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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">17</span>
+<blockquote>
-<p align=center><B>LECTURE I
+<p style="text-align: center"><span style=
-<BLOCKQUOTE><p>1 When Jesus had spoken these words, he lifted up his
+"font-size: 60pt">17</span></p>
-eyes to heaven and said, "Father, the hour has come; glorify your Son that the
+<p align="center"><b>LECTURE I</b></p>
-Son may glorify you, 2 since you have given him power over all flesh, to give
+<blockquote>
-eternal life to all whom you have given him. 3 And this is eternal life, that
+<p><b>1 When Jesus had spoken these words, he lifted up his eyes to
-they know you the only true God, and Jesus Christ whom you have sent. 4 I
+heaven and said, "Father, the hour has come; glorify your Son that
-glorified you on earth, having accomplished the work which you gave me to do; 5
+the Son may glorify you, 2 since you have given him power over all
-and now, Father, glorify me in your own presence with the glory which I had
+flesh, to give eternal life to all whom you have given him. 3 And
-with you before the world was made."<a href="#_ftn1" name="_ftnref1">[1]</a></b></BLOCKQUOTE>
+this is eternal life, that they know you the only true God, and
+Jesus Christ whom you have sent. 4 I glorified you on earth, having
+accomplished the work which you gave me to do; 5 and now, Father,
+glorify me in your own presence with the glory which I had with you
+before the world was made."<a href="#_ftn1" name="_ftnref1" id=
+"_ftnref1">[1]</a></b></p>
+</blockquote>
 <p>2177 Above, our Lord consoled his disciples by example and
-encouragement; here he comforts them by his prayer. In this prayer he does
+encouragement; here he comforts them by his prayer. In this prayer
-three things: first, he prays for himself; secondly, for the group of the
+he does three things: first, he prays for himself; secondly, for
-disciples (v 6); thirdly, for all the faithful (v 20). He does three things
+the group of the disciples (v 6); thirdly, for all the faithful (v
-with the first: first, he makes his request; secondly, he states the fruit of
+20). He does three things with the first: first, he makes his
-this request, <b>that the Son may glorify you; </b>thirdly, he mentions why his
+request; secondly, he states the fruit of this request, <b>that the
-request deserves to be heard (v 4). In regard to the first point: first, we see
+Son may glorify you;</b> thirdly, he mentions why his request
-the order he followed in his prayer; secondly, the way he prayed; thirdly, the
+deserves to be heard (v 4). In regard to the first point: first, we
-words he used.
+see the order he followed in his prayer; secondly, the way he
+prayed; thirdly, the words he used.</p>
-<p>2178 The order he followed was fitting, because he prayed
+<p>2178 The order he followed was fitting, because he prayed after
-after first encouraging them. So we read, <b>When Jesus had spoken these words.
+first encouraging them. So we read, <b>When Jesus had spoken these
-</b>This gives us the example to help by our prayers those we are teaching by
+words.</b> This gives us the example to help by our prayers those
-our words, because religious teaching has its greatest effect in the hearts of
+we are teaching by our words, because religious teaching has its
-those who hear it when it is supported by a prayer which asks for divine help:
+greatest effect in the hearts of those who hear it when it is
-"Pray for us, that the word of the Lord may speed on and triumph" (2 Thess
+supported by a prayer which asks for divine help: "Pray for us,
-3:1). Again, our sermon should end with a prayer: "The sum of our words is: 'he
+that the word of the Lord may speed on and triumph" (2 Thess 3:1).
-is the all.'"
+Again, our sermon should end with a prayer: "The sum of our words
+is: 'he is the all.'"</p>
 <p>2179 The way he prayed is that <b>he lifted up his eyes to
-heaven</b>. There is a difference between the prayer of Christ and our own
+heaven</b>. There is a difference between the prayer of Christ and
-prayer: our prayer arises solely from our needs, while the prayer of Christ is
+our own prayer: our prayer arises solely from our needs, while the
-more for our instruction, for there was no need for him to pray for himself,
+prayer of Christ is more for our instruction, for there was no need
-since together with his Father he answers prayers. He instructs us here by his
+for him to pray for himself, since together with his Father he
-words and actions. He teaches us by his actions in lifting up his eyes, so that
+answers prayers. He instructs us here by his words and actions. He
-we also will lift our eyes to heaven when we pray: "To you I lift up my eyes, O
+teaches us by his actions in lifting up his eyes, so that we also
-you who are enthroned in the heavens!" (Ps 123:1). And not just our eyes, but
+will lift our eyes to heaven when we pray: "To you I lift up my
-also our actions, by referring them to God: "Let us lift up our hearts and
+eyes, O you who are enthroned in the heavens!" (Ps 123:1). And not
-hands to God in heaven" (Lam 3:41). He teaches us by his words, for he said his
+just our eyes, but also our actions, by referring them to God: "Let
-prayer publicly, and said, so that those whom he taught by teaching he might
+us lift up our hearts and hands to God in heaven" (Lam 3:41). He
-also teach by praying. We are taught not just by the words of Christ, but also
+teaches us by his words, for he said his prayer publicly, and said,
-by his actions.
+so that those whom he taught by teaching he might also teach by
+praying. We are taught not just by the words of Christ, but also by
-<p>2180 His words are effective; thus he says, <b>Father, the
+his actions.</p>
-hour has come. </b>Their effectiveness is caused by three things. First, by the
+<p>2180 His words are effective; thus he says, <b>Father, the hour
-love of the one praying. For the Son is praying to his Father and petitioning
+has come.</b> Their effectiveness is caused by three things. First,
-the Father because of his love for the Father. So he says, <b>Father, </b>to
+by the love of the one praying. For the Son is praying to his
-show us that we should pray to God with the affection of his children: "And I
+Father and petitioning the Father because of his love for the
-thought you would call me, My Father, and would not turn from following me"
+Father. So he says, <b>Father,</b> to show us that we should pray
-(Jer 3:19).
+to God with the affection of his children: "And I thought you would
+call me, My Father, and would not turn from following me" (Jer
-<p>Secondly, his prayer is effective
+3:19).</p>
-because of the need for this prayer; for as he says, <b>the hour has come, </b>for
+<p>Secondly, his prayer is effective because of the need for this
-his passion, about which he had said before: "My hour has not yet come" (2:4).
+prayer; for as he says, <b>the hour has come,</b> for his passion,
-The hour, I say, not the season, not the day, because Christ was to be seized
+about which he had said before: "My hour has not yet come" (2:4).
-right away. Not an hour fixed but fate, but chosen by his own plan and good
+The hour, I say, not the season, not the day, because Christ was to
-pleasure. And it is appropriate that right before he prays he mentions his
+be seized right away. Not an hour fixed but fate, but chosen by his
-troubles, because God especially hears us when we are troubled: "In my troubles
+own plan and good pleasure. And it is appropriate that right before
-I cried to the Lord, and he heard me" [Ps 120:1]; "Since we do not know what to
+he prays he mentions his troubles, because God especially hears us
-do, we can only turn our eyes to you" [2 Chron 20:12]. Thirdly, his prayer is
+when we are troubled: "In my troubles I cried to the Lord, and he
-effective because of its content, <b>glorify your Son.</b>
+heard me" [Ps 120:1]; "Since we do not know what to do, we can only
+turn our eyes to you" [2 Chron 20:12]. Thirdly, his prayer is
+effective because of its content, <b>glorify your Son.</b></p>
 <p>2181 But the Son of God is Wisdom itself, and this has the
-greatest glory: "Wisdom is radiant and unfading" (Wis 6:13). How then can he
+greatest glory: "Wisdom is radiant and unfading" (Wis 6:13). How
-speak of glory being glorified, especially since he is the splendor of the
+then can he speak of glory being glorified, especially since he is
-Father (Heb 1:3)? We should say that Christ asked to be glorified by the Father
+the splendor of the Father (Heb 1:3)? We should say that Christ
-in three ways. First, in his passion, and this was done by the many miracles
+asked to be glorified by the Father in three ways. First, in his
-which occurred: for the sun was darkened, and the veil of the temple was rent,
+passion, and this was done by the many miracles which occurred: for
-and graves were opened. This was referred to before (12:28): "I have glorified
+the sun was darkened, and the veil of the temple was rent, and
-it," by the miracles occurring before the passion, "and I will glorify it
+graves were opened. This was referred to before (12:28): "I have
-again," during the passion. With this understanding Christ says, <b>glorify </b>me
+glorified it," by the miracles occurring before the passion, "and I
-in my passion by showing that I am your Son. And so the centurion, after seeing
+will glorify it again," during the passion. With this understanding
-the miracles, said: "Truly, this was the Son of God" (Mt 27:54).
+Christ says, <b>glorify</b> me in my passion by showing that I am
+your Son. And so the centurion, after seeing the miracles, said:
-<p>Secondly, Christ sought to be
+"Truly, this was the Son of God" (Mt 27:54).</p>
-glorified in his resurrection. His holy soul was always joined to God and
+<p>Secondly, Christ sought to be glorified in his resurrection. His
-possessed glory from the vision of God: "We have beheld his glory, glory as of
+holy soul was always joined to God and possessed glory from the
-the only Son from the Father" (1:14). From the beginning of his conception, his
+vision of God: "We have beheld his glory, glory as of the only Son
-soul was glorified, but in the resurrection he had glory of body also, referred
+from the Father" (1:14). From the beginning of his conception, his
-to in "Jesus Christ, who will change our lowly body to be like his glorious
+soul was glorified, but in the resurrection he had glory of body
-body" (Phil 3:21). Thirdly, he sought to be glorified in the knowledge of all
+also, referred to in "Jesus Christ, who will change our lowly body
-people: "Because of her I shall have glory among the multitudes and honor in
+to be like his glorious body" (Phil 3:21). Thirdly, he sought to be
-the presence of the elders" (Wis 8:10).
+glorified in the knowledge of all people: "Because of her I shall
+have glory among the multitudes and honor in the presence of the
-<p>And so he says, <b>glorify your
+elders" (Wis 8:10).</p>
-Son, </b>that is, show the entire world that I am your Son, in the strict
+<p>And so he says, <b>glorify your Son,</b> that is, show the
-sense: by birth, not by creation (in opposition to Arius, who said that the Son
+entire world that I am your Son, in the strict sense: by birth, not
-of God is a creature); in truth, not just in name (against Sabellius, who said
+by creation (in opposition to Arius, who said that the Son of God
-that the same person is now called Father and then called Son); by origin, not
+is a creature); in truth, not just in name (against Sabellius, who
-adoption (in opposition to Nestorius, who said that Christ was an adopted son).
+said that the same person is now called Father and then called
+Son); by origin, not adoption (in opposition to Nestorius, who said
+that Christ was an adopted son).</p>
 <p>2182 Now we see the fruit of his being glorified: first, the
-fruit is mentioned; secondly, it is explained, <b>since you have given him
+fruit is mentioned; secondly, it is explained, <b>since you have
-power...</b>
+given him power...</b></p>
+<p>2183 The fruit of the Son's being glorified is that the Father
-<p>2183 The fruit of the Son's being glorified is that the
+is glorified; thus he says, <b>that the Son may glorify you.</b>
-Father is glorified; thus he says, <b>that the Son may glorify you. </b>When
+When Arius observed that our Lord said, <b>glorify your Son,</b> he
-Arius observed that our Lord said, <b>glorify your Son, </b>he supposed that
+supposed that the Father is greater than the Son. This is true if
-the Father is greater than the Son. This is true if we consider the Son in his
+we consider the Son in his human nature: "The Father in greater
-human nature: "The Father in greater than I" (14:28). Consequently, Christ
+than I" (14:28). Consequently, Christ adds, <b>that the Son may
-adds, <b>that the Son may glorify you </b>(in the knowledge of men) to show he
+glorify you</b> (in the knowledge of men) to show he is equal to
-is equal to the Father as regards the divine nature. Now glory is renown joined
+the Father as regards the divine nature. Now glory is renown joined
-with praise. Formerly, God was renowned among the Jews: "In Judah God is known"
+with praise. Formerly, God was renowned among the Jews: "In Judah
-(Ps 76:1); but later, through his Son, he was known throughout the entire
+God is known" (Ps 76:1); but later, through his Son, he was known
-world. Holy people also increase God's renown by their good works: "That they
+throughout the entire world. Holy people also increase God's renown
-may see your good works and give glory to your Father who is in heaven" (Mt
+by their good works: "That they may see your good works and give
-5:16). Above Christ said: "I do not seek my own glory; there is One who seeks
+glory to your Father who is in heaven" (Mt 5:16). Above Christ
-it and he will be the judge" (8:50).
+said: "I do not seek my own glory; there is One who seeks it and he
+will be the judge" (8:50).</p>
-<p>2184 Now we have the fruit of Christ's request: first, we
+<p>2184 Now we have the fruit of Christ's request: first, we see
-see the benefit conferred on us by Christ; secondly, he shows that this benefit
+the benefit conferred on us by Christ; secondly, he shows that this
-is related to the glory of the Father (v 3).
+benefit is related to the glory of the Father (v 3).</p>
+<p>1285 He says, <b>that the Son may glorify you,</b> and this
-<p>1285 He says, <b>that the Son may glorify you, </b>and this <b>since
+<b>since you have given him power over all flesh.</b> We should
-you have given him power over all flesh. </b>We should know that what acts in
+know that what acts in virtue of another tends in its effect to
-virtue of another tends in its effect to reveal that other: for the action of a
+reveal that other: for the action of a principle which proceeds
-principle which proceeds from another principle manifests this principle. Now
+from another principle manifests this principle. Now whatever the
-whatever the Son has he has from the Father; and thus it is necessary that what
+Son has he has from the Father; and thus it is necessary that what
-the Son does manifests the Father. Thus he says to the Father, <b>you have
+the Son does manifests the Father. Thus he says to the Father,
-given him power </b>over all human beings. By this power the Son ought to lead
+<b>you have given him power</b> over all human beings. By this
-them to a knowledge of t he Father, which is eternal life. This is the meaning
+power the Son ought to lead them to a knowledge of t he Father,
-of, <b>that the Son may glorify you, since you have given him power over all
+which is eternal life. This is the meaning of, <b>that the Son may
-flesh, </b>that is, over all human beings: "All flesh shall see the salvation
+glorify you, since you have given him power over all flesh,</b>
-of God" (Lk 3:6).
+that is, over all human beings: "All flesh shall see the salvation
+of God" (Lk 3:6).</p>
-<p><b>You have given him </b>[this
+<p><b>You have given him</b> [this power], says Hilary, by giving,
-power], says Hilary, by giving, through an eternal generation, the divine
+through an eternal generation, the divine nature to the Son, from
-nature to the Son, from which the Son has the power to embrace all things: "All
+which the Son has the power to embrace all things: "All things have
-things have been delivered to me by my Father" (Mt 11:27); "For the Father loves
+been delivered to me by my Father" (Mt 11:27); "For the Father
-the Son, and shows him all that he himself is doing" (5:20).<a href="#_ftn2"
+loves the Son, and shows him all that he himself is doing"
-name="_ftnref2">[2]</a>
+(5:20).<a href="#_ftn2" name="_ftnref2" id="_ftnref2">[2]</a> Or,
-Or, in another way, <b>you have given </b>this power to Christ in his human
+in another way, <b>you have given</b> this power to Christ in his
-nature because this nature is united with your Son to form one person. And in
+human nature because this nature is united with your Son to form
-this way flesh has power over flesh: "All authority [power] in heaven and on
+one person. And in this way flesh has power over flesh: "All
-earth has been given me" (Mt 28:18); "And to him," that is, the Son of man,
+authority [power] in heaven and on earth has been given me" (Mt
-"was given dominion and glory and kingdom" (Dan 7:14).
+28:18); "And to him," that is, the Son of man, "was given dominion
+and glory and kingdom" (Dan 7:14).</p>
-<p>He says, Father, <b>you have given
+<p>He says, Father, <b>you have given him power:</b> Father, just
-him power: </b>Father, just as you have power, not to wrest things from your
+as you have power, not to wrest things from your human creatures,
-human creatures, but to give yourself to them, so you have given power to
+but to give yourself to them, so you have given power to Christ in
-Christ in his human nature, power <b>over all flesh, </b>so that he may <b>give
+his human nature, power <b>over all flesh,</b> so that he may
-eternal life to all whom you have given him, </b>through eternal
+<b>give eternal life to all whom you have given him,</b> through
-predestination: "My sheep hear my voice, and I know them" (10:27).
+eternal predestination: "My sheep hear my voice, and I know them"
+(10:27).</p>
-<p>2186 But is the eternal life given to men related to the
+<p>2186 But is the eternal life given to men related to the glory
-glory of the Father? Indeed it is, for <b>this is eternal life, that they may
+of the Father? Indeed it is, for <b>this is eternal life, that they
-know you the only true God, and Jesus Christ whom you have sent, </b>who was
+may know you the only true God, and Jesus Christ whom you have
-sent so that the Father could be glorified by being known by men.
+sent,</b> who was sent so that the Father could be glorified by
+being known by men.</p>
-<p>Two things need explanation here.
+<p>Two things need explanation here. First, why he says, <b>this is
-First, why he says, <b>this is eternal life, that they may know. </b>Note that
+eternal life, that they may know.</b> Note that strictly speaking,
-strictly speaking, we call those things living which move themselves to their
+we call those things living which move themselves to their
-activities. Those things which are only moved by other things are not living,
+activities. Those things which are only moved by other things are
-but dead. And so all those activities to which an active thing moves itself are
+not living, but dead. And so all those activities to which an
-called living activities, for example, to will, to understand, to sense, to
+active thing moves itself are called living activities, for
-grow and to move about. Now a thing is said to be alive in two senses. First
+example, to will, to understand, to sense, to grow and to move
-because it has living activities in potency, as one who is asleep is said to
+about. Now a thing is said to be alive in two senses. First because
-have sensitive life because it has the power to move itself about, although it
+it has living activities in potency, as one who is asleep is said
-is not actually doing so. Or, something is said to be alive because it is
+to have sensitive life because it has the power to move itself
-actually engaged in living activities, and then it is alive in the full sense.
+about, although it is not actually doing so. Or, something is said
-For this reason one who is asleep is said to be half alive. Among living
+to be alive because it is actually engaged in living activities,
-activities the highest is the activity of the intellect, which is to
+and then it is alive in the full sense. For this reason one who is
-understand. And thus the activity of the intellect is living activity in the
+asleep is said to be half alive. Among living activities the
-highest degree. Now just as the sense in act is identified with the sense&#8209;object
+highest is the activity of the intellect, which is to understand.
-in act, so also the intellect in act is identified with the thing understood in
+And thus the activity of the intellect is living activity in the
-act. Since then intellectual understanding is living activity, and to
+highest degree. Now just as the sense in act is identified with the
-understand is to live, it follows that to understand an eternal reality is to
+sense&#8209;object in act, so also the intellect in act is
-live with an eternal life. But God is an eternal reality, and so to understand
+identified with the thing understood in act. Since then
-and see God is eternal life.
+intellectual understanding is living activity, and to understand is
+to live, it follows that to understand an eternal reality is to
-<p>Accordingly our Lord says that
+live with an eternal life. But God is an eternal reality, and so to
-eternal life lies in vision, in seeing, that is, it consists in this basically
+understand and see God is eternal life.</p>
-and in its whole substance. But it is love which moves one to this vision, and
+<p>Accordingly our Lord says that eternal life lies in vision, in
-is in a certain way its fulfillment: for the completion and crown of beatitude
+seeing, that is, it consists in this basically and in its whole
-(happiness) is the delight experienced in the enjoyment of God, and this is
+substance. But it is love which moves one to this vision, and is in
-caused by charity. Still, the substance of beatitude consists in vision,
+a certain way its fulfillment: for the completion and crown of
-seeing: "We shall see him as he is" (1 Jn 3:2).
+beatitude (happiness) is the delight experienced in the enjoyment
+of God, and this is caused by charity. Still, the substance of
+beatitude consists in vision, seeing: "We shall see him as he is"
+(1 Jn 3:2).</p>
 <p>2187 Secondly, we should explain the phrase, <b>you the only
-true God. </b>It is clear that Christ was speaking to the Father, so when he
+true God.</b> It is clear that Christ was speaking to the Father,
-says, <b>you the only true God, </b>it seems that only God the Father is true
+so when he says, <b>you the only true God,</b> it seems that only
-God. The Arians agree with this, for they say that the Son differs by essence
+God the Father is true God. The Arians agree with this, for they
-from the Father, since the Son is a created substance, although he shares in
+say that the Son differs by essence from the Father, since the Son
-the divinity more perfectly and to a greater degree than do all other
+is a created substance, although he shares in the divinity more
-creatures. So much more that the Son is called God, but not the true God,
+perfectly and to a greater degree than do all other creatures. So
-because he is not God by nature, which only the Father is.
+much more that the Son is called God, but not the true God, because
+he is not God by nature, which only the Father is.</p>
-<p>Hilary answers this by saying that
+<p>Hilary answers this by saying that when we want to know whether
-when we want to know whether a certain thing is true, we can determine it from
+a certain thing is true, we can determine it from two things: its
-two things: its nature and its power.<a href="#_ftn3" name="_ftnref3">[3]</a>
+nature and its power.<a href="#_ftn3" name="_ftnref3" id=
-For true gold is that which has the species of true gold; and we determine this
+"_ftnref3">[3]</a> For true gold is that which has the species of
-if it acts like true gold. Therefore, if we maintain that the Son has the true
+true gold; and we determine this if it acts like true gold.
-nature of God, because the Son exercises the true activities of divinity, it is
+Therefore, if we maintain that the Son has the true nature of God,
-clear that the Son is true God. Now the Son does perform true works of
+because the Son exercises the true activities of divinity, it is
-divinity, for we read, "Whatever he [the Father] does, that the Son does
+clear that the Son is true God. Now the Son does perform true works
-likewise" (5:19); and again he said, "For as the Father has life in himself,"
+of divinity, for we read, "Whatever he [the Father] does, that the
-which is not a participated life, "so he has granted the Son also to have life
+Son does likewise" (5:19); and again he said, "For as the Father
-in himself" (5:26); "That we may be in his true Son, Jesus Christ. This is the
+has life in himself," which is not a participated life, "so he has
-true God and eternal life" [1 Jn 5:20].
+granted the Son also to have life in himself" (5:26); "That we may
+be in his true Son, Jesus Christ. This is the true God and eternal
-<p>According to Hilary, he says, <b>you
+life" [1 Jn 5:20].</p>
-the only true God</b>, in a way that does not exclude another. He does not say
+<p>According to Hilary, he says, <b>you the only true God</b>, in a
-without qualification, <b>you the only</b>, but adds <b>and Jesus Christ whom
+way that does not exclude another. He does not say without
-you have sent.<a href="#_ftn4" name="_ftnref4"><b>[4]</b></a>
+qualification, <b>you the only</b>, but adds <b>and Jesus Christ
-</b>It is like saying: that they know you <b>and Jesus Christ whom you have
+whom you have sent.<a href="#_ftn4" name="_ftnref4" id=
-sent </b>to be the one and only true God. This is a pattern of speaking that we
+"_ftnref4"><b>[4]</b></a></b> It is like saying: that they know you
-also use when we say [in the <i>Gloria</i>]: "<i>You alone, </i>Jesus Christ,
+<b>and Jesus Christ whom you have sent</b> to be the one and only
-are the most high, <i>together with </i>the Holy Spirit." No mention is made of
+true God. This is a pattern of speaking that we also use when we
-the Holy Spirit because whenever the Father and the Son are mentioned, and
+say [in the <i>Gloria</i>]: "<i>You alone,</i> Jesus Christ, are
-especially in matters pertaining to the grandeur of the divinity, the Holy
+the most high, <i>together with</i> the Holy Spirit." No mention is
-Spirit, who is the bond of the Father and Son, is implied.
+made of the Holy Spirit because whenever the Father and the Son are
+mentioned, and especially in matters pertaining to the grandeur of
-<p>2188 Or, according to Augustine in his work, <i>The Trinity,
+the divinity, the Holy Spirit, who is the bond of the Father and
-</i>he says this to exclude the error of those who claim that it is false to
+Son, is implied.</p>
-say that the Father is God, and the Son is God, and the Holy Spirit is God;
+<p>2188 Or, according to Augustine in his work, <i>The Trinity,</i>
-while it is true to say that the Father and the Son and Holy Spirit are one
+he says this to exclude the error of those who claim that it is
-God.<a href="#_ftn5" name="_ftnref5">[5]</a>
+false to say that the Father is God, and the Son is God, and the
-The reason for this opinion was that the Apostle said that "Christ [is] the
+Holy Spirit is God; while it is true to say that the Father and the
-power of God and the Wisdom of God" (1 Cor 1:24). Now it is clear that we
+Son and Holy Spirit are one God.<a href="#_ftn5" name="_ftnref5"
-cannot call anyone God unless he has divine power and wisdom. Therefore, since
+id="_ftnref5">[5]</a> The reason for this opinion was that the
-these people held that the Father was wisdom, which is the Son, they held further
+Apostle said that "Christ [is] the power of God and the Wisdom of
-that the Father considered without the Son would not be God. And the same
+God" (1 Cor 1:24). Now it is clear that we cannot call anyone God
-applies to the Son and the Holy Spirit.
+unless he has divine power and wisdom. Therefore, since these
+people held that the Father was wisdom, which is the Son, they held
-<p>The incarnation of the Son of God
+further that the Father considered without the Son would not be
-is indicated by saying that he was sent. So when he says here, <b>and Jesus
+God. And the same applies to the Son and the Holy Spirit.</p>
-Christ whom you have sent, </b>we are led to understand that in eternal life we
+<p>The incarnation of the Son of God is indicated by saying that he
-will also rejoice in the humanity of Christ: "Your eyes will see the king,"
+was sent. So when he says here, <b>and Jesus Christ whom you have
-that is, Christ, "in his beauty" (Is 33:17); "He will go in and out and find
+sent,</b> we are led to understand that in eternal life we will
-pasture" (10:9).
+also rejoice in the humanity of Christ: "Your eyes will see the
+king," that is, Christ, "in his beauty" (Is 33:17); "He will go in
-<p>2189 Now we see why Christ's prayer deserves to be heard:
+and out and find pasture" (10:9).</p>
-first, he mentions why he deserves this; secondly, he states the reward, <b>Father,
+<p>2189 Now we see why Christ's prayer deserves to be heard: first,
-glorify me</b>.
+he mentions why he deserves this; secondly, he states the reward,
+<b>Father, glorify me</b>.</p>
 <p>2190 He states that he merited to be heard for two reasons.
-First, because of his teaching, when he says, <b>I glorified you on earth</b>,
+First, because of his teaching, when he says, <b>I glorified you on
-that is, in the minds of men, by manifesting you in my teaching: "Glorify the
+earth</b>, that is, in the minds of men, by manifesting you in my
-Lord in teaching" [Is 24:15]. Secondly, I glorified you by my obedience; thus
+teaching: "Glorify the Lord in teaching" [Is 24:15]. Secondly, I
-he said, <b>I ... having accomplished the work</b>. He uses the past tense in
+glorified you by my obedience; thus he said, <b>I ... having
-place of the future: <b>I glorified </b>for "I will glorify," and <b>accomplished</b>
+accomplished the work</b>. He uses the past tense in place of the
-in place of "I will accomplish." He does this because these things had already
+future: <b>I glorified</b> for "I will glorify," and
-begun, and also because the hour of his passion, when his work would be
+<b>accomplished</b> in place of "I will accomplish." He does this
-accomplished, was very near.
+because these things had already begun, and also because the hour
+of his passion, when his work would be accomplished, was very
-<p>"The work which <b>you gave me</b>
+near.</p>
-to do," not merely ordered. It is not enough [for a work to be accomplished]
+<p>"The work which <b>you gave me</b> to do," not merely ordered.
-for Christ and us to be ordered by God, because whatever Christ as man
+It is not enough [for a work to be accomplished] for Christ and us
-accomplished and whatever we can do is God's gift, God gave us this: "I knew
+to be ordered by God, because whatever Christ as man accomplished
-that I could not be continent unless God gave it" [Wis 8:21]. <b>You gave me</b>,
+and whatever we can do is God's gift, God gave us this: "I knew
-I say, by the gift of grace, to do, that is, to accomplish.
+that I could not be continent unless God gave it" [Wis 8:21].
+<b>You gave me</b>, I say, by the gift of grace, to do, that is, to
-<p>2191 The reward for Christ's obedience and teaching is
+accomplish.</p>
-glory: "He humbled himself and became obedient unto death, even death on a
+<p>2191 The reward for Christ's obedience and teaching is glory:
-cross. Therefore God has highly exalted him and bestowed on him the name which
+"He humbled himself and became obedient unto death, even death on a
-is above every name" (Phil 2:8). And so Christ asks for his reward, saying, <b>and
+cross. Therefore God has highly exalted him and bestowed on him the
-now, Father, glorify me</b>. According to Augustine this does not mean, as some
+name which is above every name" (Phil 2:8). And so Christ asks for
-have thought, that the human nature of Christ, which was assumed by the Word,
+his reward, saying, <b>and now, Father, glorify me</b>. According
-would at some time be changed into the Word, and the human nature changed into
+to Augustine this does not mean, as some have thought, that the
-God.<a href="#_ftn6" name="_ftnref6">[6]</a>
+human nature of Christ, which was assumed by the Word, would at
-This would be to annihilate the [human] nature of Christ, for when a first
+some time be changed into the Word, and the human nature changed
-thing is changed into another in such a way that this other is not enriched, the
+into God.<a href="#_ftn6" name="_ftnref6" id="_ftnref6">[6]</a>
-first thing seems to have been annihilated [because it produced no effect]. But
+This would be to annihilate the [human] nature of Christ, for when
-nothing can be added to enrich the divine Word of God.
+a first thing is changed into another in such a way that this other
+is not enriched, the first thing seems to have been annihilated
-<p>Thus, for Augustine, <b>and now,
+[because it produced no effect]. But nothing can be added to enrich
-Father, glorify me</b>, refers to the predestination of Christ as man.
+the divine Word of God.</p>
-Something can be had by us both in the divine predestination and in actual
+<p>Thus, for Augustine, <b>and now, Father, glorify me</b>, refers
-fact. Now Christ, in his human nature, as all other human beings, was
+to the predestination of Christ as man. Something can be had by us
-predestined by God the Father: "He was predestined Son of God" [Rom 1:4]. With
+both in the divine predestination and in actual fact. Now Christ,
-this in mind he says, <b>and now </b>&#8209; after I have glorified you, having
+in his human nature, as all other human beings, was predestined by
-accomplished the work which you gave me to do &#8209; <b>Father, glorify me</b>
+God the Father: "He was predestined Son of God" [Rom 1:4]. With
-in your own presence, that is, have me sit at your right hand, <b>with the
+this in mind he says, <b>and now</b> &#8209; after I have glorified
-glory which I had with you before the world was made, </b>that is to say, with
+you, having accomplished the work which you gave me to do &#8209;
-the glory I had in your predestination: "The Lord Jesus ... was taken up into
+<b>Father, glorify me</b> in your own presence, that is, have me
-heaven, and sat down at the right hand of God" (Mk 16:19).<a href="#_ftn7"
+sit at your right hand, <b>with the glory which I had with you
-name="_ftnref7">[7]</a>
+before the world was made,</b> that is to say, with the glory I had
+in your predestination: "The Lord Jesus ... was taken up into
+heaven, and sat down at the right hand of God" (Mk 16:19).<a href=
+"#_ftn7" name="_ftnref7" id="_ftnref7">[7]</a></p>
 <p>2192 Hilary gives the other interpretation.<a href="#_ftn8"
-name="_ftnref8">[8]</a>
+name="_ftnref8" id="_ftnref8">[8]</a> The glory of human beings
-The glory of human beings will be in a certain way similar to the glory of God,
+will be in a certain way similar to the glory of God, although
-although unequal. Now Christ, as God, had glory with the Father from all
+unequal. Now Christ, as God, had glory with the Father from all
-eternity, a divine glory and equal to that of the Father. Accordingly, what he
+eternity, a divine glory and equal to that of the Father.
-is asking for here is that he be glorified in his human nature, that is to say,
+Accordingly, what he is asking for here is that he be glorified in
-that what was flesh in time and changed by corruption, should receive the glory
+his human nature, that is to say, that what was flesh in time and
-of that brightness which is outside of time. He is asking not for an equal
+changed by corruption, should receive the glory of that brightness
-glory, but for one which is similar, which is to say that just as the Son is
+which is outside of time. He is asking not for an equal glory, but
-immortal and sitting at the right hand of the Father from all eternity, so he
+for one which is similar, which is to say that just as the Son is
-now become immortal in his human nature and exalted to the right hand of God.
+immortal and sitting at the right hand of the Father from all
-<BR><BR><BR>
+eternity, so he now become immortal in his human nature and exalted
-<p align=center><b>LECTURE 2
+to the right hand of God.<br />
+<br />
-<BLOCKQUOTE><p>6 I have manifested your name to the men whom you gave me
+<br /></p>
-out of the world; thine they were, and you gave them to me, and they have kept
+<p align="center"><b>LECTURE 2</b></p>
-your word. 7 Now they know that everything that you have given me is from you;
+<blockquote>
-8 for I have given them the words which you gave me, and they have received
+<p><b>6 I have manifested your name to the men whom you gave me out
-them and know in truth that I came (<i>exivi</i>) from you; and they have
+of the world; thine they were, and you gave them to me, and they
-believed that you did send me. 9 I am praying for them; I am not praying for
+have kept your word. 7 Now they know that everything that you have
-the world but for those whom you have given me, for they are yours; 10 all mine
+given me is from you; 8 for I have given them the words which you
-are yours, and yours are mine, and I am glorified in them. 11a And now I am no
+gave me, and they have received them and know in truth that I came
-more in the world, but they are in the world, and I am coming to you.<a
+(<i>exivi</i>) from you; and they have believed that you did send
-href="#_ftn9" name="_ftnref9">[9]</a></b></BLOCKQUOTE>
+me. 9 I am praying for them; I am not praying for the world but for
+those whom you have given me, for they are yours; 10 all mine are
-<p>2193 Above, our Lord prayed for himself; here he prays for
+yours, and yours are mine, and I am glorified in them. 11a And now
-the society of his apostles: first, he states his reasons for praying;
+I am no more in the world, but they are in the world, and I am
-secondly, what he is praying for (v 11). He does two things about the first:
+coming to you.<a href="#_ftn9" name="_ftnref9" id=
-first, he mentions his reasons for praying founded on his disciples; secondly,
+"_ftnref9">[9]</a></b></p>
-the reasons founded on himself (v 9). From the point of view of his disciples,
+</blockquote>
-he mentions three reasons for praying for them: first, because they were taught
+<p>2193 Above, our Lord prayed for himself; here he prays for the
-by him; secondly because they had been given to him; thirdly, because of their
+society of his apostles: first, he states his reasons for praying;
-obedience and devotion.
+secondly, what he is praying for (v 11). He does two things about
+the first: first, he mentions his reasons for praying founded on
+his disciples; secondly, the reasons founded on himself (v 9). From
+the point of view of his disciples, he mentions three reasons for
+praying for them: first, because they were taught by him; secondly
+because they had been given to him; thirdly, because of their
+obedience and devotion.</p>
 <p>2194 He mentions the first reason when he says, <b>I have
-manifested your name</b>. We could add here, according to Augustine, "that the
+manifested your name</b>. We could add here, according to
-Son may glorify you" (v 1). The Father has already received some of this glory
+Augustine, "that the Son may glorify you" (v 1). The Father has
-because <b>I have manifested your name to the men whom you gave me out of the
+already received some of this glory because <b>I have manifested
-world.<a href="#_ftn10" name="_ftnref10"><b>[10]</b></a></b>
+your name to the men whom you gave me out of the world.<a href=
+"#_ftn10" name="_ftnref10" id="_ftnref10"><b>[10]</b></a></b></p>
-<p>Chrysostom reads it this way. I say
+<p>Chrysostom reads it this way. I say that I have finished the
-that I have finished the work you gave me to do.<a href="#_ftn11"
+work you gave me to do.<a href="#_ftn11" name="_ftnref11" id=
-name="_ftnref11">[11]</a>
+"_ftnref11">[11]</a> What this work was he adds by saying, <b>I
-What this work was he adds by saying, <b>I have manifested your name to the men
+have manifested your name to the men</b> .... This is the
-</b>.... This is the characteristic work of the Son of God, who is the Word,
+characteristic work of the Son of God, who is the Word, and the
-and the characteristic of a word is to manifest the one speaking it: "No one
+characteristic of a word is to manifest the one speaking it: "No
-knows the Father except the Son and any one to whom the Son chooses to reveal
+one knows the Father except the Son and any one to whom the Son
-him" (Mt 11:27); "No one has ever seen God; the only Son, who is in the bosom
+chooses to reveal him" (Mt 11:27); "No one has ever seen God; the
-of the Father, he has made him known" (1:18).
+only Son, who is in the bosom of the Father, he has made him known"
+(1:18).</p>
 <p>2195 There is a problem with this: Since God the Father was
-known to men before Christ came &#8209; "In Judah God is known" (Ps 76:1) &#8209;
+known to men before Christ came &#8209; "In Judah God is known" (Ps
-why does Christ say, <b>I have manifested your name</b>. I answer that the name
+76:1) &#8209; why does Christ say, <b>I have manifested your
-of God the Father can be known in three ways. In one way, as the creator of all
+name</b>. I answer that the name of God the Father can be known in
-things; and this is the way the Gentiles knew him: "His invisible nature ...
+three ways. In one way, as the creator of all things; and this is
-has been clearly perceived in the things that have been made" (Rom 1:20); "God
+the way the Gentiles knew him: "His invisible nature ... has been
-has shown it to them" (Rom 1:19). In another way [the Father can be known] as
+clearly perceived in the things that have been made" (Rom 1:20);
-the only one to whom the veneration of <i>latria</i> [adoration] is to be
+"God has shown it to them" (Rom 1:19). In another way [the Father
-given. He was not known to the Gentiles in this way, for they gave the
+can be known] as the only one to whom the veneration of
-veneration of <i>latria</i> to other gods. He was known in this way only to the
+<i>latria</i> [adoration] is to be given. He was not known to the
-Jews, for they alone had been commanded in their law to sacrifice only to the
+Gentiles in this way, for they gave the veneration of <i>latria</i>
-Lord: "Whoever sacrifices to any god, save to the Lord only, shall be utterly
+to other gods. He was known in this way only to the Jews, for they
-destroyed" (Ex 22:20). Thirdly, he can be known as the Father of an only Son,
+alone had been commanded in their law to sacrifice only to the
-Jesus Christ. He was not known to anyone in this way, but did become so known
+Lord: "Whoever sacrifices to any god, save to the Lord only, shall
-through his Son when the apostles believed that Christ was the Son of God.
+be utterly destroyed" (Ex 22:20). Thirdly, he can be known as the
+Father of an only Son, Jesus Christ. He was not known to anyone in
-<p>2196 He gives the second reason why he prays for them when
+this way, but did become so known through his Son when the apostles
-he says, <b>whom you gave me</b>. First, he mentions that they were given to
+believed that Christ was the Son of God.</p>
-him, from which we can see the reason or way they were given. He says, <b>whom
+<p>2196 He gives the second reason why he prays for them when he
-you gave me</b>, that is, it is to these that <b>I have manifested your name</b>.
+says, <b>whom you gave me</b>. First, he mentions that they were
-But did Christ possess them as the Father possessed them? Yes he did, insofar
+given to him, from which we can see the reason or way they were
-as he was God. But he says, <b>whom you gave me</b>, that is, to me as man, to
+given. He says, <b>whom you gave me</b>, that is, it is to these
-listen to me and obey me: "No one can come to me unless the Father who sent me
+that <b>I have manifested your name</b>. But did Christ possess
-draws him" (6:44). Those who come to Christ do so through the gift and grace of
+them as the Father possessed them? Yes he did, insofar as he was
-God: "For by grace you have been saved ... it is the gift of God" (Eph 2:8).
+God. But he says, <b>whom you gave me</b>, that is, to me as man,
-You gave them to me out of the world, that is, they were chosen from the world:
+to listen to me and obey me: "No one can come to me unless the
-"I chose you out of the world" (5:19). For even though the entire world was
+Father who sent me draws him" (6:44). Those who come to Christ do
-given to the Son insofar as he was God, the apostles were given to the Son to
+so through the gift and grace of God: "For by grace you have been
-obey. He mentions the reason for this giving when he says, <b>thine they were</b>.
+saved ... it is the gift of God" (Eph 2:8). You gave them to me out
-This is like saying: the reason they were given is that <b>thine they were</b>,
+of the world, that is, they were chosen from the world: "I chose
-and mine, and predestined from eternity to attain by grace a future glory: "He
+you out of the world" (5:19). For even though the entire world was
-chose us in him before the foundation of the world" (Eph 1:4). <b>And you gave
+given to the Son insofar as he was God, the apostles were given to
-them to me</b>, that is, by making them adhere to me you accomplished in fact
+the Son to obey. He mentions the reason for this giving when he
-what was previously predestined for them with me and in me.
+says, <b>thine they were</b>. This is like saying: the reason they
+were given is that <b>thine they were</b>, and mine, and
-<p>2197 The third reason for praying for the disciples, based
+predestined from eternity to attain by grace a future glory: "He
-on their devotion, is mentioned when he says, <b>they have kept your word</b>.
+chose us in him before the foundation of the world" (Eph 1:4).
-First, he mentions their devotion to the Son; secondly, he shows that this
+<b>And you gave them to me</b>, that is, by making them adhere to
-devotion gives glory to the Father, <b>they know that everything that you have
+me you accomplished in fact what was previously predestined for
-given to me is from you; </b>thirdly, we see the reason this gives glory to the
+them with me and in me.</p>
-Father: <b>for I have given them the words which you gave me</b>.
+<p>2197 The third reason for praying for the disciples, based on
+their devotion, is mentioned when he says, <b>they have kept your
+word</b>. First, he mentions their devotion to the Son; secondly,
+he shows that this devotion gives glory to the Father, <b>they know
+that everything that you have given to me is from you;</b> thirdly,
+we see the reason this gives glory to the Father: <b>for I have
+given them the words which you gave me</b>.</p>
 <p>2198 As to the first: he had said that you gave them to me
-because <b>thine they were</b>. And they were devoted because <b>they have kept
+because <b>thine they were</b>. And they were devoted because
-your word</b>, in their hearts by faith, and in their actions by fulfilling
+<b>they have kept your word</b>, in their hearts by faith, and in
-your words: "Keep my commandments and live" (Prv 7:2); "If you keep my
+their actions by fulfilling your words: "Keep my commandments and
-commandments, you will abide in my love" (15:10).
+live" (Prv 7:2); "If you keep my commandments, you will abide in my
+love" (15:10).</p>
 <p>2199 Father, the fact that they kept your word in this way gives
-you glory. For this is my word: everything I have I have from you. <b>Now they
+you glory. For this is my word: everything I have I have from you.
-know that everything that you have given me</b>, that is, to your Son in his
+<b>Now they know that everything that you have given me</b>, that
-human nature, is from you: "We have beheld his glory, glory as of the only Son
+is, to your Son in his human nature, is from you: "We have beheld
-from the Father" (1:14), that is to say, we saw him as having everything from
+his glory, glory as of the only Son from the Father" (1:14), that
-the Father. And because they know this, the Father receives glory in their
+is to say, we saw him as having everything from the Father. And
-minds.
+because they know this, the Father receives glory in their
+minds.</p>
-<p>2200 The reason this gives glory, that is, that this
+<p>2200 The reason this gives glory, that is, that this obedience
-obedience of the disciples to the Son gives glory to the Father, is stated when
+of the disciples to the Son gives glory to the Father, is stated
-he says, <b>for I have given them the words which you gave me</b>. First he
+when he says, <b>for I have given them the words which you gave
-states that knowledge comes from the Father to the disciples; secondly, that
+me</b>. First he states that knowledge comes from the Father to the
-the minds of the disciples are led back to the Father.
+disciples; secondly, that the minds of the disciples are led back
+to the Father.</p>
-<p>2201 It is stated that knowledge is given in two ways. In
+<p>2201 It is stated that knowledge is given in two ways. In the
-the first way the Father gives to the Son. Thus he says: <b>the words which you
+first way the Father gives to the Son. Thus he says: <b>the words
-gave me</b>, in my eternal generation, in which the Father gave words to the
+which you gave me</b>, in my eternal generation, in which the
-Son, although the Son himself is the Word of the Father. These words are
+Father gave words to the Son, although the Son himself is the Word
-nothing else than the patterns or plans of everything which is to be done. And
+of the Father. These words are nothing else than the patterns or
-all these patterns the Father gave to the Son in generating him. Or, it could
+plans of everything which is to be done. And all these patterns the
-be said that the you gave me refers to the humanity of Christ, because from the
+Father gave to the Son in generating him. Or, it could be said that
-very instant of his conception the most holy soul of Christ was full with all
+the you gave me refers to the humanity of Christ, because from the
-knowledge of the truth, "full of grace and truth" (1:14), that is, with the
+very instant of his conception the most holy soul of Christ was
-knowledge of every truth: "In whom are hid all the treasures of wisdom and
+full with all knowledge of the truth, "full of grace and truth"
-knowledge" (Col 2:3).
+(1:14), that is, with the knowledge of every truth: "In whom are
+hid all the treasures of wisdom and knowledge" (Col 2:3).</p>
-<p>The other giving of knowledge is
+<p>The other giving of knowledge is from Christ to his disciples,
-from Christ to his disciples, so he says, <b>I have given them</b>, by teaching
+so he says, <b>I have given them</b>, by teaching them, both from
-them, both from without and from within: "For all that I have heard from my
+without and from within: "For all that I have heard from my Father
-Father I have made known to you" (15:15). By saying this he shows that he is
+I have made known to you" (15:15). By saying this he shows that he
-the mediator between God and man (1 Tim 2:5), because what he received from the
+is the mediator between God and man (1 Tim 2:5), because what he
-Father he passed on to the disciples: "I stood between the Lord and you at that
+received from the Father he passed on to the disciples: "I stood
-time, to declare to you the word of the Lord" (Deut 5:5).
+between the Lord and you at that time, to declare to you the word
+of the Lord" (Deut 5:5).</p>
-<p>2202 He mentions that the minds of the disciples were led
+<p>2202 He mentions that the minds of the disciples were led back
-back to the Father when he says, <b>and they have received them</b>. Two kinds
+to the Father when he says, <b>and they have received them</b>. Two
-of receiving are mentioned, corresponding to the two kinds of giving previously
+kinds of receiving are mentioned, corresponding to the two kinds of
-stated. One kind of receiving corresponds to the second kind of giving [the
+giving previously stated. One kind of receiving corresponds to the
-giving by Christ to the disciples] and as to this he says, <b>and they have
+second kind of giving [the giving by Christ to the disciples] and
-received them</b>, from me, without resisting: "The Lord God has opened my ear,
+as to this he says, <b>and they have received them</b>, from me,
-and I was not rebellious" (Is 50:5); "Every one who has heard and learned from
+without resisting: "The Lord God has opened my ear, and I was not
-the Father comes to me" (6:45). And receiving them, <b>they know in truth that
+rebellious" (Is 50:5); "Every one who has heard and learned from
-I came from you, </b>that you have given me all things, and this corresponds to
+the Father comes to me" (6:45). And receiving them, <b>they know in
-the first kind of giving [of the Father to the Son].
+truth that I came from you,</b> that you have given me all things,
+and this corresponds to the first kind of giving [of the Father to
-<p>2203 According to Augustine the words that follow, <b>and
+the Son].</p>
-they have believed that you did send me</b>, are added to explain the previous
+<p>2203 According to Augustine the words that follow, <b>and they
-sentence, "I came from you."<a href="#_ftn12" name="_ftnref12">[12]</a>
+have believed that you did send me</b>, are added to explain the
-Knowledge of God is of two kinds: one is perfect, by the clear vision of glory;
+previous sentence, "I came from you."<a href="#_ftn12" name=
-the other is imperfect, through faith: "For now we see in a mirror dimly," in
+"_ftnref12" id="_ftnref12">[12]</a> Knowledge of God is of two
-the second way, "but then face to face," in the first way (1 Cor 13:12). He
+kinds: one is perfect, by the clear vision of glory; the other is
-says [in the previous sentence], <b>they know in truth that I came from you. </b>But
+imperfect, through faith: "For now we see in a mirror dimly," in
-what kind of knowledge was this? The knowledge of our homeland, heaven? No, it
+the second way, "but then face to face," in the first way (1 Cor
-was the knowledge of faith. And so he adds, <b>and they have believed</b>,
+13:12). He says [in the previous sentence], <b>they know in truth
-indicating that to know this is to believe it. <b>They have believed </b>I say,<b>
+that I came from you.</b> But what kind of knowledge was this? The
-in truth</b>, that<b> </b>is, firmly and strongly: "Do you now believe?" that
+knowledge of our homeland, heaven? No, it was the knowledge of
-is, firmly. "The hour is coming" when you will believe completely (16:31). He
+faith. And so he adds, <b>and they have believed</b>, indicating
-uses the past tense, <b>have believed</b>, in place of the future tense because
+that to know this is to believe it. <b>They have believed</b> I
-of his certainty about the future, and because of the infallibility of divine
+say,<b>in truth</b>, that is, firmly and strongly: "Do you now
-predestination.
+believe?" that is, firmly. "The hour is coming" when you will
+believe completely (16:31). He uses the past tense, <b>have
-<p>Or, according to Chrysostom, he
+believed</b>, in place of the future tense because of his certainty
-uses the past tense to indicate that these things have already happened,
+about the future, and because of the infallibility of divine
-because they had already begun.<a href="#_ftn13" name="_ftnref13">[13]</a>
+predestination.</p>
-We can harmonize both of these interpretations because all these things had
+<p>Or, according to Chrysostom, he uses the past tense to indicate
-already begun, but they still remained to be completed. Thus, in reference to
+that these things have already happened, because they had already
-what has already begun, he speaks in the past tense, but in reference to their
+begun.<a href="#_ftn13" name="_ftnref13" id="_ftnref13">[13]</a> We
-completion he speaks in the future, because they would be accomplished by the
+can harmonize both of these interpretations because all these
-coming of the Holy Spirit.
+things had already begun, but they still remained to be completed.
+Thus, in reference to what has already begun, he speaks in the past
+tense, but in reference to their completion he speaks in the
+future, because they would be accomplished by the coming of the
+Holy Spirit.</p>
 <p>2204 But what did they believe? <b>That you did send me</b>:
-"God sent his Son" [Gal 4:4]. According to Augustine this is the same as "I
+"God sent his Son" [Gal 4:4]. According to Augustine this is the
-came <i>(exire, </i>come, come forth) from you" (v 8).<a href="#_ftn14"
+same as "I came <i>(exire,</i> come, come forth) from you" (v
-name="_ftnref14">[14]</a>
+8).<a href="#_ftn14" name="_ftnref14" id="_ftnref14">[14]</a> This
-This does not agree with Hilary for whom, as was said, "to come forth" <i>(exire)
+does not agree with Hilary for whom, as was said, "to come forth"
-</i>refers to the eternal generation of the Son, and "to be sent" refers to the
+<i>(exire)</i> refers to the eternal generation of the Son, and "to
-incarnation of the Son.<a href="#_ftn15" name="_ftnref15">[15]</a>
+be sent" refers to the incarnation of the Son.<a href="#_ftn15"
-But I say that we can speak of Christ in two ways. In one way, from the point
+name="_ftnref15" id="_ftnref15">[15]</a> But I say that we can
-of view of his divinity; and then, insofar as he is the Son of God "to come
+speak of Christ in two ways. In one way, from the point of view of
-forth" and "to be sent" are not the same, as Hilary says. Or, we can speak of
+his divinity; and then, insofar as he is the Son of God "to come
-Christ from the point of view of his humanity; and then, insofar as he is the
+forth" and "to be sent" are not the same, as Hilary says. Or, we
-Son of man, "to come forth" and "to be sent" are the same, as Augustine says.
+can speak of Christ from the point of view of his humanity; and
+then, insofar as he is the Son of man, "to come forth" and "to be
+sent" are the same, as Augustine says.</p>
 <p>2205 Now we see the reasons, founded on himself, why Christ
-prayed for his disciples. He mentions three reasons.
+prayed for his disciples. He mentions three reasons.</p>
+<p>2206 One is based on the authority he had received over them. In
-<p>2206 One is based on the authority he had received over
+reference to this he says, <b>I am praying for them</b>, that is,
-them. In reference to this he says, <b>I am praying for them</b>, that is, the
+the disciples. First we see the reason; secondly, its explanation,
-disciples. First we see the reason; secondly, its explanation, <b>for they are
+<b>for they are yours</b>.</p>
-yours</b>.
+<p>The reason why a person's prayer should be heard and why he
+should pray for others is that they belong to him in a special way;
-<p>The reason why a person's prayer
+for general prayers are less likely to be heard. Accordingly he
-should be heard and why he should pray for others is that they belong to him in
+says, <b>I am praying for them; I am not praying for the world,</b>
-a special way; for general prayers are less likely to be heard. Accordingly he
+that is, the lovers of the world, <b>but for those whom you have
-says, <b>I am praying for them; I am not praying for the world, </b>that is,
+given me</b>, especially as obedient disciples, although all things
-the lovers of the world, <b>but for those whom you have given me</b>,
+are mine, under my authority: "Ask of me, and I will make the
-especially as obedient disciples, although all things are mine, under my
+nations your heritage" (Ps 2:8).</p>
-authority: "Ask of me, and I will make the nations your heritage" (Ps 2:8).
+<p>2207 To the contrary, it seems that he prayed for all: "We have
+an advocate with the Father, Jesus Christ the righteous; and he is
-<p>2207 To the contrary, it seems that he prayed for all: "We
+the expiation for our sins, and not for ours only but also for the
-have an advocate with the Father, Jesus Christ the righteous; and he is the
+sins of the whole world" (1 Jn 2:1); "God our Savior, who desires
-expiation for our sins, and not for ours only but also for the sins of the
+all men to be saved" (1 Tim 2:4). We should say to this that Christ
-whole world" (1 Jn 2:1); "God our Savior, who desires all men to be saved" (1
+did pray for all because his prayer is powerful enough to benefit
-Tim 2:4). We should say to this that Christ did pray for all because his prayer
+the entire world. Yet it does not produce its effect in all, but
-is powerful enough to benefit the entire world. Yet it does not produce its
+only in the elect and saints of God. This is because of the
-effect in all, but only in the elect and saints of God. This is because of the
+obstacles present in the worldly.</p>
-obstacles present in the worldly.
+<p>2208 He gives a reason for why he prays for them when he says,
+<b>for they are yours</b>, that is, by eternal predestination. But
-<p>2208 He gives a reason for why he prays for them when he
+they were not yours in such a way that the Son could not have them;
-says, <b>for they are yours</b>, that is, by eternal predestination. But they
+nor were they given to the Son in such a way that they were taken
-were not yours in such a way that the Son could not have them; nor were they
+from the Father. Thus he says, <b>all mine are yours, and yours are
-given to the Son in such a way that they were taken from the Father. Thus he
+mine.</b> This indicates the equality of the Son with the Father,
-says, <b>all mine are yours, and yours are mine. </b>This indicates the
+for the Son, insofar as he is God, has from all eternity everything
-equality of the Son with the Father, for the Son, insofar as he is God, has
+that the Father has.</p>
-from all eternity everything that the Father has.
+<p>2209 Note that the Father has certain things that belong to his
+essence, like wisdom, goodness, and things of that kind; and these
-<p>2209 Note that the Father has certain things that belong to
+things are nothing else but his essence. And the Son asserts that
-his essence, like wisdom, goodness, and things of that kind; and these things
+he himself has this when, speaking of the procession of the Holy
-are nothing else but his essence. And the Son asserts that he himself has this
+Spirit, he says: "He will receive from me and declare it to you"
-when, speaking of the procession of the Holy Spirit, he says: "He will receive
+[16:14]. This is because "All that the Father has is mine" (16:15).
-from me and declare it to you" [16:14]. This is because "All that the Father
+He says all [using a plural form], because while all these things
-has is mine" (16:15). He says all [using a plural form], because while all
+are one in reality, we apprehend them with many ideas.</p>
-these things are one in reality, we apprehend them with many ideas.
+<p>Secondly, the Father has certain things that relate to those who
+possess holiness or sanctity, who are set apart for him through
-<p>Secondly, the Father has certain
+faith, such as all the saints and the elect, of whom it was said,
-things that relate to those who possess holiness or sanctity, who are set apart
+"thine they were" (v 6). All these things, too, the Son asserts
-for him through faith, such as all the saints and the elect, of whom it was
+that he has when he says here, speaking of them, <b>and yours are
-said, "thine they were" (v 6). All these things, too, the Son asserts that he
+mine,</b> because they have been predestined to enjoy the Son as
-has when he says here, speaking of them, <b>and yours are mine, </b>because
+well as the Father.</p>
-they have been predestined to enjoy the Son as well as the Father.
+<p>Thirdly, the Father has some things in a general way because of
+their origin, for example, all created things: "The earth is the
-<p>Thirdly, the Father has some things
+Lord's and the fullness thereof" (Ps 24:1). All these too belong to
-in a general way because of their origin, for example, all created things: "The
+the Son. Thus in the parable of the prodigal son, the father says
-earth is the Lord's and the fullness thereof" (Ps 24:1). All these too belong
+to his older son: "Son ... all that is mine is yours" (Lk
-to the Son. Thus in the parable of the prodigal son, the father says to his
+15:31).</p>
-older son: "Son ... all that is mine is yours" (Lk 15:31).
+<p>2210 The second reason why Christ prayed for his disciples is
+based on the glory he had in them: for they already knew something
-<p>2210 The second reason why Christ prayed for his disciples
+of his glory, and would know it more fully: "For we did not follow
-is based on the glory he had in them: for they already knew something of his
+cleverly devised myths when we made known to you the power and
-glory, and would know it more fully: "For we did not follow cleverly devised
+coming of our Lord Jesus Christ, but we were eyewitnesses of his
-myths when we made known to you the power and coming of our Lord Jesus Christ,
+majesty" (2 Pet 1:16).</p>
-but we were eyewitnesses of his majesty" (2 Pet 1:16).
 <p>2211 The third reason why he prays for them is his coming
-physical absence; so he says, <b>and now I am no more in the world. </b>Note
+physical absence; so he says, <b>and now I am no more in the
-that one is said to be "in the world" in two senses. First, by clinging to the
+world.</b> Note that one is said to be "in the world" in two
-world by one's affections: "For all that is in the world [is] the lust of the
+senses. First, by clinging to the world by one's affections: "For
-flesh and the lust of the eyes and the pride of life" (1 Jn 2:16). This is not
+all that is in the world [is] the lust of the flesh and the lust of
-the sense in which Christ was no longer in the world, since he never clung to
+the eyes and the pride of life" (1 Jn 2:16). This is not the sense
-it with his affections. He is no longer in the world in another way, that is,
+in which Christ was no longer in the world, since he never clung to
-by his physical presence, for while he had been in the world physically, he
+it with his affections. He is no longer in the world in another
-would soon physically leave it. But they, the disciples, are in the world,
+way, that is, by his physical presence, for while he had been in
-physically present. <b>And I am coming to you, </b>as regards my humanity, to
+the world physically, he would soon physically leave it. But they,
-share your glory and to be seated at your right hand. So it is fitting that I
+the disciples, are in the world, physically present. <b>And I am
-pray for those whom I will soon physically leave.
+coming to you,</b> as regards my humanity, to share your glory and
+to be seated at your right hand. So it is fitting that I pray for
-<BR><BR><BR>
+those whom I will soon physically leave.<br />
-<p align=center><b>LECTURE 3
+<br />
+<br /></p>
-<BLOCKQUOTE><p>11b "Holy Father, keep them in your name, which you have
+<p align="center"><b>LECTURE 3</b></p>
-given me, that they may be one, even as we are one. 12 While I was with them, I
+<blockquote>
-kept them in your name, which you have given me; I have guarded them, and none
+<p><b>11b "Holy Father, keep them in your name, which you have
-of them is lost but the son of perdition, that the scripture might be
+given me, that they may be one, even as we are one. 12 While I was
-fulfilled. 13 But now I am coming to you; and these things I speak in the
+with them, I kept them in your name, which you have given me; I
-world, that they may have my joy fulfilled in themselves. 14 I have given them
+have guarded them, and none of them is lost but the son of
-your word; and the world has hated them because they are not of the world, even
+perdition, that the scripture might be fulfilled. 13 But now I am
-as I am not of the world. 15 I do not pray that you should take them out of the
+coming to you; and these things I speak in the world, that they may
-world, but that you should keep them from evil. 16 They are not of the world,
+have my joy fulfilled in themselves. 14 I have given them your
-even as I am not of the world."</BLOCKQUOTE></b>
+word; and the world has hated them because they are not of the
+world, even as I am not of the world. 15 I do not pray that you
+should take them out of the world, but that you should keep them
+from evil. 16 They are not of the world, even as I am not of the
+world."</b></p>
+</blockquote>
 <p>2212 After Christ stated his reasons for praying for the
-apostles, he here makes his petitions: first, he asks for their protection;
+apostles, he here makes his petitions: first, he asks for their
-secondly, for their sanctification, sanctify them (v 17). They are to be
+protection; secondly, for their sanctification, sanctify them (v
-protected from evil, and sanctified by good. In regard to the first he does two
+17). They are to be protected from evil, and sanctified by good. In
-things: first, he asks for their protection; secondly, he mentions why they
+regard to the first he does two things: first, he asks for their
-need protection (v 12).
+protection; secondly, he mentions why they need protection (v
+12).</p>
 <p>2213 In regard to the first, four things must be considered:
-whom he asks; what he asks for; for whom he asks; and why he asks. The one he
+whom he asks; what he asks for; for whom he asks; and why he asks.
-asks is the Father; so he says, <b>Father</b>: and with good reason, for the
+The one he asks is the Father; so he says, <b>Father</b>: and with
-Father is the source of every good: "Every good endowment and every perfect
+good reason, for the Father is the source of every good: "Every
-gift is from above, coming down from the Father of lights" (Jas 1:17). He adds,
+good endowment and every perfect gift is from above, coming down
-<b>Holy, </b>because the Father is also the source and origin of all holiness
+from the Father of lights" (Jas 1:17). He adds, <b>Holy,</b>
-and because, in the last analysis, he was asking for the sanctification of the
+because the Father is also the source and origin of all holiness
-apostles: "You shall be holy; for I the Lord your God am holy" (Lev 19:2);
+and because, in the last analysis, he was asking for the
-"There is none holy like the Lord" (1 Sam 2:2).
+sanctification of the apostles: "You shall be holy; for I the Lord
+your God am holy" (Lev 19:2); "There is none holy like the Lord" (1
-<p>He asks for their protection, saying,
+Sam 2:2).</p>
-<b>keep them</b>, for as we read: "Unless the Lord builds the house, those who
+<p>He asks for their protection, saying, <b>keep them</b>, for as
-build it labor in vain" (Ps 127:1). For our good consists not only in receiving
+we read: "Unless the Lord builds the house, those who build it
-existence from God, but also in being kept in existence by God, because as
+labor in vain" (Ps 127:1). For our good consists not only in
-Gregory says: "All things would return to nothingness, if the hand of the
+receiving existence from God, but also in being kept in existence
-Almighty did not uphold them" <a href="#_ftn16"
+by God, because as Gregory says: "All things would return to
-name="_ftnref16">[16]</a>;
+nothingness, if the hand of the Almighty did not uphold them"
-"upholding the universe by his word of power" (Heb 1:3). Accordingly, the
+<a href="#_ftn16" name="_ftnref16" id="_ftnref16">[16]</a>;
-Psalmist prays: "Keep me, O Lord, for I have put my trust in you" [Ps 16:1].
+"upholding the universe by his word of power" (Heb 1:3).
-Now we are kept from evil and from sin in the name of God; thus he says, <b>keep
+Accordingly, the Psalmist prays: "Keep me, O Lord, for I have put
-them in your name, </b>that means, by the power of your name and of your
+my trust in you" [Ps 16:1]. Now we are kept from evil and from sin
-knowledge, for in these lay our glory and our well&#8209;being: "Some trust in
+in the name of God; thus he says, <b>keep them in your name,</b>
-chariots, and some in horses. But we will call upon the name of the Lord our
+that means, by the power of your name and of your knowledge, for in
-God" [Ps 20:7].
+these lay our glory and our well&#8209;being: "Some trust in
+chariots, and some in horses. But we will call upon the name of the
-<p>He is praying for those who were
+Lord our God" [Ps 20:7].</p>
-given to him; he says, <b>which you have given me: </b>"Consider the work of
+<p>He is praying for those who were given to him; he says, <b>which
-God; who can make straight what he has made crooked?" (Eccl 7:13). For one can
+you have given me:</b> "Consider the work of God; who can make
-be kept from evil only by God's choice, which is indicated when he says, <b>which
+straight what he has made crooked?" (Eccl 7:13). For one can be
-you have given me, </b>that is, by a gift of grace, so that they remain with
+kept from evil only by God's choice, which is indicated when he
-me: "Not all men can receive this precept, but only those to whom it is given"
+says, <b>which you have given me,</b> that is, by a gift of grace,
-(Mt 19:11). Those who are given to Christ in this way are kept from evil.
+so that they remain with me: "Not all men can receive this precept,
+but only those to whom it is given" (Mt 19:11). Those who are given
-<p>Then he states why he is asking for
+to Christ in this way are kept from evil.</p>
-their protection, saying, <b>that they may be one, even as we are one. </b>This
+<p>Then he states why he is asking for their protection, saying,
-can be connected with what has gone before in two ways. In the first way, it
+<b>that they may be one, even as we are one.</b> This can be
-shows the way they will be kept or protected. Then the meaning is: They will be
+connected with what has gone before in two ways. In the first way,
-kept and protected by being kept as one. For a thing is preserved in existence
+it shows the way they will be kept or protected. Then the meaning
-as long as it remains one, and it ceases to be when it become divided: "Every
+is: They will be kept and protected by being kept as one. For a
-kingdom divided against itself is laid waste" (Mt 12:23). Accordingly, the Church
+thing is preserved in existence as long as it remains one, and it
-and people can be preserved if they remain one. In another way this phrase can
+ceases to be when it become divided: "Every kingdom divided against
-state the purpose of their being kept. Then the meaning is this: Let them be
+itself is laid waste" (Mt 12:23). Accordingly, the Church and
-kept or protected so that they may be one: for our entire perfection lies in a
+people can be preserved if they remain one. In another way this
-unity of spirit: "eager to maintain the unity of the Spirit in the bond of
+phrase can state the purpose of their being kept. Then the meaning
-peace" (Eph 4:3); "Behold, how good and pleasant it is when brothers dwell in
+is this: Let them be kept or protected so that they may be one: for
-unity" (Ps 133:1).
+our entire perfection lies in a unity of spirit: "eager to maintain
+the unity of the Spirit in the bond of peace" (Eph 4:3); "Behold,
-<p>2214 He adds, <b>even as we are one</b>. This causes a
+how good and pleasant it is when brothers dwell in unity" (Ps
-problem. The Father and Son are one in essence. And so we also will be one in
+133:1).</p>
-essence? This is not true. The solution is that the perfection of each thing is
+<p>2214 He adds, <b>even as we are one</b>. This causes a problem.
-nothing but sharing a likeness to God; for we are good to the extent that we
+The Father and Son are one in essence. And so we also will be one
-resemble God. Accordingly, our unity contributes to our perfection to the extent
+in essence? This is not true. The solution is that the perfection
-that it shares in the unity of God. Now there is a twofold unity in God. There
+of each thing is nothing but sharing a likeness to God; for we are
-is a unity of nature: "I and the Father are one" (10:30); and a unity of love
+good to the extent that we resemble God. Accordingly, our unity
-in the Father and Son, which is a unity of spirit. Both of these unities are
+contributes to our perfection to the extent that it shares in the
-found in us, not in an equal way, but with a certain likeness. The Father and
+unity of God. Now there is a twofold unity in God. There is a unity
-the Son have the same individual nature [literally "numerically the same
+of nature: "I and the Father are one" (10:30); and a unity of love
-nature"], while we have the same specific nature. Again, they are one by a love
+in the Father and Son, which is a unity of spirit. Both of these
-which is not a participated love and a gift from another; rather, this love
+unities are found in us, not in an equal way, but with a certain
-proceeds from them, for the Father and Son love themselves by the Holy Spirit.
+likeness. The Father and the Son have the same individual nature
-We are one by participating in a higher love.<a href="#_ftn17" name="_ftnref17"
+[literally "numerically the same nature"], while we have the same
-title="">[17]</a>
+specific nature. Again, they are one by a love which is not a
+participated love and a gift from another; rather, this love
-<p>2215 Then he mentions why they need this protection (v 2).
+proceeds from them, for the Father and Son love themselves by the
-They need it for two reasons: because he is leaving them; and because the world
+Holy Spirit. We are one by participating in a higher love.<a href=
-hates them (v 14). He does three things about the first: he recalls the
+"#_ftn17" name="_ftnref17" title="" id="_ftnref17">[17]</a></p>
-eagerness with which he protected them while he was with them; secondly, he
+<p>2215 Then he mentions why they need this protection (v 2). They
-states he is leaving (v 13a); thirdly, he mentions why he is saying these
+need it for two reasons: because he is leaving them; and because
-things (v 13b). Three things are done with the first: first, he mentions the
+the world hates them (v 14). He does three things about the first:
-way he protected them; secondly, his obligation to protect them; and thirdly,
+he recalls the eagerness with which he protected them while he was
-the effectiveness of his protection.
+with them; secondly, he states he is leaving (v 13a); thirdly, he
+mentions why he is saying these things (v 13b). Three things are
-<p>2216 The way they were protected was appropriate, because it
+done with the first: first, he mentions the way he protected them;
-was by the power of the Father. Accordingly, he says, <b>While I was with them,
+secondly, his obligation to protect them; and thirdly, the
-</b>that is, physically present &#8209; "Afterward he appeared on earth and
+effectiveness of his protection.</p>
-lived among men" (Bar 3:37) &#8209; <b>I</b>, the Son of man, <b>kept</b>, that
+<p>2216 The way they were protected was appropriate, because it was
-is, protected <b>them </b>from evil and sin, not by human power, but rather by
+by the power of the Father. Accordingly, he says, <b>While I was
-divine power, because it was <b>in your name</b>. This name is also common to
+with them,</b> that is, physically present &#8209; "Afterward he
-the Father, the Son and the Holy Spirit &#8209; "Baptizing them in the name of
+appeared on earth and lived among men" (Bar 3:37) &#8209; <b>I</b>,
-the Father and of the Son and of the Holy Spirit" (Mt 28:19) &#8209; because
+the Son of man, <b>kept</b>, that is, protected <b>them</b> from
-the Father and the Son are one God, and because the name of "Son" is implied in
+evil and sin, not by human power, but rather by divine power,
-the name "Father," for one who has a son is called a Father.
+because it was <b>in your name</b>. This name is also common to the
+Father, the Son and the Holy Spirit &#8209; "Baptizing them in the
-<p>Note that before, when Christ
+name of the Father and of the Son and of the Holy Spirit" (Mt
-denied that he had a devil, he did not deny that he was a Samaritan, that is, a
+28:19) &#8209; because the Father and the Son are one God, and
-guardian, because Christ is a guardian: "Watchman, what of the night?" (Is
+because the name of "Son" is implied in the name "Father," for one
-21:11), that is, the night of this world, for like a shepherd, Christ guards
+who has a son is called a Father.</p>
-his flock.
+<p>Note that before, when Christ denied that he had a devil, he did
+not deny that he was a Samaritan, that is, a guardian, because
-<p>2217 His obligation to protect them is stated when he says, <b>which
+Christ is a guardian: "Watchman, what of the night?" (Is 21:11),
-you have given me, </b>for a guardian is bound to protect those placed in his
+that is, the night of this world, for like a shepherd, Christ
-care: "Keep this man" (1 Kgs 20:39); "I will take my stand to watch" (Hab 2:1).
+guards his flock.</p>
-This is the way a superior acts when he carefully watches over those entrusted
+<p>2217 His obligation to protect them is stated when he says,
-to his care: "And in that region there were shepherds out in the field, keeping
+<b>which you have given me,</b> for a guardian is bound to protect
-watch over their flock by night" (Lk 2:8).
+those placed in his care: "Keep this man" (1 Kgs 20:39); "I will
+take my stand to watch" (Hab 2:1). This is the way a superior acts
+when he carefully watches over those entrusted to his care: "And in
+that region there were shepherds out in the field, keeping watch
+over their flock by night" (Lk 2:8).</p>
 <p>2218 The effectiveness of Christ's protection is complete,
-because none of them is lost: "My sheep hear my voice ... and no one shall
+because none of them is lost: "My sheep hear my voice ... and no
-snatch them out of my hand" (10:27); "Every one who ... believes in him [the
+one shall snatch them out of my hand" (10:27); "Every one who ...
-Son] should have eternal life" (6:40). One person is excluded, that is, <b>the
+believes in him [the Son] should have eternal life" (6:40). One
-son of perdition, </b>Judas. He is called the son of perdition as though
+person is excluded, that is, <b>the son of perdition,</b> Judas. He
-foreknown and foreordained to eternal perdition. In this way those destined to
+is called the son of perdition as though foreknown and foreordained
-die are called the sons of death: "You are the sons of death" [1 Sam 26:16];
+to eternal perdition. In this way those destined to die are called
-"You traverse sea and land to make a single proselyte ... and you make him a
+the sons of death: "You are the sons of death" [1 Sam 26:16]; "You
-son of death twice as much as yourself" [Mt 23: 15].
+traverse sea and land to make a single proselyte ... and you make
+him a son of death twice as much as yourself" [Mt 23: 15].</p>
-<p>A Gloss says that a "son of death
+<p>A Gloss says that a "son of death is one who is predestined to
-is one who is predestined to perdition."<a href="#_ftn18" name="_ftnref18"
+perdition."<a href="#_ftn18" name="_ftnref18" title="" id=
-title="">[18]</a>
+"_ftnref18">[18]</a> It is not customary to say that one is
-It is not customary to say that one is predestined to evil, and so here we
+predestined to evil, and so here we should understand
-should understand predestination in its general meaning of knowledge or
+predestination in its general meaning of knowledge or orientation.
-orientation. Actually, predestination is always directed to what is good,
+Actually, predestination is always directed to what is good,
-because it has the double effect of grace and glory; and it is God who directs
+because it has the double effect of grace and glory; and it is God
-us to each of these. Two things are involved in reprobation: guilt, and
+who directs us to each of these. Two things are involved in
-punishment in time. And God ordains a person to only one of these, that is,
+reprobation: guilt, and punishment in time. And God ordains a
-punishment, and even this is not for its own sake. <b>That the scripture, </b>in
+person to only one of these, that is, punishment, and even this is
-which you predicted that he would betray me &#8209; "Wicked and deceitful
+not for its own sake. <b>That the scripture,</b> in which you
-mouths are opened against me" (Ps 109:2) &#8209; <b>might be fulfilled.</b>
+predicted that he would betray me &#8209; "Wicked and deceitful
+mouths are opened against me" (Ps 109:2) &#8209; <b>might be
-<p>2219 <b>But now I am coming to you</b>, physically leaving
+fulfilled.</b></p>
-them: "I am leaving the world and going to the Father" (16:28). He had said
+<p>2219 <b>But now I am coming to you</b>, physically leaving them:
-before, "I kept them in your name," so that some would not fall into unbelief
+"I am leaving the world and going to the Father" (16:28). He had
-by misunderstanding this present statement (v 13) to mean that he could not
+said before, "I kept them in your name," so that some would not
-protect them after he had left, or that the Father was not protecting them before.
+fall into unbelief by misunderstanding this present statement (v
-The Father was protecting them before. And the Son could also protect them
+13) to mean that he could not protect them after he had left, or
-after he left.
+that the Father was not protecting them before. The Father was
+protecting them before. And the Son could also protect them after
-<p>2220 He gives the reason why he said these things when he
+he left.</p>
-says, <b>and these things I speak in the world, that they may have my joy
+<p>2220 He gives the reason why he said these things when he says,
-fulfilled in themselves. </b>It is like saying: I am like a man who is praying,
+<b>and these things I speak in the world, that they may have my joy
-and I am speaking these things to console my disciples, who think that I am
+fulfilled in themselves.</b> It is like saying: I am like a man who
-merely human, so that at least they can be consoled because I am entrusting
+is praying, and I am speaking these things to console my disciples,
-them to you, Father, whom they believe to be greater than I, and so they can
+who think that I am merely human, so that at least they can be
-rejoice in your protection. This is the interpretation of Chrysostom.<a
+consoled because I am entrusting them to you, Father, whom they
-href="#_ftn19" name="_ftnref19">[19]</a>
+believe to be greater than I, and so they can rejoice in your
+protection. This is the interpretation of Chrysostom.<a href=
-<p>In the interpretation of Augustine,
+"#_ftn19" name="_ftnref19" id="_ftnref19">[19]</a></p>
-this present statement is related to "that they may be one, even as we are one"
+<p>In the interpretation of Augustine, this present statement is
-(v 11).<a href="#_ftn20" name="_ftnref20">[20]</a>
+related to "that they may be one, even as we are one" (v
-In this case, these words (v 13) indicate the fruit of being one. It is like
+11).<a href="#_ftn20" name="_ftnref20" id="_ftnref20">[20]</a> In
-saying: <b>that they may have my joy</b>, by which they can rejoice in me, or,
+this case, these words (v 13) indicate the fruit of being one. It
-which they have received from me, <b>fulfilled in themselves. </b>They will
+is like saying: <b>that they may have my joy</b>, by which they can
-obtain this joy by a unity of spirit, which will give them the joy of eternal
+rejoice in me, or, which they have received from me, <b>fulfilled
-life, which is full joy. And so this joy follows upon being one, because unity
+in themselves.</b> They will obtain this joy by a unity of spirit,
-and peace produce perfect joy: "Those who follow plans for peace have joy" [Prv
+which will give them the joy of eternal life, which is full joy.
-12:20]; "The fruit of the Spirit is joy" (Gal 5:22).
+And so this joy follows upon being one, because unity and peace
+produce perfect joy: "Those who follow plans for peace have joy"
-<p>2221 Now we have another reason why they need protection,
+[Prv 12:20]; "The fruit of the Spirit is joy" (Gal 5:22).</p>
-which is because of the hatred of the world. First he mentions the benefit he
+<p>2221 Now we have another reason why they need protection, which
-had given his disciples; secondly, the hatred of the world for them (v 14); and
+is because of the hatred of the world. First he mentions the
-thirdly, he asks the Father's help to protect them (v 15).
+benefit he had given his disciples; secondly, the hatred of the
+world for them (v 14); and thirdly, he asks the Father's help to
-<p>2222 He says, <b>I have given them your word</b>, which I
+protect them (v 15).</p>
-have received from you: "I have given them the words which you gave me" (17:7).
+<p>2222 He says, <b>I have given them your word</b>, which I have
-Or,<b> I have given</b>, that is, I will give them, by the inspiration of the
+received from you: "I have given them the words which you gave me"
-Paraclete, <b>your word</b>, that is, the word about yourself, which is the
+(17:7). Or, <b>I have given</b>, that is, I will give them, by the
-greatest of gifts and benefits: "I will give you a good gift, do not abandon my
+inspiration of the Paraclete, <b>your word</b>, that is, the word
-law" [Prv 4:2].
+about yourself, which is the greatest of gifts and benefits: "I
+will give you a good gift, do not abandon my law" [Prv 4:2].</p>
-<p>2223 The result of this is the hatred of the world: because
+<p>2223 The result of this is the hatred of the world: because they
-they have received your word, <b>the world has hated them: </b>"Blessed are you
+have received your word, <b>the world has hated them:</b> "Blessed
-when men hate you" (Lk 6:22); "Do not wonder, brethren, that the world hates
+are you when men hate you" (Lk 6:22); "Do not wonder, brethren,
-you" (1 Jn 3:13). The reason for this hatred is that they have left the world.
+that the world hates you" (1 Jn 3:13). The reason for this hatred
-For the word of God causes us to leave the world since it unites us to God, and
+is that they have left the world. For the word of God causes us to
-one cannot be joined to God without leaving the world, for one who loves the
+leave the world since it unites us to God, and one cannot be joined
-world does not have a perfect love for God. Thus he says, <b>because they are
+to God without leaving the world, for one who loves the world does
-not of the world: </b>"I chose you out of the world, therefore the world hates
+not have a perfect love for God. Thus he says, <b>because they are
-you" (15:19). For it is natural for one to love others who are similar: "Every
+not of the world:</b> "I chose you out of the world, therefore the
-beast loves its own kind, and hates the others" [Sir 13:19]; "The very sight of
+world hates you" (15:19). For it is natural for one to love others
-him is a burden to us," and this is "because his manner of life is unlike that
+who are similar: "Every beast loves its own kind, and hates the
-of others" (Wis 2:15).
+others" [Sir 13:19]; "The very sight of him is a burden to us," and
+this is "because his manner of life is unlike that of others" (Wis
-<p>2224 Then he mentions the model according to which they are
+2:15).</p>
-not of the world when he says, <b>even as I am not of the world</b>.<b> </b>This
+<p>2224 Then he mentions the model according to which they are not
-should be understood to refer to their affections, for just as Christ was not
+of the world when he says, <b>even as I am not of the world</b>.
-in the world by his affections, so neither were they. It does not apply to
+This should be understood to refer to their affections, for just as
-their origin, because at one time they were of the world, while Christ was
+Christ was not in the world by his affections, so neither were
-never of the world because even considering his birth in the flesh he was of
+they. It does not apply to their origin, because at one time they
-the Holy Spirit: "You are of this world, I am not of this world" (8:23).
+were of the world, while Christ was never of the world because even
+considering his birth in the flesh he was of the Holy Spirit: "You
-<p>2225 Then he asks for help in facing this hatred when he
+are of this world, I am not of this world" (8:23).</p>
-says, <b>I do not pray that you should take them out of the world, but that you
+<p>2225 Then he asks for help in facing this hatred when he says,
-should keep them from evil</b>. First, he makes his prayer; secondly, he gives
+<b>I do not pray that you should take them out of the world, but
-the reason for what he asks, <b>they are not of the world.</b>
+that you should keep them from evil</b>. First, he makes his
+prayer; secondly, he gives the reason for what he asks, <b>they are
+not of the world.</b></p>
 <p>2226 He mentions two things in the first. He says he is not
-asking for one thing, which is that they be taken out of the world. But how can
+asking for one thing, which is that they be taken out of the world.
-they be taken out of the world who are not of the world? We should say that
+But how can they be taken out of the world who are not of the
-they are not of the world as regards their affections, as we said before. But
+world? We should say that they are not of the world as regards
-they are of the world by continuing to be physically present in it, and in this
+their affections, as we said before. But they are of the world by
-way he does not want them to be taken out of the world. This is because they
+continuing to be physically present in it, and in this way he does
-would be of benefit to the faithful whom they would bring to the faith: "Go
+not want them to be taken out of the world. This is because they
-into all the world and preach the gospel to the whole creation" (Mk 16:15).
+would be of benefit to the faithful whom they would bring to the
+faith: "Go into all the world and preach the gospel to the whole
-<p>He asks for something else, namely,
+creation" (Mk 16:15).</p>
-that while they remain physically in the world the Father <b>should keep them
+<p>He asks for something else, namely, that while they remain
-from evil, </b>that is, worldly evil; for it is difficult for a person who
+physically in the world the Father <b>should keep them from
-lives among those who are bad to remain free from evil, especially since the
+evil,</b> that is, worldly evil; for it is difficult for a person
-entire world is set in evil: "When you pass through the waters I will be with
+who lives among those who are bad to remain free from evil,
-you; and through the rivers, they shall not overwhelm you" (Is 43:2).
+especially since the entire world is set in evil: "When you pass
+through the waters I will be with you; and through the rivers, they
+shall not overwhelm you" (Is 43:2).</p>
 <p>2227 He gives the reason for this request when he says, <b>they
-are not of the world. </b>This seems to be a useless repetition since he had
+are not of the world.</b> This seems to be a useless repetition
-just said the same thing. But, indeed, it is not useless, because they are
+since he had just said the same thing. But, indeed, it is not
-spoken in different contexts. They were spoken before to show why the disciples
+useless, because they are spoken in different contexts. They were
-were hated by the world; here they are spoken to show why they should be
+spoken before to show why the disciples were hated by the world;
-protected by God.
+here they are spoken to show why they should be protected by
+God.</p>
-<p>We can see from this that the
+<p>We can see from this that the reason why the saints are hated by
-reason why the saints are hated by the world is the same as the reason why God
+the world is the same as the reason why God loves them, that is,
-loves them, that is, their disdain for the world: "Has not God chosen those who
+their disdain for the world: "Has not God chosen those who are poor
-are poor in the world to be rich in faith and heirs of the kingdom which he has
+in the world to be rich in faith and heirs of the kingdom which he
-promised to those who love him?" (Jas 2:5). Therefore, whatever good a person
+has promised to those who love him?" (Jas 2:5). Therefore, whatever
-does makes this person hateful to the world, but loved by God: "We sacrifice
+good a person does makes this person hateful to the world, but
-what the Egyptians worship" [Ex 8:27].
+loved by God: "We sacrifice what the Egyptians worship" [Ex
-<BR><BR><BR>
+8:27].<br />
-<p align=center><b>LECTURE 4
+<br />
+<br /></p>
-<BLOCKQUOTE><p>17 "Sanctify them in the truth; your word is truth. 18 As
+<p align="center"><b>LECTURE 4</b></p>
-you did send me into the world, so I have sent them into the world. 19 And for
+<blockquote>
-their sake I consecrate [sanctify] myself, that they also may be consecrated
+<p><b>17 "Sanctify them in the truth; your word is truth. 18 As you
-[sanctified] in truth."</BLOCKQUOTE></b>
+did send me into the world, so I have sent them into the world. 19
+And for their sake I consecrate [sanctify] myself, that they also
-<p>2228 Above, our Lord prayed for the protection of his
+may be consecrated [sanctified] in truth."</b></p>
-disciples; here he prays for their sanctification. First, he asks for their
+</blockquote>
-sanctification; secondly, he mentions why they need to be sanctified (v 18);
+<p>2228 Above, our Lord prayed for the protection of his disciples;
-thirdly, he says this sanctification has already begun (v 19).
+here he prays for their sanctification. First, he asks for their
+sanctification; secondly, he mentions why they need to be
-<p>2229 He says: I have prayed that my disciples be kept from
+sanctified (v 18); thirdly, he says this sanctification has already
-evil; but this is not enough unless they are perfected by what is good: "Depart
+begun (v 19).</p>
-from evil, and do good" (Ps 37:27). Accordingly he prays, <b>sanctify them</b>,
+<p>2229 He says: I have prayed that my disciples be kept from evil;
-that is, perfect them and make them holy. <b>And do this in the truth, </b>that
+but this is not enough unless they are perfected by what is good:
-is, in me, your Son, who am the truth (14:6). It is like saying: Make them
+"Depart from evil, and do good" (Ps 37:27). Accordingly he prays,
-share in my perfection and holiness (sanctity). And thus he adds, <b>your word,
+<b>sanctify them</b>, that is, perfect them and make them holy.
-</b>that is, your Word, <b>is the truth. </b>The meaning is then: <b>Sanctify
+<b>And do this in the truth,</b> that is, in me, your Son, who am
-them in me, the truth, </b>because I, your Word, am the truth.
+the truth (14:6). It is like saying: Make them share in my
+perfection and holiness (sanctity). And thus he adds, <b>your
-<p>Or, we could say this: <b>Sanctify
+word,</b> that is, your Word, <b>is the truth.</b> The meaning is
-them</b>, by sending the Holy Spirit. And do this <b>in the truth, </b>that is,
+then: <b>Sanctify them in me, the truth,</b> because I, your Word,
-in the knowledge of the truths of the faith and of your commandments: "You will
+am the truth.</p>
-know the truth, and the truth will make you free" (8:32). For we are sanctified
+<p>Or, we could say this: <b>Sanctify them</b>, by sending the Holy
-by faith and the knowledge of the truth: "the righteousness of God through
+Spirit. And do this <b>in the truth,</b> that is, in the knowledge
-faith in Jesus Christ for all who believe" (Rom 3:22). He adds, <b>your word is
+of the truths of the faith and of your commandments: "You will know
-truth, </b>because the truth of God's words is unmixed with falsity: "All the
+the truth, and the truth will make you free" (8:32). For we are
-words of my mouth are righteous; there is nothing twisted or crooked in them"
+sanctified by faith and the knowledge of the truth: "the
-(Prv 8:8). Further, his word teaches the uncreated truth.
+righteousness of God through faith in Jesus Christ for all who
+believe" (Rom 3:22). He adds, <b>your word is truth,</b> because
-<p>Another interpretation: In the Old
+the truth of God's words is unmixed with falsity: "All the words of
-Testament everything set aside for divine worship was said to be sanctified:
+my mouth are righteous; there is nothing twisted or crooked in
-"Then bring near to you Aaron your brother, and his sons with him, from among
+them" (Prv 8:8). Further, his word teaches the uncreated truth.</p>
-the people of Israel to serve me as priests" (Ex 28:1). Accordingly he says, <b>sanctify
+<p>Another interpretation: In the Old Testament everything set
-them</b>, that is, set them aside, <b>in  truth, </b>that is, to preach your
+aside for divine worship was said to be sanctified: "Then bring
-truth, because <b>your word</b>, which they are to preach, <b>is truth</b>.
+near to you Aaron your brother, and his sons with him, from among
+the people of Israel to serve me as priests" (Ex 28:1). Accordingly
-<p>2230 The need for their sanctification is added when he
+he says, <b>sanctify them</b>, that is, set them aside, <b>in
-says, <b>as you did send me into the world, so I have sent them into the world.
+truth,</b> that is, to preach your truth, because <b>your word</b>,
-</b>He is saying in effect: I have come to preach the truth: "For this I was born
+which they are to preach, <b>is truth</b>.</p>
-... to bear witness to the truth" (18:37). And so I have sent my disciples to
+<p>2230 The need for their sanctification is added when he says,
-preach the truth: "Go into all the world and preach the gospel to the whole
+<b>as you did send me into the world, so I have sent them into the
-creation" (Mk 16:15). Accordingly, they have to be sanctified in the truth: "As
+world.</b> He is saying in effect: I have come to preach the truth:
-the Father has sent me, even so I send you" (20:21).
+"For this I was born ... to bear witness to the truth" (18:37). And
+so I have sent my disciples to preach the truth: "Go into all the
+world and preach the gospel to the whole creation" (Mk 16:15).
+Accordingly, they have to be sanctified in the truth: "As the
+Father has sent me, even so I send you" (20:21).</p>
 <p>2231 They need to be sanctified not only because of the task
-they have been given, but also because their sanctification has already been
+they have been given, but also because their sanctification has
-begun by me. Thus he says, <b>and for their sake I sanctify myself. </b>According
+already been begun by me. Thus he says, <b>and for their sake I
-to Augustine, we should note that there are two natures in Christ.<a
+sanctify myself.</b> According to Augustine, we should note that
-href="#_ftn21" name="_ftnref21">[21]</a>
+there are two natures in Christ.<a href="#_ftn21" name="_ftnref21"
-Christ is holy by essence, considering his divine nature; while he is holy by
+id="_ftnref21">[21]</a> Christ is holy by essence, considering his
-grace, which is derived from the divine nature, considering his human nature.
+divine nature; while he is holy by grace, which is derived from the
-Referring to his divine nature he says, <b>I sanctify myself</b>, by taking on
+divine nature, considering his human nature. Referring to his
-flesh for them. I do this in order that the sanctity or holiness of grace,
+divine nature he says, <b>I sanctify myself</b>, by taking on flesh
-which is found in my humanity, but is also from me as God, might flow from me
+for them. I do this in order that the sanctity or holiness of
-to them, because "from his fullness we have all received" (1:16). "It is like
+grace, which is found in my humanity, but is also from me as God,
-the precious oil upon the head," and this head is Christ, who is God, "running
+might flow from me to them, because "from his fullness we have all
-down upon the beard, upon the beard of Aaron," that is, upon his human nature,
+received" (1:16). "It is like the precious oil upon the head," and
-and from here, "running down on the collar of his robes," that is, to us. (Ps
+this head is Christ, who is God, "running down upon the beard, upon
-133:2).
+the beard of Aaron," that is, upon his human nature, and from here,
+"running down on the collar of his robes," that is, to us. (Ps
-<p>Or, according to Chrysostom, he is
+133:2).</p>
-asking they be sanctified by a spiritual sanctification.<a href="#_ftn22"
+<p>Or, according to Chrysostom, he is asking they be sanctified by
-name="_ftnref22">[22]</a>
+a spiritual sanctification.<a href="#_ftn22" name="_ftnref22" id=
-In the Old Testament there were sanctifications of the body: "Cleansing of the
+"_ftnref22">[22]</a> In the Old Testament there were
-body imposed until the time comes to set things right" [Heb 9:10]. These were
+sanctifications of the body: "Cleansing of the body imposed until
-figures of a spiritual sanctification, and these figures involved the offering
+the time comes to set things right" [Heb 9:10]. These were figures
-of some sacrifice. And so it was appropriate that some sacrifice be offered for
+of a spiritual sanctification, and these figures involved the
-the sanctification of the disciples. This is what he is saying: I sanctify
+offering of some sacrifice. And so it was appropriate that some
-myself in order that they might be sanctified, that is, I am offering myself as
+sacrifice be offered for the sanctification of the disciples. This
-a sacrifice: "who offered himself without blemish to God" (Heb 9:14); "So Jesus
+is what he is saying: I sanctify myself in order that they might be
-also suffered outside the gate in order to sanctify the people through his own
+sanctified, that is, I am offering myself as a sacrifice: "who
-blood" (Heb 13:12). He did this in truth, not in a figure, as was done in the
+offered himself without blemish to God" (Heb 9:14); "So Jesus also
-Old Testament.
+suffered outside the gate in order to sanctify the people through
-<BR><BR><BR>
+his own blood" (Heb 13:12). He did this in truth, not in a figure,
-<p align=center><b>LECTURE 5
+as was done in the Old Testament.<br />
+<br />
-<BLOCKQUOTE><p>20 "I do not pray for these only, but also for those who
+<br /></p>
-[will] believe in me through their word, 21 that they may all be one; even as
+<p align="center"><b>LECTURE 5</b></p>
-you, Father, are in me, and I in you, that they also may be in us, so that the
+<blockquote>
-world may believe that you have sent me. 22 The glory which you have given me I
+<p><b>20 "I do not pray for these only, but also for those who
-have given to them, that they may be one even as we are one, 23 I in them and
+[will] believe in me through their word, 21 that they may all be
-you in me, that they may become perfectly one, so that the world may know that
+one; even as you, Father, are in me, and I in you, that they also
-you have sent me and have loved them even as you have loved me."<a
+may be in us, so that the world may believe that you have sent me.
-href="#_ftn23" name="_ftnref23">[23]</b></a></BLOCKQUOTE>
+22 The glory which you have given me I have given to them, that
+they may be one even as we are one, 23 I in them and you in me,
-<p>2232 After our Lord prayed for his disciples, he now prays
+that they may become perfectly one, so that the world may know that
-in general for all the faithful. First, we see his prayer; secondly, he states
+you have sent me and have loved them even as you have loved
-why he should be heard (v 25). In his prayer he asks the Father two things for
+me."<a href="#_ftn23" name="_ftnref23" id=
-those who follow him: first, a perfect unity; secondly, the vision of glory, <b>I
+"_ftnref23">[23]</a></b></p>
-desire that they also ... may be with me </b>(v 24). He does two things about
+</blockquote>
-the first: he asks, as man, for a perfect unity; secondly, he shows that as God
+<p>2232 After our Lord prayed for his disciples, he now prays in
-he gives them the ability to acquire this unity (v 22). He does two things with
+general for all the faithful. First, we see his prayer; secondly,
-the first: he mentions for whom he is asking; secondly, what he is asking for, <b>that
+he states why he should be heard (v 25). In his prayer he asks the
-they may be one </b>(v 22b).
+Father two things for those who follow him: first, a perfect unity;
+secondly, the vision of glory, <b>I desire that they also ... may
-<p>2233 He is praying for the entire community of the faithful.
+be with me</b> (v 24). He does two things about the first: he asks,
-He says: I have asked that you protect my disciples from evil, and that you
+as man, for a perfect unity; secondly, he shows that as God he
-sanctify them in the truth; but <b>I do not pray for these only, but also for
+gives them the ability to acquire this unity (v 22). He does two
-those who will believe, </b>that is, for those whose faith will be
+things with the first: he mentions for whom he is asking; secondly,
-strengthened, <b>through their word, </b>the word of the apostles. It is right
+what he is asking for, <b>that they may be one</b> (v 22b).</p>
-for him to ask this, because no one is saved except by the intercession of
+<p>2233 He is praying for the entire community of the faithful. He
-Christ. So that it was not only the apostles who were saved, but also others,
+says: I have asked that you protect my disciples from evil, and
-he also had to pray for these others: "He loved your fathers and chose their descendants
+that you sanctify them in the truth; but <b>I do not pray for these
-after them" (Deut 4:37); "Their prosperity will remain with their descendants"
+only, but also for those who will believe,</b> that is, for those
-(Sir 44:11).
+whose faith will be strengthened, <b>through their word,</b> the
+word of the apostles. It is right for him to ask this, because no
-<p>2234 The objection is made that he does not seem to be
+one is saved except by the intercession of Christ. So that it was
-praying for all his faithful, because he is praying for those who would be
+not only the apostles who were saved, but also others, he also had
-converted by the word of the apostles. But the old fathers and John the
+to pray for these others: "He loved your fathers and chose their
-Baptizer were not converted by their word. We should answer that these persons
+descendants after them" (Deut 4:37); "Their prosperity will remain
-had already arrived at their destination; and although they were not enjoying
+with their descendants" (Sir 44:11).</p>
-the vision of God, since the price had not yet been paid, they went from this
+<p>2234 The objection is made that he does not seem to be praying
-world with their merits, so that as soon as the gate was opened they would
+for all his faithful, because he is praying for those who would be
-enter. Thus, they did not need such prayer.
+converted by the word of the apostles. But the old fathers and John
+the Baptizer were not converted by their word. We should answer
-<p>2235 Again, what of others who did not believe through the
+that these persons had already arrived at their destination; and
-word of the apostles, but through Christ's, like Paul believed: "I did not
+although they were not enjoying the vision of God, since the price
-receive it from man, nor was I taught it, but it came through a revelation of
+had not yet been paid, they went from this world with their merits,
-Jesus Christ" (Gal 1:12), or like the thief on the cross (Lk 23:43). It does
+so that as soon as the gate was opened they would enter. Thus, they
-not seem that Christ prayed for them. The answer, according to Augustine, is
+did not need such prayer.</p>
-that those are said to believe through the word of the apostles who not only
+<p>2235 Again, what of others who did not believe through the word
-listened to the apostles, but those also who believed through the word [as
+of the apostles, but through Christ's, like Paul believed: "I did
-coming from others] which the apostles preached, which is the word of faith
+not receive it from man, nor was I taught it, but it came through a
-(Rom 10:8).<a href="#_ftn24" name="_ftnref24">[24]</a>
+revelation of Jesus Christ" (Gal 1:12), or like the thief on the
-The word of faith is called the word of the apostles because they were
+cross (Lk 23:43). It does not seem that Christ prayed for them. The
-especially commissioned to preach it. The same word was divinely revealed to
+answer, according to Augustine, is that those are said to believe
-Paul and the thief on the cross. Or, one could say that those who were
+through the word of the apostles who not only listened to the
-converted directly by and through Christ, like Paul and the thief on the cross,
+apostles, but those also who believed through the word [as coming
-and others like these, are included in that part of the prayer in which our
+from others] which the apostles preached, which is the word of
-Lord prayed for his disciples. And so our Lord said: "whom you gave me" (17:6),
+faith (Rom 10:8).<a href="#_ftn24" name="_ftnref24" id=
-or will give me.
+"_ftnref24">[24]</a> The word of faith is called the word of the
+apostles because they were especially commissioned to preach it.
-<p>2236 What about us, who do not believe through the apostles?
+The same word was divinely revealed to Paul and the thief on the
-We should say that although we do not believe through the apostles, we do
+cross. Or, one could say that those who were converted directly by
-believe through their disciples.
+and through Christ, like Paul and the thief on the cross, and
+others like these, are included in that part of the prayer in which
-<p>2237 He prays for a perfect unity when he says, <b>that they
+our Lord prayed for his disciples. And so our Lord said: "whom you
-may all be one. </b>First, he mentions the unity he is asking for; secondly, he
+gave me" (17:6), or will give me.</p>
-gives an example of it, and its cause,<b> as you, Father, are in me</b>;
+<p>2236 What about us, who do not believe through the apostles? We
-thirdly, he gives the fruit of unity, <b>that the world may believe.</b>
+should say that although we do not believe through the apostles, we
+do believe through their disciples.</p>
-<p>2238 He says: I am praying <b>that they may all be one</b>.
+<p>2237 He prays for a perfect unity when he says, <b>that they may
-As the Platonists say, a thing acquires its unity from that from which it
+all be one.</b> First, he mentions the unity he is asking for;
-acquires its goodness. For that is good for a thing which preserves it; and a
+secondly, he gives an example of it, and its cause, <b>as you,
-thing is preserved only if it remains one. Thus when our Lord prays that his
+Father, are in me</b>; thirdly, he gives the fruit of unity,
-disciples be perfect in goodness, he prays that they be one. Indeed, this was
+<b>that the world may believe.</b></p>
-accomplished: "Now the company of those who believed were of one heart and
+<p>2238 He says: I am praying <b>that they may all be one</b>. As
-soul" (Acts 4:32); "Behold, how good and pleasant it is when brothers dwell in
+the Platonists say, a thing acquires its unity from that from which
-unity" (Ps 133:1).
+it acquires its goodness. For that is good for a thing which
+preserves it; and a thing is preserved only if it remains one. Thus
-<p>2239 He gives an example of this unity and its cause,
+when our Lord prays that his disciples be perfect in goodness, he
-saying, <b>even as you, Father, are in me, and I in you</b>. Others are one,
+prays that they be one. Indeed, this was accomplished: "Now the
-but in evil. Our Lord is not asking for this kind of unity, but that which
+company of those who believed were of one heart and soul" (Acts
-unites in good, that is, in God. And so he says, <b>as you, Father, are in me,
+4:32); "Behold, how good and pleasant it is when brothers dwell in
-and I in you</b>, that is, let them be united by believing in me and in you:
+unity" (Ps 133:1).</p>
-"We, though many, are one body in Christ" (Rom 12:5); "Eager to keep the unity
+<p>2239 He gives an example of this unity and its cause, saying,
-of the Spirit ... one Lord, one faith, one baptism" (Eph 4:3). We are one or
+<b>even as you, Father, are in me, and I in you</b>. Others are
-united in the Father and the Son, who are one; for if we were seeking different
+one, but in evil. Our Lord is not asking for this kind of unity,
-things to believe and desire, our affections would be scattered.
+but that which unites in good, that is, in God. And so he says,
+<b>as you, Father, are in me, and I in you</b>, that is, let them
+be united by believing in me and in you: "We, though many, are one
+body in Christ" (Rom 12:5); "Eager to keep the unity of the Spirit
+... one Lord, one faith, one baptism" (Eph 4:3). We are one or
+united in the Father and the Son, who are one; for if we were
+seeking different things to believe and desire, our affections
+would be scattered.</p>
 <p>2240 Arius uses this passage to argue that the Son is in the
-Father and the Father in the Son in the same way that we are in God. However,
+Father and the Father in the Son in the same way that we are in
-we are not in God by a unity of essence, but by a conformity of will and love.
+God. However, we are not in God by a unity of essence, but by a
-Therefore, he says, like us, the Father is not in the Son by a unity of
+conformity of will and love. Therefore, he says, like us, the
-essence.
+Father is not in the Son by a unity of essence.</p>
+<p>We should say to this that there is a twofold unity of the
-<p>We should say to this that there is
+Father and the Son: a unity of essence and of love. In both of
-a twofold unity of the Father and the Son: a unity of essence and of love. In
+these ways the Father is in the Son and the Son is in the Father.
-both of these ways the Father is in the Son and the Son is in the Father. The <b>even
+The <b>even as you, Father, are in me, and I in you</b>, can be
-as you, Father, are in me, and I in you</b>, can be understood of the unity of
+understood of the unity of love, according to Augustine, and then
-love, according to Augustine, and then the meaning is: <b>even as you, Father,
+the meaning is: <b>even as you, Father, are in me</b>, through
-are in me</b>, through love, because love, charity, makes one be with God.<a
+love, because love, charity, makes one be with God.<a href=
-href="#_ftn25" name="_ftnref25">[25]</a>
+"#_ftn25" name="_ftnref25" id="_ftnref25">[25]</a> It is like
-It is like saying: as the Father loves the Son and the Son loves the Father, so
+saying: as the Father loves the Son and the Son loves the Father,
-the disciples love the Father and the Son. Then the words even as do not imply
+so the disciples love the Father and the Son. Then the words even
-equality but a remote likeness.
+as do not imply equality but a remote likeness.</p>
+<p>Or, according to Hilary, this statement can refer to a unity of
-<p>Or, according to Hilary, this
+nature; not indeed that the same numerical nature is in us and in
-statement can refer to a unity of nature; not indeed that the same numerical
+the Father and the Son, but in the sense that our unity resembles
-nature is in us and in the Father and the Son, but in the sense that our unity
+that of the divine nature, by which the Father and the Son are
-resembles that of the divine nature, by which the Father and the Son are one.<a
+one.<a href="#_ftn26" name="_ftnref26" id="_ftnref26">[26]</a> In
-href="#_ftn26" name="_ftnref26">[26]</a>
+this case the words <b>even as</b> indicate a certain imitation.
-In this case the words<b> even as</b> indicate a certain imitation. That is why
+That is why we are invited to imitate divine love: "Be imitators of
-we are invited to imitate divine love: "Be imitators of God, as beloved
+God, as beloved children, and walk in love, as Christ loved us"
-children, and walk in love, as Christ loved us" (Eph 5:1). And we are also to
+(Eph 5:1). And we are also to imitate the divine perfection or
-imitate the divine perfection or goodness: "You, therefore, must be perfect, as
+goodness: "You, therefore, must be perfect, as your heavenly Father
-your heavenly Father is perfect" (Mt 5:48).
+is perfect" (Mt 5:48).</p>
 <p>2241 He indicates the fruit of this unity when he says, <b>so
-that the world may believe: </b>for nothing shows the truth of the gospel
+that the world may believe:</b> for nothing shows the truth of the
-better than the charity of those who believe: "By this all men will know that
+gospel better than the charity of those who believe: "By this all
-you are my disciples, if you have love for one another" (13:35). This will be
+men will know that you are my disciples, if you have love for one
-the fruit of unity: because if my disciples are one, the world may believe that
+another" (13:35). This will be the fruit of unity: because if my
-the teaching I gave to them is from you, and know that you have sent me. For
+disciples are one, the world may believe that the teaching I gave
-God is a cause of peace, not of contentions.
+to them is from you, and know that you have sent me. For God is a
+cause of peace, not of contentions.</p>
-<p>2242 There is a problem here. If we will be perfectly one in
+<p>2242 There is a problem here. If we will be perfectly one in our
-our homeland, where we will not believe [but see], it seems out of place to
+homeland, where we will not believe [but see], it seems out of
-say, after mentioning unity, <b>that the world may believe that you have sent
+place to say, after mentioning unity, <b>that the world may believe
-me</b>. Our reply is that our Lord is speaking here of the unity which is
+that you have sent me</b>. Our reply is that our Lord is speaking
-taking shape and not of perfected unity.
+here of the unity which is taking shape and not of perfected
+unity.</p>
-<p>2243 There is another problem. Our Lord is praying that
+<p>2243 There is another problem. Our Lord is praying that those
-those who believe in him may be one; therefore, even the believing world is
+who believe in him may be one; therefore, even the believing world
-one. Therefore, how can he say, after the world has become one, <b>that the
+is one. Therefore, how can he say, after the world has become one,
-world may believe</b>? One can answer by giving the mystical sense. Then our
+<b>that the world may believe</b>? One can answer by giving the
-Lord is praying that all believers be one. Yet all would not believe at the
+mystical sense. Then our Lord is praying that all believers be one.
-same time; some would be the first to believe, and they would convert others.
+Yet all would not believe at the same time; some would be the first
-So when he says, <b>that the world may believe</b>, it refers to those who did
+to believe, and they would convert others. So when he says, <b>that
-not believe at first, from the beginning, but when they did believe they did
+the world may believe</b>, it refers to those who did not believe
-become one. And the same applies to those who would believe after them, and
+at first, from the beginning, but when they did believe they did
-continuing to the end of the world.
+become one. And the same applies to those who would believe after
+them, and continuing to the end of the world.</p>
-<p>Hilary has another interpretation.<a
+<p>Hilary has another interpretation.<a href="#_ftn27" name=
-href="#_ftn27" name="_ftnref27">[27]</a>
+"_ftnref27" id="_ftnref27">[27]</a> The words <b>so that the world
-The words <b>so that the world may believe </b>indicates the purpose of their
+may believe</b> indicates the purpose of their unity and
-unity and perfection. It is like saying: you will perfect them so that they may
+perfection. It is like saying: you will perfect them so that they
-be one, for this purpose,<b> so</b> <b>that the world may believe that you have
+may be one, for this purpose, <b>so</b> <b>that the world may
-sent me</b>. Here the words <b>so that </b>indicate a final cause.
+believe that you have sent me</b>. Here the words <b>so that</b>
+indicate a final cause.</p>
-<p>A third interpretation is by
+<p>A third interpretation is by Augustine.<a href="#_ftn28" name=
-Augustine.<a href="#_ftn28" name="_ftnref28">[28]</a>
+"_ftnref28" id="_ftnref28">[28]</a> For him, <b>that the world may
-For him, <b>that the world may believe</b>, is another petition. In this case
+believe</b>, is another petition. In this case the <b>I pray</b> (v
-the <b>I pray </b>(v 20) has to be repeated, so that the sense is: I pray that
+20) has to be repeated, so that the sense is: I pray that they may
-they may be one, and I pray that the world may believe.
+be one, and I pray that the world may believe.</p>
+<p>2244 Christ's part in establishing this unity is mentioned when
-<p>2244 Christ's part in establishing this unity is mentioned
+he says, <b>the glory which you have given me, I have given to
-when he says, <b>the glory which you have given me, I have given to them</b>,
+them</b>, since what he is asking for as man he is accomplishing as
-since what he is asking for as man he is accomplishing as God. First, he shows
+God. First, he shows that he acted to make them one; secondly, he
-that he acted to make them one; secondly, he mentions the kind and degree of
+mentions the kind and degree of this unity, <b>I in them and you in
-this unity, <b>I in them and you in me</b>; and thirdly, we see the purpose of
+me</b>; and thirdly, we see the purpose of this unity, <b>so that
-this unity,<b> so that the world may know </b>(v 23).
+the world may know</b> (v 23).</p>
 <p>2245 He says: Although, as man, I am asking for their
-perfection, still I am accomplishing this together with you, because <b>the
+perfection, still I am accomplishing this together with you,
-glory</b>, of my resurrection, <b>which you</b>, Father, <b>have given me</b>,
+because <b>the glory</b>, of my resurrection, <b>which you</b>,
-by an eternal predestination, and which you will soon give me in reality, <b>I
+Father, <b>have given me</b>, by an eternal predestination, and
-have given to them</b>, my disciples. This glory is the immortality which the
+which you will soon give me in reality, <b>I have given to
-faithful will receive at the resurrection, an immortality even of the body:
+them</b>, my disciples. This glory is the immortality which the
-"Who will change our lowly body to be like his glorious body" (Phil 3:21); "It
+faithful will receive at the resurrection, an immortality even of
-is sown in dishonor, it is raised in glory" (1 Cor 15:43). And this is <b>so
+the body: "Who will change our lowly body to be like his glorious
-that they may be one</b>, because by the fact that they have glory they will be
+body" (Phil 3:21); "It is sown in dishonor, it is raised in glory"
-made one, <b>even as we are one</b>.
+(1 Cor 15:43). And this is <b>so that they may be one</b>, because
+by the fact that they have glory they will be made one, <b>even as
-<p>2246 He seems to be distinguishing his own activity from
+we are one</b>.</p>
-that of the Father, for he says that the Father gave him glory, and Christ gave
+<p>2246 He seems to be distinguishing his own activity from that of
-this to his faithful. If this is understood correctly, we see that he is not
+the Father, for he says that the Father gave him glory, and Christ
-saying these things to distinguish their activities, but their persons. For the
+gave this to his faithful. If this is understood correctly, we see
-Son, as Son, together with the Father, gives glory to Christ in his human
+that he is not saying these things to distinguish their activities,
-nature, and together with the Father Christ gives it to the faithful. But
+but their persons. For the Son, as Son, together with the Father,
-because Christ gave glory to his faithful especially through his own human
+gives glory to Christ in his human nature, and together with the
-nature, he attributes this giving to himself, while he attributes to the Father
+Father Christ gives it to the faithful. But because Christ gave
-the giving of glory to his own human nature. This is the opinion of Augustine.<a
+glory to his faithful especially through his own human nature, he
-href="#_ftn29" name="_ftnref29">[29]</a>
+attributes this giving to himself, while he attributes to the
+Father the giving of glory to his own human nature. This is the
-<p>Or, according to Chrysostom, <b>the
+opinion of Augustine.<a href="#_ftn29" name="_ftnref29" id=
-glory</b>, that is, the glory of grace, <b>which you have given me</b>, in my
+"_ftnref29">[29]</a></p>
-human nature, giving me a superior knowledge, perfection, and power to
+<p>Or, according to Chrysostom, <b>the glory</b>, that is, the
-accomplish miracles, <b>I have given to them</b>, in a limited way, and will
+glory of grace, <b>which you have given me</b>, in my human nature,
-give it later more fully: "We are being changed into his likeness from one
+giving me a superior knowledge, perfection, and power to accomplish
-degree of glory to another" (2 Cor 3:18); "You have given gifts to men" [Ps
+miracles, <b>I have given to them</b>, in a limited way, and will
-68:18].<a href="#_ftn30" name="_ftnref30">[30]</a>
+give it later more fully: "We are being changed into his likeness
-And this is in order <b>that they may be one even as we are one, </b>for the
+from one degree of glory to another" (2 Cor 3:18); "You have given
-purpose of God's gifts is to unite us in a unity which is like the unity of the
+gifts to men" [Ps 68:18].<a href="#_ftn30" name="_ftnref30" id=
-Father and the Son.
+"_ftnref30">[30]</a> And this is in order <b>that they may be one
+even as we are one,</b> for the purpose of God's gifts is to unite
+us in a unity which is like the unity of the Father and the
+Son.</p>
 <p>2247 The manner of this unity is added when he says, <b>I in
-them and you in me</b>. They arrive at unity, because they see that I am in
+them and you in me</b>. They arrive at unity, because they see that
-them, as in a temple: "Do you not know that you are God's temple and that God's
+I am in them, as in a temple: "Do you not know that you are God's
-Spirit dwells in you?" (1 Cor 3:16), by grace, which is a certain likeness of
+temple and that God's Spirit dwells in you?" (1 Cor 3:16), by
-the Father's essence, by which you, Father, are in me by a unity of nature: "I
+grace, which is a certain likeness of the Father's essence, by
-am in the Father and the Father in me" (14:10). And this is in order <b>that
+which you, Father, are in me by a unity of nature: "I am in the
-they may become perfectly one</b>.
+Father and the Father in me" (14:10). And this is in order <b>that
+they may become perfectly one</b>.</p>
-<p>Above, he had said, "that they may
+<p>Above, he had said, "that they may be one" (v 22), while here he
-be one" (v 22), while here he says, <b>perfectly one</b>. The reason for this
+says, <b>perfectly one</b>. The reason for this is that the first
-is that the first time he was referring to the unity brought about by grace,
+time he was referring to the unity brought about by grace, but here
-but here to its consummation. Hilary gives another interpretation: <b>I in them</b>,
+to its consummation. Hilary gives another interpretation: <b>I in
-that is, I am in them by the unity of human nature, which I have in common with
+them</b>, that is, I am in them by the unity of human nature, which
-them, and also because I give them my body as food; <b>and you in me</b>, by a
+I have in common with them, and also because I give them my body as
-unity of essence.<a href="#_ftn31" name="_ftnref31">[31]</a>
+food; <b>and you in me</b>, by a unity of essence.<a href="#_ftn31"
+name="_ftnref31" id="_ftnref31">[31]</a></p>
-<p>2248 Referring to the first explanation [the unity from
+<p>2248 Referring to the first explanation [the unity from grace],
-grace], since the Father also, as well as the Son, is in them by grace - "We
+since the Father also, as well as the Son, is in them by grace -
-will come to him and make our home with him" (14:23) &#8209; why does he say, <b>I
+"We will come to him and make our home with him" (14:23) &#8209;
-in them</b>, without mentioning the Father? According to Augustine, he does
+why does he say, <b>I in them</b>, without mentioning the Father?
-this because they have access to the Father through the Son: "We have peace
+According to Augustine, he does this because they have access to
-with God through our Lord Jesus Christ. Through him we have obtained access"
+the Father through the Son: "We have peace with God through our
-(Rom 5:1); and it does not mean that the Son is in them without the Father. Or,
+Lord Jesus Christ. Through him we have obtained access" (Rom 5:1);
-according to Chrysostom, above Christ said, "We will come to him" (14:23), to
+and it does not mean that the Son is in them without the Father.
-indicate that there is a plurality of divine persons, contrary to Sabellius;
+Or, according to Chrysostom, above Christ said, "We will come to
-but here he says, <b>I in them</b>, to indicate the equality of the Father and
+him" (14:23), to indicate that there is a plurality of divine
-the Son, contrary to Arius. We can understand from this that it is enough for
+persons, contrary to Sabellius; but here he says, <b>I in them</b>,
-the faithful if the Son alone dwells in them.
+to indicate the equality of the Father and the Son, contrary to
+Arius. We can understand from this that it is enough for the
-<p>2249 The purpose of this unity is given when he says, <b>so
+faithful if the Son alone dwells in them.</p>
-that the world may know that you have sent me</b>. If the "perfectly one" (v
+<p>2249 The purpose of this unity is given when he says, <b>so that
-23) refers to the perfection of this life, then <b>that the world may know </b>is
+the world may know that you have sent me</b>. If the "perfectly
-the same as what he said before, "that the world may believe" (v 21). This
+one" (v 23) refers to the perfection of this life, then <b>that the
-would indicate just a beginning state. But here he is saying,<b> know</b>,
+world may know</b> is the same as what he said before, "that the
-because complete knowledge, not faith, comes after imperfect knowledge.
+world may believe" (v 21). This would indicate just a beginning
+state. But here he is saying, <b>know</b>, because complete
-<p>He says, <b>that the world may
+knowledge, not faith, comes after imperfect knowledge.</p>
-know, </b>not the world as it is now, but as it was [will be?], so that the
+<p>He says, <b>that the world may know,</b> not the world as it is
-meaning is: <b>so that the world, </b>now a believing world, <b>may know</b>.
+now, but as it was [will be?], so that the meaning is: <b>so that
-Or, <b>so that the world, </b>that is, the lovers of the world, <b>may know </b>that
+the world,</b> now a believing world, <b>may know</b>. Or, <b>so
-you have sent me: for by that time those who are evil will know by clear signs that
+that the world,</b> that is, the lovers of the world, <b>may
-Christ is the Son of God: "Every eye will see him" (Rev 1:7); "They shall look
+know</b> that you have sent me: for by that time those who are evil
-on him whom they have pierced" (19:37); "They will see the Son of man coming in
+will know by clear signs that Christ is the Son of God: "Every eye
-a cloud with power and great glory" (Lk 21:27).
+will see him" (Rev 1:7); "They shall look on him whom they have
+pierced" (19:37); "They will see the Son of man coming in a cloud
-<p>2250 The world will not only know this, it will also know
+with power and great glory" (Lk 21:27).</p>
-the glory of the saints, <b>that you have loved them</b>, that is, the
+<p>2250 The world will not only know this, it will also know the
-faithful. At the present time we cannot know how great God's love for us is:
+glory of the saints, <b>that you have loved them</b>, that is, the
-this is because the good things that God will give us exceed our longings and
+faithful. At the present time we cannot know how great God's love
-desires, and so cannot be found in our heart: "What no eye has seen, nor ear
+for us is: this is because the good things that God will give us
-heard, nor the heart of man conceived, what God has prepared for those who love
+exceed our longings and desires, and so cannot be found in our
-him" (1 Cor 2:9).
+heart: "What no eye has seen, nor ear heard, nor the heart of man
+conceived, what God has prepared for those who love him" (1 Cor
-<p>Thus the believing world, that is,
+2:9).</p>
-the saints, will now know by experience how much God loves us; but the lovers
+<p>Thus the believing world, that is, the saints, will now know by
-of the world, that is, the wicked, will know this by seeing in amazement the
+experience how much God loves us; but the lovers of the world, that
-glory of the saints: "This is the man whom we once held in derision ... Why has
+is, the wicked, will know this by seeing in amazement the glory of
-he been numbered among the sons of God? And why is his lot among the saints?"
+the saints: "This is the man whom we once held in derision ... Why
-(Wis 5:4); and it continues, "Why has he been numbered among the sons of God?
+has he been numbered among the sons of God? And why is his lot
-And why is his lot among the saints?" (v 4).
+among the saints?" (Wis 5:4); and it continues, "Why has he been
+numbered among the sons of God? And why is his lot among the
-<p>2251 He continues, <b>as you have loved me. </b>This does
+saints?" (v 4).</p>
-not imply an equality of love, but a similarity and a reason. It is like
+<p>2251 He continues, <b>as you have loved me.</b> This does not
-saying: the love you have for me is the reason and cause why you love them: for
+imply an equality of love, but a similarity and a reason. It is
-by the fact that you love me, you love those who love me and are my members:
+like saying: the love you have for me is the reason and cause why
-"The Father himself loves you, because you have loved me" (16:27).
+you love them: for by the fact that you love me, you love those who
+love me and are my members: "The Father himself loves you, because
-<p>God loves all the things he has
+you have loved me" (16:27).</p>
-made, by giving them existence: "For you love all things that exist, and have
+<p>God loves all the things he has made, by giving them existence:
-loathing for none of the things you have made" (Wis 11:24). But above all he
+"For you love all things that exist, and have loathing for none of
-loves his only Son, to whom he has given his entire nature by an eternal
+the things you have made" (Wis 11:24). But above all he loves his
-generation. In a lesser way he loves the members of his only Son, that is, the
+only Son, to whom he has given his entire nature by an eternal
-faithful of Christ, by giving them the grace by which Christ dwells in them:
+generation. In a lesser way he loves the members of his only Son,
-"He loved his people; all those consecrated to him were in his hand" (Deut
+that is, the faithful of Christ, by giving them the grace by which
-33:3).
+Christ dwells in them: "He loved his people; all those consecrated
-<BR><BR><BR>
+to him were in his hand" (Deut 33:3).<br />
-<p align=center><b>LECTURE 6
+<br />
+<br /></p>
-<BLOCKQUOTE><p>24 "Father, I desire that they also, whom you have given
+<p align="center"><b>LECTURE 6</b></p>
-me, may be with me where I am, to behold my glory which you have given me in
+<blockquote>
-your love for me before the foundation of the world. 25 O righteous Father, the
+<p><b>24 "Father, I desire that they also, whom you have given me,
-world has not known you, but I have known you; and these know that you have
+may be with me where I am, to behold my glory which you have given
-sent me. 26 I made known to them your name, and I will make it known, that the
+me in your love for me before the foundation of the world. 25 O
-love with which you have loved me may be in them, and I in them."</BLOCKQUOTE></b>
+righteous Father, the world has not known you, but I have known
+you; and these know that you have sent me. 26 I made known to them
+your name, and I will make it known, that the love with which you
+have loved me may be in them, and I in them."</b></p>
+</blockquote>
 <p>2252 Above, our Lord prayed for the perfect unity of his
-disciples; here he is asking the vision of glory for them. First, he mentions
+disciples; here he is asking the vision of glory for them. First,
-the persons for whom he is praying; secondly, he shows the way he is praying;
+he mentions the persons for whom he is praying; secondly, he shows
-thirdly, he states what he is asking for.
+the way he is praying; thirdly, he states what he is asking
+for.</p>
-<p>2253 He is praying for those given to him; he says, <b>whom
+<p>2253 He is praying for those given to him; he says, <b>whom you
-you have given me. </b>That is given to a person which is subject to his will,
+have given me.</b> That is given to a person which is subject to
-so he can do with it as he wills. We can distinguish two wills in Christ: a
+his will, so he can do with it as he wills. We can distinguish two
-will to mercy and a will to justice. His will to mercy is fundamental and
+wills in Christ: a will to mercy and a will to justice. His will to
-absolute, because "His compassion is over all that he has made" (Ps 145:9);
+mercy is fundamental and absolute, because "His compassion is over
-"who desires all men to be saved" (1 Tim 2:4). But his will for a punishing
+all that he has made" (Ps 145:9); "who desires all men to be saved"
-justice is not fundamental, as it presupposes sin: "God does not delight in the
+(1 Tim 2:4). But his will for a punishing justice is not
-destruction of men" [Wis 1:13]; and in Ezekiel [18:32] we read: "I do not
+fundamental, as it presupposes sin: "God does not delight in the
-desire the death of the sinner," absolutely; but he wills it as a consequence
+destruction of men" [Wis 1:13]; and in Ezekiel [18:32] we read: "I
-of sin.<a href="#_ftn32" name="_ftnref32">[32]</a>
+do not desire the death of the sinner," absolutely; but he wills it
+as a consequence of sin.<a href="#_ftn32" name="_ftnref32" id=
-<p>All men have been given to the Son:
+"_ftnref32">[32]</a></p>
-"You have given him power over all flesh" (17:2), that is, over all men, to
+<p>All men have been given to the Son: "You have given him power
-accomplish his will in their regard: his will for mercy, leading to salvation,
+over all flesh" (17:2), that is, over all men, to accomplish his
-or his will for justice, leading to punishment: "He is the one ordained by God
+will in their regard: his will for mercy, leading to salvation, or
-to be judge of the living and the dead" (Acts 10:42). But those were given to
+his will for justice, leading to punishment: "He is the one
-him absolutely who were given to him so that he might accomplish his will of
+ordained by God to be judge of the living and the dead" (Acts
-mercy for their salvation; he says of these people, <b>whom you have given to
+10:42). But those were given to him absolutely who were given to
-me, </b>that is, in your predestination from all eternity: "Behold, I and the
+him so that he might accomplish his will of mercy for their
-children whom the Lord has given me..." (Is 8:18).
+salvation; he says of these people, <b>whom you have given to
+me,</b> that is, in your predestination from all eternity: "Behold,
+I and the children whom the Lord has given me..." (Is 8:18).</p>
 <p>2254 The way he asks is given when he says, <b>I desire</b>.
-This can indicate authority or merit. It indicates authority if we refer this
+This can indicate authority or merit. It indicates authority if we
-to Christ's divine will, which is the same as the will of the Father: for by
+refer this to Christ's divine will, which is the same as the will
-his will he justifies and saves men: "He has mercy upon whomever he wills" (Rom
+of the Father: for by his will he justifies and saves men: "He has
-9:18). If we refer this to Christ's human will, it indicates merit, for Christ's
+mercy upon whomever he wills" (Rom 9:18). If we refer this to
-human will merits our salvation. For if the wills of the just, who are the
+Christ's human will, it indicates merit, for Christ's human will
-members of Christ, have merit entitling them to be heard &#8209; "Ask whatever
+merits our salvation. For if the wills of the just, who are the
-you will, and it shall be done for you" (15:7) &#8209; much more so does the
+members of Christ, have merit entitling them to be heard &#8209;
-human will of Christ, who is the head of all the saints.
+"Ask whatever you will, and it shall be done for you" (15:7)
+&#8209; much more so does the human will of Christ, who is the head
+of all the saints.</p>
 <p>2255 He mentions what he is asking for when he says, <b>that
-they also ... may be with me. </b>First, he asks that the members be united to
+they also ... may be with me.</b> First, he asks that the members
-the head; secondly, that his glory be shown to his members, <b>to behold my
+be united to the head; secondly, that his glory be shown to his
-glory.</b>
+members, <b>to behold my glory.</b></p>
 <p>2256 He says, <b>I desire that they also ... may be with me
-where I am</b>. This can be understood in two ways. In the first way it can be
+where I am</b>. This can be understood in two ways. In the first
-understood of Christ in his human nature. Christ, in his human nature, is soon
+way it can be understood of Christ in his human nature. Christ, in
-to ascend and to be in heaven: "I am ascending to my Father and your Father"
+his human nature, is soon to ascend and to be in heaven: "I am
-(20:17). Then the meaning is: <b>I desire that they also, </b>the faithful, <b>may
+ascending to my Father and your Father" (20:17). Then the meaning
-be with me, </b>in heaven, <b>where I am</b> about to ascend: "Wherever the
+is: <b>I desire that they also,</b> the faithful, <b>may be with
-body is, there the eagles," that is, the saints, "will be gathered together"
+me,</b> in heaven, <b>where I am</b> about to ascend: "Wherever the
-(Mt 24:28). For this is what Christ promised: "Rejoice and be glad, for your
+body is, there the eagles," that is, the saints, "will be gathered
-reward is great in heaven" (Mt 5:12).
+together" (Mt 24:28). For this is what Christ promised: "Rejoice
+and be glad, for your reward is great in heaven" (Mt 5:12).</p>
-<p>2257 There is a difficulty with this meaning. Since Christ
+<p>2257 There is a difficulty with this meaning. Since Christ was
-was not yet in heaven, he should have said, "where I will be," and not "where I
+not yet in heaven, he should have said, "where I will be," and not
-am." And besides, he also said, "No one has ascended into heaven but he who
+"where I am." And besides, he also said, "No one has ascended into
-descended from heaven" (3:13).
+heaven but he who descended from heaven" (3:13).</p>
+<p>I reply to the first that Christ, who was speaking, was both God
-<p>I reply to the first that Christ,
+and man. And although he was not yet in heaven in his human nature,
-who was speaking, was both God and man. And although he was not yet in heaven
+he was there in his divine nature. And so, while present on earth,
-in his human nature, he was there in his divine nature. And so, while present
+he was in heaven; and thus he says, <b>where I am</b>.</p>
-on earth, he was in heaven; and thus he says, <b>where I am</b>.
+<p>As to the second objection, when we read that "No one has
+ascended into heaven but he who descended from heaven" (3:13), we
-<p>As to the second objection, when we
+should understand that the Son is in heaven by reason of his
-read that "No one has ascended into heaven but he who descended from heaven"
+divinity, and descended by taking on a human nature, and then
-(3:13), we should understand that the Son is in heaven by reason of his
+ascended by reason of his human nature, now glorified. But now we
-divinity, and descended by taking on a human nature, and then ascended by
+have been made one with him. Thus, he alone comes, in himself, by
-reason of his human nature, now glorified. But now we have been made one with
+descending from heaven, and he alone returns there, now one with
-him. Thus, he alone comes, in himself, by descending from heaven, and he alone
+us, by ascending into heaven. This is the observation of Gregory,
-returns there, now one with us, by ascending into heaven. This is the
+(<i>Morals</i>, 28).<a href="#_ftn33" name="_ftnref33" title="" id=
-observation of Gregory, (<i>Morals</i>, 28).<a href="#_ftn33" name="_ftnref33"
+"_ftnref33">[33]</a></p>
-title="">[33]</a>
+<p>He says, <b>where I am</b>, using the present tense instead of
+the future, either because he would very soon be there, or because
-<p>He says,<b> where I am</b>, using
+he was referring to Christ as God.</p>
-the present tense instead of the future, either because he would very soon be
+<p>2258 But since God is everywhere &#8209; "Do I not fill heaven
-there, or because he was referring to Christ as God.
+and earth" (Jer 23:24) &#8209; it seems to follow that the saints
+also will be everywhere. We should reply to this that God is
-<p>2258 But since God is everywhere &#8209; "Do I not fill
+related to us like light is. When the sun is over the earth, the
-heaven and earth" (Jer 23:24) &#8209; it seems to follow that the saints also
+light spreads everywhere. And although the light is with all, yet
-will be everywhere. We should reply to this that God is related to us like
+all are not in the light, but only those who see it. So, since God
-light is. When the sun is over the earth, the light spreads everywhere. And
+is everywhere, he is with all, wherever they are; yet not all are
-although the light is with all, yet all are not in the light, but only those
+with God, but only those joined to him by faith and love; and they
-who see it. So, since God is everywhere, he is with all, wherever they are; yet
+will be finally joined in complete joy: "I am continually with you"
-not all are with God, but only those joined to him by faith and love; and they
+(Ps 73:23); "We shall always be with the Lord" (1 Thess 4:17).</p>
-will be finally joined in complete joy: "I am continually with you" (Ps 73:23);
+<p>Thus the meaning is this: <b>where I am</b>, that is, in your
-"We shall always be with the Lord" (1 Thess 4:17).
+divinity, Father, which I have by nature, <b>they may be with
+me,</b> by participating in grace: "He gave power to become
-<p>Thus the meaning is this: <b>where
+children of God" (1:12); "He who abides in love abides in God, and
-I am</b>, that is, in your divinity, Father, which I have by nature, <b>they
+God abides in him" (1 Jn 4:16).</p>
-may be with me, </b>by participating in grace: "He gave power to become
+<p>2259 He speaks of manifesting his glory to his members when he
-children of God" (1:12); "He who abides in love abides in God, and God abides
+says, <b>to behold my glory.</b> First, he makes his request;
-in him" (1 Jn 4:16).
+secondly, he mentions the source of this glory, <b>which you have
+given me;</b> thirdly, he gives the reason for this glory, <b>in
-<p>2259 He speaks of manifesting his glory to his members when
+your love for me</b>.</p>
-he says, <b>to behold my glory. </b>First, he makes his request; secondly, he
+<p>2260 He says that he not only wants them to be with him, but he
-mentions the source of this glory, <b>which you have given me; </b>thirdly, he
+also wants them <b>to behold my glory,</b> in a beatifying vision:
-gives the reason for this glory, <b>in your love for me</b>.
+"When he appears we shall be like him, for we shall see him as he
+is" (1 Jn 3:2). This can be understood to refer to the glory of his
-<p>2260 He says that he not only wants them to be with him, but
+human nature after the resurrection &#8209; "He will change our
-he also wants them <b>to behold my glory, </b>in a beatifying vision: "When he
+lowly body to be like his glorious body" (Phil 3:21) &#8209; or to
-appears we shall be like him, for we shall see him as he is" (1 Jn 3:2). This
+the glory of his divine nature, for he is the radiance of the
-can be understood to refer to the glory of his human nature after the
+Father's glory and the image of his substance, as we see from
-resurrection &#8209; "He will change our lowly body to be like his glorious
+Hebrews (1:3); "The radiance of eternal light" [Wis 7:26]. The
-body" (Phil 3:21) &#8209; or to the glory of his divine nature, for he is the
+saints in glory will see both of these glories. We read about the
-radiance of the Father's glory and the image of his substance, as we see from
+first [the glory of Christ's human nature]: "Your eyes will see the
-Hebrews (1:3); "The radiance of eternal light" [Wis 7:26]. The saints in glory
+king in his beauty" (Is 33:17). The wicked will see this glory only
-will see both of these glories. We read about the first [the glory of Christ's
+at the judgment: "And then they will see the Son of man coming in a
-human nature]: "Your eyes will see the king in his beauty" (Is 33:17). The
+cloud with power and majesty" [Lk 21:27]; and Mark adds "and glory"
-wicked will see this glory only at the judgment: "And then they will see the
+(Mk 13:26). But the sight of this glory will be taken away from
-Son of man coming in a cloud with power and majesty" [Lk 21:27]; and Mark adds
+them after the judgment: "Let the wicked be taken away so they
-"and glory" (Mk 13:26). But the sight of this glory will be taken away from
+cannot see the glory of the Lord" [Is 26:10], as we read in one
-them after the judgment: "Let the wicked be taken away so they cannot see the
+version. Yet the saints will see the second glory [that of the
-glory of the Lord" [Is 26:10], as we read in one version. Yet the saints will
+divine nature] forever: "In your light," that is, of grace, "do we
-see the second glory [that of the divine nature] forever: "In your light," that
+see light," that is, of glory, which the wicked will never see.</p>
-is, of grace, "do we see light," that is, of glory, which the wicked will never
+<p>2261 The source of this glory is the Father: so he says,
-see.
+<b>which you have given me.</b> He gave him the glory of his body
+at the resurrection. Although this still remained to be done, it
-<p>2261 The source of this glory is the Father: so he says, <b>which
+had already been done in the divine decree; and this is why he
-you have given me. </b>He gave him the glory of his body at the resurrection.
+says, <b>have given:</b> "You have crowned him with glory" [Ps
-Although this still remained to be done, it had already been done in the divine
+8:5]. But he gave him divine glory from all eternity, because the
-decree; and this is why he says, <b>have given: </b>"You have crowned him with
+Son is from the Father from all eternity, like radiance from
-glory" [Ps 8:5]. But he gave him divine glory from all eternity, because the Son
+light.</p>
-is from the Father from all eternity, like radiance from light.
+<p>2262 He gives the explanation for the glory given to him when he
+says, <b>in your love for me before the foundation of the
-<p>2262 He gives the explanation for the glory given to him
+world.</b> If we refer this to Christ in his human nature, then the
-when he says, <b>in your love for me before the foundation of the world. </b>If
+<i>in</i> indicates the cause. For just as love and predestination
-we refer this to Christ in his human nature, then the <i>in</i><b> </b>indicates
+are the cause why we have the radiance of grace in the present life
-the cause. For just as love and predestination are the cause why we have the
+and of glory in the future &#8209; "He chose us in him before the
-radiance of grace in the present life and of glory in the future &#8209; "He
+foundation of the world" (Eph 1:4) &#8209; so also it is the cause
-chose us in him before the foundation of the world" (Eph 1:4) &#8209; so also
+of the radiance which Christ has in his human nature, "predestined
-it is the cause of the radiance which Christ has in his human nature,
+the Son of God in power" [Rom 1:4]. So the meaning is this: I say
-"predestined the Son of God in power" [Rom 1:4]. So the meaning is this: I say
+that you have given me this radiance: and the cause of this is that
-that you have given me this radiance: and the cause of this is that you have
+you have loved me, <b>in your love for me before the foundation of
-loved me, <b>in your love for me before the foundation of the world. </b>The
+the world.</b> The result being that this man is united to the Son
-result being that this man is united to the Son of God to form one person:
+of God to form one person: "Blessed is he whom you choose and bring
-"Blessed is he whom you choose and bring near, to dwell in your courts" (Ps
+near, to dwell in your courts" (Ps 65:4).</p>
-65:4).
+<p>If we refer this to Christ as God, then the <i>in</i> indicates
+a sign. For then the Father did not give because he loved: for when
-<p>If we refer this to Christ as God,
+we say the Father gave to the Son we are referring to the eternal
-then the <i>in </i>indicates a sign. For then the Father did not give because
+generation of the Son. If love is taken essentially, it indicates
-he loved: for when we say the Father gave to the Son we are referring to the
+the divine will; if it is taken notionally, it indicates the Holy
-eternal generation of the Son. If love is taken essentially, it indicates the
+Spirit. Now it was by nature that the Father gave radiance to the
-divine will; if it is taken notionally, it indicates the Holy Spirit. Now it was
+Son, not by his will, because the Father begot the Son by nature.
-by nature that the Father gave radiance to the Son, not by his will, because
+And so he also did not give to the Son because he brought forth the
-the Father begot the Son by nature. And so he also did not give to the Son
+Holy Spirit.<a href="#_ftn34" name="_ftnref34" title="" id=
-because he brought forth the Holy Spirit.<a href="#_ftn34" name="_ftnref34"
+"_ftnref34">[34]</a></p>
-title="">[34]</a>
 <p>2263 Now he gives the reason why his prayer should be heard.
-Before, our Lord had included the faithful in his petition when he said, "I do
+Before, our Lord had included the faithful in his petition when he
-not pray for these only, but also for those who will believe in me through
+said, "I do not pray for these only, but also for those who will
-their word" (17:20). He also excluded the world and unbelievers when he said,
+believe in me through their word" (17:20). He also excluded the
-"I am praying for them; I am not praying for the world" (17:9). Now he gives
+world and unbelievers when he said, "I am praying for them; I am
-the reason for this: first, he mentions the failure of the world; secondly, the
+not praying for the world" (17:9). Now he gives the reason for
-progress of the disciples (v 25).
+this: first, he mentions the failure of the world; secondly, the
+progress of the disciples (v 25).</p>
-<p>2264 Note that when he prayed for their sanctification he
+<p>2264 Note that when he prayed for their sanctification he called
-called the Father <b>holy Father </b>(v 11). But now, calling for retribution,
+the Father <b>holy Father</b> (v 11). But now, calling for
-he refers to the Father as <b>righteous Father. </b>This eliminates the old
+retribution, he refers to the Father as <b>righteous Father.</b>
-error which said that there was a just God, the God of the Old Testament, and
+This eliminates the old error which said that there was a just God,
-another God who was good, the God of the New Testament.
+the God of the Old Testament, and another God who was good, the God
+of the New Testament.</p>
-<p>The failure of the world concerned
+<p>The failure of the world concerned its knowledge of God. He
-its knowledge of God. He says, <b>the world, </b>not as reconciled, but damned,
+says, <b>the world,</b> not as reconciled, but damned, <b>has not
-<b>has not known you: </b>"The world was made through him, yet the world knew
+known you:</b> "The world was made through him, yet the world knew
-him not" (1:10).
+him not" (1:10).</p>
+<p>2265 But this seems to conflict with Romans (1:19) "For what can
-<p>2265 But this seems to conflict with Romans (1:19) "For what
+be known about God is plain to them. Ever since the creation of the
-can be known about God is plain to them. Ever since the creation of the world
+world his invisible nature, namely, his eternal power and deity,
-his invisible nature, namely, his eternal power and deity, has been clearly
+has been clearly perceived in the things that have been made." We
-perceived in the things that have been made." We should say to this that
+should say to this that knowledge is of two kinds: one is
-knowledge is of two kinds: one is speculative, and the other affective. Through
+speculative, and the other affective. Through neither of these ways
-neither of these ways did the world know God completely. Although some Gentiles
+did the world know God completely. Although some Gentiles knew God
-knew God as having some of those attributes which are knowable by reason, they
+as having some of those attributes which are knowable by reason,
-did not know God as the Father of an only begotten and consubstantial Son &#8209;
+they did not know God as the Father of an only begotten and
-and our Lord is talking about knowledge of these things.
+consubstantial Son &#8209; and our Lord is talking about knowledge
+of these things.</p>
-<p>Again, if they did have some
+<p>Again, if they did have some speculative knowledge of God, this
-speculative knowledge of God, this was mixed with many errors: some denied his
+was mixed with many errors: some denied his providence over all
-providence over all things; others said he was the soul of the world; still
+things; others said he was the soul of the world; still others
-others worshipped other gods along with him. For this reason they are said not
+worshipped other gods along with him. For this reason they are said
-to know God. Composite things can be known in part, and unknown in part, while
+not to know God. Composite things can be known in part, and unknown
-simple things are unknown if they are not known in their entirety. Thus, even
+in part, while simple things are unknown if they are not known in
-though some erred only slightly in their knowledge of God, they are said to be
+their entirety. Thus, even though some erred only slightly in their
-entirely ignorant of him. Consequently, since these people did not know the
+knowledge of God, they are said to be entirely ignorant of him.
-special excellence of God, they are said not to know him: "For although they
+Consequently, since these people did not know the special
-knew God they did not honor him as God or give thanks to him, but they became
+excellence of God, they are said not to know him: "For although
-futile in their thinking and their senseless minds were darkened" (Rom 1:21);
+they knew God they did not honor him as God or give thanks to him,
-"Nor did they recognize the craftsman while paying heed to his works" (Wis
+but they became futile in their thinking and their senseless minds
-13:1).
+were darkened" (Rom 1:21); "Nor did they recognize the craftsman
+while paying heed to his works" (Wis 13:1).</p>
-<p>Furthermore, the world did not know
+<p>Furthermore, the world did not know God by an affective
-God by an affective knowledge, because it did not love him, "like heathen who
+knowledge, because it did not love him, "like heathen who do not
-do not know God" (1 Thess 4:5). So he says, <b>the world has not known you, </b>that
+know God" (1 Thess 4:5). So he says, <b>the world has not known
-is, without error, and as a Father, through love.<a href="#_ftn35"
+you,</b> that is, without error, and as a Father, through
-name="_ftnref35">[35]</a>
+love.<a href="#_ftn35" name="_ftnref35" id="_ftnref35">[35]</a></p>
+<p>2266 Then the progress of the disciples is mentioned (v 25b).
-<p>2266 Then the progress of the disciples is mentioned (v
+First, their progress in knowledge; secondly, the fruit of this
-25b). First, their progress in knowledge; secondly, the fruit of this knowledge
+knowledge (v 26). As regards the disciples' progress in knowledge
-(v 26). As regards the disciples' progress in knowledge he does three things:
+he does three things: first, he gives the root and fountain of this
-first, he gives the root and fountain of this knowledge of God; secondly, the
+knowledge of God; secondly, the rivulets and streams that flow from
-rivulets and streams that flow from it; thirdly, we see their origin in the
+it; thirdly, we see their origin in the root or fountain.</p>
-root or fountain.
+<p>2267 The root and fountain of our knowledge of God is the Word
+of God, that is, Christ: "The fountain of wisdom is the word of
-<p>2267 The root and fountain of our knowledge of God is the
+God" [Sir 1:5]. Human wisdom consists in knowing God. But this
-Word of God, that is, Christ: "The fountain of wisdom is the word of God" [Sir
+knowledge flows to us from the Word, because to the extent that we
-1:5]. Human wisdom consists in knowing God. But this knowledge flows to us from
+share in the Word of God, to that extent do we know God. Thus he
-the Word, because to the extent that we share in the Word of God, to that
+says, <b>the world has not known you</b> in this way, <b>but I</b>,
-extent do we know God. Thus he says, <b>the world has not known you </b>in this
+the fountain of wisdom, your Word, <b>have known you,</b> eternally
-way, <b>but I</b>, the fountain of wisdom, your Word, <b>have known you, </b>eternally
+and fully: "If I said, I do not know him, I should be a liar like
-and fully: "If I said, I do not know him, I should be a liar like you" (8:55).
+you" (8:55).</p>
 <p>2268 From this knowledge of the Word, which is the root and
-fountain, flows, like rivulets and streams, all the knowledge of the faithful.
+fountain, flows, like rivulets and streams, all the knowledge of
-Accordingly he says, <b>and these know that </b>[<i>quia</i>, meaning "that,"
+the faithful. Accordingly he says, <b>and these know that</b>
-or "because"] <b>you have sent me</b>. Augustine understands the word as
+[<i>quia</i>, meaning "that," or "because"] <b>you have sent
-meaning "because," and it then indicates the reason for their knowledge.<a
+me</b>. Augustine understands the word as meaning "because," and it
-href="#_ftn36" name="_ftnref36">[36]</a>
+then indicates the reason for their knowledge.<a href="#_ftn36"
-The meaning is then: <b>I have known you, </b>by nature, <b>and these know </b>you
+name="_ftnref36" id="_ftnref36">[36]</a> The meaning is then: <b>I
-by grace. Why? <b>Because you have sent me, </b>so that they may know you: "For
+have known you,</b> by nature, <b>and these know</b> you by grace.
-this was I born, and for this I have come into the world, to bear witness to
+Why? <b>Because you have sent me,</b> so that they may know you:
-the truth" (18:37); "I have manifested your name" (17:6).
+"For this was I born, and for this I have come into the world, to
+bear witness to the truth" (18:37); "I have manifested your name"
-<p>If we understand the word as
+(17:6).</p>
-meaning "that," it then refers to what is known. The meaning is: <b>and these
+<p>If we understand the word as meaning "that," it then refers to
-know. </b>What do they know? <b>That you have sent me, </b>because he who sees
+what is known. The meaning is: <b>and these know.</b> What do they
-the Son also sees the Father (14:9).
+know? <b>That you have sent me,</b> because he who sees the Son
+also sees the Father (14:9).</p>
-<p>2269 They did not know this by themselves; they learned it
+<p>2269 They did not know this by themselves; they learned it from
-from me because "No one knows the Father except the Son and any one to whom the
+me because "No one knows the Father except the Son and any one to
-Son chooses to reveal him" (Mt 11:27). So he says, <b>I made known to them your
+whom the Son chooses to reveal him" (Mt 11:27). So he says, <b>I
-name, and I will make it known. </b>He is indicating the two types of knowledge
+made known to them your name, and I will make it known.</b> He is
-which the faithful have through him. First, there is the knowledge of his
+indicating the two types of knowledge which the faithful have
-teaching, and he refers to this by saying, <b>I made known to them your name, </b>teaching
+through him. First, there is the knowledge of his teaching, and he
-them by my external words: "No one has ever seen God; the only Son, who is in
+refers to this by saying, <b>I made known to them your name,</b>
-the bosom of the Father, he has made him known" (1:18); "It was declared at
+teaching them by my external words: "No one has ever seen God; the
-first by the Lord, and it was attested to us by those who heard him" (Heb 2:3).
+only Son, who is in the bosom of the Father, he has made him known"
+(1:18); "It was declared at first by the Lord, and it was attested
-<p>The other knowledge is from within,
+to us by those who heard him" (Heb 2:3).</p>
-through the Holy Spirit. Referring to this he says, <b>and I will make it known
+<p>The other knowledge is from within, through the Holy Spirit.
-</b>by giving them the Holy Spirit: "When the Spirit of truth comes, he will
+Referring to this he says, <b>and I will make it known</b> by
-teach you all truth" [16:13].
+giving them the Holy Spirit: "When the Spirit of truth comes, he
+will teach you all truth" [16:13].</p>
-<p>Or, alternatively, <b>I made known
+<p>Or, alternatively, <b>I made known to them your name</b> by the
-to them your name </b>by the knowledge of faith, "for now we see in a mirror
+knowledge of faith, "for now we see in a mirror dimly," <b>and I
-dimly," <b>and I will make it known </b>through the vision of glory in their
+will make it known</b> through the vision of glory in their
-homeland, where they will see "face to face" (1 Cor 13:12).
+homeland, where they will see "face to face" (1 Cor 13:12).</p>
+<p>2270 The fruit of this knowledge is <b>that the love with which
-<p>2270 The fruit of this knowledge is <b>that the love with
+you have loved me may be in them, and I in them.</b> This can be
-which you have loved me may be in them, and I in them. </b>This can be
+explained in two ways. The first and better way is that since the
-explained in two ways. The first and better way is that since the Father loves
+Father loves the Son, as is shown by the glory he gave him,
-the Son, as is shown by the glory he gave him, consequently, he loves all those
+consequently, he loves all those in whom the Son is present &#8209;
-in whom the Son is present &#8209; and the Son is in them insofar as they have
+and the Son is in them insofar as they have knowledge of the truth.
-knowledge of the truth. So the meaning is this: I will make your name known to
+So the meaning is this: I will make your name known to them; and by
-them; and by the fact that they know you, I, your Word, will be in them; and by
+the fact that they know you, I, your Word, will be in them; and by
-the fact that I am in them, <b>the love with which you love me may be in them, </b>that
+the fact that I am in them, <b>the love with which you love me may
-is, will be given to them, and you will love them as you have loved me.
+be in them,</b> that is, will be given to them, and you will love
+them as you have loved me.</p>
-<p>Here is the other explanation: <b>that
+<p>Here is the other explanation: <b>that the love with which you
-the love with which you have loved me may be in them, </b>that is, as you have
+have loved me may be in them,</b> that is, as you have loved me, so
-loved me, so they, by sharing in the Holy Spirit, may love. And by that fact I
+they, by sharing in the Holy Spirit, may love. And by that fact I
-will be in them as God in a temple, and they in me, as members of the head: "He
+will be in them as God in a temple, and they in me, as members of
-who abides in love abides in God, and God abides in him" (1 Jn 4:16).
+the head: "He who abides in love abides in God, and God abides in
+him" (1 Jn 4:16).</p>
-</div>
+<div><br clear="all" />
+<hr align="left" size="1" width="33%" />
-<div><br clear=all>
+<div id="ftn1">
+<p><a href="#_ftnref1" name="_ftn1" id="_ftn1">[1]</a> St. Thomas
-<hr align=left size=1 width="33%">
+refers to Jn 17:1 in the <i>Summa Theologiae:</i> III, q. 21, a. 3,
+s. c.; q. 83, a. 4, ad 2; Jn 17:3: <i>ST</i> I, q. 18, a. 2, obj.
-<div id=ftn1>
+3; q. 31, a. 4, obj 1; I-II, q. 3, a. 2, ad 1; q. 3, a. 4, s. c.;
+q. 114, a. 4, s. c.; II-II, q. 1, a. 8; q. 24, a. 12, s. c.; III,
-<p><a href="#_ftnref1" name="_ftn1">[1]</a>
+q. 9, a. 2, obj. 2; q. 59, a. 5, ad 1; Jn 16:5: <i>ST</i> I, q. 46,
-St. Thomas refers to Jn 17:1 in the <i>Summa
+a. 1, s. c. ; Jn 17:5: <i>ST</i> III, q. 83, a. 4, ad 7.</p>
-Theologiae: </i>III, q. 21, a. 3, s. c.; q. 83, a. 4, ad 2; Jn 17:3: <i>ST</i>
+</div>
-I, q. 18, a. 2, obj. 3; q. 31, a. 4, obj 1; I-II, q. 3, a. 2, ad 1; q. 3, a. 4,
+<div id="ftn2">
-s. c.; q. 114, a. 4, s. c.; II-II, q. 1, a. 8; q. 24, a. 12, s. c.; III, q. 9,
+<p><a href="#_ftnref2" name="_ftn2" id="_ftn2">[2]</a> <i>De
-a. 2, obj. 2; q. 59, a. 5, ad 1; Jn 16:5: <i>ST</i> I, q. 46, a. 1, s. c. ; Jn
+Trin</i>., 9, ch. 31; PL 10; cf. <i>Catena Aurea,</i> 17:1-5.</p>
-17:5: <i>ST</i> III, q. 83, a. 4, ad 7.
+</div>
+<div id="ftn3">
-</div>
+<p><a href="#_ftnref3" name="_ftn3" id="_ftn3">[3]</a> <i>De
+Trin</i>., 5, ch. 3; PL 10; cf. <i>Catena Aurea,</i> 17:1-5.</p>
-<div id=ftn2>
+</div>
+<div id="ftn4">
-<p><a href="#_ftnref2" name="_ftn2">[2]</a> <i>De
+<p><a href="#_ftnref4" name="_ftn4" id="_ftn4">[4]</a> <i>De
-Trin</i>., 9, ch. 31; PL 10; cf. <i>Catena
+Trin</i>., 3, ch. 14; PL 10; cf. <i>Catena Aurea,</i> 17:1-5.</p>
-Aurea, </i>17:1-5.
+</div>
+<div id="ftn5">
-</div>
+<p><a href="#_ftnref5" name="_ftn5" id="_ftn5">[5]</a> Augustine,
+<i>De Trin</i>., 6, ch. 9; cf. <i>Catena Aurea</i>, 17:1-5.</p>
-<div id=ftn3>
+</div>
+<div id="ftn6">
-<p><a href="#_ftnref3" name="_ftn3">[3]</a> <i>De
+<p><a href="#_ftnref6" name="_ftn6" id="_ftn6">[6]</a> Augustine,
-Trin</i>., 5, ch. 3; PL 10; cf. <i>Catena
+<i>De Trin</i>., 105, ch. 5; cf. <i>Catena Aurea</i>,17:1-5.</p>
-Aurea, </i>17:1-5.
+</div>
+<div id="ftn7">
-</div>
+<p><a href="#_ftnref7" name="_ftn7" id="_ftn7">[7]</a>
+Summa-Christ's human nature is glorified, but remains human.</p>
-<div id=ftn4>
+</div>
+<div id="ftn8">
-<p><a href="#_ftnref4" name="_ftn4">[4]</a>
+<p><a href="#_ftnref8" name="_ftn8" id="_ftn8">[8]</a> Hilary,
-<i>De Trin</i>., 3, ch.
+<i>De Trin</i>., 3; PL 10; cf. <i>Catena Aurea,</i> 17:1-5.</p>
-14; PL 10; cf. <i>Catena Aurea, </i>17:1-5.
+</div>
+<div id="ftn9">
-</div>
+<p><a href="#_ftnref9" name="_ftn9" id="_ftn9">[9]</a> St. Thomas
+refers to Jn 17:6 in the <i>Summa Theologiae:</i> II-II, q. 2, a.
-<div id=ftn5>
+8, obj. 2; Jn 17:10: <i>ST</i> III, q. 48, a. 1, s. c.</p>
+</div>
-<p><a href="#_ftnref5" name="_ftn5">[5]</a> Augustine, <i>De Trin</i>., 6, ch. 9; cf. <i>Catena Aurea</i>,<i> </i>17:1-5.
+<div id="ftn10">
+<p><a href="#_ftnref10" name="_ftn10" id="_ftn10">[10]</a>
-</div>
+<i>Tract. in Io</i>., 106, ch. 1, col. 1908; cf. <i>Catena
+Aurea</i>, 17:6-8.</p>
-<div id=ftn6>
+</div>
+<div id="ftn11">
-<p><a href="#_ftnref6" name="_ftn6">[6]</a> Augustine, <i>De Trin</i>., 105, ch. 5; cf. <i>Catena Aurea</i>,<i>
+<p><a href="#_ftnref11" name="_ftn11" id="_ftn11">[11]</a> <i>In
-</i>17:1-5.
+Ioannem hom</i>., 81, ch. 1; PG 59, col. 437; cf. <i>Catena
+Aurea</i>, 17:6-8.</p>
 </div>
+<div id="ftn12">
-<div id=ftn7>
+<p><a href="#_ftnref12" name="_ftn12" id="_ftn12">[12]</a>
+<i>Tract. in Io</i>., 106, ch. 6, col. 1911; cf. <i>Catena
-<p><a href="#_ftnref7" name="_ftn7">[7]</a>
+Aurea</i>, 17:6-8.</p>
-Summa-Christ's human nature is glorified, but remains human.
+</div>
+<div id="ftn13">
-</div>
+<p><a href="#_ftnref13" name="_ftn13" id="_ftn13">[13]</a> <i>In
+Ioannem hom</i>., 80, ch. 2; PG 59, col. 435; cf. <i>Catena
-<div id=ftn8>
+Aurea</i>, 17:1-5.</p>
+</div>
-<p><a href="#_ftnref8" name="_ftn8">[8]</a> Hilary, <i>De
+<div id="ftn14">
-Trin</i>., 3; PL 10; cf. <i>Catena Aurea, </i>17:1-5.
+<p><a href="#_ftnref14" name="_ftn14" id="_ftn14">[14]</a>
+<i>Tract. in Io</i>., 106, ch. 6, col. 1911; cf. <i>Catena
-<p>
+Aurea</i>, 17:6-8.</p>
+</div>
-</div>
+<div id="ftn15">
+<p><a href="#_ftnref15" name="_ftn15" id="_ftn15">[15]</a>
-<div id=ftn9>
+Hilary.</p>
+</div>
-<p><a href="#_ftnref9" name="_ftn9">[9]</a>
+<div id="ftn16">
-St. Thomas refers to Jn 17:6 in the <i>Summa
+<p><a href="#_ftnref16" name="_ftn16" id="_ftn16">[16]</a>
-Theologiae:</i> II-II, q. 2, a. 8, obj. 2; Jn 17:10: <i>ST </i>III, q. 48, a.
+Gregory.</p>
-1, s. c.
+</div>
+<div id="ftn17">
-</div>
+<p><a href="#_ftnref17" name="_ftn17" id="_ftn17">[17]</a>
+Summa-</p>
-<div id=ftn10>
+</div>
+<div id="ftn18">
-<p><a href="#_ftnref10" name="_ftn10">[10]</a> <i>Tract.
+<p><a href="#_ftnref18" name="_ftn18" id="_ftn18">[18]</a>
-in Io</i>., 106, ch. 1, col. 1908; cf. <i>Catena
+Gloss.</p>
-Aurea</i>,<i> </i>17:6-8.
+</div>
+<div id="ftn19">
-</div>
+<p><a href="#_ftnref19" name="_ftn19" id="_ftn19">[19]</a> <i>In
+Ioannem hom</i>., 81, ch. 2; PG 59, col. 440; <span style=
-<div id=ftn11>
+'color: green'>cf. <i>Catena Aurea</i>, 17:9-13.</span></p>
+</div>
-<p><a href="#_ftnref11" name="_ftn11">[11]</a> <i>In Ioannem hom</i>., 81, ch.
+<div id="ftn20">
-1; PG 59, col. 437; cf. <i>Catena Aurea</i>, 17:6-8.
+<p><span style='color: green'><a href="#_ftnref20" name="_ftn20"
+id="_ftn20">[20]</a> <i>Tract. in Io</i>., 107, ch. 8, col. 1914-5;
-</div>
+cf. <i>Catena Aurea,</i> 17:9-13.</span></p>
+</div>
-<div id=ftn12>
+<div id="ftn21">
+<p><span style='color: green'><a href="#_ftnref21" name="_ftn21"
-<p><a href="#_ftnref12" name="_ftn12">[12]</a> <i>Tract.
+id="_ftn21">[21]</a> <i>Tract. in Io</i>., 108, ch. 5, col. 1916;
-in Io</i>., 106, ch. 6, col. 1911; cf. <i>Catena
+cf. <i>Catena Aurea,</i> 17:14-19.</span></p>
-Aurea</i>,<i> </i>17:6-8.
+</div>
+<div id="ftn22">
-</div>
+<p><span style='color: green'><a href="#_ftnref22" name="_ftn22"
+id="_ftn22">[22]</a> <i>In Ioannem hom</i>., 82, ch. 1; PG 59, col.
-<div id=ftn13>
+443; cf. <i>Catena Aurea</i>, 17:14-19.</span></p>
+</div>
-<p><a href="#_ftnref13" name="_ftn13">[13]</a> <i>In Ioannem hom</i>., 80, ch.
+<div id="ftn23">
-2; PG 59, col. 435; cf. <i>Catena Aurea</i>, 17:1-5.
+<p><span style='color: green'><a href="#_ftnref23" name="_ftn23"
+id="_ftn23">[23]</a> St. Thomas refers to Jn 17:22 in the <i>Summa
-</div>
+Theologiae:</i> II-II, q. 183, q. 2, obj. 1; III, q. 23, a.
+3.</span></p>
-<div id=ftn14>
+</div>
+<div id="ftn24">
-<p><a href="#_ftnref14" name="_ftn14">[14]</a> <i>Tract.
+<p><span style='color: green'><a href="#_ftnref24" name="_ftn24"
-in Io</i>., 106, ch. 6, col. 1911; cf. <i>Catena
+id="_ftn24">[24]</a> <i>Tract. in Io</i>., 109, ch. 2, col. 1918;
-Aurea</i>,<i> </i>17:6-8.
+cf. <i>Catena Aurea</i>, 17:20-23.</span></p>
+</div>
-</div>
+<div id="ftn25">
+<p><span style='color: green'><a href="#_ftnref25" name="_ftn25"
-<div id=ftn15>
+id="_ftn25">[25]</a><i>Tract. in Io</i>., 110, ch. 1, col. 1920;
+cf. <i>Catena Aurea</i>, 17:20-23.</span></p>
-<p><a href="#_ftnref15" name="_ftn15">[15]</a> Hilary.
+</div>
+<div id="ftn26">
-</div>
+<p><span style='color: green'><a href="#_ftnref26" name="_ftn26"
+id="_ftn26">[26]</a> <i>De Trin</i>., 7; PL 10; cf. <i>Catena
-<div id=ftn16>
+Aurea,</i> 17:20-23.</span></p>
+</div>
-<p><a href="#_ftnref16" name="_ftn16">[16]</a>
+<div id="ftn27">
-Gregory.
+<p><span style='color: green'><a href="#_ftnref27" name="_ftn27"
+id="_ftn27">[27]</a> <i>De Trin</i>., 8; PL 10; cf. <i>Catena
-</div>
+Aurea,</i> 17:20-23.</span></p>
+</div>
-<div id=ftn17>
+<div id="ftn28">
+<p><span style='color: green'><a href="#_ftnref28" name="_ftn28"
-<p><a href="#_ftnref17" name="_ftn17">[17]</a> Summa-
+id="_ftn28">[28]</a><i>Tract. in Io</i>., 110, ch.2, col. 1920-1;
+cf. <i>Catena Aurea</i>, 17:20-23.</span></p>
 </div>
+<div id="ftn29">
-<div id=ftn18>
+<p><span style='color: green'><a href="#_ftnref29" name="_ftn29"
+id="_ftn29">[29]</a> Ibid.; cf. <i>Catena Aurea</i>,
-<p><a href="#_ftnref18" name="_ftn18">[18]</a> Gloss.
+17:20-23.</span></p>
+</div>
-</div>
+<div id="ftn30">
+<p><span style='color: green'><a href="#_ftnref30" name="_ftn30"
-<div id=ftn19>
+id="_ftn30">[30]</a> <i>In Ioannem hom</i>., 82, ch. 2; PG 59, col.
+444; cf. <i>Catena Aurea</i>, 17:20-23.</span></p>
-<p><a href="#_ftnref19" name="_ftn19">[19]</a> <i>In Ioannem hom</i>., 81, ch. 2; PG 59, col. 440; <span style='color:
+</div>
-green'>cf. <i>Catena Aurea</i>,
+<div id="ftn31">
-17:9-13.
+<p><span style='color: green'><a href="#_ftnref31" name="_ftn31"
+id="_ftn31">[31]</a> <i>De Trin</i>., 8; PL 10; cf. <i>Catena
-</div>
+Aurea,</i> 17:20-23.</span></p>
+</div>
-<div id=ftn20>
+<div id="ftn32">
+<p><span style='color: green'><a href="#_ftnref32" name="_ftn32"
-<p><a href="#_ftnref20" name="_ftn20">[20]</a> <i>Tract. in Io</i>., 107, ch. 8, col. 1914-5; cf. <i>Catena Aurea, </i>17:9-13.
+id="_ftn32">[32]</a> Summa-mercy is fundamental to God-justice
+exists in relation to sin.</span></p>
 </div>
+<div id="ftn33">
-<div id=ftn21>
+<p><span style='color: green'><a href="#_ftnref33" name="_ftn33"
+id="_ftn33">[33]</a> Gregory, <i>Moralia</i>, 28; PL 76; cf.
-<p><a href="#_ftnref21" name="_ftn21">[21]</a> <i>Tract. in Io</i>., 108, ch. 5, col. 1916; cf. <i>Catena Aurea, </i>17:14-19.
+<i>Catena Aurea,</i> 17:24-26.</span></p>
+</div>
-</div>
+<div id="ftn34">
+<p><span style='color: green'><a href="#_ftnref34" name="_ftn34"
-<div id=ftn22>
+id="_ftn34">[34]</a> Summa--</span></p>
+</div>
-<p><a href="#_ftnref22" name="_ftn22">[22]</a> <i>In Ioannem hom</i>., 82, ch.
+<div id="ftn35">
-1; PG 59, col. 443; cf. <i>Catena Aurea</i>, 17:14-19.
+<p><span style='color: green'><a href="#_ftnref35" name="_ftn35"
+id="_ftn35">[35]</a> summa --speculative and affective
-</div>
+knowledge.</span></p>
+</div>
-<div id=ftn23>
+<div id="ftn36">
+<p><span style='color: green'><a href="#_ftnref36" name="_ftn36"
-<p><a href="#_ftnref23" name="_ftn23">[23]</a>
+id="_ftn36">[36]</a> <i>Tract. in Io</i>., 111, ch. 5, col 1929;
-St. Thomas refers to Jn 17:22 in the <i>Summa
+cf. <i>Catena Aurea</i>, 17:24-26.</span></p>
-Theologiae: </i>II-II, q. 183, q. 2, obj. 1; III, q. 23, a. 3.
+</div>
+</div>
-</div>
+</blockquote>
+</body>
-<div id=ftn24>
+</html>
-<p><a href="#_ftnref24" name="_ftn24">[24]</a> <i>Tract.
-in Io</i>., 109, ch. 2, col. 1918; cf. <i>Catena
-Aurea</i>,<i> </i>17:20-23.
-</div>
-<div id=ftn25>
-<p><a href="#_ftnref25" name="_ftn25">[25]</a><i>Tract.
-in Io</i>., 110, ch. 1, col. 1920; cf. <i>Catena Aurea</i>,<i> </i>17:20-23.
-</div>
-<div id=ftn26>
-<p><a href="#_ftnref26" name="_ftn26">[26]</a> <i>De
-Trin</i>., 7; PL 10; cf. <i>Catena Aurea, </i>17:20-23.
-</div>
-<div id=ftn27>
-<p><a href="#_ftnref27" name="_ftn27">[27]</a> <i>De
-Trin</i>., 8; PL 10; cf. <i>Catena Aurea, </i>17:20-23.
-</div>
-<div id=ftn28>
-<p><a href="#_ftnref28" name="_ftn28">[28]</a><i>
-Tract. in Io</i>., 110, ch.2, col. 1920-1; cf. <i>Catena Aurea</i>,<i> </i>17:20-23.
-</div>
-<div id=ftn29>
-<p><a href="#_ftnref29" name="_ftn29">[29]</a> Ibid.; cf. <i>Catena Aurea</i>,<i> </i>17:20-23.
-</div>
-<div id=ftn30>
-<p><a href="#_ftnref30" name="_ftn30">[30]</a> <i>In Ioannem hom</i>., 82, ch.
-2; PG 59, col. 444; cf. <i>Catena Aurea</i>, 17:20-23.
-</div>
-<div id=ftn31>
-<p><a href="#_ftnref31" name="_ftn31">[31]</a> <i>De
-Trin</i>., 8; PL 10; cf. <i>Catena Aurea, </i>17:20-23.
-</div>
-<div id=ftn32>
-<p><a href="#_ftnref32" name="_ftn32">[32]</a>
-Summa-mercy is fundamental to God-justice exists in relation to sin.
-</div>
-<div id=ftn33>
-<p><a href="#_ftnref33" name="_ftn33">[33]</a>
-Gregory, <i>Moralia</i>, 28; PL 76; cf. <i>Catena
-Aurea, </i>17:24-26.
-</div>
-<div id=ftn34>
-<p><a href="#_ftnref34" name="_ftn34">[34]</a> Summa--
-</div>
-<div id=ftn35>
-<p><a href="#_ftnref35" name="_ftn35">[35]</a>
-summa --speculative and affective knowledge.
-</div>
-<div id=ftn36>
-<p><a href="#_ftnref36" name="_ftn36">[36]</a> <i>Tract.
-in Io</i>., 111, ch. 5, col 1929; cf. <i>Catena
-Aurea</i>,<i> </i>17:24-26.
-</body></html>

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