by knowing him the Father is known. This
-Father.
+is true of the Son alone, who has the same nature as the
+Father.</p>
-<p>1880 Next, our Lord shows the knowledge the disciples had of
+<p>1880 Next, our Lord shows the knowledge the disciples had of the
-the Father. Our Lord had already told the disciples that they knew the Father
+Father. Our Lord had already told the disciples that they knew the
-when he said, "Where I am going you know." Yet Thomas denied this: "we do not
+Father when he said, "Where I am going you know." Yet Thomas denied
-know where you are going." Thus our Lord shows here that in a certain way they
+this: "we do not know where you are going." Thus our Lord shows
-did know the Father, so that his statement was true; and in another sense they
+here that in a certain way they did know the Father, so that his
-did not know the Father, so that what Thomas said was true. To do this, he
+statement was true; and in another sense they did not know the
-mentions a twofold knowledge of the Father: one which will be in the future,
+Father, so that what Thomas said was true. To do this, he mentions
-and the other which was in the past.
+a twofold knowledge of the Father: one which will be in the future,
+and the other which was in the past.</p>
-<p>He says, <b>henceforth you shall
+<p>He says, <b>henceforth you shall know him</b>. And he says,
-know him</b>. And he says, <b>henceforth</b>, because knowledge of the Father
+<b>henceforth</b>, because knowledge of the Father is of two kinds.
-is of two kinds. One is perfect, and is by an immediate vision of him, and this
+One is perfect, and is by an immediate vision of him, and this will
-will be in our homeland: "When he appears we shall be like him" (1 Jn 3:2). The
+be in our homeland: "When he appears we shall be like him" (1 Jn
-other is imperfect, and is by reflections and is obscure; and we have this by
+3:2). The other is imperfect, and is by reflections and is obscure;
-faith: "For now we see in a mirror dimly" (1 Cor 3:2). Thus, this phrase can be
+and we have this by faith: "For now we see in a mirror dimly" (1
-understood of each kind of knowledge. <b>Henceforth you shall know him</b>,
+Cor 3:2). Thus, this phrase can be understood of each kind of
-with perfect knowledge in your homeland: "I shall tell you plainly of the
+knowledge. <b>Henceforth you shall know him</b>, with perfect
-Father" (16:25). This is like saying: It is true that you do not know him with
+knowledge in your homeland: "I shall tell you plainly of the
-perfect knowledge, but from <b>henceforth you shall know him</b>, after the
+Father" (16:25). This is like saying: It is true that you do not
-mystery of my passion has been accomplished. Or, in the other way, <b>henceforth</b>,
+know him with perfect knowledge, but from <b>henceforth you shall
-after my resurrection and ascension and after I have sent the Holy Spirit, <b>you
+know him</b>, after the mystery of my passion has been
-shall know him</b>, with the perfect knowledge of faith, for when the Spirit,
+accomplished. Or, in the other way, <b>henceforth</b>, after my
-the Paraclete, comes, "he will teach you all things, and bring to your
+resurrection and ascension and after I have sent the Holy Spirit,
-remembrance all that I have said to you" (14:26). So you are speaking the truth
+<b>you shall know him</b>, with the perfect knowledge of faith, for
-when you say that you do not know him with perfect knowledge.
+when the Spirit, the Paraclete, comes, "he will teach you all
+things, and bring to your remembrance all that I have said to you"
-<p>And I am speaking the truth,
+(14:26). So you are speaking the truth when you say that you do not
-because you have seen him: "Afterward he was seen on earth and conversed with
+know him with perfect knowledge.</p>
-men" [Bar 3:37]. They saw Christ in the flesh he had taken on, in which the
+<p>And I am speaking the truth, because you have seen him:
-Word existed, and in the Word they saw the Father. Thus they saw the Father in
+"Afterward he was seen on earth and conversed with men" [Bar 3:37].
-him: "He who sent me is with me" (8:29).
+They saw Christ in the flesh he had taken on, in which the Word
+existed, and in the Word they saw the Father. Thus they saw the
+Father in him: "He who sent me is with me" (8:29).</p>
 <p>1881 Note that the Father was not in the flesh in such a way
-that it was joined to him to constitute one person, but he was in the incarnate
+that it was joined to him to constitute one person, but he was in
-Word because they had one and the same nature, and the Father was seen in the
+the incarnate Word because they had one and the same nature, and
-incarnate Christ: "We have be held his glory, glory as of the only Son from the
+the Father was seen in the incarnate Christ: "We have be held his
-Father" (1:14).
+glory, glory as of the only Son from the Father" (1:14).<br />
-<BR><BR><BR>
+<br />
-<p align=center><b>LECTURE 3
+<br /></p>
+<p align="center"><b>LECTURE 3</b></p>
-<BLOCKQUOTE><p>8 Philip said to him, "Lord, show us the Father, and we
+<blockquote>
-shall be satisfied." 9 Jesus said to him, "Have I been with you so long, and
+<p><b>8 Philip said to him, "Lord, show us the Father, and we shall
-yet you do not know me, Philip? [Philip], he who has seen me has seen the
+be satisfied." 9 Jesus said to him, "Have I been with you so long,
-Father [also]; how can you say, 'Show us the Father'? 10 Do you not believe
+and yet you do not know me, Philip? [Philip], he who has seen me
-that I am in the Father and the Father in me? The words that I say to you I do
+has seen the Father [also]; how can you say, 'Show us the Father'?
-not speak on my own authority [of myself]; but the Father who dwells in me does
+10 Do you not believe that I am in the Father and the Father in me?
-his [the] works. 11 Believe me [Do you not believe] that I am in the Father and
+The words that I say to you I do not speak on my own authority [of
-the Father in me [?]. Or else believe me for the sake of the works themselves.
+myself]; but the Father who dwells in me does his [the] works. 11
-12 Truly, truly, I say to you, he who believes in me will also do the works
+Believe me [Do you not believe] that I am in the Father and the
-that I do; and greater works than these will he do, because I go to the Father.
+Father in me [?]. Or else believe me for the sake of the works
-13 Whatever you ask [the Father] in my name, I will do it, that the Father may
+themselves. 12 Truly, truly, I say to you, he who believes in me
-be glorified in the Son; 14 if you ask me anything in my name, I will do it."<a
+will also do the works that I do; and greater works than these will
-href="#_ftn16" name="_ftnref16">[16]</b></a></BLOCKQUOTE>
+he do, because I go to the Father. 13 Whatever you ask [the Father]
+in my name, I will do it, that the Father may be glorified in the
+Son; 14 if you ask me anything in my name, I will do it."<a href=
+"#_ftn16" name="_ftnref16" id="_ftnref16">[16]</a></b></p>
+</blockquote>
 <p>1882 Here our Lord clears up a confusion in one of the
-disciples: first, we see what the confusion was; secondly, it is resolved (v
+disciples: first, we see what the confusion was; secondly, it is
-9).
+resolved (v 9).</p>
 <p>1883 In regard to the first, recall that above our Lord
-mentioned two things. He promised something for the future, namely, a perfect
+mentioned two things. He promised something for the future, namely,
-knowledge of God, when he said: "henceforth you shall know him"; and he
+a perfect knowledge of God, when he said: "henceforth you shall
-mentioned something about the past, namely, that they had seen him (v 7). When
+know him"; and he mentioned something about the past, namely, that
-Philip heard this he believed that he had seen the Father. But now he asks to
+they had seen him (v 7). When Philip heard this he believed that he
-know him, saying, <b>Lord, show us the Father</b> (not asking for a vision but
+had seen the Father. But now he asks to know him, saying, <b>Lord,
-for knowledge) <b>and we shall be satisfied</b>. This is not surprising since
+show us the Father</b> (not asking for a vision but for knowledge)
-that vision of the Father [a knowledge] is the end of all our desires and
+<b>and we shall be satisfied</b>. This is not surprising since that
-actions, and nothing else is necessary: "You will fill me with joy by your
+vision of the Father [a knowledge] is the end of all our desires
-face," that is, by the vision of your face [Ps 16:11]; "He satisfies your
+and actions, and nothing else is necessary: "You will fill me with
-desire with good things" [Ps 103:5].
+joy by your face," that is, by the vision of your face [Ps 16:11];
+"He satisfies your desire with good things" [Ps 103:5].</p>
-<p>1884 Now the confusion is cleared up. First, we see it
+<p>1884 Now the confusion is cleared up. First, we see it resolved;
-resolved; secondly, this is explained further (v 10). As to the first, our Lord
+secondly, this is explained further (v 10). As to the first, our
-chides Philip for his slowness; secondly, he states the truth, <b>Philip, he
+Lord chides Philip for his slowness; secondly, he states the truth,
-who has seen me has seen the Father also</b>; thirdly, Christ objects to the
+<b>Philip, he who has seen me has seen the Father also</b>;
-very request, <b>how can you say, Show us the Father</b>.
+thirdly, Christ objects to the very request, <b>how can you say,
+Show us the Father</b>.</p>
-<p>1885 He says, <b>Have I been with you so long, and yet you
+<p>1885 He says, <b>Have I been with you so long, and yet you do
-do not know me, Philip?</b> He is saying in effect: you should know me,
+not know me, Philip?</b> He is saying in effect: you should know
-considering how long I have been living with you and talking with you. And if
+me, considering how long I have been living with you and talking
-you had known me, you would without doubt have known the Father also.
+with you. And if you had known me, you would without doubt have
-Therefore, since you do not know the Father, you indicate that you do not know
+known the Father also. Therefore, since you do not know the Father,
-me. And you can be chided for your slowness: "Are you also still without
+you indicate that you do not know me. And you can be chided for
-understanding?" (Mt 15:16); "For though by this time you ought to be teachers,
+your slowness: "Are you also still without understanding?" (Mt
-you need some one to teach you again" (Heb 5:12)
+15:16); "For though by this time you ought to be teachers, you need
+some one to teach you again" (Heb 5:12)</p>
-<p>1886 This gives rise to a question, for before, our Lord
+<p>1886 This gives rise to a question, for before, our Lord told
-told the disciples that they knew him, when he said, "and the way you know" (v
+the disciples that they knew him, when he said, "and the way you
-4), while here he seems to say the opposite, "If you had known me, you would
+know" (v 4), while here he seems to say the opposite, "If you had
-without doubt have known my Father also" (v 7).
+known me, you would without doubt have known my Father also" (v
+7).</p>
-<p>Augustine answers this by saying
+<p>Augustine answers this by saying that among the disciples there
-that among the disciples there were some who knew Christ as the Word of God.<a
+were some who knew Christ as the Word of God.<a href="#_ftn17"
-href="#_ftn17" name="_ftnref17">[17]</a>
+name="_ftnref17" id="_ftnref17">[17]</a> One of these was Peter,
-One of these was Peter, when he said, "You are the Christ, the Son of the
+when he said, "You are the Christ, the Son of the living God" (Mt
-living God" (Mt 16:16). There were others who did not truly know him, and
+16:16). There were others who did not truly know him, and Philip
-Philip was one of these. It is to the first group that our Lord says, "Where I
+was one of these. It is to the first group that our Lord says,
-am going you know, and the way you know" (v 4); it is to the second group that
+"Where I am going you know, and the way you know" (v 4); it is to
-he says, "If you had known me, you would without doubt have known the Father
+the second group that he says, "If you had known me, you would
-also."
+without doubt have known the Father also."</p>
+<p>Here is another explanation. Christ could be known in a twofold
-<p>Here is another explanation. Christ
+way. He could be known in his human nature, and every one knew him
-could be known in a twofold way. He could be known in his human nature, and
+this way. With this in mind he says, "Where I am going you know,
-every one knew him this way. With this in mind he says, "Where I am going you
+and the way you know." He could also be known as being of a divine
-know, and the way you know." He could also be known as being of a divine
+nature, but they did not yet perfectly know him in this way. In
-nature, but they did not yet perfectly know him in this way. In reference to
+reference to this, he says, "If you had known me, you would without
-this, he says, "If you had known me, you would without doubt have known my
+doubt have known my Father also." This is clear from the fact that
-Father also." This is clear from the fact that he adds, <b>Philip, he who has
+he adds, <b>Philip, he who has seen me has seen the Father
-seen me has seen the Father also</b>. He is saying in effect: If you knew me,
+also</b>. He is saying in effect: If you knew me, you would know
-you would know the Father; and then you would not be saying, <b>show us the
+the Father; and then you would not be saying, <b>show us the
-Father</b>, because you would have already seen him by seeing me: "If you knew
+Father</b>, because you would have already seen him by seeing me:
-me, you would perhaps know my Father also" [8:19].
+"If you knew me, you would perhaps know my Father also" [8:19].</p>
+<p>1887 Sabellius made this statement the basis of his error. He
-<p>1887 Sabellius made this statement the basis of his error.
+asked what could be the meaning of <b>he who has seen me has seen
-He asked what could be the meaning of <b>he who has seen me has seen the Father
+the Father also</b>, except that the Father and the Son are the
-also</b>, except that the Father and the Son are the same?
+same?</p>
+<p>Hilary answers this by saying if this were so, our Lord would
-<p>Hilary answers this by saying if
+have said, "he who has seen me has seen the Father," without adding
-this were so, our Lord would have said, "he who has seen me has seen the
+the "also."<a href="#_ftn18" name="_ftnref18" id=
-Father," without adding the "also."<a href="#_ftn18" name="_ftnref18">[18]</a>
+"_ftnref18">[18]</a> But because he adds the "also," saying, <b>has
-But because he adds the "also," saying, <b>has seen the Father also</b>, he
+seen the Father also</b>, he shows there is a distinction.
-shows there is a distinction. Augustine says that we use the same way of
+Augustine says that we use the same way of speaking when we talk
-speaking when we talk about two people who are alike.<a href="#_ftn19"
+about two people who are alike.<a href="#_ftn19" name="_ftnref19"
-name="_ftnref19">[19]</a>
+id="_ftnref19">[19]</a> We say that if you saw one you saw the
-We say that if you saw one you saw the other. Now the most perfect likeness of
+other. Now the most perfect likeness of the Father is in the Son.
-the Father is in the Son. Therefore he says, <b>he who has seen me has seen the
+Therefore he says, <b>he who has seen me has seen the Father
-Father also</b>. In fact, there is a greater likeness in the Son than there is
+also</b>. In fact, there is a greater likeness in the Son than
-among mere human beings, because in them there can never be a likeness based on
+there is among mere human beings, because in them there can never
-the very same numerical form or quality, but only a likeness in species. In the
+be a likeness based on the very same numerical form or quality, but
-Son, however, there is the same numerical nature as in the Father. Thus, when
+only a likeness in species. In the Son, however, there is the same
-seeing the Son, the Father is better seen than when seeing some mere human
+numerical nature as in the Father. Thus, when seeing the Son, the
-another mere human is seen, no matter how much alike they are.<a href="#_ftn20"
+Father is better seen than when seeing some mere human another mere
-name="_ftnref20">[20]</a>
+human is seen, no matter how much alike they are.<a href="#_ftn20"
+name="_ftnref20" id="_ftnref20">[20]</a></p>
-<p>1888 Note that this statement excludes the error of Arius on
+<p>1888 Note that this statement excludes the error of Arius on two
-two points. First, it rejects his denial of consubstantiality. For it is
+points. First, it rejects his denial of consubstantiality. For it
-impossible to see the uncreated substance by seeing some created substance,
+is impossible to see the uncreated substance by seeing some created
-just as by knowing a substance of one genus, one cannot know a substance of
+substance, just as by knowing a substance of one genus, one cannot
-another genus. It is evident, therefore, that the Son is not a created
+know a substance of another genus. It is evident, therefore, that
-substance, but is consubstantial with the Father. Otherwise, one who sees the
+the Son is not a created substance, but is consubstantial with the
-Son would not see the Father.
+Father. Otherwise, one who sees the Son would not see the
+Father.</p>
-<p>The other error excluded is their
+<p>The other error excluded is their interpretation of 1 Timothy
-interpretation of 1 Timothy (1:17), "To the King of ages, immortal, invisible,
+(1:17), "To the King of ages, immortal, invisible, the only God,"
-the only God," as meaning that only the Father is invisible, but the Son was
+as meaning that only the Father is invisible, but the Son was often
-often seen in his nature. But if this were so, it would follow that the Father
+seen in his nature. But if this were so, it would follow that the
-was also frequently seen, because one who sees the Son sees the Father also. So
+Father was also frequently seen, because one who sees the Son sees
-since the Father is invisible as to his nature, it is impossible that the
+the Father also. So since the Father is invisible as to his nature,
-Father was seen in his nature.
+it is impossible that the Father was seen in his nature.</p>
 <p>1889 Someone might question why our Lord chided Philip for
-asking to see the Father after he had seen the Son, since when one sees a
+asking to see the Father after he had seen the Son, since when one
-picture he should not be rebuked for wanting to see the thing pictured.
+sees a picture he should not be rebuked for wanting to see the
+thing pictured.</p>
-<p>Chrysostom answers this by saying
+<p>Chrysostom answers this by saying that after hearing about
-that after hearing about knowing and seeing the Father, Philip wanted to see
+knowing and seeing the Father, Philip wanted to see the Father with
-the Father with his bodily eyes, just as he thought he had seen the Son.<a
+his bodily eyes, just as he thought he had seen the Son.<a href=
-href="#_ftn21" name="_ftnref21">[21]</a>
+"#_ftn21" name="_ftnref21" id="_ftnref21">[21]</a> This is what our
-This is what our Lord reproved, pointing out to him that he did not even see
+Lord reproved, pointing out to him that he did not even see the Son
-the Son in his nature with his bodily eyes.
+in his nature with his bodily eyes.</p>
+<p>Augustine says that our Lord did not disapprove of the request,
-<p>Augustine says that our Lord did
+but of the attitude behind it.<a href="#_ftn22" name="_ftnref22"
-not disapprove of the request, but of the attitude behind it.<a href="#_ftn22"
+id="_ftnref22">[22]</a> Philip said, <b>Show us the Father, and we
-name="_ftnref22">[22]</a>
+shall be satisfied</b>. This was like saying: We know you, but that
-Philip said, <b>Show us the Father, and we shall be satisfied</b>. This was
+is not enough. Thus he believed that there was complete sufficiency
-like saying: We know you, but that is not enough. Thus he believed that there
+in knowing the Father, but not in knowing the Son. He seemed to
-was complete sufficiency in knowing the Father, but not in knowing the Son. He
+think that the Son was inferior to the Father. This is what our
-seemed to think that the Son was inferior to the Father. This is what our Lord
+Lord reproved, showing that there is the same sufficiency in
-reproved, showing that there is the same sufficiency in knowing the Son as
+knowing the Son as there is in knowing the Father, saying, <b>he
-there is in knowing the Father, saying, <b>he who has seen me has seen the
+who has seen me has seen the Father also</b>.</p>
-Father also</b>.
 <p>1890 Then when he says, <b>How can you say, Show us the
-Father?</b> he shows his disapproval of the request, and of the basis of the
+Father?</b> he shows his disapproval of the request, and of the
-request. He is displeased with the request because the Father is seen in the
+basis of the request. He is displeased with the request because the
-Son. Philip could have said what we read in Job: "I, who have spoken so
+Father is seen in the Son. Philip could have said what we read in
-unthoughtfully, what can I reply? I will put my hand over my mouth" [39:34]. He
+Job: "I, who have spoken so unthoughtfully, what can I reply? I
-disapproves of the root of the request when he says, <b>Do you not believe that
+will put my hand over my mouth" [39:34]. He disapproves of the root
-I am in the Father and the Father in me?</b> This is like saying: You want to
+of the request when he says, <b>Do you not believe that I am in the
-possess the Father, believing that you will have sufficiency in him. But if you
+Father and the Father in me?</b> This is like saying: You want to
-believe that, <b>Do you not believe that I am in the Father and the Father in
+possess the Father, believing that you will have sufficiency in
-me?</b> For if you believed the latter, you would expect to find in me all the
+him. But if you believe that, <b>Do you not believe that I am in
-sufficiency which is in the Father.
+the Father and the Father in me?</b> For if you believed the
+latter, you would expect to find in me all the sufficiency which is
+in the Father.</p>
 <p>1891 He says, <b>I am in the Father and the Father in me</b>,
-because they are one in essence. This was spoken of before: "I and the Father
+because they are one in essence. This was spoken of before: "I and
-are one" (10:30).
+the Father are one" (10:30).</p>
+<p>We should note that in the divinity essence is not related to
-<p>We should note that in the divinity
+person as it is in human beings. Among human beings, the essence of
-essence is not related to person as it is in human beings. Among human beings,
+Socrates is not Socrates, because Socrates is a composite. But in
-the essence of Socrates is not Socrates, because Socrates is a composite. But
+the divinity, essence is the same with the person in reality, and
-in the divinity, essence is the same with the person in reality, and so the
+so the essence of the Father is the Father, and the essence of one
-essence of the Father is the Father, and the essence of one Son is the Son.
+Son is the Son. Therefore, wherever the essence of the Father is,
-Therefore, wherever the essence of the Father is, there the Father is; and
+there the Father is; and wherever the essence of the Son is, there
-wherever the essence of the Son is, there the Son is. Now the essence of the
+the Son is. Now the essence of the Father is in the Son, and the
-Father is in the Son, and the essence of the Son is in the Father. Therefore,
+essence of the Son is in the Father. Therefore, the Son is in the
-the Son is in the Father, and the Father in the Son. This is how Hilary
+Father, and the Father in the Son. This is how Hilary explains
-explains it.<a href="#_ftn23" name="_ftnref23">[23]</a>
+it.<a href="#_ftn23" name="_ftnref23" id="_ftnref23">[23]</a></p>
+<p>1892 Now our Lord clarifies his answer: first by the works he
-<p>1892 Now our Lord clarifies his answer: first by the works
+does himself; secondly, by the works he will do by the disciples (v
-he does himself; secondly, by the works he will do by the disciples (v 12). So
+12). So he first mentions the works he does himself; secondly, he
-he first mentions the works he does himself; secondly, he infers a tenet of the
+infers a tenet of the faith (v 11).</p>
-faith (v 11).
 <p>1893 The belief that Christ was God could be known from two
-things: from his teaching and from his miracles. Our Lord mentions these. "If I
+things: from his teaching and from his miracles. Our Lord mentions
-had not done among them the works which no one else did, they would not have
+these. "If I had not done among them the works which no one else
-sin" (15:24). Referring to his teaching he says, "If I had not come and spoken
+did, they would not have sin" (15:24). Referring to his teaching he
-to them, they would not have sin" (15:22). We also read: "No man ever spoke
+says, "If I had not come and spoken to them, they would not have
-like this man!" (7:46). The blind man, referring to his works, said: Never
+sin" (15:22). We also read: "No man ever spoke like this man!"
-since the world began has it been heard that any one opened the eyes of a man
+(7:46). The blind man, referring to his works, said: Never since
-born blind" (9:32). Our Lord shows his divinity by these two things. Referring
+the world began has it been heard that any one opened the eyes of a
-to his teaching, he says, <b>The words that I say to you</b>, by the instrument
+man born blind" (9:32). Our Lord shows his divinity by these two
-of my human nature, <b>I do not speak of myself, but from him who is in me</b>,
+things. Referring to his teaching, he says, <b>The words that I say
-that is, the Father: "I declare to the world what I have heard from him," the
+to you</b>, by the instrument of my human nature, <b>I do not speak
-Father (8:26). The Father, therefore, who speaks in me, is in me. Now whatever
+of myself, but from him who is in me</b>, that is, the Father: "I
-a human being says must come from the first Word. And this first Word, the Word
+declare to the world what I have heard from him," the Father
-of God, is from the Father. Therefore, all the words we speak must be from God.
+(8:26). The Father, therefore, who speaks in me, is in me. Now
-So when anyone speaks words he has from the Father, the Father is in him.
+whatever a human being says must come from the first Word. And this
-Referring to his works, he says, <b>the Father who dwells in me does the works</b>,
+first Word, the Word of God, is from the Father. Therefore, all the
-because no one could do the works that I do: "The Son can do nothing of
+words we speak must be from God. So when anyone speaks words he has
-himself" [5:19].
+from the Father, the Father is in him. Referring to his works, he
+says, <b>the Father who dwells in me does the works</b>, because no
-<p>1894 Chrysostom wonders how Christ can start by referring to
+one could do the works that I do: "The Son can do nothing of
-his words, and then bring in his works, for Christ says, <b>the words that I
+himself" [5:19].</p>
-say to you ... but the Father does the works</b>. There are two answers to
+<p>1894 Chrysostom wonders how Christ can start by referring to his
-this. Chrysostom says that Christ was referring to his teaching the first time,
+words, and then bring in his works, for Christ says, <b>the words
-and then referring to his miracles.<a href="#_ftn24" name="_ftnref24">[24]</a>
+that I say to you ... but the Father does the works</b>. There are
-For Augustine, our Lord is referring to his words as his works: "This is the
+two answers to this. Chrysostom says that Christ was referring to
-work of God, that you believe in him whom he has sent" (6:29).<a href="#_ftn25"
+his teaching the first time, and then referring to his
-name="_ftnref25">[25]</a>
+miracles.<a href="#_ftn24" name="_ftnref24" id="_ftnref24">[24]</a>
-So when the Lord says, <b>the Father does the works</b>, we should understand
+For Augustine, our Lord is referring to his words as his works:
-that these works are words.
+"This is the work of God, that you believe in him whom he has sent"
+(6:29).<a href="#_ftn25" name="_ftnref25" id="_ftnref25">[25]</a>
-<p>1895 Two heresies were based on the above texts. When our
+So when the Lord says, <b>the Father does the works</b>, we should
-Lord said, <b>I am in the Father</b>, Sabellius understood this to mean that
+understand that these works are words.</p>
-the Father and the Son are the same. And from the statement, <b>I do not speak
+<p>1895 Two heresies were based on the above texts. When our Lord
-of myself</b>, Arius inferred that the Son is inferior to the Father. Yet these
+said, <b>I am in the Father</b>, Sabellius understood this to mean
-very texts refute these heresies. For if the Father and Son were the same, as
+that the Father and the Son are the same. And from the statement,
-Sabellius speculated, the Son would not have said, <b>The words that I say to
+<b>I do not speak of myself</b>, Arius inferred that the Son is
-you I do not speak of myself</b>. And if the Son were inferior to the Father,
+inferior to the Father. Yet these very texts refute these heresies.
-as Arius blasphemed, he would not have said, <b>the Father who dwells in me
+For if the Father and Son were the same, as Sabellius speculated,
-does the works</b>.
+the Son would not have said, <b>The words that I say to you I do
+not speak of myself</b>. And if the Son were inferior to the
-<p>1896 Since our belief in the Trinity is shown by the above
+Father, as Arius blasphemed, he would not have said, <b>the Father
-two statements, our Lord concludes to this belief, saying, <b>Do you not
+who dwells in me does the works</b>.</p>
-believe that I am in the Father and the Father in me?</b> It was explained
+<p>1896 Since our belief in the Trinity is shown by the above two
-above how this is to be understood. In Greek, the text reads: <b>Believe</b>,
+statements, our Lord concludes to this belief, saying, <b>Do you
-that is, believe me, <b>that I am in the Father and the Father in me</b>. Or,
+not believe that I am in the Father and the Father in me?</b> It
-it is surprising that you do not believe <b>that I am in the Father and the
+was explained above how this is to be understood. In Greek, the
-Father in me</b>. Note that before our Lord was speaking only to Philip (v 8&#8209;10a),
+text reads: <b>Believe</b>, that is, believe me, <b>that I am in
-but from the point where he says, <b>the words that I say to you</b> [v 10b],
+the Father and the Father in me</b>. Or, it is surprising that you
-he is speaking to all the apostles together. But if what I say to you is not
+do not believe <b>that I am in the Father and the Father in me</b>.
-enough to show my consubstantiality, then at least believe me for the sake of
+Note that before our Lord was speaking only to Philip (v
-the works themselves: "The works which the Father has granted me to accomplish,
+8&#8209;10a), but from the point where he says, <b>the words that I
-these very works which I am doing, bear me witness" (5:36); "Even though you do
+say to you</b> [v 10b], he is speaking to all the apostles
-not believe me, believe the works" (10:38).
+together. But if what I say to you is not enough to show my
+consubstantiality, then at least believe me for the sake of the
-<p>1897 After clarifying what he had said by appealing to the
+works themselves: "The works which the Father has granted me to
-works he did by himself, our Lord now clarifies these things by the works he
+accomplish, these very works which I am doing, bear me witness"
-would do through the disciples. First, he mentions the works of the disciples;
+(5:36); "Even though you do not believe me, believe the works"
-secondly, he mentions how they would do them, <b>Whatever you ask the Father in
+(10:38).</p>
-my name, I will do it</b>. As to the first, he first mentions the works of the
+<p>1897 After clarifying what he had said by appealing to the works
-disciples; secondly, he states the reason for what he said, <b>because I go to
+he did by himself, our Lord now clarifies these things by the works
-the Father</b>.
+he would do through the disciples. First, he mentions the works of
+the disciples; secondly, he mentions how they would do them,
-<p>1898 He says, <b>Truly, truly, I say to you</b>, and so
+<b>Whatever you ask the Father in my name, I will do it</b>. As to
-forth. He is saying in effect: The works that I do are so great that they are a
+the first, he first mentions the works of the disciples; secondly,
-sufficient sign of my divinity; but if these are not enough for you, then look
+he states the reason for what he said, <b>because I go to the
-at the works I will do through others. For the strongest sign of great power is
+Father</b>.</p>
-when a person does extraordinary things not only by himself but also through
+<p>1898 He says, <b>Truly, truly, I say to you</b>, and so forth.
-others. So he says, <b>he who believes in me will also do the works that I do</b>.
+He is saying in effect: The works that I do are so great that they
-These words not only show the power of the divinity in Christ, but also the
+are a sufficient sign of my divinity; but if these are not enough
-power of faith, and the union of Christ with those who believe. For just as the
+for you, then look at the works I will do through others. For the
-Son acts because the Father dwells in him by a unity of nature, so also those
+strongest sign of great power is when a person does extraordinary
-who believe act because Christ dwells in them by faith: "that Christ may dwell
+things not only by himself but also through others. So he says,
-in your hearts through faith" (Eph 3:17). Now the works which Christ
+<b>he who believes in me will also do the works that I do</b>.
-accomplished and the disciples do by the power of Christ are the miracles: "And
+These words not only show the power of the divinity in Christ, but
-these signs will accompany those who believe: in my name they will cast out
+also the power of faith, and the union of Christ with those who
-demons; they will speak in new tongues; they will pick up serpents" (Mk 16:17).
+believe. For just as the Son acts because the Father dwells in him
+by a unity of nature, so also those who believe act because Christ
-<p>1899 What is remarkable is that he adds, <b>and greater
+dwells in them by faith: "that Christ may dwell in your hearts
-works than these will he do</b>. We could say that in a certain sense our Lord
+through faith" (Eph 3:17). Now the works which Christ accomplished
-does more things and greater things through his apostles than by himself. Among
+and the disciples do by the power of Christ are the miracles: "And
-the miracles of Christ the greatest was when a sick person was healed by
+these signs will accompany those who believe: in my name they will
-touching the fringe of his garment (Mt 9:20). But the sick were healed by the
+cast out demons; they will speak in new tongues; they will pick up
-shadow of Peter, as we read in Acts (5:15). And it is greater to heal by one's
+serpents" (Mk 16:17).</p>
-shadow than by the fringe of one's garment. In another way, we could say that
+<p>1899 What is remarkable is that he adds, <b>and greater works
-Christ did more by the words of his disciples than by his own. As Augustine
+than these will he do</b>. We could say that in a certain sense our
-says, our Lord is speaking here of works accomplished by words, when the fruit
+Lord does more things and greater things through his apostles than
-of these words was faith.<a href="#_ftn26" name="_ftnref26">[26]</a>
+by himself. Among the miracles of Christ the greatest was when a
-We see in Matthew that a young man was not persuaded by Christ to sell his
+sick person was healed by touching the fringe of his garment (Mt
-possessions and follow him, for when Christ said to the youth, "Go, sell what
+9:20). But the sick were healed by the shadow of Peter, as we read
-you possess and give to the poor," we read that "he went away sorrowful" (Mt
+in Acts (5:15). And it is greater to heal by one's shadow than by
-19:21). Yet we read that at the preaching of Peter and the other apostles,
+the fringe of one's garment. In another way, we could say that
-people sold their possessions and all that they owned and brought the money and
+Christ did more by the words of his disciples than by his own. As
-laid it at the feet of the apostles (Acts 4:34).
+Augustine says, our Lord is speaking here of works accomplished by
+words, when the fruit of these words was faith.<a href="#_ftn26"
-<p>1900 Someone might find fault with this because our Lord did
+name="_ftnref26" id="_ftnref26">[26]</a> We see in Matthew that a
-not say that the apostles would do greater things, but <b>he who believes in me</b>.
+young man was not persuaded by Christ to sell his possessions and
-Should we say, then, that those who do not do greater things than Christ are
+follow him, for when Christ said to the youth, "Go, sell what you
-not to be counted among those who believe in Christ? Of course not! That would
+possess and give to the poor," we read that "he went away
-be too harsh.
+sorrowful" (Mt 19:21). Yet we read that at the preaching of Peter
+and the other apostles, people sold their possessions and all that
-<p>We should say, rather, that Christ
+they owned and brought the money and laid it at the feet of the
-works in two ways. In one way, he works without us, as in creating the heavens
+apostles (Acts 4:34).</p>
-and the earth, raising the dead to life, and things like that. In the other
+<p>1900 Someone might find fault with this because our Lord did not
-way, he works in us but not without us: the result of this is faith, by which
+say that the apostles would do greater things, but <b>he who
-the impious are brought to life. Our Lord is speaking here of what is found in
+believes in me</b>. Should we say, then, that those who do not do
-all believers: this is the result which Christ produces in us, but not without
+greater things than Christ are not to be counted among those who
-us. The reason for this is that whoever believes is producing the same result
+believe in Christ? Of course not! That would be too harsh.</p>
-since what is produced in me by God is also produced in me by myself, that is,
+<p>We should say, rather, that Christ works in two ways. In one
-by my free choice. Thus the Apostle says: "it was not I," that is, I alone,
+way, he works without us, as in creating the heavens and the earth,
-"but the grace of God which is with me" (1 Cor 15:10). Christ is speaking of
+raising the dead to life, and things like that. In the other way,
-this result or work when he says that believers <b>will also do the works that
+he works in us but not without us: the result of this is faith, by
-I do; and greater works than these will he do</b>, for it is a greater thing to
+which the impious are brought to life. Our Lord is speaking here of
-justify the impious than to create the heavens and the earth. For the
+what is found in all believers: this is the result which Christ
-justification of the impious, considered in itself, continues forever:
+produces in us, but not without us. The reason for this is that
-"Righteousness is immortal" (Wis 1:15). But the heavens and the earth will pass
+whoever believes is producing the same result since what is
-away, as Luke (21:33) says. Further, effects which are physical are directed to
+produced in me by God is also produced in me by myself, that is, by
-what is spiritual. Now the heavens and the earth are physical effects, but the
+my free choice. Thus the Apostle says: "it was not I," that is, I
-justification of the impious is a spiritual effect.
+alone, "but the grace of God which is with me" (1 Cor 15:10).
+Christ is speaking of this result or work when he says that
+believers <b>will also do the works that I do; and greater works
+than these will he do</b>, for it is a greater thing to justify the
+impious than to create the heavens and the earth. For the
+justification of the impious, considered in itself, continues
+forever: "Righteousness is immortal" (Wis 1:15). But the heavens
+and the earth will pass away, as Luke (21:33) says. Further,
+effects which are physical are directed to what is spiritual. Now
+the heavens and the earth are physical effects, but the
+justification of the impious is a spiritual effect.</p>
 <p>1901 This gives rise to a question. The creation of the holy
-angels is included in the creation of the heavens and the earth. Is it then a
+angels is included in the creation of the heavens and the earth. Is
-greater work to cooperate with Christ in one's own justification than to create
+it then a greater work to cooperate with Christ in one's own
-an angel? Augustine does not settle this, but he does say: "Let him who can
+justification than to create an angel? Augustine does not settle
-judge whether it is greater to create the just angels than to justify impious
+this, but he does say: "Let him who can judge whether it is greater
-men. Certainly, if each shows an equal power, the second shows greater mercy."<a
+to create the just angels than to justify impious men. Certainly,
-href="#_ftn27" name="_ftnref27">[27]</a>
+if each shows an equal power, the second shows greater
-But if we carefully consider what works our Lord is talking about here, we are
+mercy."<a href="#_ftn27" name="_ftnref27" id="_ftnref27">[27]</a>
-not setting the creation of the angels above the justification of the impious.
+But if we carefully consider what works our Lord is talking about
-When our Lord said, <b>and greater works than these will he do</b>, we need not
+here, we are not setting the creation of the angels above the
-understand this to mean all the works of Christ, but perhaps only those which
+justification of the impious. When our Lord said, <b>and greater
-he was then doing. But then he was working by the word of faith, and it is not
+works than these will he do</b>, we need not understand this to
-as great to preach words of righteousness [or of faith] which he did without
+mean all the works of Christ, but perhaps only those which he was
-us, as to justify sinners, which he does in us in such a way that we also do
+then doing. But then he was working by the word of faith, and it is
-it.
+not as great to preach words of righteousness [or of faith] which
+he did without us, as to justify sinners, which he does in us in
-<p>1902 Now he gives the reason why he said they will do
+such a way that we also do it.</p>
-greater things, which is <b>because I go to the Father</b>. This can be
+<p>1902 Now he gives the reason why he said they will do greater
-understood in three ways. First, according to Chrysostom: I will work as long
+things, which is <b>because I go to the Father</b>. This can be
-as I am in the world, but when I leave, you will take my place.<a href="#_ftn28"
+understood in three ways. First, according to Chrysostom: I will
-name="_ftnref28">[28]</a>
+work as long as I am in the world, but when I leave, you will take
-And so, the things that I am doing you will do, and even greater things, <b>because
+my place.<a href="#_ftn28" name="_ftnref28" id="_ftnref28">[28]</a>
-I go to the Father</b>, and after that I will do nothing by myself, that is, by
+And so, the things that I am doing you will do, and even greater
-preaching. The second interpretation is this: The Jews think that if I am
+things, <b>because I go to the Father</b>, and after that I will do
-killed faith in me will be eradicated. This is not true. Indeed, it will be
+nothing by myself, that is, by preaching. The second interpretation
-approved even more, and you will do greater things <b>because I go to the Father</b>,
+is this: The Jews think that if I am killed faith in me will be
-that is, I will not perish, but continue in my own dignity in heaven: "Now is
+eradicated. This is not true. Indeed, it will be approved even
-the Son of man glorified, and in him God is glorified" (13:31). A third
+more, and you will do greater things <b>because I go to the
-interpretation: You will do greater things <b>because I go to the Father</b>.
+Father</b>, that is, I will not perish, but continue in my own
-He is saying in effect: Since I will be glorified more, it is appropriate that
+dignity in heaven: "Now is the Son of man glorified, and in him God
-I do greater things, and also give you the power to do greater things. Thus,
+is glorified" (13:31). A third interpretation: You will do greater
-before Jesus was glorified, the Spirit was not given to the disciples in that
+things <b>because I go to the Father</b>. He is saying in effect:
-fullness with which it was given after: "As yet the Spirit had not been given,
+Since I will be glorified more, it is appropriate that I do greater
-because Jesus was not yet glorified" (7:39).
+things, and also give you the power to do greater things. Thus,
+before Jesus was glorified, the Spirit was not given to the
-<p>1903 Now he mentions how these things will be done: first,
+disciples in that fullness with which it was given after: "As yet
-the way, <b>whatever you ask</b>; secondly, why they will be done, <b>that the
+the Spirit had not been given, because Jesus was not yet glorified"
-Father may be glorified</b>.
+(7:39).</p>
+<p>1903 Now he mentions how these things will be done: first, the
-<p>1904 As to the first, since our Lord said, "and greater
+way, <b>whatever you ask</b>; secondly, why they will be done,
-works than these will he do," in order that the greatness of the worker might
+<b>that the Father may be glorified</b>.</p>
-be known from the greatness of the works, some might suppose that one who
+<p>1904 As to the first, since our Lord said, "and greater works
-believes in the Son of God would be greater than the Son. Our Lord excludes
+than these will he do," in order that the greatness of the worker
-this by the way the works are done. For the Son does these works by his own
+might be known from the greatness of the works, some might suppose
-authority, while one who believes in him does it by asking. So he says, <b>Whatever
+that one who believes in the Son of God would be greater than the
-you ask the Father in my name, I will do it</b>.
+Son. Our Lord excludes this by the way the works are done. For the
+Son does these works by his own authority, while one who believes
-<p>This eliminates the equality
+in him does it by asking. So he says, <b>Whatever you ask the
-between believers and Christ in three ways. First, because as was said,
+Father in my name, I will do it</b>.</p>
-believers do these works by asking: so he says, <b>Whatever you ask</b>. "Every
+<p>This eliminates the equality between believers and Christ in
-one who asks receives" (Mt 7:8). Secondly, because believers work by reason of
+three ways. First, because as was said, believers do these works by
-the Son; so he says, <b>in my name</b>, that is, by reason of my name: "There
+asking: so he says, <b>Whatever you ask</b>. "Every one who asks
-is no other name under heaven given among men by which we must be saved" (Acts
+receives" (Mt 7:8). Secondly, because believers work by reason of
-4:12). For this name is above every name: "Not to us, O Lord, not to us, but to
+the Son; so he says, <b>in my name</b>, that is, by reason of my
-thy name give glory" (Ps 115:1). Thirdly, because the Son himself does all these
+name: "There is no other name under heaven given among men by which
-works in them and through them: thus he says, <b>I will do it</b>. Note that
+we must be saved" (Acts 4:12). For this name is above every name:
-the Father is asked and the Son does the work, the reason being that the works
+"Not to us, O Lord, not to us, but to thy name give glory" (Ps
-of the Father and the Son are inseparable: "Whatever he [the Father] does, that
+115:1). Thirdly, because the Son himself does all these works in
-the Son does likewise" (5:19). For the Father does all things through the Son:
+them and through them: thus he says, <b>I will do it</b>. Note that
-"All things were made through him" (1:3).
+the Father is asked and the Son does the work, the reason being
+that the works of the Father and the Son are inseparable: "Whatever
+he [the Father] does, that the Son does likewise" (5:19). For the
+Father does all things through the Son: "All things were made
+through him" (1:3).</p>
 <p>1905 How could he say, <b>Whatever you ask I will do it</b>,
-since we see that his faithful ask and do not receive? According to Augustine,
+since we see that his faithful ask and do not receive? According to
-we should consider here that he first says, <b>in my name</b>, and then adds, <b>I
+Augustine, we should consider here that he first says, <b>in my
-will do it</b>.<a href="#_ftn29" name="_ftnref29">[29]</a>
+name</b>, and then adds, <b>I will do it</b>.<a href="#_ftn29"
-The name of Christ is the name of salvation: "You shall call his name Jesus,
+name="_ftnref29" id="_ftnref29">[29]</a> The name of Christ is the
-for he will save his people from their sins" (Mt 1:21). Therefore, one who asks
+name of salvation: "You shall call his name Jesus, for he will save
-for something pertaining to salvation asks in the name of Christ. It does
+his people from their sins" (Mt 1:21). Therefore, one who asks for
-happen that someone asks for something which does not pertain to salvation.
+something pertaining to salvation asks in the name of Christ. It
-This happens for two reasons. First, because one has a corrupt affection: as
+does happen that someone asks for something which does not pertain
-when one asks for something to which he is attracted, but which if he did have,
+to salvation. This happens for two reasons. First, because one has
-would be an obstacle to his salvation. One who asks this way is not heard
+a corrupt affection: as when one asks for something to which he is
-because he asks wrongly: "You ask and do not receive, because you ask wrongly"
+attracted, but which if he did have, would be an obstacle to his
-(Jas 4:3). For when someone, because of his corrupt affection, would badly use
+salvation. One who asks this way is not heard because he asks
-what he wants to receive, he does not receive it because of our Lord's
+wrongly: "You ask and do not receive, because you ask wrongly" (Jas
-compassion. The reason being that our Lord does not just look at one's desire,
+4:3). For when someone, because of his corrupt affection, would
-but rather the helpfulness of what is desired. For the good Lord often denies
+badly use what he wants to receive, he does not receive it because
-what we ask in order to give us what we should prefer.
+of our Lord's compassion. The reason being that our Lord does not
+just look at one's desire, but rather the helpfulness of what is
-<p>The second reason we may ask for
+desired. For the good Lord often denies what we ask in order to
-something which does not pertain to our salvation is our ignorance. We
+give us what we should prefer.</p>
-sometimes ask for what we think is helpful, but really is not. But God takes
+<p>The second reason we may ask for something which does not
-care of us, and does not do what we ask. Thus Paul, who labored more than all
+pertain to our salvation is our ignorance. We sometimes ask for
-others, asked our Lord three times to take away a thorn in his flesh, but he
+what we think is helpful, but really is not. But God takes care of
-did not receive what he asked because it was not useful for him (2 Cor 12:8).
+us, and does not do what we ask. Thus Paul, who labored more than
-"We do not know how to pray as we ought, but the Spirit himself intercedes for
+all others, asked our Lord three times to take away a thorn in his
-us with sighs too deep for words" (Rom 8:26). "You do not know what you are
+flesh, but he did not receive what he asked because it was not
-asking" (Mt 20:22). Thus it is clear that when we truly ask in his name, in the
+useful for him (2 Cor 12:8). "We do not know how to pray as we
-name of Jesus Christ, he will do it.
+ought, but the Spirit himself intercedes for us with sighs too deep
+for words" (Rom 8:26). "You do not know what you are asking" (Mt
-<p>He says,<b> I will do it</b>, using
+20:22). Thus it is clear that when we truly ask in his name, in the
-the future tense, not the present tense, because he sometimes postpones doing
+name of Jesus Christ, he will do it.</p>
-what we ask so that our desire for it will increase and so that he can grant it
+<p>He says, <b>I will do it</b>, using the future tense, not the
-at the right time: "Rain will fall on you when it should fall" [Lev 26:4]; "In
+present tense, because he sometimes postpones doing what we ask so
-a day of salvation I have helped you" (Is 49:8). Again, it sometimes happens
+that our desire for it will increase and so that he can grant it at
-that we pray for people and are perhaps not heard, and this is because they put
+the right time: "Rain will fall on you when it should fall" [Lev
-obstacles in the way. "Do not pray for this people ... for I do not hear you"
+26:4]; "In a day of salvation I have helped you" (Is 49:8). Again,
-(Jer 7:16); "Though Moses and Samuel stood before me, yet my heart would not turn
+it sometimes happens that we pray for people and are perhaps not
-toward this people" (Jer 15:1).
+heard, and this is because they put obstacles in the way. "Do not
+pray for this people ... for I do not hear you" (Jer 7:16); "Though
-<p>1906 Then when he says, <b>that the Father may be glorified
+Moses and Samuel stood before me, yet my heart would not turn
-in the Son</b>, he gives the reason. Augustine punctuates this passage in the
+toward this people" (Jer 15:1).</p>
-following way. "Whatever you ask the Father in my name, I will do it." Then a
+<p>1906 Then when he says, <b>that the Father may be glorified in
-new sentence begins: "That the Father may be glorified in the Son, if you ask
+the Son</b>, he gives the reason. Augustine punctuates this passage
-me anything in my name, I will do it." This is like saying: I will do what you
+in the following way. "Whatever you ask the Father in my name, I
-ask in my name so <b>that the Father may be glorified in the Son</b>, and
+will do it." Then a new sentence begins: "That the Father may be
-everything that the Son does is directed to the glory of the Father: "I do not
+glorified in the Son, if you ask me anything in my name, I will do
-seek my own glory" (8:50). We also should direct all our works to the glory of
+it." This is like saying: I will do what you ask in my name so
-God: "Do all to the glory of God" (1 Cor 10:31).
+<b>that the Father may be glorified in the Son</b>, and everything
-<BR><BR><BR>
+that the Son does is directed to the glory of the Father: "I do not
-<p align=center><b>LECTURE 4
+seek my own glory" (8:50). We also should direct all our works to
+the glory of God: "Do all to the glory of God" (1 Cor 10:31).<br />
-<BLOCKQUOTE><p>15 "If you love me, [keep my commandments] you will keep
+<br />
-my commandments. 16 And I will pray the Father, and he will give you another
+<br /></p>
-[Paraclete] Counselor, to be with you for ever, 17 even the Spirit of truth,
+<p align="center"><b>LECTURE 4</b></p>
-whom the world cannot receive, because it neither sees him nor knows him; you
+<blockquote>
-[will] know him, for he [will dwell] dwells with you, and will be in you."<a
+<p><b>15 "If you love me, [keep my commandments] you will keep my
-href="#_ftn30" name="_ftnref30">[30]</b></a></BLOCKQUOTE>
+commandments. 16 And I will pray the Father, and he will give you
+another [Paraclete] Counselor, to be with you for ever, 17 even the
-<p>1907 Above, our Lord consoled his disciples over his leaving
+Spirit of truth, whom the world cannot receive, because it neither
-by promising that they would be able to approach the Father. But because it
+sees him nor knows him; you [will] know him, for he [will dwell]
-might seem that this was in the distant future, and in the meantime they would
+dwells with you, and will be in you."<a href="#_ftn30" name=
-still be in sorrow without their Teacher, he here soothes their sorrow by
+"_ftnref30" id="_ftnref30">[30]</a></b></p>
-promising them the Holy Spirit. First, we see the preparation needed to receive
+</blockquote>
-the Holy Spirit; secondly, the Holy Spirit is promised, <b>he will give you
+<p>1907 Above, our Lord consoled his disciples over his leaving by
-another Paraclete</b>. Thirdly, this promise is clarified, <b>to be with you
+promising that they would be able to approach the Father. But
-forever</b>. Preparation for receiving the Holy Spirit was necessary both for
+because it might seem that this was in the distant future, and in
-the disciples and for Christ.
+the meantime they would still be in sorrow without their Teacher,
+he here soothes their sorrow by promising them the Holy Spirit.
-<p>1908 The disciples needed a twofold preparation: love in
+First, we see the preparation needed to receive the Holy Spirit;
-their hearts and obedience in their work. Our Lord assumes they have one of
+secondly, the Holy Spirit is promised, <b>he will give you another
-these, for he says, <b>If you love me</b>. And it is clear that you do because
+Paraclete</b>. Thirdly, this promise is clarified, <b>to be with
-you are sad over my leaving: "You also are witnesses, because you have been
+you forever</b>. Preparation for receiving the Holy Spirit was
-with me from the beginning" (15:27). The other he commands for the future, <b>keep
+necessary both for the disciples and for Christ.</p>
-my commandments</b>. This is like saying: You don't express your love for me by
+<p>1908 The disciples needed a twofold preparation: love in their
-tears but by obedience to my commands, for this is a clear sign of love: "If a
+hearts and obedience in their work. Our Lord assumes they have one
-man love me, he will keep my word" (14:23). Thus, two things prepare one to
+of these, for he says, <b>If you love me</b>. And it is clear that
-receive the Holy Spirit. Since the Holy Spirit is love, he is given only to
+you do because you are sad over my leaving: "You also are
-those who love: "I love those who love me" (Prv 8:17). Likewise, he is given to
+witnesses, because you have been with me from the beginning"
-the obedient: "To this we are witnesses" (Acts 3:15); "I have put my Spirit
+(15:27). The other he commands for the future, <b>keep my
-upon him" (Is 42:1).
+commandments</b>. This is like saying: You don't express your love
+for me by tears but by obedience to my commands, for this is a
-<p>1909 Yet is it true that it is the obedience of the
+clear sign of love: "If a man love me, he will keep my word"
-disciples and their love for Christ that prepare them for the Holy Spirit? It
+(14:23). Thus, two things prepare one to receive the Holy Spirit.
-seems not, because the love by which we love God is from the Holy Spirit:
+Since the Holy Spirit is love, he is given only to those who love:
-"God's love has been poured into our hearts through the Holy Spirit which has
+"I love those who love me" (Prv 8:17). Likewise, he is given to the
-been given to us" (Rom 5:5). Further, our obedience is from the Holy Spirit:
+obedient: "To this we are witnesses" (Acts 3:15); "I have put my
-"For all who are led by the Spirit of God are sons of God" (Rom 8:14); "I have
+Spirit upon him" (Is 42:1).</p>
-run in the way of your commandments when you enlarged my heart" [Ps 119:32].
+<p>1909 Yet is it true that it is the obedience of the disciples
-One might answer that it is by loving the Son that we deserve to receive the
+and their love for Christ that prepare them for the Holy Spirit? It
-Holy Spirit, and having him, we love the Father. But this is false because our
+seems not, because the love by which we love God is from the Holy
-love for the Father and the Son is the same love.
+Spirit: "God's love has been poured into our hearts through the
+Holy Spirit which has been given to us" (Rom 5:5). Further, our
-<p>Accordingly, we should say that it
+obedience is from the Holy Spirit: "For all who are led by the
-is characteristic of the gifts of God that if one makes good use of a gift
+Spirit of God are sons of God" (Rom 8:14); "I have run in the way
-granted to him, he deserves to receive a greater gift and grace. And one who
+of your commandments when you enlarged my heart" [Ps 119:32]. One
-badly uses a gift, has it taken from him. For we read in Matthew (25:24) that
+might answer that it is by loving the Son that we deserve to
-the talent which the lazy servant received from his master was taken from him because
+receive the Holy Spirit, and having him, we love the Father. But
-he did not use it well, and it was given to the one who had received five
+this is false because our love for the Father and the Son is the
-talents. It is like this with the gift of the Holy Spirit. No one can love God
+same love.</p>
-unless he has the Holy Spirit: because we do not act before we receive God's
+<p>Accordingly, we should say that it is characteristic of the
-grace, rather, the grace comes first: "He loved us first" [1 Jn 4:10]. We
+gifts of God that if one makes good use of a gift granted to him,
-should say, therefore, that the apostles first received the Holy Spirit so that
+he deserves to receive a greater gift and grace. And one who badly
-they could love God and obey his commands. But it was necessary that they make
+uses a gift, has it taken from him. For we read in Matthew (25:24)
-good use, by their love and obedience, of this first gift of the Holy Spirit in
+that the talent which the lazy servant received from his master was
-order to receive the Spirit more fully. And so the meaning is, <b>If you love
+taken from him because he did not use it well, and it was given to
-me</b>, by means of the Holy Spirit, whom you have, and obey my commandments,
+the one who had received five talents. It is like this with the
-you will receive the Holy Spirit with greater fullness.
+gift of the Holy Spirit. No one can love God unless he has the Holy
+Spirit: because we do not act before we receive God's grace,
-<p>1910 Another preparation was needed for Christ, and as to
+rather, the grace comes first: "He loved us first" [1 Jn 4:10]. We
-this he says, <b>And I will pray the Father</b>, and so forth. Note that our
+should say, therefore, that the apostles first received the Holy
-Lord Jesus Christ, as a human being, is the mediator between God and humankind,
+Spirit so that they could love God and obey his commands. But it
-as we see from 1 Timothy (2:5). And so as a human being he approaches God and
+was necessary that they make good use, by their love and obedience,
-asks heavenly gifts for us, and coming to us he lifts us up and leads us to
+of this first gift of the Holy Spirit in order to receive the
-God. And so, because he had already come to us, and by giving us the
+Spirit more fully. And so the meaning is, <b>If you love me</b>, by
-commandments of God had led believers to God, he still had to return to the
+means of the Holy Spirit, whom you have, and obey my commandments,
-Father and ask for spiritual gifts: "Approaching God by himself he is able to
+you will receive the Holy Spirit with greater fullness.</p>
-save forever" [Heb 7:25]. He does this by asking the Father; and he says this, <b>I
+<p>1910 Another preparation was needed for Christ, and as to this
-will pray the Father</b>: "When he ascended on high he led a host of captives
+he says, <b>And I will pray the Father</b>, and so forth. Note that
-and he gave gifts to men" (Eph 4:8).
+our Lord Jesus Christ, as a human being, is the mediator between
+God and humankind, as we see from 1 Timothy (2:5). And so as a
-<p>Note that it is the same person who
+human being he approaches God and asks heavenly gifts for us, and
-asks that the Paraclete be given and who gives the Paraclete. He asks as a
+coming to us he lifts us up and leads us to God. And so, because he
-human being, he gives as God. And he says <b>I will pray </b>in order to banish
+had already come to us, and by giving us the commandments of God
-their sorrow over his leaving them, because his very leaving is the reason they
+had led believers to God, he still had to return to the Father and
-can now receive the Holy Spirit.
+ask for spiritual gifts: "Approaching God by himself he is able to
+save forever" [Heb 7:25]. He does this by asking the Father; and he
+says this, <b>I will pray the Father</b>: "When he ascended on high
+he led a host of captives and he gave gifts to men" (Eph 4:8).</p>
+<p>Note that it is the same person who asks that the Paraclete be
+given and who gives the Paraclete. He asks as a human being, he
+gives as God. And he says <b>I will pray</b> in order to banish
+their sorrow over his leaving them, because his very leaving is the
+reason they can now receive the Holy Spirit.</p>
 <p>1911 Now we see the promise of the Holy Spirit. The word
-Paraclete is Greek, and means "Consoler." He says, <b>he will give you another
+Paraclete is Greek, and means "Consoler." He says, <b>he will give
-Paraclete</b>, that is, the Father, although not without the Son, will give the
+you another Paraclete</b>, that is, the Father, although not
-Holy Spirit, who is the Consoler, since he is the spirit of love. It is love
+without the Son, will give the Holy Spirit, who is the Consoler,
-that causes spiritual consolation and joy: "The fruit of the Spirit is love,
+since he is the spirit of love. It is love that causes spiritual
-joy" (Gal 5:22). The Holy Spirit is our advocate: "We do not know how to pray
+consolation and joy: "The fruit of the Spirit is love, joy" (Gal
-as we ought, but the Spirit himself intercedes for us with sighs too deep for
+5:22). The Holy Spirit is our advocate: "We do not know how to pray
-words" (Rom 8:26).
+as we ought, but the Spirit himself intercedes for us with sighs
+too deep for words" (Rom 8:26).</p>
-<p>The fact that he says,<b> another</b>,
+<p>The fact that he says, <b>another</b>, indicates a distinction
-indicates a distinction of persons in God, in opposition to Sabellius.
+of persons in God, in opposition to Sabellius.</p>
+<p>1912 An objection. The word "Paraclete" suggests an action of
-<p>1912 An objection. The word "Paraclete" suggests an action
+the Holy Spirit. Therefore, by saying <b>another Paraclete</b>, a
-of the Holy Spirit. Therefore, by saying <b>another Paraclete</b>, a difference
+difference in nature seems to be indicated, because different
-in nature seems to be indicated, because different actions indicate different
+actions indicate different natures. Thus the Holy Spirit does not
-natures. Thus the Holy Spirit does not have the same nature as the Son.
+have the same nature as the Son.</p>
+<p>I reply that the Holy Spirit is a consoler and advocate, and so
-<p>I reply that the Holy Spirit is a
+is the Son. John says that the Son is an advocate: "We have an
-consoler and advocate, and so is the Son. John says that the Son is an
+advocate with the Father, Jesus Christ the righteousness" (1 Jn
-advocate: "We have an advocate with the Father, Jesus Christ the righteousness"
+2:1). In Isaiah we are told he is a consoler: "The Spirit of the
-(1 Jn 2:1). In Isaiah we are told he is a consoler: "The Spirit of the Lord has
+Lord has sent me to comfort those who mourn" [Is 61:1]. Yet the Son
-sent me to comfort those who mourn" [Is 61:1]. Yet the Son and the Holy Spirit
+and the Holy Spirit are not consolers and advocates in the same
-are not consolers and advocates in the same way, if we consider the
+way, if we consider the appropriation of persons [how and why we
-appropriation of persons [how and why we attribute certain attributes to the
+attribute certain attributes to the different Persons of the
-different Persons of the Trinity]. Christ is called an advocate because as a
+Trinity]. Christ is called an advocate because as a human being he
-human being he intercedes for us to the Father; the Holy Spirit is an advocate
+intercedes for us to the Father; the Holy Spirit is an advocate
-because he makes us ask. Again, the Holy Spirit is called a consoler because he
+because he makes us ask. Again, the Holy Spirit is called a
-is formally love. But the Son is a consoler because he is the Word. The Son is
+consoler because he is formally love. But the Son is a consoler
-a consoler in two ways: because of his teaching and because the Son gives the
+because he is the Word. The Son is a consoler in two ways: because
-Holy Spirit and incites love in our hearts. Thus the word, <b>another</b>, does
+of his teaching and because the Son gives the Holy Spirit and
-not indicate a different nature in the Son and in the Holy Spirit. Rather, it
+incites love in our hearts. Thus the word, <b>another</b>, does not
-indicates the different way each is an advocate and a consoler.<a href="#_ftn31"
+indicate a different nature in the Son and in the Holy Spirit.
-name="_ftnref31">[31]</a>
+Rather, it indicates the different way each is an advocate and a
+consoler.<a href="#_ftn31" name="_ftnref31" id=
-<p>1913 Now the promise of the Holy Spirit is given: first, we
+"_ftnref31">[31]</a></p>
-see how it is given; secondly, what the gift itself is; thirdly, those who
+<p>1913 Now the promise of the Holy Spirit is given: first, we see
-receive it (v 17).
+how it is given; secondly, what the gift itself is; thirdly, those
+who receive it (v 17).</p>
-<p>1914 The Spirit is truly given because it is given forever.
+<p>1914 The Spirit is truly given because it is given forever. Thus
-Thus he says, <b>to be with you forever, even the Spirit of truth</b>. When
+he says, <b>to be with you forever, even the Spirit of truth</b>.
-something is given to a person only for a time, this is not a true giving; but
+When something is given to a person only for a time, this is not a
-there is a true giving when something is given to be kept forever. And so the
+true giving; but there is a true giving when something is given to
-Holy Spirit is truly given because he is to remain with them forever. He is
+be kept forever. And so the Holy Spirit is truly given because he
-with us for ever: in this life he enlightens and teaches us, bringing things to
+is to remain with them forever. He is with us for ever: in this
-our mind; and in the next life he brings us to see the very reality: "And the
+life he enlightens and teaches us, bringing things to our mind; and
-Spirit of the Lord came mightily upon David from that day forward" (1 Sam 16:13).
+in the next life he brings us to see the very reality: "And the
-Although Judas had received him, the Spirit did not remain with him forever,
+Spirit of the Lord came mightily upon David from that day forward"
-because he did not receive him to remain with him forever, but only for a
+(1 Sam 16:13). Although Judas had received him, the Spirit did not
-temporary righteousness.
+remain with him forever, because he did not receive him to remain
+with him forever, but only for a temporary righteousness.</p>
-<p>According to Chrysostom, one could
+<p>According to Chrysostom, one could say that our Lord said these
-say that our Lord said these things to dispel a certain physical interpretation
+things to dispel a certain physical interpretation they might
-they might have.<a href="#_ftn32" name="_ftnref32">[32]</a>
+have.<a href="#_ftn32" name="_ftnref32" id="_ftnref32">[32]</a>
-They could have imagined that this Paraclete, which was to be given to them,
+They could have imagined that this Paraclete, which was to be given
-would also leave them after a while by some kind of suffering, like Christ. He
+to them, would also leave them after a while by some kind of
-rejects this when he says, <b>to be with you for ever</b>. This is like saying:
+suffering, like Christ. He rejects this when he says, <b>to be with
-The Spirit will not suffer death as I do, nor will he leave you.
+you for ever</b>. This is like saying: The Spirit will not suffer
+death as I do, nor will he leave you.</p>
-<p>1915 We saw above that it was said to John the Baptist: "He
+<p>1915 We saw above that it was said to John the Baptist: "He on
-on whom you see the Spirit descend and remain, this is he who baptizes with the
+whom you see the Spirit descend and remain, this is he who baptizes
-Holy Spirit" (1:33). It seems from this that it is peculiar to Christ that the
+with the Holy Spirit" (1:33). It seems from this that it is
-Holy Spirit remain with him forever. Yet this is not true if he also remains
+peculiar to Christ that the Holy Spirit remain with him forever.
-with the disciples forever.
+Yet this is not true if he also remains with the disciples
+forever.</p>
-<p>According to Chrysostom, the
+<p>According to Chrysostom, the solution is that the Holy Spirit is
-solution is that the Holy Spirit is said to remain in us by his gifts. Certain
+said to remain in us by his gifts. Certain gifts of the Holy Spirit
-gifts of the Holy Spirit are necessary for salvation; these are found in all
+are necessary for salvation; these are found in all the saints and
-the saints and always remain in us, as charity, which never leaves (1 Cor
+always remain in us, as charity, which never leaves (1 Cor 13:8),
-13:8), since it will continue into the future. Other gifts are not necessary
+since it will continue into the future. Other gifts are not
-for salvation, but are given to the faithful so they can manifest the Spirit:
+necessary for salvation, but are given to the faithful so they can
-"To each is given the manifestation of the Spirit for the common good" (1 Cor
+manifest the Spirit: "To each is given the manifestation of the
-12:7). With this in mind, the Holy Spirit is with the disciples and the saints
+Spirit for the common good" (1 Cor 12:7). With this in mind, the
-forever by the first type of gift. But it is peculiar to Christ that the Spirit
+Holy Spirit is with the disciples and the saints forever by the
-is always with him by the second type of gift, for Christ always has a
+first type of gift. But it is peculiar to Christ that the Spirit is
-plenitude of power to work miracles and to prophesy, and so on. This is not
+always with him by the second type of gift, for Christ always has a
-true of others, because, as Gregory says, the spirits of the prophets are not
+plenitude of power to work miracles and to prophesy, and so on.
-under the control of the prophets.
+This is not true of others, because, as Gregory says, the spirits
+of the prophets are not under the control of the prophets.</p>
 <p>1916 The Spirit is a most excellent gift because he is the
-Spirit of truth. He is called the Spirit to show the subtlety or fineness of
+Spirit of truth. He is called the Spirit to show the subtlety or
-his nature, for the word "spirit" is used to indicate something which is
+fineness of his nature, for the word "spirit" is used to indicate
-undiscoverable and invisible. And so what is invisible is usually referred to
+something which is undiscoverable and invisible. And so what is
-as a spirit. The Holy Spirit also is undiscoverable and invisible: "The Spirit
+invisible is usually referred to as a spirit. The Holy Spirit also
-blows where it wills, and you hear the sound of it, but you do not know where
+is undiscoverable and invisible: "The Spirit blows where it wills,
-it comes from or where it goes" [3:8]. He is also called the Spirit to indicate
+and you hear the sound of it, but you do not know where it comes
-his power, because he moves us to act and work well. For the word "spirit"
+from or where it goes" [3:8]. He is also called the Spirit to
-indicates a certain impulse, and that is why the word <i>spiritus</i> can also
+indicate his power, because he moves us to act and work well. For
-mean the wind: "For all who are impelled by the Spirit of God are sons of God"
+the word "spirit" indicates a certain impulse, and that is why the
-[Rom 8:14]; "Let thy good spirit lead me on a level path" (Ps 143:10).
+word <i>spiritus</i> can also mean the wind: "For all who are
+impelled by the Spirit of God are sons of God" [Rom 8:14]; "Let thy
-<p>He adds, <b>of truth</b>, because
+good spirit lead me on a level path" (Ps 143:10).</p>
-this Spirit proceeds from the Truth and speaks the truth, for the Holy Spirit
+<p>He adds, <b>of truth</b>, because this Spirit proceeds from the
-is nothing else than Love. (When a person is impelled to love earthly things
+Truth and speaks the truth, for the Holy Spirit is nothing else
-and the world, he is impelled by the spirit of the world: "Now we have received
+than Love. (When a person is impelled to love earthly things and
-not the spirit of the world, but the Spirit which is from God" (1 Cor 2:12);
+the world, he is impelled by the spirit of the world: "Now we have
-and when one is impelled to works of the flesh, he is not impelled by the Holy
+received not the spirit of the world, but the Spirit which is from
-Spirit, as Ezekiel (13:3) says: "Woe to the foolish prophets who follow their
+God" (1 Cor 2:12); and when one is impelled to works of the flesh,
-own spirit.")
+he is not impelled by the Holy Spirit, as Ezekiel (13:3) says: "Woe
+to the foolish prophets who follow their own spirit.")</p>
-<p>But the Holy Spirit leads to the
+<p>But the Holy Spirit leads to the knowledge of the truth, because
-knowledge of the truth, because he proceeds from the Truth, who says, "I am the
+he proceeds from the Truth, who says, "I am the way, and the truth,
-way, and the truth, and the life" (14:6). In us, love of the truth arises when
+and the life" (14:6). In us, love of the truth arises when we have
-we have conceived and considered truth. So also in God, Love proceeds from
+conceived and considered truth. So also in God, Love proceeds from
-conceived Truth, which is the Son. And just as Love proceeds from the Truth, so
+conceived Truth, which is the Son. And just as Love proceeds from
-Love leads to knowledge of the truth: "He [The Holy Spirit] will glorify me
+the Truth, so Love leads to knowledge of the truth: "He [The Holy
-because he will receive from me and declare it to you" [16: 14]. And therefore
+Spirit] will glorify me because he will receive from me and declare
-Ambrose says that any truth, no matter who speaks it, is from the Holy Spirit.<a
+it to you" [16: 14]. And therefore Ambrose says that any truth, no
-href="#_ftn33" name="_ftnref33">[33]</a>
+matter who speaks it, is from the Holy Spirit.<a href="#_ftn33"
-"No one can say 'Jesus is Lord' except by the Holy Spirit" (1 Cor 12:3); "When
+name="_ftnref33" id="_ftnref33">[33]</a> "No one can say 'Jesus is
-the Paraclete comes, whom I shall send to you from the Father, even the Spirit
+Lord' except by the Holy Spirit" (1 Cor 12:3); "When the Paraclete
-of truth ..." [15:26]. It is a characteristic of the Holy Spirit to reveal the
+comes, whom I shall send to you from the Father, even the Spirit of
-truth because it is love which impels one to reveal his secrets: "I have called
+truth ..." [15:26]. It is a characteristic of the Holy Spirit to
-you friends, for all that I have heard from my Father I have made known to you"
+reveal the truth because it is love which impels one to reveal his
-(15:15); "He showed it," the truth, "to his friend" [Job 36:33].
+secrets: "I have called you friends, for all that I have heard from
+my Father I have made known to you" (15:15); "He showed it," the
-<p>1917 The ones who receive the Holy Spirit are those who
+truth, "to his friend" [Job 36:33].</p>
-believe; he says, <b>whom the world cannot receive</b>. First, he shows to whom
+<p>1917 The ones who receive the Holy Spirit are those who believe;
-the Spirit is not given; secondly, to whom he is given, <b>you will know him</b>.
+he says, <b>whom the world cannot receive</b>. First, he shows to
-First, he shows that he is not given to the world; secondly, he mentions why (v
+whom the Spirit is not given; secondly, to whom he is given, <b>you
-17).
+will know him</b>. First, he shows that he is not given to the
+world; secondly, he mentions why (v 17).</p>
 <p>1918 As to the first he says, <b>whom the world cannot
-receive</b>. Our Lord is here calling those who love the world, the "world." As
+receive</b>. Our Lord is here calling those who love the world, the
-long as they love the world they cannot receive the Holy Spirit, for he is the
+"world." As long as they love the world they cannot receive the
-love of God. And no one can love, as his destination, both God and the world:
+Holy Spirit, for he is the love of God. And no one can love, as his
-"If anyone loves the world, love for the Father is not in him" (1 Jn 2:15). As
+destination, both God and the world: "If anyone loves the world,
-Gregory says: "The Holy Spirit inflames everything he fills with a desire for
+love for the Father is not in him" (1 Jn 2:15). As Gregory says:
-invisible things. And because worldly hearts love only visible things, the
+"The Holy Spirit inflames everything he fills with a desire for
-world does not receive him, because it does not rise to the love of what is
+invisible things. And because worldly hearts love only visible
-invisible. For worldly minds, the more they widen themselves with their
+things, the world does not receive him, because it does not rise to
-desires, the more they narrow the core of their hearts to the Spirit"<a
+the love of what is invisible. For worldly minds, the more they
-href="#_ftn34" name="_ftnref34">[34]</a>
+widen themselves with their desires, the more they narrow the core
-(<i>Morals V</i>). "The Holy Spirit of discipline will flee from the deceitful"
+of their hearts to the Spirit"<a href="#_ftn34" name="_ftnref34"
-[Wis 1:5].
+id="_ftnref34">[34]</a> (<i>Morals V</i>). "The Holy Spirit of
+discipline will flee from the deceitful" [Wis 1:5].</p>
-<p>1919 In regard to the second, why he is not given to the
+<p>1919 In regard to the second, why he is not given to the world,
-world, he says, <b>because it neither sees him nor knows him</b>. For spiritual
+he says, <b>because it neither sees him nor knows him</b>. For
-gifts are not received unless they are desired: "She," divine Wisdom, "hastens
+spiritual gifts are not received unless they are desired: "She,"
-to make herself known to those who desire her." And they are not desired unless
+divine Wisdom, "hastens to make herself known to those who desire
-they are somehow known. Now there are two reasons why they are not known.
+her." And they are not desired unless they are somehow known. Now
-First, because one does not want to know them; and secondly, because one is not
+there are two reasons why they are not known. First, because one
-capable of such knowledge. These two reasons apply to the worldly. In the first
+does not want to know them; and secondly, because one is not
-place, they do not desire this, and as to this he says, <b>the world neither
+capable of such knowledge. These two reasons apply to the worldly.
-sees him</b>, that is, does not want to know him: "They have fixed their eyes
+In the first place, they do not desire this, and as to this he
-on the ground" [Ps 16:11]. Further, they are not capable of knowing him, and as
+says, <b>the world neither sees him</b>, that is, does not want to
-to this he says, <b>nor knows him</b>. As Augustine says: "Worldly love does
+know him: "They have fixed their eyes on the ground" [Ps 16:11].
-not have invisible eyes which alone can see the invisible Holy Spirit."<a
+Further, they are not capable of knowing him, and as to this he
-href="#_ftn35" name="_ftnref35">[35]</a>
+says, <b>nor knows him</b>. As Augustine says: "Worldly love does
-"The sensual person does not perceive those things pertaining to the Spirit of
+not have invisible eyes which alone can see the invisible Holy
-God" [1 Cor 2:14]. Just as a tainted tongue does not taste sweet flavors, so a
+Spirit."<a href="#_ftn35" name="_ftnref35" id="_ftnref35">[35]</a>
-soul tainted by the corruption of the world does not taste the sweetness of
+"The sensual person does not perceive those things pertaining to
-heavenly things.
+the Spirit of God" [1 Cor 2:14]. Just as a tainted tongue does not
+taste sweet flavors, so a soul tainted by the corruption of the
-<p>Here is the interpretation of
+world does not taste the sweetness of heavenly things.</p>
-Chrysostom.<a href="#_ftn36" name="_ftnref36">[36]</a>
+<p>Here is the interpretation of Chrysostom.<a href="#_ftn36" name=
-I say that <b>he will give you another Paraclete, the Spirit of truth</b>, but
+"_ftnref36" id="_ftnref36">[36]</a> I say that <b>he will give you
-he will not assume flesh, because <b>the world neither sees him nor knows him</b>,
+another Paraclete, the Spirit of truth</b>, but he will not assume
-that is, it will not receive him, but only you will.
+flesh, because <b>the world neither sees him nor knows him</b>,
+that is, it will not receive him, but only you will.</p>
-<p>1920 Now he mentions, first of all, to whom the Spirit is
+<p>1920 Now he mentions, first of all, to whom the Spirit is given;
-given; secondly, he gives the reason. The Holy Spirit is given to believers: he
+secondly, he gives the reason. The Holy Spirit is given to
-says, <b>you</b>, who are moved by the Holy Spirit, <b>will know him</b>: "Now
+believers: he says, <b>you</b>, who are moved by the Holy Spirit,
-we have received not the spirit of the world, but the Spirit which is from God"
+<b>will know him</b>: "Now we have received not the spirit of the
-(1 Cor 2:12). This is because you scorn the world: "We look not to the things
+world, but the Spirit which is from God" (1 Cor 2:12). This is
-that are seen but to the things that are unseen" (2 Cor 4:18).
+because you scorn the world: "We look not to the things that are
+seen but to the things that are unseen" (2 Cor 4:18).</p>
-<p>The reason for this is, <b>for he
+<p>The reason for this is, <b>for he will dwell with you</b>. Note,
-will dwell with you</b>. Note, first, the familiarity of the Holy Spirit with
+first, the familiarity of the Holy Spirit with the apostles, <b>for
-the apostles,<b> for he will dwell with you</b>, that is, for your benefit:
+he will dwell with you</b>, that is, for your benefit: "Let your
-"Let your good spirit lead me on a level path!" (Ps 143:10); "O, how good is
+good spirit lead me on a level path!" (Ps 143:10); "O, how good is
-your spirit, O Lord, in all things" [Wis 12:1]. Secondly, note how intimate his
+your spirit, O Lord, in all things" [Wis 12:1]. Secondly, note how
-indwelling is, <b>for he will be in you</b>, that is, in the depths of your
+intimate his indwelling is, <b>for he will be in you</b>, that is,
-heart: "I will put a new Spirit within them" (Ez 11:19).
+in the depths of your heart: "I will put a new Spirit within them"
-<BR><BR><BR>
+(Ez 11:19).<br />
-<p align=center><b>LECTURE 5
+<br />
+<br /></p>
-<BLOCKQUOTE><p>18 "I will not leave you [orphans] desolate; I will come
+<p align="center"><b>LECTURE 5</b></p>
-to you. 19 Yet a little while, and the world will see me no more, but you will
+<blockquote>
-see me; because I live, [and] you will live also. 20 In that day you will know
+<p><b>18 "I will not leave you [orphans] desolate; I will come to
-that I am in my Father, and you in me, and I in you. 21 He who has my
+you. 19 Yet a little while, and the world will see me no more, but
-commandments and keeps them, he it is who loves me; and he who loves me will be
+you will see me; because I live, [and] you will live also. 20 In
-loved by my Father, and I will love him and manifest myself to him."<a
+that day you will know that I am in my Father, and you in me, and I
-href="#_ftn37" name="_ftnref37">[37]</b></a></BLOCKQUOTE>
+in you. 21 He who has my commandments and keeps them, he it is who
+loves me; and he who loves me will be loved by my Father, and I
-<p>1921 Above, our Lord promised that the Holy Spirit would be
+will love him and manifest myself to him."<a href="#_ftn37" name=
-our Consoler. But because the apostles had not risen very high in their
+"_ftnref37" id="_ftnref37">[37]</a></b></p>
-knowledge of the Holy Spirit, and their attention was absorbed by the presence
+</blockquote>
-of Christ, this consolation seemed small to them. Thus, in this part, our Lord
+<p>1921 Above, our Lord promised that the Holy Spirit would be our
-promises, first, that he will return; secondly, his own gifts (v 25).
+Consoler. But because the apostles had not risen very high in their
-Concerning the first, he promises then that he will return; and then he gives
+knowledge of the Holy Spirit, and their attention was absorbed by
-the reason (v 21); thirdly, he answers a question for one of the disciples (v
+the presence of Christ, this consolation seemed small to them.
-22). Concerning the first, he first shows that he will return; secondly, the
+Thus, in this part, our Lord promises, first, that he will return;
-way he will return (v 19); and thirdly, he foretells the fruit of his return (v
+secondly, his own gifts (v 25). Concerning the first, he promises
-20). Concerning the first, he shows why he needs to return; secondly, he
+then that he will return; and then he gives the reason (v 21);
-promises to return, <b>I will come to you</b> (v 18).
+thirdly, he answers a question for one of the disciples (v 22).
+Concerning the first, he first shows that he will return; secondly,
-<p>1922 The reason our Lord has to return is so that the
+the way he will return (v 19); and thirdly, he foretells the fruit
-disciples would not remain orphans; he says, <b>I will not leave you orphans</b>.
+of his return (v 20). Concerning the first, he shows why he needs
-The word "orphans" comes from the Greek, and indicates little children who do
+to return; secondly, he promises to return, <b>I will come to
-not have a father: "We have become orphans, fatherless; our mothers are like
+you</b> (v 18).</p>
-widows" (Lam 5:3).
+<p>1922 The reason our Lord has to return is so that the disciples
+would not remain orphans; he says, <b>I will not leave you
-<p>Consider that we can have three
+orphans</b>. The word "orphans" comes from the Greek, and indicates
-fathers. One father gives us existence: "We have had earthly fathers,"
+little children who do not have a father: "We have become orphans,
-literally, fathers of our flesh (Heb 12:9). Another father would be one whose
+fatherless; our mothers are like widows" (Lam 5:3).</p>
-evil example we follow: "You are of your father the devil" (8:44). A third
+<p>Consider that we can have three fathers. One father gives us
-father would be one who gratuitously adopts us: "You have received the spirit
+existence: "We have had earthly fathers," literally, fathers of our
-of adoption of sons" [Rom 8:15]. Now God does not adopt as his children those
+flesh (Heb 12:9). Another father would be one whose evil example we
-who imitate their father, the devil, for "What fellowship has light with
+follow: "You are of your father the devil" (8:44). A third father
-darkness?" (2 Cor 6:14). And he does not adopt those who are too attached, in a
+would be one who gratuitously adopts us: "You have received the
-worldly way, to their parents: "He who loves father or mother more than me is
+spirit of adoption of sons" [Rom 8:15]. Now God does not adopt as
-not worthy of me" (Mt 10:37). But God does adopt as his children those who have
+his children those who imitate their father, the devil, for "What
-become orphans by being stripped of their affection for sin and by abandoning a
+fellowship has light with darkness?" (2 Cor 6:14). And he does not
-worldly love for their parents. "For my father and my mother have forsaken me,
+adopt those who are too attached, in a worldly way, to their
-but the Lord will take me up" (Ps 27:10); but much more one who has left them:
+parents: "He who loves father or mother more than me is not worthy
-"Forget your people and your father's house; and the king will desire your
+of me" (Mt 10:37). But God does adopt as his children those who
-beauty" (Ps 45:10).
+have become orphans by being stripped of their affection for sin
+and by abandoning a worldly love for their parents. "For my father
-<p>Note that Christ presents himself
+and my mother have forsaken me, but the Lord will take me up" (Ps
-to his disciples as a father. Now although the word "father," if taken to
+27:10); but much more one who has left them: "Forget your people
-indicate a person, is special to the Father, yet if it is taken to indicate an
+and your father's house; and the king will desire your beauty" (Ps
-essence, it is appropriate for the entire Trinity. So our Lord said above
+45:10).</p>
-(13:33): "Little children, yet a little while I am with you."
+<p>Note that Christ presents himself to his disciples as a father.
+Now although the word "father," if taken to indicate a person, is
+special to the Father, yet if it is taken to indicate an essence,
+it is appropriate for the entire Trinity. So our Lord said above
+(13:33): "Little children, yet a little while I am with you."</p>
 <p>1923 Christ promises to come when he says, <b>I will come to
-you</b>. But he had already come to them by taking on flesh: "Christ Jesus came
+you</b>. But he had already come to them by taking on flesh:
-into the world" (1 Tim 1:15). Still, he will come in three more ways. Two of
+"Christ Jesus came into the world" (1 Tim 1:15). Still, he will
-these ways are bodily or physical. One is after the resurrection and before his
+come in three more ways. Two of these ways are bodily or physical.
-ascension, when he leaves them by death and comes to them after the
+One is after the resurrection and before his ascension, when he
-resurrection and stands among his disciples, as is stated below (c 20). The
+leaves them by death and comes to them after the resurrection and
-other bodily coming will be at the end of the world: "This Jesus, who was taken
+stands among his disciples, as is stated below (c 20). The other
-up from you into heaven, will come in the same way as you saw him go into
+bodily coming will be at the end of the world: "This Jesus, who was
-heaven" (Acts 1:11); "And then they will see the Son of man coming in a cloud
+taken up from you into heaven, will come in the same way as you saw
-with power and great glory" (Lk 21:27). His third coming is spiritual and
+him go into heaven" (Acts 1:11); "And then they will see the Son of
-invisible, that is, when he comes to his faithful by grace, either in life or
+man coming in a cloud with power and great glory" (Lk 21:27). His
-in death: "If he comes to me I will not see him" [Job 9:11].
+third coming is spiritual and invisible, that is, when he comes to
+his faithful by grace, either in life or in death: "If he comes to
-<p>He says, therefore, <b>I will come
+me I will not see him" [Job 9:11].</p>
-to you</b>, after the resurrection (and this is the first way of coming
+<p>He says, therefore, <b>I will come to you</b>, after the
-mentioned above) and "I will see you again" (16:22). Again, I will come to you
+resurrection (and this is the first way of coming mentioned above)
-at the end of the world: "The Lord will come to judge" [Is 3:14]. And again I
+and "I will see you again" (16:22). Again, I will come to you at
-will come at your death to take you to myself: "I will come again and will take
+the end of the world: "The Lord will come to judge" [Is 3:14]. And
-you to myself" (above v 3). And again, <b>I will come to you</b>, visiting you
+again I will come at your death to take you to myself: "I will come
-in a spiritual way: "We will come to him and make our home with him" (14:23).
+again and will take you to myself" (above v 3). And again, <b>I
+will come to you</b>, visiting you in a spiritual way: "We will
+come to him and make our home with him" (14:23).</p>
 <p>1924 Here he explains how he will return and shows that his
-return to the apostles will be in a special way. Since they might think that he
+return to the apostles will be in a special way. Since they might
-would return to them as still subject to death, he excludes this, saying: <b>Yet
+think that he would return to them as still subject to death, he
-a little while, and the world will see me no more</b>. If we explain this as
+excludes this, saying: <b>Yet a little while, and the world will
-referring to his return after the resurrection, the meaning is this: <b>Yet a
+see me no more</b>. If we explain this as referring to his return
-little while</b>, that is, I will be with you only for a short time in this
+after the resurrection, the meaning is this: <b>Yet a little
-mortal flesh, and then I will be crucified; but after that, <b>the world will
+while</b>, that is, I will be with you only for a short time in
-see me no more</b>. This is because after the resurrection he did not show
+this mortal flesh, and then I will be crucified; but after that,
-himself to all, but only to witnesses pre&#8209;ordained by God, that is, to
+<b>the world will see me no more</b>. This is because after the
-his disciples (Acts 1:3). Thus he says, <b>but you will see me</b>, that is, in
+resurrection he did not show himself to all, but only to witnesses
-my glorified and immortal body.
+pre&#8209;ordained by God, that is, to his disciples (Acts 1:3).
+Thus he says, <b>but you will see me</b>, that is, in my glorified
-<p>He gives the reason for this when
+and immortal body.</p>
-he says, <b>because I live and you will live</b>. This clears up a difficulty.
+<p>He gives the reason for this when he says, <b>because I live and
-The disciples could have wondered how they would see him, since he would be
+you will live</b>. This clears up a difficulty. The disciples could
-dead, and they with him. So he says that this will not be the case, <b>because
+have wondered how they would see him, since he would be dead, and
-I live</b>, that is, I will live after the resurrection: "I died, and behold I
+they with him. So he says that this will not be the case,
-am alive for evermore" (Rev 1:18), <b>and you will live</b>, because you will
+<b>because I live</b>, that is, I will live after the resurrection:
-not be killed with me: "If you seek me, let these men go" (18:8). Here is
+"I died, and behold I am alive for evermore" (Rev 1:18), <b>and you
-another interpretation: I live, by my resurrection, <b>and you will live</b>,
+will live</b>, because you will not be killed with me: "If you seek
-that is, you will rejoice over this, since "The disciples were glad when they
+me, let these men go" (18:8). Here is another interpretation: I
-saw the Lord" (20:20) Here, to live means to rejoice, and it is used in this
+live, by my resurrection, <b>and you will live</b>, that is, you
-sense in Genesis [45:26]: "When Jacob heard that Joseph was ruling in Egypt his
+will rejoice over this, since "The disciples were glad when they
-spirit began to live again," with joy.
+saw the Lord" (20:20) Here, to live means to rejoice, and it is
+used in this sense in Genesis [45:26]: "When Jacob heard that
-<p>1925 Augustine finds fault with this interpretation because
+Joseph was ruling in Egypt his spirit began to live again," with
-our Lord said, <b>Yet a little while, and the world will see me no more.<a
+joy.</p>
-href="#_ftn38" name="_ftnref38"><b>[38]</b></a></b>
+<p>1925 Augustine finds fault with this interpretation because our
-This means that the worldly will never see him again. Yet they will see him at
+Lord said, <b>Yet a little while, and the world will see me no
-the judgment, according to: "Every eye will see him" (Rev 1:7). For this reason
+more.<a href="#_ftn38" name="_ftnref38" id=
-Augustine explains this <b>little while</b> as including the second coming,
+"_ftnref38"><b>[38]</b></a></b> This means that the worldly will
-when Christ comes to judge. This time is described as little in comparison to
+never see him again. Yet they will see him at the judgment,
-eternity: "For a thousand years in your sight are but as yesterday when it is
+according to: "Every eye will see him" (Rev 1:7). For this reason
-past" (Ps 90:4). The Apostle, in Hebrews (12:26), also refers to this time as a
+Augustine explains this <b>little while</b> as including the second
-little while when he is explaining the statement in Haggai: "In a little while,
+coming, when Christ comes to judge. This time is described as
-I will shake the heavens and the earth and the sea and the dry land" (2:7). <b>And
+little in comparison to eternity: "For a thousand years in your
-the world will see me no more</b>, because after the judgment those who love
+sight are but as yesterday when it is past" (Ps 90:4). The Apostle,
-the world and the wicked will not see him, since they are going into eternal
+in Hebrews (12:26), also refers to this time as a little while when
-fire. As we read in another version of Isaiah [26:10]: "Remove the wicked so
+he is explaining the statement in Haggai: "In a little while, I
-they do not see the glory of God." <b>But you</b>, who have followed me and
+will shake the heavens and the earth and the sea and the dry land"
-stayed with me in my trials, <b>will see me</b>, in an everlasting eternity:
+(2:7). <b>And the world will see me no more</b>, because after the
-"Your eyes will see the king in his beauty" (Is 33:17); "We shall always be
+judgment those who love the world and the wicked will not see him,
-with the Lord" (1 Thess 4:17). You will see me <b>because I live and you will
+since they are going into eternal fire. As we read in another
-live also</b>. This is like saying: Just as I have a glorified life in my soul
+version of Isaiah [26:10]: "Remove the wicked so they do not see
-and in my body, so will you "Christ will change our lowly body to be like his
+the glory of God." <b>But you</b>, who have followed me and stayed
-glorious body" (Phil 3:21). He says this because our glorified life is produced
+with me in my trials, <b>will see me</b>, in an everlasting
-by the glorified life of Christ: "For as in Adam all die, so also in Christ
+eternity: "Your eyes will see the king in his beauty" (Is 33:17);
-shall all be made alive" (1 Cor 15:22). Christ speaks of himself in the present
+"We shall always be with the Lord" (1 Thess 4:17). You will see me
-tense, <b>I live</b>, because his resurrection would be immediately after his
+<b>because I live and you will live also</b>. This is like saying:
-death, and there would be no delay; according to: "I will rise at dawn" [Ps
+Just as I have a glorified life in my soul and in my body, so will
-108:2], because "You will not let your holy one undergo corruption" [Ps 16:10].
+you "Christ will change our lowly body to be like his glorious
-When referring to the disciples he uses the future, <b>you will live</b>,
+body" (Phil 3:21). He says this because our glorified life is
-because the resurrection of their bodies was to be postponed till the end of
+produced by the glorified life of Christ: "For as in Adam all die,
-the world: "Your dead shall live, their bodies shall rise" (Is 26:19).
+so also in Christ shall all be made alive" (1 Cor 15:22). Christ
+speaks of himself in the present tense, <b>I live</b>, because his
-<p>1926 Now we see the fruit of his return, which is the
+resurrection would be immediately after his death, and there would
-knowledge of those things which the apostles did not know. For, as we saw,
+be no delay; according to: "I will rise at dawn" [Ps 108:2],
-Peter did not know where Christ was going, and so he asked: "Lord, where are
+because "You will not let your holy one undergo corruption" [Ps
-you going?" (13:36); and Thomas did not know this, nor the way he would go:
+16:10]. When referring to the disciples he uses the future, <b>you
-"Lord, we do not know where you are going; how can we know the way?" (14:5).
+will live</b>, because the resurrection of their bodies was to be
-Philip did not know the Father, and so he asked: "Lord, show us the Father, and
+postponed till the end of the world: "Your dead shall live, their
-we shall be satisfied" (14:8). All these arose from ignorance of one thing:
+bodies shall rise" (Is 26:19).</p>
-they did not know how the Father is in the Son and the Son is in the Father.
+<p>1926 Now we see the fruit of his return, which is the knowledge
-Thus Christ said to Philip: "Do you not believe that I am in the Father and the
+of those things which the apostles did not know. For, as we saw,
-Father in me?" (14:10). And so our Lord promises them that they will know this,
+Peter did not know where Christ was going, and so he asked: "Lord,
-saying, <b>In that day you will know that I am in my Father</b>, and so forth.
+where are you going?" (13:36); and Thomas did not know this, nor
-This will dispel all confusion from the hearts of the disciples.
+the way he would go: "Lord, we do not know where you are going; how
+can we know the way?" (14:5). Philip did not know the Father, and
-<p>1927 This sentence can be explained as referring to his
+so he asked: "Lord, show us the Father, and we shall be satisfied"
-coming at the time of the resurrection, and his coming at the judgment. We have
+(14:8). All these arose from ignorance of one thing: they did not
-two kinds of knowledge of the mysteries of the divinity. One is imperfect, and
+know how the Father is in the Son and the Son is in the Father.
-we have this by faith; the other is perfect, and comes by vision. These two
+Thus Christ said to Philip: "Do you not believe that I am in the
-kinds of knowledge are mentioned in, "For now we see in a mirror dimly," by the
+Father and the Father in me?" (14:10). And so our Lord promises
-first kind of knowledge, "but then face to face." referring to the second kind
+them that they will know this, saying, <b>In that day you will know
-of knowledge (1 Cor 13:12).
+that I am in my Father</b>, and so forth. This will dispel all
+confusion from the hearts of the disciples.</p>
-<p>He says, <b>In that day</b>, after
+<p>1927 This sentence can be explained as referring to his coming
-my resurrection,<b> you will know that I am in my Father</b>: and they will
+at the time of the resurrection, and his coming at the judgment. We
-know this by the knowledge of faith, because then having seen that he has
+have two kinds of knowledge of the mysteries of the divinity. One
-arisen and is among them, they will have a most certain faith about him,
+is imperfect, and we have this by faith; the other is perfect, and
-especially those who would receive the Holy Spirit, who would teach them all
+comes by vision. These two kinds of knowledge are mentioned in,
-things. Or, on the other hand, <b>In that day</b>, of the final resurrection at
+"For now we see in a mirror dimly," by the first kind of knowledge,
-the judgment, <b>you will know</b>, that is, clearly and by vision: "Then I
+"but then face to face." referring to the second kind of knowledge
-shall understand fully, even as I have been fully understood" (1 Cor 13:12).
+(1 Cor 13:12).</p>
+<p>He says, <b>In that day</b>, after my resurrection, <b>you will
-<p>1928 But what will they know? The two things he mentioned
+know that I am in my Father</b>: and they will know this by the
-above. First, "the Father who dwells in me does the works" [14:10]. Referring
+knowledge of faith, because then having seen that he has arisen and
-to this he says, <b>that I am in my Father</b>, that is, by a consubstantiality
+is among them, they will have a most certain faith about him,
-of nature. The other thing they will know is what he said about doing works
+especially those who would receive the Holy Spirit, who would teach
-through the disciples, when he said, "he who believes in me will also do the
+them all things. Or, on the other hand, <b>In that day</b>, of the
-works that I do" (14:12). And referring to this he says, <b>and you in me, and
+final resurrection at the judgment, <b>you will know</b>, that is,
-I in you</b>.
+clearly and by vision: "Then I shall understand fully, even as I
+have been fully understood" (1 Cor 13:12).</p>
+<p>1928 But what will they know? The two things he mentioned above.
+First, "the Father who dwells in me does the works" [14:10].
+Referring to this he says, <b>that I am in my Father</b>, that is,
+by a consubstantiality of nature. The other thing they will know is
+what he said about doing works through the disciples, when he said,
+"he who believes in me will also do the works that I do" (14:12).
+And referring to this he says, <b>and you in me, and I in
+you</b>.</p>
 <p>1929 Here our Lord seems to say that the relation between
-himself and the Father is like the relation of the disciples to himself. For
+himself and the Father is like the relation of the disciples to
-this reason the Arians maintained that just as the disciples are inferior to
+himself. For this reason the Arians maintained that just as the
-Christ and not consubstantial with him, so the Son is inferior to the Father
+disciples are inferior to Christ and not consubstantial with him,
-and distinct from him in substance. One should answer this by saying that when
+so the Son is inferior to the Father and distinct from him in
-Christ says, <b>I am in my Father</b>, he means by a consubstantiality of
+substance. One should answer this by saying that when Christ says,
-nature: "I and the Father are one" (10:30); "And the Word was with God" (1:1).
+<b>I am in my Father</b>, he means by a consubstantiality of
+nature: "I and the Father are one" (10:30); "And the Word was with
+God" (1:1).</p>
 <p>1930 The statement, <b>and you in me</b>, means that the
-disciples are in Christ. For what is protected or shielded by something is said
+disciples are in Christ. For what is protected or shielded by
-to be in that thing, like something contained in its container. In this way the
+something is said to be in that thing, like something contained in
-affairs of a kingdom are said to be in the hands of the king. And with this
+its container. In this way the affairs of a kingdom are said to be
-meaning it is said that "in him we live and move and have our being" (Acts
+in the hands of the king. And with this meaning it is said that "in
-17:28). <b>And I in you</b>, remaining within you, and acting and indwelling
+him we live and move and have our being" (Acts 17:28). <b>And I in
-within you by grace: "that Christ may dwell in your hearts through faith" (Eph
+you</b>, remaining within you, and acting and indwelling within you
-3:17); "You desire proof that Christ is speaking in me" (2 Cor 113:3).
+by grace: "that Christ may dwell in your hearts through faith" (Eph
+3:17); "You desire proof that Christ is speaking in me" (2 Cor
-<p>Hilary gives another exposition. <b>And
+113:3).</p>
-you in me</b>, that is, you will be in me through your nature, which I have
+<p>Hilary gives another exposition. <b>And you in me</b>, that is,
-taken on: for in taking on our nature he took us all on: "He did not take hold
+you will be in me through your nature, which I have taken on: for
-of the angels, but he did take hold of the seed of Abraham" [Heb 2:16]. <b>And
+in taking on our nature he took us all on: "He did not take hold of
-I in you</b>, that is, I will be in you when you receive my sacrament, for when
+the angels, but he did take hold of the seed of Abraham" [Heb
-one receives the body of Christ, Christ is in him: "He who eats my flesh and drinks
+2:16]. <b>And I in you</b>, that is, I will be in you when you
-my blood abides in me, and I in him" (6:56).<a href="#_ftn39" name="_ftnref39"
+receive my sacrament, for when one receives the body of Christ,
-title="">[39]</a>
+Christ is in him: "He who eats my flesh and drinks my blood abides
+in me, and I in him" (6:56).<a href="#_ftn39" name="_ftnref39"
-<p>Another interpretation: <b>and you
+title="" id="_ftnref39">[39]</a></p>
-in me, and I in you</b>, that is, by our mutual love, for we read: "God is
+<p>Another interpretation: <b>and you in me, and I in you</b>, that
-love, and he who abides in love abides in God, and God abides in him" (1 Jn
+is, by our mutual love, for we read: "God is love, and he who
-4:16). And you did not know these things, but you will know them in that day.
+abides in love abides in God, and God abides in him" (1 Jn 4:16).
+And you did not know these things, but you will know them in that
+day.</p>
 <p>1931 Now the reason for his return is given, and our Lord
-mentions two reasons why he is seen by the faithful and not by the world. The
+mentions two reasons why he is seen by the faithful and not by the
-first is their true love for God; the second is God's love for them (v 21b).
+world. The first is their true love for God; the second is God's
+love for them (v 21b).</p>
-<p>1932 As to the first he says, <b>he who has my commandments
+<p>1932 As to the first he says, <b>he who has my commandments and
-and keeps them, he it is who loves me</b>. Note that true love is love which
+keeps them, he it is who loves me</b>. Note that true love is love
-appears and proves itself by actions: for love is revealed by its actions.
+which appears and proves itself by actions: for love is revealed by
-Since to love someone is to will that person something good and to desire what
+its actions. Since to love someone is to will that person something
-this person wants, one does not seem to truly love a person if he does not
+good and to desire what this person wants, one does not seem to
-accomplish the will of the beloved or do what he knows this person wants. And
+truly love a person if he does not accomplish the will of the
-so one who does not do the will of God does not seem to truly love him. Thus he
+beloved or do what he knows this person wants. And so one who does
-says, <b>he who has my commandments and keeps them, he it is who loves me</b>,
+not do the will of God does not seem to truly love him. Thus he
-that is, with a true love for me.
+says, <b>he who has my commandments and keeps them, he it is who
+loves me</b>, that is, with a true love for me.</p>
 <p>1933 Some have these commandments of God in their heart, by
-remembering them and continually meditating on them: "I have laid up your word
+remembering them and continually meditating on them: "I have laid
-in my heart, that I might not sin against you" (Ps 119:11). But this is not
+up your word in my heart, that I might not sin against you" (Ps
-enough unless they are kept in one's actions: "A good understanding have all
+119:11). But this is not enough unless they are kept in one's
-those who practice it" (Ps 111:10). Others have these commandments on their
+actions: "A good understanding have all those who practice it" (Ps
-lips, by preaching and exhorting: "How sweet are your words to my taste" (Ps
+111:10). Others have these commandments on their lips, by preaching
-119:103). They also should follow them in their actions, because "He who does
+and exhorting: "How sweet are your words to my taste" (Ps 119:103).
-them and teaches them shall be called great in the kingdom of heaven" (Mt
+They also should follow them in their actions, because "He who does
-5:19). Thus in Matthew (c 23), God reprimands those who speak but do not act.
+them and teaches them shall be called great in the kingdom of
-Others have them by hearing them, gladly and earnestly listening to them: "He
+heaven" (Mt 5:19). Thus in Matthew (c 23), God reprimands those who
-who is of God hears the words of God" (8:47). Yet this is not enough unless
+speak but do not act. Others have them by hearing them, gladly and
-they keep them in their actions, "for it is not the hearers of the law who are
+earnestly listening to them: "He who is of God hears the words of
-righteous before God, but the doers of the law who will be justified" (Rom
+God" (8:47). Yet this is not enough unless they keep them in their
-2:13); "Do not labor for the food which perishes, but for the food which
+actions, "for it is not the hearers of the law who are righteous
-endures to eternal life" (6:27). Therefore, those who have the commandments [in
+before God, but the doers of the law who will be justified" (Rom
-the above ways] do keep them to a certain extent; but they still have to
+2:13); "Do not labor for the food which perishes, but for the food
-persist in keeping them. For this reason Augustine says: "The person who keeps
+which endures to eternal life" (6:27). Therefore, those who have
-the commandments in his memory and keeps them in his life, who has them in his
+the commandments [in the above ways] do keep them to a certain
-speech and keeps them in his conduct, who has them by hearing them and keeps
+extent; but they still have to persist in keeping them. For this
-them by doing them, who has them by doing and persisting in doing them, this is
+reason Augustine says: "The person who keeps the commandments in
-one who loves me."<a href="#_ftn40" name="_ftnref40">[40]</a>
+his memory and keeps them in his life, who has them in his speech
+and keeps them in his conduct, who has them by hearing them and
+keeps them by doing them, who has them by doing and persisting in
+doing them, this is one who loves me."<a href="#_ftn40" name=
+"_ftnref40" id="_ftnref40">[40]</a></p>
 <p>1934 As for the second reason why he will be seen by the
-faithful, he says, <b>he who loves me will be loved by my Father</b>. At first
+faithful, he says, <b>he who loves me will be loved by my
-glance this does not seem to make sense. Does God love us because we love him?
+Father</b>. At first glance this does not seem to make sense. Does
-Assuredly not; for we read: "not that we loved God, but because he has first
+God love us because we love him? Assuredly not; for we read: "not
-loved us" [1 Jn 4:10].
+that we loved God, but because he has first loved us" [1 Jn
+4:10].</p>
-<p>Therefore, we should understand
+<p>Therefore, we should understand this statement in the light of
-this statement in the light of what was said before, "He who has my
+what was said before, "He who has my commandments and keeps them,
-commandments and keeps them, he it is who loves me." This does not mean that
+he it is who loves me." This does not mean that one keeps the
-one keeps the commandments and as a result of this loves. But rather, one
+commandments and as a result of this loves. But rather, one loves,
-loves, and as a result of this, keeps the commandments. In the same way, we should
+and as a result of this, keeps the commandments. In the same way,
-say here that one is loved by the Father, and as a result he loves Christ, and
+we should say here that one is loved by the Father, and as a result
-not that one is loved because he loves. Therefore, we love the Son because the
+he loves Christ, and not that one is loved because he loves.
-Father loves us. For it is a characteristic of true love that it draws the one
+Therefore, we love the Son because the Father loves us. For it is a
-loved to love the one who loves him: "I have loved you with an everlasting
+characteristic of true love that it draws the one loved to love the
-love, and therefore I have drawn you having compassion on you" [Jer 31:3].
+one who loves him: "I have loved you with an everlasting love, and
+therefore I have drawn you having compassion on you" [Jer
-<p>1935 Because the Father's love is not without the Son's
+31:3].</p>
-love, since it is the same love in each, "Whatever the Father does, that the
+<p>1935 Because the Father's love is not without the Son's love,
-Son does likewise" [5:19], he adds, <b>and I will love him</b>. Why does he
+since it is the same love in each, "Whatever the Father does, that
-say, <b>I will love</b>, using the future, since the Father and the Son love
+the Son does likewise" [5:19], he adds, <b>and I will love him</b>.
-all things from eternity? We should answer that love, considered as being in
+Why does he say, <b>I will love</b>, using the future, since the
-the divine will, is eternal; but considered as manifested in the accomplishment
+Father and the Son love all things from eternity? We should answer
-of some work and effect, is temporal. So the meaning is: <b>and I will love him</b>,
+that love, considered as being in the divine will, is eternal; but
-that is, I will show the effect of my love, because <b>I will manifest myself
+considered as manifested in the accomplishment of some work and
-to him</b>: for I love in order to manifest myself.
+effect, is temporal. So the meaning is: <b>and I will love him</b>,
+that is, I will show the effect of my love, because <b>I will
-<p>1936 Note that one's love for another is sometimes qualified
+manifest myself to him</b>: for I love in order to manifest
-and sometimes absolute. It is qualified when one wills the other some
+myself.</p>
-particular good; but it is absolute when one wills the other all good. Now God
+<p>1936 Note that one's love for another is sometimes qualified and
-loves every created thing in a qualified sense, because he wills some good to
+sometimes absolute. It is qualified when one wills the other some
-every creature, even to the demons, for example, that they live and understand
+particular good; but it is absolute when one wills the other all
-and exist. There are particular goods. But God loves absolutely those to whom
+good. Now God loves every created thing in a qualified sense,
-he wills all good, that is, that they have God himself. And to have God is to
+because he wills some good to every creature, even to the demons,
-have truth, for God is Truth. But truth is had or possessed when it is known.
+for example, that they live and understand and exist. There are
-So God, who is Truth, truly and absolutely loves those to whom he manifests
+particular goods. But God loves absolutely those to whom he wills
-himself. This is what he says, <b>and I will manifest myself to him</b>, that
+all good, that is, that they have God himself. And to have God is
-is, in the future, by glory, which is the ultimate effect of future beatitude:
+to have truth, for God is Truth. But truth is had or possessed when
-"He showed it to his friend" [Job 36:33]; "She hastens to make herself known to
+it is known. So God, who is Truth, truly and absolutely loves those
-those who desire her" (Wis 6:13).
+to whom he manifests himself. This is what he says, <b>and I will
+manifest myself to him</b>, that is, in the future, by glory, which
-<p>1937 Someone might ask: The Father will manifest himself,
+is the ultimate effect of future beatitude: "He showed it to his
-will he not? Yes, both the Father and the Son. For the Son manifests himself
+friend" [Job 36:33]; "She hastens to make herself known to those
-and the Father at the same time, because the Son is the Word of the Father: "No
+who desire her" (Wis 6:13).</p>
-one knows the Father except the Son" (Mt 11:27). If in the meantime the Son
+<p>1937 Someone might ask: The Father will manifest himself, will
-manifests himself to anyone in some way, this is a sign of God's love. And this
+he not? Yes, both the Father and the Son. For the Son manifests
-can be a reason why the world will not see him, because he will not manifest
+himself and the Father at the same time, because the Son is the
-himself to it because it does not love him.
+Word of the Father: "No one knows the Father except the Son" (Mt
-<BR><BR><BR>
+11:27). If in the meantime the Son manifests himself to anyone in
-<p align=center><b>LECTURE 6
+some way, this is a sign of God's love. And this can be a reason
+why the world will not see him, because he will not manifest
-<BLOCKQUOTE><p>22 Judas (not Iscariot) said to him, "Lord, how is it that
+himself to it because it does not love him.<br />
-you will manifest yourself to us, and not to the world?" 23 Jesus answered him,
+<br />
-"If a man love me, he will keep my word, and my Father will love him, and we
+<br /></p>
-will come to him and make our home with him. 24 He who does not love me does
+<p align="center"><b>LECTURE 6</b></p>
-not keep my words; and the word which you hear is not mine but the Father's who
+<blockquote>
-sent me. 25 These things I have spoken to you, while I am still with you. 26
+<p><b>22 Judas (not Iscariot) said to him, "Lord, how is it that
-But the [Paraclete] Counselor, the Holy Spirit, whom the Father will send in my
+you will manifest yourself to us, and not to the world?" 23 Jesus
-name, he will teach you all things, and bring to your remembrance all that I
+answered him, "If a man love me, he will keep my word, and my
-have said to you."<a href="#_ftn41" name="_ftnref41">[41]</b></a></BLOCKQUOTE>
+Father will love him, and we will come to him and make our home
+with him. 24 He who does not love me does not keep my words; and
-<p>1938 Above, our Lord promised the disciples that he would
+the word which you hear is not mine but the Father's who sent me.
-come to them; here he clears up a perplexity for one of the disciples. First,
+25 These things I have spoken to you, while I am still with you. 26
-we see the bewildered disciple; secondly, Christ's answer (v 23).
+But the [Paraclete] Counselor, the Holy Spirit, whom the Father
+will send in my name, he will teach you all things, and bring to
-<p>1939 With respect to the first, when those who are humble
+your remembrance all that I have said to you."<a href="#_ftn41"
-and saintly hear great things about themselves, they are usually astonished and
+name="_ftnref41" id="_ftnref41">[41]</a></b></p>
-bewildered. Now the disciples had just heard our Lord say, "Yet a little while,
+</blockquote>
-and the world will see me no more, but you will see me," and so on. So it
+<p>1938 Above, our Lord promised the disciples that he would come
-seemed that he was preferring the apostles to the entire world. Thus Judas, the
+to them; here he clears up a perplexity for one of the disciples.
-brother of James, whose letter is part of Holy Scripture, was bewildered and
+First, we see the bewildered disciple; secondly, Christ's answer (v
-astonished, and said, <b>Lord, how is it that you will manifest yourself to us,
+23).</p>
-and not to the world?</b> It is like saying: Why will you do this? Are we
+<p>1939 With respect to the first, when those who are humble and
-superior to the whole world? David said something like this: "Who am I, O Lord
+saintly hear great things about themselves, they are usually
-God, and what is my house, that you have brought me thus far?" (2 Sam 7:18).
+astonished and bewildered. Now the disciples had just heard our
-And the righteous also say: "Lord, when did we see you hungry and feed you?"
+Lord say, "Yet a little while, and the world will see me no more,
-(Mt 25:37).
+but you will see me," and so on. So it seemed that he was
+preferring the apostles to the entire world. Thus Judas, the
-<p>1940 Then, Christ's answer is given: first, Christ states
+brother of James, whose letter is part of Holy Scripture, was
-the reason why he will manifest himself to the disciples and not to the world;
+bewildered and astonished, and said, <b>Lord, how is it that you
-secondly, he explains something he had said (v 24b). He shows, first, why he
+will manifest yourself to us, and not to the world?</b> It is like
-will manifest himself to his disciples; secondly, why he will not manifest
+saying: Why will you do this? Are we superior to the whole world?
-himself to the world, at <b>he who does not love me</b>. As to the first, we
+David said something like this: "Who am I, O Lord God, and what is
-see the fitness of the disciples to have Christ manifest himself to them;
+my house, that you have brought me thus far?" (2 Sam 7:18). And the
-secondly, we see the manner and order of this manifestation, at <b>and my
+righteous also say: "Lord, when did we see you hungry and feed
-Father will love him</b> (v 23). In regard to the first, he mentions two things
+you?" (Mt 25:37).</p>
-which make a person fit to receive God's manifestation. The first, is charity,
+<p>1940 Then, Christ's answer is given: first, Christ states the
-the second is obedience.
+reason why he will manifest himself to the disciples and not to the
+world; secondly, he explains something he had said (v 24b). He
+shows, first, why he will manifest himself to his disciples;
+secondly, why he will not manifest himself to the world, at <b>he
+who does not love me</b>. As to the first, we see the fitness of
+the disciples to have Christ manifest himself to them; secondly, we
+see the manner and order of this manifestation, at <b>and my Father
+will love him</b> (v 23). In regard to the first, he mentions two
+things which make a person fit to receive God's manifestation. The
+first, is charity, the second is obedience.</p>
 <p>1941 As to charity, he says, <b>If a man loves me</b>. Three
-things are necessary for a person who wants to see God. First, one must draw
+things are necessary for a person who wants to see God. First, one
-near to God: "Those who approach his feet will receive his teaching" [Deut
+must draw near to God: "Those who approach his feet will receive
-33:3]. Secondly, one must lift up his eyes in order to see God: "Lift up your
+his teaching" [Deut 33:3]. Secondly, one must lift up his eyes in
-eyes on high and see who created these things" [Is 40:26]. And thirdly, one
+order to see God: "Lift up your eyes on high and see who created
-must take time to look, for spiritual things cannot be seen if one is absorbed
+these things" [Is 40:26]. And thirdly, one must take time to look,
-by earthly things: "Take time and see that the Lord is sweet" [Ps 34:8]. Now it
+for spiritual things cannot be seen if one is absorbed by earthly
-is charity which accomplishes these three things. Charity joins our soul to
+things: "Take time and see that the Lord is sweet" [Ps 34:8]. Now
-God: "He who abides in love abides in God, and God abides in him" (1 Jn 4:16).
+it is charity which accomplishes these three things. Charity joins
-It also makes us look at God: "For where your treasure is, there will your
+our soul to God: "He who abides in love abides in God, and God
-heart be also" (Mt 6:21). As the saying goes: "Where your love is, there your
+abides in him" (1 Jn 4:16). It also makes us look at God: "For
-eyes are." Charity also frees us from worldly matters: "If any one loves the
+where your treasure is, there will your heart be also" (Mt 6:21).
-world, perfect love for God is not in him" [1 Jn 2:15]. Thus, to turn it about,
+As the saying goes: "Where your love is, there your eyes are."
-one who perfectly loves God, does not love the world.
+Charity also frees us from worldly matters: "If any one loves the
+world, perfect love for God is not in him" [1 Jn 2:15]. Thus, to
-<p>1942 Obedience follows from charity; and so he says, <b>he
+turn it about, one who perfectly loves God, does not love the
-will keep my word</b>. Gregory says: "The proof of love is one's actions. Love
+world.</p>
-for God is never lazy: if it is present it accomplishes great things; if it
+<p>1942 Obedience follows from charity; and so he says, <b>he will
-refuses to work, it is not love."<a href="#_ftn42" name="_ftnref42">[42]</a>
+keep my word</b>. Gregory says: "The proof of love is one's
-For the will, especially when it is concerned with an end, moves the other
+actions. Love for God is never lazy: if it is present it
-powers to their actions: for a person does not rest until he does those things
+accomplishes great things; if it refuses to work, it is not
-which will bring him to his intended end, especially if it is intensely
+love."<a href="#_ftn42" name="_ftnref42" id="_ftnref42">[42]</a>
-desired. And so, when a person's will is intent on God, who is its end, it
+For the will, especially when it is concerned with an end, moves
-moves all powers to do those things which obtain him. Now it is charity which
+the other powers to their actions: for a person does not rest until
-makes one intent on God, and thus it is charity which causes us to keep the
+he does those things which will bring him to his intended end,
-commandments: "The love of Christ controls us" (2 Cor 5:14); "Its flashes are
+especially if it is intensely desired. And so, when a person's will
-flashes of fire" (Song 8:6). And through obedience a person is rendered fit to
+is intent on God, who is its end, it moves all powers to do those
-see God: "Through your precepts," that is, as kept by me, "I get understanding"
+things which obtain him. Now it is charity which makes one intent
-(Ps 119:104). Again, "I understood more than the aged" (Ps 119:100).
+on God, and thus it is charity which causes us to keep the
+commandments: "The love of Christ controls us" (2 Cor 5:14); "Its
-<p>1943 Then when he says, <b>and my Father will love him</b>,
+flashes are flashes of fire" (Song 8:6). And through obedience a
-we see the manner and order of this manifestation. Three things are needed so a
+person is rendered fit to see God: "Through your precepts," that
-divine manifestation can be made to us. The first is divine love; and he refers
+is, as kept by me, "I get understanding" (Ps 119:104). Again, "I
-to this when he says, <b>and my Father will love him</b>. We explained above
+understood more than the aged" (Ps 119:100).</p>
-why the future tense is used, <b>will love</b>, which is that he is referring
+<p>1943 Then when he says, <b>and my Father will love him</b>, we
-to the effect of love, although from the point of view of his willing to do
+see the manner and order of this manifestation. Three things are
-good, God loves us from eternity: "Yet I have loved Jacob but I have hated
+needed so a divine manifestation can be made to us. The first is
-Esau" (Mal 1:2). Jesus does not say here, "I will love him," because he had
+divine love; and he refers to this when he says, <b>and my Father
-already made that clear to them before: "I love those who love me" (Prv 8:17).
+will love him</b>. We explained above why the future tense is used,
-It remained for him to say that the Father would love them: "He loved the
+<b>will love</b>, which is that he is referring to the effect of
-people: all the saints are in his hand" [Deut 4:37].
+love, although from the point of view of his willing to do good,
+God loves us from eternity: "Yet I have loved Jacob but I have
+hated Esau" (Mal 1:2). Jesus does not say here, "I will love him,"
+because he had already made that clear to them before: "I love
+those who love me" (Prv 8:17). It remained for him to say that the
+Father would love them: "He loved the people: all the saints are in
+his hand" [Deut 4:37].</p>
 <p>1944 The second thing needed is that the divine come to us;
-referring to this, he says, <b>and we will come to him</b>. An objection to
+referring to this, he says, <b>and we will come to him</b>. An
-this is that for a thing to come, it has to change its place. But God does not
+objection to this is that for a thing to come, it has to change its
-change. Therefore, I answer that God is said to come to us not because he moves
+place. But God does not change. Therefore, I answer that God is
-to us, but because we move to him. Something comes into a place in which it
+said to come to us not because he moves to us, but because we move
-previously was not: but this does not apply to God since he is everywhere: "Do
+to him. Something comes into a place in which it previously was
-I not fill heaven and earth?" (Jer 23:24). Rather, God is said to come to
+not: but this does not apply to God since he is everywhere: "Do I
-someone because he is there in a new way, in a way he had not been there
+not fill heaven and earth?" (Jer 23:24). Rather, God is said to
-before, that is, by the effect of his grace. It is by this effect of grace that
+come to someone because he is there in a new way, in a way he had
-he makes us approach him.
+not been there before, that is, by the effect of his grace. It is
+by this effect of grace that he makes us approach him.</p>
-<p>1945 According to Augustine, God comes to us in three ways
+<p>1945 According to Augustine, God comes to us in three ways and
-and we go to him in the same three ways.<a href="#_ftn43" name="_ftnref43"
+we go to him in the same three ways.<a href="#_ftn43" name=
-title="">[43]</a>
+"_ftnref43" title="" id="_ftnref43">[43]</a> First, he comes to us
-First, he comes to us by filling us with his effects; and we go to him by
+by filling us with his effects; and we go to him by receiving them:
-receiving them: "Come to me, you who desire me, and eat your fill of my
+"Come to me, you who desire me, and eat your fill of my produce"
-produce" (Sir 24:19). Secondly, God comes to us by enlightening us; and we go
+(Sir 24:19). Secondly, God comes to us by enlightening us; and we
-to him by thinking of him: "Come to him and be enlightened" [Ps 33:6]. Thirdly,
+go to him by thinking of him: "Come to him and be enlightened" [Ps
-he comes to us by helping us; and we go to him by obeying, because we cannot
+33:6]. Thirdly, he comes to us by helping us; and we go to him by
-obey unless helped by Christ: "Come, let us go up to the mountain of the Lord"
+obeying, because we cannot obey unless helped by Christ: "Come, let
-(Is 2:3).
+us go up to the mountain of the Lord" (Is 2:3).</p>
 <p>1946 Why does he not mention the Holy Spirit? Augustine says
-that we do not read here that the Spirit will be excluded when the Father and
+that we do not read here that the Spirit will be excluded when the
-Son come, because we read above that the Spirit was "to be with you for ever"
+Father and Son come, because we read above that the Spirit was "to
-(v 16). Since in the Trinity there is a distinction of Persons and a unity of
+be with you for ever" (v 16). Since in the Trinity there is a
-essence, sometimes the three persons are mentioned to indicate the distinction
+distinction of Persons and a unity of essence, sometimes the three
-of the persons. And sometimes only two of the three persons are mentioned to
+persons are mentioned to indicate the distinction of the persons.
-indicate the unity of essence. Or again, one could say that since the Holy
+And sometimes only two of the three persons are mentioned to
-Spirit is nothing other than the love of the Father and the Son, when the
+indicate the unity of essence. Or again, one could say that since
-Father and Son are mentioned, the Spirit is implied.
+the Holy Spirit is nothing other than the love of the Father and
+the Son, when the Father and Son are mentioned, the Spirit is
-<p>1947 The third thing required for the manifestation of God
+implied.</p>
-is the continuation of each of the above, that is, of the love of God and of
+<p>1947 The third thing required for the manifestation of God is
-his coming to us. In regard to these he says, <b>and make our home with him</b>.
+the continuation of each of the above, that is, of the love of God
-Two things are indicated here. First, when he says, <b>home</b>, he indicates
+and of his coming to us. In regard to these he says, <b>and make
-the stability with which we cling to God. God comes to some by faith, but does
+our home with him</b>. Two things are indicated here. First, when
-not remain because "they believe for a while and in time of temptation fall
+he says, <b>home</b>, he indicates the stability with which we
-away" (Lk 8:13). He comes to others through their sorrow for sin; yet he does
+cling to God. God comes to some by faith, but does not remain
-not stay with them because they return to their sins: "Like a dog that returns
+because "they believe for a while and in time of temptation fall
-to his vomit is a fool that repeats his folly" (Prv 26:11). But he remains
+away" (Lk 8:13). He comes to others through their sorrow for sin;
-forever in his predestined: "I am with you always, to the close of the age" (Mt
+yet he does not stay with them because they return to their sins:
-28:20). Secondly, these words indicate the intimacy of Christ with us: <b>with
+"Like a dog that returns to his vomit is a fool that repeats his
-him</b>, that is, with the one who loves and obeys him, since he takes pleasure
+folly" (Prv 26:11). But he remains forever in his predestined: "I
-in us, and has us take pleasure in him, "delighting in the sons of men" (Prv
+am with you always, to the close of the age" (Mt 28:20). Secondly,
-8:31).
+these words indicate the intimacy of Christ with us: <b>with
+him</b>, that is, with the one who loves and obeys him, since he
-<p>1948 Chrysostom gives this a different meaning.<a
+takes pleasure in us, and has us take pleasure in him, "delighting
-href="#_ftn44" name="_ftnref44">[44]</a>
+in the sons of men" (Prv 8:31).</p>
-He says that when Judas heard <b>I will not leave you orphans ... but you will
+<p>1948 Chrysostom gives this a different meaning.<a href="#_ftn44"
-see me</b>, he thought that after his death Christ would come to them like the
+name="_ftnref44" id="_ftnref44">[44]</a> He says that when Judas
-dead appear to us in a dream. So he asks, <b>how is it that you will manifest
+heard <b>I will not leave you orphans ... but you will see me</b>,
-yourself to us, and not to the world?</b> This was like saying: How unfortunate
+he thought that after his death Christ would come to them like the
-for us! You will die and can only help us as the dead do. To exclude this
+dead appear to us in a dream. So he asks, <b>how is it that you
-Christ says, I and the Father <b>will come to him</b> (v 23), that is, as the
+will manifest yourself to us, and not to the world?</b> This was
-Father manifests himself, so I do also, <b>and make our home with him</b>,
+like saying: How unfortunate for us! You will die and can only help
-which is not done in dreams.
+us as the dead do. To exclude this Christ says, I and the Father
+<b>will come to him</b> (v 23), that is, as the Father manifests
-<p>1949 Now he gives the reason why he will not manifest
+himself, so I do also, <b>and make our home with him</b>, which is
-himself to the world: this reason is the lack of those things on account of
+not done in dreams.</p>
-which he says that he will manifest himself. For when the cause is absent, the
+<p>1949 Now he gives the reason why he will not manifest himself to
-effect is absent. Now the causes for a divine manifestation to be made to the
+the world: this reason is the lack of those things on account of
-worldly are not found in them. And so God will not manifest himself to the
+which he says that he will manifest himself. For when the cause is
-world and the worldly.
+absent, the effect is absent. Now the causes for a divine
+manifestation to be made to the worldly are not found in them. And
-<p>It is clear that they do not have
+so God will not manifest himself to the world and the worldly.</p>
-the cause, because the world does not love him. Referring to this he says, <b>he
+<p>It is clear that they do not have the cause, because the world
-who does not love me</b>. Further, they do not obey him; and so he says, <b>does
+does not love him. Referring to this he says, <b>he who does not
-not keep my words</b>. As Gregory says: "To love God it is necessary to use our
+love me</b>. Further, they do not obey him; and so he says, <b>does
-words, our minds and our lives."<a href="#_ftn45" name="_ftnref45">[45]</a>
+not keep my words</b>. As Gregory says: "To love God it is
-The reason is obvious why God will manifest himself to his own, and not to the
+necessary to use our words, our minds and our lives."<a href=
+"#_ftn45" name="_ftnref45" id="_ftnref45">[45]</a> The reason is
+obvious why God will manifest himself to his own, and not to the
 world. It is because his own really have love, and it is love which
-distinguishes the saints from the world: "He hides the light from the proud. He
+distinguishes the saints from the world: "He hides the light from
-shows his friend that he owns it" [Job 36:32]; "The deep says 'It is not in me'
+the proud. He shows his friend that he owns it" [Job 36:32]; "The
-and the sea," that is, one who is disordered, "says, 'It is not with me.'" (Job
+deep says 'It is not in me' and the sea," that is, one who is
-28:14).
+disordered, "says, 'It is not with me.'" (Job 28:14).</p>
+<p>1950 Then when he says, <b>and the word which you hear is not
-<p>1950 Then when he says, <b>and the word which you hear is
+mine but the Father's</b>, he clears up what he had just said, "If
-not mine but the Father's</b>, he clears up what he had just said, "If a man
+a man loves me, he will keep my word, and my <i>Father</i> will
-loves me, he will keep my word, and my <i>Father</i> will love him, and <i>we </i>will
+love him, and <i>we</i> will come to him." For someone could say
-come to him." For someone could say that there was no reason for this statement
+that there was no reason for this statement (v 23), and it would be
-(v 23), and it would be more reasonable to have said: "I will love him, and I
+more reasonable to have said: "I will love him, and I will come to
-will come to him." To exclude this idea he says, <b>and the word which you hear
+him." To exclude this idea he says, <b>and the word which you hear
-is not mine</b>, that is, it is not mine as coming from myself, but it is mine
+is not mine</b>, that is, it is not mine as coming from myself, but
-as coming from another, from the Father, who sent me. It is like saying: One
+it is mine as coming from another, from the Father, who sent me. It
-who does not hear this word does not love only me, he also does not love the
+is like saying: One who does not hear this word does not love only
-Father. And therefore, one who loves both Christ and the Father deserves a
+me, he also does not love the Father. And therefore, one who loves
-manifestation of each. So he says: <b>and the word which you hear</b>, spoken
+both Christ and the Father deserves a manifestation of each. So he
-by me, as a human being, is indeed mine insofar as I speak it, and yet it <b>is
+says: <b>and the word which you hear</b>, spoken by me, as a human
-not mine</b>, insofar as it is mine from another: "My teaching is not mine"
+being, is indeed mine insofar as I speak it, and yet it <b>is not
-(7:16); "The words that I say to you I do not speak of my self" [14:10].
+mine</b>, insofar as it is mine from another: "My teaching is not
+mine" (7:16); "The words that I say to you I do not speak of my
+self" [14:10].</p>
 <p>1951 Augustine remarks that when our Lord refers to his own
-words he uses the plural, "my words" (v 24), but when he speaks of the
+words he uses the plural, "my words" (v 24), but when he speaks of
-utterance of the Father, he uses the singular form, "the word which you hear is
+the utterance of the Father, he uses the singular form, "the word
-not mine," because he wants us to understand that the word of the Father is he
+which you hear is not mine," because he wants us to understand that
-himself, the unique Word of the Father.<a href="#_ftn46" name="_ftnref46"
+the word of the Father is he himself, the unique Word of the
-title="">[46]</a>
+Father.<a href="#_ftn46" name="_ftnref46" title="" id=
-Thus he says he is from the Father, and not from himself, because he is neither
+"_ftnref46">[46]</a> Thus he says he is from the Father, and not
-his own image nor his own Son, but the Son and image of the Father. Yet all the
+from himself, because he is neither his own image nor his own Son,
-words in our heart are from this unique Word of the Father.
+but the Son and image of the Father. Yet all the words in our heart
+are from this unique Word of the Father.</p>
 <p>1952 Here our Lord promises gifts to his disciples. He had
-promised them both the Holy Spirit and himself; and so now he first mentions
+promised them both the Holy Spirit and himself; and so now he first
-what they will receive when the Holy Spirit comes; and secondly, what they will
+mentions what they will receive when the Holy Spirit comes; and
-receive from him, <b>peace</b>. From the coming of the Holy Spirit they will
+secondly, what they will receive from him, <b>peace</b>. From the
-receive great things, namely an understanding of all the words of Christ. In
+coming of the Holy Spirit they will receive great things, namely an
-regard to this he first mentions what he taught them, and secondly he promises
+understanding of all the words of Christ. In regard to this he
-they will understand them (v 26).
+first mentions what he taught them, and secondly he promises they
+will understand them (v 26).</p>
-<p>1953 He says, in regard to the first,<b> these things</b>,
+<p>1953 He says, in regard to the first, <b>these things</b>, what
-what I have said, <b>I have spoken to you</b>, by the instrument of my human
+I have said, <b>I have spoken to you</b>, by the instrument of my
-nature, <b>while I am still with you</b>, as bodily present. It is indeed a
+human nature, <b>while I am still with you</b>, as bodily present.
-very great favor that the Son himself should speak to us and teach us: "In
+It is indeed a very great favor that the Son himself should speak
-these last days he has spoken to us by a Son" (Heb 1:1); "What is all flesh
+to us and teach us: "In these last days he has spoken to us by a
-that it should hear its Lord?" [Deut 5:26].
+Son" (Heb 1:1); "What is all flesh that it should hear its Lord?"
+[Deut 5:26].</p>
-<p>1954 He promises them that they will understand his
+<p>1954 He promises them that they will understand his teachings
-teachings through the Holy Spirit, who will give himself to them; he says, <b>the
+through the Holy Spirit, who will give himself to them; he says,
-Paraclete ... will teach you all things</b>. He does three things concerning
+<b>the Paraclete ... will teach you all things</b>. He does three
-the Holy Spirit: he describes him, mentions his mission and his effect.
+things concerning the Holy Spirit: he describes him, mentions his
+mission and his effect.</p>
 <p>1955 He describes the Holy Spirit in several ways: as the
-Paraclete, as Spirit, and as Holy. He is the Paraclete because he consoles us.
+Paraclete, as Spirit, and as Holy. He is the Paraclete because he
-He consoles us in our sorrows which arise from the troubles of this world:
+consoles us. He consoles us in our sorrows which arise from the
-"fighting without and fear within" (2 Cor 7:5); "who comforts us in all our
+troubles of this world: "fighting without and fear within" (2 Cor
-affliction" (2 Cor 1:4). He does this because he is love, and causes us to love
+7:5); "who comforts us in all our affliction" (2 Cor 1:4). He does
-God and give him great honor. For this reason we endure insults with joy: "Then
+this because he is love, and causes us to love God and give him
-they left the presence of the council rejoicing that they were counted worthy
+great honor. For this reason we endure insults with joy: "Then they
-to suffer dishonor for the name" (Acts 5:41); "Rejoice and be glad, for your
+left the presence of the council rejoicing that they were counted
-reward is great in heaven" (Mt 5:12). He also consoles us in our sadness over
+worthy to suffer dishonor for the name" (Acts 5:41); "Rejoice and
-past sins; Matthew refers to this in "Blessed are those who mourn for they
+be glad, for your reward is great in heaven" (Mt 5:12). He also
-shall be comforted" (5:4). He does this because he gives us the hope of
+consoles us in our sadness over past sins; Matthew refers to this
-forgiveness: "Receive the Holy Spirit. If you forgive the sins of any, they are
+in "Blessed are those who mourn for they shall be comforted" (5:4).
-forgiven" (20:22).
+He does this because he gives us the hope of forgiveness: "Receive
+the Holy Spirit. If you forgive the sins of any, they are forgiven"
-<p>He is the Spirit because he moves
+(20:22).</p>
-hearts to obey God: "He will come like a rushing stream, which the Spirit of
+<p>He is the Spirit because he moves hearts to obey God: "He will
-the Lord drives" [Is 59:19]; "For all who are led by the Spirit of God are sons
+come like a rushing stream, which the Spirit of the Lord drives"
-of God" (Rom 8:14). He is Holy because he consecrates us to God, and all
+[Is 59:19]; "For all who are led by the Spirit of God are sons of
-consecrated things are called holy: "Do you not know that your body is a temple
+God" (Rom 8:14). He is Holy because he consecrates us to God, and
-of the Holy Spirit within you" (1 Cor 6:19); "There is a river whose streams
+all consecrated things are called holy: "Do you not know that your
-make glad the city of God" (Ps 46:4).
+body is a temple of the Holy Spirit within you" (1 Cor 6:19);
+"There is a river whose streams make glad the city of God" (Ps
+46:4).</p>
 <p>1956 Then when he says, <b>whom the Father will send in my
-name</b>, he refers to the mission of the Spirit. We should not think the
+name</b>, he refers to the mission of the Spirit. We should not
-Spirit comes by a local motion, but rather by being in them in a new way in
+think the Spirit comes by a local motion, but rather by being in
-which he was not before: "When you send forth your Spirit, they are created,"
+them in a new way in which he was not before: "When you send forth
-that is, with a spiritual existence (Ps 104:30). Notice that the Holy Spirit is
+your Spirit, they are created," that is, with a spiritual existence
-sent by the Father and the Son. To show this Christ sometimes says that the
+(Ps 104:30). Notice that the Holy Spirit is sent by the Father and
-Father sends him, as he does here; and he sometimes says that he himself sends
+the Son. To show this Christ sometimes says that the Father sends
-him, "I will send him to you" (16:7). Yet Christ never says that the Spirit is
+him, as he does here; and he sometimes says that he himself sends
-sent by the Father without mentioning himself. So he says here, <b>whom the
+him, "I will send him to you" (16:7). Yet Christ never says that
-Father will send in my name</b>. Nor does Christ say that the Spirit is sent by
+the Spirit is sent by the Father without mentioning himself. So he
-himself, the Son, without mentioning the Father: "the Paraclete, whom I shall
+says here, <b>whom the Father will send in my name</b>. Nor does
-send to you from the Father" (15:26).
+Christ say that the Spirit is sent by himself, the Son, without
+mentioning the Father: "the Paraclete, whom I shall send to you
-<p>1957 Why does he say, <b>in my name</b>? Will the Holy
+from the Father" (15:26).</p>
-Spirit be called the Son? One could answer that this was said for the reason
+<p>1957 Why does he say, <b>in my name</b>? Will the Holy Spirit be
-that the Holy Spirit was given to the faithful when they invoked the name of
+called the Son? One could answer that this was said for the reason
-Christ. But it is better to say that just as the Son comes in the name of the
+that the Holy Spirit was given to the faithful when they invoked
-Father &#8209; "I have come in my Father's name" &#8209; so the Holy Spirit
+the name of Christ. But it is better to say that just as the Son
-comes in the name of the Son. Now the Son comes in the name of the Father not
+comes in the name of the Father &#8209; "I have come in my Father's
-because he is the Father, but because he is the Son of the Father. In a similar
+name" &#8209; so the Holy Spirit comes in the name of the Son. Now
-way, the Holy Spirit comes in the name of the Son not because he was to be
+the Son comes in the name of the Father not because he is the
-called the Son, but because he is the Spirit of the Son: "Any one who does not
+Father, but because he is the Son of the Father. In a similar way,
-have the Spirit of Christ does not belong to him" (Rom 8:9); "God has sent the
+the Holy Spirit comes in the name of the Son not because he was to
-Spirit of his Son into our hearts" (Gal 4:6), because he is the Spirit of his
+be called the Son, but because he is the Spirit of the Son: "Any
-Son, and not because he was to be called the Son: "he predestined [them] to be
+one who does not have the Spirit of Christ does not belong to him"
-conformed to the image of his Son" (Rom 8:29). The basis for this is the
+(Rom 8:9); "God has sent the Spirit of his Son into our hearts"
-consubstantiality of the Son with the Father and of the Holy Spirit with the
+(Gal 4:6), because he is the Spirit of his Son, and not because he
-Son.
+was to be called the Son: "he predestined [them] to be conformed to
+the image of his Son" (Rom 8:29). The basis for this is the
-<p>Further, just as the Son, coming in
+consubstantiality of the Son with the Father and of the Holy Spirit
-the name of the Father, subjects his faithful to the Father &#8209; "and has
+with the Son.</p>
-made them a kingdom and priests to our God" (Rev 5:10) &#8209; so the Holy
+<p>Further, just as the Son, coming in the name of the Father,
-Spirit conforms us to the Son because he adopts us as children of God: You have
+subjects his faithful to the Father &#8209; "and has made them a
-received the spirit of adoption, by which we cry out 'Abba!' Father" [Rom
+kingdom and priests to our God" (Rev 5:10) &#8209; so the Holy
-8:15].<a href="#_ftn47" name="_ftnref47">[47]</a>
+Spirit conforms us to the Son because he adopts us as children of
+God: You have received the spirit of adoption, by which we cry out
+'Abba!' Father" [Rom 8:15].<a href="#_ftn47" name="_ftnref47" id=
+"_ftnref47">[47]</a></p>
 <p>1958 Next he mentions the effect of the Holy Spirit, saying,
-<b>he will teach you all things</b>. Just as the effect of the mission of the
+<b>he will teach you all things</b>. Just as the effect of the
-Son was to lead us to the Father, so the effect of the mission of the Holy
+mission of the Son was to lead us to the Father, so the effect of
-Spirit is to lead the faithful to the Son. Now the Son, once he is begotten
+the mission of the Holy Spirit is to lead the faithful to the Son.
-Wisdom, is Truth itself: "I am the way, and the truth, and the life" (14:6).
+Now the Son, once he is begotten Wisdom, is Truth itself: "I am the
-And so the effect of this kind of mission [of the Spirit] is to make us sharers
+way, and the truth, and the life" (14:6). And so the effect of this
-in the divine wisdom and knowers of the truth. The Son, since he is the Word,
+kind of mission [of the Spirit] is to make us sharers in the divine
-gives teaching to us; but the Holy Spirit enables us to grasp it.
+wisdom and knowers of the truth. The Son, since he is the Word,
+gives teaching to us; but the Holy Spirit enables us to grasp
-<p>He says, <b>he will teach you all
+it.</p>
-things</b>, because no matter what a person may teach by his exterior actions,
+<p>He says, <b>he will teach you all things</b>, because no matter
-he will have no effect unless the Holy Spirit gives an understanding from
+what a person may teach by his exterior actions, he will have no
-within. For unless the Spirit is present to the heart of the listener, the
+effect unless the Holy Spirit gives an understanding from within.
-words of the teacher will be useless: "The breath of the Almighty makes him
+For unless the Spirit is present to the heart of the listener, the
-understand" (Job 32:8). This is true even to the extent that the Son himself,
+words of the teacher will be useless: "The breath of the Almighty
-speaking by means of his human nature, is not successful unless he works from
+makes him understand" (Job 32:8). This is true even to the extent
-within by the Holy Spirit.
+that the Son himself, speaking by means of his human nature, is not
+successful unless he works from within by the Holy Spirit.</p>
-<p>1959 We read before that "Every one who has heard and
+<p>1959 We read before that "Every one who has heard and learned
-learned from the Father comes to me" (6:45). Here he is expanding on this,
+from the Father comes to me" (6:45). Here he is expanding on this,
-because one does not learn without the Holy Spirit teaching. He is saying in
+because one does not learn without the Holy Spirit teaching. He is
-effect: one who receives the Holy Spirit from the Father and the Son knows the
+saying in effect: one who receives the Holy Spirit from the Father
-Father and the Son and comes to them. The Spirit makes us know all things by
+and the Son knows the Father and the Son and comes to them. The
-inspiring us from within, by directing us and lifting us up to spiritual
+Spirit makes us know all things by inspiring us from within, by
-things. Just as one whose sense of taste is tainted does not have a true
+directing us and lifting us up to spiritual things. Just as one
-knowledge of flavors, so one who is tainted by love of the world cannot taste
+whose sense of taste is tainted does not have a true knowledge of
-divine things: "The sensual man does not perceive those things of the Spirit of
+flavors, so one who is tainted by love of the world cannot taste
-God" [1 Cor 2:14].
+divine things: "The sensual man does not perceive those things of
+the Spirit of God" [1 Cor 2:14].</p>
 <p>1960 Since to remind a person of something is the task of an
-inferior, like an agent in divine affairs, shall we say that the Holy Spirit,
+inferior, like an agent in divine affairs, shall we say that the
-who brings things to our mind, is inferior to us? According to Gregory, we
+Holy Spirit, who brings things to our mind, is inferior to us?
-should say that the Holy Spirit is said to bring things to our remembrance not
+According to Gregory, we should say that the Holy Spirit is said to
-as though he brought us knowledge from below, but because in a hidden way he
+bring things to our remembrance not as though he brought us
-aids our ability to know.<a href="#_ftn48" name="_ftnref48">[48]</a>
+knowledge from below, but because in a hidden way he aids our
-Or, one could say the Spirit teaches because he makes us share in the wisdom of
+ability to know.<a href="#_ftn48" name="_ftnref48" id=
-the Son; and he brings things to our remembrance because, being love, he
+"_ftnref48">[48]</a> Or, one could say the Spirit teaches because
-incites us. Or, the Spirit <b>will bring to your remembrance all that I have
+he makes us share in the wisdom of the Son; and he brings things to
-said to you</b>, that is, he will recall them to your memory: "All the ends of
+our remembrance because, being love, he incites us. Or, the Spirit
-the earth shall remember and turn to the Lord" (Ps 22:27).
+<b>will bring to your remembrance all that I have said to you</b>,
+that is, he will recall them to your memory: "All the ends of the
-<p>We should notice that of all the
+earth shall remember and turn to the Lord" (Ps 22:27).</p>
-things Christ said to his disciples, some were not understood, and others were
+<p>We should notice that of all the things Christ said to his
-not remembered. Thus our Lord says, <b>he will teach you all things</b>, which
+disciples, some were not understood, and others were not
-you cannot now understand, and <b>bring to your remembrance all </b>that you
+remembered. Thus our Lord says, <b>he will teach you all
-cannot remember. How could John the Evangelist after forty years have
+things</b>, which you cannot now understand, and <b>bring to your
-remembered all the sayings of Christ he wrote in his Gospel unless the Holy
+remembrance all</b> that you cannot remember. How could John the
-Spirit had brought them to his mind?
+Evangelist after forty years have remembered all the sayings of
-<BR><BR><BR>
+Christ he wrote in his Gospel unless the Holy Spirit had brought
-<p align=center><b>LECTURE 7
+them to his mind?<br />
+<br />
-<BLOCKQUOTE><p>27a "Peace I leave with you; my peace I give to you; not
+<br /></p>
-as the world gives do I give to you."</BLOCKQUOTE></b>
+<p align="center"><b>LECTURE 7</b></p>
+<blockquote>
-<p>1961 Above, our Lord promised his disciples what they would
+<p><b>27a "Peace I leave with you; my peace I give to you; not as
-gain from the presence of the Holy Spirit. Here he promises them a gift they
+the world gives do I give to you."</b></p>
-will obtain from his own coming and presence.
+</blockquote>
+<p>1961 Above, our Lord promised his disciples what they would gain
-<p>Note that if we consider the
+from the presence of the Holy Spirit. Here he promises them a gift
-characteristic feature of the persons of the Son and the Holy Spirit, our Lord
+they will obtain from his own coming and presence.</p>
-seems to interchange their gifts. Since the Son is the Word, it seems that the
+<p>Note that if we consider the characteristic feature of the
-gifts of wisdom and knowledge are appropriate to him. But peace is appropriate,
+persons of the Son and the Holy Spirit, our Lord seems to
-appropriated, to the Holy Spirit, since he is love, which the cause of peace.
+interchange their gifts. Since the Son is the Word, it seems that
-Nevertheless, because the Holy Spirit is the Spirit of the Son, and what the
+the gifts of wisdom and knowledge are appropriate to him. But peace
-Holy Spirit gives he has from the Son, our Lord here attributes this gift of
+is appropriate, appropriated, to the Holy Spirit, since he is love,
-knowledge to the Holy Spirit, saying, <b>he will teach you all things</b>. Yet,
+which the cause of peace. Nevertheless, because the Holy Spirit is
-this gift is still appropriate to the Son. And because the Holy Spirit proceeds
+the Spirit of the Son, and what the Holy Spirit gives he has from
-from the Son, actions which are appropriate to the Holy Spirit are attributed
+the Son, our Lord here attributes this gift of knowledge to the
-to the Son. This is the reason why Christ attributes peace to himself, saying, <b>Peace
+Holy Spirit, saying, <b>he will teach you all things</b>. Yet, this
-I leave with you</b>. First, he promises his gift of peace, which he is
+gift is still appropriate to the Son. And because the Holy Spirit
-leaving; secondly, he distinguishes this peace from the peace of the world.
+proceeds from the Son, actions which are appropriate to the Holy
+Spirit are attributed to the Son. This is the reason why Christ
-<p>1962 He says, <b>Peace I leave with you</b>. Peace is
+attributes peace to himself, saying, <b>Peace I leave with you</b>.
-nothing else than the tranquillity arising from order, for things are said to
+First, he promises his gift of peace, which he is leaving;
-have peace when their order remains undisturbed. In a human being there is a threefold
+secondly, he distinguishes this peace from the peace of the
-order: that of a person to himself; of a person to God; and of a person to his
+world.</p>
-neighbor. Thus, the human person can enjoy a threefold peace. One peace is
+<p>1962 He says, <b>Peace I leave with you</b>. Peace is nothing
-interior, when he is at peace with himself, and his faculties are not
+else than the tranquillity arising from order, for things are said
-unsettled: Great peace have those who love your law" (Ps 119:165). Another
+to have peace when their order remains undisturbed. In a human
-peace is peace with God, when one is entirely conformed to his direction:
+being there is a threefold order: that of a person to himself; of a
-"Since we are justified by faith, let us have peace with God" (Rom 5:1). The
+person to God; and of a person to his neighbor. Thus, the human
-third peace is with our neighbor: "Strive for peace with all men" (Heb 12:14).
+person can enjoy a threefold peace. One peace is interior, when he
+is at peace with himself, and his faculties are not unsettled:
-<p>There are three things which have
+Great peace have those who love your law" (Ps 119:165). Another
-to be put in order within us: the intellect, the will and sense appetency. The
+peace is peace with God, when one is entirely conformed to his
-will should be directed by the mind or reason, and sense appetency should be
+direction: "Since we are justified by faith, let us have peace with
-directed by the intellect and will. Accordingly, Augustine, in his <i>The Words
+God" (Rom 5:1). The third peace is with our neighbor: "Strive for
-of our Lord, </i>describes the peace of the saints by saying: "Peace is a
+peace with all men" (Heb 12:14).</p>
-calmness of mind, a tranquillity of soul, a simplicity of heart, a bond of love
+<p>There are three things which have to be put in order within us:
-and a fellowship of charity."<a href="#_ftn49" name="_ftnref49">[49]</a>
+the intellect, the will and sense appetency. The will should be
-Calmness of mind refers to our reason, which should be free, not tied down, nor
+directed by the mind or reason, and sense appetency should be
-absorbed by disordered affections; tranquillity of soul refers to our sense
+directed by the intellect and will. Accordingly, Augustine, in his
-appetency, which should not be harassed by our emotional states; simplicity of
+<i>The Words of our Lord,</i> describes the peace of the saints by
-heart refers to our will, which should be entirely set toward God, its object;
+saying: "Peace is a calmness of mind, a tranquillity of soul, a
-the bond of love refers to our neighbor; and the fellowship of charity to God.
+simplicity of heart, a bond of love and a fellowship of
-The saints have this peace now, and will have it in the future. But here it is
+charity."<a href="#_ftn49" name="_ftnref49" id="_ftnref49">[49]</a>
-imperfect because we cannot have an undisturbed peace either with ourselves, or
+Calmness of mind refers to our reason, which should be free, not
-with God, or with our neighbor. We will enjoy it perfectly in the future, when
+tied down, nor absorbed by disordered affections; tranquillity of
-we reign without an enemy and there can never be conflicts.
+soul refers to our sense appetency, which should not be harassed by
+our emotional states; simplicity of heart refers to our will, which
-<p>Our Lord here promises us each kind
+should be entirely set toward God, its object; the bond of love
-of peace. The first kind when he says, <b>Peace I leave with you</b>, that is,
+refers to our neighbor; and the fellowship of charity to God. The
-in this world, so that you can conquer the enemy and love each other. This is a
+saints have this peace now, and will have it in the future. But
-kind of covenant established by Christ which we should keep: "A covenant of
+here it is imperfect because we cannot have an undisturbed peace
-peace was established with him" (Si 45:24). As Augustine says, one can not gain
+either with ourselves, or with God, or with our neighbor. We will
-the inheritance of the Lord who is unwilling to observe his covenant, nor can
+enjoy it perfectly in the future, when we reign without an enemy
-he have a union with Christ if he lives in strife with a Christian.<a
+and there can never be conflicts.</p>
-href="#_ftn50" name="_ftnref50">[50]</a>
+<p>Our Lord here promises us each kind of peace. The first kind
-He promises the second kind of peace when he says, <b>my peace I give to you</b>,
+when he says, <b>Peace I leave with you</b>, that is, in this
-that is, in the future: "I will bring her," the heavenly Jerusalem, "a river of
+world, so that you can conquer the enemy and love each other. This
-peace" [Is 66:12].
+is a kind of covenant established by Christ which we should keep:
+"A covenant of peace was established with him" (Si 45:24). As
-<p>1963 Since whether in this world or in our native land, all
+Augustine says, one can not gain the inheritance of the Lord who is
-the peace possessed by the saints comes to them through Christ - "in me you
+unwilling to observe his covenant, nor can he have a union with
-shall have peace" [16:33] &#8209; why does our Lord, when speaking of the peace
+Christ if he lives in strife with a Christian.<a href="#_ftn50"
-of the saints in this life not say, "my peace I give to you," instead of
+name="_ftnref50" id="_ftnref50">[50]</a> He promises the second
-reserving this for the peace of our native land? We should say that each peace,
+kind of peace when he says, <b>my peace I give to you</b>, that is,
-of the present and of the future, is a peace of Christ. But our present peace
+in the future: "I will bring her," the heavenly Jerusalem, "a river
-is the peace of Christ because he is only its author. The future peace is the
+of peace" [Is 66:12].</p>
-peace of Christ both because he is its author and because it is a peace such as
+<p>1963 Since whether in this world or in our native land, all the
-he possesses it. He always had this second kind of peace, because he was always
+peace possessed by the saints comes to them through Christ - "in me
-without [interior] conflict. Our present peace, as was said, is not without
+you shall have peace" [16:33] &#8209; why does our Lord, when
-conflict, and although Christ is its author, he does not possess it this way.
+speaking of the peace of the saints in this life not say, "my peace
-This explanation makes use of the distinction between the peace of this time
+I give to you," instead of reserving this for the peace of our
-and the peace of eternity. According to Augustine, both statements can refer to
+native land? We should say that each peace, of the present and of
-the peace of this time. Then Christ is saying, <b>Peace I leave with you</b>,
+the future, is a peace of Christ. But our present peace is the
-by my example, but <b>my peace I give to you</b>, by my power and strength.
+peace of Christ because he is only its author. The future peace is
+the peace of Christ both because he is its author and because it is
-<p>1964 Then when he says, <b>not as the world gives do I give
+a peace such as he possesses it. He always had this second kind of
-to you</b>, he distinguishes this peace from the peace of the world. The peace
+peace, because he was always without [interior] conflict. Our
-of the saints is different from the peace of the world in three ways. First,
+present peace, as was said, is not without conflict, and although
-the purpose of each is different. Temporal peace is directed to the quiet and
+Christ is its author, he does not possess it this way. This
-calm enjoyment of temporal things, with the result that it sometimes helps a person
+explanation makes use of the distinction between the peace of this
-to sin: "They live in strife due to ignorance, and they call such great evils
+time and the peace of eternity. According to Augustine, both
-peace" (Wis 14:22). But the peace of the saints is directed to eternal goods.
+statements can refer to the peace of this time. Then Christ is
-The meaning, therefore is: <b>not as the world gives do I give to you</b>, that
+saying, <b>Peace I leave with you</b>, by my example, but <b>my
-is, not for the same end. The world gives peace so exterior goods can be
+peace I give to you</b>, by my power and strength.</p>
-possessed undisturbed; but I give peace so that you can obtain eternal things.
+<p>1964 Then when he says, <b>not as the world gives do I give to
+you</b>, he distinguishes this peace from the peace of the world.
-<p>They also differ as the pretended
+The peace of the saints is different from the peace of the world in
-or deceitful from the true, because the peace of the world is a pretended peace
+three ways. First, the purpose of each is different. Temporal peace
-since it is only on the outside: "The wicked ... who speak peace with their
+is directed to the quiet and calm enjoyment of temporal things,
-neighbors, while mischief is in their hearts" (Ps 27:3). But the peace of
+with the result that it sometimes helps a person to sin: "They live
-Christ is true, because it is both on the outside and the inside. So the
+in strife due to ignorance, and they call such great evils peace"
-meaning is, <b>not as the world gives do I give to you</b>, that is, I do not
+(Wis 14:22). But the peace of the saints is directed to eternal
-give a pretended peace, as the world does, but true peace. Thirdly, they differ
+goods. The meaning, therefore is: <b>not as the world gives do I
-in perfection, because the peace of the world is imperfect since it is not
+give to you</b>, that is, not for the same end. The world gives
-concerned with the interior tranquillity of a person but only with externals.
+peace so exterior goods can be possessed undisturbed; but I give
-"There is no peace, says my God, for the wicked" (Is 57:21). But the peace of
+peace so that you can obtain eternal things.</p>
-Christ brings tranquillity both within and without. "Great peace have those who
+<p>They also differ as the pretended or deceitful from the true,
-love your law" (Ps 119:165). So the meaning is: <b>not as the world gives</b>,
+because the peace of the world is a pretended peace since it is
-that is, not such an imperfect peace.
+only on the outside: "The wicked ... who speak peace with their
-<BR><BR><BR>
+neighbors, while mischief is in their hearts" (Ps 27:3). But the
-<p align=center><b>LECTURE 8
+peace of Christ is true, because it is both on the outside and the
+inside. So the meaning is, <b>not as the world gives do I give to
-<BLOCKQUOTE><p>27b "Let not your hearts be troubled, neither let them be
+you</b>, that is, I do not give a pretended peace, as the world
-afraid. 28 You heard me say to you, 'I go away, and I will come to you.' If you
+does, but true peace. Thirdly, they differ in perfection, because
-loved me, you would have rejoiced, because I go to the Father, [who is greater
+the peace of the world is imperfect since it is not concerned with
-than I]: for the Father is greater than I. 29 And now I have told you before it
+the interior tranquillity of a person but only with externals.
-takes place, so that when it does take place, you may believe. 30 I will no
+"There is no peace, says my God, for the wicked" (Is 57:21). But
-longer talk much with you, for the ruler of this world is coming. He has no
+the peace of Christ brings tranquillity both within and without.
-power over me; 31 but I do as the Father has commanded me, so that the world
+"Great peace have those who love your law" (Ps 119:165). So the
-may know that I love the Father. Rise, let us go hence."<a href="#_ftn51"
+meaning is: <b>not as the world gives</b>, that is, not such an
-name="_ftnref51">[51]</b></a></BLOCKQUOTE>
+imperfect peace.<br />
+<br />
-<p>1965 Above, our Lord consoled his disciples by mentioning
+<br /></p>
-what directly affected them: he promised them that they could approach the
+<p align="center"><b>LECTURE 8</b></p>
-Father, that the Holy Spirit would come, and that he himself would return. Here
+<blockquote>
-he consoles them by mentioning what directly concerns himself. These give them
+<p><b>27b "Let not your hearts be troubled, neither let them be
-two reasons for being consoled: one is from the fruit which will follow
+afraid. 28 You heard me say to you, 'I go away, and I will come to
-Christ's leaving; the other is from the reason for his death (v 30).
+you.' If you loved me, you would have rejoiced, because I go to the
+Father, [who is greater than I]: for the Father is greater than I.
+29 And now I have told you before it takes place, so that when it
+does take place, you may believe. 30 I will no longer talk much
+with you, for the ruler of this world is coming. He has no power
+over me; 31 but I do as the Father has commanded me, so that the
+world may know that I love the Father. Rise, let us go
+hence."<a href="#_ftn51" name="_ftnref51" id=
+"_ftnref51">[51]</a></b></p>
+</blockquote>
+<p>1965 Above, our Lord consoled his disciples by mentioning what
+directly affected them: he promised them that they could approach
+the Father, that the Holy Spirit would come, and that he himself
+would return. Here he consoles them by mentioning what directly
+concerns himself. These give them two reasons for being consoled:
+one is from the fruit which will follow Christ's leaving; the other
+is from the reason for his death (v 30).</p>
 <p>1966 Now the fruit which would follow from Christ's leaving
-would be such things as his exaltation, which would console them. For it is
+would be such things as his exaltation, which would console them.
-usual among friends that when one departs to go to his exaltation, the others
+For it is usual among friends that when one departs to go to his
-feel less desolate. And so our Lord mentions this reason for their consolation.
+exaltation, the others feel less desolate. And so our Lord mentions
-First, he casts a certain uneasiness from their hearts; secondly, he recalls
+this reason for their consolation. First, he casts a certain
-something which somewhat consoled them, yet partly troubled them; thirdly, he
+uneasiness from their hearts; secondly, he recalls something which
-gives a reason which will completely console them; fourthly, he answers an
+somewhat consoled them, yet partly troubled them; thirdly, he gives
-unspoken question.
+a reason which will completely console them; fourthly, he answers
+an unspoken question.</p>
 <p>1967 He casts out uneasiness from their hearts when he says,
-<b>Let not your hearts be troubled, neither let them be afraid</b>. Here,
+<b>Let not your hearts be troubled, neither let them be afraid</b>.
-trouble means sadness, and being afraid refers to fear. Sadness and fear are
+Here, trouble means sadness, and being afraid refers to fear.
-similar in that both are concerned with an evil. Yet they are different because
+Sadness and fear are similar in that both are concerned with an
-sadness is over an evil which is present, while fear is over an evil which is
+evil. Yet they are different because sadness is over an evil which
-to come. Our Lord said, <b>Let not your hearts be troubled</b>, about evil
+is present, while fear is over an evil which is to come. Our Lord
-which is present: "For the righteous will never be moved" (Ps 112:6). <b>Neither
+said, <b>Let not your hearts be troubled</b>, about evil which is
-let them be afraid</b>, of what is future: "Who are you that you are afraid of
+present: "For the righteous will never be moved" (Ps 112:6).
-man who dies?" (Is 51:12), which refers to human fear, for he does not reject
+<b>Neither let them be afraid</b>, of what is future: "Who are you
-divine fear.
+that you are afraid of man who dies?" (Is 51:12), which refers to
+human fear, for he does not reject divine fear.</p>
 <p>1968 Then when he says, <b>You heard me say to you, I go
-away</b>, they were troubled because he was leaving them. But they were
+away</b>, they were troubled because he was leaving them. But they
-somewhat consoled because he added, <b>and I will come to you</b>. This did not
+were somewhat consoled because he added, <b>and I will come to
-completely console them because they were afraid that perhaps in the meantime,
+you</b>. This did not completely console them because they were
-when the shepherd was gone, the wolf would attack the flock, according to
+afraid that perhaps in the meantime, when the shepherd was gone,
-"Strike the shepherd, that the sheep may be scattered" (Zech 13:7). Thus he
+the wolf would attack the flock, according to "Strike the shepherd,
-said to them, <b>Let not your hearts be troubled</b> because <b>I go away,
+that the sheep may be scattered" (Zech 13:7). Thus he said to them,
-neither let them be afraid</b> because<b> I will come to you</b>.
+<b>Let not your hearts be troubled</b> because <b>I go away,
+neither let them be afraid</b> because <b>I will come to
-<p>He goes by his own power, by dying;
+you</b>.</p>
-and he comes by arising: "The Son of man will be delivered to the chief priests
+<p>He goes by his own power, by dying; and he comes by arising:
-and scribes, and they will condemn him to death ... and he will rise on the
+"The Son of man will be delivered to the chief priests and scribes,
-third day" [Mt 20:18]. Again, he went by his ascension: "The beautiful one in
+and they will condemn him to death ... and he will rise on the
-his robe, walking in the greatness of his strength" [Is 63:1]; and he will come
+third day" [Mt 20:18]. Again, he went by his ascension: "The
-to judge: "They will see the Son of man coming in a cloud with power and great
+beautiful one in his robe, walking in the greatness of his
-glory" (Lk 21:27).
+strength" [Is 63:1]; and he will come to judge: "They will see the
+Son of man coming in a cloud with power and great glory" (Lk
-<p>1969 He completely consoles them when he says, <b>If you
+21:27).</p>
-loved me, you would have rejoiced</b>. It is like saying: If you love me, you
+<p>1969 He completely consoles them when he says, <b>If you loved
-should not be sad, but rather rejoice that I am leaving, because I am leaving
+me, you would have rejoiced</b>. It is like saying: If you love me,
-to be exalted, <b>because I go to the Father, who is greater than I</b>.
+you should not be sad, but rather rejoice that I am leaving,
+because I am leaving to be exalted, <b>because I go to the Father,
-<p>1970 This passage led Arius to the disparaging statement
+who is greater than I</b>.</p>
-that the Father is greater than the Son. Yet our Lord's own words repel this
+<p>1970 This passage led Arius to the disparaging statement that
-error. One should understand <b>the Father is greater than I</b>, based on the
+the Father is greater than the Son. Yet our Lord's own words repel
-meaning of <b>I go to the Father</b>. Now the Son does not go to the Father
+this error. One should understand <b>the Father is greater than
-insofar as he is the Son of God, for as the Son of God he was with the Father
+I</b>, based on the meaning of <b>I go to the Father</b>. Now the
-from eternity: "In the beginning was the Word and the Word was with God" (1:1).
+Son does not go to the Father insofar as he is the Son of God, for
-Rather, he is said to go to the Father because of his human nature. Thus when
+as the Son of God he was with the Father from eternity: "In the
-he says, <b>the Father is greater than I</b>, he does not mean I, as Son of
+beginning was the Word and the Word was with God" (1:1). Rather, he
-God, but as Son of man, for in this way he is not only inferior to the Father
+is said to go to the Father because of his human nature. Thus when
-and the Holy Spirit, but even to the angels: "We see Jesus, who was made a
+he says, <b>the Father is greater than I</b>, he does not mean I,
-little lower than the angels" [Heb 2:9]. Again, in some things he was subject
+as Son of God, but as Son of man, for in this way he is not only
-to human beings, as his parents (Lk 2:51). Consequently, he is inferior to the
+inferior to the Father and the Holy Spirit, but even to the angels:
-Father because of his human nature, but equal because of his divine nature: "He
+"We see Jesus, who was made a little lower than the angels" [Heb
-did not think it robbery to be equal to God, but emptied himself, taking the
+2:9]. Again, in some things he was subject to human beings, as his
-form of a servant" [Phil 2:6].
+parents (Lk 2:51). Consequently, he is inferior to the Father
+because of his human nature, but equal because of his divine
-<p>1971 One could also say, as Hilary does, that even according
+nature: "He did not think it robbery to be equal to God, but
-to the divine nature the Father is greater than the Son, yet the Son is not
+emptied himself, taking the form of a servant" [Phil 2:6].</p>
-inferior to the Father, but equal.<a href="#_ftn52" name="_ftnref52">[52]</a>
+<p>1971 One could also say, as Hilary does, that even according to
-For the Father is not greater than the Son in power, eternity and greatness, but
+the divine nature the Father is greater than the Son, yet the Son
-by the dignity of a grantor or source. For the Father receives nothing from
+is not inferior to the Father, but equal.<a href="#_ftn52" name=
-another, but the Son, if I can put it this way, receives his nature from the
+"_ftnref52" id="_ftnref52">[52]</a> For the Father is not greater
-Father by an eternal generation. So, the Father is greater because he gives;
+than the Son in power, eternity and greatness, but by the dignity
-but the Son is not inferior, but equal, because he receives all that the Father
+of a grantor or source. For the Father receives nothing from
-has: "God has bestowed on him the name which is above every name" (Phil 2:9).
+another, but the Son, if I can put it this way, receives his nature
-For the one to whom a single act of existence <i>(esse) is </i>given, is not
+from the Father by an eternal generation. So, the Father is greater
-inferior to the giver.
+because he gives; but the Son is not inferior, but equal, because
+he receives all that the Father has: "God has bestowed on him the
-<p>1972 Chrysostom explains this by saying that our Lord is
+name which is above every name" (Phil 2:9). For the one to whom a
-saying this by taking into account the opinions of the apostles, who did not
+single act of existence <i>(esse) is</i> given, is not inferior to
-yet know of the resurrection or think that he was equal to the Father.<a
+the giver.</p>
-href="#_ftn53" name="_ftnref53">[53]</a>
+<p>1972 Chrysostom explains this by saying that our Lord is saying
-And so he said to them: even if you do not believe me on the ground that I cannot
+this by taking into account the opinions of the apostles, who did
-help myself, or expect that I will see you again after my cross, yet believe me
+not yet know of the resurrection or think that he was equal to the
-<b>because I go to the Father, who is greater than I</b>.
+Father.<a href="#_ftn53" name="_ftnref53" id="_ftnref53">[53]</a>
+And so he said to them: even if you do not believe me on the ground
+that I cannot help myself, or expect that I will see you again
+after my cross, yet believe me <b>because I go to the Father, who
+is greater than I</b>.</p>
 <p>1973 He now answers an unspoken question when he says, <b>And
-now I have told you before it takes place, so that when it does take place, you
+now I have told you before it takes place, so that when it does
-may believe</b>. For they could have asked why he was telling them these
+take place, you may believe</b>. For they could have asked why he
-things, and so he anticipates them by saying this.
+was telling them these things, and so he anticipates them by saying
+this.</p>
-<p>Augustine brought up a problem:
+<p>Augustine brought up a problem: since faith is concerned with
-since faith is concerned with things which are not seen, a person should not
+things which are not seen, a person should not believe after the
-believe after the event, but before it. One should say to this that the
+event, but before it. One should say to this that the apostles saw
-apostles saw one thing and believed another. They saw the death and
+one thing and believed another. They saw the death and resurrection
-resurrection of Christ, and having seen, they believed that he was the Christ,
+of Christ, and having seen, they believed that he was the Christ,
-the Son of God. But after these events they did not believe with a new faith,
+the Son of God. But after these events they did not believe with a
-but with an increased faith. Or, indeed, they believed with a failing faith
+new faith, but with an increased faith. Or, indeed, they believed
-when he had died, and a renewed faith when he arose, as Augustine says.<a
+with a failing faith when he had died, and a renewed faith when he
-href="#_ftn54" name="_ftnref54">[54]</a>
+arose, as Augustine says.<a href="#_ftn54" name="_ftnref54" id=
+"_ftnref54">[54]</a></p>
 <p>1974 Then when he says, <b>I will no longer talk much with
-you</b>, he mentions another source of their consolation, based on the reason
+you</b>, he mentions another source of their consolation, based on
-for his death. Sometimes the reason for a person's death is a cause for sorrow,
+the reason for his death. Sometimes the reason for a person's death
-as when one is killed because he is guilty; other reasons are consoling, as
+is a cause for sorrow, as when one is killed because he is guilty;
-when someone dies for that good we call virtue: "Let none of you suffer as a
+other reasons are consoling, as when someone dies for that good we
-murderer or a thief ... yet if one suffer as a Christian, let him not be
+call virtue: "Let none of you suffer as a murderer or a thief ...
-ashamed" (1 Pet 4:15). With respect to this, our Lord first shows that a sin
+yet if one suffer as a Christian, let him not be ashamed" (1 Pet
-was not the reason for his death; secondly, that it was caused by the virtues
+4:15). With respect to this, our Lord first shows that a sin was
-of obedience and love, <b>so that the world may know that I love the Father</b>.
+not the reason for his death; secondly, that it was caused by the
+virtues of obedience and love, <b>so that the world may know that I
+love the Father</b>.</p>
 <p>1975 He says, <b>I will no longer talk much with you</b>,
-because the time is short: "Little children, yet a little while I am with you"
+because the time is short: "Little children, yet a little while I
-(13:33). Or, because you are not yet ready for it: "I have yet many things to
+am with you" (13:33). Or, because you are not yet ready for it: "I
-say to you, but you cannot bear them now" (16:12). Or, <b>I will no longer talk
+have yet many things to say to you, but you cannot bear them now"
-much with you</b>, because I will briefly explain to you that I will not die
+(16:12). Or, <b>I will no longer talk much with you</b>, because I
-because of my own guilt. And he does this when he says, <b>for the ruler of this
+will briefly explain to you that I will not die because of my own
-world is coming. He has no power over me</b>. This ruler is the devil, and he
+guilt. And he does this when he says, <b>for the ruler of this
-is called a ruler of this world not because he is its creator, or because of
+world is coming. He has no power over me</b>. This ruler is the
-his natural power, as the Manicheans blasphemed, but because of guilt, that is,
+devil, and he is called a ruler of this world not because he is its
-because of the lovers of this world. For this reason he is called the ruler of
+creator, or because of his natural power, as the Manicheans
-the world and of sin: "For we are not contending against flesh and blood, but
+blasphemed, but because of guilt, that is, because of the lovers of
-against ... the world rulers this present darkness" (Eph 6:12). Therefore, he
+this world. For this reason he is called the ruler of the world and
-is not the ruler of creatures, but of sinners and of darkness: "He is king over
+of sin: "For we are not contending against flesh and blood, but
-all the children of pride" (Job 41:34).
+against ... the world rulers this present darkness" (Eph 6:12).
+Therefore, he is not the ruler of creatures, but of sinners and of
-<p>So this ruler comes to afflict: he
+darkness: "He is king over all the children of pride" (Job
-entered into the heart of Judas to incite his betrayal, and into the hearts of
+41:34).</p>
-the Jews to incite them to kill. But <b>he has no power over me</b>, for he has
+<p>So this ruler comes to afflict: he entered into the heart of
-no power over us except because of sin: "Every one who commits sin is a slave
+Judas to incite his betrayal, and into the hearts of the Jews to
-to sin" (8:34). Now in Christ there was no sin: not in his soul, "He committed
+incite them to kill. But <b>he has no power over me</b>, for he has
-no sin" (1 Pet 2:22), nor in his flesh, because he was conceived of the Virgin
+no power over us except because of sin: "Every one who commits sin
-without original sin through the Holy Spirit: "the child to be born of you will
+is a slave to sin" (8:34). Now in Christ there was no sin: not in
-be called holy, the Son of God" (Lk 1:35). Because the devil even attacked
+his soul, "He committed no sin" (1 Pet 2:22), nor in his flesh,
-Christ, over whom he had no right, he deserved to lose what he justly held:
+because he was conceived of the Virgin without original sin through
-"What have I do to with you, Jesus, Son of the Most High God?" [Mk 5:7]. So it
+the Holy Spirit: "the child to be born of you will be called holy,
-is clear that the cause of Christ's death wasArial'> not
+the Son of God" (Lk 1:35). Because the devil even attacked Christ,
-his own guilt; and there was no reason for him to die if he had no sin.
+over whom he had no right, he deserved to lose what he justly held:
+"What have I do to with you, Jesus, Son of the Most High God?" [Mk
-<p>1976 Then he mentions the true reason for his death, which
+5:7]. So it is clear that the cause of Christ's death wasArial'&gt;
-is that good which is virtue. He says, <b>so that the world may know that I
+not his own guilt; and there was no reason for him to die if he had
-love the Father</b>. Augustine relates this sentence to what follows, <b>Rise,
+no sin.</p>
-let us go hence</b>.<a href="#_ftn55" name="_ftnref55">[55]</a>
+<p>1976 Then he mentions the true reason for his death, which is
+that good which is virtue. He says, <b>so that the world may know
-<p>Two things led Christ to undergo
+that I love the Father</b>. Augustine relates this sentence to what
-death: love for God and love for neighbor; "Walk in love" (Eph 5:2). He shows
+follows, <b>Rise, let us go hence</b>.<a href="#_ftn55" name=
-this love by the sign that he accomplishes what God commands: "If you love me
+"_ftnref55" id="_ftnref55">[55]</a></p>
-keep my commandments" [14:15]. Referring to this he says, <b>that the world may
+<p>Two things led Christ to undergo death: love for God and love
-know that I love the Father</b>, with an active love, because I go to die. Thus
+for neighbor; "Walk in love" (Eph 5:2). He shows this love by the
-he adds, <b>I do as the Father has commanded me</b>. This is obedience, which
+sign that he accomplishes what God commands: "If you love me keep
-is produced by love; and it is the second thing by which the Father moved him
+my commandments" [14:15]. Referring to this he says, <b>that the
-to undergo death. The Father did not give this commandment to the Son of God,
+world may know that I love the Father</b>, with an active love,
-who since he is the Word, is also the command of the Father. He gave this
+because I go to die. Thus he adds, <b>I do as the Father has
-commandment to the Son of man, insofar as he infused into his soul that it was
+commanded me</b>. This is obedience, which is produced by love; and
-necessary for the salvation of humankind that the Christ die in his human
+it is the second thing by which the Father moved him to undergo
-nature. And so, that the world may know these things, <b>Rise</b>, from the
+death. The Father did not give this commandment to the Son of God,
-place where they had eaten, <b>let us go hence</b>, to the place where I am to
+who since he is the Word, is also the command of the Father. He
-be betrayed, so that you can see that I am not dying by necessity, but from
+gave this commandment to the Son of man, insofar as he infused into
-love and obedience: "He goes out to meet the weapons" (Job 39:21).
+his soul that it was necessary for the salvation of humankind that
+the Christ die in his human nature. And so, that the world may know
-<p>1977 Chrysostom understands this differently, since he does
+these things, <b>Rise</b>, from the place where they had eaten,
-not relate <b>Rise, let us go hence</b>, to what came before it in the same
+<b>let us go hence</b>, to the place where I am to be betrayed, so
-way.<a href="#_ftn56" name="_ftnref56">[56]</a>
+that you can see that I am not dying by necessity, but from love
-The meaning now is: I am not dying because the ruler of this world has power
+and obedience: "He goes out to meet the weapons" (Job 39:21).</p>
-over me; I am doing this because I love the Father. But as for you, <b>Rise,
+<p>1977 Chrysostom understands this differently, since he does not
-let us go hence</b>. He said this because he saw they were afraid, both because
+relate <b>Rise, let us go hence</b>, to what came before it in the
-of the time, as it was deep into the night, and due to the place, for they were
+same way.<a href="#_ftn56" name="_ftnref56" id="_ftnref56">[56]</a>
-obviously at some house and constantly watching the entrance as if expecting to
+The meaning now is: I am not dying because the ruler of this world
-be set upon by their enemies. Consequently they were not paying attention to
+has power over me; I am doing this because I love the Father. But
-what he was saying. So Christ led them to another hidden place, so that feeling
+as for you, <b>Rise, let us go hence</b>. He said this because he
-more secure they could listen with more attention to what he would say to them
+saw they were afraid, both because of the time, as it was deep into
-and understand it better: "I will bring her into the wilderness, and speak tenderly
+the night, and due to the place, for they were obviously at some
-to her" (Hos 2:14).
+house and constantly watching the entrance as if expecting to be
+set upon by their enemies. Consequently they were not paying
-</div>
+attention to what he was saying. So Christ led them to another
+hidden place, so that feeling more secure they could listen with
-<div><br clear=all>
+more attention to what he would say to them and understand it
+better: "I will bring her into the wilderness, and speak tenderly
-<hr align=left size=1 width="33%">
+to her" (Hos 2:14).</p>
+<div><br clear="all" />
-<div id=ftn1>
+<hr align="left" size="1" width="33%" />
+<div id="ftn1">
-<p><a href="#_ftnref1" name="_ftn1">[1]</a>
+<p><a href="#_ftnref1" name="_ftn1" id="_ftn1">[1]</a> St. Thomas
-St. Thomas refers to Jn 14:1 in the <i>Summa
+refers to Jn 14:1 in the <i>Summa Theologiae:</i> II-II, q. 1, a.
-Theologiae:</i> II-II, q. 1, a. 9, obj. 5; q. 16, a. 1, obj. 2; q. 174, a. 6;
+9, obj. 5; q. 16, a. 1, obj. 2; q. 174, a. 6; Jn 14: 2: <i>ST</i>
-Jn 14: 2: <i>ST</i> I-II, q. 5, a. 2, s. c.; III, q. 57, a. 6; q. 75, a. 1; Jn
+I-II, q. 5, a. 2, s. c.; III, q. 57, a. 6; q. 75, a. 1; Jn 14:3:
-14:3: <i>ST</i> III, q. 57, a. 1, ad 3; q. 57, a. 6.
+<i>ST</i> III, q. 57, a. 1, ad 3; q. 57, a. 6.</p>
+</div>
-</div>
+<div id="ftn2">
+<p><a href="#_ftnref2" name="_ftn2" id="_ftn2">[2]</a>
-<div id=ftn2>
+Summa-different degrees of happiness in heaven.</p>
+</div>
-<p><a href="#_ftnref2" name="_ftn2">[2]</a>
+<div id="ftn3">
-Summa-different degrees of happiness in heaven.
+<p><a href="#_ftnref3" name="_ftn3" id="_ftn3">[3]</a>
+<i>Moralia</i>, 22, ch. 24; PL 76; cf. <i>Catena Aurea,</i>
-</div>
+14:1-4.</p>
+</div>
-<div id=ftn3>
+<div id="ftn4">
+<p><a href="#_ftnref4" name="_ftn4" id="_ftn4">[4]</a> <i>Tract. in
-<p><a href="#_ftnref3" name="_ftn3">[3]</a> <i>Moralia</i>, 22, ch. 24; PL 76;  cf. <i>Catena Aurea, </i>14:1-4.
+Io</i>., 67, ch.2, col. 1812; cf. <i>Catena Aurea</i>, 14:1-4.</p>
+</div>
-</div>
+<div id="ftn5">
+<p><a href="#_ftnref5" name="_ftn5" id="_ftn5">[5]</a> Ibid., 3,
-<div id=ftn4>
+col. 1813; cf. <i>Catena Aurea</i>, 14:1-4.</p>
+</div>
-<p><a href="#_ftnref4" name="_ftn4">[4]</a> <i>Tract.
+<div id="ftn6">
-in Io</i>., 67, ch.2, col. 1812; cf. <i>Catena
+<p><a href="#_ftnref6" name="_ftn6" id="_ftn6">[6]</a> <i>Tract. in
-Aurea</i>,<i> </i>14:1-4.
+Io</i>., 68, ch. 1, col. 1814; cf. <i>Catena Aurea</i>, 14:1-4.</p>
+</div>
-</div>
+<div id="ftn7">
+<p><a href="#_ftnref7" name="_ftn7" id="_ftn7">[7]</a> Summa-the
-<div id=ftn5>
+saints will be with Christ immediately after death.</p>
+</div>
-<p><a href="#_ftnref5" name="_ftn5">[5]</a> Ibid.,
+<div id="ftn8">
-3, col. 1813; cf. <i>Catena Aurea</i>,<i> </i>14:1-4.
+<p><a href="#_ftnref8" name="_ftn8" id="_ftn8">[8]</a> St. Thomas
+refers to Jn 14:5 in the <i>Summa Theologiae:</i> III, q. 45, a. 1;
-</div>
+Jn 14:6<i>: ST</i> I, q. 2, a. 1, obj. 3; I. q. 3, a. 3, s. c.; I,
+q. 16, a. 5, s. c.; I, q. 39, a. 8, obj 5; II-II, q. 34, a. 1, obj.
-<div id=ftn6>
+2; III, q. 78, a. 5, s. c.</p>
+</div>
-<p><a href="#_ftnref6" name="_ftn6">[6]</a> <i>Tract.
+<div id="ftn9">
-in Io</i>., 68, ch. 1, col. 1814; cf. <i>Catena
+<p><a href="#_ftnref9" name="_ftn9" id="_ftn9">[9]</a> Summa-Christ
-Aurea</i>,<i> </i>14:1-4.
+is essentially truth and life and thus the object of man's
+desire.</p>
 </div>
+<div id="ftn10">
-<div id=ftn7>
+<p><a href="#_ftnref10" name="_ftn10" id="_ftn10">[10]</a>
+<i>Sermones de Verbis Domini</i> 142, ch. 1; PL 38, col. 778; cf.
-<p><a href="#_ftnref7" name="_ftn7">[7]</a>
+<i>Catena Aurea,</i> 14:5-7.</p>
-Summa-the saints will be with Christ immediately after death.
+</div>
+<div id="ftn11">
-</div>
+<p><a href="#_ftnref11" name="_ftn11" id="_ftn11">[11]</a> Ibid.;
+cf. <i>Catena Aurea,</i> 14:15-7.</p>
-<div id=ftn8>
+</div>
+<div id="ftn12">
-<p><a href="#_ftnref8" name="_ftn8">[8]</a>
+<p><a href="#_ftnref12" name="_ftn12" id="_ftn12">[12]</a> <i>De
-St. Thomas refers to Jn 14:5 in the <i>Summa
+Trin</i>., 7, ch. 33; PL 10, col. 228A; cf. <i>Catena Aurea,</i>
-Theologiae: </i>III, q. 45, a. 1; Jn 14:6<i>: ST  </i>I, q. 2, a. 1, obj. 3; I.
+14:5-7.</p>
-q. 3, a. 3, s. c.; I, q. 16, a. 5, s. c.; I, q. 39, a. 8, obj 5; II-II, q. 34,
+</div>
-a. 1, obj. 2; III, q. 78, a. 5, s. c.
+<div id="ftn13">
+<p><a href="#_ftnref13" name="_ftn13" id="_ftn13">[13]</a>
-</div>
+<i>Tract. in Io</i>., 69, ch. 2, col. 1816; cf. <i>Catena
+Aurea</i>, 14:5-7.</p>
-<div id=ftn9>
+</div>
+<div id="ftn14">
-<p><a href="#_ftnref9" name="_ftn9">[9]</a>
+<p><a href="#_ftnref14" name="_ftn14" id="_ftn14">[14]</a> <i>In
-Summa-Christ is essentially truth and life and thus the object of man's desire.
+Ioannem hom</i>., 73, ch. 2; PG 59, col. 398; cf. <i>Catena
+Aurea</i>, 14:5-7.</p>
+</div>
-</div>
+<div id="ftn15">
+<p><a href="#_ftnref15" name="_ftn15" id="_ftn15">[15]</a> <i>De
-<div id=ftn10>
+Trin</i>., 7, ch. 33; PL 10, col. 228A; cf. <i>Catena Aurea,</i>
+14:5-7.</p>
-<p><a href="#_ftnref10" name="_ftn10">[10]</a> <i>Sermones de Verbis Domini</i> 142, ch. 1;  PL 38, col. 778; cf. <i>Catena Aurea, </i>14:5-7.
+</div>
+<div id="ftn16">
-</div>
+<p><a href="#_ftnref16" name="_ftn16" id="_ftn16">[16]</a> St.
+Thomas quotes Jn 14: 9 in the Summa Theologiae: I, q. 19, a. 4,
-<div id=ftn11>
+arg. 1; q. 88, a. 3, arg 2; Jn 14: 11: <i>ST</i> I, q. 42, a. 5, s.
+c; II-II, q. 1, a. 8, obj. 3; Jn 14:10: <i>ST</i> III, q. 43, a. 2,
-<p><a href="#_ftnref11" name="_ftn11">[11]</a> Ibid.; cf. <i>Catena Aurea, </i>14:15-7.
+s. c.; Jn 14:12: <i>ST</i> I- q. 105, a. 8, s. c.; I-II, q. 111, a.
+2, obj. 2; q. 113, a. 9, s. c.; III, q. 43, a. 4, obj. 2; q. 64, a.
-</div>
+4, obj. 2; q. 69, a. 6, obj. 2.</p>
+</div>
-<div id=ftn12>
+<div id="ftn17">
+<p><a href="#_ftnref17" name="_ftn17" id="_ftn17">[17]</a>
-<p><a href="#_ftnref12" name="_ftn12">[12]</a> <i>De
+<i>Tract. in Io</i>., 70, ch. 1, col. 1818; cf. <i>Catena
-Trin</i>., 7, ch. 33; PL 10, col. 228A; cf. <i>Catena
+Aurea</i>, 14:8-11.</p>
-Aurea, </i>14:5-7.
+</div>
+<div id="ftn18">
-</div>
+<p><a href="#_ftnref18" name="_ftn18" id="_ftn18">[18]</a> <i>De
+Trin</i>., 7, ch. 34; PL 10, col. 228D; cf. <i>Catena Aurea,</i>
-<div id=ftn13>
+14:8-11.</p>
+</div>
-<p><a href="#_ftnref13" name="_ftn13">[13]</a> <i>Tract.
+<div id="ftn19">
-in Io</i>., 69, ch. 2, col. 1816; cf. <i>Catena
+<p><a href="#_ftnref19" name="_ftn19" id="_ftn19">[19]</a>
-Aurea</i>,<i> </i>14:5-7.
+<i>Tract. in Io</i>., 70, ch. 2, col. 1819 ; cf. <i>Catena
+Aurea</i>, 14:8-11.</p>
 </div>
+<div id="ftn20">
-<div id=ftn14>
+<p><a href="#_ftnref20" name="_ftn20" id="_ftn20">[20]</a>
+Summa--</p>
-<p><a href="#_ftnref14" name="_ftn14">[14]</a> <i>In Ioannem hom</i>., 73, ch.
+</div>
-2; PG 59, col. 398; cf. <i>Catena Aurea</i>, 14:5-7.
+<div id="ftn21">
+<p><a href="#_ftnref21" name="_ftn21" id="_ftn21">[21]</a> <i>In
-</div>
+Ioannem hom</i>., 74, ch. 1; PG 59, col. 401; cf. <i>Catena
+Aurea</i>, 14:8-11.</p>
-<div id=ftn15>
+</div>
+<div id="ftn22">
-<p><a href="#_ftnref15" name="_ftn15">[15]</a>  <i>De
+<p><a href="#_ftnref22" name="_ftn22" id="_ftn22">[22]</a>
-Trin</i>., 7, ch. 33; PL 10, col. 228A; cf. <i>Catena
+<i>Tract. in Io</i>., 70, ch. 3, col. 1820; cf. <i>Catena
-Aurea, </i>14:5-7.
+Aurea</i>, 14:8-11.</p>
+</div>
-</div>
+<div id="ftn23">
+<p><a href="#_ftnref23" name="_ftn23" id="_ftn23">[23]</a> <i>De
-<div id=ftn16>
+Trin</i>., 7; PL 10; cf. <i>Catena Aurea,</i> 14:8-11.</p>
+</div>
-<p><a href="#_ftnref16" name="_ftn16">[16]</a>
+<div id="ftn24">
-St. Thomas quotes Jn 14: 9 in the Summa Theologiae: I,
+<p><a href="#_ftnref24" name="_ftn24" id="_ftn24">[24]</a>
-q. 19, a. 4, arg. 1; q. 88, a. 3, arg 2; Jn 14: 11: <i>ST </i>I, q. 42, a. 5,
+Chrysostom, <i>In Ioannem hom</i>., 74, ch. 2; PG 59, col. 401; cf.
-s. c; II-II, q. 1, a. 8, obj. 3; Jn 14:10: <i>ST</i> III, q. 43, a. 2, s. c.;
+<i>Catena Aurea</i>, 14:8-11.</p>
-Jn 14:12: <i>ST</i> I- q. 105, a. 8, s. c.; I-II, q. 111, a. 2, obj. 2; q. 113,
+</div>
-a. 9, s. c.;  III, q. 43, a. 4, obj. 2; q. 64, a. 4, obj. 2; q. 69, a. 6, obj.
+<div id="ftn25">
-2.
+<p><a href="#_ftnref25" name="_ftn25" id="_ftn25">[25]</a>
+<i>Tract. in Io</i>., 71, ch. 1, 2, col. 1820-1; cf. <i>Catena
-</div>
+Aurea</i>, 14:8-11.</p>
+</div>
-<div id=ftn17>
+<div id="ftn26">
+<p><a href="#_ftnref26" name="_ftn26" id="_ftn26">[26]</a>
-<p><a href="#_ftnref17" name="_ftn17">[17]</a> <i>Tract.
+<i>Tract. in Io</i>., 71, ch. 2, col. 1821; cf. <i>Catena
-in Io</i>., 70, ch. 1, col. 1818; cf. <i>Catena
+Aurea</i>, 14:12-14.</p>
-Aurea</i>,<i> </i>14:8-11.
+</div>
+<div id="ftn27">
-</div>
+<p><a href="#_ftnref27" name="_ftn27" id="_ftn27">[27]</a>
+<i>Tract. in Io</i>., 71, ch. 3, col. 1821-2; cf. <i>Catena
-<div id=ftn18>
+Aurea</i>, 14:12-14.</p>
+</div>
-<p><a href="#_ftnref18" name="_ftn18">[18]</a> <i>De
+<div id="ftn28">
-Trin</i>., 7, ch. 34; PL 10, col. 228D; cf. <i>Catena
+<p><a href="#_ftnref28" name="_ftn28" id="_ftn28">[28]</a> <i>In
-Aurea, </i>14:8-11.
+Ioannem hom</i>., 74, ch. 2; PG 59, col. 402; cf. <i>Catena
+Aurea</i>, 14:12-14.</p>
 </div>
+<div id="ftn29">
-<div id=ftn19>
+<p><a href="#_ftnref29" name="_ftn29" id="_ftn29">[29]</a>
+<i>Tract. in Io</i>., 72, ch. 2, col. 1823; cf. <i>Catena
-<p><a href="#_ftnref19" name="_ftn19">[19]</a> <i>Tract.
+Aurea</i>, 14:12-14.</p>
-in Io</i>., 70, ch. 2, col. 1819 ; cf. <i>Catena
+</div>
-Aurea</i>,<i> </i>14:8-11.
+<div id="ftn30">
+<p><a href="#_ftnref30" name="_ftn30" id="_ftn30">[30]</a> St.
-</div>
+Thomas quotes Jn 14:16 in the <i>Summa Theologiae:</i> I, q. 27, a.
+3, s. c.; II-II, q. 83, a. 10, obj. 1; Jn 14:17: <i>ST</i> I-II, q.
-<div id=ftn20>
+68, a. 3, s. c.; q. 106, a. 1, ad 1.</p>
+</div>
-<p><a href="#_ftnref20" name="_ftn20">[20]</a> Summa--
+<div id="ftn31">
+<p><a href="#_ftnref31" name="_ftn31" id="_ftn31">[31]</a>
-</div>
+summa-appropriation of persons in the trinity</p>
+</div>
-<div id=ftn21>
+<div id="ftn32">
+<p><a href="#_ftnref32" name="_ftn32" id="_ftn32">[32]</a> <i>In
-<p><a href="#_ftnref21" name="_ftn21">[21]</a> <i>In Ioannem hom</i>., 74, ch.
+Ioannem hom</i>., 75, ch. 1; PG 59, col. 405; cf. <i>Catena
-1; PG 59, col. 401; cf. <i>Catena Aurea</i>, 14:8-11.
+Aurea</i>, 14:15-17.</p>
+</div>
-</div>
+<div id="ftn33">
+<p><a href="#_ftnref33" name="_ftn33" id="_ftn33">[33]</a>
-<div id=ftn22>
+Ambrose.</p>
+</div>
-<p><a href="#_ftnref22" name="_ftn22">[22]</a> <i>Tract.
+<div id="ftn34">
-in Io</i>., 70, ch. 3, col. 1820; cf. <i>Catena
+<p><a href="#_ftnref34" name="_ftn34" id="_ftn34">[34]</a>
-Aurea</i>,<i> </i>14:8-11.
+<i>Moralia</i>, V, ch. 28, no. 50; PL 75, col. 706A; cf. <i>Catena
+Aurea,</i> 14:15-17.</p>
 </div>
+<div id="ftn35">
-<div id=ftn23>
+<p><a href="#_ftnref35" name="_ftn35" id="_ftn35">[35]</a>
+<i>Tract. in Io</i>., 74, ch. 4; col 1828; cf. <i>Catena Aurea</i>,
-<p><a href="#_ftnref23" name="_ftn23">[23]</a> <i>De
+14:15-17.</p>
-Trin</i>., 7; PL 10; cf. <i>Catena Aurea, </i>14:8-11.
+</div>
+<div id="ftn36">
-</div>
+<p><a href="#_ftnref36" name="_ftn36" id=
+"_ftn36">[36]</a>Chrysostom, <i>In Ioannem hom</i>., 75, ch. 1; PG
-<div id=ftn24>
+59, col. 405; cf. <i>Catena Aurea</i>, 14:15-17.</p>
+</div>
-<p><a href="#_ftnref24" name="_ftn24">[24]</a>
+<div id="ftn37">
-Chrysostom, <i>In Ioannem hom</i>., 74, ch. 2; PG 59, col. 401; cf. <i>Catena Aurea</i>,
+<p><a href="#_ftnref37" name="_ftn37" id="_ftn37">[37]</a> St.
-14:8-11.
+Thomas quotes Jn 14: 18 in <i>Summa Theologiae:</i> I, q. 88, a. 3,
+s. c.; Jn 14:21: <i>ST</i> I-II, q. 114, a. 4, s. c.; II-II, q. 24,
-</div>
+a. 12, s. c.; III, q. 58, a. 3, obj. 4.</p>
+</div>
-<div id=ftn25>
+<div id="ftn38">
+<p><a href="#_ftnref38" name="_ftn38" id="_ftn38">[38]</a>
-<p><a href="#_ftnref25" name="_ftn25">[25]</a> <i>Tract.
+<i>Tract. in Io</i>., 75, ch. 2, col. 1829; cf. <i>Catena
-in Io</i>., 71, ch. 1, 2, col. 1820-1; cf. <i>Catena
+Aurea</i>, 14:18-21.</p>
-Aurea</i>,<i> </i>14:8-11.
+</div>
+<div id="ftn39">
-</div>
+<p><a href="#_ftnref39" name="_ftn39" id="_ftn39">[39]</a> <i>De
+Trin</i>., 8; PL 10; cf. <i>Catena Aurea,</i> 14:18-21.</p>
-<div id=ftn26>
+</div>
+<div id="ftn40">
-<p><a href="#_ftnref26" name="_ftn26">[26]</a> <i>Tract.
+<p><a href="#_ftnref40" name="_ftn40" id="_ftn40">[40]</a>
-in Io</i>., 71, ch. 2, col. 1821; cf. <i>Catena
+<i>Tract. in Io</i>., 75, ch. 5, col. 1830; cf. <i>Catena
-Aurea</i>,<i> </i>14:12-14.
+Aurea</i>, 14:18-21.</p>
+</div>
-</div>
+<div id="ftn41">
+<p><a href="#_ftnref41" name="_ftn41" id="_ftn41">[41]</a> St.
-<div id=ftn27>
+Thomas quotes Jn 14:23 in the <i>Summa Theologiae</i>: II-II, q.
+184, a. 3, obj. 3; Jn 14:28: <i>ST</i> I, q. 42, a. 4, obj. 1; Jn
-<p><a href="#_ftnref27" name="_ftn27">[27]</a> <i>Tract.
+14:23: <i>ST</i> I, q. 43, a. 4 obj. 2 and a. 5.</p>
-in Io</i>., 71, ch. 3, col. 1821-2; cf. <i>Catena
+</div>
-Aurea</i>,<i> </i>14:12-14.
+<div id="ftn42">
+<p><a href="#_ftnref42" name="_ftn42" id="_ftn42">[42]</a>
-</div>
+<i>H</i><i>omiliae in Evangelista XXX</i>, ch.1; PL 76, col. 1220C;
+cf. <i>Catena Aurea,</i> 14:22-27.</p>
-<div id=ftn28>
+</div>
+<div id="ftn43">
-<p><a href="#_ftnref28" name="_ftn28">[28]</a><i> In Ioannem hom</i>.,
+<p><a href="#_ftnref43" name="_ftn43" id="_ftn43">[43]</a>
-74, ch. 2; PG 59, col. 402; cf. <i>Catena Aurea</i>,
+<i>Tract. in Io</i>., 76, ch. 2, col. 1831; cf. <i>Catena
-14:12-14.
+Aurea</i>, 14:22-27.</p>
+</div>
-</div>
+<div id="ftn44">
+<p><a href="#_ftnref44" name="_ftn44" id="_ftn44">[44]</a> <i>In
-<div id=ftn29>
+Ioannem hom</i>., 75, ch. 3; PG 59, col. 406; cf. <i>Catena
+Aurea</i>, 14:22-27.</p>
-<p><a href="#_ftnref29" name="_ftn29">[29]</a> <i>Tract.
+</div>
-in Io</i>., 72, ch. 2, col. 1823; cf. <i>Catena
+<div id="ftn45">
-Aurea</i>,<i> </i>14:12-14.
+<p><a href="#_ftnref45" name="_ftn45" id="_ftn45">[45]</a>
+<i>Homiliae in Evangelista XXX</i>, ch. 2; PL 76, col. 1221B; cf.
-</div>
+<i>Catena Aurea,</i> 14:22-27.</p>
+</div>
-<div id=ftn30>
+<div id="ftn46">
+<p><a href="#_ftnref46" name="_ftn46" id="_ftn46">[46]</a>
-<p><a href="#_ftnref30" name="_ftn30">[30]</a>
+<i>Tract. in Io</i>., 76, ch. 5, col. 1832; cf. <i>Catena
-St. Thomas quotes Jn 14:16 in the <i>Summa Theologiae:
+Aurea</i>, 14:22-27.</p>
-</i>I, q. 27, a. 3, s. c.; II-II, q. 83, a. 10, obj. 1; Jn 14:17: <i>ST</i>
+</div>
-I-II, q. 68, a. 3, s. c.; q. 106, a. 1, ad 1.
+<div id="ftn47">
+<p><a href="#_ftnref47" name="_ftn47" id="_ftn47">[47]</a>
-</div>
+Summa-this whole section of the chapter on the nature of the Holy
+Spirit and his relationship to the Father and the Son.</p>
-<div id=ftn31>
+</div>
+<div id="ftn48">
-<p><a href="#_ftnref31" name="_ftn31">[31]</a>
+<p><a href="#_ftnref48" name="_ftn48" id="_ftn48">[48]</a>
-summa-appropriation of persons in the trinity
+<i>Homiliae in Evangelista XXX</i>, ch. 3; PL 76, col 1222B; cf.
+<i>Catena Aurea,</i> 14:22-27.</p>
 </div>
+<div id="ftn49">
-<div id=ftn32>
+<p><a href="#_ftnref49" name="_ftn49" id="_ftn49">[49]</a>
+<i>Sermones de Verbis Domini</i> <i>97</i>; PL 39, col. 1931; cf.
-<p><a href="#_ftnref32" name="_ftn32">[32]</a><i> </i><i>In Ioannem hom</i>., 75, ch. 1; PG 59, col. 405; cf. <i>Catena
+<i>Catena Aurea,</i> 14:22-27.</p>
-Aurea</i>, 14:15-17.
+</div>
+<div id="ftn50">
-</div>
+<p><a href="#_ftnref50" name="_ftn50" id="_ftn50">[50]</a> Ibid.;
+cf. <i>Catena Aurea,</i> 14:22-27.</p>
-<div id=ftn33>
+</div>
+<div id="ftn51">
-<p><a href="#_ftnref33" name="_ftn33">[33]</a> Ambrose.
+<p><a href="#_ftnref51" name="_ftn51" id="_ftn51">[51]</a> St.
+Thomas quotes Jn 14:28 in the <i>Summa Theologiae:</i> III, q. 3,
-</div>
+a. 8, obj. 1; q. 20, a. 1. s. c.; q. 57, a. 2, obj. 3; q. 58, a. 3
+obj. 3; Jn 14:31: <i>ST</i> I, q. 42, a. 6, obj. 2; III, q. 47, a.
-<div id=ftn34>
+2, ad 1.</p>
+</div>
-<p><a href="#_ftnref34" name="_ftn34">[34]</a> <i>Moralia</i>,
+<div id="ftn52">
-V, ch. 28, no. 50; PL 75, col. 706A; cf. <i>Catena
+<p><a href="#_ftnref52" name="_ftn52" id="_ftn52">[52]</a> <i>De
-Aurea, </i>14:15-17.
+Trin</i>., 9, ch. 54; PL 10, col. 324B; cf. <i>Catena Aurea,</i>
+14:27-31.</p>
 </div>
+<div id="ftn53">
-<div id=ftn35>
+<p><a href="#_ftnref53" name="_ftn53" id="_ftn53">[53]</a> <i>In
+Ioannem hom</i>., 75, ch. 4; PG 59, col. 407; cf. <i>Catena
-<p><a href="#_ftnref35" name="_ftn35">[35]</a> <i>Tract.
+Aurea</i>, 14:27-31.</p>
-in Io</i>., 74, ch. 4; col 1828;  cf. <i>Catena
+</div>
-Aurea</i>,<i> </i>14:15-17.
+<div id="ftn54">
+<p><a href="#_ftnref54" name="_ftn54" id="_ftn54">[54]</a>
-</div>
+<i>Tract. in Io</i>., 79, ch. 1, col. 1838; cf. <i>Catena
+Aurea</i>, 14:27-31.</p>
-<div id=ftn36>
+</div>
+<div id="ftn55">
-<p><a href="#_ftnref36" name="_ftn36">[36]</a>Chrysostom,
+<p><a href="#_ftnref55" name="_ftn55" id="_ftn55">[55]</a>
-<i>In Ioannem hom</i>., 75, ch. 1; PG 59, col. 405; cf.
+<i>Tract. in Io</i>., 79, ch. 2, col. 1838; cf. <i>Catena
-<i>Catena Aurea</i>, 14:15-17.
+Aurea</i>, 14:27-31.</p>
+</div>
-</div>
+<div id="ftn56">
+<p><a href="#_ftnref56" name="_ftn56" id="_ftn56">[56]</a> <i>In
-<div id=ftn37>
+Ioannem hom</i>., 76, ch. 1; PG 59, col. 409-411; cf. <i>Catena
+Aurea</i>, 14:27-31.</p>
-<p><a href="#_ftnref37" name="_ftn37">[37]</a>
+</div>
-St. Thomas quotes Jn  14: 18 in <i>Summa Theologiae: </i>I,
+</div>
-q. 88, a. 3, s. c.; Jn 14:21: <i>ST</i> I-II, q. 114, a. 4, s. c.; II-II, q.
+</blockquote>
-24, a. 12, s. c.; III, q. 58, a. 3, obj. 4.
+</body>
+</html>
-</div>
-<div id=ftn38>
-<p><a href="#_ftnref38" name="_ftn38">[38]</a> <i>Tract.
-in Io</i>., 75, ch. 2, col. 1829; cf. <i>Catena
-Aurea</i>,<i> </i>14:18-21.
-</div>
-<div id=ftn39>
-<p><a href="#_ftnref39" name="_ftn39">[39]</a> <i>De
-Trin</i>., 8; PL 10; cf. <i>Catena Aurea, </i>14:18-21.
-</div>
-<div id=ftn40>
-<p><a href="#_ftnref40" name="_ftn40">[40]</a> <i>Tract.
-in Io</i>., 75, ch. 5, col. 1830; cf. <i>Catena
-Aurea</i>,<i> </i>14:18-21.
-</div>
-<div id=ftn41>
-<p><a href="#_ftnref41" name="_ftn41">[41]</a>
-St. Thomas quotes Jn 14:23 in the <i>Summa Theologiae</i>:
-II-II, q. 184, a. 3, obj. 3; Jn 14:28: <i>ST</i> I, q. 42, a. 4, obj. 1; Jn
-14:23: <i>ST</i>  I, q. 43, a. 4 obj. 2 and a. 5.
-</div>
-<div id=ftn42>
-<p><a href="#_ftnref42" name="_ftn42">[42]</a> <i>H</i><i>omiliae
-in Evangelista XXX</i>, ch.1; PL 76, col. 1220C;
-cf. <i>Catena Aurea,</i> 14:22-27.
-</div>
-<div id=ftn43>
-<p><a href="#_ftnref43" name="_ftn43">[43]</a> <i>Tract.
-in Io</i>., 76, ch. 2, col. 1831; cf. <i>Catena
-Aurea</i>,<i> </i>14:22-27.
-</div>
-<div id=ftn44>
-<p><a href="#_ftnref44" name="_ftn44">[44]</a> <i>In Ioannem hom</i>., 75, ch.
-3; PG 59, col. 406; cf. <i>Catena Aurea</i>, 14:22-27.
-</div>
-<div id=ftn45>
-<p><a href="#_ftnref45" name="_ftn45">[45]</a> <i>Homiliae
-in Evangelista XXX</i>, ch. 2; PL 76, col. 1221B; cf. <i>Catena Aurea,</i> 14:22-27.
-</div>
-<div id=ftn46>
-<p><a href="#_ftnref46" name="_ftn46">[46]</a> <i>Tract.
-in Io</i>., 76, ch. 5, col. 1832; cf. <i>Catena
-Aurea</i>,<i> </i>14:22-27.
-</div>
-<div id=ftn47>
-<p><a href="#_ftnref47" name="_ftn47">[47]</a>
-Summa-this whole section of the chapter on the nature of the Holy Spirit and
-his relationship to the Father and the Son.
-</div>
-<div id=ftn48>
-<p><a href="#_ftnref48" name="_ftn48">[48]</a> <i>Homiliae
-in Evangelista XXX</i>, ch. 3; PL 76, col 1222B; cf. <i>Catena Aurea,</i> 14:22-27.
-</div>
-<div id=ftn49>
-<p><a href="#_ftnref49" name="_ftn49">[49]</a> <i>Sermones
-de Verbis Domini</i> <i>97</i>; PL 39, col.
-1931; cf. <i>Catena
-Aurea,</i> 14:22-27.
-</div>
-<div id=ftn50>
-<p><a href="#_ftnref50" name="_ftn50">[50]</a> Ibid.; cf. <i>Catena
-Aurea,</i> 14:22-27.
-</div>
-<div id=ftn51>
-<p><a href="#_ftnref51" name="_ftn51">[51]</a>
-St. Thomas quotes Jn 14:28 in the <i>Summa Theologiae:</i>
-III, q. 3, a. 8, obj. 1; q. 20, a. 1. s. c.; q. 57, a. 2, obj. 3; q. 58, a. 3
-obj. 3; Jn 14:31: <i>ST </i>I, q. 42, a. 6, obj. 2; III, q. 47, a. 2, ad 1.
-</div>
-<div id=ftn52>
-<p><a href="#_ftnref52" name="_ftn52">[52]</a> <i>De
-Trin</i>., 9, ch. 54; PL 10, col. 324B; cf. <i>Catena
-Aurea, </i>14:27-31.
-</div>
-<div id=ftn53>
-<p><a href="#_ftnref53" name="_ftn53">[53]</a> <i>In Ioannem hom</i>., 75, ch.
-4; PG 59, col. 407; cf. <i>Catena Aurea</i>, 14:27-31.
-</div>
-<div id=ftn54>
-<p><a href="#_ftnref54" name="_ftn54">[54]</a> <i>Tract.
-in Io</i>., 79, ch. 1, col. 1838; cf. <i>Catena
-Aurea</i>,<i> </i>14:27-31.
-</div>
-<div id=ftn55>
-<p><a href="#_ftnref55" name="_ftn55">[55]</a> <i>Tract.
-in Io</i>., 79, ch. 2, col. 1838; cf. <i>Catena
-Aurea</i>,<i> </i>14:27-31.
-</div>
-<div id=ftn56>
-<p><a href="#_ftnref56" name="_ftn56">[56]</a> <i>In Ioannem hom</i>., 76, ch.
-1; PG 59, col. 409-411; cf. <i>Catena Aurea</i>, 14:27-31.
-</body></html>

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