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

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