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+<p style="text-align: center"><span style="font-size: 60pt">16</span>
+<p align=center><B>LECTURE I
+<BLOCKQUOTE><p>1 "I have said all this to you to keep you from falling
+away. 2 They will put you out of the synagogues; indeed, the hour is coming
+when whoever kills you will think he is offering service to God. 3 And they
+will do this because they have not known the Father, nor me. 4 But I have said
+these things to you, that when their hour comes you may remember that I told
+you of them. I did not say these things to you from the beginning, because I
+was with you."<a href="#_ftn1" name="_ftnref1">[1]</a></BLOCKQUOTE></b>
+<p>2068 Above, our Lord had used certain considerations to
+console his disciples over his leaving and against the persecutions and
+tribulations that would come upon them. Here he amplifies these considerations
+more clearly. First, he explains the considerations he gave before; and secondly,
+we see the effect of this explanation on the disciples (v 29).
+<p>If we pay close attention to what
+was said in the pervious two chapters, we can see that our Lord aimed at
+consoling his disciples against two things: his own leaving them, and the
+tribulations that would come upon them. But he here explains these two things
+in reverse order. He had consoled them first over his leaving because this
+would take place very soon and he had not yet foretold all the tribulations
+that would come upon them. But now, since they seemed to be more troubled by
+their own tribulations than by Christ's leaving, our Lord here consoles them
+first of all against their forthcoming trials, and then against his leaving (v
+5). He does three things concerning the first: first, he gives his intention;
+secondly, he mentions the tribulations they will suffer from being persecuted
+(v 2); thirdly, he tells why they will be persecuted (v 3).
+<p>2069 He says: I have said that the Jews hate me and you,
+because they do not know who sent me. I have said that they are inexcusable and
+that you and the Holy Spirit will bear witness against them. Now <b>I have said
+all this to you to keep you from falling away</b>, that is, so you don't fall
+away when the tribulations I have foretold come upon you. And it is fitting
+that our Lord restrains them from falling after promising the Holy Spirit,
+because the Holy Spirit is love &#8209; "God's love has been poured into our
+hearts through the Holy Spirit which has been given to us" (Rom 5:5) &#8209;
+and the Holy Spirit prevents stumbling: "Great peace have those who love your
+law; nothing can make them stumble" (Ps 119:165). Now it is characteristic of
+friends that they disregard any loss for the sake of one another, as stated in
+Proverbs [12:26]. So, for one who is a friend of God, to suffer punishment and
+loss is no reason to fall away. Yet because the disciples had not yet received
+the Holy Spirit before the death of Christ, they did fall away during his
+passion: "You will all fall away because of me this night" (Mt 26:31). But
+after the Holy Spirit came there was no falling away.
+<p>2070 The disciples might say: Don't we have reason to fall
+away? Many troubles will come upon us: first, that of rejection; secondly, we
+will be killed.
+<p>2071 They will be rejected from the society of the Jews; so
+he says, <b>They will put you out of the synagogues: </b>"The Jews had already
+agreed that if any one should confess him to be Christ, he was to be put out of
+the synagogue" (9:22). This was so successful that for this reason some of the
+[Jewish] authorities who did believe in Christ were afraid to profess him
+publicly, as we read above (12:42). Christ foretold this rejection: "Blessed
+are you when men hate you, and when they exclude you and revile you, and cast
+out your name as evil, on account of the Son of man" (Lk 6:22).
+<p>2072 Was it an evil for the apostles to be cast out of the
+Jewish synagogues, since they were going to leave them in any case? The answer,
+according to Augustine, is that it was a trial for them, because this was our
+Lord's way of telling them that the Jews would not accept Christ.<a
+href="#_ftn2" name="_ftnref2">[2]</a>
+For if they had received Christ, the synagogue of the Jews and the Church of Christ would have been the same; and those who would be converted to the Church of Christ would have been converted to the synagogue of the Jews.
+<p>2073 The other trial is that of being killed: <b>indeed, the
+hour is coming when whoever kills you will think he is offering service to God.
+</b>We can take these words as spoken to console the disciples, so that the <b>indeed
+</b>signifies a contrary train of thought and the sense would be: <b>indeed</b>,
+you ought to be consoled by what they will do to you, for <b>the hour is coming
+when whoever kills you will think he is offering service to God</b>. How is it
+a consolation for them that whoever kills them thinks he is serving God? The
+answer, according to Augustine, is that in saying, <b>they will put you out of
+the synagogues, </b>we are to understand that those converted to Christ would
+be immediately killed by the Jews.<a href="#_ftn3" name="_ftnref3">[3]</a>
+And so to console his disciples our Lord tells them that they would win so many
+to Christ, who would be expelled from the Jewish synagogues, that they could
+not all be killed, and so the Jews would try to kill the apostles so they would
+not convert all the people to the name of Christ by their preaching.
+<p>Or, we could say that here Christ
+is simply telling them beforehand that they will be killed.
+<p>2074 He says, <b>whoever kills you will think he is offering
+service to God, </b>and not to the gods, to show that he is speaking only of
+persecution from the Jews: "I send you prophets and wise men and scribes, some
+of whom you will kill and crucify" (Mt 23:34). The martyrs of Christ were
+killed by the gentiles, and they did not consider that they were serving God
+but only their own gods. It was the Jews who, when they killed those who were
+preaching Christ, thought this was a service to God. For they had zeal for God,
+but without knowledge, since they believed that anyone who converted to Christ
+was deserting God. We read of this killing: "For your sake we are slain all the
+day long, and accounted as sheep for the slaughter" (Ps 44:22).
+<p>2075 He gives the reason why this will be so (v 3), first
+stating the reason, and then saying why he foretold this persecution (v 4).
+<p>2076 He says, they will persecute you, but <b>they will do
+this, </b>not out of zeal for the truth, but <b>because they have not known the
+Father</b>, as Father, <b>nor me</b>, his Son: "If you did know me, perhaps you
+would have known my Father also" [8:19]; "I formerly blasphemed and persecuted
+and insulted him; but I received mercy because I had acted ignorantly in
+unbelief" (1 Tim 1:13).
+<p>2077 One could ask: If the Jews are going to persecute you
+because of their ignorance of the faith, why did Christ foretell this to you?
+So Christ first gives the reason why he foretold this; and secondly, why he did
+not tell them before (v 4).
+<p>2078 He says, <b>But I have said these things to you, that
+when their hour comes you may remember that I told you of them. </b>The hour is
+said to come for people when they are able to accomplish what they desire and
+do what they want: "Let not the flower of time," that is, the hour ripe for
+indulging in pleasures, "pass us by" [Wis 2:7]. So the hour of the Jews will
+come when they are able to begin to persecute you. This is the hour of
+darkness: "But this is your hour, and the power of darkness" (Lk 22:53).
+<p><b>That you may remember that I
+told you of them. </b>This would help in two ways. In the midst of their
+persecutions, when they recalled that Christ had predicted them, they would
+realize his divinity and become more confident of his help. Again, when people
+foresee that tribulations are soon to come, they are less afflicted by them,
+for forewarned is forearmed. Cicero gives the reason for this in his <i>Tusculan
+Questions</i>.<a href="#_ftn4" name="_ftnref4">[4]</a>
+The better temporal goods and evils are known, he says, the less they are
+regarded. Thus, riches are more highly regarded by those who don't have them
+than by the same people after they acquire them. In the same way, troubles are
+more feared and considered more oppressive before they are experienced than
+when they have come and are present. Now when evil is meditated upon before it
+actually comes, this makes it present in a certain sense, and because of this
+presence it is less regarded. So Cicero says that one who is wise, by premeditation
+on evils before they strike, can acquire strength against the sadness they will
+bring. Accordingly, Christ foretold the apostles about their tribulations for
+two reasons: to increase their confidence in his help, and to lessen their
+sadness.
+<p>2079 Here he gives the reason why he did not foretell these
+things to them before, namely, <b>because I was with you. </b>We can relate
+this to the two points just mentioned. First, to the increasing of their hope.
+While I was with you, you had confidence in my help. But now that you will see
+me die, you might doubt my power. Consequently, I must foretell certain things
+that are to come so that you may realize my divinity and power. Or, we can
+refer this to the second point, and then the meaning becomes this: <b>I was
+with you, </b>protecting you, and letting you cast all your troubles on me &#8209;
+"Father ... while I was with them, I kept them in your name" (17:12). But since
+I am about to leave you, the entire weight of your troubles will fall upon
+yourselves. And so it is necessary that your be forewarned.
+<p>2080 Yet it seems that our Lord did predict similar things
+before, for the other Evangelists tells us that before this the Lord foretold
+to his disciples that they would be handed over to the authorities and rulers
+and that they would be scourged in the Jewish synagogues. This is not at odds
+with what our Lord says here, <b>I did not say these things to you from the
+beginning, </b>because they said that our Lord said this to them on the Mount
+of Olives, when his passion was near, that is, three days before the last
+supper. So the phrase, <b>from the beginning, </b>does not refer to the time of
+the passion, but to the time [of his public ministry, before the time of his
+passion] when he was first with his disciples, as Augustine says.<a
+href="#_ftn5" name="_ftnref5">[5]</a>
+<p>2081 But this conflicts with Matthew. For he says that our
+Lord foretold that tribulations would come to the disciples not only when his
+passion was fast approaching, but even when he first chose them: "I send you
+out as sheep in the midst of wolves" (Mt 10:16). One must say then that <b>from
+the beginning </b>refers to the Holy Spirit, for he did not tell them of the
+coming of the Holy Spirit from the beginning, as Augustine says.<a href="#_ftn6"
+name="_ftnref6">[6]</a>
+<p>Or, it could be said, with
+Chrysostom, that Christ is referring to their tribulations.<a href="#_ftn7"
+name="_ftnref7">[7]</a>
+In this case, he did not tell them <b>from the beginning </b>two things which
+he now newly foretells. One is that they would suffer persecutions from the
+Jews, which he had not said previously, but had only mentioned the gentiles, as
+is clear from Matthew (10). The second regards something he had previously
+foretold them, which was that they would be scourged. But he now adds an
+element which was especially troublesome, which was that the Jews would regard
+their death as a service to God.
+<BR><BR><BR>
+<p align=center><B>LECTURE 2
+<BLOCKQUOTE><p>5 "But now I am going to him who sent me; yet none of you
+asks me, 'Where are you going?' 6 But because I have said these things to you,
+sorrow has filled your hearts. 7 Nevertheless I tell you the truth: it is to
+your advantage that I go away, for if I do not go away, the Counselor
+[Paraclete] will not come to you; but if I go, I will send him to you."<a
+href="#_ftn8" name="_ftnref8">[8]</a></B></BLOCKQUOTE>
+<p>2082 Above, our Lord dealt with what would console his
+disciples in their coming troubles. Here he deals with what will console them
+against his leaving. Our Lord consoles them against his leaving with three
+considerations: first, they will have access to the Father, as promised when he
+said, "Let not your hearts be troubled ... In my Father's house there are many
+rooms" (14:1); secondly, because he was going to send the Paraclete, and so he
+said, "And I will pray the Father, and he will give you another Paraclete"
+[14:16]; thirdly, they will see him again, as he said, "I will not leave your
+orphans; I will come to you" [14:18]. He explains these three things here, but
+not in the above order. First, we see the promise of the Spirit; secondly, the
+fact that they will see him again (v 16); thirdly, we see their access to the
+Father. He does two things with the first: first, he mentions that they need
+some consolation; secondly, he gives it (v 7). He does two things with the
+first: first, he foretells his leaving them; secondly, he mentions the effect
+of this prediction (v 6).
+<p>2083 He is leaving them, going to the Father. He says, I was
+with you till now, <b>but now I am going to him who sent me</b>, that is, to
+the Father. This is a mark of perfection, for a thing reaches its perfection
+when it returns to its source: "I am ascending to him who sent me" (Tob 12:20);
+"The rivers return to the place from which they came" [Sir 1:7]. He went, in
+his human nature, to the one with whom he was from all eternity, in his divine
+nature. This was explained more fully before.
+<p>2084 He adds, <b>yet none of you asks me, Where are you
+going?</b> Why does he says this? For Peter asked, "Lord, where are you going?"
+(13:36); and Thomas said, "Lord, we do not know where you are going" (14:5).
+Both Chrysostom and Augustine give an answer to this, but not the same one.
+<p>Chrysostom says that when the
+disciples heard that they would be killed and cast out of the synagogues, they
+became so sad and stunned that they practically forgot about Christ's leaving
+them and losing the thread of his thought did not ask him about this.<a
+href="#_ftn9" name="_ftnref9">[9]</a>
+So Christ says, <b>but because I have said these things to you, sorrow has
+filled your hearts. </b>Thus when our Lord says, <b>But now I am going to him
+who sent me; yet none of you asks me, Where are you going? </b>he is really
+reproving them, according to Chrysostom. They did not question him about this:
+"Ask your Father, and he will show you" (Deut 32:7); "Search out and seek, and
+she will become known to you" (Sir 6:28).
+<p>Augustine, on the other hand,
+thinks that the statement, <b>But now I am going to him who sent me</b>, does
+not refer to this very time when he is speaking, but refers to the time when he
+was to ascend into heaven.<a href="#_ftn10" name="_ftnref10">[10]</a>
+It was like saying: You asked me before where I was going; but I will be going
+now in such a way that you will not have to ask me, <b>Where are you going?</b>
+because "as they were looking on, he was lifted up" (Acts 1:9).
+<p>2085 Now he mentions the sorrow of the disciples. For
+Chrysostom this sorrow is the effect of Christ's prediction [of the future
+troubles of the disciples] &#8209; For Augustine, their sorrow is the effect of
+Christ's leaving, for they were glad to be in his presence, and attracted in a
+certain carnal way to him in his human nature, like one friend is pleased at
+the presence of another. So they were sad that he was leaving: "Weeping may
+tarry for the night," that is, the time of the passion, "but joy comes" to the
+apostles "with the morning" of the resurrection (Ps 30:5). It is human for
+sorrow to touch our hearts, but it is bad when it completely takes over our
+heart because it then destroys our reason. So he says, somewhat like a rebuke, <b>sorrow
+has filled your hearts; </b>"Do not give yourself over to sorrow" (Sir 30:21);
+"Let not your hearts be troubled" (14:27).
+<p>2086 Now he mentions one of the things which will console
+them, the promise of the Holy Spirit. First, he promises the Holy Spirit;
+secondly, he foretells the effect of the Spirit (v 8).
+<p>2087 He does two things about the first. First, he points
+out the necessity of his going; secondly, he shows that his going is
+beneficial.
+<p>He says, <b>sorrow has filled your
+hearts, </b>because I am leaving; but you should rather be glad, because <b>it is
+to your advantage that I go away, </b>that is, it is very necessary for you, <b>for
+if I do not go away, the Paraclete will not come to you. </b>Furthermore, my
+going is very fruitful and beneficial for you, because <b>if I go, I will send
+him to you.</b>
+<p>2088 But, could not Christ have sent the Holy Spirit while
+he was still living in the flesh? He could have, because even at his baptism
+the Holy Spirit descended upon him in the form of a dove and never left him.
+Indeed, from the instant of his conception he received the Spirit without
+measure. But Christ did not choose to give the Spirit to his disciples while he
+was still living among them for four reasons. First, they were not prepared,
+for carnal love is contrary to the Holy Spirit, since the Spirit is spiritual
+love. Now the disciples were affected by a certain carnal love for the human
+nature of Christ, without yet being elevated to a spiritual love of his
+divinity. And so they were not yet ready for the Holy Spirit: "From now on,
+therefore, we regard no one from a human point of view," with carnal affection;
+"even though we once regarded Christ from a human point of view," before his
+passion, "we regard him thus no longer" (2 Cor 5: 16).
+<p>Secondly, Christ did not give them
+the Spirit then because of the characteristic of divine help, which is to be
+especially present in times of need: "A stronghold in times of trouble" (Is
+9:9); "For my father and my mother have forsaken me, but the Lord will take me
+up" (Ps 27:10). Now as long as Christ was with them, he was all the help they
+needed. But when he left they were exposed to many tribulations, and so another
+consoler and helper was very quickly given to them: "He will give you another
+Paraclete" [14:16]; "Whom will he teach knowledge? Those who are weaned from
+the milk, those taken from the breast" (Is 28:9).
+<p>Thirdly, the Spirit was not given
+then out of consideration for the dignity of Christ. As Augustine says in his
+book <i>On the Trinity, </i>Christ as human does not have the power to give the
+Holy Spirit, but he does as God.<a href="#_ftn11" name="_ftnref11">[11]</a>
+When he was with his disciples, he seemed to be human, just like them. And so
+that it would not seem that it was a mere human being who was giving the Holy
+Spirit, Christ did not give the Spirit before his ascension: "the Spirit has
+not been given, because Jesus was not yet glorified" (7:39) "Send her forth
+from the holy heavens" (Wis 9:10).
+<p>Fourthly, the Spirit was not given
+at that time to preserve unity in the Church. We saw that "John did no sign"
+(10:41), and this was so in order not to divert the people from Christ, and to
+make the superiority of Christ over John more evident. But the disciples were
+to be filled with the Holy Spirit so that they could do even greater works than
+Christ had done: "And greater works than these will he do" (14:12). If the Holy
+Spirit had been given to them before the passion, the people might have become
+confused as to who really was the Christ, and they would be divided: "You have
+ascended to the heights, and have given gifts to men" [Ps 68:18].
+<p class=MsoHeader>&nbsp;
+<p>2089 Chrysostom thinks that we can use this as an argument
+against the Macedonians.<a href="#_ftn12" name="_ftnref12">[12]</a>
+They say that the Holy Spirit is a creature and the minister of the Father and
+the Son. But if this were true, the coming of the Holy Spirit would not have
+been a sufficient consolation to the Apostles for Christ's leaving them. It
+would be like the departure of a king, where the substitution for him of one of
+his ministers would not be a sufficient consolation. Thus, because the Holy
+Spirit is equal to the Son, our Lord consoles them by promising that the Spirit
+will come.
+<p>2090 Yet if the Son and the Holy Spirit are equal, why is it
+to their advantage that the Son leave so that the Holy Spirit can come? The Son
+left as far as concerns his bodily presence, but he came invisibly together
+with the Holy Spirit. If the Son had dwelt here invisibly and said, "It is to
+your advantage that I go because the Holy Spirit will come," people would think
+the Holy Spirit was greater than the Son.
+<BR><BR><BR>
+<p align=center><B>LECTURE 3
+<BLOCKQUOTE><p>8 "And when he comes, he will convince the world of sin
+and of righteousness and of judgment: 9 of sin, because they do not believe in
+me; 10 of righteousness, because I go to the Father, and you will see me no
+more; 11 of judgment, because the ruler of this world is [already] judged. 12 I
+have yet many things to say to you, but you cannot bear them now. 13 When the
+Spirit of truth comes, he will guide you into all the truth [will teach you all
+truth]; for he will not speak on his own authority [from himself], but whatever
+he hears [will hear] he will speak, and he will declare to you the things that
+are to come."<a href="#_ftn13" name="_ftnref13">[13]</a></B></BLOCKQUOTE>
+<p>2091 Above, our Lord consoled his apostles by promising them
+the Holy Spirit. Here he shows the benefit the Holy Spirit will bring to them
+when he comes. He mentions three benefits: one for the world; a second for the
+disciples; and a third for Christ. As for the world, the Holy Spirit will
+convince the world; as for the apostles, the Spirit will teach them (v 12); as
+for Christ, the Spirit will glorify him (v 14). First, he mentions the benefit of
+the Spirit's coming for the world; secondly, he explains it (v 9).
+<p>2092 He says: It is to your advantage that I go, because I
+will send the Holy Spirit to you, <b>and when he comes, he will convince the
+world of sin and of righteousness and of judgment. </b>This has received two
+interpretations; one by Augustine, and the other by Chrysostom.
+<p>2093 Augustine explains it this way.<a href="#_ftn14"
+name="_ftnref14">[14]</a>
+<b>And when he comes</b>, the Holy Spirit, that is, <b>he will convince</b>,
+that is, rebuke or reprove, <b>the world. </b>"Reprove a wise man, and he will
+love you" (Ps 9:8).
+<p>But did not Christ also rebuke the
+world? He did, as in "You are of your father the devil" (8:44), and in Matthew
+(c 23) he said many things against the Pharisees and Scribes. Why then does he
+say, <b>he will convince, </b>as though he himself did not reprove?
+<p>            Perhaps someone will say that Christ rebuked
+only the Jews, but that the Holy Spirit, in and through the disciples, will
+rebuke the entire world. But this is in opposition to the fact that Christ also
+speaks in and through the apostles, just as the Holy Spirit does: "You desire
+proof that Christ is speaking in me" (2 Cor 13:3).
+<p>One must therefore say that, <b>he
+will convince</b>, rebuke, <b>the world, </b>as the one who will invisibly
+enter into their hearts and pour his charity into them so that their fear is
+conquered and they have the strength to rebuke. For as was already said, as
+long as the disciples were carnally attracted to Christ, the Holy Spirit was
+not in them as he would be later. Consequently they were not as courageous then
+as they were after the Spirit came. "Their power," the power of the apostles,
+"came from the Spirit of his mouth" [Ps 33:6]; "Then the Spirit of God took
+possession of Zechariah" (2 Chron 24:20). Again, <b>he will convince the world </b>because
+he will fill hearts which were before worldly and lead them to rebuke
+themselves: "I will reprove my ways in his sight" [Job 13:15]. The Holy Spirit
+does this: "Put a new and right spirit within me" (Ps 51:10).
+<p>2094 For what will the Spirit rebuke the world? For three
+things. He will reprove the worldly for the sin they have committed: "Declare
+to my people their transgression" (Is 58:1). And this was done by the apostles:
+"Their voice goes out through all the earth" (Ps 19:4). He will reprove the
+world for the righteousness it has neglected. And the apostles did this: "None
+is righteousness, no not one" (Rom 3:10). And the Spirit will reprove the world
+because of the judgment it has held in contempt: "When wickedness comes,
+contempt comes also" (Prv 18:3); "She [Jerusalem] has despised my judgments"
+[Ez 5:6].
+<p>2095 Now he explains all this. First, what he says about
+their sin, because they do not believe in me. The Spirit rebukes them only for
+the sin of disbelief because by faith all other sins are remitted. In a similar
+way our Lord charges the damned only with a lack of mercy, because all sins are
+washed away by mercy: "By mercy and faith sins are cleansed away" [Prv 15:27].
+The same applies here, because as long as they remain in disbelief, their other
+sins remain, but when there is no longer disbelief the other sins are remitted.
+He says, "because they do not believe in me," using the form <i>in me, </i>and
+not the forms <i>mihi </i>or <i>me, </i>because even the devils believe that
+Christ exists and they tremble (Jas 2:19). In me, that is, with a faith enlivened
+by hope and love. [On faith "in me" see no. 901 above]
+<p>2096 Secondly, he explains what he said about righteousness
+when he says <b>because I go to the Father</b>. This can be understood in two
+ways: either as referring to the righteousness of Christ or that of the
+apostles. As referring to the righteousness of the apostles the explanation is
+this: the world will be rebuked because of our righteousness, because the world
+has not imitated it. The righteousness, I say, which is not from the law but
+from faith: "The righteousness of God through faith in Jesus Christ" (Rom
+3:22).
+<p>Faith is concerned with what is
+invisible (Heb 11:1). Now the disciples saw one thing, the humanity of Christ,
+and did not see another, his divinity. But Christ promises this to them as a
+reward: "I will ... manifest myself to him" (14:21). Thus, the disciples had
+faith only regarding the divinity of Christ; but when Christ's human nature was
+taken from them, they had faith regarding both. And so, according to Augustine
+in his <i>Commentary on John</i>, when Christ says, <b>because I go to the
+Father, and you will see me no more</b>, it is like saying: You believe in me,
+that is, as regards my divinity, and because I go to the Father, you will
+believe in me also as regards my humanity.<a href="#_ftn15" name="_ftnref15"
+title="">[15]</a>
+This is the righteousness of faith which the world does not imitate.
+<p>He says, <b>and you will see me no
+more, </b>not because they would never see him, but because they would not see
+him in that mortal flesh. They did see him at the resurrection, but then he was
+immortal; and they will see him at the judgment, coming in glory.
+<p>This phrase is expounded as
+referring to the righteousness of Christ in the book, <i>On the Words of the
+Lord</i>.<a href="#_ftn16" name="_ftnref16">[16]</a>
+The Jews were unwilling to recognize the righteousness of Christ: "We know that
+this man is a sinner" (9:24). But he will manifest his righteousness to them,
+saying <b>because I go to the Father</b>: for the very fact that I go to the
+Father is a sign of my righteousness. Christ descended because of his mercy,
+but his ascension was due to his righteousness: "Therefore God has highly
+exalted him" (Phil 2:9).
+<p>2097 Thirdly, the Holy Spirit reproves the world by the
+judgment. This is because<b> the ruler of this world is already judged</b>. It
+is the devil who is the ruler of this world, that is, of worldly people. He is
+the ruler, not by creation, but by his suggestions and their imitation of him:
+"Those on his side imitate him" [Wis 2:25]; "He is king over all the sons of
+pride" (Job 41:34). Therefore, this ruler <b>is already judged</b>, that is,
+cast outside: "Now is the judgment of this world," that is, in favor of the
+world, "now shall the ruler of this world be cast out" (12:31). He says this to
+anticipate the excuse that some will make for their sins, saying that the devil
+tempted them. He is saying in effect: They cannot be excused because the devil
+has been cast out by the grace and faith of Christ and by the Holy Spirit, cast
+out from the hearts of the faithful so that he no longer tempts from within as
+before, but from without. And so those who resolve to cling to Christ can
+resist. This is why the devil, who has conquered the strongest males, can be
+conquered by frail women. Thus the world is reproved by this judgment because
+being unwilling to resist, it is overcome by the devil, who although expelled
+is brought back by their consent to sin: "Let not sin therefore reign in your
+mortal bodies" (Rom 6:12).
+<p>Another explanation is in the book,
+<i>The Words of the Lord. </i>It says here that the phrase, <b>is already
+judged</b>, refers to the judgment of condemnation.<a href="#_ftn17"
+name="_ftnref17">[17]</a>
+That is, the ruler of this world is already condemned, and consequently all who
+adhere to him: "Depart from me, you cursed, into the eternal fire prepared for
+the devil and his angels" (Mt 25:41). The world is reproved by this judgment
+because although the world knows that its ruler has been condemned, it has not
+escaped from this judgment but is judged with its ruler, because it imitates
+his pride and evil ways.
+<p>2098 Chrysostom gives another explanation of this passage,
+as follows. <b>When he comes</b>, the Holy Spirit, <b>he will convince</b>,
+that is, convict, the world of sin.<a href="#_ftn18" name="_ftnref18">[18]</a>
+It is like saying: The Holy Spirit will be a witness against the world: "God
+also bore witness by signs and wonders" (Heb 2:4). He will show that they have
+sinned grievously <b>because they did not believe in me, </b>when they see that
+the Holy Spirit will be given in my name to those who believe: "And we are
+witnesses to these things, and so is the Holy Spirit whom God has given to
+those who obey him" (Acts 5:32). The Holy Spirit will be a witness to my <b>righteousness</b>,<b>
+</b>which the world did not think I possessed. And he will be this witness <b>because
+I go to the Father</b>, and will send you the Spirit, who will show that I am
+righteous and have led a faultless life: "Whom I shall send to you from the
+Father, even the Spirit of truth" (15:26); and in the Psalm [68:18] we see that
+after Christ ascends he gives gifts to men. He will be a witness <b>of
+judgment, because the ruler of this world is already judged, </b>that is, it is
+by the Holy Spirit that he is judged, that is, cast out of the hearts of those
+who believe: "I will remove from the land ... the unclean spirit" (Zech 13:2);
+"Now we have received not the spirit of the world, but the Spirit which is from
+God" (1 Cor 2:12). He will convict the world by his judgment because the world
+wickedly judged that Christ had a devil and cast out devils by Beelzebul. The
+Holy Spirit, which I will send, will condemn the devil and cast him out.
+<p>2099 Now he mentions the benefit his disciples will receive
+from the coming of the Holy Spirit; this benefit is their instruction. First,
+he states their need for instruction; secondly, he promises this instruction (v
+13); thirdly, he eliminates a difficulty (v 13b).
+<p>2100 He says: the coming of the Holy Spirit will benefit the
+world because he will rebuke it. But the Spirit will also benefit you by
+instructing you. You need this instruction because <b>I have yet many things to
+say to you, but you cannot bear them now. </b>It is like saying: I have
+instructed you, but you are not completely instructed: "Lo, these are but the
+outskirts of his ways; and how small a whisper do we hear of him. But the
+thunder of his power who can understand?" (Job 26:14). It would be foolish to
+ask what those many things were which they could not bear, as Augustine
+remarks.<a href="#_ftn19" name="_ftnref19">[19]</a>
+For if they could not bear them, much less can we.
+<p>2101 The statement, <b>you cannot bear them now, </b>has
+been used by certain heretics as a cover for their errors. They tell their
+adherents the basest things in private, things they would not dare to say
+openly, as though these were the things the disciples were not then able to
+bear, and as though the Holy Spirit taught them these things which a man would
+blush to teach and preach openly.
+<pIndent>We should not think that some secret teaching is
+kept from believers who are uneducated, and taught to those who are more
+learned. Indeed, matters of faith are presented to all the faithful: "What I
+tell you in the dark, utter in the light" (Mt 10:27). Still, they have to be
+presented in one way to the uneducated and in another way to the learned. For
+instance, certain fine points about the mystery of the Incarnation and the
+other mysteries would not be presented to the uneducated because they would not
+understand them and they would actually be an obstacle. So our Lord presented all
+matters of faith to his disciples, but not in the way he later revealed them,
+and especially not in the way they will be presented in eternal life.
+Accordingly, what they could not bear then was the full knowledge of divine
+things, such as knowledge of the equality of the Son with the Father and other
+things of that sort which they did not then know. Paul says, "He heard things
+that cannot be told, which man may not utter" (2 Cor 12:4), these things were
+the very truths of faith, not something else, but known in a more profound way.
+Again, the disciples did not then have a spiritual understanding of all the
+scriptures, but did only when "He opened their minds to understand the
+scriptures" (Lk 24:45). Also, the disciples did not then have a full understanding
+of the sufferings and dangers they were to undergo &#8209; they could not bear
+such knowledge then as their spirits were weak: "Put your shoulder under her
+and carry her" (Sir 6:25). For these reasons the disciples were in need of
+further instruction.
+<p>2102 Then he promises that they will be instructed by the
+coming of the Holy Spirit, who will teach them all truth. For since the Holy
+Spirit is from the Truth, it is appropriate that the Spirit teach the truth,
+and make those he teaches like the one who sent him. He says, <b>all the truth,
+</b>that is, the truth of the faith. He will teach them to have a better
+understanding of this truth in this life, and a fullness of understanding in
+eternal life, where we will know as we are known (see 1 Cor 13:12); "His
+anointing teaches you about everything, and is true, and is no lie" (1 Jn
+2:27). Or, <b>all the truth, </b>that is, of the figures of the law, which
+understanding the apostles received from the Holy Spirit. We read in Daniel
+(1:17) that the Lord gave to his children wisdom and understanding.
+<p>2103 Now he excludes a difficulty which could have arisen.
+If the Holy Spirit will teach them, it seems that he is greater than Christ.
+This is not true, because the Spirit will teach them by the power of the Father
+and the Son, <b>for he will not speak from himself, </b>but from me, because he
+will be from me. Just as the Son does not act from himself but from the Father,
+so the Holy Spirit, because he is from another, that is, from the Father and
+the Son, <b>will not speak from himself, but whatever he will hear </b>by
+receiving knowledge as well as his essence from eternity, <b>he will speak</b>,
+not in a bodily way but by enlightening your minds from within: "I will bring
+her into the wilderness, and speak tenderly to her" (Hos 2:14); "Let me hear
+what God the Lord will speak" (Ps 85:8).<a href="#_ftn20" name="_ftnref20"
+title="">[20]</a>
+<p>2104 Since the Holy Spirit hears from eternity, why does he
+say he will hear? We should say to this that eternity includes all time.
+Consequently, the Holy Spirit, who hears from all eternity, is said to hear in
+the present, in the past, and in the future. Yet at times he is said to hear in
+the future because the knowledge in question concerns things that are still in
+the future. <b>He will speak, </b>therefore, whatever he will hear, for he will
+not only teach about things that are eternal, but future things. Thus he adds, <b>he
+will declare to you the things that are to come, </b>which is a characteristic
+of God: "She has foreknowledge of signs and wonders" (Wis 8:8); "Tell us what
+is to come hereafter, that we may know that you are gods" (Is 41:23). This is
+characteristic of the Holy Spirit: "I will pour out my spirit on all flesh;
+your sons and your daughters shall prophesy" (Joel 2:28). So they would have no
+doubts about how they would know of the coming tribulations, which Christ
+predicted for them, he adds, <b>and he will declare to you the things that are
+to come</b>, that is, upon you.
+<BR><BR><BR>
+<p align=center><B>LECTURE 4
+<BLOCKQUOTE><p>14 "He will glorify me, for he will take what is mine
+[for he will receive from me] and declare it to you. 15 All that the Father has
+is mine; therefore I said that he will take what is mine [that he will receive
+from me] and declare it to you."<a href="#_ftn21" name="_ftnref21">[21]</b></a></BLOCKQUOTE>
+<p>2105 Above, we saw two fruits of the coming of the Holy
+Spirit, which were the rebuking of the world and the instruction of the
+disciples. Now the third fruit is mentioned, the glorification of Christ.
+First, he mentions this fruit, the glorification; secondly, the reason for it
+(v 14b); thirdly, he expands on this (v 15).
+<p>2106 He says: "He will teach all truth," because <b>he will
+glorify me, </b>in whom is all truth: "I am the way, and the truth, and the
+life" (14:6); "In whom," that is, in Christ, "are hid all the treasures of
+wisdom and knowledge" (Col 2:3).
+<p><b>He will glorify me, </b>that is,
+give a clear knowledge of me. He will do this, first of all, by enlightening
+the disciples: for they were still carnal and attached to Christ in a carnal
+way, that is, in the weakness of his flesh, not realizing the grandeur of his
+divinity. Later, they were able to grasp this through the Holy Spirit: "God has
+revealed to us through the Spirit" (1 Cor 2:10). Secondly, the Spirit will give
+them the confidence to preach clearly, openly. Before this the disciples were
+so timid that they did not dare to profess Christ publicly, but when they were
+filled with the Holy Spirit fear was cast out, and they proclaimed Christ to
+the people, being somehow impelled by that same Spirit: "He will come like a
+rushing stream, which the wind [or Spirit] of the Lord drives" (Is 59:19). This
+is why the Apostle says: "The love of Christ impels us" [2 Cor 5:14]. Thirdly,
+the Spirit will glorify Christ by accomplishing marvelous works in and through
+the apostles: "All things are inspired by one and the same Spirit" (1 Cor
+12:11).
+<p>2107 Now we see the reason why the Holy Spirit will glorify
+Christ: it is because the Son is the principle of the Holy Spirit. For
+everything which is from another manifests that from which it is. Thus the Son
+manifests the Father because he is from the Father. And so because the Holy
+Spirit is from the Son, it is appropriate that the Spirit glorify the Son. He
+says, <b>he will glorify me, for he will receive from me. </b>However, the Holy
+Spirit does not receive in the same way creatures do.
+<p>When creatures receive, three
+things are found, and two of these are not found in the divinity. In creatures,
+that which receives is one thing, and what is received is something else. This
+is not so in the divinity, since the divine persons are simple, and not
+composed of several elements. Indeed, the Holy Spirit receives his entire substance
+from whomever this Spirit receives, and so does the Son. Another difference is
+that among creatures the one who receives did not have at one time what he
+receives, as when matter receives a form, or a subject receives an accident:
+for at some time the matter was without such a form, and the subject without
+that accident. This is not so in the divinity, because what the Son receives
+from the Father the Son has from eternity, and what the Holy Spirit receives
+from the Father and the Son, the Spirit has from eternity. Accordingly, the
+Holy Spirit receives from the Son like the Son receives from the Father: "What
+my Father has given to me is greater than all" (10:29). Thus, when the
+expression "to receive" is used of the divinity, it indicates an order in origin.<a
+href="#_ftn22" name="_ftnref22">[22]</a>
+<p>2108 Note that when he says, <b>he will receive from me, </b>the
+word <b>from </b>(<i>de</i>, "from" or "of") does not indicate participation,
+but consubstantiality, because the Spirit receives all that the Son has. For
+just as the Son is from (<i>de</i>) the substance of the Father, because he
+receives the entire substance of the Father, so also the Holy Spirit is from (<i>de</i>)
+the substance of the Son because the Spirit receives the whole substance of the
+Son. Thus, because <b>he will receive from me, </b>and I am the Word of God,
+therefore he will <b>declare it to you</b>.
+<p>2109 Now this reason is further explained when Christ shows
+that the Holy Spirit received from him because of the unity and
+consubstantiality of the Father and the Son. First, we see the
+consubstantiality of the Father and Son; secondly, the conclusion is drawn, <b>therefore
+I said that he will receive from me.</b>
+<p>2110 He says: he will receive from me because <b>all that
+the Father has is mine. </b>This is like saying: Although the Spirit of truth
+proceeds from the Father, yet because <b>all that the Father has is mine, </b>(and
+the Spirit is the Spirit of the Father), the Spirit receives from me.
+<p>Note that one "has" something in
+two ways: in one way as a possession, and in the other way as something
+existing in oneself, as a form or a part. The Father has as a possession and as
+something subject to himself the totality of created things: "The earth is the
+Lord's and the fullness thereof" (Ps 24:1). The Father also has something which
+is in him, indeed, which is himself, because the Father is whatever is in
+Christ, since the Father is his own essence, own goodness, own truth and own
+eternity. The word "has" is being used in this sense here. And so whatever the
+Father has is the Son's, because the Son has the same wisdom and the same
+goodness that the Father also has: "For as the Father has life in himself, so
+he has granted the Son also to have life in himself" (5:26); "All things have
+been delivered to me by my Father" (Mt 11:27).
+<p>2111 As Didymus says, some might make this objection: If all
+that the Father has the Son also has, then since the Father has the
+characteristic of fatherhood, it follows that the Son also has this.<a
+href="#_ftn23" name="_ftnref23">[23]</a>
+I answer that this argument would appear to be valid if our Lord had said, "All
+that God has is mine." But he says, <b>all that the Father has is mine, </b>and
+this keeps a distinction between the Father and the Son, and leads us to
+understand that all that the Father has is the Son's, except that by which the
+Father is distinguished from the Son. For by using the word Father, Christ
+declares that he is the Son, and has not usurped the attribute of fatherhood.
+<p>2112 We have conceded that whatever the Father has the Son
+has, but not that the Son has it in the same order as the Father. For the Son
+has as receiving from another; while the Father has as giving to another. Thus,
+the distinction is not in what is had, but in the order of having. Now
+relations of this kind, that is, of fatherhood and sonship, signify a
+distinction of order: for fatherhood signifies a giving to another and sonship
+a receiving from another.
+<p>2113 One might ask whether a relation is something real in
+the divinity. It seems that it is: for if not, then since the divine persons
+are distinguished by relations, the distinction of the persons would not be
+real. The answer to this is that in the divinity a relation is considered in
+two ways. In one way, a relation is considered in comparison to the essence or
+person of the Father. And in this way the relation of Father is not other than
+the essence or person of the Father. In the other way, a relation can be
+considered in comparison to the opposite relation, for example, to sonship. In
+this way fatherhood is a real relation, because it signifies an order of the
+nature which the Father gives the Son by an eternal generation. And this order
+is really in God. Therefore, if fatherhood is compared to the essence of the
+Father, all that the Father has the Son has, because fatherhood is not other
+than the essence of the Father, but the Son does not have it in the same order,
+as was said.
+<p>2114 Now he draws his conclusion, that the Holy Spirit
+receives from the Son. If all things which the Father has are the Son's, and
+the Son is consubstantial to the Father, it is necessary that the Holy Spirit
+proceed from the Son as he proceeds from the Father, as Hilary and Didymus
+argue.<a href="#_ftn24" name="_ftnref24">[24]</a>
+<pIndent>To understand this we should note that among created
+things in every procession or origination that by which the agent acts or gives
+what it has is the same as what the recipient receives. For instance, fire
+which has been generated receives the form of fire which the generating fire
+gives it by its own form. There is something similar to this in the origin of
+the divine persons, because that by which the Father gives his nature to the
+Son (not by will, but by nature), is the same as that which he gives. Still
+there is an unlikeness in this way: in creatures, that which is communicated
+and that by which it is communicated is only the same in species, not the same
+individual; but in the divinity, what the Father gives to the Son and that by
+which he gives or communicates it is the same individual nature.
+<p>2115 Note that we say that the Son receives from (<i>de</i>)
+the substance of the Father, that is, he receives the substance of the Father;
+and we say that the Holy Spirit receives from the substance of the Father and
+the Son; and that the Father, by virtue of his nature, gives his substance to
+the Son, and the Father and the Son give to the Holy Spirit. But we do not say
+that the Father is from (<i>de</i>) the substance of the Son, or that the
+Father and the Son are from the substance of the Holy Spirit, because the
+"from" <i>(de) </i>signifies consubstantiality with an order of origin. Thus,
+what is communicated to the Holy Spirit is what is common to the Father and the
+Son. Now in the divinity the principle of communication must be the same as
+what is communicated. And so if what is communicated to the Holy Spirit is as
+essence, that which communicates must be this essence. This essence, however,
+is common to the Father and the Son. So, if the Father gives his essence to the
+Holy Spirit, the Son must also do so. For this reason he says, <b>all that the
+Father has is mine. </b>And if the Holy Spirit receives from the Father, he
+will also receive from the Son. And for this reason he says, <b>therefore I
+said that he will receive from me and declare it to you, </b>for according as
+he receives from me, so he will show you.
+<BR><BR><BR>
+<p align=center><B>LECTURE 5
+<BLOCKQUOTE><p>16 "A little while, and you will see me no more; again a
+little while, and you will see me [because I go to the Father]." 17 Some of his
+disciples said to one another, "What is this that he says to us, 'A little
+while, and you will not see me, and again a little while, and you will see me',
+and, 'because I go to the Father'?" 18 They said, "What does he mean by 'a little
+while'? We do not know what he means." 19 Jesus knew that they wanted to ask
+him; so he said to them, "Is this what you are asking yourselves, what I meant
+by saying, 'A little while, and you will not see me, and again a little while,
+and you will see me'? 20 Truly, truly, I say to you, you will weep and lament,
+but the world will rejoice, you will be sorrowful, but your sorrow will turn
+into joy. 21 When a woman is in travail she has sorrow, because her hour has
+come; but when she is delivered of the child, she no longer remembers the
+anguish, for joy that a child [man] is born into the world. 22 So you have
+sorrow now, but I will see you again and your hearts will rejoice, and no one
+will take your joy from you."<a href="#_ftn25" name="_ftnref25">[25]</a></B></BLOCKQUOTE>
+<p>2116 Above, our Lord explained one reason for their
+consolation, that was his promise of the Holy Spirit. Here he gives the second,
+which is that they will see him again. First, the promise that they will see
+him again is made; secondly, we see the perplexity of the disciples (v 17); and
+thirdly, their perplexity is answered (v 19).
+<p>2117 When our Lord foretold that he would leave his
+disciples, he also promised that they would see him again. He insists on this
+several times so that by considering the fact that he would come again they
+might better endure his absence. He actually mentions three things to console
+them: his absence will be brief; he will be with them again; and he will leave
+with honor.
+<p>2118 His absence is brief because <b>a little while and you
+will see me no more, </b>so that the <b>little while </b>refers to the time
+when <b>you will see me no more. </b>It is like saying: I will be taken from
+you by death <b>and you will see me no more</b>; but do not be sad, because the
+time during which you will not see me will be a <b>little while, </b>for I will
+rise at dawn, that is, on the third day: "Hide yourselves for a little while
+until the wrath is past" (Is 26:20).
+<p>2119 Yet I will be with you again because <b>again a little
+while</b>, that is,<b> </b>during a brief time after the resurrection, for
+forty days, "appearing to them during forty days" (Acts 1:3), <b>you will see
+me: </b>"Then the disciples were glad when they saw the Lord" (20:20).
+<p>2120 And this is because I am leaving with honor, because I
+go to the Father: "As they were looking on, he was lifted up" (Acts 1:9).
+<p>Another interpretation would be
+that the <b>little while </b>refers to the time before Christ's death, so that
+the meaning is: It will just be a <b>little while </b>until I am taken from
+you, that is, on the morrow: "Yet a little while I am with you" (13:33). <b>And
+you will see me no more</b>, that is, in mortal form, because "yet a little
+while, and the world will see me no more," as mortal (14:19); yet it will see
+him at the judgment and coming in majesty. But the disciples will see Christ
+when immortal, after the resurrection, because as we read in Acts (10:40): "God
+... made him manifest, not to all the people but to us who were chosen by God
+as witnesses." And so he adds, <b>a little while, and you will see me, </b>for
+I will remain in death only for a little while: "In a moment of indignation I
+hid my face from you for a little while" [Is 54:8].
+<p>Or this <b>little while </b>and we
+will see him can refer to the time of our entire life until the judgment; and
+then we will see Christ at the judgment and in glory. It is called a "little
+while" in relation to eternity: "For a thousand years in your sight are but as
+yesterday when it is past" (Ps 90:4). <b>Because I go to the Father, </b>by my
+resurrection and ascension: "Jesus knew that his hour had come to depart out of
+this world to the Father" (13:1).
+<p>2121 Now we see the perplexity of the disciples: first, they
+talk it over among themselves; secondly, we see the reason for their
+perplexity; and thirdly, we see their point of view and attitude.
+<p>2122 The disciples questioned one another about the Lord's
+statement, saying, <b>What does he mean by a little while? </b>They show an
+admirable respect for Christ for it was so great that they did not presume to
+question him. The angels do the same: "Who is this that comes from Edom, in
+crimsoned garments from Bozrah" (Is 63:1). And he answers: "It is I who am
+speaking of righteousness and a defender who saves you" [Is 63:1]. We see from
+the words of the disciples that they did not yet have a complete understanding
+of what Christ said, either because they were still sunk in sorrow or because
+the words themselves were obscure: "Are you also still without understanding?"
+(Mt 15:16).
+<p>2123 The reason for their perplexity was that Christ's
+statements seemed to be incompatible. They understood well enough when he said,
+<b>you will not see me</b>, and <b>because I go to the Father</b>. But they
+were perplexed as to how they could see the same person a little while after he
+had died, for they did not yet know of the resurrection, and we read "What man
+can live and never see death? Who can deliver his soul from the power of
+Sheol?" (Ps 89:48); "No one has been known to return from Hades" (Wis 2:1).
+<p>2124 This is why the disciples say, <b>What does he mean by
+a little while and we will see him?</b> <b>We do not know what he means</b>,
+they reply in an unassuming way. As Augustine remarks, when some do not
+understand the words of Scripture they belittle it, preferring their own
+theories to the authority of Scripture. Yet others, when they do not
+understand, unpretentiously admit their own lack of knowledge: "I am ... a man
+who is weak and short-lived, with little understanding of judgment and laws"
+(Wis 9:5).<a href="#_ftn26" name="_ftnref26">[26]</a>
+This is what the apostles are doing here, for they do not say that Christ was
+wrong or that he said nothing. They ascribe their lack of understanding to
+their own ignorance.
+<p>2125 Now their perplexity is revealed. First, it is
+acknowledged [by Christ]; secondly, it is cleared up (v 20); and thirdly Christ
+presents a similar situation (v 21).
+<p>2126 He does two things about the first. First, he shows how
+the perplexity of the disciples was recognized by Christ, when he says, <b>Jesus
+knew</b>, by reason of his divinity, <b>that they wanted to ask him, </b>about
+this difficulty: "He himself knew what was in man" (2:25); "Man looks on the
+outward appearance, but the Lord looks on the heart" (1 Sam 16:7). Then he
+shows how this recognition was expressed in words, when Christ said to them, <b>Is
+this what you are asking yourselves ... ?</b> "I made them known; then suddenly
+I did them and they came to pass" (Is 48:3).
+<p>2127 Now he explains his words and removes the perplexity of
+the disciples, not just repeating what he had said, but setting their minds at
+ease. First, he states that there will be a division of those who are sad and
+those who are joyful; secondly, he mentions their own interior sorrow; and
+thirdly, the joy that will follow.
+<p>2128 About the first, he says, <b>Truly, truly I say to you</b>
+that during that little while in which you will not see me <b>you will weep</b>,
+groaning aloud in sad tones, and lament, shedding tears: "She weeps bitterly in
+the night," referring to the first, "tears on her cheeks" referring to the
+second (Lam 1:2); "Keep your voice from weeping" (Jer 31:16).
+<p>2129 But their interior sadness will be in contrast to the
+joy of the world. Thus he says, <b>but the world will rejoice. </b>This can be
+understood in a particular way as referring to the time of Christ's passion,
+and then <b>the world, </b>that is, the Scribes and Pharisees, <b>will rejoice </b>that
+Christ is killed: "Ah, this is the day we longed for; now we have it; we see
+it!" (Lam 2:16). Or <b>the world, </b>that is the evil members of the Church,
+will rejoice that the saints are persecuted: "The inhabitants of the earth will
+rejoice" [Rev 17:8]. Or in a general sense, <b>the world, </b>those living
+carnally, <b>will rejoice </b>in worldly things: "And behold, joy and gladness,
+slaying oxen and killing sheep, eating flesh and drinking wine" (Is 22:13).
+<p>The sorrow of the disciples
+follows, and so he says, <b>you will be sorrowful, </b>because of the
+sufferings you will have in this world, or rather at my being killed. This is
+the way the saints are saddened: by the sufferings they endure at the hands of
+the world and by sin: "For godly grief produces a repentance that leads to
+salvation" (2 Cor 7:10).
+<p>2130 Yet joy will follow this sadness, because your sorrow, which
+you will experience over my passion, will turn into joy, at my resurrection:
+"The disciples were glad when they saw the Lord" (20:20). And in general, the
+sorrow of all the saints will be turned into the joy of the future life:
+"Blessed are those who mourn, for they shall be comforted" (Mt 5:4); "He that
+goes forth weeping, bearing the seed for sowing, shall come home with shouts of
+joy" (Ps 126:6). For the saints weep as they sow during this time of merit, but
+they will rejoice at the reaping, during the time of reward.
+<p>2131 Now our Lord mentions a similar case and then draws the
+parallels. The similar instance he gives is that of a woman about to give
+birth. First, he mentions the sorrow she has while in labor; and secondly, her
+joy once her child is born (v 21).
+<p>2132 In regard to the first he says, <b>When a woman is in
+travail she has sorrow</b>, very great sensible sorrow, <b>because her hour of
+pain has come</b>: "Anguish as of a woman in travail" (Ps 48:6). We can
+understand this pain as the pain of the passion of Christ, which was the
+greatest: "Look and see if there is any pain like my pain" [Lam 1:12]. We can
+also see in it the pain of the saints when repentant over their sins: "Like a
+woman with child, who writhes and cries out in her pangs, when she is near her
+time, so were we because of you, O Lord" (Is 26:17).
+<p>2133 Now he mentions the joy when it is over. After a birth
+there is a double joy: one, because the pain is past; the other, and greater,
+is over the birth of the child. This joy is greater if the child is of the male
+sex, since the male is complete, while the female is incomplete and fortuitous.
+"Cursed be the man who brought the news to my father, 'A son is born to you!"'
+(Jer 20:15). And in Genesis, when Sara conceived she said, "God has made laughter
+for me; everyone who hears will laugh with me" [Gen 21:6]. So he says, <b>but
+when she is delivered of the child, she no longer remembers the anguish, </b>rejoicing
+that the pain is over, but even more <b>for joy that a man is born into the
+world.</b>
+<p>This image is appropriate to Christ
+because by his suffering he delivered us from the anguish of death and gave
+birth to a new man, that is, he conferred on human nature a newness of life and
+glory which were not yet known to us. Thus he does not say, "a child is born,"
+but rather <b>a man is born</b>, because Christ, in his human nature, rose from
+the dead, renewed, with the newness of a child at birth. This image also fits
+the Church militant, which walks in a newness of life; and the Church
+triumphant, which walks in a newness of glory. He does not say, "There will be
+no anguish," but <b>she no longer remembers the anguish, </b>because even
+though the saints in glory will remember the afflictions they endured, they
+will not experience them.
+<p>2134 Here he draws the parallels. As regards the present
+sorrow the apostles were experiencing he says, <b>So you have sorrow now</b>,
+now being from the time of my passion, and the sorrow is over my death: "What
+is this conversation which you are holding with each other as you walk and look
+sad?" [Lk 24:17]. Or now, during your entire life, you have sorrow: "You will
+weep and lament" (16:20).
+<p>As regards their future joy he
+says, <b>but I will see you again</b>. This is the same as if he said "you will
+see me," because we can see him only if he shows himself. Yet he does not say,
+"You will see me," but <b>I will see you</b>, because this showing of himself
+to us springs from his compassion, which the very sight of him indicates. He
+says, <b>I will see you again</b>, at my resurrection and in future glory:
+"Your eyes will see the king in his beauty" (Is 33:17).
+<p>Secondly, he promises them a joyful
+heart and gladness, saying, <b>and your hearts will rejoice, </b>when you see
+me at my resurrection. Thus the Church sings: "This is the day the Lord has
+made: let us rejoice and be glad." <b>And your hearts will rejoice </b>at the
+vision of my glory: "Your face will fill me with joy" [Ps 16:11]; "Then you
+shall see and be radiant, your heart shall thrill and rejoice" (Is 60:5). For
+it is natural for each one to rejoice at the sight of what is loved. Now no one
+can see the divine essence unless he loves it: "He shows it to his friend, as
+it is his possession" [Job 36:33]. And so it is necessary that joy follow upon
+this vision: "You shall see," knowing with your mind, "and your heart shall
+rejoice" (Is 66:14). This joy will even spill over on to the body when it is
+glorified, and so Isaiah continues: "Your bones shall flourish like the grass";
+"Enter into the joy of your master" (Mt 25:21).
+<p>Thirdly, he promises that this joy
+will last forever, saying, <b>and no one will take your joy from you, </b>that
+is, the joy you will have over my resurrection will not be taken from you, like
+the Jews took your joy during my passion. And this is because "Christ rising
+from the dead will never die again; death no longer has dominion over him" [Rom
+6:9] Or, your joy in the fullness of your glory <b>no one will take from you </b>since
+it cannot be lost and is continuous: "Everlasting joy shall be upon their
+heads" (Is 35:10). For we will not lose this joy for ourselves by sin since our
+wills shall be fixed in the good; and no one can take this joy from us because
+then there will be no violence and no injuries will be inflicted on us, etc.
+<BR><BR><BR>
+<p align=center><B>LECTURE 6
+<BLOCKQUOTE><p>23 "In that day you will ask nothing of me. Truly, truly,
+I say to you, if you ask anything of the Father [in my name], he will give it
+to you in my name. 24 Hitherto you have asked nothing in my name; ask, and you
+will receive, that your joy may be full."<a href="#_ftn27" name="_ftnref27"
+title="">[27]</a></B></BLOCKQUOTE>
+<p>2135 Above, our Lord enlarged on two things which would
+comfort his apostles, the promise of the Paraclete and his own return. Here he
+mentions a third reason by which he comforts them, promising them access to the
+Father. First, he promises them an intimate relationship with the Father;
+secondly, he gives a reason for this intimacy (v 25). He does two things about
+the first: he gives them that security that comes from confidence; secondly, he
+encourages them to act on their confidence (v 24). He does two things with the
+first: first, he rejects a need for an intercessor; secondly, he promises them
+an opportunity to ask (v 23).
+<p>2136 He says, <b>In that day you will ask nothing of me</b>.
+According to Augustine, where we have <i>ask</i>, the Greeks have a word which
+means two things: to ask for something, and to ask or pose a question.<a
+href="#_ftn28" name="_ftnref28">[28]</a>
+Consequently, <b>In that day you will ask nothing of me </b>can mean two
+things: you will not ask me for anything, or you will not question me about
+anything.
+<p><b>In that day</b>. What that day
+is can be seen from what he said before, "I will see you again" (v 22). This
+can be understood to be the day of his resurrection, or the day when we have
+the vision of his glory.
+<p>2137 Chrysostom understands this passage the first way.<a
+href="#_ftn29" name="_ftnref29">[29]</a>
+Thus, <b>In that day</b>, when I arise from the dead, <b>you will ask nothing
+of me, </b>that is, you will not say such things as "Show us the Father."
+Augustine objects to this interpretation because after the resurrection the
+disciples did say: "Lord, will you at this time restore the kingdom to Israel?"
+(Acts (1:6); and Peter poses the question: "Lord, what about this man?"
+(20:21).
+<p>Yet one can uphold Chrysostom's
+explanation by saying that our Lord calls <b>that day</b> not only the day of
+his resurrection, but also that day the disciples were to be taught by the Holy
+Spirit: "When the Spirit of truth comes, he will teach you all truth" [16:13].
+And so by speaking in a vague manner of that time, our Lord also includes the
+coming of the Holy Spirit. It is like saying: <b>In that day</b>, once the Holy
+Spirit has been given, <b>you will ask nothing of me</b>, because you will know
+all things by the Holy Spirit: "His anointing teaches you about everything" (1
+Jn 2:27). Again, according to Chrysostom, <b>In that day</b>, when the Holy
+Spirits comes, <b>you will ask nothing of me</b>, that is, you will have no
+need to ask me.
+<p>2138 But after the resurrection did not the apostles pray to
+Christ for things? It seems so, for the Apostle says: "Three times I besought
+the Lord," that is, Christ (2 Cor 12:8). I answer that there are two natures in
+Christ: his human nature, by which he is the mediator between God and us (1 Tim
+2:5), and his divine nature, by which he is one God with the Father. Christ,
+considered as having a human nature, was not a mediator who never united us to
+God, like some mediators who never unite extremes. So, Christ joins us to the
+Father. Now to join God the Farther and to join Christ as God are the same.
+Thus he says: It is not necessary for you to use my mediation as man. Thus, <b>In
+that day you will ask nothing of me</b> as mediator, because you will have
+access to God by yourselves &#8209; but you will ask me as God. Although Christ
+intercedes for us, as the Apostle says (Rom 8:34), still the Church does not
+ask him as an intercessor. Thus we do not say, "Christ, pray for us"; but we do
+ask him as God, adhering to him as God by faith and love.
+<p>2139 Augustine explains this passage as referring to the day
+of the vision of glory in this way: <b>In that day</b>, when I see you in
+glory, <b>you will ask nothing of me</b>, that is, you will not ask me for
+anything because there will be nothing left to desire, since all goods will be
+ours in superabundance in our homeland: "You will fill me with joy by your
+face" [Ps 16:11]; and again, "I will be satisfied when your glory appears" [Ps
+17:15].<a href="#_ftn30" name="_ftnref30">[30]</a>
+Also, you will ask no questions because you will be filled with the knowledge
+of God: "In your light do we see light" (Ps 36:9).
+<p>2140 An objection can be raised against both of these
+points. The saints do pray in our homeland: "Call now, if there is any who will
+answer you; and turn to some of the saints" [Job 5:1]; and in 2 Maccabees
+(15:12) we see that a saint prayed for the entire Jewish people. Nor can one
+say that the saints pray just for others and not for themselves, for we read:
+"O Sovereign Lord ... how long before you will judge and avenge our blood on
+those who dwell upon the earth?" (Rev 6:10). Further, the saints ask questions:
+for they will be equal to the angels (Mt 22:30), and the angels question: "Who
+is the King of glory?" (Ps 24:8), and "Who is this that comes from Edom?" (Is
+63:1). Therefore, the saints do question.
+<p>Two points can be made in answer to
+this. The time of glory can be considered in two ways: the time of the
+beginning of glory, and the time of its full completion. The time of the
+beginning of glory lasts until the day of judgment: for the saints receive glory
+in their soul, but something still remains to be received, that is, the glory
+of the body for each one, and the completion of the number of the elect.
+Consequently, till the day of judgment the saints can both ask for things and
+question, but not about what pertains to the very essence of beatitude. The
+time of fully complete glory is after the day of judgment, and after this
+nothing is left to be asked for, and nothing left to be known. It is about this
+that he says, <b>In that day, </b>of consummated glory, <b>you will ask nothing
+of me.</b>
+<p>The observation about the angels
+asking questions is true in his way: they do ask about the mysteries of the
+humanity of Christ and the incarnation, but they do not question about the
+divinity.
+<p>2141 Now he promises them an opportunity to ask. This is
+related to the above in two ways. According to Chrysostom, this refers to the
+time of the resurrection and the coming of the Holy Spirit.<a href="#_ftn31"
+name="_ftnref31">[31]</a>
+It is like saying: It is true that in that day of the resurrection and of the
+Holy Spirit that you will not ask me; yet you will have my help, because you
+will ask the Father, to whom you have access through me, <b>in my name</b>.
+<p>Augustine explains it the other
+way. "In that day," of my glory," you will ask nothing of me"; but in the
+meantime, during your sorrowful pilgrimage, <b>if you ask anything of the
+Father, he will give it to you. </b>So according to this explanation, <b>if you
+ask anything of the Father, </b>does not refer to "in that day," but to what
+precedes that day.<a href="#_ftn32" name="_ftnref32">[32]</a>
+<p>2142 Our Lord lays down seven conditions for good prayer.
+The first is that spiritual goods should be sought, when he says, "<b>If you
+ask anything</b>."<b> </b>For what is entirely earthly, even though it is
+something in itself, is nothing when compared to spiritual goods: "I accounted
+wealth as nothing in comparison with her" (Wis 7:8); "I looked on the earth,
+and lo, it was waste and void" (Jer 4:23). But an objection: In Matthew (6:11),
+our Lord teaches us to ask for temporal goods: "Give us this day our daily
+bread." I answer that a temporal good asked for in relation to a spiritual good
+is then something. The second is that it be made with perseverance; as to this
+he says, <b>If you ask, </b>with perseverance: "They ought always to pray and
+not lose heart" (Lk 18:1); "Pray constantly" (1 Thess 5: 17).
+<p>Thirdly, we should pray in harmony
+with others; he says, <b>if you</b>, in the plural, <b>ask</b>: "If two of you
+agree on earth about anything they ask, it will be done for them by my Father
+in heaven" (Mt 18:19). Thus the Gloss says, about Romans (c 16), that it is
+impossible for the prayers of many not to be heard. <a href="#_ftn33"
+name="_ftnref33">[33]</a>Fourthly,
+it should arise from an affection like that of a child for its parents, as he
+says, <b>the Father. </b>One who asks out of fear does not ask a father, but a
+master or an enemy: "If you then, who are evil, know how to give good gifts to
+your children, how much more will your Father who is in heaven give good things
+to those who ask him!" (Mt 7:11).
+<p>The fifth condition is that it be
+made with piety, that is, with humility: &#8209; "He will regard the prayer of
+the humble and will not despise their petitions" [Ps 102:17] &#8209; with
+confidence that it will be granted &#8209; "Let him ask in faith, with no
+doubting" (Jas 1:6) &#8209; and it should be made correctly &#8209; "You ask
+and do not receive, because you ask wrongly" (Jas 4:3). In regard to this he
+says, <b>in my name</b>, which is the name of the Savior, in which name one
+asks when asking for things pertaining to salvation, and when asking in that
+way by which one can attain salvation: "There is no other name under heaven
+given among men by which we must be saved" (Acts 4:12).
+<p>The sixth condition is that prayer
+be made for an appropriate time, so he says, <b>he will give</b>. One should
+not stop praying if one does not immediately receive; it will be given to us
+even if it is postponed till a better time, so as to increase our desire: "You
+give them their food in due season" (Ps 145:15). Seventhly, one should ask for
+himself. Thus he says, <b>to you</b>, because sometimes prayers for others are
+not heard because the demerits of those we ask for stand in the way: "Do not
+pray for this people" (Jer 7:16); "Though Moses and Samuel stood before me, yet
+my heart would not turn toward this people" (Jer 15:1).
+<p>2143 Now he encourages them to act with the confidence he
+has given them: first, he reminds them of what they lacked in the past;
+secondly, he encourages them to advance in the future, <b>ask</b>.
+<p>2144 What they lacked in the past was not asking; thus he
+says, <b>Hitherto you have asked nothing in my name</b>. But this seems to
+conflict with Luke (9:1) where it says that Christ gave the twelve "power and
+authority over all demons and to cure diseases"; and the same in Matthew
+(10:1). Now they did these things by praying. Therefore, they did ask something
+in the name of Christ, especially because the disciples said: "Lord, even the
+demons are subject to us in your name" (Lk 10:17).
+<p>We must say, then, that this can be
+explained in two ways. First, <b>Hitherto you have asked nothing, </b>that is
+nothing great, <b>in my name</b>. For to ask for cures for the body is a small
+matter compared to the great things they would accomplish by their prayers; nor
+had they yet received the Spirit of adoption to make them aspire to spiritual
+and heavenly things. And if you object that they did ask for something great
+when they asked before, "Lord, show us the Father" (14:8), I answer that they
+were not asking the Father (which is what Christ is talking about here), but
+only Christ as man, trusting that as a mediator he would show them the Father.
+<p>Another explanation: <b>if you ask
+anything of the Father in my name. </b>Up to now they had not asked in his name
+because they did not have a complete knowledge of the name of Christ.
+<p>2145 When he says, <b>ask, and you will receive</b>, he is
+urging them to make progress, that is, they are now to ask: "Ask, and it will
+be given you" (Mt 7:7). <b>Ask</b>, I say, <b>and you will receive</b>, that
+is, what you are asking for, that your joy may be full: "The seventy returned
+with joy, saying, 'Lord, even the demons are subject to us in your name'" (Lk
+10:17). The phrase <b>that your joy may be full </b>can be taken to indicate
+the reason why their prayers are heard. Or, it can point to what they are
+praying for, so the meaning is: <b>ask, and you will receive</b>, and what you
+should ask for is <b>that your joy may be full.</b>
+<p>2146 Note that the object of joy is a good that is desired.
+Since desire is a kind of movement toward a good, and joy is rest in that good,
+a person has joy when he rests in a good, now possessed, to which his desire
+was moved. And one's joy is proportionate to the good possessed. There cannot
+be full joy in a created good because it does not give complete rest to man's
+desires and yearnings. Our joy will be full when we possess that good in which
+all the goods we can desire are found superabundantly. This good is solely God
+"who satisfies our desire with good things" [Ps 103:5]. Therefore he says, <b>ask
+</b>this, <b>that your joy may be full, </b>that is, ask to enjoy God and the
+Trinity, as Augustine says, and no joy is greater: "You will fill me with joy
+with your face" [Ps 16:11].<a href="#_ftn34" name="_ftnref34">[34]</a>
+And why is this? Because "all good things came to me along with her," that is,
+with the contemplation of divine wisdom (Wis 7:11).
+<BR><BR><BR>
+<p align=center><B>LECTURE 7
+<BLOCKQUOTE><p>25 "I have said this to you in figures [proverbs]; the
+hour is coming when I shall no longer speak to you in figures [proverbs] but tell
+you plainly of the Father. 26 In that day you will ask in my name; and I do not
+say to you that I shall pray the Father for you; 27 for the Father himself
+loves you, because you have loved me and have believed that I came from the
+Father [from God]. 28 I came from the Father and have come into the world;
+again, I am leaving the world and going to the Father."</B></BLOCKQUOTE>
+<p>2147 Above, our Lord promised his disciples an access and
+intimacy with the Father. Now he gives the reason for this intimacy. There are
+two things that make a person intimate with another and foster confidence when
+asking for something: knowledge and love. Thus our Lord gives these two reasons
+here. The first is taken from their clear knowledge of the Father; the second,
+from his special love for them (v 26).
+<p>2148 He does two things about the first: first, he reminds
+them of their previous imperfect knowledge of the Father; secondly, he promises
+them complete knowledge, <b>the hour is coming when I shall no longer speak to
+you in proverbs.</b>
+<p>Indeed, their knowledge was
+imperfect; so he says, <b>I have said this to you in proverbs. </b>A proverb,
+strictly speaking, is a maxim, a common expression, as "Train up a child in the
+way he should go, and when he is old he will not depart from it" (Prv 22:6).
+Now because proverbs are sometimes not clear and are metaphorical, the word
+"proverb" is sometimes used to indicate a parable, which states one thing while
+actually meaning something else. This is the case here, and "proverb" should be
+taken to mean parable.
+<p>2149 The statement, <b>I have said this to you in proverbs, </b>can
+be taken in four ways. The first is literal, and refers to what he had said
+immediately before this. Then the sense is: I said to you that hitherto you
+have asked nothing in my name, and that you will ask in my name, and <b>I have
+said this to you in proverbs, </b>and obscurely. But <b>the hour is coming </b>when
+what I said obscurely I will say plainly. Thus he adds: "the Father himself
+loves you," and "I came from the Father and have come into the world." This
+seems to be the way the apostles understood it because when they heard him say
+these things they said, "Ah, now you are speaking plainly, and not in proverbs"
+(16:29).
+<p>2150 In the second way, <b>I have said this to you in
+proverbs, </b>refers to everything which is read in this Gospel about the
+teaching of Christ. Then the next statement, <b>the hour is coming when I shall
+no longer speak to you in proverbs, </b>would refer to the time of glory. For
+now we see in a mirror, in an obscure manner, since what we are told about God
+is presented to us in proverbs. But in our homeland we will see "face to face,"
+as we read in 1 Corinthians (13:12). Therefore, we will then be plainly told of
+the Father, and not in proverbs. He says, <b>of the Father</b>, because no one
+can see the Father in that glory unless the Son reveals him: "No one knows the
+Father except the Son and any one to whom the Son chooses to reveal him" (Mt
+11:27). For the Son is the true light, and gives us the light by which we can
+see the Father: "I am the light of the world" (8:12).
+<p>2151 But the next statement, <b>in that day you will ask in
+my name, </b>does not fit this [second] explanation. For if that hour is the
+time of glory, we will not ask for anything because our desires will be
+satisfied with good. Accordingly, there are two other meanings. According to
+Chrysostom the sense is this: <b>I have said this to you, </b>that is, what I
+have just said, <b>in proverbs</b>, that is, in veiled language, not entirely
+expressing all that you should know about me and the Father, because "I have yet
+many things to say to you, but you cannot bear them now" (16:12). But <b>the
+hour is coming, </b>that is, when I have arisen from the dead, <b>when I shall
+no longer speak to you in proverbs, </b>that is, obscurely and in figures, <b>but
+tell you plainly of the Father.</b><a href="#_ftn35" name="_ftnref35">[35]</a><b>
+</b>Indeed, during those forty days during which he appeared to them, he taught
+them many mysteries and told many things about himself and the Father. Further,
+they had been raised to higher things by their faith in the resurrection,
+firmly believing that Christ was the true God. So we read that Christ was
+"speaking of the kingdom of God" to them (Acts 1:3), and that "He opened their
+minds to understand the scriptures" (Lk 24:45).
+<p>2152 The other reading is given by Augustine, and is this.<a
+href="#_ftn36" name="_ftnref36">[36]</a>
+When Christ said <b>I have said this to you in proverbs</b>, our Lord is
+promising to make them spiritual. There is a difference between one who is
+spiritual and one who is sensual: a sensual person understands spiritual words
+as proverbs, not because they were spoken as proverbs, but because the mind of
+such a person cannot rise above material things, and spiritual things are
+hidden (1 Cor 2:14). But one who is spiritual understands spiritual words as
+spiritual. At the beginning, the disciples themselves were sensual, and what was
+told them they found obscure, and took as proverbs. But after they were made
+spiritual by Christ and had been taught by the Holy Spirit, they clearly
+understood spiritual words as spiritual. And so Christ says, <b>I have said
+this to you in proverbs, </b>that is, you understood what I said as proverbs.
+But<b> the hour is coming when I shall no longer speak to you in proverbs: </b>"And
+we all, with unveiled face, beholding the glory of the Lord, are being changed
+into his likeness" (2 Cor 3:18).
+<p>2153 Now we see the second reason why they should have
+confidence, and it is based on the Father's love for the disciples: first, he
+shows the Father's love for them; secondly, the intimacy of the Father with the
+Son, I came from the Father. He does two things with the first: first, he
+repeats a promise he made to them; secondly, he gives the reason for what was
+promised, <b>for the Father himself loves you.</b>
+<p>2154 He does two things with the first: he repeats one of
+his promises; secondly, he promises that they will have confidence when they
+pray.
+<p>He says, <b>In that day</b>, when I
+tell you plainly of the Father, <b>you will ask in my name; </b>for when you
+plainly know the Father you will know that I am equal to him and of the same
+essence, and that it is through me that you can approach or have access to him.
+To have this hope of approaching or having access to the Father through Christ
+is what is meant by asking in the name of Christ: "Some trust in chariots, and
+some in horses. But we will call upon the name of the Lord our God" [Ps 20:7].
+But Christ is silent about asking the Father for them; he says, <b>I do not say
+to you that I shall pray the Father for you.</b>
+<p>2155 But doesn't Christ pray for us? Certainly: "We have an
+advocate with the Father, Jesus Christ the righteous" (1 Jn 2:1); "He is able for
+all time to save those who draw near to God through him" (Heb 7:25). According
+to Augustine, Christ says this so the disciples will not think that Christ,
+since he is a man, is limited to interceding for them.<a href="#_ftn37"
+name="_ftnref37">[37]</a>
+So in that day when I tell you plainly, you will not only ask in my name, but
+you will know that I am one with the Father, and not just an intercessor, but
+in addition to interceding, I, as God, will hear your prayer.
+<p>According to Chrysostom, however,
+Christ probably says this so the disciples will not believe that they are to
+ask through the Son as if they could not approach the Father directly.<a
+href="#_ftn38" name="_ftnref38">[38]</a>
+He is saying in effect: At present you come to me to intercede for you. But in
+that day you will have such confidence in the Father that you will be able to
+ask the Father in my name, without needing another to intercede for you.
+<p>2156 But the apostles did need Christ, as man, to intercede,
+didn't they? If not, then since he does intercede, his intercession is
+superfluous. We should say that Christ intercedes for them not as though they
+were strangers and had no access to the Father, but he makes their prayers more
+effective.
+<p>2157 Here he gives the reason for the promise, which is the
+Father's love for them: and first, he mentions the Father's love; secondly, the
+proof of this love, <b>because you have loved me.</b>
+<p>2158 He says: <b>I do not say to you that I shall pray the
+Father for you, </b>for then it might seem that the Father did not love them.
+Assuredly, <b>the Father himself, </b>who loves all things by willing them the
+goods of nature &#8209; "For you love all things that exist, and have loathing
+for none of the things which you have made" (Wis 11:26) &#8209; loves you,
+apostles and saints, with an exceptional love, by willing you the highest good,
+that is, himself. "He loved his people: all those consecrated to him were in
+his hand" (Deut 33:3), because he loved them that much. "The souls of the
+righteous are in the hand of God" (Wis 3:1).
+<p>2159 He proves this from two facts, from the love of the
+disciples for Christ, and from their faith. With regard to the first he says, <b>because
+you have loved me</b>. This proof does not give the cause [why the Father loves
+them], for we read, "Not as though we had loved God, but because he has first
+loved us" [1 Jn 4:10]. Rather, it gives a sign [of God's love for them], for
+the fact that we love God is a sign that he loves us, for our being able to
+love God is a gift from God: "God's love has been poured into our hearts
+through the Holy Spirit which has been given to us" (Rom 5:5); "He who loves me
+will be loved by my Father" (14:21).
+<p>            Referring to the second he says, <b>and have
+believed that I came from the Father: </b>"Without faith it is impossible to
+please God" [Heb 11:6]. Our faith is due to God's love for us, for "it is the
+gift of God" (Eph 2:8). Now a gift is not given except through the love of the
+giver. To believe in and to love Christ insofar as he comes forth from God is a
+clear sign of one's love for God, since that in virtue of which something is
+such is itself even more so. Therefore, when one loves Christ, who came forth
+from God, this love is particularly traced back to God the Father; but this is
+not so when one loves Christ precisely as human.
+<p>2160 Because he had mentioned his coming forth from the
+Father, he now comments more fully on it, saying, <b>I came </b><i>(exivi, </i>came
+forth) <b>from the Father and have come </b><i>(veni) </i><b>into the world. </b>This
+shows his intimacy with the Father. He first mentions his coming forth from the
+Father; and secondly, his return to the Father (v 28).
+<p>2161 The Son proceeds or comes from the Father in two ways:
+one is eternal, the other temporal. He refers to the eternal procession when he
+says, <b>I came </b>(came forth, <i>exivi)<b> </b></i><b>from the Father</b>,
+eternally<b> </b>begotten from him.
+<p>Everything which comes forth from
+another was first in it. There are three ways one thing can be in something
+else. First, as what is contained is in its container; second, as a part in
+some whole; thirdly, as an accident in its subject and as an effect in its
+cause. What comes forth is in that from which it comes forth in one of these
+ways. In the first two ways, what comes forth remains the same individual it
+was. For example, what comes from the keg is the very same wine that was in the
+keg; and the very same part that was in the whole comes from the whole. In the
+other two ways [the third member] what comes forth is not the same individual.
+Now none of these ways apply to God: for since God is entirely simple, and is
+in some place only metaphorically speaking, we cannot say that the Son is in
+God like some part, or that the Son is contained in a container. Rather, the
+Son is in the Father by a oneness of essence: "I and the Father are one"
+(10:30). For the entire essence of the Father is the entire essence of the Son,
+and vice versa. Consequently, the Son does not come forth from the Father in
+the previously mentioned ways. For when a part comes from the whole, it is
+distinct from the whole in essence: for when a part comes from the whole it
+becomes a being in act, while in the whole it was only a being in potency.
+Likewise, what comes from being contained in some container now occupies a
+different place than it did. But the Son does not come forth from the Father to
+occupy a different place because he fills all things, "Do I not fill heaven and
+earth?" (Jer 23:24). Nor is the Son split off from the Father because the
+Father cannot be divided. Rather, the Son comes forth by reason of a
+distinction in person. Thus, insofar as the coming forth of the Son presupposes
+some kind of existing in another, this indicates a unity of essence; while
+insofar as there is a certain coming forth, a distinction in person is
+indicated. "His coming forth is from the highest heaven," that is, from God the
+Father [Ps 19:6]; "You are my son, born before the day&#8209;star rises" [Ps
+110:3].
+<p>In material things, what comes
+forth from another is no longer in it, since it comes from it by a separation
+from it in place or in essence. This is not the kind of coming forth we have
+here, for the Son came forth from the Father from all eternity in such a way
+that the Son is still in the Father from all eternity. And so when the Son is
+in the Father, he comes forth, and when the Son comes forth he is in the
+Father: so the Son is always in the Father and always coming forth from the
+Father.
+<p>2162 He mentions his temporal coming when he says, <b>I have
+come into the world.</b> Just as the Son's coming forth from the Father from
+eternity does not involve a change of place, neither does his coming into the
+world imply a change of place. Since the Father is in the Son and the Son is in
+the Father, then just as the Father fills all things, so does the Son; nor is
+there any place to go. Thus the Son is said to have come into the world because
+he assumed a human nature, which had its origin from the world as far as its body
+was concerned. But the Son did not move to a new place. "He came to his own
+home, and his own people received him not" (1:11).
+<p>2163 Then when he says, <b>again, I am leaving the world and
+going to the Father, </b>he speaks of his return to the Father. First he mentions
+his leaving the world, <b>again, I am leaving the world</b>, but not ceasing to
+govern us by his providence, because he is always governing the world together
+with the Father, and he is always with the faithful by the help of his grace:
+"I am with you always, to the close of the age" (Mt 28:20). Rather, he left the
+world by withdrawing from the physical sight of the worldly.
+<p>Secondly, he mentions his return to
+the Father when he says, <b>and going to the Father, </b>whom he had never
+left. He goes insofar as he offered himself to the Father in his passion:
+"Christ ... gave himself up for us, a fragrant offering and sacrifice to God"
+(Eph 5:2). Again, he goes to the Father insofar as by his resurrection his
+human nature became like the Father in its immortality: "the life he lives he
+lives to God" (Rom 6:10). Further, he goes to the Father by ascending into the
+heavens where he shines in a special way with divine glory: "So then the Lord
+Jesus, after he had spoken to them, was taken up into heaven, and sat down at the
+right hand of God" (Mt 16:19); "But now I am going to him who sent me; yet none
+of you asks me, 'Where are you going?'"
+<BR><BR><BR>
+<p align=center><B>LECTURE 8
+<BLOCKQUOTE><p>29 His disciples said, "Ah, now you are speaking plainly,
+not in any figure [proverb]! 30 Now we know that you know all things, and need
+none to question you; by this we believe that you came from God." 31 Jesus
+answered them, "Do you now believe? 32 The hour is coming, indeed it has come,
+when you will be scattered, every man to his home, and will leave me alone; yet
+I am not alone, for the Father is with me. 33 I have said this to you, that in
+me you may have peace. In the world you have tribulation; but be of good cheer,
+I have overcome the world."</B></BLOCKQUOTE>
+<p>2164 After these consoling words spoken to the apostles, we
+now see their effect on them: first, their reaction is given; secondly, we see
+their condition; and thirdly, we see the intention of Christ, <b>I have said
+this to you, that </b>... The reaction of the disciples is a profession of
+faith, <b>Ah, now you are speaking plainly </b>... They profess three things
+about Christ: the clarity of his teaching, the certitude of his knowledge, and
+his divine origin.
+<p>2165 They profess the clarity of his teaching when they say,
+<b>Now you are speaking plainly, not in any proverb! </b>If we consider this
+with attention we see that there is scarcely any other place in sacred
+scripture where the origin of Christ is so openly expressed as here, when he
+says, "I shall tell you plainly of the Father," and "I came forth from the
+Father and have come into the world." And so believing that his promise to tell
+them plainly of the Father had now been kept so that they did not need any
+further teaching, they say, <b>Ah, now you are speaking plainly</b>. As
+Augustine remarks, the disciples were still so lacking in understanding that
+they did not realize they were lacking in understanding.<a href="#_ftn39"
+name="_ftnref39">[39]</a>
+For Christ had not promised to speak to them without proverbs at that time, but
+at the time of the resurrection or of glory. Yet as far as the disciples were
+concerned, he was now speaking more clearly, although they were later to
+understand his words still more clearly.
+<p>2166 They profess the certainty of his knowledge when they
+say, <b>Now we know that you know all things</b>. At first glance, the meaning
+seems to be that when one clearly explains the things he says, this is a proof
+of his certain and full knowledge of them: for the sign of one who knows is the
+ability to fully teach what he knows &#8209; "Knowledge is easy for a man of
+understanding" (Prv 14:6) &#8209; and what is beyond one's understanding cannot
+be plainly told in words. Yet the apostles said this for another reason, which
+is because the Lord knew all the secrets of their hearts, and could satisfy
+their perplexities. He consoled them by promising them the joy of the Holy
+Spirit, that they would see him again, and that the Father loves them. Thus
+they say, <b>Now we know that you know all things</b>, that is, the secrets of
+hearts: "Lord, you know everything" (21:17); "The Lord God knows all things
+before they are done" [Wis 8:8].
+<p>2167 Then they add, <b>and need none to question you</b>.
+This seems to contradict what they had just said, namely, that he knows all
+things; for one who is wise is questioned (rather than questioning others). Why
+then is it not necessary to question him? The answer is that they said this to
+indicate that he even knew the secrets of hearts, because even before he was
+questioned he satisfied their perplexity when they were saying to each other,
+"What does he mean by 'a little while'?" (16:18). Nevertheless, Christ does ask
+and is asked, not because he needs it, but because we do.
+<p>2168 They profess Christ's divine origin when they say, <b>by
+this we believe that you came </b>(came forth, <i>exist</i>) <b>from God</b>.
+This statement is appropriate for it is a distinguishing characteristic of the
+divinity to know all things and even the secrets of hearts: "The heart is
+deceitful above all things, and desperately corrupt; who can understand it? 'I
+the Lord search the mind and try the heart' "(Jer 17:9). Thus they say, <b>you
+came from God</b>, consubstantial with the Father, and true God.
+<p>2169 Now we see the condition of the disciples, which is one
+of weakness: first, Christ reproaches their slowness to believe; secondly, he
+foretells their approaching troubles; thirdly, he shows that he cannot be
+injured by them.
+<p>2170 As to the first he says, <b>Do you now believe?</b> If
+this is understood as a question, it is a rebuke for being so slow to believe.
+It is like saying: Have you waited till now to believe? If we understand this
+remissibly, Christ is reproving the instability of their faith. Then it is like
+saying: It is true that you believe now, but as soon as I am betrayed, you will
+leave me: "They believe for a while and in time of temptation fall away" (Lk
+8:13).
+<p>2171 <b>The hour is coming, indeed it has come, when you will
+be scattered, every man to his home, and will leave me alone</b>.<b> </b>Here
+we see their approaching troubles and falling away. Notice that by their
+falling away they lost what they had acquired through Christ. They had acquired
+the companionship of Christ, freedom from the burdens of ownership, and a life
+together. Peter mentions these three things in Matthew (19:27): "We," all of
+us, referring to their life together, "have left everything," referring to the
+freedom from the burdens of ownership, "and followed you," referring to their
+companionship with Christ. They lost these things and our Lord foretold this to
+them when he said: <b>The hour is coming, indeed it has come, when you will be
+scattered </b>(referring to their life together), because you will be dominated
+by such fear that you will not be able to run away together, as a group:
+"Strike the shepherd and the sheep will be scattered" (Zech 13:7); <b>every man
+to his home</b> (referring to their lost freedom from things), that is,
+returning to his desire to possess his own things. And we do see Peter and the
+others return to their boat and their own property: "They went out and got into
+the boat" (21:3). <b>And will leave me alone, </b>(referring to the loss of
+Christ's companionship): "My kinsfolk and my close friends have failed me; the
+guests in my house have forgotten me" (Job 19:14); "I have trodden the wine
+press alone" (Is 63:3).
+<p>2172 Yet Christ did not suffer any loss by the falling away
+of his disciples; thus he says, <b>yet I am not alone, for the Father is with
+me</b>. This is like saying: Although I am one with the Father by a unity of
+essence, I am not alone because distinct in person. Thus I have not come forth
+from the Father in such a way as to leave him.
+<p>2173 Here our Lord states the purpose of his teaching: first
+he mentions the benefit it brings; secondly, why we need this benefit, <b>in
+the world you have tribulation.</b>
+<p>2174 The benefit his teaching gives is peace. He says to
+them: I am telling you that you will be reduced to leaving me alone; and so I
+am teaching you so you do not continue in this abandonment. Indeed, everything
+I have said to you in this talk and everything I have spoken in the entire
+Gospel is aimed at having you return to me, <b>that in me you may have peace</b>.
+<p>Truly, the purpose of the Gospel is
+peace in Christ: "Those who love your name have great peace" [Ps 119:165]. The
+reason for this is that peace of heart is opposed to its disturbance, which
+comes from the evils that afflict it and grow worse. But if one has affliction
+only now and then, or a joy greater than one's evils, his disturbance does not
+last. This is why the worldly, who are not united to God by love, have troubles
+without peace; while the saints, who have God in their hearts by love, have
+peace in Christ even if they have troubles from the world: "He makes peace in
+your borders" [Ps 147:14]. And our purpose here should be to have peace in God:
+"My soul refused to be comforted," with things of the world, "but I remembered
+God and was delighted" [Ps 77:3].
+<p>2175 We need this peace because of the troubles imposed by
+the world; so Christ says, <b>In the world you have tribulation. </b>First, he
+foretells their future distress; secondly, he gives them confidence to meet it.
+In regard to the first he says, <b>In the world you have tribulation, </b>that
+is, from the worldly: "Do not wonder, brethren, that the world hates you" (1 Jn
+3:13); "I chose you out of the world, therefore the world hates you" (15:19).
+Referring to the second, Christ says, <b>but be of good cheer [have
+confidence], I have overcome the world. </b>For Christ does free us: "You
+delivered me ... from choking fire on every side" (Si 51:4). He is saying in
+effect: Return to me and you will have peace, for <b>I have overcome the world </b>which
+is oppressing you.
+<p>2176 Christ overcame the world, first of all, by taking away
+the weapons it uses to attack us: these are its allurements: "For all that is
+in the world [is] the lust of the flesh and the lust of the eyes and the pride
+of life" (1 Jn 2:16). He conquered the allurement of riches by his poverty: "I
+am poor and needy" (Ps 86:1); "The Son of man has nowhere to lay his head" (Lk
+9:58). Christ overcame the allurement of honors by his humility: "Learn from
+me; for I am gentle and lowly in heart" (Mt 11:29). He overcame the lusts of
+the world by his sufferings and labors: "He ... became obedient unto death,
+even death on a cross" (Phil 2:8); "Jesus, wearied as he was with his journey,
+sat down beside the well" (4:6); "I have labored from my youth" [Ps 88:16].
+Anyone who conquers these, conquers the world. And this is what faith does -
+"This is the victory that overcomes the world, our faith" (1 Jn 5:4) &#8209;
+because since faith is [the present possession of] the substance, the basic
+reality, of what we hope for, which is spiritual and eternal good, it causes us
+to disdain sensual and passing goods.
+<p>Secondly, Christ overcame the world
+by casting out the ruler of the world: "Now shall the ruler of this world be
+cast out" (12:31); "He disarmed the principalities and powers (Col 2:15). This
+shows us that the devil is also to be overcome by us: "Will you play with him
+as with a bird, or will you put him on a leash for your maidens?" (Job 41:5),
+which understood literally means that after the passion of Christ the little
+boys and young handmaids of Christ will make him their plaything.
+<p>Thirdly, Christ overcame the world
+by converting the people of this world to himself. The world rebelled by
+stirring up dissensions through worldly people. But Christ drew these to
+himself: "I, when I am lifted up from the earth, will draw all things to
+myself" [12:32]. Thus it was said: "The world has gone after him" (12:19). So,
+we should not fear its oppression because it has been overcome: "Thanks be to
+God, who gives us the victory through our Lord Jesus Christ" (1 Cor 15:57).
+</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 16:2 in the <i>Summa
+Theologiae: </i>I-II, q. 19, a. 6, s. c.
+</div>
+<div id=ftn2>
+<p><a href="#_ftnref2" name="_ftn2">[2]</a> <i>Tract.
+in Io</i>., 93, ch. 3, col. 1866; cf. <i>Catena
+Aurea</i>,<i> </i>16:1-4.
+</div>
+<div id=ftn3>
+<p><a href="#_ftnref3" name="_ftn3">[3]</a> Ibid.; cf. <i>Catena Aurea</i>,<i> </i>16:1-4.
+</div>
+<div id=ftn4>
+<p><a href="#_ftnref4" name="_ftn4">[4]</a> Cicero, <i>Tusculan Questions</i>.
+</div>
+<div id=ftn5>
+<p><a href="#_ftnref5" name="_ftn5">[5]</a> <i>Tract.
+in Io</i>., 94, ch. 1, col. 1868; cf. <i>Catena
+Aurea</i>,<i> </i>16:1-4.
+</div>
+<div id=ftn6>
+<p><a href="#_ftnref6" name="_ftn6">[6]</a> Ibid.; cf. <i>Catena Aurea</i>,<i> </i>16:1-4.
+</div>
+<div id=ftn7>
+<p><a href="#_ftnref7" name="_ftn7">[7]</a> <i>In Ioannem hom</i>., 78, ch.
+1; PG 59, col. 421; cf. <i>Catena Aurea</i>, 16:1-4.
+</div>
+<div id=ftn8>
+<p><a href="#_ftnref8" name="_ftn8">[8]</a>
+St. Thomas refers to Jn 16:7 in the <i>Summa
+Theologiae:</i> III, q. 57, a. 1, ad 3; q. 57, a. 6, s. c.; q. 72, a. 1, ad 1;
+q. 75, a. 1, obj. 4.
+</div>
+<div id=ftn9>
+<p><a href="#_ftnref9" name="_ftn9">[9]</a> <i>In Ioannem hom</i>., 78, ch.
+1; PG 59, col. 421; cf. <i>Catena Aurea</i>, 16:5-11.
+</div>
+<div id=ftn10>
+<p><a href="#_ftnref10" name="_ftn10">[10]</a> <i>Tract.
+in Io</i>., 94, ch. 3, col. 1869; cf. <i>Catena
+Aurea</i>,<i> </i>16:5-11.
+</div>
+<div id=ftn11>
+<p><a
+href="#_ftnref11" name="_ftn11">[11]</a> <i>De Trin</i>., 1, ch. 9, no.19; PL 42, col. 833-4; cf. <i>Catena
+Aurea</i>,<i> </i>16:5-11.
+</div>
+<div id=ftn12>
+<p><a href="#_ftnref12" name="_ftn12">[12]</a> <i>In Ioannem hom</i>., 78, ch.
+1; PG 59,col. 421; cf. <i>Catena Aurea</i>, 16:5-11.
+</div>
+<div id=ftn13>
+<p><a href="#_ftnref13" name="_ftn13">[13]</a>
+St. Thomas refers to Jn 16:8 in the <i>Summa
+Theologiae:</i> III, q. 57, a. 1, ad 3; q. 59, a. 1, obj. 3; Jn 16:12: <i>ST</i>
+III, q. 42, a. 3, ad 2; q. 45, a. 4, obj. 4; Jn 16:13: <i>ST</i> I-II, q. 106,
+a. 4, obj. 2; III, q. 39, a. 7.
+</div>
+<div id=ftn14>
+<p><a href="#_ftnref14" name="_ftn14">[14]</a> <i>Tract. in Io</i>., 95, ch. 1, col. 1870; cf. <i>Catena Aurea, </i>16:5-11.
+</div>
+<div id=ftn15>
+<p><a href="#_ftnref15" name="_ftn15">[15]</a> <i>Tract.
+in Io</i>., 95, ch. 2, col. 1871; cf. <i>Catena
+Aurea, </i>16:5-11.
+</div>
+<div id=ftn16>
+<p><a href="#_ftnref16" name="_ftn16">[16]</a> Augustine, <i>Sermones de Verbis Domini</i> <i>144</i>; ch.
+1; PL 38, col. 689; cf. <i>Catena Aurea,</i>
+16:5-11.
+</div>
+<div id=ftn17>
+<p><a href="#_ftnref17" name="_ftn17">[17]</a> Ibid, ch. 5, col. 790.
+</div>
+<div id=ftn18>
+<p><a href="#_ftnref18" name="_ftn18">[18]</a> <i>In Ioannem hom</i>., 78, ch.
+2; PG 59, col. 422; cf. <i>Catena Aurea</i>, 16:5-11.
+</div>
+<div id=ftn19>
+<p><a href="#_ftnref19" name="_ftn19">[19]</a> <i>Tract. in Io</i>., 96, ch. 1, col. 1874 ; cf. <i>Catena Aurea, </i>16:12-15.
+</div>
+<div id=ftn20>
+<p><a href="#_ftnref20" name="_ftn20">[20]</a>
+Summa-Holy Spirit receives his essence and knowledge from the Father and the
+Son from eternity.
+</div>
+<div id=ftn21>
+<p><a href="#_ftnref21" name="_ftn21">[21]</a>
+St. Thomas quotes Jn  16:14 in the <i>Summa
+Theologiae: </i>I, q. 36, a. 2 ad 1.
+</div>
+<div id=ftn22>
+<p><a href="#_ftnref22" name="_ftn22">[22]</a>
+Summa-manner in which the Holy Spirit receives his being as opposed to the way
+creatures receive theirs. -thru 2115.
+</div>
+<div id=ftn23>
+<p><a href="#_ftnref23" name="_ftn23">[23]</a> <i>De Spiritu Sancto, II</i>, ch. 38; PL 23, col. 136A;  cf. <i>Catena Aurea, </i>16:12-15.
+</div>
+<div id=ftn24>
+<p><a href="#_ftnref24" name="_ftn24">[24]</a> Didymus,
+Ibid.
+<p>Hilary, <i>De Trin</i>., 8;
+PL 10, col. 359-360; St. Thomas includes these references in the <i>Catena
+Aurea, </i>16:12-15.
+</div>
+<div id=ftn25>
+<p><a href="#_ftnref25" name="_ftn25">[25]</a> St. Thomas refers to Jn 16:22 in the <i>Summa Theologiae:</i>
+III, q. 55, a. 3, ad 1.
+</div>
+<div id=ftn26>
+<p><a href="#_ftnref26" name="_ftn26">[26]</a> <i>Tract.
+in Io</i>., 101 ch. 1, col. 1893; cf. <i>Catena
+Aurea</i>,<i> </i>15:4-7.
+</div>
+<div id=ftn27>
+<p><a href="#_ftnref27" name="_ftn27">[27]</a>
+St. Thomas refers to Jn 16:23 in the <i>Summa
+Theologiae: </i>II-II, q. 83, a. 7, obj. 2.
+</div>
+<div id=ftn28>
+<p><a href="#_ftnref28" name="_ftn28">[28]</a> <i>Tract.
+in Io</i>., 101, ch. 4, col. 1894; cf. <i>Catena
+Aurea</i>,<i> </i>16:23-28.
+</div>
+<div id=ftn29>
+<p><a href="#_ftnref29" name="_ftn29">[29]</a> <i>In Ioannem hom</i>., 79, ch.
+1; PG 59, col. 427; cf. <i>Catena Aurea</i>, 16:23-28.
+</div>
+<div id=ftn30>
+<p><a href="#_ftnref30" name="_ftn30">[30]</a> <i>Tract.
+in Io</i>., 102, ch. 2, col. 1897; cf. <i>Catena
+Aurea</i>,<i> </i>16:23-28.
+</div>
+<div id=ftn31>
+<p><a href="#_ftnref31" name="_ftn31">[31]</a> <i>In Ioannem hom</i>., 79, ch.
+1; PG 59, col. 428; cf. <i>Catena Aurea</i>, 16:23-25.
+</div>
+<div id=ftn32>
+<p><a href="#_ftnref32" name="_ftn32">[32]</a> <i>Tract.
+in Io</i>., 102, ch. 2, col. 1896-7.
+</div>
+<div id=ftn33>
+<p><a href="#_ftnref33" name="_ftn33">[33]</a> Gloss
+</div>
+<div id=ftn34>
+<p><a href="#_ftnref34" name="_ftn34">[34]</a> <i>De Trin</i>., 1, ch. 11; cf. <i>Catena Aurea</i>,<i> </i>16:23-28.
+</div>
+<div id=ftn35>
+<p><a href="#_ftnref35" name="_ftn35">[35]</a> <i>In Ioannem hom</i>., 79, ch.
+2; PG 59, col. 428; cf. <i>Catena Aurea</i>, 16:23-28.
+</div>
+<div id=ftn36>
+<p><a href="#_ftnref36" name="_ftn36">[36]</a> <i>Tract.
+in Io</i>., 102, ch. 4, col. 1897; cf. <i>Catena
+Aurea</i>,<i> </i>16:23-28.
+</div>
+<div id=ftn37>
+<p><a href="#_ftnref37" name="_ftn37">[37]</a> <i>Tract.
+in Io</i>., ch. 3, col. 1897.
+</div>
+<div id=ftn38>
+<p><a href="#_ftnref38" name="_ftn38">[38]</a> <i>In Ioannem hom</i>.,
+79, ch. 2; PG 59, col. 428.
+</div>
+<div id=ftn39>
+<p><a href="#_ftnref39" name="_ftn39">[39]</a> <i>Tract.
+in Io</i>., 103, ch. 1, col. 1899; cf. <i>Catena
+Aurea</i>,<i> </i>16:29-33.
+</body></html>

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