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