Aquinas: john/english/John17.html comparison

comparison john/english/John17.html @ 31:25a799388159

originals from http://www.josephkenny.joyeurs.com/CDtexts/SSJohn.htm

author	ht
date	Tue, 24 Nov 2009 20:16:17 +0000
parents
children	178aed5d2c3c

comparison

equal deleted inserted replaced

-:b56c501d878e
+:25a799388159
+<html>
+<head>
+</head>
+<body style=text-align:justify><blockquote>
+<p style="text-align: center"><span style="font-size: 60pt">17</span>
+<p align=center><B>LECTURE I
+<BLOCKQUOTE><p>1 When Jesus had spoken these words, he lifted up his
+eyes to heaven and said, "Father, the hour has come; glorify your Son that the
+Son may glorify you, 2 since you have given him power over all flesh, to give
+eternal life to all whom you have given him. 3 And this is eternal life, that
+they know you the only true God, and Jesus Christ whom you have sent. 4 I
+glorified you on earth, having accomplished the work which you gave me to do; 5
+and now, Father, glorify me in your own presence with the glory which I had
+with you before the world was made."<a href="#_ftn1" name="_ftnref1">[1]</a></b></BLOCKQUOTE>
+<p>2177 Above, our Lord consoled his disciples by example and
+encouragement; here he comforts them by his prayer. In this prayer he does
+three things: first, he prays for himself; secondly, for the group of the
+disciples (v 6); thirdly, for all the faithful (v 20). He does three things
+with the first: first, he makes his request; secondly, he states the fruit of
+this request, <b>that the Son may glorify you; </b>thirdly, he mentions why his
+request deserves to be heard (v 4). In regard to the first point: first, we see
+the order he followed in his prayer; secondly, the way he prayed; thirdly, the
+words he used.
+<p>2178 The order he followed was fitting, because he prayed
+after first encouraging them. So we read, <b>When Jesus had spoken these words.
+</b>This gives us the example to help by our prayers those we are teaching by
+our words, because religious teaching has its greatest effect in the hearts of
+those who hear it when it is supported by a prayer which asks for divine help:
+"Pray for us, that the word of the Lord may speed on and triumph" (2 Thess
+3:1). Again, our sermon should end with a prayer: "The sum of our words is: 'he
+is the all.'"
+<p>2179 The way he prayed is that <b>he lifted up his eyes to
+heaven</b>. There is a difference between the prayer of Christ and our own
+prayer: our prayer arises solely from our needs, while the prayer of Christ is
+more for our instruction, for there was no need for him to pray for himself,
+since together with his Father he answers prayers. He instructs us here by his
+words and actions. He teaches us by his actions in lifting up his eyes, so that
+we also will lift our eyes to heaven when we pray: "To you I lift up my eyes, O
+you who are enthroned in the heavens!" (Ps 123:1). And not just our eyes, but
+also our actions, by referring them to God: "Let us lift up our hearts and
+hands to God in heaven" (Lam 3:41). He teaches us by his words, for he said his
+prayer publicly, and said, so that those whom he taught by teaching he might
+also teach by praying. We are taught not just by the words of Christ, but also
+by his actions.
+<p>2180 His words are effective; thus he says, <b>Father, the
+hour has come. </b>Their effectiveness is caused by three things. First, by the
+love of the one praying. For the Son is praying to his Father and petitioning
+the Father because of his love for the Father. So he says, <b>Father, </b>to
+show us that we should pray to God with the affection of his children: "And I
+thought you would call me, My Father, and would not turn from following me"
+(Jer 3:19).
+<p>Secondly, his prayer is effective
+because of the need for this prayer; for as he says, <b>the hour has come, </b>for
+his passion, about which he had said before: "My hour has not yet come" (2:4).
+The hour, I say, not the season, not the day, because Christ was to be seized
+right away. Not an hour fixed but fate, but chosen by his own plan and good
+pleasure. And it is appropriate that right before he prays he mentions his
+troubles, because God especially hears us when we are troubled: "In my troubles
+I cried to the Lord, and he heard me" [Ps 120:1]; "Since we do not know what to
+do, we can only turn our eyes to you" [2 Chron 20:12]. Thirdly, his prayer is
+effective because of its content, <b>glorify your Son.</b>
+<p>2181 But the Son of God is Wisdom itself, and this has the
+greatest glory: "Wisdom is radiant and unfading" (Wis 6:13). How then can he
+speak of glory being glorified, especially since he is the splendor of the
+Father (Heb 1:3)? We should say that Christ asked to be glorified by the Father
+in three ways. First, in his passion, and this was done by the many miracles
+which occurred: for the sun was darkened, and the veil of the temple was rent,
+and graves were opened. This was referred to before (12:28): "I have glorified
+it," by the miracles occurring before the passion, "and I will glorify it
+again," during the passion. With this understanding Christ says, <b>glorify </b>me
+in my passion by showing that I am your Son. And so the centurion, after seeing
+the miracles, said: "Truly, this was the Son of God" (Mt 27:54).
+<p>Secondly, Christ sought to be
+glorified in his resurrection. His holy soul was always joined to God and
+possessed glory from the vision of God: "We have beheld his glory, glory as of
+the only Son from the Father" (1:14). From the beginning of his conception, his
+soul was glorified, but in the resurrection he had glory of body also, referred
+to in "Jesus Christ, who will change our lowly body to be like his glorious
+body" (Phil 3:21). Thirdly, he sought to be glorified in the knowledge of all
+people: "Because of her I shall have glory among the multitudes and honor in
+the presence of the elders" (Wis 8:10).
+<p>And so he says, <b>glorify your
+Son, </b>that is, show the entire world that I am your Son, in the strict
+sense: by birth, not by creation (in opposition to Arius, who said that the Son
+of God is a creature); in truth, not just in name (against Sabellius, who said
+that the same person is now called Father and then called Son); by origin, not
+adoption (in opposition to Nestorius, who said that Christ was an adopted son).
+<p>2182 Now we see the fruit of his being glorified: first, the
+fruit is mentioned; secondly, it is explained, <b>since you have given him
+power...</b>
+<p>2183 The fruit of the Son's being glorified is that the
+Father is glorified; thus he says, <b>that the Son may glorify you. </b>When
+Arius observed that our Lord said, <b>glorify your Son, </b>he supposed that
+the Father is greater than the Son. This is true if we consider the Son in his
+human nature: "The Father in greater than I" (14:28). Consequently, Christ
+adds, <b>that the Son may glorify you </b>(in the knowledge of men) to show he
+is equal to the Father as regards the divine nature. Now glory is renown joined
+with praise. Formerly, God was renowned among the Jews: "In Judah God is known"
+(Ps 76:1); but later, through his Son, he was known throughout the entire
+world. Holy people also increase God's renown by their good works: "That they
+may see your good works and give glory to your Father who is in heaven" (Mt
+5:16). Above Christ said: "I do not seek my own glory; there is One who seeks
+it and he will be the judge" (8:50).
+<p>2184 Now we have the fruit of Christ's request: first, we
+see the benefit conferred on us by Christ; secondly, he shows that this benefit
+is related to the glory of the Father (v 3).
+<p>1285 He says, <b>that the Son may glorify you, </b>and this <b>since
+you have given him power over all flesh. </b>We should know that what acts in
+virtue of another tends in its effect to reveal that other: for the action of a
+principle which proceeds from another principle manifests this principle. Now
+whatever the Son has he has from the Father; and thus it is necessary that what
+the Son does manifests the Father. Thus he says to the Father, <b>you have
+given him power </b>over all human beings. By this power the Son ought to lead
+them to a knowledge of t he Father, which is eternal life. This is the meaning
+of, <b>that the Son may glorify you, since you have given him power over all
+flesh, </b>that is, over all human beings: "All flesh shall see the salvation
+of God" (Lk 3:6).
+<p><b>You have given him </b>[this
+power], says Hilary, by giving, through an eternal generation, the divine
+nature to the Son, from which the Son has the power to embrace all things: "All
+things have been delivered to me by my Father" (Mt 11:27); "For the Father loves
+the Son, and shows him all that he himself is doing" (5:20).<a href="#_ftn2"
+name="_ftnref2">[2]</a>
+Or, in another way, <b>you have given </b>this power to Christ in his human
+nature because this nature is united with your Son to form one person. And in
+this way flesh has power over flesh: "All authority [power] in heaven and on
+earth has been given me" (Mt 28:18); "And to him," that is, the Son of man,
+"was given dominion and glory and kingdom" (Dan 7:14).
+<p>He says, Father, <b>you have given
+him power: </b>Father, just as you have power, not to wrest things from your
+human creatures, but to give yourself to them, so you have given power to
+Christ in his human nature, power <b>over all flesh, </b>so that he may <b>give
+eternal life to all whom you have given him, </b>through eternal
+predestination: "My sheep hear my voice, and I know them" (10:27).
+<p>2186 But is the eternal life given to men related to the
+glory of the Father? Indeed it is, for <b>this is eternal life, that they may
+know you the only true God, and Jesus Christ whom you have sent, </b>who was
+sent so that the Father could be glorified by being known by men.
+<p>Two things need explanation here.
+First, why he says, <b>this is eternal life, that they may know. </b>Note that
+strictly speaking, we call those things living which move themselves to their
+activities. Those things which are only moved by other things are not living,
+but dead. And so all those activities to which an active thing moves itself are
+called living activities, for example, to will, to understand, to sense, to
+grow and to move about. Now a thing is said to be alive in two senses. First
+because it has living activities in potency, as one who is asleep is said to
+have sensitive life because it has the power to move itself about, although it
+is not actually doing so. Or, something is said to be alive because it is
+actually engaged in living activities, and then it is alive in the full sense.
+For this reason one who is asleep is said to be half alive. Among living
+activities the highest is the activity of the intellect, which is to
+understand. And thus the activity of the intellect is living activity in the
+highest degree. Now just as the sense in act is identified with the sense&#8209;object
+in act, so also the intellect in act is identified with the thing understood in
+act. Since then intellectual understanding is living activity, and to
+understand is to live, it follows that to understand an eternal reality is to
+live with an eternal life. But God is an eternal reality, and so to understand
+and see God is eternal life.
+<p>Accordingly our Lord says that
+eternal life lies in vision, in seeing, that is, it consists in this basically
+and in its whole substance. But it is love which moves one to this vision, and
+is in a certain way its fulfillment: for the completion and crown of beatitude
+(happiness) is the delight experienced in the enjoyment of God, and this is
+caused by charity. Still, the substance of beatitude consists in vision,
+seeing: "We shall see him as he is" (1 Jn 3:2).
+<p>2187 Secondly, we should explain the phrase, <b>you the only
+true God. </b>It is clear that Christ was speaking to the Father, so when he
+says, <b>you the only true God, </b>it seems that only God the Father is true
+God. The Arians agree with this, for they say that the Son differs by essence
+from the Father, since the Son is a created substance, although he shares in
+the divinity more perfectly and to a greater degree than do all other
+creatures. So much more that the Son is called God, but not the true God,
+because he is not God by nature, which only the Father is.
+<p>Hilary answers this by saying that
+when we want to know whether a certain thing is true, we can determine it from
+two things: its nature and its power.<a href="#_ftn3" name="_ftnref3">[3]</a>
+For true gold is that which has the species of true gold; and we determine this
+if it acts like true gold. Therefore, if we maintain that the Son has the true
+nature of God, because the Son exercises the true activities of divinity, it is
+clear that the Son is true God. Now the Son does perform true works of
+divinity, for we read, "Whatever he [the Father] does, that the Son does
+likewise" (5:19); and again he said, "For as the Father has life in himself,"
+which is not a participated life, "so he has granted the Son also to have life
+in himself" (5:26); "That we may be in his true Son, Jesus Christ. This is the
+true God and eternal life" [1 Jn 5:20].
+<p>According to Hilary, he says, <b>you
+the only true God</b>, in a way that does not exclude another. He does not say
+without qualification, <b>you the only</b>, but adds <b>and Jesus Christ whom
+you have sent.<a href="#_ftn4" name="_ftnref4"><b>[4]</b></a>
+</b>It is like saying: that they know you <b>and Jesus Christ whom you have
+sent </b>to be the one and only true God. This is a pattern of speaking that we
+also use when we say [in the <i>Gloria</i>]: "<i>You alone, </i>Jesus Christ,
+are the most high, <i>together with </i>the Holy Spirit." No mention is made of
+the Holy Spirit because whenever the Father and the Son are mentioned, and
+especially in matters pertaining to the grandeur of the divinity, the Holy
+Spirit, who is the bond of the Father and Son, is implied.
+<p>2188 Or, according to Augustine in his work, <i>The Trinity,
+</i>he says this to exclude the error of those who claim that it is false to
+say that the Father is God, and the Son is God, and the Holy Spirit is God;
+while it is true to say that the Father and the Son and Holy Spirit are one
+God.<a href="#_ftn5" name="_ftnref5">[5]</a>
+The reason for this opinion was that the Apostle said that "Christ [is] the
+power of God and the Wisdom of God" (1 Cor 1:24). Now it is clear that we
+cannot call anyone God unless he has divine power and wisdom. Therefore, since
+these people held that the Father was wisdom, which is the Son, they held further
+that the Father considered without the Son would not be God. And the same
+applies to the Son and the Holy Spirit.
+<p>The incarnation of the Son of God
+is indicated by saying that he was sent. So when he says here, <b>and Jesus
+Christ whom you have sent, </b>we are led to understand that in eternal life we
+will also rejoice in the humanity of Christ: "Your eyes will see the king,"
+that is, Christ, "in his beauty" (Is 33:17); "He will go in and out and find
+pasture" (10:9).
+<p>2189 Now we see why Christ's prayer deserves to be heard:
+first, he mentions why he deserves this; secondly, he states the reward, <b>Father,
+glorify me</b>.
+<p>2190 He states that he merited to be heard for two reasons.
+First, because of his teaching, when he says, <b>I glorified you on earth</b>,
+that is, in the minds of men, by manifesting you in my teaching: "Glorify the
+Lord in teaching" [Is 24:15]. Secondly, I glorified you by my obedience; thus
+he said, <b>I ... having accomplished the work</b>. He uses the past tense in
+place of the future: <b>I glorified </b>for "I will glorify," and <b>accomplished</b>
+in place of "I will accomplish." He does this because these things had already
+begun, and also because the hour of his passion, when his work would be
+accomplished, was very near.
+<p>"The work which <b>you gave me</b>
+to do," not merely ordered. It is not enough [for a work to be accomplished]
+for Christ and us to be ordered by God, because whatever Christ as man
+accomplished and whatever we can do is God's gift, God gave us this: "I knew
+that I could not be continent unless God gave it" [Wis 8:21]. <b>You gave me</b>,
+I say, by the gift of grace, to do, that is, to accomplish.
+<p>2191 The reward for Christ's obedience and teaching is
+glory: "He humbled himself and became obedient unto death, even death on a
+cross. Therefore God has highly exalted him and bestowed on him the name which
+is above every name" (Phil 2:8). And so Christ asks for his reward, saying, <b>and
+now, Father, glorify me</b>. According to Augustine this does not mean, as some
+have thought, that the human nature of Christ, which was assumed by the Word,
+would at some time be changed into the Word, and the human nature changed into
+God.<a href="#_ftn6" name="_ftnref6">[6]</a>
+This would be to annihilate the [human] nature of Christ, for when a first
+thing is changed into another in such a way that this other is not enriched, the
+first thing seems to have been annihilated [because it produced no effect]. But
+nothing can be added to enrich the divine Word of God.
+<p>Thus, for Augustine, <b>and now,
+Father, glorify me</b>, refers to the predestination of Christ as man.
+Something can be had by us both in the divine predestination and in actual
+fact. Now Christ, in his human nature, as all other human beings, was
+predestined by God the Father: "He was predestined Son of God" [Rom 1:4]. With
+this in mind he says, <b>and now </b>&#8209; after I have glorified you, having
+accomplished the work which you gave me to do &#8209; <b>Father, glorify me</b>
+in your own presence, that is, have me sit at your right hand, <b>with the
+glory which I had with you before the world was made, </b>that is to say, with
+the glory I had in your predestination: "The Lord Jesus ... was taken up into
+heaven, and sat down at the right hand of God" (Mk 16:19).<a href="#_ftn7"
+name="_ftnref7">[7]</a>
+<p>2192 Hilary gives the other interpretation.<a href="#_ftn8"
+name="_ftnref8">[8]</a>
+The glory of human beings will be in a certain way similar to the glory of God,
+although unequal. Now Christ, as God, had glory with the Father from all
+eternity, a divine glory and equal to that of the Father. Accordingly, what he
+is asking for here is that he be glorified in his human nature, that is to say,
+that what was flesh in time and changed by corruption, should receive the glory
+of that brightness which is outside of time. He is asking not for an equal
+glory, but for one which is similar, which is to say that just as the Son is
+immortal and sitting at the right hand of the Father from all eternity, so he
+now become immortal in his human nature and exalted to the right hand of God.
+<BR><BR><BR>
+<p align=center><b>LECTURE 2
+<BLOCKQUOTE><p>6 I have manifested your name to the men whom you gave me
+out of the world; thine they were, and you gave them to me, and they have kept
+your word. 7 Now they know that everything that you have given me is from you;
+8 for I have given them the words which you gave me, and they have received
+them and know in truth that I came (<i>exivi</i>) from you; and they have
+believed that you did send me. 9 I am praying for them; I am not praying for
+the world but for those whom you have given me, for they are yours; 10 all mine
+are yours, and yours are mine, and I am glorified in them. 11a And now I am no
+more in the world, but they are in the world, and I am coming to you.<a
+href="#_ftn9" name="_ftnref9">[9]</a></b></BLOCKQUOTE>
+<p>2193 Above, our Lord prayed for himself; here he prays for
+the society of his apostles: first, he states his reasons for praying;
+secondly, what he is praying for (v 11). He does two things about the first:
+first, he mentions his reasons for praying founded on his disciples; secondly,
+the reasons founded on himself (v 9). From the point of view of his disciples,
+he mentions three reasons for praying for them: first, because they were taught
+by him; secondly because they had been given to him; thirdly, because of their
+obedience and devotion.
+<p>2194 He mentions the first reason when he says, <b>I have
+manifested your name</b>. We could add here, according to Augustine, "that the
+Son may glorify you" (v 1). The Father has already received some of this glory
+because <b>I have manifested your name to the men whom you gave me out of the
+world.<a href="#_ftn10" name="_ftnref10"><b>[10]</b></a></b>
+<p>Chrysostom reads it this way. I say
+that I have finished the work you gave me to do.<a href="#_ftn11"
+name="_ftnref11">[11]</a>
+What this work was he adds by saying, <b>I have manifested your name to the men
+</b>.... This is the characteristic work of the Son of God, who is the Word,
+and the characteristic of a word is to manifest the one speaking it: "No one
+knows the Father except the Son and any one to whom the Son chooses to reveal
+him" (Mt 11:27); "No one has ever seen God; the only Son, who is in the bosom
+of the Father, he has made him known" (1:18).
+<p>2195 There is a problem with this: Since God the Father was
+known to men before Christ came &#8209; "In Judah God is known" (Ps 76:1) &#8209;
+why does Christ say, <b>I have manifested your name</b>. I answer that the name
+of God the Father can be known in three ways. In one way, as the creator of all
+things; and this is the way the Gentiles knew him: "His invisible nature ...
+has been clearly perceived in the things that have been made" (Rom 1:20); "God
+has shown it to them" (Rom 1:19). In another way [the Father can be known] as
+the only one to whom the veneration of <i>latria</i> [adoration] is to be
+given. He was not known to the Gentiles in this way, for they gave the
+veneration of <i>latria</i> to other gods. He was known in this way only to the
+Jews, for they alone had been commanded in their law to sacrifice only to the
+Lord: "Whoever sacrifices to any god, save to the Lord only, shall be utterly
+destroyed" (Ex 22:20). Thirdly, he can be known as the Father of an only Son,
+Jesus Christ. He was not known to anyone in this way, but did become so known
+through his Son when the apostles believed that Christ was the Son of God.
+<p>2196 He gives the second reason why he prays for them when
+he says, <b>whom you gave me</b>. First, he mentions that they were given to
+him, from which we can see the reason or way they were given. He says, <b>whom
+you gave me</b>, that is, it is to these that <b>I have manifested your name</b>.
+But did Christ possess them as the Father possessed them? Yes he did, insofar
+as he was God. But he says, <b>whom you gave me</b>, that is, to me as man, to
+listen to me and obey me: "No one can come to me unless the Father who sent me
+draws him" (6:44). Those who come to Christ do so through the gift and grace of
+God: "For by grace you have been saved ... it is the gift of God" (Eph 2:8).
+You gave them to me out of the world, that is, they were chosen from the world:
+"I chose you out of the world" (5:19). For even though the entire world was
+given to the Son insofar as he was God, the apostles were given to the Son to
+obey. He mentions the reason for this giving when he says, <b>thine they were</b>.
+This is like saying: the reason they were given is that <b>thine they were</b>,
+and mine, and predestined from eternity to attain by grace a future glory: "He
+chose us in him before the foundation of the world" (Eph 1:4). <b>And you gave
+them to me</b>, that is, by making them adhere to me you accomplished in fact
+what was previously predestined for them with me and in me.
+<p>2197 The third reason for praying for the disciples, based
+on their devotion, is mentioned when he says, <b>they have kept your word</b>.
+First, he mentions their devotion to the Son; secondly, he shows that this
+devotion gives glory to the Father, <b>they know that everything that you have
+given to me is from you; </b>thirdly, we see the reason this gives glory to the
+Father: <b>for I have given them the words which you gave me</b>.
+<p>2198 As to the first: he had said that you gave them to me
+because <b>thine they were</b>. And they were devoted because <b>they have kept
+your word</b>, in their hearts by faith, and in their actions by fulfilling
+your words: "Keep my commandments and live" (Prv 7:2); "If you keep my
+commandments, you will abide in my love" (15:10).
+<p>2199 Father, the fact that they kept your word in this way gives
+you glory. For this is my word: everything I have I have from you. <b>Now they
+know that everything that you have given me</b>, that is, to your Son in his
+human nature, is from you: "We have beheld his glory, glory as of the only Son
+from the Father" (1:14), that is to say, we saw him as having everything from
+the Father. And because they know this, the Father receives glory in their
+minds.
+<p>2200 The reason this gives glory, that is, that this
+obedience of the disciples to the Son gives glory to the Father, is stated when
+he says, <b>for I have given them the words which you gave me</b>. First he
+states that knowledge comes from the Father to the disciples; secondly, that
+the minds of the disciples are led back to the Father.
+<p>2201 It is stated that knowledge is given in two ways. In
+the first way the Father gives to the Son. Thus he says: <b>the words which you
+gave me</b>, in my eternal generation, in which the Father gave words to the
+Son, although the Son himself is the Word of the Father. These words are
+nothing else than the patterns or plans of everything which is to be done. And
+all these patterns the Father gave to the Son in generating him. Or, it could
+be said that the you gave me refers to the humanity of Christ, because from the
+very instant of his conception the most holy soul of Christ was full with all
+knowledge of the truth, "full of grace and truth" (1:14), that is, with the
+knowledge of every truth: "In whom are hid all the treasures of wisdom and
+knowledge" (Col 2:3).
+<p>The other giving of knowledge is
+from Christ to his disciples, so he says, <b>I have given them</b>, by teaching
+them, both from without and from within: "For all that I have heard from my
+Father I have made known to you" (15:15). By saying this he shows that he is
+the mediator between God and man (1 Tim 2:5), because what he received from the
+Father he passed on to the disciples: "I stood between the Lord and you at that
+time, to declare to you the word of the Lord" (Deut 5:5).
+<p>2202 He mentions that the minds of the disciples were led
+back to the Father when he says, <b>and they have received them</b>. Two kinds
+of receiving are mentioned, corresponding to the two kinds of giving previously
+stated. One kind of receiving corresponds to the second kind of giving [the
+giving by Christ to the disciples] and as to this he says, <b>and they have
+received them</b>, from me, without resisting: "The Lord God has opened my ear,
+and I was not rebellious" (Is 50:5); "Every one who has heard and learned from
+the Father comes to me" (6:45). And receiving them, <b>they know in truth that
+I came from you, </b>that you have given me all things, and this corresponds to
+the first kind of giving [of the Father to the Son].
+<p>2203 According to Augustine the words that follow, <b>and
+they have believed that you did send me</b>, are added to explain the previous
+sentence, "I came from you."<a href="#_ftn12" name="_ftnref12">[12]</a>
+Knowledge of God is of two kinds: one is perfect, by the clear vision of glory;
+the other is imperfect, through faith: "For now we see in a mirror dimly," in
+the second way, "but then face to face," in the first way (1 Cor 13:12). He
+says [in the previous sentence], <b>they know in truth that I came from you. </b>But
+what kind of knowledge was this? The knowledge of our homeland, heaven? No, it
+was the knowledge of faith. And so he adds, <b>and they have believed</b>,
+indicating that to know this is to believe it. <b>They have believed </b>I say,<b>
+in truth</b>, that<b> </b>is, firmly and strongly: "Do you now believe?" that
+is, firmly. "The hour is coming" when you will believe completely (16:31). He
+uses the past tense, <b>have believed</b>, in place of the future tense because
+of his certainty about the future, and because of the infallibility of divine
+predestination.
+<p>Or, according to Chrysostom, he
+uses the past tense to indicate that these things have already happened,
+because they had already begun.<a href="#_ftn13" name="_ftnref13">[13]</a>
+We can harmonize both of these interpretations because all these things had
+already begun, but they still remained to be completed. Thus, in reference to
+what has already begun, he speaks in the past tense, but in reference to their
+completion he speaks in the future, because they would be accomplished by the
+coming of the Holy Spirit.
+<p>2204 But what did they believe? <b>That you did send me</b>:
+"God sent his Son" [Gal 4:4]. According to Augustine this is the same as "I
+came <i>(exire, </i>come, come forth) from you" (v 8).<a href="#_ftn14"
+name="_ftnref14">[14]</a>
+This does not agree with Hilary for whom, as was said, "to come forth" <i>(exire)
+</i>refers to the eternal generation of the Son, and "to be sent" refers to the
+incarnation of the Son.<a href="#_ftn15" name="_ftnref15">[15]</a>
+But I say that we can speak of Christ in two ways. In one way, from the point
+of view of his divinity; and then, insofar as he is the Son of God "to come
+forth" and "to be sent" are not the same, as Hilary says. Or, we can speak of
+Christ from the point of view of his humanity; and then, insofar as he is the
+Son of man, "to come forth" and "to be sent" are the same, as Augustine says.
+<p>2205 Now we see the reasons, founded on himself, why Christ
+prayed for his disciples. He mentions three reasons.
+<p>2206 One is based on the authority he had received over
+them. In reference to this he says, <b>I am praying for them</b>, that is, the
+disciples. First we see the reason; secondly, its explanation, <b>for they are
+yours</b>.
+<p>The reason why a person's prayer
+should be heard and why he should pray for others is that they belong to him in
+a special way; for general prayers are less likely to be heard. Accordingly he
+says, <b>I am praying for them; I am not praying for the world, </b>that is,
+the lovers of the world, <b>but for those whom you have given me</b>,
+especially as obedient disciples, although all things are mine, under my
+authority: "Ask of me, and I will make the nations your heritage" (Ps 2:8).
+<p>2207 To the contrary, it seems that he prayed for all: "We
+have an advocate with the Father, Jesus Christ the righteous; and he is the
+expiation for our sins, and not for ours only but also for the sins of the
+whole world" (1 Jn 2:1); "God our Savior, who desires all men to be saved" (1
+Tim 2:4). We should say to this that Christ did pray for all because his prayer
+is powerful enough to benefit the entire world. Yet it does not produce its
+effect in all, but only in the elect and saints of God. This is because of the
+obstacles present in the worldly.
+<p>2208 He gives a reason for why he prays for them when he
+says, <b>for they are yours</b>, that is, by eternal predestination. But they
+were not yours in such a way that the Son could not have them; nor were they
+given to the Son in such a way that they were taken from the Father. Thus he
+says, <b>all mine are yours, and yours are mine. </b>This indicates the
+equality of the Son with the Father, for the Son, insofar as he is God, has
+from all eternity everything that the Father has.
+<p>2209 Note that the Father has certain things that belong to
+his essence, like wisdom, goodness, and things of that kind; and these things
+are nothing else but his essence. And the Son asserts that he himself has this
+when, speaking of the procession of the Holy Spirit, he says: "He will receive
+from me and declare it to you" [16:14]. This is because "All that the Father
+has is mine" (16:15). He says all [using a plural form], because while all
+these things are one in reality, we apprehend them with many ideas.
+<p>Secondly, the Father has certain
+things that relate to those who possess holiness or sanctity, who are set apart
+for him through faith, such as all the saints and the elect, of whom it was
+said, "thine they were" (v 6). All these things, too, the Son asserts that he
+has when he says here, speaking of them, <b>and yours are mine, </b>because
+they have been predestined to enjoy the Son as well as the Father.
+<p>Thirdly, the Father has some things
+in a general way because of their origin, for example, all created things: "The
+earth is the Lord's and the fullness thereof" (Ps 24:1). All these too belong
+to the Son. Thus in the parable of the prodigal son, the father says to his
+older son: "Son ... all that is mine is yours" (Lk 15:31).
+<p>2210 The second reason why Christ prayed for his disciples
+is based on the glory he had in them: for they already knew something of his
+glory, and would know it more fully: "For we did not follow cleverly devised
+myths when we made known to you the power and coming of our Lord Jesus Christ,
+but we were eyewitnesses of his majesty" (2 Pet 1:16).
+<p>2211 The third reason why he prays for them is his coming
+physical absence; so he says, <b>and now I am no more in the world. </b>Note
+that one is said to be "in the world" in two senses. First, by clinging to the
+world by one's affections: "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). This is not
+the sense in which Christ was no longer in the world, since he never clung to
+it with his affections. He is no longer in the world in another way, that is,
+by his physical presence, for while he had been in the world physically, he
+would soon physically leave it. But they, the disciples, are in the world,
+physically present. <b>And I am coming to you, </b>as regards my humanity, to
+share your glory and to be seated at your right hand. So it is fitting that I
+pray for those whom I will soon physically leave.
+<BR><BR><BR>
+<p align=center><b>LECTURE 3
+<BLOCKQUOTE><p>11b "Holy Father, keep them in your name, which you have
+given me, that they may be one, even as we are one. 12 While I was with them, I
+kept them in your name, which you have given me; I have guarded them, and none
+of them is lost but the son of perdition, that the scripture might be
+fulfilled. 13 But now I am coming to you; and these things I speak in the
+world, that they may have my joy fulfilled in themselves. 14 I have given them
+your word; and the world has hated them because they are not of the world, even
+as I am not of the world. 15 I do not pray that you should take them out of the
+world, but that you should keep them from evil. 16 They are not of the world,
+even as I am not of the world."</BLOCKQUOTE></b>
+<p>2212 After Christ stated his reasons for praying for the
+apostles, he here makes his petitions: first, he asks for their protection;
+secondly, for their sanctification, sanctify them (v 17). They are to be
+protected from evil, and sanctified by good. In regard to the first he does two
+things: first, he asks for their protection; secondly, he mentions why they
+need protection (v 12).
+<p>2213 In regard to the first, four things must be considered:
+whom he asks; what he asks for; for whom he asks; and why he asks. The one he
+asks is the Father; so he says, <b>Father</b>: and with good reason, for the
+Father is the source of every good: "Every good endowment and every perfect
+gift is from above, coming down from the Father of lights" (Jas 1:17). He adds,
+<b>Holy, </b>because the Father is also the source and origin of all holiness
+and because, in the last analysis, he was asking for the sanctification of the
+apostles: "You shall be holy; for I the Lord your God am holy" (Lev 19:2);
+"There is none holy like the Lord" (1 Sam 2:2).
+<p>He asks for their protection, saying,
+<b>keep them</b>, for as we read: "Unless the Lord builds the house, those who
+build it labor in vain" (Ps 127:1). For our good consists not only in receiving
+existence from God, but also in being kept in existence by God, because as
+Gregory says: "All things would return to nothingness, if the hand of the
+Almighty did not uphold them" <a href="#_ftn16"
+name="_ftnref16">[16]</a>;
+"upholding the universe by his word of power" (Heb 1:3). Accordingly, the
+Psalmist prays: "Keep me, O Lord, for I have put my trust in you" [Ps 16:1].
+Now we are kept from evil and from sin in the name of God; thus he says, <b>keep
+them in your name, </b>that means, by the power of your name and of your
+knowledge, for in these lay our glory and our well&#8209;being: "Some trust in
+chariots, and some in horses. But we will call upon the name of the Lord our
+God" [Ps 20:7].
+<p>He is praying for those who were
+given to him; he says, <b>which you have given me: </b>"Consider the work of
+God; who can make straight what he has made crooked?" (Eccl 7:13). For one can
+be kept from evil only by God's choice, which is indicated when he says, <b>which
+you have given me, </b>that is, by a gift of grace, so that they remain with
+me: "Not all men can receive this precept, but only those to whom it is given"
+(Mt 19:11). Those who are given to Christ in this way are kept from evil.
+<p>Then he states why he is asking for
+their protection, saying, <b>that they may be one, even as we are one. </b>This
+can be connected with what has gone before in two ways. In the first way, it
+shows the way they will be kept or protected. Then the meaning is: They will be
+kept and protected by being kept as one. For a thing is preserved in existence
+as long as it remains one, and it ceases to be when it become divided: "Every
+kingdom divided against itself is laid waste" (Mt 12:23). Accordingly, the Church
+and people can be preserved if they remain one. In another way this phrase can
+state the purpose of their being kept. Then the meaning is this: Let them be
+kept or protected so that they may be one: for our entire perfection lies in a
+unity of spirit: "eager to maintain the unity of the Spirit in the bond of
+peace" (Eph 4:3); "Behold, how good and pleasant it is when brothers dwell in
+unity" (Ps 133:1).
+<p>2214 He adds, <b>even as we are one</b>. This causes a
+problem. The Father and Son are one in essence. And so we also will be one in
+essence? This is not true. The solution is that the perfection of each thing is
+nothing but sharing a likeness to God; for we are good to the extent that we
+resemble God. Accordingly, our unity contributes to our perfection to the extent
+that it shares in the unity of God. Now there is a twofold unity in God. There
+is a unity of nature: "I and the Father are one" (10:30); and a unity of love
+in the Father and Son, which is a unity of spirit. Both of these unities are
+found in us, not in an equal way, but with a certain likeness. The Father and
+the Son have the same individual nature [literally "numerically the same
+nature"], while we have the same specific nature. Again, they are one by a love
+which is not a participated love and a gift from another; rather, this love
+proceeds from them, for the Father and Son love themselves by the Holy Spirit.
+We are one by participating in a higher love.<a href="#_ftn17" name="_ftnref17"
+title="">[17]</a>
+<p>2215 Then he mentions why they need this protection (v 2).
+They need it for two reasons: because he is leaving them; and because the world
+hates them (v 14). He does three things about the first: he recalls the
+eagerness with which he protected them while he was with them; secondly, he
+states he is leaving (v 13a); thirdly, he mentions why he is saying these
+things (v 13b). Three things are done with the first: first, he mentions the
+way he protected them; secondly, his obligation to protect them; and thirdly,
+the effectiveness of his protection.
+<p>2216 The way they were protected was appropriate, because it
+was by the power of the Father. Accordingly, he says, <b>While I was with them,
+</b>that is, physically present &#8209; "Afterward he appeared on earth and
+lived among men" (Bar 3:37) &#8209; <b>I</b>, the Son of man, <b>kept</b>, that
+is, protected <b>them </b>from evil and sin, not by human power, but rather by
+divine power, because it was <b>in your name</b>. This name is also common to
+the Father, the Son and the Holy Spirit &#8209; "Baptizing them in the name of
+the Father and of the Son and of the Holy Spirit" (Mt 28:19) &#8209; because
+the Father and the Son are one God, and because the name of "Son" is implied in
+the name "Father," for one who has a son is called a Father.
+<p>Note that before, when Christ
+denied that he had a devil, he did not deny that he was a Samaritan, that is, a
+guardian, because Christ is a guardian: "Watchman, what of the night?" (Is
+21:11), that is, the night of this world, for like a shepherd, Christ guards
+his flock.
+<p>2217 His obligation to protect them is stated when he says, <b>which
+you have given me, </b>for a guardian is bound to protect those placed in his
+care: "Keep this man" (1 Kgs 20:39); "I will take my stand to watch" (Hab 2:1).
+This is the way a superior acts when he carefully watches over those entrusted
+to his care: "And in that region there were shepherds out in the field, keeping
+watch over their flock by night" (Lk 2:8).
+<p>2218 The effectiveness of Christ's protection is complete,
+because none of them is lost: "My sheep hear my voice ... and no one shall
+snatch them out of my hand" (10:27); "Every one who ... believes in him [the
+Son] should have eternal life" (6:40). One person is excluded, that is, <b>the
+son of perdition, </b>Judas. He is called the son of perdition as though
+foreknown and foreordained to eternal perdition. In this way those destined to
+die are called the sons of death: "You are the sons of death" [1 Sam 26:16];
+"You traverse sea and land to make a single proselyte ... and you make him a
+son of death twice as much as yourself" [Mt 23: 15].
+<p>A Gloss says that a "son of death
+is one who is predestined to perdition."<a href="#_ftn18" name="_ftnref18"
+title="">[18]</a>
+It is not customary to say that one is predestined to evil, and so here we
+should understand predestination in its general meaning of knowledge or
+orientation. Actually, predestination is always directed to what is good,
+because it has the double effect of grace and glory; and it is God who directs
+us to each of these. Two things are involved in reprobation: guilt, and
+punishment in time. And God ordains a person to only one of these, that is,
+punishment, and even this is not for its own sake. <b>That the scripture, </b>in
+which you predicted that he would betray me &#8209; "Wicked and deceitful
+mouths are opened against me" (Ps 109:2) &#8209; <b>might be fulfilled.</b>
+<p>2219 <b>But now I am coming to you</b>, physically leaving
+them: "I am leaving the world and going to the Father" (16:28). He had said
+before, "I kept them in your name," so that some would not fall into unbelief
+by misunderstanding this present statement (v 13) to mean that he could not
+protect them after he had left, or that the Father was not protecting them before.
+The Father was protecting them before. And the Son could also protect them
+after he left.
+<p>2220 He gives the reason why he said these things when he
+says, <b>and these things I speak in the world, that they may have my joy
+fulfilled in themselves. </b>It is like saying: I am like a man who is praying,
+and I am speaking these things to console my disciples, who think that I am
+merely human, so that at least they can be consoled because I am entrusting
+them to you, Father, whom they believe to be greater than I, and so they can
+rejoice in your protection. This is the interpretation of Chrysostom.<a
+href="#_ftn19" name="_ftnref19">[19]</a>
+<p>In the interpretation of Augustine,
+this present statement is related to "that they may be one, even as we are one"
+(v 11).<a href="#_ftn20" name="_ftnref20">[20]</a>
+In this case, these words (v 13) indicate the fruit of being one. It is like
+saying: <b>that they may have my joy</b>, by which they can rejoice in me, or,
+which they have received from me, <b>fulfilled in themselves. </b>They will
+obtain this joy by a unity of spirit, which will give them the joy of eternal
+life, which is full joy. And so this joy follows upon being one, because unity
+and peace produce perfect joy: "Those who follow plans for peace have joy" [Prv
+12:20]; "The fruit of the Spirit is joy" (Gal 5:22).
+<p>2221 Now we have another reason why they need protection,
+which is because of the hatred of the world. First he mentions the benefit he
+had given his disciples; secondly, the hatred of the world for them (v 14); and
+thirdly, he asks the Father's help to protect them (v 15).
+<p>2222 He says, <b>I have given them your word</b>, which I
+have received from you: "I have given them the words which you gave me" (17:7).
+Or,<b> I have given</b>, that is, I will give them, by the inspiration of the
+Paraclete, <b>your word</b>, that is, the word about yourself, which is the
+greatest of gifts and benefits: "I will give you a good gift, do not abandon my
+law" [Prv 4:2].
+<p>2223 The result of this is the hatred of the world: because
+they have received your word, <b>the world has hated them: </b>"Blessed are you
+when men hate you" (Lk 6:22); "Do not wonder, brethren, that the world hates
+you" (1 Jn 3:13). The reason for this hatred is that they have left the world.
+For the word of God causes us to leave the world since it unites us to God, and
+one cannot be joined to God without leaving the world, for one who loves the
+world does not have a perfect love for God. Thus he says, <b>because they are
+not of the world: </b>"I chose you out of the world, therefore the world hates
+you" (15:19). For it is natural for one to love others who are similar: "Every
+beast loves its own kind, and hates the others" [Sir 13:19]; "The very sight of
+him is a burden to us," and this is "because his manner of life is unlike that
+of others" (Wis 2:15).
+<p>2224 Then he mentions the model according to which they are
+not of the world when he says, <b>even as I am not of the world</b>.<b> </b>This
+should be understood to refer to their affections, for just as Christ was not
+in the world by his affections, so neither were they. It does not apply to
+their origin, because at one time they were of the world, while Christ was
+never of the world because even considering his birth in the flesh he was of
+the Holy Spirit: "You are of this world, I am not of this world" (8:23).
+<p>2225 Then he asks for help in facing this hatred when he
+says, <b>I do not pray that you should take them out of the world, but that you
+should keep them from evil</b>. First, he makes his prayer; secondly, he gives
+the reason for what he asks, <b>they are not of the world.</b>
+<p>2226 He mentions two things in the first. He says he is not
+asking for one thing, which is that they be taken out of the world. But how can
+they be taken out of the world who are not of the world? We should say that
+they are not of the world as regards their affections, as we said before. But
+they are of the world by continuing to be physically present in it, and in this
+way he does not want them to be taken out of the world. This is because they
+would be of benefit to the faithful whom they would bring to the faith: "Go
+into all the world and preach the gospel to the whole creation" (Mk 16:15).
+<p>He asks for something else, namely,
+that while they remain physically in the world the Father <b>should keep them
+from evil, </b>that is, worldly evil; for it is difficult for a person who
+lives among those who are bad to remain free from evil, especially since the
+entire world is set in evil: "When you pass through the waters I will be with
+you; and through the rivers, they shall not overwhelm you" (Is 43:2).
+<p>2227 He gives the reason for this request when he says, <b>they
+are not of the world. </b>This seems to be a useless repetition since he had
+just said the same thing. But, indeed, it is not useless, because they are
+spoken in different contexts. They were spoken before to show why the disciples
+were hated by the world; here they are spoken to show why they should be
+protected by God.
+<p>We can see from this that the
+reason why the saints are hated by the world is the same as the reason why God
+loves them, that is, their disdain for the world: "Has not God chosen those who
+are poor in the world to be rich in faith and heirs of the kingdom which he has
+promised to those who love him?" (Jas 2:5). Therefore, whatever good a person
+does makes this person hateful to the world, but loved by God: "We sacrifice
+what the Egyptians worship" [Ex 8:27].
+<BR><BR><BR>
+<p align=center><b>LECTURE 4
+<BLOCKQUOTE><p>17 "Sanctify them in the truth; your word is truth. 18 As
+you did send me into the world, so I have sent them into the world. 19 And for
+their sake I consecrate [sanctify] myself, that they also may be consecrated
+[sanctified] in truth."</BLOCKQUOTE></b>
+<p>2228 Above, our Lord prayed for the protection of his
+disciples; here he prays for their sanctification. First, he asks for their
+sanctification; secondly, he mentions why they need to be sanctified (v 18);
+thirdly, he says this sanctification has already begun (v 19).
+<p>2229 He says: I have prayed that my disciples be kept from
+evil; but this is not enough unless they are perfected by what is good: "Depart
+from evil, and do good" (Ps 37:27). Accordingly he prays, <b>sanctify them</b>,
+that is, perfect them and make them holy. <b>And do this in the truth, </b>that
+is, in me, your Son, who am the truth (14:6). It is like saying: Make them
+share in my perfection and holiness (sanctity). And thus he adds, <b>your word,
+</b>that is, your Word, <b>is the truth. </b>The meaning is then: <b>Sanctify
+them in me, the truth, </b>because I, your Word, am the truth.
+<p>Or, we could say this: <b>Sanctify
+them</b>, by sending the Holy Spirit. And do this <b>in the truth, </b>that is,
+in the knowledge of the truths of the faith and of your commandments: "You will
+know the truth, and the truth will make you free" (8:32). For we are sanctified
+by faith and the knowledge of the truth: "the righteousness of God through
+faith in Jesus Christ for all who believe" (Rom 3:22). He adds, <b>your word is
+truth, </b>because the truth of God's words is unmixed with falsity: "All the
+words of my mouth are righteous; there is nothing twisted or crooked in them"
+(Prv 8:8). Further, his word teaches the uncreated truth.
+<p>Another interpretation: In the Old
+Testament everything set aside for divine worship was said to be sanctified:
+"Then bring near to you Aaron your brother, and his sons with him, from among
+the people of Israel to serve me as priests" (Ex 28:1). Accordingly he says, <b>sanctify
+them</b>, that is, set them aside, <b>in  truth, </b>that is, to preach your
+truth, because <b>your word</b>, which they are to preach, <b>is truth</b>.
+<p>2230 The need for their sanctification is added when he
+says, <b>as you did send me into the world, so I have sent them into the world.
+</b>He is saying in effect: I have come to preach the truth: "For this I was born
+... to bear witness to the truth" (18:37). And so I have sent my disciples to
+preach the truth: "Go into all the world and preach the gospel to the whole
+creation" (Mk 16:15). Accordingly, they have to be sanctified in the truth: "As
+the Father has sent me, even so I send you" (20:21).
+<p>2231 They need to be sanctified not only because of the task
+they have been given, but also because their sanctification has already been
+begun by me. Thus he says, <b>and for their sake I sanctify myself. </b>According
+to Augustine, we should note that there are two natures in Christ.<a
+href="#_ftn21" name="_ftnref21">[21]</a>
+Christ is holy by essence, considering his divine nature; while he is holy by
+grace, which is derived from the divine nature, considering his human nature.
+Referring to his divine nature he says, <b>I sanctify myself</b>, by taking on
+flesh for them. I do this in order that the sanctity or holiness of grace,
+which is found in my humanity, but is also from me as God, might flow from me
+to them, because "from his fullness we have all received" (1:16). "It is like
+the precious oil upon the head," and this head is Christ, who is God, "running
+down upon the beard, upon the beard of Aaron," that is, upon his human nature,
+and from here, "running down on the collar of his robes," that is, to us. (Ps
+133:2).
+<p>Or, according to Chrysostom, he is
+asking they be sanctified by a spiritual sanctification.<a href="#_ftn22"
+name="_ftnref22">[22]</a>
+In the Old Testament there were sanctifications of the body: "Cleansing of the
+body imposed until the time comes to set things right" [Heb 9:10]. These were
+figures of a spiritual sanctification, and these figures involved the offering
+of some sacrifice. And so it was appropriate that some sacrifice be offered for
+the sanctification of the disciples. This is what he is saying: I sanctify
+myself in order that they might be sanctified, that is, I am offering myself as
+a sacrifice: "who offered himself without blemish to God" (Heb 9:14); "So Jesus
+also suffered outside the gate in order to sanctify the people through his own
+blood" (Heb 13:12). He did this in truth, not in a figure, as was done in the
+Old Testament.
+<BR><BR><BR>
+<p align=center><b>LECTURE 5
+<BLOCKQUOTE><p>20 "I do not pray for these only, but also for those who
+[will] believe in me through their word, 21 that they may all be one; even as
+you, Father, are in me, and I in you, that they also may be in us, so that the
+world may believe that you have sent me. 22 The glory which you have given me I
+have given to them, that they may be one even as we are one, 23 I in them and
+you in me, that they may become perfectly one, so that the world may know that
+you have sent me and have loved them even as you have loved me."<a
+href="#_ftn23" name="_ftnref23">[23]</b></a></BLOCKQUOTE>
+<p>2232 After our Lord prayed for his disciples, he now prays
+in general for all the faithful. First, we see his prayer; secondly, he states
+why he should be heard (v 25). In his prayer he asks the Father two things for
+those who follow him: first, a perfect unity; secondly, the vision of glory, <b>I
+desire that they also ... may be with me </b>(v 24). He does two things about
+the first: he asks, as man, for a perfect unity; secondly, he shows that as God
+he gives them the ability to acquire this unity (v 22). He does two things with
+the first: he mentions for whom he is asking; secondly, what he is asking for, <b>that
+they may be one </b>(v 22b).
+<p>2233 He is praying for the entire community of the faithful.
+He says: I have asked that you protect my disciples from evil, and that you
+sanctify them in the truth; but <b>I do not pray for these only, but also for
+those who will believe, </b>that is, for those whose faith will be
+strengthened, <b>through their word, </b>the word of the apostles. It is right
+for him to ask this, because no one is saved except by the intercession of
+Christ. So that it was not only the apostles who were saved, but also others,
+he also had to pray for these others: "He loved your fathers and chose their descendants
+after them" (Deut 4:37); "Their prosperity will remain with their descendants"
+(Sir 44:11).
+<p>2234 The objection is made that he does not seem to be
+praying for all his faithful, because he is praying for those who would be
+converted by the word of the apostles. But the old fathers and John the
+Baptizer were not converted by their word. We should answer that these persons
+had already arrived at their destination; and although they were not enjoying
+the vision of God, since the price had not yet been paid, they went from this
+world with their merits, so that as soon as the gate was opened they would
+enter. Thus, they did not need such prayer.
+<p>2235 Again, what of others who did not believe through the
+word of the apostles, but through Christ's, like Paul believed: "I did not
+receive it from man, nor was I taught it, but it came through a revelation of
+Jesus Christ" (Gal 1:12), or like the thief on the cross (Lk 23:43). It does
+not seem that Christ prayed for them. The answer, according to Augustine, is
+that those are said to believe through the word of the apostles who not only
+listened to the apostles, but those also who believed through the word [as
+coming from others] which the apostles preached, which is the word of faith
+(Rom 10:8).<a href="#_ftn24" name="_ftnref24">[24]</a>
+The word of faith is called the word of the apostles because they were
+especially commissioned to preach it. The same word was divinely revealed to
+Paul and the thief on the cross. Or, one could say that those who were
+converted directly by and through Christ, like Paul and the thief on the cross,
+and others like these, are included in that part of the prayer in which our
+Lord prayed for his disciples. And so our Lord said: "whom you gave me" (17:6),
+or will give me.
+<p>2236 What about us, who do not believe through the apostles?
+We should say that although we do not believe through the apostles, we do
+believe through their disciples.
+<p>2237 He prays for a perfect unity when he says, <b>that they
+may all be one. </b>First, he mentions the unity he is asking for; secondly, he
+gives an example of it, and its cause,<b> as you, Father, are in me</b>;
+thirdly, he gives the fruit of unity, <b>that the world may believe.</b>
+<p>2238 He says: I am praying <b>that they may all be one</b>.
+As the Platonists say, a thing acquires its unity from that from which it
+acquires its goodness. For that is good for a thing which preserves it; and a
+thing is preserved only if it remains one. Thus when our Lord prays that his
+disciples be perfect in goodness, he prays that they be one. Indeed, this was
+accomplished: "Now the company of those who believed were of one heart and
+soul" (Acts 4:32); "Behold, how good and pleasant it is when brothers dwell in
+unity" (Ps 133:1).
+<p>2239 He gives an example of this unity and its cause,
+saying, <b>even as you, Father, are in me, and I in you</b>. Others are one,
+but in evil. Our Lord is not asking for this kind of unity, but that which
+unites in good, that is, in God. And so he says, <b>as you, Father, are in me,
+and I in you</b>, that is, let them be united by believing in me and in you:
+"We, though many, are one body in Christ" (Rom 12:5); "Eager to keep the unity
+of the Spirit ... one Lord, one faith, one baptism" (Eph 4:3). We are one or
+united in the Father and the Son, who are one; for if we were seeking different
+things to believe and desire, our affections would be scattered.
+<p>2240 Arius uses this passage to argue that the Son is in the
+Father and the Father in the Son in the same way that we are in God. However,
+we are not in God by a unity of essence, but by a conformity of will and love.
+Therefore, he says, like us, the Father is not in the Son by a unity of
+essence.
+<p>We should say to this that there is
+a twofold unity of the Father and the Son: a unity of essence and of love. In
+both of these ways the Father is in the Son and the Son is in the Father. The <b>even
+as you, Father, are in me, and I in you</b>, can be understood of the unity of
+love, according to Augustine, and then the meaning is: <b>even as you, Father,
+are in me</b>, through love, because love, charity, makes one be with God.<a
+href="#_ftn25" name="_ftnref25">[25]</a>
+It is like saying: as the Father loves the Son and the Son loves the Father, so
+the disciples love the Father and the Son. Then the words even as do not imply
+equality but a remote likeness.
+<p>Or, according to Hilary, this
+statement can refer to a unity of nature; not indeed that the same numerical
+nature is in us and in the Father and the Son, but in the sense that our unity
+resembles that of the divine nature, by which the Father and the Son are one.<a
+href="#_ftn26" name="_ftnref26">[26]</a>
+In this case the words<b> even as</b> indicate a certain imitation. That is why
+we are invited to imitate divine love: "Be imitators of God, as beloved
+children, and walk in love, as Christ loved us" (Eph 5:1). And we are also to
+imitate the divine perfection or goodness: "You, therefore, must be perfect, as
+your heavenly Father is perfect" (Mt 5:48).
+<p>2241 He indicates the fruit of this unity when he says, <b>so
+that the world may believe: </b>for nothing shows the truth of the gospel
+better than the charity of those who believe: "By this all men will know that
+you are my disciples, if you have love for one another" (13:35). This will be
+the fruit of unity: because if my disciples are one, the world may believe that
+the teaching I gave to them is from you, and know that you have sent me. For
+God is a cause of peace, not of contentions.
+<p>2242 There is a problem here. If we will be perfectly one in
+our homeland, where we will not believe [but see], it seems out of place to
+say, after mentioning unity, <b>that the world may believe that you have sent
+me</b>. Our reply is that our Lord is speaking here of the unity which is
+taking shape and not of perfected unity.
+<p>2243 There is another problem. Our Lord is praying that
+those who believe in him may be one; therefore, even the believing world is
+one. Therefore, how can he say, after the world has become one, <b>that the
+world may believe</b>? One can answer by giving the mystical sense. Then our
+Lord is praying that all believers be one. Yet all would not believe at the
+same time; some would be the first to believe, and they would convert others.
+So when he says, <b>that the world may believe</b>, it refers to those who did
+not believe at first, from the beginning, but when they did believe they did
+become one. And the same applies to those who would believe after them, and
+continuing to the end of the world.
+<p>Hilary has another interpretation.<a
+href="#_ftn27" name="_ftnref27">[27]</a>
+The words <b>so that the world may believe </b>indicates the purpose of their
+unity and perfection. It is like saying: you will perfect them so that they may
+be one, for this purpose,<b> so</b> <b>that the world may believe that you have
+sent me</b>. Here the words <b>so that </b>indicate a final cause.
+<p>A third interpretation is by
+Augustine.<a href="#_ftn28" name="_ftnref28">[28]</a>
+For him, <b>that the world may believe</b>, is another petition. In this case
+the <b>I pray </b>(v 20) has to be repeated, so that the sense is: I pray that
+they may be one, and I pray that the world may believe.
+<p>2244 Christ's part in establishing this unity is mentioned
+when he says, <b>the glory which you have given me, I have given to them</b>,
+since what he is asking for as man he is accomplishing as God. First, he shows
+that he acted to make them one; secondly, he mentions the kind and degree of
+this unity, <b>I in them and you in me</b>; and thirdly, we see the purpose of
+this unity,<b> so that the world may know </b>(v 23).
+<p>2245 He says: Although, as man, I am asking for their
+perfection, still I am accomplishing this together with you, because <b>the
+glory</b>, of my resurrection, <b>which you</b>, Father, <b>have given me</b>,
+by an eternal predestination, and which you will soon give me in reality, <b>I
+have given to them</b>, my disciples. This glory is the immortality which the
+faithful will receive at the resurrection, an immortality even of the body:
+"Who will change our lowly body to be like his glorious body" (Phil 3:21); "It
+is sown in dishonor, it is raised in glory" (1 Cor 15:43). And this is <b>so
+that they may be one</b>, because by the fact that they have glory they will be
+made one, <b>even as we are one</b>.
+<p>2246 He seems to be distinguishing his own activity from
+that of the Father, for he says that the Father gave him glory, and Christ gave
+this to his faithful. If this is understood correctly, we see that he is not
+saying these things to distinguish their activities, but their persons. For the
+Son, as Son, together with the Father, gives glory to Christ in his human
+nature, and together with the Father Christ gives it to the faithful. But
+because Christ gave glory to his faithful especially through his own human
+nature, he attributes this giving to himself, while he attributes to the Father
+the giving of glory to his own human nature. This is the opinion of Augustine.<a
+href="#_ftn29" name="_ftnref29">[29]</a>
+<p>Or, according to Chrysostom, <b>the
+glory</b>, that is, the glory of grace, <b>which you have given me</b>, in my
+human nature, giving me a superior knowledge, perfection, and power to
+accomplish miracles, <b>I have given to them</b>, in a limited way, and will
+give it later more fully: "We are being changed into his likeness from one
+degree of glory to another" (2 Cor 3:18); "You have given gifts to men" [Ps
+68:18].<a href="#_ftn30" name="_ftnref30">[30]</a>
+And this is in order <b>that they may be one even as we are one, </b>for the
+purpose of God's gifts is to unite us in a unity which is like the unity of the
+Father and the Son.
+<p>2247 The manner of this unity is added when he says, <b>I in
+them and you in me</b>. They arrive at unity, because they see that I am in
+them, as in a temple: "Do you not know that you are God's temple and that God's
+Spirit dwells in you?" (1 Cor 3:16), by grace, which is a certain likeness of
+the Father's essence, by which you, Father, are in me by a unity of nature: "I
+am in the Father and the Father in me" (14:10). And this is in order <b>that
+they may become perfectly one</b>.
+<p>Above, he had said, "that they may
+be one" (v 22), while here he says, <b>perfectly one</b>. The reason for this
+is that the first time he was referring to the unity brought about by grace,
+but here to its consummation. Hilary gives another interpretation: <b>I in them</b>,
+that is, I am in them by the unity of human nature, which I have in common with
+them, and also because I give them my body as food; <b>and you in me</b>, by a
+unity of essence.<a href="#_ftn31" name="_ftnref31">[31]</a>
+<p>2248 Referring to the first explanation [the unity from
+grace], since the Father also, as well as the Son, is in them by grace - "We
+will come to him and make our home with him" (14:23) &#8209; why does he say, <b>I
+in them</b>, without mentioning the Father? According to Augustine, he does
+this because they have access to the Father through the Son: "We have peace
+with God through our Lord Jesus Christ. Through him we have obtained access"
+(Rom 5:1); and it does not mean that the Son is in them without the Father. Or,
+according to Chrysostom, above Christ said, "We will come to him" (14:23), to
+indicate that there is a plurality of divine persons, contrary to Sabellius;
+but here he says, <b>I in them</b>, to indicate the equality of the Father and
+the Son, contrary to Arius. We can understand from this that it is enough for
+the faithful if the Son alone dwells in them.
+<p>2249 The purpose of this unity is given when he says, <b>so
+that the world may know that you have sent me</b>. If the "perfectly one" (v
+23) refers to the perfection of this life, then <b>that the world may know </b>is
+the same as what he said before, "that the world may believe" (v 21). This
+would indicate just a beginning state. But here he is saying,<b> know</b>,
+because complete knowledge, not faith, comes after imperfect knowledge.
+<p>He says, <b>that the world may
+know, </b>not the world as it is now, but as it was [will be?], so that the
+meaning is: <b>so that the world, </b>now a believing world, <b>may know</b>.
+Or, <b>so that the world, </b>that is, the lovers of the world, <b>may know </b>that
+you have sent me: for by that time those who are evil will know by clear signs that
+Christ is the Son of God: "Every eye will see him" (Rev 1:7); "They shall look
+on him whom they have pierced" (19:37); "They will see the Son of man coming in
+a cloud with power and great glory" (Lk 21:27).
+<p>2250 The world will not only know this, it will also know
+the glory of the saints, <b>that you have loved them</b>, that is, the
+faithful. At the present time we cannot know how great God's love for us is:
+this is because the good things that God will give us exceed our longings and
+desires, and so cannot be found in our heart: "What no eye has seen, nor ear
+heard, nor the heart of man conceived, what God has prepared for those who love
+him" (1 Cor 2:9).
+<p>Thus the believing world, that is,
+the saints, will now know by experience how much God loves us; but the lovers
+of the world, that is, the wicked, will know this by seeing in amazement the
+glory of the saints: "This is the man whom we once held in derision ... Why has
+he been numbered among the sons of God? And why is his lot among the saints?"
+(Wis 5:4); and it continues, "Why has he been numbered among the sons of God?
+And why is his lot among the saints?" (v 4).
+<p>2251 He continues, <b>as you have loved me. </b>This does
+not imply an equality of love, but a similarity and a reason. It is like
+saying: the love you have for me is the reason and cause why you love them: for
+by the fact that you love me, you love those who love me and are my members:
+"The Father himself loves you, because you have loved me" (16:27).
+<p>God loves all the things he has
+made, by giving them existence: "For you love all things that exist, and have
+loathing for none of the things you have made" (Wis 11:24). But above all he
+loves his only Son, to whom he has given his entire nature by an eternal
+generation. In a lesser way he loves the members of his only Son, that is, the
+faithful of Christ, by giving them the grace by which Christ dwells in them:
+"He loved his people; all those consecrated to him were in his hand" (Deut
+33:3).
+<BR><BR><BR>
+<p align=center><b>LECTURE 6
+<BLOCKQUOTE><p>24 "Father, I desire that they also, whom you have given
+me, may be with me where I am, to behold my glory which you have given me in
+your love for me before the foundation of the world. 25 O righteous Father, the
+world has not known you, but I have known you; and these know that you have
+sent me. 26 I made known to them your name, and I will make it known, that the
+love with which you have loved me may be in them, and I in them."</BLOCKQUOTE></b>
+<p>2252 Above, our Lord prayed for the perfect unity of his
+disciples; here he is asking the vision of glory for them. First, he mentions
+the persons for whom he is praying; secondly, he shows the way he is praying;
+thirdly, he states what he is asking for.
+<p>2253 He is praying for those given to him; he says, <b>whom
+you have given me. </b>That is given to a person which is subject to his will,
+so he can do with it as he wills. We can distinguish two wills in Christ: a
+will to mercy and a will to justice. His will to mercy is fundamental and
+absolute, because "His compassion is over all that he has made" (Ps 145:9);
+"who desires all men to be saved" (1 Tim 2:4). But his will for a punishing
+justice is not fundamental, as it presupposes sin: "God does not delight in the
+destruction of men" [Wis 1:13]; and in Ezekiel [18:32] we read: "I do not
+desire the death of the sinner," absolutely; but he wills it as a consequence
+of sin.<a href="#_ftn32" name="_ftnref32">[32]</a>
+<p>All men have been given to the Son:
+"You have given him power over all flesh" (17:2), that is, over all men, to
+accomplish his will in their regard: his will for mercy, leading to salvation,
+or his will for justice, leading to punishment: "He is the one ordained by God
+to be judge of the living and the dead" (Acts 10:42). But those were given to
+him absolutely who were given to him so that he might accomplish his will of
+mercy for their salvation; he says of these people, <b>whom you have given to
+me, </b>that is, in your predestination from all eternity: "Behold, I and the
+children whom the Lord has given me..." (Is 8:18).
+<p>2254 The way he asks is given when he says, <b>I desire</b>.
+This can indicate authority or merit. It indicates authority if we refer this
+to Christ's divine will, which is the same as the will of the Father: for by
+his will he justifies and saves men: "He has mercy upon whomever he wills" (Rom
+9:18). If we refer this to Christ's human will, it indicates merit, for Christ's
+human will merits our salvation. For if the wills of the just, who are the
+members of Christ, have merit entitling them to be heard &#8209; "Ask whatever
+you will, and it shall be done for you" (15:7) &#8209; much more so does the
+human will of Christ, who is the head of all the saints.
+<p>2255 He mentions what he is asking for when he says, <b>that
+they also ... may be with me. </b>First, he asks that the members be united to
+the head; secondly, that his glory be shown to his members, <b>to behold my
+glory.</b>
+<p>2256 He says, <b>I desire that they also ... may be with me
+where I am</b>. This can be understood in two ways. In the first way it can be
+understood of Christ in his human nature. Christ, in his human nature, is soon
+to ascend and to be in heaven: "I am ascending to my Father and your Father"
+(20:17). Then the meaning is: <b>I desire that they also, </b>the faithful, <b>may
+be with me, </b>in heaven, <b>where I am</b> about to ascend: "Wherever the
+body is, there the eagles," that is, the saints, "will be gathered together"
+(Mt 24:28). For this is what Christ promised: "Rejoice and be glad, for your
+reward is great in heaven" (Mt 5:12).
+<p>2257 There is a difficulty with this meaning. Since Christ
+was not yet in heaven, he should have said, "where I will be," and not "where I
+am." And besides, he also said, "No one has ascended into heaven but he who
+descended from heaven" (3:13).
+<p>I reply to the first that Christ,
+who was speaking, was both God and man. And although he was not yet in heaven
+in his human nature, he was there in his divine nature. And so, while present
+on earth, he was in heaven; and thus he says, <b>where I am</b>.
+<p>As to the second objection, when we
+read that "No one has ascended into heaven but he who descended from heaven"
+(3:13), we should understand that the Son is in heaven by reason of his
+divinity, and descended by taking on a human nature, and then ascended by
+reason of his human nature, now glorified. But now we have been made one with
+him. Thus, he alone comes, in himself, by descending from heaven, and he alone
+returns there, now one with us, by ascending into heaven. This is the
+observation of Gregory, (<i>Morals</i>, 28).<a href="#_ftn33" name="_ftnref33"
+title="">[33]</a>
+<p>He says,<b> where I am</b>, using
+the present tense instead of the future, either because he would very soon be
+there, or because he was referring to Christ as God.
+<p>2258 But since God is everywhere &#8209; "Do I not fill
+heaven and earth" (Jer 23:24) &#8209; it seems to follow that the saints also
+will be everywhere. We should reply to this that God is related to us like
+light is. When the sun is over the earth, the light spreads everywhere. And
+although the light is with all, yet all are not in the light, but only those
+who see it. So, since God is everywhere, he is with all, wherever they are; yet
+not all are with God, but only those joined to him by faith and love; and they
+will be finally joined in complete joy: "I am continually with you" (Ps 73:23);
+"We shall always be with the Lord" (1 Thess 4:17).
+<p>Thus the meaning is this: <b>where
+I am</b>, that is, in your divinity, Father, which I have by nature, <b>they
+may be with me, </b>by participating in grace: "He gave power to become
+children of God" (1:12); "He who abides in love abides in God, and God abides
+in him" (1 Jn 4:16).
+<p>2259 He speaks of manifesting his glory to his members when
+he says, <b>to behold my glory. </b>First, he makes his request; secondly, he
+mentions the source of this glory, <b>which you have given me; </b>thirdly, he
+gives the reason for this glory, <b>in your love for me</b>.
+<p>2260 He says that he not only wants them to be with him, but
+he also wants them <b>to behold my glory, </b>in a beatifying vision: "When he
+appears we shall be like him, for we shall see him as he is" (1 Jn 3:2). This
+can be understood to refer to the glory of his human nature after the
+resurrection &#8209; "He will change our lowly body to be like his glorious
+body" (Phil 3:21) &#8209; or to the glory of his divine nature, for he is the
+radiance of the Father's glory and the image of his substance, as we see from
+Hebrews (1:3); "The radiance of eternal light" [Wis 7:26]. The saints in glory
+will see both of these glories. We read about the first [the glory of Christ's
+human nature]: "Your eyes will see the king in his beauty" (Is 33:17). The
+wicked will see this glory only at the judgment: "And then they will see the
+Son of man coming in a cloud with power and majesty" [Lk 21:27]; and Mark adds
+"and glory" (Mk 13:26). But the sight of this glory will be taken away from
+them after the judgment: "Let the wicked be taken away so they cannot see the
+glory of the Lord" [Is 26:10], as we read in one version. Yet the saints will
+see the second glory [that of the divine nature] forever: "In your light," that
+is, of grace, "do we see light," that is, of glory, which the wicked will never
+see.
+<p>2261 The source of this glory is the Father: so he says, <b>which
+you have given me. </b>He gave him the glory of his body at the resurrection.
+Although this still remained to be done, it had already been done in the divine
+decree; and this is why he says, <b>have given: </b>"You have crowned him with
+glory" [Ps 8:5]. But he gave him divine glory from all eternity, because the Son
+is from the Father from all eternity, like radiance from light.
+<p>2262 He gives the explanation for the glory given to him
+when he says, <b>in your love for me before the foundation of the world. </b>If
+we refer this to Christ in his human nature, then the <i>in</i><b> </b>indicates
+the cause. For just as love and predestination are the cause why we have the
+radiance of grace in the present life and of glory in the future &#8209; "He
+chose us in him before the foundation of the world" (Eph 1:4) &#8209; so also
+it is the cause of the radiance which Christ has in his human nature,
+"predestined the Son of God in power" [Rom 1:4]. So the meaning is this: I say
+that you have given me this radiance: and the cause of this is that you have
+loved me, <b>in your love for me before the foundation of the world. </b>The
+result being that this man is united to the Son of God to form one person:
+"Blessed is he whom you choose and bring near, to dwell in your courts" (Ps
+65:4).
+<p>If we refer this to Christ as God,
+then the <i>in </i>indicates a sign. For then the Father did not give because
+he loved: for when we say the Father gave to the Son we are referring to the
+eternal generation of the Son. If love is taken essentially, it indicates the
+divine will; if it is taken notionally, it indicates the Holy Spirit. Now it was
+by nature that the Father gave radiance to the Son, not by his will, because
+the Father begot the Son by nature. And so he also did not give to the Son
+because he brought forth the Holy Spirit.<a href="#_ftn34" name="_ftnref34"
+title="">[34]</a>
+<p>2263 Now he gives the reason why his prayer should be heard.
+Before, our Lord had included the faithful in his petition when he said, "I do
+not pray for these only, but also for those who will believe in me through
+their word" (17:20). He also excluded the world and unbelievers when he said,
+"I am praying for them; I am not praying for the world" (17:9). Now he gives
+the reason for this: first, he mentions the failure of the world; secondly, the
+progress of the disciples (v 25).
+<p>2264 Note that when he prayed for their sanctification he
+called the Father <b>holy Father </b>(v 11). But now, calling for retribution,
+he refers to the Father as <b>righteous Father. </b>This eliminates the old
+error which said that there was a just God, the God of the Old Testament, and
+another God who was good, the God of the New Testament.
+<p>The failure of the world concerned
+its knowledge of God. He says, <b>the world, </b>not as reconciled, but damned,
+<b>has not known you: </b>"The world was made through him, yet the world knew
+him not" (1:10).
+<p>2265 But this seems to conflict with Romans (1:19) "For what
+can be known about God is plain to them. Ever since the creation of the world
+his invisible nature, namely, his eternal power and deity, has been clearly
+perceived in the things that have been made." We should say to this that
+knowledge is of two kinds: one is speculative, and the other affective. Through
+neither of these ways did the world know God completely. Although some Gentiles
+knew God as having some of those attributes which are knowable by reason, they
+did not know God as the Father of an only begotten and consubstantial Son &#8209;
+and our Lord is talking about knowledge of these things.
+<p>Again, if they did have some
+speculative knowledge of God, this was mixed with many errors: some denied his
+providence over all things; others said he was the soul of the world; still
+others worshipped other gods along with him. For this reason they are said not
+to know God. Composite things can be known in part, and unknown in part, while
+simple things are unknown if they are not known in their entirety. Thus, even
+though some erred only slightly in their knowledge of God, they are said to be
+entirely ignorant of him. Consequently, since these people did not know the
+special excellence of God, they are said not to know him: "For although they
+knew God they did not honor him as God or give thanks to him, but they became
+futile in their thinking and their senseless minds were darkened" (Rom 1:21);
+"Nor did they recognize the craftsman while paying heed to his works" (Wis
+13:1).
+<p>Furthermore, the world did not know
+God by an affective knowledge, because it did not love him, "like heathen who
+do not know God" (1 Thess 4:5). So he says, <b>the world has not known you, </b>that
+is, without error, and as a Father, through love.<a href="#_ftn35"
+name="_ftnref35">[35]</a>
+<p>2266 Then the progress of the disciples is mentioned (v
+25b). First, their progress in knowledge; secondly, the fruit of this knowledge
+(v 26). As regards the disciples' progress in knowledge he does three things:
+first, he gives the root and fountain of this knowledge of God; secondly, the
+rivulets and streams that flow from it; thirdly, we see their origin in the
+root or fountain.
+<p>2267 The root and fountain of our knowledge of God is the
+Word of God, that is, Christ: "The fountain of wisdom is the word of God" [Sir
+1:5]. Human wisdom consists in knowing God. But this knowledge flows to us from
+the Word, because to the extent that we share in the Word of God, to that
+extent do we know God. Thus he says, <b>the world has not known you </b>in this
+way, <b>but I</b>, the fountain of wisdom, your Word, <b>have known you, </b>eternally
+and fully: "If I said, I do not know him, I should be a liar like you" (8:55).
+<p>2268 From this knowledge of the Word, which is the root and
+fountain, flows, like rivulets and streams, all the knowledge of the faithful.
+Accordingly he says, <b>and these know that </b>[<i>quia</i>, meaning "that,"
+or "because"] <b>you have sent me</b>. Augustine understands the word as
+meaning "because," and it then indicates the reason for their knowledge.<a
+href="#_ftn36" name="_ftnref36">[36]</a>
+The meaning is then: <b>I have known you, </b>by nature, <b>and these know </b>you
+by grace. Why? <b>Because you have sent me, </b>so that they may know you: "For
+this was I born, and for this I have come into the world, to bear witness to
+the truth" (18:37); "I have manifested your name" (17:6).
+<p>If we understand the word as
+meaning "that," it then refers to what is known. The meaning is: <b>and these
+know. </b>What do they know? <b>That you have sent me, </b>because he who sees
+the Son also sees the Father (14:9).
+<p>2269 They did not know this by themselves; they learned it
+from me because "No one knows the Father except the Son and any one to whom the
+Son chooses to reveal him" (Mt 11:27). So he says, <b>I made known to them your
+name, and I will make it known. </b>He is indicating the two types of knowledge
+which the faithful have through him. First, there is the knowledge of his
+teaching, and he refers to this by saying, <b>I made known to them your name, </b>teaching
+them by my external words: "No one has ever seen God; the only Son, who is in
+the bosom of the Father, he has made him known" (1:18); "It was declared at
+first by the Lord, and it was attested to us by those who heard him" (Heb 2:3).
+<p>The other knowledge is from within,
+through the Holy Spirit. Referring to this he says, <b>and I will make it known
+</b>by giving them the Holy Spirit: "When the Spirit of truth comes, he will
+teach you all truth" [16:13].
+<p>Or, alternatively, <b>I made known
+to them your name </b>by the knowledge of faith, "for now we see in a mirror
+dimly," <b>and I will make it known </b>through the vision of glory in their
+homeland, where they will see "face to face" (1 Cor 13:12).
+<p>2270 The fruit of this knowledge is <b>that the love with
+which you have loved me may be in them, and I in them. </b>This can be
+explained in two ways. The first and better way is that since the Father loves
+the Son, as is shown by the glory he gave him, consequently, he loves all those
+in whom the Son is present &#8209; and the Son is in them insofar as they have
+knowledge of the truth. So the meaning is this: I will make your name known to
+them; and by the fact that they know you, I, your Word, will be in them; and by
+the fact that I am in them, <b>the love with which you love me may be in them, </b>that
+is, will be given to them, and you will love them as you have loved me.
+<p>Here is the other explanation: <b>that
+the love with which you have loved me may be in them, </b>that is, as you have
+loved me, so they, by sharing in the Holy Spirit, may love. And by that fact I
+will be in them as God in a temple, and they in me, as members of the head: "He
+who abides in love abides in God, and God abides in him" (1 Jn 4:16).
+</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 17:1 in the <i>Summa
+Theologiae: </i>III, q. 21, a. 3, s. c.; q. 83, a. 4, ad 2; Jn 17:3: <i>ST</i>
+I, q. 18, a. 2, obj. 3; q. 31, a. 4, obj 1; I-II, q. 3, a. 2, ad 1; q. 3, a. 4,
+s. c.; q. 114, a. 4, s. c.; II-II, q. 1, a. 8; q. 24, a. 12, s. c.; III, q. 9,
+a. 2, obj. 2; q. 59, a. 5, ad 1; Jn 16:5: <i>ST</i> I, q. 46, a. 1, s. c. ; Jn
+17:5: <i>ST</i> III, q. 83, a. 4, ad 7.
+</div>
+<div id=ftn2>
+<p><a href="#_ftnref2" name="_ftn2">[2]</a> <i>De
+Trin</i>., 9, ch. 31; PL 10; cf. <i>Catena
+Aurea, </i>17:1-5.
+</div>
+<div id=ftn3>
+<p><a href="#_ftnref3" name="_ftn3">[3]</a> <i>De
+Trin</i>., 5, ch. 3; PL 10; cf. <i>Catena
+Aurea, </i>17:1-5.
+</div>
+<div id=ftn4>
+<p><a href="#_ftnref4" name="_ftn4">[4]</a>
+<i>De Trin</i>., 3, ch.
+14; PL 10; cf. <i>Catena Aurea, </i>17:1-5.
+</div>
+<div id=ftn5>
+<p><a href="#_ftnref5" name="_ftn5">[5]</a> Augustine, <i>De Trin</i>., 6, ch. 9; cf. <i>Catena Aurea</i>,<i> </i>17:1-5.
+</div>
+<div id=ftn6>
+<p><a href="#_ftnref6" name="_ftn6">[6]</a> Augustine, <i>De Trin</i>., 105, ch. 5; cf. <i>Catena Aurea</i>,<i>
+</i>17:1-5.
+</div>
+<div id=ftn7>
+<p><a href="#_ftnref7" name="_ftn7">[7]</a>
+Summa-Christ's human nature is glorified, but remains human.
+</div>
+<div id=ftn8>
+<p><a href="#_ftnref8" name="_ftn8">[8]</a> Hilary, <i>De
+Trin</i>., 3; PL 10; cf. <i>Catena Aurea, </i>17:1-5.
+<p>
+</div>
+<div id=ftn9>
+<p><a href="#_ftnref9" name="_ftn9">[9]</a>
+St. Thomas refers to Jn 17:6 in the <i>Summa
+Theologiae:</i> II-II, q. 2, a. 8, obj. 2; Jn 17:10: <i>ST </i>III, q. 48, a.
+1, s. c.
+</div>
+<div id=ftn10>
+<p><a href="#_ftnref10" name="_ftn10">[10]</a> <i>Tract.
+in Io</i>., 106, ch. 1, col. 1908; cf. <i>Catena
+Aurea</i>,<i> </i>17:6-8.
+</div>
+<div id=ftn11>
+<p><a href="#_ftnref11" name="_ftn11">[11]</a> <i>In Ioannem hom</i>., 81, ch.
+1; PG 59, col. 437; cf. <i>Catena Aurea</i>, 17:6-8.
+</div>
+<div id=ftn12>
+<p><a href="#_ftnref12" name="_ftn12">[12]</a> <i>Tract.
+in Io</i>., 106, ch. 6, col. 1911; cf. <i>Catena
+Aurea</i>,<i> </i>17:6-8.
+</div>
+<div id=ftn13>
+<p><a href="#_ftnref13" name="_ftn13">[13]</a> <i>In Ioannem hom</i>., 80, ch.
+2; PG 59, col. 435; cf. <i>Catena Aurea</i>, 17:1-5.
+</div>
+<div id=ftn14>
+<p><a href="#_ftnref14" name="_ftn14">[14]</a> <i>Tract.
+in Io</i>., 106, ch. 6, col. 1911; cf. <i>Catena
+Aurea</i>,<i> </i>17:6-8.
+</div>
+<div id=ftn15>
+<p><a href="#_ftnref15" name="_ftn15">[15]</a> Hilary.
+</div>
+<div id=ftn16>
+<p><a href="#_ftnref16" name="_ftn16">[16]</a>
+Gregory.
+</div>
+<div id=ftn17>
+<p><a href="#_ftnref17" name="_ftn17">[17]</a> Summa-
+</div>
+<div id=ftn18>
+<p><a href="#_ftnref18" name="_ftn18">[18]</a> Gloss.
+</div>
+<div id=ftn19>
+<p><a href="#_ftnref19" name="_ftn19">[19]</a> <i>In Ioannem hom</i>., 81, ch. 2; PG 59, col. 440; <span style='color:
+green'>cf. <i>Catena Aurea</i>,
+17:9-13.
+</div>
+<div id=ftn20>
+<p><a href="#_ftnref20" name="_ftn20">[20]</a> <i>Tract. in Io</i>., 107, ch. 8, col. 1914-5; cf. <i>Catena Aurea, </i>17:9-13.
+</div>
+<div id=ftn21>
+<p><a href="#_ftnref21" name="_ftn21">[21]</a> <i>Tract. in Io</i>., 108, ch. 5, col. 1916; cf. <i>Catena Aurea, </i>17:14-19.
+</div>
+<div id=ftn22>
+<p><a href="#_ftnref22" name="_ftn22">[22]</a> <i>In Ioannem hom</i>., 82, ch.
+1; PG 59, col. 443; cf. <i>Catena Aurea</i>, 17:14-19.
+</div>
+<div id=ftn23>
+<p><a href="#_ftnref23" name="_ftn23">[23]</a>
+St. Thomas refers to Jn 17:22 in the <i>Summa
+Theologiae: </i>II-II, q. 183, q. 2, obj. 1; III, q. 23, a. 3.
+</div>
+<div id=ftn24>
+<p><a href="#_ftnref24" name="_ftn24">[24]</a> <i>Tract.
+in Io</i>., 109, ch. 2, col. 1918; cf. <i>Catena
+Aurea</i>,<i> </i>17:20-23.
+</div>
+<div id=ftn25>
+<p><a href="#_ftnref25" name="_ftn25">[25]</a><i>Tract.
+in Io</i>., 110, ch. 1, col. 1920; cf. <i>Catena Aurea</i>,<i> </i>17:20-23.
+</div>
+<div id=ftn26>
+<p><a href="#_ftnref26" name="_ftn26">[26]</a> <i>De
+Trin</i>., 7; PL 10; cf. <i>Catena Aurea, </i>17:20-23.
+</div>
+<div id=ftn27>
+<p><a href="#_ftnref27" name="_ftn27">[27]</a> <i>De
+Trin</i>., 8; PL 10; cf. <i>Catena Aurea, </i>17:20-23.
+</div>
+<div id=ftn28>
+<p><a href="#_ftnref28" name="_ftn28">[28]</a><i>
+Tract. in Io</i>., 110, ch.2, col. 1920-1; cf. <i>Catena Aurea</i>,<i> </i>17:20-23.
+</div>
+<div id=ftn29>
+<p><a href="#_ftnref29" name="_ftn29">[29]</a> Ibid.; cf. <i>Catena Aurea</i>,<i> </i>17:20-23.
+</div>
+<div id=ftn30>
+<p><a href="#_ftnref30" name="_ftn30">[30]</a> <i>In Ioannem hom</i>., 82, ch.
+2; PG 59, col. 444; cf. <i>Catena Aurea</i>, 17:20-23.
+</div>
+<div id=ftn31>
+<p><a href="#_ftnref31" name="_ftn31">[31]</a> <i>De
+Trin</i>., 8; PL 10; cf. <i>Catena Aurea, </i>17:20-23.
+</div>
+<div id=ftn32>
+<p><a href="#_ftnref32" name="_ftn32">[32]</a>
+Summa-mercy is fundamental to God-justice exists in relation to sin.
+</div>
+<div id=ftn33>
+<p><a href="#_ftnref33" name="_ftn33">[33]</a>
+Gregory, <i>Moralia</i>, 28; PL 76; cf. <i>Catena
+Aurea, </i>17:24-26.
+</div>
+<div id=ftn34>
+<p><a href="#_ftnref34" name="_ftn34">[34]</a> Summa--
+</div>
+<div id=ftn35>
+<p><a href="#_ftnref35" name="_ftn35">[35]</a>
+summa --speculative and affective knowledge.
+</div>
+<div id=ftn36>
+<p><a href="#_ftnref36" name="_ftn36">[36]</a> <i>Tract.
+in Io</i>., 111, ch. 5, col 1929; cf. <i>Catena
+Aurea</i>,<i> </i>17:24-26.
+</body></html>

Mercurial > hg > Aquinas

comparison john/english/John17.html @ 31:25a799388159