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-<body style=text-align:justify><blockquote>
-<p style="text-align: center"><span style="font-size: 60pt">15</span>
-<p align=center><B>LECTURE I
-<BLOCKQUOTE><p>1 "I am the true vine, and my Father is the vinedresser. 2
-Every branch of mine that bears no fruit, he takes away, and every branch that
-does bear fruit he prunes, that it may bear more fruit. 3 You are already made
-clean by the word which I have spoken to you. 4 Abide in me, and I in you. As
-the branch cannot bear fruit by itself, unless it abides in the vine, neither
-can you, unless you abide in me. 5 I am the vine, you are the branches. He who
-abides in me, and I in him, he it is that bears much fruit, for apart from me
-you can do nothing. 6 If a man does not abide in me, he is cast forth as a
-branch and withers; and the branches are [and he is] gathered, thrown into the
-fire and burned. 7 If you abide in me, and my words abide in you, ask whatever
-you will, and it shall be done for you. 8 By this my Father is glorified, that
-you bear much fruit, and so [become] prove to be my disciples.<a href="#_ftn1"
-name="_ftnref1">[1]</b></a></BLOCKQUOTE>
-
-<p>1978 In this
-talk our Lord especially wants to comfort his disciples about two things: one
-was near, in the present, and this was his passion; the other was what they
-feared in the future, and this was the troubles which would come upon them. He
-had said to them about these two things: <b>Let not your hearts be troubled, </b>referring
-to the first, and neither let them be afraid (14:27), referring to the second.
-
-<p>So
-now, after comforting them over his leaving (14:1), he strengthens them for the
-troubles which will come upon them. First, he presents a certain picture;
-secondly, he moves from this to his intention (15:3). The picture he presents
-is of a vine and a vinedresser. First, he mentions the vine; secondly, the
-vinedresser; and thirdly, he approves of the vinedresser's concern for the
-branches of the vine.
-
-<p>1979 He himself
-is the vine. So he says, making a comparison, <b>I am the vine</b>; for just
-like a vine, although it seems to be of small account, nevertheless surpasses
-all trees in the sweetness of its fruit, so Christ, although he seemed to be
-despised by the world because he was poor, and seemed of small account and was
-publicly disgraced, nevertheless produced the sweetest fruit: "His fruit was
-sweet to my taste" (Song 2:3). And so Christ is a vine producing a wine which
-interiorly intoxicates us: a wine of sorrow for sin: "You have given us to drink
-the wine of sorrow" [Ps 60:3]; and a wine which strengthens us, that is, which
-restores us: "My blood is drink indeed" (6:55). In the same way he compared
-himself, above, to wheat, for his flesh is truly food.
-
-<p>This
-is the vine mentioned in Genesis (40:9&#8209;10): "There was a vine before me,
-and on the vine there were three branches," that is Christ, in whom there are
-three substances: his body, soul and divinity. This is also the vine about
-which Jacob says: "My son, tie your she&#8209;ass," that is, the Church, "to the
-vine" [Gen 49:11].
-
-<p>1980 This vine
-is true. Sometimes what is true is distinguished from its likeness, as a man is
-distinguished from his picture. And sometimes what is true is distinguished
-from what is deformed or spoiled, as true wine is distinguished from vinegar,
-which is spoiled wine. When Christ says here, <b>I am the true vine, </b>he is
-using true in the second sense to distinguish himself from the deformed or
-spoiled vine, which is the Jewish people. We read about them: "How then have
-you turned degenerate and become a wild vine" (Jer 2:21). This was because this
-vine brought forth wild grapes instead of grapes: "When I looked for it to
-yield grapes, why did it yield wild grapes?" (Is 5:4).
-
-<p>1981 There are
-two natures in Christ, the divine and the human. Because of his human nature he
-is like us and is less than the Father. Because of his divine nature he is like
-God and above us. Thus he is the true vine insofar as he is the head of the
-Church, the man Christ Jesus. He implies this when he mentions the vinedresser,
-who is the Father. He says, <b>and my Father is the vinedresser. </b>If Christ
-is the vine because of his divine nature, the Father would also be the vine
-like the Son. But because Christ is the vine by reason of his human nature, the
-Father is related to him as vinedresser to vine. Indeed, even Christ himself,
-as God, is a vinedresser.
-
-<p>1982 [The
-vinedresser cultivates the vine.] Now to cultivate something is to devote one's
-interest to it. And we can cultivate something in two ways: either to make what
-is cultivated better, as we cultivate a field or something of that sort, or to
-make ourselves better by the cultivating, and in this way we cultivate wisdom.
-God cultivates us to make us better by his work, since he roots out the evil
-seeds in our hearts. As Augustine says, he opens our hearts with the plow of
-his words, plants the seeds of the commandments, and harvests the fruit of
-devotion.<a href="#_ftn2" name="_ftnref2">[2]</a>
-
-<p>But
-we cultivate God, not by plowing but by adoring, in order that we may be made
-better by him: "If any one is a worshiper," that is, a cultivator, "of God and
-does his will, God listens to him" (9:31). And so the Father is the vinedresser
-of this vine for the good of others. For he plants: "I planted you a choice
-vine, wholly of pure seed" (Jer 2:21), and makes its grow: I planted, Apollos
-can make one grow from within and produce fruit, no matter how much others
-cooperate on the exterior. And God guards and preserves, for we read that he
-built a watchtower in the vineyard, and put a hedge around it (Mt 21:33; Is
-5:2).
-
-<p>1983 The
-vinedresser is concerned about two things: the vine and its branches. Now the
-vine considered here was perfect, and did not need care by the vinedresser. And
-so the entire care of the vinedresser will be directed to the branches. He says,
-<b>every branch of mine </b>and so forth. The branches of a vine, however, have
-the nature of the vine; and so those united to Christ are branches of this
-vine: "The vine brought forth branches" [Ez 17:6]. He mentions two things about
-the branches: first, the attitude of the vinedresser to the bad branches; his
-interest in the good branches.
-
-<p>1984 The
-vinedresser's interest in the bad branches is to cut them off the vine. Thus he
-says, <b>every branch</b>, that is, every believer, <b>of mine that bears no
-fruit, </b>that is, bears no fruit on the vine, which is me, without whom
-nothing can bear fruit, <b>he takes away </b>from the vine. It is clear from
-this that not only are some cut off from Christ for doing evil, but also
-because they neglect to do good: "We entreat you not to accept the grace of God
-in vain" (2 Cor 6:1). Thus the Apostle said about himself: "By the grace of God
-I am what I am, and his grace toward me was not in vain" (1 Cor 15:10). We read
-in Matthew (25:28) that the money was taken away from the servant who did not
-bear fruit with it, but hid it instead; and our Lord ordered the unfruitful fig
-tree to be cut down (Lk 13:7).
-
-<p>1985 His
-interest in the good branches is to help them so they can bear more fruit. So
-he says, <b>and every branch that does bear fruit he prunes, that it may bear
-more fruit. </b>Considering the literal sense, we see that a natural vine with
-branches that have many shoots bears less fruit, because the sap is spread out
-through all the shoots. Thus the vinedresser prunes away the extra shoots so
-that the vine can bear more fruit. It is the same with us. For if we are well&#8209;disposed
-and united to God, yet scatter our love over many things, our virtue becomes
-weak and we become less able to do good. This is why God, in order that we may
-bear fruit, will frequently remove such obstacles and prune us by sending
-troubles and temptations, which make us stronger. Accordingly, he says, he <b>prunes</b>,
-even though one may be clean, for in this life no one is so clean that he does
-not need to be cleansed more and more: "If we say we have no sin, we deceive
-ourselves, and the truth is not in us" (1 Jn 1:8). And he does this so <b>that
-it may bear more fruit, </b>that is, grow in virtue, so that the more pruned or
-cleansed the more fruitful one is: "Let the just still be justified, and the
-holy still be sanctified" [Rev 22:11]; "The Gospel is bearing fruit and
-growing" (Col 1:6); "They go from strength to strength" (Ps 84:7).
-
-<p>1986 Now he
-passes from this picture to his main intention. Two things were noticed in the
-above picture when comparing the branches to the vine: the union of the
-branches to the vine, and the pruning of the branches. First, he considers the
-union of the branches with the vine; secondly, their pruning (v 18). As to the
-first, he advises the disciples to cling to the vine; secondly, he gives the
-reason for this (v 4b); thirdly, he describes this union (v 9). He does two
-things concerning the first: he reminds them of a benefit already received;
-secondly, he tells them to abide in him (4a).
-
-<p>1987 The benefit
-they had already received was that of being cleansed. He says, <b>you are
-already made clean. </b>It is like saying: I have said certain things about
-branches; and you are branches ready to be pruned so as to bear fruit. And you
-are clean by the <b>word which I have spoken to you.</b>
-
-<p>The
-word of Christ, in the first place, cleanses us from error by teaching us: "He
-must hold firm to the sure word as taught, so that he may be able to give
-instruction in sound doctrine" (Tit 1:9). This is because there is no falsity
-in the words of God: "All my words are right" [Prv 8:8]. He says, <b>you are
-already made clean </b>from the errors of the Jews. Secondly, the word of
-Christ cleanses our hearts from earthly affections by inflaming them toward
-heavenly things. For the word of God by its power moves our hearts, weighed
-down by earthly things, and sets them on fire: "Is not my word fire?" (Jer
-23:29). Thirdly when God is invoked in baptism, his word cleanses us from sin.
-For we are cleansed in baptism because the word cleanses with the water. As
-Augustine says: "Take away the word and what is the water but only water? The
-word accompanies the element and a sacrament is formed."<a href="#_ftn3"
-name="_ftnref3">[3]</a>
-Thus it is the word which makes the water touch the body and wash the heart.
-The word, I say, not because it is spoken, but because it is believed. For this
-word of faith is so strong in the Church that it even cleanses infants,
-although they themselves cannot believe, when it is proclaimed from the faith
-of those who believe, offer, bless and touch the infants, "baptizing them in
-the name of the Father and of the Son and of the Holy Spirit" (Mt 28:19).
-Fourthly, the word of Christ cleanses by the power of faith: God "cleansed
-their hearts by faith" (Acts 15:9).<a href="#_ftn4" name="_ftnref4">[4]</a>
-
-<p>Thus
-he says to them, you already instructed, moved, baptized, strengthened in
-faith, <b>are already made clean by the word which I have spoken to you. </b>"You
-are clean, but not all" (13:10). Since he had said above that the work of a
-vinedresser was to prune, he clearly shows that he is a vinedresser when he
-says that his word cleanses. And indeed, Christ, as God, is a vinedresser and
-prunes the branches.
-
-<p>1988 Here he
-urges them to persevere. He is saying in effect: Because you are now cleansed
-and have received such a great benefit, you should remain this way. He says, <b>Abide
-in me, </b>by charity: "He who abides in love abides in God" (1 Jn 4:16); and
-by means of the sacraments: "He who eats my flesh and drinks my blood abides in
-me" (6:56). He says, <b>Abide in me, </b>by receiving grace, <b>and I in you, </b>by
-helping you.
-
-<p>1989 Next (v
-4b), he gives four reasons for being united to Christ. First, it sanctifies
-those who are united to him; secondly, those not united are punished (v 6);
-thirdly, those who are united to him have their desires satisfied (v 7);
-fourthly, it glorifies God (v 8). In regard to the first, he shows that being
-united to Christ is necessary in order to bear fruit; secondly that this is
-efficacious (v 5).
-
-<p>1990 He does two
-things about the first: first, he presents an illustration; and secondly shows
-that it is apt. As to the first he says, I say that you should abide in me so
-that you can bear fruit, because just <b>as the branch </b>literally, a
-material branch, <b>cannot bear fruit by itself, unless it abides in the vine, </b>from
-whose roots sap ascends to give life to the branches, so <b>neither can you </b>bear
-fruit <b>unless you abide in me. </b>Thus, being united to Christ is the reason
-why someone bears fruit. And so of those who are not united to Christ we read:
-"What return [fruit] did you get from the things of which you are now ashamed?"
-(Rom 6:21); "The company of the godless is barren" (Job 15:34).
-
-<p>His
-example is apt because <b>I am the vine, you are the branches. </b>It is like
-saying: The relation between you and me is like that of branches to the vine.
-We read of these branches: "It sent out its branches to the sea" [Ps 80:11].
-
-<p>1991 Here he
-shows that being united to Christ is efficacious: first, he shows that it is
-efficacious; secondly, the reason for this efficacy (v 5b).
-
-<p>1992 First he
-says: I say that it is not only necessary for a person to abide in me in order
-to bear fruit, it is also efficacious, <b>because he who abides in me</b>, by
-believing, obeying and persevering, <b>and I in him, </b>by giving
-enlightenment, help and perseverance, he it is and not another, <b>that bears
-much fruit.</b>
-
-<p>Such
-persons bear a threefold fruit in this life. The first is that they avoid sin.
-Secondly, they are eager to accomplish works of holiness: "the return you get
-is sanctification" (Rom 6:22). Thirdly, they are eager for the progress of
-others: "The earth will be filled with the fruit of your works" [Ps 104:13].
-They also pro­duce a fourth fruit, but in eternal life: "He gathers fruit for
-eternal life" (4:36). Eternal life is the last and perfect fruit of our labors:
-"The fruit of good works is glorious" [Wis 3:15].
-
-<p>1993 The reason
-for this efficacy is because <b>apart from me you can do nothing. </b>With
-these words he instructs the hearts of the humble and silences the mouths of
-the proud, especially of the Pelagians, who say that they can do by themselves,
-without the help of God, the good works of the virtues and of the law. And
-although they were trying to maintain our free will, they really undermined it.
-
-<p>Look at what our Lord says here! He says that
-without him we cannot do anything great, nor anything small, indeed, we cannot
-do anything at all. This is not surprising because neither does God do anything
-without him: "Without him was not anything made that was made" (1:3). For our
-works are either from the power of nature or from divine grace. If they are
-from the power of nature, then, since every action of nature is from the Word
-of God, no nature can act to do anything without him. If our works are from the
-power of grace, then, since he is the author of grace &#8209; "grace and truth
-came through Jesus Christ" (1:17) &#8209; it is obvious that no meritorious
-work can be done without him: "Not that we are capable of thinking anything of
-ourselves as originating from ourselves; our capability is from God" [2 Cor
-3:5]. Therefore, if we cannot even think without it coming from God, much less
-can we do anything else.<a href="#_ftn5" name="_ftnref5">[5]</a>
-
-<p>1994 Here he
-mentions the second reason for remaining united to Christ, which is the threat
-of punishment, for unless we abide in him, we will not escape punishment. He
-mentions five things which describe this punishment. Some of these belong to
-the punishment of loss, that is to say, the exclusion from glory; so he says, <b>he
-is cast forth. </b>Sometimes on a natural vine we see a branch which remains by
-some sort of an external connection without sharing any of the sap. In this way
-also some remain connected to Christ only by faith, yet they do not share the
-sap of the vine because they do not have charity. Thus, such persons will be
-cast out, that is, separated from fellowship with the good.<a href="#_ftn6"
-name="_ftnref6">[6]</a>
-
-<p>The
-second punishment of loss is a withering; he says, <b>and withers</b>, for if
-such a person once took anything at all from the root, he will lose it when
-deprived of its help and life. Even bad Christians seem to have some kind of a
-freshness, but when they are separated from the saints and from Christ their
-dried up condition will be apparent: "My strength is dried up like a potsherd"
-(Ps 22:16).
-
-<p>The
-third punishment is association with those who are evil; he says, <b>and he is
-gathered</b>, by the reaping angels, to be with the wicked. This is a very
-great punishment. For if it is a great punishment to be with the wicked for
-only a little while, how much greater it is to be with the most evil men and
-devils forever: "They will be gathered together as prisoners in a pit" (Is
-24:22); "Gather the weeds first and bind them into bundles to be burned" (Mt
-13:30).
-
-<p>The
-fourth punishment is that of sense; he says, <b>thrown into the fire, </b>which
-is eternal: "What will be done with the wood of the vine?... Look, it is given
-to the fire for fuel" [Ez 15:2]. If the wood of the vine does not remain united
-to it, it is more worthless than other woods; but if it abides on the vine it
-is more beautiful than the others. Thus Augustine says: "A branch is fit for
-two things: either the vine or the fire. If it is not on the vine, it will be
-in the fire."<a href="#_ftn7" name="_ftnref7">[7]</a>
-"Depart from me, you cursed, into the eternal fire" (Mt 25:41). The fifth
-punishment is the unending experience of fire, he says, <b>and burned, </b>without
-end: "And they will go away into eternal punishment" (Mt 25:46).
-
-<p>1995 Now we have
-the third reason for abiding in Christ: our prayers become effective. He is
-saying, in effect, <b>If you abide in me</b>, you will obtain this fruit, that
-is, <b>ask whatever you will, and it shall be done for you.</b>
-
-<p>Note
-that when before he urged them to remain united to him, he mentioned two
-things; and he repeats them here. First, he said before, <b>Abide in me</b>,
-and he repeats it here by saying, <b>If you abide in me</b>. Secondly, he said
-before, <b>and I in you, </b>in place of which he now says, <b>and my words
-abide in you. </b>Because Christ is the Word of the Father, all words of wisdom
-are from him: "The source of wisdom is God's Word in the highest heaven" (Sir
-1:5). Thus it is clear that Christ is in us when the words of his wisdom are in
-us: "You do not have his word abiding in you" (5:38).
-
-<p>Thus
-he says, <b>and my words abide in you, </b>in four ways: by your loving them,
-believing them, meditating on them and accomplishing them: "My son, be
-attentive to my words," by believing them; "incline your ear to my sayings," by
-obeying or accomplishing them; "let them not escape from your sight," because
-you meditate on them; but "keep them within your heart," by loving them (Prv
-4:20). "Your words were found and I ate them" (Jer 15:16).
-
-<p>Therefore,
-the words of Christ are in us when we do as he commands and love what he
-promises. And from this it follows that they teach us what we ought to pray
-for: "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). For this reason Christ taught
-us to pray with his own words (Mt 6:9; Lk 11:2). And so the words of God, when
-believed and meditated upon, teach us to ask for the things necessary for our
-salvation; and these words of God when loved and accomplished help us to merit
-it. So he adds, <b>ask</b>, with sound judgment and perseverance, <b>whatever
-you will, and it shall be done for you: </b>"If you ask anything of the Father
-in my name he will give it to you" [16:23].
-
-<p>1996 Now the
-fourth reason for abiding in Christ is mentioned, and it is the glory of the
-Father. All our works should be directed to the glory of God: "Not to us, O
-Lord, not to us, but to your name give glory" (Ps 115:1); "So, whether you eat
-or drink, or whatever you do, do all to the glory of God" [1 Cor 10:31]. And so
-our Lord shows that we are in Christ, because this is why we bear fruit, and
-because we bear fruit the Father is glorified. He says, <b>By this my Father is
-glorified</b>, that is, it reflects glory on my Father, <b>that you bear much
-fruit.</b>
-
-<p>Here
-he mentions, in reverse order, three things which follow one from the other.
-One refers to abiding in Christ, <b>you become my disciples</b>, and this is
-the same as "Abide in me" (v 4). The second follows from this, <b>you bear much
-fruit. </b>And from this my Father is glorified. He is saying in effect: It
-gives glory to the Father that you bear much fruit, and you bear much fruit
-because you are my disciples. You do this, first of all, by living well: "That
-they may see your good works and give glory to your Father who is in heaven"
-(Mt 5:16); and by teaching well, which also glorifies God: "Glorify the Lord by
-teaching" [Is 24:15]; "Every one who calls upon my name I have created him for
-my praise and glory" (Is 43:7). And so the apostles are the soil which bears
-much fruit because they have become the disciples of Christ by abiding in him
-and by the fire of their charity.
-
-<p>For
-these are the signs of a disciple of Christ: first that one abides in him, is
-united to him: "If you continue in my word, you are truly my disciples" (8:31).
-And by doing this they become fit for bearing the fruit of teaching. The second
-sign is charity: "By this all men will know that you are my disciples, if you
-have love for one another" (13:35). And because of this they are able to bear
-the fruit of good works, because nothing has any value without charity: "If I
-have prophetic powers, and understand all mysteries ... but have not love, I am
-nothing" (1 Cor 13:2).
-<BR><BR><BR>
-<p align=center><B>LECTURE 2
-
-<BLOCKQUOTE><p>9 "As the Father has loved me, so have I loved you; abide
-in my love. 10 If you keep my commandments, you will abide in my love, just as
-I have kept my Father's commandments and abide in his love. 11 These things I
-have spoken to you, that my joy may be in you, and that your joy may be full.
-12 This is my commandment, that you love one another as I have loved you. 13
-Greater love has no man than this, that a man lay down his life for his
-friends."<a href="#_ftn8" name="_ftnref8">[8]</a></B></BLOCKQUOTE>
-
-<p>1997 Above, our
-Lord urged his disciples to remain united with him; here he shows what this
-involves. He makes three points: first, to abide in him is to abide in his
-love; secondly, to abide in his love is to keep his commandments (v 10);
-thirdly, that his commandment is to love (v 12). He does two things about the
-first: first, he recalls the benefit granted to the disciples; secondly, he
-urges them to persevere, <b>abide in my love </b>(v 9).
-
-<p>1998 He says
-that the fact that we abide in Christ is due to his grace; and this grace is
-the effect of his love: "I have loved you with an everlasting love" (Jer 31:3).
-It is clear from this that all our good works are ours due to the benefit of
-divine love. For they would not be ours unless faith acted through love, and we
-would not love unless we were first loved. And so he reminds them of this
-benefit by saying, <b>As the Father has loved me, so have I loved you.</b>
-
-<p>1999 The word
-"as" sometimes indicates an equality of nature, and at other times a similarity
-in acting. The Arians, who erred about this passage, wanted the "as" to
-indicate an equality, and because of this they concluded that the Son was inferior
-to the Father. But this is false. We must say, then, according to Augustine,
-that the word "as" indicates a likeness in grace and love; for the love with
-which the Son loves his disciples is a certain likeness of that love with which
-the Father loves the Son.<a href="#_ftn9" name="_ftnref9">[9]</a>
-
-<p>Now
-since to love someone is to will good to that person, the Father loves the Son,
-with respect to the Son's divine nature, because the Father wills him his own
-infinite good, which he has, by communicating to the Son the very same
-numerical nature the Father himself has: "For the Father loves the Son, and
-shows him all that he himself is doing" (5:20). The Father also loves the Son
-with respect to his human nature: "When Israel was a child, I loved him, and
-out of Egypt I called my son" (Hos 11:1). And he loves him so that he would be
-at once both God and man.
-
-<p>But
-the Son did not love the disciples in either of these ways. For he did not love
-them to the point of their being gods by nature, nor to the point that they
-would be united to God so as to form one person with him. But he did love them
-up to a similar point: he loved them to the extent that they would be gods by
-their participation in grace &#8209; "I say, 'You are gods'" (Ps 82:6); "He has
-granted to us precious and very great promises, that through these you may
-become partakers of the divine nature" (2 Pet 1:4) &#8209; and he loved them to
-the extent that they would be united to God in affection: "He who is united to
-the Lord becomes one spirit with him" (1 Cor 6:17); "For those whom he foreknew
-he also predestined to be conformed to the image of his Son" (Rom 8:29). Thus
-the Father communicated to the Son a greater good, with respect to each nature
-of the Son, than the Son did to his disciples; yet there is a similarity, as
-was said.
-
-<p>2000 <b>Abide in
-my love. </b>This is like saying: Because you have received such a great
-benefit from my love, <b>abide</b> in it so that you love me. Or it could mean,
-<b>abide in my love</b> because I love you, that is, abide in my grace so you
-will not be excluded from the good things I have prepared for you. This meaning
-is the more apt, so that the thought is: Persevere in this state so that you
-will be loved by me through the effect of grace: "Every one should remain in
-the state in which he was called" (1 Cor 7:20). "He who abides in love abides
-in God, and God abides in him" (1 Jn 4:16).
-
-<p>2001 Now he
-shows what it means to abide in his love. First, he shows that it means to keep
-his commandment; secondly, he illustrates it with an example, <b>as I have kept
-my Father's commandments; </b>thirdly, he eliminates an assumption (v 11).
-
-<p>2002 He says, <b>Abide
-in my love, </b>and you will do this <b>if you keep my commandments, </b>for
-this is the way you will abide in my love. Keeping the commandments is an
-effect of divine love, not only of the love by which we love, but also of the
-love by which God loves us. For from the fact that God loves us, he influences
-us and helps us to fulfill his commandments, which we cannot do without grace:
-"In this is love, not that we love God but that he loved us first" [1 Jn 4:10].
-
-<p>2003 He adds an
-example when he says, <b>as I have kept my Father's commandments and abide in
-his love. </b>For just as the love which the Father has for him is the model or
-standard of Christ's love for us, so Christ wants his obedience to be the model
-of our obedience. By saying this Christ shows that he abided in the Father's
-love because in all things he kept the Father's commandments. For he submitted
-to death: "He humbled himself and became obedient unto death, even death on a
-cross" (Phil 2:8); and refrained from all sin: "He committed no sin; no guile
-was found on his lips" (1 Pet 2:22). These things are to be understood of
-Christ in his human nature: "He has not left me alone, for I always do what is
-pleasing to him" (8:29). And so he says, <b>I abide in his love, </b>because
-there is nothing in me, as a human being, opposed to his love.
-
-<p>2004 Now so they
-do not think he is urging them to keep his commandments for his own benefit and
-not for their benefit, he says, <b>These things I have spoken to you, </b>that
-you keep my commandments, for your own good, so <b>that my joy may be in you. </b>Now
-love is the cause of joy, for everyone takes joy in what he loves. But God
-loves himself and creatures, especially rational creatures, to whom he grants
-an infinite good. So Christ rejoices in two things from all eternity: first, in
-his own good and that of the Father: "I was delighted every day, playing before
-him" [Prv 8:30]; secondly, he delights in the good of the rational creature:
-"delighting in the sons of men" (Prv 8:31), that is, in the fact that I am
-shared in by the children of men. He rejoices in these things from eternity:
-"As the bridegroom rejoices over the bride, so shall your God rejoice over you"
-(Is 62:5).
-
-<p>Consequently,
-our Lord wants us to become sharers of his joy by our observing his
-commandments. He says, <b>that my joy, </b>the joy I take in my divinity and
-that of my Father, <b>may be in you</b>. This is nothing else than eternal
-life, which as Augustine says, is joy in the truth.<a href="#_ftn10"
-name="_ftnref10">[10]</a>
-<b>That my joy may be in you </b>means, in effect, that you may have eternal
-life: "Then you will delight yourself in the Almighty" (Job 22:26). <b>And that
-your joy</b>, which I take in my own humanity, <b>may be full</b>. The goods in
-which we rejoice are either imperfect or imperfectly possessed; and so in this
-life our joy cannot be full. But it will be full when perfect goods are
-perfectly possessed: "Enter into the joy of your master" (Mt 25:21).
-
-<p>2005 Now our
-Lord states what his precepts are: first, he states his commandment; secondly,
-he presents an example (v 12b); thirdly, he recalls a benefit (v 14).
-
-<p>2006 The
-commandment he gives is the commandment of charity, which he wants us to keep: <b>This
-is my commandment, that you love one another. </b>Since there are many other
-commandments of the Lord in the sacred writings, why does he say that his
-commandment is only the practice of charity?
-
-<p>The
-answer, according to Gregory, is that charity is the root and end of all the
-virtues.<a href="#_ftn11" name="_ftnref11">[11]</a>
-It is the root, because it is from charity, firmly rooted in the human heart,
-that we are led to accomplish all the other commandments: "He who loves his
-neighbor has fulfilled the law" (Rom 13:8). Therefore, all the commandments
-are, in a way, directed to this: that we do good to our neighbor, and not harm
-him; and this is done best through charity. Charity is the end because all the
-commandments are directed to it and by it alone are given strength: "The aim of
-our charge is love" (1 Tim 1:5). So he says, <b>This is my commandment, that
-you love one another, </b>since everything comes from charity as its source,
-and all things are directed to charity as their end. As Gregory puts it: just
-as many branches of a tree spring from one root, so the many virtues are
-produced from one root; and the branch of a good work has no life if it is not
-united to the root of charity.<a href="#_ftn12" name="_ftnref12">[12]</a>
-
-<p>2007 Since we
-read in Matthew (22:40) that the law and the prophets depend not only on love
-for God, but also on love for neighbor, why does Christ mention here only love
-for neighbor? The answer is that one is included in the other: for a person who
-loves God must love his neighbor and things which belong to God; and the person
-who loves his neighbor for the sake of God must love God. Now although the
-objects of these acts are different, yet the outcomes are the same. There are
-two reasons why he mentions love of neighbor rather than the love of God. By
-doing this he wants to teach and lead them to help their neighbor, and to help
-them to become strong enough to endure sufferings from those who will persecute
-them. To do both of these, charity for our neighbor is necessary.
-
-<p>2008 Here he
-shows by an example how we should love our neighbor, which is, as Christ loved
-us. Now Christ loved us in the correct order and efficaciously. His love was
-orderly because he loved nothing in us but God and in relation to God: "I am
-the mother of beautiful love" (Si 24:18), and efficacious because he loved us
-so much that he delivered himself for us: "Christ loved us and gave himself up
-for us, a fragrant offering and sacrifice to God" (Eph 5:2). So we should love
-our neighbor, in a holy way, for his good, and efficaciously, by showing our
-love by our actions: "Let us not love in word or speech but in deed and in
-truth" (1 Jn 3:18).
-
-<p>2009 <b>Greater
-love has no man than this, that a man lay down his life for his friends. </b>Here
-he shows the efficacy of love, which is that one undergo death for his friends;
-this is a sign of the greatest love. Yet one could object that it is considered
-to be a sign of a greater love when someone lays down his life for his enemies,
-as Christ did: "But God shows his love for us in that while we were yet sinners
-Christ died for us" (Rom 5:8).
-
-<p>We should answer that Christ did not lay down his
-life for his enemies so that they would remain his enemies, but to make them
-his friends. Or, one could say, that he lay down his life for his friends, not
-in the sense that they were friends who loved him, but rather were those whom
-he loved. It is clear that the sign of the greatest love is to lay down one's
-life for one's friends. This is so because there are four lovable things to be
-put in order: God, our soul, our neighbor, and our body. We should love God
-more than ourselves and our neighbor, so that for the sake of God we ought to
-give ourselves, body and soul, and our neighbor. We should lay down our body,
-but not give it, for the sake of our soul. For our neighbor, we should expose
-our body and our physical life for his salvation. Consequently, since our
-physical life is the best thing we have after our soul, it is the greatest
-thing to expose it for the sake of our neighbor, and a sign of greater love:
-"In this the love of God was made manifest among us, that God sent his only Son
-into the world, so that we might live through him" (1 Jn 4:9). 
-<BR><BR><BR>
-<p align=center><b>LECTURE 3
-
-<BLOCKQUOTE><p>14 "You are my friends if you do what I command you. 15 No
-longer do I call you servants, for the servant does not know what his master is
-doing; but I have called you friends, for all that I have heard from my Father
-I have made known to you. 16 You did not choose me, but I chose you and
-appointed you that you should go and bear fruit and that your fruit should
-abide; so that whatever you ask the Father in my name, he may give it to you.
-17 This I command you, to love [so that you will love] one another."<a
-href="#_ftn13" name="_ftnref13">[13]</b></a></BLOCKQUOTE>
-
-<p>2010 Above, our
-Lord urged us to love our neighbor, based on his example. Here, Christ shows
-his disciples the benefit conferred upon them which obliges them to imitate
-him, which is, that he has embraced them in his love. First, he mentions a sign
-of friendship; secondly, the cause of this friendship (v 16). He gives two
-signs of friendship: one is found in the disciples; the other in himself (v
-15).
-
-<p>2011 The sign in
-the disciples that they are friends of Christ is that they keep his
-commandments; he says, <b>You are my friends if you do what I command you. </b>He
-is saying in effect: Up to now I have urged you to love one another, but now I
-am speaking and teaching you about your friendship with me.
-
-<p>The
-statement, <b>you are my friends </b>can be understood in two ways, based on
-the two ways someone is called a friend. A person is called a friend either
-because he loves or because he is loved. And what follows, <b>if you do what I
-command you </b>is true for both meanings of friend. Those who love God keep
-his commandments, and because a friend is, as Gregory says, in a way the
-guardian of the other's soul, it is appropriate that one who guards or keeps
-the will of God in his commandments is called the friend of God.<a
-href="#_ftn14" name="_ftnref14">[14]</a>
-Again, those whom God loves keep his commandments, because by conferring his
-grace on them he helps them to keep them: for by loving us, God makes us love
-him: "I love those who love me" (Prv 8:17). It is not they who first loved God,
-but God makes them lovers by loving them.
-
-<p>2012 Note that
-keeping the commandments is not the cause of divine friendship but the sign,
-the sign that both God loves us and that we love God: "Love of her [Wisdom] is
-the keeping of her laws" (Wis 6:19); "He who says he loves him and does not
-keep his commandments is a liar" [1 Jn 2:4].
-
-<p>2013 The sign of
-Christ's friendship for them is mentioned when he says, <b>No longer do I call
-you servants</b>. First, he excludes what seems opposed to friendship;
-secondly, he mentions the sign of true friendship (v 15b).
-
-<p>2014 Servitude
-is opposed to friendship; and he rejects this by saying, <b>No longer do I call
-you servants. </b>It is like saying: although you were formerly servants under
-the law, now you are free under grace: "You have received the spirit of
-adoption" [Rom 8:15].
-
-<p>Secondly,
-he adds the reason for this when he says, <b>for the servant does not know what
-his master is doing: </b>for a servant is like a stranger to his master, "The
-slave does not continue in the house for ever" (8:35). Now secrets should not
-be told to strangers, "Do not tell a secret to a stranger" [Prv 25:9]. And so
-secrets should not be given to those who are now servants. This verse shows the
-servant does not act for the sake of himself, because charity does not seek its
-own, but the interests of Jesus and the salvation of one's neighbor. Those who
-act entirely by reason of another are bad servants. Thus it is clear that the
-disciples were servants, but it was a good servitude springing from love.
-
-<p>As
-for the second difficulty, we should say that the servant who is moved only by
-another and not by himself, is related to the one who moves him as a tool to
-the worker. Now a tool shares with the worker in the work, but not in the
-reason for the work. So such servants share only in the work. But when a
-servant acts by his own will, it is necessary for him to know the reason for
-the work and have secrets revealed to him so he can know what he is doing. "If
-you have a servant, regard him as your own soul" [Sir 33:31]. Now the apostles,
-as was said, were moved by themselves to accomplish good works, that is, they
-were moved by their own will, inclined by love. And so our Lord revealed his
-secrets to them. But bad servants do not know what their master is doing. What
-things don't they know? Strictly speaking, they do not know what God does in
-us. For God acts in us in all the good we do: "O Lord ... you have wrought for
-us all our works (Is 26:12). So the bad servant, darkened by the pride in his
-own heart, <b>does not know what his master is doing </b>when this servant
-attributes to himself what he does.
-
-<p>2016 Now he sets
-down the true sign of friendship on his own part, which is that <b>all that I
-have heard from my Father I have made know to you. </b>For the true sign of
-friendship is that a friend reveals the secrets of his heart to his friend.
-Since friends have one mind and heart, it does not seem that what one friend
-reveals to another is placed outside his own heart: "Argue your case with your
-neighbor" (Prv 25:9). Now God reveals his secrets to us by letting us share in
-his wisdom: "In every generation she [Wisdom] passes into holy souls and makes
-them friends of God and prophets" (Wis 7:27).
-
-<p>2017 There is a
-question here as to what and in what way the Son hears from the Father. The
-answer has already been indicated in many ways. Since to hear is to receive
-knowledge from another, for the Son to hear from the Father is nothing other
-than for the Son to receive knowledge from the Father. Now the knowledge of the
-Son is his own essence. Thus, for the Son to hear from the Father is for the
-Son to receive his essence from the Father.
-
-<p>2018 Another
-question concerns the statement, <b>all that I have heard from my Father I have
-made known to you. </b>If he did make all things known to them it would follow
-that the disciples knew as much as the Son. The answer, according to
-Chrysostom, is that <b>all that I have heard </b>means all that I have heard
-which you ought to hear, but not absolutely all things, <b>I have made known to
-you: </b>"I have yet many things to say to you, but you cannot bear them now"
-(16:12).<a href="#_ftn15" name="_ftnref15">[15]</a>
-
-<p>Or,
-one could say, according to Augustine, that what he would say to them was so
-certain that he used the past tense instead of the future.<a href="#_ftn16"
-name="_ftnref16">[16]</a>
-So the meaning becomes, <b>all that I have heard from my Father I have made
-known to you, </b>that is, I will make known with that fullness of which the
-Apostle says: "Then I shall understand fully, even as I have been fully
-understood" (1 Cor 13:12). And below we read, "The hour is coming when I shall
-tell you plainly of the Father" (16:25), that is, when I lead you to the vision
-of the Father. For all things the Son knows the Father knows. So when he revels
-the Father to us, the Son will reveal all that the Son himself knows and which
-we know.
-
-<p>            Again,
-one could say with Gregory, and this is better, that the same thing can be
-known perfectly or imperfectly. For example, in the sciences it is obvious that
-a person who knows all the principles of a science is said to know that
-science, although imperfectly. And so a person who teaches some principles of a
-science can say that he teaches that science, because everything that belongs
-to that science is virtually contained in its principles. But one will know
-that same science more perfectly when he knows the individual conclusions which
-are virtually in the principles. In the same way we can have a twofold
-knowledge of divine matters. One is imperfect, and is gained by faith, which is
-a foretaste of that future happiness and knowledge which we will have in
-heaven: "Faith is the substance of things to be hoped for" [Heb 11:2]. He says
-of this knowledge, <b>all ... I have made known to you, </b>that is, in faith,
-by a kind of foretaste, like conclusions are virtually contained in their
-principles. So Gregory says: "All the things he has made known to his servants
-are the joys of interior love and the feasts of our heavenly fatherland, which
-he excites in our minds every day by the breath of his love. For as long as we
-love the sublime heavenly things we have heard, we already know what we love,
-because the love itself is knowledge."<a href="#_ftn17" name="_ftnref17"
-title="">[17]</a>
-
-<p>2019 Now he
-mentions the cause of this friendship. It is the usual practice for each one of
-us to say that he or she is the cause of friendship: "Every friend will say, 'I
-started the friendship'" [Sir 37:1]. And so many people attribute to themselves
-the cause of God's friendship when they attribute to themselves, and not to
-God, the source of their good actions. Our Lord rejects this by saying, <b>you
-did not choose me. </b>He is saying in effect: Whoever has been called to this
-sublime friendship should not attribute the cause of this friendship to
-himself, but to me, who chose him or her as a friend. First, he mentions the
-gratuitous choice of God; secondly, he sets forth for what they have been
-chosen, <b>that you should go and bear fruit.</b>
-
-<p>2020 He says,
-you did not choose me to be your friend, <b>but I chose you </b>to make you my
-friends: "Not that we loved God, but that he loved us first" [1 Jn 4:10].
-
-<p>Now
-God's love is twofold. One is eternal, by which we are predestined: "He chose
-us in him before the foundation of the world" (Eph 1:4). The other is temporal,
-by which we are called by him, and this is simply the carrying out of eternal
-predestination. And this is because those he chose by predestining them he also
-chose by calling them: "Those whom he predestined he also called" (Rom 8:30);
-"He chose from them twelve, whom he named apostles" (Lk 6:13).<a href="#_ftn18"
-name="_ftnref18">[18]</a>
-
-<p>2021 Some say
-that God's temporal choice is caused by the merits of those who are chosen.
-This conflicts with what it says here. For if God chose you because you were
-good, you were still not able to be good unless you chose the good, and this
-good is especially God. Therefore, it was you who first chose the good which is
-God, before you were chosen. But our Lord says the contrary: <b>you did not
-choose me, but I chose you. </b>Thus we should not say that our own goodness
-entirely precedes God's choice. I say "entirely" because we might have some
-particular good which could be the cause of another good being given to us; and
-this good could be the cause of being given still another good, since there is
-a certain order in God's gifts. But in general, nothing can be the cause of and
-precede the divine choice, because all our goods are from God.
-
-<p>2022 It would be
-an even greater error to say that our eternal election was preceded by our own
-choice. Yet there are some who said that our preceding merits are the cause of
-that election. This was Origen's error. He said that human souls were created
-equal at the same time and that while some stood firm, others sinned, more and
-less seriously. Thus, some merited to receive grace, and others did not.<a
-href="#_ftn19" name="_ftnref19">[19]</a>
-Our Lord's saying is opposed to this, <b>you did not choose me.</b>
-
-<p>2023 Others say
-that it is true that our actually existing merits are not the cause of our
-predestination, but those merits preexisting in the foreknowledge of God are.
-Thus they say that because God knew that certain persons would be good and make
-good use of grace, he decided to give them grace. But if this were so, it would
-follow that the reason he chose us was because he foreknew we would choose him.
-And so our choice would be prior to the divine choice; which is contrary to our
-Lord's statement.
-
-<p>2024 Perhaps
-someone might say: What choice could there be since we were nothing and there
-was no rank among us? But one who says this is mislead by thinking that the
-divine choice is like human choice. They are not the same. Our choice is caused
-by some already existing good; while God's choice is the cause of an influx of
-good, greater in one than in another. Since choice is an act of the will, then
-according as the will of God and the human will are differently related to the
-good, so the character of their choice will be different. Now God's will is
-related to a created good as its cause: "How would anything have endured if
-thou hadst not willed it?" (Wis 11:25). And so goodness is dispensed to created
-things from the will of God. Accordingly, God prefers one person to another
-insofar as he confers more good on that one than on another. But the human will
-is moved to something by a preexisting good which has become known. Therefore,
-in our choices it is necessary that one good exist before another. The reason
-why God confers more good on one than on another is so that there might be a
-splendor of order in things. This is clear in material things where prime
-matter of itself is uniformly disposed to all forms. Also, before things
-themselves exist, they are not disposed to this or that existence; rather, they
-receive different forms and existences from God so that an order can be
-established among them. It is like this among rational creatures, where some
-are chosen for glory and some are rejected for punishment: "The Lord knows who
-are his ... In a great house there are not only vessels of gold and silver but
-also of wood and earthenware, and some for noble use, some for ignoble" (2 Tim
-2:19). And so we see a diversified order: the mercy of God shines forth in
-those whom, without any previous merits, he prepares for grace; in others we
-see the justice of God when, because of their own guilt, he allots them
-punishment, yet less than is deserved. So, I have chosen you by predestining
-you from all eternity, and by calling you to the faith during your lifetime.
-
-<p>2025 Then he
-points out for what he has chosen them when he says, <b>I appointed you that
-you should go and bear fruit. </b>First, he states for what he chose them;
-secondly, he gives a reason for the above (v 17). In regard to the first he
-does two things: first, he shows that he chose them to do something; secondly,
-that he <b>chose them to receive something, whatever you ask the Father.</b>
-
-<p>2026 He says, <b>I
-appointed you, </b>that is, I gave you a definite rank in my Church: "And God
-has appointed in the church, first apostles, second prophets" (1 Cor 12:28).
-Again, <b>I appointed you, </b>that is, firmly set you: "And God made the two
-great lights ... and God set them in the firmament of the heavens to give light
-upon the earth" (Gen 1:16).
-
-<p>2027 <b>I
-appointed you, </b>I say, to three things. First to go; and so he says, <b>that
-you should go, </b>traveling over the whole world to convert the whole world to
-the faith: "Go into all the world and preach the gospel to the whole creation"
-(Mk 16:15). Or, <b>that you should go, </b>that is, progress from virtue to
-virtue: "They go from strength to strength; the God of gods will be seen in
-Zion" (Ps 84:7); "His shoots shall spread out" (Hos 14:6).
-
-<p>Secondly,
-he appointed them to bear fruit; so he says, <b>and bear fruit. </b>This fruit
-is the fruit of conversion to the faith, as in Paul's first journey, "In order
-that I may reap some harvest among you as well as among the rest of the
-Gentiles" (Rom 1:13); or an interior and spiritual fruit, as in his second
-journey, "The fruit of the Spirit is love, joy, peace" (Gal 5:22); "My blossoms
-became glorious and abundant fruit" (Sir 24:17).
-
-<p>Thirdly,
-they were appointed to bear fruit that would not be destroyed by death or sin;
-so he says, <b>and that your fruit should abide, </b>that is, that the society
-of the faithful would be led into eternal life and their spiritual fruit
-flourish: "He gathers fruit for eternal life" (4:36).
-
-<p>2028 <b>So that
-whatever you ask the Father in my name, he may give it to you. </b>Here he
-shows that he chose them to receive something, namely, all that they ask for.
-He is saying: I have appointed you to be worthy to receive from the Father in
-my name: "If our hearts do not condemn us we have confidence before God; and we
-receive from him whatever we ask" (1 Jn 3:22).
-
-<p>2029 <b>These
-things I command you so that you will love one another. </b>Here he is giving
-the reason for what he has said. Someone might ask: Why did Christ tell them
-all these things? So our Lord answers, <b>These things I command you so that
-you will love one another. </b>He is saying in effect: Everything I said to you
-was to lead you to love your neighbor: "The aim of our charge is love" (1 Tim
-1:5). One could also say, with Chrysostom, that the apostles could have said:
-Lord, why are you reminding us so much about your love? Are you reprimanding
-us? But our Lord says: Not at all. I am doing this to encourage you to love
-your neighbor: "And this commandment we have from him, that he who loves God
-should love his brother also" (1 Jn 4:21).
-<BR><BR><BR>
-<p align=center><B>LECTURE 4
-
-<BLOCKQUOTE><p>18 "If the world hates you, know that it has hated me
-before it hated you. 19 If you were of the world, the world would love its own;
-but because you are not of the world, but I chose you out of the world,
-therefore the world hates you. 20 Remember the word that I said to you, 'A
-servant is not greater than his master.' If they persecuted me, they will
-persecute you; if they kept my word, they will keep yours also. 21 But all this
-they will do to you on my account, because they do not know him who sent me."</B></BLOCKQUOTE>
-
-<p>2030 After
-presenting the picture of the vine and the branches and explaining the part
-about the branches being united to the vine, he now explains it in regard to
-the pruning or cleansing they will receive from their trials. So our Lord now
-consoles them against the tribulations they were going to endure. First, he
-mentions a few considerations which will console them; secondly, he explains
-these (v 20); thirdly, he rejects the excuses of those who will persecute them
-(v 22). He mentions two reasons why they should be consoled: the first uses
-himself as an example; the second is based on the reason for their being hated,
-<b>because you are not of the world.</b>
-
-<p>2031 Our Lord
-consoles them by using himself as an example of one who has suffered the
-persecution of oppressors, saying, <b>If the world hates you, know that it has
-hated me before it hated you. </b>Note that just as the source of all benefits
-is love, so the source of all persecutions is hatred. And so our Lord foretells
-that they will be hated: "You will be hated by all nations" (Mt 24:9); "Blessed
-are you when men hate you" (Lk 6:22).
-
-<p>He
-says, <b>If the world hates you</b>, that is, it will come to pass that the
-world will hate you, and show its hatred by persecuting you, <b>know that it
-has hated me before it hated you: </b>"The world cannot hate you, but it hates
-me" (7:7). This thought is a great consolation for the just so that they can
-courageously endure persecutions: "Consider him who endured from sinners such
-hostility against himself, so that you may not grow weary or fainthearted" (Heb
-12:3); "Christ also suffered for you, leaving you an example, that you should
-follow in his steps" (1 Pet 2:21). According to Augustine, the members should
-not consider themselves greater than the Head, nor refuse to be part of his
-body by being unwilling to endure with their Head the hatred of the world.<a
-href="#_ftn20" name="_ftnref20">[20]</a>
-
-<p>2032 The world
-can have two meanings. First a good meaning, for those who lead a good life in
-the world: "God was in Christ reconciling the world to himself" (2 Cor 5:19).
-Secondly, it can have an evil sense, meaning those who love the world: "The
-whole world is in the power of the evil one" (1 Jn 5:19). And so the whole
-world hates the whole world, because those who love the world, and they are
-spread throughout the whole world, hate the whole world, that is, the Church of
-the good, which has been established throughout the whole world.
-
-<p>2033 Now he
-mentions a second point for their consolation, and this is based on the reason
-for their being hated. When a person endures another's hatred because of his
-own sins, there is reason for regret and sorrow; but when he is hated because
-of his virtue he should rejoice. First, our Lord gives the reason why some are
-loved by the world; secondly, why the apostles are hated by the world (v 19).
-
-<p>2034 The reason
-why some are loved by the world is that they are like the world; <b>If you were
-of the world, the world would love its own. </b>Like loves like: "Every
-creature loves its like" (Sir 13:15). And thus the world, that is, those who
-love the world, love those who love the world. Accordingly, our Lord says, <b>If
-you were of the world</b>, that is, followers of the world, <b>the world would
-love its own, </b>because you would be its own and like to it: "The world
-cannot hate you, but it hates me" (7:7). "They are of the world, therefore what
-they say is of the world, and the world listens to them" (I Jn 4:5).
-
-<p>2035 One might
-object that our Lord meant by the world the authorities of the world, who would
-persecute the apostles. Yet these very same authorities persecute other worldly
-people, like murderers and thieves. Therefore, the world does not love its own
-any more than it loves the apostles.
-
-<p>I
-reply that it is possible to find something purely good, but not something
-purely evil, since the subject of evil is something good. Consequently, the
-evil of guilt is located in some good of nature. Therefore, no person can be a
-sinner and evil without having some good. So it is because of the evil of these
-authorities, the evil of their unbelief, that they belong to the world and hate
-the apostles and those who are not of the world. But because of the good they
-possess they are not of the world and hate those who are of the world, as
-thieves and robbers, and such. Still, there were some who were living well in
-the world yet loved the apostles and approved of their actions.
-
-<p>2036 But now
-there seems to be a greater difficulty. For every sin pertains to the world,
-and so a person is of the world by reason of any sin. Yet we observe that
-people who commit the same sin hate each other, for, example, the proud: "Among
-the proud there is always strife" [Prv 13:10]. And one greedy person hates
-another who is also greedy. As the Philosopher says, potters quarrel with one
-another.<a href="#_ftn21" name="_ftnref21">[21]</a>
-Thus, the world is hating the world, and what our Lord says here does not seem
-to be true, that is, <b>the world would love its own.</b>
-
-<p>I
-reply that there are two kinds of love: the love of friendship and the love of
-concupiscence. These are quite different. With the love of concupiscence we
-draw external things or persons to ourselves, and we love these others insofar
-as they are useful to us or give us pleasure. But in the love of friendship we
-have the opposite, for we draw ourselves to what is external to us, because
-those we love in this way we treat the same as ourselves, sharing ourselves
-with them in some way. Thus, likeness is a cause of love, when we are speaking
-of the love of friendship, for we do not love a person in this way unless we
-are one with that person: and likeness is a certain way of being one. But with
-the love of concupiscence, whether it is for what is useful or gives pleasure,
-likeness is a cause of division and hated. For since with this love I love some
-person or thing insofar as it is useful to me or gives me pleasure, I hate as
-opposed to me whatever hinders this usefulness or pleasure. So it is that the
-proud feud among themselves, for one takes for himself the glory that another
-loves and in which he takes pleasure. As for the potters, they quarrel because
-one takes for himself some profit which another wants for himself.
-
-<p>Notice
-that the love of concupiscence is not a love for the thing desired but a love
-for the person desiring: for in this kind of love, one loves another because
-the other is useful, as was said. Therefore, in this kind of love, one is
-rather loving himself than the other. For example, a person who loves wine
-because it gives him pleasure loves himself rather than the wine. But the love
-of friendship is concerned rather with the thing loved than with the one
-loving, because here one loves another for the sake of the one loved, and not
-for the sake of the one loving. And so because in the love of friendship
-likeness is a cause of love, and unlikeness a cause of hatred, the world hates
-what is not its own and is unlike it; but it loves, with the love of
-friendship, what is its own. It is the reverse with the love of concupiscence.
-Thus he says, <b>If you were of the world, the world would love its own, </b>with
-the love of friendship.
-
-<p>2037 Now he
-gives the reason why the world hates the apostles, which is because they are
-unlike the world. He says, <b>but because you are not of the world, </b>because
-your spirit has been lifted above it &#8209; although you are of the world by
-your origin: "You are from below, I am from above" (8:23) &#8209; lifted above
-it not by yourselves but by my grace, because <b>I chose you out of the world, </b>therefore,
-because you are not of the world, <b>the world hates you, </b>that is, those
-who love the world and who are unlike you, hate you: "An unjust man is an
-abomination to the righteous, but he whose way is straight is an abomination to
-the wicked" (Prv 29:27); and in the same chapter "Bloodthirsty men hate one who
-is blameless" (v 10).
-
-<p>2038 Three
-reasons can be given why the world hates those who are holy. First, there is a
-difference of condition: the world is in a state of death, but those who are
-holy are in a state of life: "Do not wonder, brethren, that the world hates
-you. We know that we have passed out of death into life, because we love the
-brethren" (1 Jn 3:13). And so we read: "The very sight of him is a burden to
-us" (Wis 2:15). The second reason is that the world does not like to be
-corrected: for those who are holy are, by their words and actions, a rebuke to
-the conduct of the world. Consequently the world hates them: "They hate him who
-reproves in the gate" (Amos 5:10); "But it," the world, "hates me because I
-testify of it that its works are evil" (7:7). The third reason is because of
-evil envy, for those who are evil envy the good when they see them grow and
-increase in goodness and holiness, just like the Egyptians hated and persecuted
-the children of Israel when they saw them increasing (Ex 1:9). And we also see
-that Joseph's brothers hated him when they saw that he was loved more than they
-(Gen 37:4).
-
-<p>2039 Now he
-amplifies on the reasons just given for their consolation: first, the one using
-himself as an example; secondly, the one relating to the reason why they are
-hated (v 21). He does two things with the first: first, he reminds them that he
-and they are different in condition; secondly, he shows they are alike in what
-will be done to them, <b>If they persecuted me, they will persecute you</b>.
-
-<p>2040 Their
-different conditions were that Christ was the Lord and the apostles were
-servants: "A servant is not greater than his master" (13:16). He reminds them
-of this difference when he says, <b>Remember the word that I said to you, A
-servant is not greater than his master. </b>Therefore, it is not unfitting for
-you to undergo the same sufferings as your Lord; rather, you should regard this
-as a great glory. Thus Christ said to the disciples who were asking to sit on
-his right and left, "Are you able to drink the cup that I am to drink?" (Mt
-20:22). "It is a great honor to follow God" (Sir 23:28); "It is enough for the
-disciple to be like his teacher" (Mt 10:25).
-
-<p>2041 On the
-contrary. He said above, "No longer do I call you servants" (15:15), while he
-says here, <b>A servant is not greater than his master. </b>I answer that there
-are two kinds of servitude. One comes from a slave&#8209;like fear, that is,
-from a fear of punishment; and the Apostles were not servants in this way. The
-other comes from a "chaste fear," [the respect of a spouse], and such servitude
-was in the apostles: "Blessed are those servants whom the master finds awake
-when he comes" (Lk 12:37).
-
-<p>2042 If then you
-are my servants and I am your Lord, you should be content to have happen to you
-what happens to me. Now some have despised me, while others have accepted me: "He
-came to his own home, and his own people received him not. But to all who
-received him, who believed in his name, he gave power to become children of
-God" (1:11). You will be treated the same way: if some despise you, yet others
-will honor you.
-
-<p>For
-this reason he says, <b>If they persecuted me, they will persecute you. </b>Here
-we see how the saints are like Christ: for the disciples were persecuted for
-the same reason that Christ was, because Christ was being persecuted in the
-disciples. In fact in Acts (9:4) Christ said that he was being persecuted in
-the persecution of his disciples: "Saul, Saul, why do you persecute me?"
-
-<p>And
-so because their reason for acting is the same in the two cases, the
-consequence follows: <b>If they persecuted me, they will persecute you: </b>"If
-they have called the master of the house Beelzebul, how much more will they
-malign those of his household" (Mt 10:25). Matthew (23:34) says of this
-persecution: "Therefore I send you prophets and wise men and scribes, some of
-whom you will kill and crucify, and some you will scourge in your synagogues
-and persecute from to town to town." Similarly, they will be honored for the
-same reason that Christ was: if they kept my word, they will keep yours also,
-because your words are my words: "You desire proof that Christ is speaking in
-me" (2 Cor 13:3); "For it is not you who speak, but the Spirit of your Father
-speaking through you" (Mt 10:20). And so Christ says, "He who hears you hears
-me" (Lk 10:16). The apostles were in truth accepted and honored by some of the
-people, as is clear from "When you received the word of God which you heard
-from us, you accepted it not as the word of men but as what it really is, the
-word of God" (1 Thess 2: 13).
-
-<p>2043 Now he
-amplifies on the second consideration that would console them, which is based
-on the reason for their being hated. The apostles were chosen and raised above
-the world insofar as they had been made sharers of divinity and joined to God.
-This is why the world hated them. From this it follows that the world rather
-hated God in them than hated them. The reason for this hatred was that the
-world lacked the true knowledge of God which comes from the true faith and
-devoted love. If they did have this knowledge and recognized that the apostles
-were friends of God, they would not have persecuted them. Thus he says, <b>all
-this they will do to you, </b>that is, hate and persecute you, <b>on my account</b>.
-And so this should be your glory: "Let none of you suffer as a murderer, or a
-thief, or a wrongdoer, or a mischief&#8209;maker; yet if one suffers as a
-Christian, let him not be ashamed, but under that name let him glorify God" (1
-Pet 4:14). On my account, not because they love me, but because they hate me;
-just as, on the contrary, you will suffer on my account because you love me.
-
-<p>They
-will do these things to you <b>because they do not know him who sent me</b>:
-"If you knew me, you would perhaps know my Father also" [8:19]. For they did
-not know that God would be pleased by their accepting Christ. Note that he is
-speaking here of a perfect knowledge, which consists in a faith which perfects
-the intellect and joins the affections to God. We read of this kind of
-knowledge: "Let him who glories glory in this, that he understands and knows
-me" (Jer 9:24); "To know you is complete righteousness" (Wis 15:3).
-<BR><BR><BR>
-<p align=center><B>LECTURE 5
-
-<BLOCKQUOTE><p>22 "If I had not come and spoken to them, they would not
-have sin; but now they have no excuse for their sin. 23 He who hates me hates
-my Father also. 24 If I had not done among them the works which no one else
-did, they would not have sin; but now they have seen and hated both me and my
-Father. 25 It is to fulfill the word that is written in their law, 'They hated
-me without a cause.' 26 But when the Counselor [Paraclete] comes, whom I shall
-send to you from the Father, even the Spirit of truth, who proceeds from the
-Father, he will bear witness to me. 27 And you also are witnesses, because you
-have been with me from the beginning."<a href="#_ftn22" name="_ftnref22"
-title="">[22]</a></B></BLOCKQUOTE>
-
-<p>2044 Before,
-when our Lord said that the Jews would persecute his disciples, he give as the
-reason that the Jews did not know the one who sent him. Now, since ignorance
-usually excuses one, he here shows that they are inexcusable. He does this in
-two ways: first, because of the things he personally did and taught them;
-secondly, because of what will occur when he is no longer present (v 26). In
-regard to the first he does two things: first, he shows that they were without
-excuse because of the truth he taught; secondly, because of the witness of the
-works he performed (v 24). He does three things about the first: first, he
-shows what could have excused them; secondly, that they did not have this
-excuse (v 22); thirdly, he shows the real source of their persecution (v 23).
-
-<p>2045 He had
-said: "But all this they will do to you on my account." Yet they might have had
-an excuse. <b>If I had not come and spoken to them, </b>that is, if I had not
-shown myself personally and taught them personally, <b>they would not have sin.</b>
-
-<p>2046 How does
-this reconcile with Romans (3:23) which states that "All have sinned"? We
-should say that our Lord is not speaking here of just any sin, but of the sin
-of disbelief, that is, they do not believe in Christ. This is called here
-simply "sin" because it is a prime example of sin, because as long as this sin
-lasts, no other sin can be remitted; for no sin is remitted except by faith in
-Jesus Christ through whom we are justified, as we read in Romans (5:1).
-Consequently, <b>they would not have sin </b>means that they would not be
-charged with not believing in him. This is primarily because "faith comes from
-what is heard" (Rom 10:17). So, if Christ had not come and had not spoken to
-them, they could not have believed. And no one is charged with a sin for not
-doing what he can't do at all.
-
-<p>2047 Yet some
-could say that they were bound to believe and could have believed even if
-Christ had not come, since he had been foretold to them by the prophets: "which
-he promised beforehand through his prophets in the holy scriptures, the gospel
-concerning his Son" (Rom 1:2). I answer that of themselves the Jews could not
-believe and understand the words of the prophets unless they were shown by
-divine help: "The words are shut up and sealed until the appointed time" [Dan
-12:9]. Thus the eunuch said: "How can I understand, unless some one guides me?"
-(Acts 8:31).
-
-<p>Therefore, if Christ had not come, they would not
-have this sin, the sin of disbelief, although they would have had other actual
-sins for which they would have been punished. And a similar reasoning holds for
-all those whom the preaching of God's word could not reach. For this reason
-they cannot be charged with the sin of disbelief for their condemnation; but
-they will be condemned, because deprived of God's favors because of their other
-actual sins and original sin.
-
-<p>2048 Note that
-Christ's coming and teaching resulted in good for many, that is, for those who
-accepted him and kept his word. And for many it turned out bad, that is, for
-those who decided neither to listen to him nor believe him. "He will become ...
-a stone of offense and a rock of stumbling to both houses of Israel, a trap and
-a snare to the inhabitants of Jerusalem" (Is 8:14); "This child is set for the
-fall and rising of many in Israel" (Lk 2:34).
-
-<p>2049 He has just
-stated what could have excused them from unbelief. But they don't have this
-excuse because Christ showed himself to them in person and taught them. Thus he
-says, <b>but now, </b>since I have come and spoken to them, <b>they have no
-excuse</b>, that of ignorance, <b>for their sin. </b>"So they are without
-excuse; for although they knew God they did not honor him as God" (Rom 1:20).
-But they did know Christ, as is clear from Matthew (21:38): "This is the heir;
-come, let us kill him." However, they knew that he was the Christ promised in
-the law, but they did not know that he was God, because "If they had, they
-would not have crucified the Lord of glory" (1 Cor 2:8). And so their ignorance
-is no excuse, because they did not do this from ignorance but from another
-root, that is, from hatred and a certain malice.
-
-<p>2050 This is why
-he adds, <b>He who hates me hates my Father also. </b>This is like saying:
-Their sin is not ignorance of me, but hatred for me, and this involves hatred
-for the Father. Since the Son and the Father are one in essence, truth and
-goodness, and since all knowledge of anyone is through the truth which is in
-him, whoever loves the Son loves the Father also; and whoever knows the one
-knows the other also; and whoever hates the Son hates the Father also.
-
-<p>2051 Two
-problems arise here. First, whether anyone can hate God? We should say that no
-one can hate God as God. Since God is the pure essence of goodness, and since
-this is lovable in itself, it is impossible that God be hated in himself. This
-is the reason why it is impossible for an evil person to see God. For it is
-impossible for God to be seen without being loved; and one who loves God is
-good. So these two things are incompatible, namely, to see God and be evil.
-
-<p>Yet
-one can hate God from a particular point of view. For example, one who loves
-lustful pleasures hates God as forbidding the enjoyment of lust, and one who
-wants to be free from all punishment hates the justice of God when it punishes.<a
-href="#_ftn23" name="_ftnref23">[23]</a>
-
-<p>2052 The second
-problem arises because no once can hate what he does not know. But the Jews did
-not know the Father: "They do not know him who sent me" (15:21). Therefore,
-what he says here does not seem to be true, that they <b>hate my Father also. </b>We
-can say, according to Augustine, that a person can love or hate something that
-was never seen nor truly known.<a href="#_ftn24" name="_ftnref24">[24]</a>
-This can happen in two ways. In one way, I can hate or love a person according
-as I know him; or, according to what I am told about him. For example, if I
-hear that someone is a thief I hate him, not because I know or hate this very
-person, but because in general I hate all thieves. So, if he were a thief and I
-did not know it, I would hate him without knowing that I hated him. Now the
-Jews hated Christ and the truth that he preached. Since the very truth that
-Christ preached and the works he performed were in the will of God the Father,
-then just as they hated Christ, so also they hated the Father, even though they
-did not know that these things were in the will of the Father.
-
-<p>2053 Now he
-shows they are without excuse because of the witness of his signs. They could
-say that they were not convinced by the words he spoke in opposition to them.
-So he corroborates his words with marvelous actions, saying, <b>If I had not
-done among them the works which no one else did, they would not have sin. </b>First,
-he shows that they could be somewhat excused; secondly, he reveals the root of
-their sin (v 24b); thirdly, he cites an authority (v 25).
-
-<p>2054 There are
-two questions about the first point. One is about the truth of the antecedent
-statement, <b>If I had not done among them the works which no one else did. </b>Did
-Christ perform certain good works among them that no one else had done? It
-seems not. If we say that Christ raised the dead, Elijah and Elisha also did
-this. If Christ walked on the water, Moses parted the waters. Again, Joshua did
-something greater [than Christ] for he made the sun stand still. So it seems
-that Christ should not use this as an argument, and thus the conclusion is not
-true.
-
-<p>I
-answer that we can say, according to Augustine, that our Lord is not speaking
-of the miracles he worked among them, that is, merely in their sight, but of
-those he worked "among" them, that is, on their very persons.<a href="#_ftn25"
-name="_ftnref25">[25]</a>
-In curing the sick, although others did it, no one did it so much as Christ,
-because no other was made God and no one was born of a virgin but Christ. So in
-healing the sick he performed among them works which no one else performed; and
-this in three ways. First, because his works were so great: for he raised a
-person who had been dead for four days; he gave sight to a man who was born
-blind, which had never been heard of before, as we read above (9:32). Secondly,
-because of the great number of his works, for he healed all who were sick (Mt
-14:35), and no one else did this. Thirdly, because of the way he did these
-works: others did these things by praying for help, which showed that they were
-not doing this by their own power; but Christ did it by command, for he did it
-by his own power: "What is this? A new teaching! With authority he commands
-even the unclean spirits, and they obey him" (Mk 1:27).
-
-<p>Therefore,
-although others have raised the dead and have accomplished other miracles which
-Christ did, they did not do it in the same manner as Christ, nor by their own
-power, as Christ did. Further, making the sun stand still is less than what the
-dying Christ did, when he made the moon move backwards and changed the whole
-course of the heavens, as Dionysius says.<a href="#_ftn26" name="_ftnref26"
-title="">[26]</a>
-
-<p>2055 The second
-question is about the truth of the conditional statement, that if Christ had
-not done among them works which no one else did, the Jews would not have the
-sin of disbelief. My reply is that if we speak of any of the miracles
-indiscriminately, the Jews would have been excusable if they had not been done
-among them by Christ. For no one can come to Christ by faith unless he is
-drawn: "No one can come to me unless the Father who sent me draws him" (6:44).
-So the spouse says in the Song (1:4): "Draw me after you." Therefore, if there
-were no one who had drawn them to the faith, they would have an excuse for
-their disbelief. Note that Christ drew by words and by signs, both visible and
-invisible, that is, by inciting and stirring hearts from within: "The king's
-heart is a stream of water in the hand of the Lord" (Prv 21:1). And so an inner
-impulse to act well is the work of God, and those who resist it sin. If not,
-Stephen would have no reason to say: "You always resist the Holy Spirit" (Acts
-7:51). And Isaiah (50:5) says: "The Lord has opened my ear," that is, the ear
-of my heart, "and I was not rebellious." When our Lord said, <b>If I had not
-done among them the works which no one else did, </b>we have to understand this
-as referring not only to visible works but also to the interior impulses and
-attractions to his teaching. If these had not been done among them, they would
-not have sin. It is now clear how they could have been excused, that is, if he
-had not accomplished miraculous works among them.
-
-<p>2056 Now he
-shows the root of their sin of disbelief, namely, their hatred, because of
-which they did not believe the works they saw. He says, <b>but now they have seen,
-</b>the works he did among them, <b>and hated both me and my Father: </b>"Because
-they hated knowledge and did not choose the fear of the Lord" (Prv 1:29). As
-Gregory says, there are some in the Church who not only do not do good works,
-but they even persecute those who do, so that what they fail to do they detest
-in others.<a href="#_ftn27" name="_ftnref27">[27]</a>
-Thus their sin is not one of weakness or ignorance, but is committed of set
-purpose.
-
-<p>2057 Yet some
-could say: If it is true that the Jews hated you and your Father, why did you
-perform miracles among them? He answers and says <b>It is to fulfill the word
-that is written in their law. </b>Here we could ask why he says that this was
-written in their law when it was written in the Psalms? We can say to this that
-the "law" is understood in three ways in scripture. Sometimes it is taken for
-the entire Old Testament; and this is the way it is understood here, because
-the entire teaching of the Old Testament is directed to the observance of the
-law: "Jesus, remember me when you come in your kingdom" (Lk 23:42). Sometimes
-it is taken as distinguished from the histories and the prophets: "that
-everything written about me in the law of Moses and the prophets and the
-psalms" (in which the histories are sometimes included) "must be fulfilled" (Lk
-24:44). And sometimes the law is taken as distinct only from the prophets, and
-then the histories are included in the prophets. He says, <b>It is to fulfill
-what is written in their law, </b>that is, in the Psalms (35:19) <b>'They hated
-me without a cause,'</b> and not to gain some benefit or avoid some trouble
-(for this is why people hate). Indeed, Christ gave them opportunities to love
-him when he healed and taught them: "He went about doing good" (Acts 10:38);
-"Is evil a recompense for good? They have dug a pit for my life" (Jer 18:20);
-"What wrong did your fathers find in me that they went far from me" (Jer 2:5).
-
-<p>2058 Now he
-shows that they are inexcusable because of what will come to pass after him:
-because they would have other testimonies, namely, those of the Holy Spirit and
-of the apostles. First, he states what was to come from the Holy Spirit;
-secondly, from the apostles (v 27). He indicates four things about the Spirit:
-his freedom, tenderness, procession and activity.
-
-<p>2059 He
-indicates his freedom, or power, when he says, <b>But when the Paraclete comes.
-</b>Strictly speaking that person is said to come who comes willingly and on
-his own authority; and this is true of the Holy Spirit, because "the Spirit
-blows where it wills" [3:8]; "I called upon God, and the Spirit of wisdom came
-to me" (Wis 7:7). Therefore, in saying, <b>whom I shall send, </b>he does not
-suggest force but origin.
-
-<p>2060 He touches
-on his tenderness when he says, <b>the Paraclete</b>, that is the Consoler.
-Since the Paraclete is the Love of God he makes us scorn earthly things and
-cling to God; and thus he takes away our pain and sadness and gives us joy in
-divine things: "The fruit of the Spirit is love, joy, peace" (Gal 5:22); and in
-Acts (9:31) we read that the Church was walking "in the comfort of the Holy
-Spirit."
-
-<p>2061 Thirdly, he
-touches on the twofold procession of the Holy Spirit. First, he mentions the
-temporal procession when he says, <b>whom I shall send to you from the Father. </b>Note
-that the Holy Spirit is said to be sent not because the Spirit is changing
-place, since the Spirit fills the entire universe, as we read in Wisdom (1:7),
-but because, by grace, the Holy Spirit begins to dwell in a new way in those he
-makes a temple of God: "Do you not know that you are God's temple and that
-God's Spirit dwells in you?" (1 Cor 3:16). There is no disagreement in saying
-that the Holy Spirit is sent and that he comes. In saying that the Spirit comes
-the grandeur of his divinity is indicated: the "Spirit, who apportions to each
-one individually as he wills" (1 Cor 12:11). And he is said to be sent to
-indicate his procession from another, for the fact that he sanctifies the
-rational creature by indwelling he has from that other, from whom he has it
-that he is, just as it is from another that the Son has whatever he does.
-
-<p>The
-Holy Spirit is sent by the Father and the Son together; and this is indicated
-in "He showed me the river of the water of life," that is, the Holy Spirit,
-"flowing from the throne of God and of the Lamb," that is, of Christ (Rev
-22:1). Therefore, when speaking of the sending of the Holy Spirit he mentions
-the Father and the Son, who send the Spirit by the same and equal power. Thus
-sometimes he mentions the Father as sending the Spirit, but not without the
-Son, as above (14:26): "The Holy Spirit, whom the Father will send in my name";
-at other times he says that he himself sends the Holy Spirit, but not without
-the Father: as here, <b>whom I shall send to you from the Father, </b>because
-whatever the Son does he has from the Father: "The Son cannot do anything of
-himself" [5:19].<a href="#_ftn28" name="_ftnref28">[28]</a>
-
-<p>2062 He mentions
-the eternal procession of the Holy Spirit when he shows in a similar way that
-the Spirit is related both to the Father and the Son. He shows the Spirit as
-related to the Son when he says, <b>the Spirit of truth, </b>for the Son is the
-Truth: "I am the way, and the truth, and the life" (14:6). He shows the Spirit
-as related to the Father when he says, <b>who proceeds from the Father. </b>So
-to say that the Holy Spirit is <b>the Spirit of truth, </b>is the same as
-saying the Holy Spirit is the Spirit of the Son: "God has sent the Spirit of
-his Son into our hearts" (Gal 4:6). And because the word "spirit" (<i>spiritus</i>)
-suggests a kind of impulse and every motion produces an effect in harmony with
-its source (as heating makes something hot), it follows that the Holy Spirit
-makes those to whom he is sent like the one whose Spirit he is. And since he is
-the Spirit of Truth "He will teach you all truth" [16:13]; "The inspiration of
-the Almighty gives understanding" [Job 32:8]. In the same way, because he is
-the Spirit of the Son, he produces sons: "You have received the spirit of
-sonship" (Rom 8:15). He says the <b>Spirit of truth </b>as contrasted with the
-spirit of lying: "The Lord has mingled within her the spirit of error" [Is
-19:14]; "I will go forth, and will be a lying spirit in the mouth of all his
-prophets" (1 Kgs 22:22).
-
-<p>2063 Because he
-says <b>who proceeds from the Father </b>and does not add "and from the Son,"
-the Greeks say that the Holy Spirit does not proceed from the Son but only from
-the Father. But this absolutely cannot be. For the Holy Spirit could not be
-distinguished from the Son unless he either proceeds from the Son, or on the
-other hand, the Son proceeds from him (and no one claims this). For one cannot
-say that among the divine persons, who are entirely immaterial and simple,
-there is a material distinction based on a division of quantity, which matter
-underlies. Thus it is necessary that the distinction of the divine persons be
-by way of a formal distinction, which has to involve some kind of opposition.
-For if forms are not opposed they are compatible with one another in the same
-subject and do not diversify a supposit; for example, to be white and large. So
-among the divine persons, since "not subject to birth" and "fatherhood" are not
-opposed, they belong to one person. If, then, the Son and the Holy Spirit are
-distinct persons proceeding from the Father, they have to be distinguished by
-some properties that are opposed. These properties cannot be opposed like
-affirmation and negation or privation and possessing are opposed, because then
-the Son and the Holy Spirit would be related to one another like being and non&#8209;being
-and as the complete to the deprived, and this is repugnant to their equality.
-Nor can these properties be opposed like contraries are opposed, one of which
-is more perfect than the other. What remains is that the Holy Spirit is
-distinguished from the Son only by a relative opposition.
-
-<p>This
-kind of opposition rests solely on the fact that one of them is referred to the
-other. For the different relations of two things to some third thing are not
-directly opposed except accidentally, that is by some incidental consequence.
-So in order for the Holy Spirit to be distinguished from the Son, they must
-have relations that are opposed, by which they will be opposed to each other.
-No such relations can be found except relations of origin, insofar as one
-person is from the other. Thus it is impossible, granting the Trinity of
-persons, that the Holy Spirit not be from the Son.
-
-<p>2064 Some say
-that the Holy Spirit and the Son are distinguished by the different ways they
-proceed, insofar as the Son is from the Father by being born and the Holy
-Spirit by proceeding. But the same problem still returns which arose from the
-previous opinion, as to how these two processions differ. One cannot say that
-they are distinguished because of the diverse things received by their
-respective generations, like the generation of a human being and a horse differ
-because of the diverse natures that are communicated. For the very same nature
-is received by the Son by being born from the Father and by the Holy Spirit by
-proceeding. So we are left with the conclusion that they are distinguished only
-by the order of origin, that is to say, insofar as the birth of the Son is a principle
-of the procession of the Holy Spirit. And so, if the Holy Spirit were not from
-the Son, the Spirit would not be distinguished from the Son and procession
-would not be distinguished from birth.
-
-<p>Thus
-even the Greeks admit some order between the Son and the Holy Spirit. For they
-say that the Holy Spirit is of the Son, and that the Son acts through the Holy
-Spirit, but not conversely. And some even admit that the Holy Spirit is from
-the Son, but they will not concede that the Holy Spirit proceeds from the Son.
-Yet in this they are obviously imprudent. For we use the word "procession" in
-all cases in which one thing is from another in any way. And so this word,
-because it is so general, has been adapted to indicate the existence of the
-Holy Spirit as from the Son. We don't have any examples of this in creatures
-which would lead us to give it a specific name; while we do have examples which
-give us the special term of "generation" which is applied to the Son. The
-reason for this is that in creatures we do not find a person proceeding from
-will, as love, while we do find a person proceeding from nature, as son. Thus,
-however the Holy Spirit is ordered to the Son, it can be concluded that the
-Spirit proceeds from the Son.
-
-<p>2065
-Nevertheless some of the Greeks assert that one should not say that the Holy
-Spirit proceeds from the Son because for them the preposition "from" indicates
-a principle which is not from a principle, and this is so only of the Father.
-This is not compelling because the Son with the Father is one principle of the
-Holy Spirit, as also of creatures. And although the Son has it from the Father
-that the Son is a principle of creatures, still creatures are said to be from
-the Son; and for the same reason it can be said that the Holy Spirit proceeds
-from the Son.
-
-<p>Nor
-does it make any difference that we read here,<b> who proceeds from the Father,
-</b>instead of "from the Father and the Son," because in a similar way it is
-said, <b>whom I shall send</b>, and yet the Father is also understood to send,
-since there is added, <b>from the Father. </b>In a similar way because it says,
-<b>the Spirit of truth, </b>that is, the Spirit of the Son, we understand that
-the Spirit proceeds from the Son. For, as has been said, when the procession of
-the Holy Spirit is mentioned, the Son is always joined to the Father, and the
-Father to the Son; and so these different ways of expression indicate a
-distinction of persons.
-
-<p>2066 Fourthly,
-he mentions the activity of the Holy Spirit when he says, <b>he will bear
-witness to me; </b>and this in three ways. First, the Spirit will teach the
-disciples and give them the confidence to bear witness: "For it is not you who
-speak, but the Spirit of your Father speaking through you" (Mt 10:20).
-Secondly, the Spirit will communicate his teaching to those who believe in
-Christ: "God also bore witness by signs and miracles and by gifts of the Holy
-Spirit" wonders and various miracles and by gifts of the Holy Spirit" (Heb
-2:4). Thirdly, the Spirit will soften the hearts of their hearers: "When you
-send forth your Spirit, they are created" (Ps 104:30).
-
-<p>2067 Finally, he
-mentions what lies ahead for the disciples when he says, <b>and you also are
-witnesses, </b>inspired by the Holy Spirit: "You shall be my witnesses in
-Jerusalem and in all Judea and Samaria and to the end of this earth" (Acts
-1:8). We read of this twofold testimony in Acts (5:32): "We are witnesses to
-these things, and so is the Holy Spirit whom God has given to those who obey
-him."
-
-<p>He
-adds why this testimony is appropriate when he says, <b>because you have been
-with me from the beginning, </b>that is, the beginning of my preaching and
-working of miracles, and so you can testify to what you have seen and heard:
-"That which we have seen and heard we proclaim also to you" (1 Jn 1:3). We can
-see from this that Christ did not perform miracles in his youth, as some
-apocryphal gospels relate but only from the time he called his disciples.
-
+<body style="text-align:justify">
+<blockquote>
+<p style="text-align: center"><span style=
+"font-size: 60pt">15</span></p>
+<p align="center"><b>LECTURE I</b></p>
+<blockquote>
+<p><b>1 "I am the true vine, and my Father is the vinedresser. 2
+Every branch of mine that bears no fruit, he takes away, and every
+branch that does bear fruit he prunes, that it may bear more fruit.
+3 You are already made clean by the word which I have spoken to
+you. 4 Abide in me, and I in you. As the branch cannot bear fruit
+by itself, unless it abides in the vine, neither can you, unless
+you abide in me. 5 I am the vine, you are the branches. He who
+abides in me, and I in him, he it is that bears much fruit, for
+apart from me you can do nothing. 6 If a man does not abide in me,
+he is cast forth as a branch and withers; and the branches are [and
+he is] gathered, thrown into the fire and burned. 7 If you abide in
+me, and my words abide in you, ask whatever you will, and it shall
+be done for you. 8 By this my Father is glorified, that you bear
+much fruit, and so [become] prove to be my disciples.<a href=
+"#_ftn1" name="_ftnref1" id="_ftnref1">[1]</a></b></p>
+</blockquote>
+<p>1978 In this talk our Lord especially wants to comfort his
+disciples about two things: one was near, in the present, and this
+was his passion; the other was what they feared in the future, and
+this was the troubles which would come upon them. He had said to
+them about these two things: <b>Let not your hearts be
+troubled,</b> referring to the first, and neither let them be
+afraid (14:27), referring to the second.</p>
+<p>So now, after comforting them over his leaving (14:1), he
+strengthens them for the troubles which will come upon them. First,
+he presents a certain picture; secondly, he moves from this to his
+intention (15:3). The picture he presents is of a vine and a
+vinedresser. First, he mentions the vine; secondly, the
+vinedresser; and thirdly, he approves of the vinedresser's concern
+for the branches of the vine.</p>
+<p>1979 He himself is the vine. So he says, making a comparison,
+<b>I am the vine</b>; for just like a vine, although it seems to be
+of small account, nevertheless surpasses all trees in the sweetness
+of its fruit, so Christ, although he seemed to be despised by the
+world because he was poor, and seemed of small account and was
+publicly disgraced, nevertheless produced the sweetest fruit: "His
+fruit was sweet to my taste" (Song 2:3). And so Christ is a vine
+producing a wine which interiorly intoxicates us: a wine of sorrow
+for sin: "You have given us to drink the wine of sorrow" [Ps 60:3];
+and a wine which strengthens us, that is, which restores us: "My
+blood is drink indeed" (6:55). In the same way he compared himself,
+above, to wheat, for his flesh is truly food.</p>
+<p>This is the vine mentioned in Genesis (40:9&#8209;10): "There
+was a vine before me, and on the vine there were three branches,"
+that is Christ, in whom there are three substances: his body, soul
+and divinity. This is also the vine about which Jacob says: "My
+son, tie your she&#8209;ass," that is, the Church, "to the vine"
+[Gen 49:11].</p>
+<p>1980 This vine is true. Sometimes what is true is distinguished
+from its likeness, as a man is distinguished from his picture. And
+sometimes what is true is distinguished from what is deformed or
+spoiled, as true wine is distinguished from vinegar, which is
+spoiled wine. When Christ says here, <b>I am the true vine,</b> he
+is using true in the second sense to distinguish himself from the
+deformed or spoiled vine, which is the Jewish people. We read about
+them: "How then have you turned degenerate and become a wild vine"
+(Jer 2:21). This was because this vine brought forth wild grapes
+instead of grapes: "When I looked for it to yield grapes, why did
+it yield wild grapes?" (Is 5:4).</p>
+<p>1981 There are two natures in Christ, the divine and the human.
+Because of his human nature he is like us and is less than the
+Father. Because of his divine nature he is like God and above us.
+Thus he is the true vine insofar as he is the head of the Church,
+the man Christ Jesus. He implies this when he mentions the
+vinedresser, who is the Father. He says, <b>and my Father is the
+vinedresser.</b> If Christ is the vine because of his divine
+nature, the Father would also be the vine like the Son. But because
+Christ is the vine by reason of his human nature, the Father is
+related to him as vinedresser to vine. Indeed, even Christ himself,
+as God, is a vinedresser.</p>
+<p>1982 [The vinedresser cultivates the vine.] Now to cultivate
+something is to devote one's interest to it. And we can cultivate
+something in two ways: either to make what is cultivated better, as
+we cultivate a field or something of that sort, or to make
+ourselves better by the cultivating, and in this way we cultivate
+wisdom. God cultivates us to make us better by his work, since he
+roots out the evil seeds in our hearts. As Augustine says, he opens
+our hearts with the plow of his words, plants the seeds of the
+commandments, and harvests the fruit of devotion.<a href="#_ftn2"
+name="_ftnref2" id="_ftnref2">[2]</a></p>
+<p>But we cultivate God, not by plowing but by adoring, in order
+that we may be made better by him: "If any one is a worshiper,"
+that is, a cultivator, "of God and does his will, God listens to
+him" (9:31). And so the Father is the vinedresser of this vine for
+the good of others. For he plants: "I planted you a choice vine,
+wholly of pure seed" (Jer 2:21), and makes its grow: I planted,
+Apollos can make one grow from within and produce fruit, no matter
+how much others cooperate on the exterior. And God guards and
+preserves, for we read that he built a watchtower in the vineyard,
+and put a hedge around it (Mt 21:33; Is 5:2).</p>
+<p>1983 The vinedresser is concerned about two things: the vine and
+its branches. Now the vine considered here was perfect, and did not
+need care by the vinedresser. And so the entire care of the
+vinedresser will be directed to the branches. He says, <b>every
+branch of mine</b> and so forth. The branches of a vine, however,
+have the nature of the vine; and so those united to Christ are
+branches of this vine: "The vine brought forth branches" [Ez 17:6].
+He mentions two things about the branches: first, the attitude of
+the vinedresser to the bad branches; his interest in the good
+branches.</p>
+<p>1984 The vinedresser's interest in the bad branches is to cut
+them off the vine. Thus he says, <b>every branch</b>, that is,
+every believer, <b>of mine that bears no fruit,</b> that is, bears
+no fruit on the vine, which is me, without whom nothing can bear
+fruit, <b>he takes away</b> from the vine. It is clear from this
+that not only are some cut off from Christ for doing evil, but also
+because they neglect to do good: "We entreat you not to accept the
+grace of God in vain" (2 Cor 6:1). Thus the Apostle said about
+himself: "By the grace of God I am what I am, and his grace toward
+me was not in vain" (1 Cor 15:10). We read in Matthew (25:28) that
+the money was taken away from the servant who did not bear fruit
+with it, but hid it instead; and our Lord ordered the unfruitful
+fig tree to be cut down (Lk 13:7).</p>
+<p>1985 His interest in the good branches is to help them so they
+can bear more fruit. So he says, <b>and every branch that does bear
+fruit he prunes, that it may bear more fruit.</b> Considering the
+literal sense, we see that a natural vine with branches that have
+many shoots bears less fruit, because the sap is spread out through
+all the shoots. Thus the vinedresser prunes away the extra shoots
+so that the vine can bear more fruit. It is the same with us. For
+if we are well&#8209;disposed and united to God, yet scatter our
+love over many things, our virtue becomes weak and we become less
+able to do good. This is why God, in order that we may bear fruit,
+will frequently remove such obstacles and prune us by sending
+troubles and temptations, which make us stronger. Accordingly, he
+says, he <b>prunes</b>, even though one may be clean, for in this
+life no one is so clean that he does not need to be cleansed more
+and more: "If we say we have no sin, we deceive ourselves, and the
+truth is not in us" (1 Jn 1:8). And he does this so <b>that it may
+bear more fruit,</b> that is, grow in virtue, so that the more
+pruned or cleansed the more fruitful one is: "Let the just still be
+justified, and the holy still be sanctified" [Rev 22:11]; "The
+Gospel is bearing fruit and growing" (Col 1:6); "They go from
+strength to strength" (Ps 84:7).</p>
+<p>1986 Now he passes from this picture to his main intention. Two
+things were noticed in the above picture when comparing the
+branches to the vine: the union of the branches to the vine, and
+the pruning of the branches. First, he considers the union of the
+branches with the vine; secondly, their pruning (v 18). As to the
+first, he advises the disciples to cling to the vine; secondly, he
+gives the reason for this (v 4b); thirdly, he describes this union
+(v 9). He does two things concerning the first: he reminds them of
+a benefit already received; secondly, he tells them to abide in him
+(4a).</p>
+<p>1987 The benefit they had already received was that of being
+cleansed. He says, <b>you are already made clean.</b> It is like
+saying: I have said certain things about branches; and you are
+branches ready to be pruned so as to bear fruit. And you are clean
+by the <b>word which I have spoken to you.</b></p>
+<p>The word of Christ, in the first place, cleanses us from error
+by teaching us: "He must hold firm to the sure word as taught, so
+that he may be able to give instruction in sound doctrine" (Tit
+1:9). This is because there is no falsity in the words of God: "All
+my words are right" [Prv 8:8]. He says, <b>you are already made
+clean</b> from the errors of the Jews. Secondly, the word of Christ
+cleanses our hearts from earthly affections by inflaming them
+toward heavenly things. For the word of God by its power moves our
+hearts, weighed down by earthly things, and sets them on fire: "Is
+not my word fire?" (Jer 23:29). Thirdly when God is invoked in
+baptism, his word cleanses us from sin. For we are cleansed in
+baptism because the word cleanses with the water. As Augustine
+says: "Take away the word and what is the water but only water? The
+word accompanies the element and a sacrament is formed."<a href=
+"#_ftn3" name="_ftnref3" id="_ftnref3">[3]</a> Thus it is the word
+which makes the water touch the body and wash the heart. The word,
+I say, not because it is spoken, but because it is believed. For
+this word of faith is so strong in the Church that it even cleanses
+infants, although they themselves cannot believe, when it is
+proclaimed from the faith of those who believe, offer, bless and
+touch the infants, "baptizing them in the name of the Father and of
+the Son and of the Holy Spirit" (Mt 28:19). Fourthly, the word of
+Christ cleanses by the power of faith: God "cleansed their hearts
+by faith" (Acts 15:9).<a href="#_ftn4" name="_ftnref4" id=
+"_ftnref4">[4]</a></p>
+<p>Thus he says to them, you already instructed, moved, baptized,
+strengthened in faith, <b>are already made clean by the word which
+I have spoken to you.</b> "You are clean, but not all" (13:10).
+Since he had said above that the work of a vinedresser was to
+prune, he clearly shows that he is a vinedresser when he says that
+his word cleanses. And indeed, Christ, as God, is a vinedresser and
+prunes the branches.</p>
+<p>1988 Here he urges them to persevere. He is saying in effect:
+Because you are now cleansed and have received such a great
+benefit, you should remain this way. He says, <b>Abide in me,</b>
+by charity: "He who abides in love abides in God" (1 Jn 4:16); and
+by means of the sacraments: "He who eats my flesh and drinks my
+blood abides in me" (6:56). He says, <b>Abide in me,</b> by
+receiving grace, <b>and I in you,</b> by helping you.</p>
+<p>1989 Next (v 4b), he gives four reasons for being united to
+Christ. First, it sanctifies those who are united to him; secondly,
+those not united are punished (v 6); thirdly, those who are united
+to him have their desires satisfied (v 7); fourthly, it glorifies
+God (v 8). In regard to the first, he shows that being united to
+Christ is necessary in order to bear fruit; secondly that this is
+efficacious (v 5).</p>
+<p>1990 He does two things about the first: first, he presents an
+illustration; and secondly shows that it is apt. As to the first he
+says, I say that you should abide in me so that you can bear fruit,
+because just <b>as the branch</b> literally, a material branch,
+<b>cannot bear fruit by itself, unless it abides in the vine,</b>
+from whose roots sap ascends to give life to the branches, so
+<b>neither can you</b> bear fruit <b>unless you abide in me.</b>
+Thus, being united to Christ is the reason why someone bears fruit.
+And so of those who are not united to Christ we read: "What return
+[fruit] did you get from the things of which you are now ashamed?"
+(Rom 6:21); "The company of the godless is barren" (Job 15:34).</p>
+<p>His example is apt because <b>I am the vine, you are the
+branches.</b> It is like saying: The relation between you and me is
+like that of branches to the vine. We read of these branches: "It
+sent out its branches to the sea" [Ps 80:11].</p>
+<p>1991 Here he shows that being united to Christ is efficacious:
+first, he shows that it is efficacious; secondly, the reason for
+this efficacy (v 5b).</p>
+<p>1992 First he says: I say that it is not only necessary for a
+person to abide in me in order to bear fruit, it is also
+efficacious, <b>because he who abides in me</b>, by believing,
+obeying and persevering, <b>and I in him,</b> by giving
+enlightenment, help and perseverance, he it is and not another,
+<b>that bears much fruit.</b></p>
+<p>Such persons bear a threefold fruit in this life. The first is
+that they avoid sin. Secondly, they are eager to accomplish works
+of holiness: "the return you get is sanctification" (Rom 6:22).
+Thirdly, they are eager for the progress of others: "The earth will
+be filled with the fruit of your works" [Ps 104:13]. They also
+pro&shy;duce a fourth fruit, but in eternal life: "He gathers fruit
+for eternal life" (4:36). Eternal life is the last and perfect
+fruit of our labors: "The fruit of good works is glorious" [Wis
+3:15].</p>
+<p>1993 The reason for this efficacy is because <b>apart from me
+you can do nothing.</b> With these words he instructs the hearts of
+the humble and silences the mouths of the proud, especially of the
+Pelagians, who say that they can do by themselves, without the help
+of God, the good works of the virtues and of the law. And although
+they were trying to maintain our free will, they really undermined
+it.</p>
+<p>Look at what our Lord says here! He says that without him we
+cannot do anything great, nor anything small, indeed, we cannot do
+anything at all. This is not surprising because neither does God do
+anything without him: "Without him was not anything made that was
+made" (1:3). For our works are either from the power of nature or
+from divine grace. If they are from the power of nature, then,
+since every action of nature is from the Word of God, no nature can
+act to do anything without him. If our works are from the power of
+grace, then, since he is the author of grace &#8209; "grace and
+truth came through Jesus Christ" (1:17) &#8209; it is obvious that
+no meritorious work can be done without him: "Not that we are
+capable of thinking anything of ourselves as originating from
+ourselves; our capability is from God" [2 Cor 3:5]. Therefore, if
+we cannot even think without it coming from God, much less can we
+do anything else.<a href="#_ftn5" name="_ftnref5" id=
+"_ftnref5">[5]</a></p>
+<p>1994 Here he mentions the second reason for remaining united to
+Christ, which is the threat of punishment, for unless we abide in
+him, we will not escape punishment. He mentions five things which
+describe this punishment. Some of these belong to the punishment of
+loss, that is to say, the exclusion from glory; so he says, <b>he
+is cast forth.</b> Sometimes on a natural vine we see a branch
+which remains by some sort of an external connection without
+sharing any of the sap. In this way also some remain connected to
+Christ only by faith, yet they do not share the sap of the vine
+because they do not have charity. Thus, such persons will be cast
+out, that is, separated from fellowship with the good.<a href=
+"#_ftn6" name="_ftnref6" id="_ftnref6">[6]</a></p>
+<p>The second punishment of loss is a withering; he says, <b>and
+withers</b>, for if such a person once took anything at all from
+the root, he will lose it when deprived of its help and life. Even
+bad Christians seem to have some kind of a freshness, but when they
+are separated from the saints and from Christ their dried up
+condition will be apparent: "My strength is dried up like a
+potsherd" (Ps 22:16).</p>
+<p>The third punishment is association with those who are evil; he
+says, <b>and he is gathered</b>, by the reaping angels, to be with
+the wicked. This is a very great punishment. For if it is a great
+punishment to be with the wicked for only a little while, how much
+greater it is to be with the most evil men and devils forever:
+"They will be gathered together as prisoners in a pit" (Is 24:22);
+"Gather the weeds first and bind them into bundles to be burned"
+(Mt 13:30).</p>
+<p>The fourth punishment is that of sense; he says, <b>thrown into
+the fire,</b> which is eternal: "What will be done with the wood of
+the vine?... Look, it is given to the fire for fuel" [Ez 15:2]. If
+the wood of the vine does not remain united to it, it is more
+worthless than other woods; but if it abides on the vine it is more
+beautiful than the others. Thus Augustine says: "A branch is fit
+for two things: either the vine or the fire. If it is not on the
+vine, it will be in the fire."<a href="#_ftn7" name="_ftnref7" id=
+"_ftnref7">[7]</a> "Depart from me, you cursed, into the eternal
+fire" (Mt 25:41). The fifth punishment is the unending experience
+of fire, he says, <b>and burned,</b> without end: "And they will go
+away into eternal punishment" (Mt 25:46).</p>
+<p>1995 Now we have the third reason for abiding in Christ: our
+prayers become effective. He is saying, in effect, <b>If you abide
+in me</b>, you will obtain this fruit, that is, <b>ask whatever you
+will, and it shall be done for you.</b></p>
+<p>Note that when before he urged them to remain united to him, he
+mentioned two things; and he repeats them here. First, he said
+before, <b>Abide in me</b>, and he repeats it here by saying, <b>If
+you abide in me</b>. Secondly, he said before, <b>and I in you,</b>
+in place of which he now says, <b>and my words abide in you.</b>
+Because Christ is the Word of the Father, all words of wisdom are
+from him: "The source of wisdom is God's Word in the highest
+heaven" (Sir 1:5). Thus it is clear that Christ is in us when the
+words of his wisdom are in us: "You do not have his word abiding in
+you" (5:38).</p>
+<p>Thus he says, <b>and my words abide in you,</b> in four ways: by
+your loving them, believing them, meditating on them and
+accomplishing them: "My son, be attentive to my words," by
+believing them; "incline your ear to my sayings," by obeying or
+accomplishing them; "let them not escape from your sight," because
+you meditate on them; but "keep them within your heart," by loving
+them (Prv 4:20). "Your words were found and I ate them" (Jer
+15:16).</p>
+<p>Therefore, the words of Christ are in us when we do as he
+commands and love what he promises. And from this it follows that
+they teach us what we ought to pray for: "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). For this reason Christ taught
+us to pray with his own words (Mt 6:9; Lk 11:2). And so the words
+of God, when believed and meditated upon, teach us to ask for the
+things necessary for our salvation; and these words of God when
+loved and accomplished help us to merit it. So he adds, <b>ask</b>,
+with sound judgment and perseverance, <b>whatever you will, and it
+shall be done for you:</b> "If you ask anything of the Father in my
+name he will give it to you" [16:23].</p>
+<p>1996 Now the fourth reason for abiding in Christ is mentioned,
+and it is the glory of the Father. All our works should be directed
+to the glory of God: "Not to us, O Lord, not to us, but to your
+name give glory" (Ps 115:1); "So, whether you eat or drink, or
+whatever you do, do all to the glory of God" [1 Cor 10:31]. And so
+our Lord shows that we are in Christ, because this is why we bear
+fruit, and because we bear fruit the Father is glorified. He says,
+<b>By this my Father is glorified</b>, that is, it reflects glory
+on my Father, <b>that you bear much fruit.</b></p>
+<p>Here he mentions, in reverse order, three things which follow
+one from the other. One refers to abiding in Christ, <b>you become
+my disciples</b>, and this is the same as "Abide in me" (v 4). The
+second follows from this, <b>you bear much fruit.</b> And from this
+my Father is glorified. He is saying in effect: It gives glory to
+the Father that you bear much fruit, and you bear much fruit
+because you are my disciples. You do this, first of all, by living
+well: "That they may see your good works and give glory to your
+Father who is in heaven" (Mt 5:16); and by teaching well, which
+also glorifies God: "Glorify the Lord by teaching" [Is 24:15];
+"Every one who calls upon my name I have created him for my praise
+and glory" (Is 43:7). And so the apostles are the soil which bears
+much fruit because they have become the disciples of Christ by
+abiding in him and by the fire of their charity.</p>
+<p>For these are the signs of a disciple of Christ: first that one
+abides in him, is united to him: "If you continue in my word, you
+are truly my disciples" (8:31). And by doing this they become fit
+for bearing the fruit of teaching. The second sign is charity: "By
+this all men will know that you are my disciples, if you have love
+for one another" (13:35). And because of this they are able to bear
+the fruit of good works, because nothing has any value without
+charity: "If I have prophetic powers, and understand all mysteries
+... but have not love, I am nothing" (1 Cor 13:2).<br />
+<br />
+<br /></p>
+<p align="center"><b>LECTURE 2</b></p>
+<blockquote>
+<p><b>9 "As the Father has loved me, so have I loved you; abide in
+my love. 10 If you keep my commandments, you will abide in my love,
+just as I have kept my Father's commandments and abide in his love.
+11 These things I have spoken to you, that my joy may be in you,
+and that your joy may be full. 12 This is my commandment, that you
+love one another as I have loved you. 13 Greater love has no man
+than this, that a man lay down his life for his friends."<a href=
+"#_ftn8" name="_ftnref8" id="_ftnref8">[8]</a></b></p>
+</blockquote>
+<p>1997 Above, our Lord urged his disciples to remain united with
+him; here he shows what this involves. He makes three points:
+first, to abide in him is to abide in his love; secondly, to abide
+in his love is to keep his commandments (v 10); thirdly, that his
+commandment is to love (v 12). He does two things about the first:
+first, he recalls the benefit granted to the disciples; secondly,
+he urges them to persevere, <b>abide in my love</b> (v 9).</p>
+<p>1998 He says that the fact that we abide in Christ is due to his
+grace; and this grace is the effect of his love: "I have loved you
+with an everlasting love" (Jer 31:3). It is clear from this that
+all our good works are ours due to the benefit of divine love. For
+they would not be ours unless faith acted through love, and we
+would not love unless we were first loved. And so he reminds them
+of this benefit by saying, <b>As the Father has loved me, so have I
+loved you.</b></p>
+<p>1999 The word "as" sometimes indicates an equality of nature,
+and at other times a similarity in acting. The Arians, who erred
+about this passage, wanted the "as" to indicate an equality, and
+because of this they concluded that the Son was inferior to the
+Father. But this is false. We must say, then, according to
+Augustine, that the word "as" indicates a likeness in grace and
+love; for the love with which the Son loves his disciples is a
+certain likeness of that love with which the Father loves the
+Son.<a href="#_ftn9" name="_ftnref9" id="_ftnref9">[9]</a></p>
+<p>Now since to love someone is to will good to that person, the
+Father loves the Son, with respect to the Son's divine nature,
+because the Father wills him his own infinite good, which he has,
+by communicating to the Son the very same numerical nature the
+Father himself has: "For the Father loves the Son, and shows him
+all that he himself is doing" (5:20). The Father also loves the Son
+with respect to his human nature: "When Israel was a child, I loved
+him, and out of Egypt I called my son" (Hos 11:1). And he loves him
+so that he would be at once both God and man.</p>
+<p>But the Son did not love the disciples in either of these ways.
+For he did not love them to the point of their being gods by
+nature, nor to the point that they would be united to God so as to
+form one person with him. But he did love them up to a similar
+point: he loved them to the extent that they would be gods by their
+participation in grace &#8209; "I say, 'You are gods'" (Ps 82:6);
+"He has granted to us precious and very great promises, that
+through these you may become partakers of the divine nature" (2 Pet
+1:4) &#8209; and he loved them to the extent that they would be
+united to God in affection: "He who is united to the Lord becomes
+one spirit with him" (1 Cor 6:17); "For those whom he foreknew he
+also predestined to be conformed to the image of his Son" (Rom
+8:29). Thus the Father communicated to the Son a greater good, with
+respect to each nature of the Son, than the Son did to his
+disciples; yet there is a similarity, as was said.</p>
+<p>2000 <b>Abide in my love.</b> This is like saying: Because you
+have received such a great benefit from my love, <b>abide</b> in it
+so that you love me. Or it could mean, <b>abide in my love</b>
+because I love you, that is, abide in my grace so you will not be
+excluded from the good things I have prepared for you. This meaning
+is the more apt, so that the thought is: Persevere in this state so
+that you will be loved by me through the effect of grace: "Every
+one should remain in the state in which he was called" (1 Cor
+7:20). "He who abides in love abides in God, and God abides in him"
+(1 Jn 4:16).</p>
+<p>2001 Now he shows what it means to abide in his love. First, he
+shows that it means to keep his commandment; secondly, he
+illustrates it with an example, <b>as I have kept my Father's
+commandments;</b> thirdly, he eliminates an assumption (v 11).</p>
+<p>2002 He says, <b>Abide in my love,</b> and you will do this
+<b>if you keep my commandments,</b> for this is the way you will
+abide in my love. Keeping the commandments is an effect of divine
+love, not only of the love by which we love, but also of the love
+by which God loves us. For from the fact that God loves us, he
+influences us and helps us to fulfill his commandments, which we
+cannot do without grace: "In this is love, not that we love God but
+that he loved us first" [1 Jn 4:10].</p>
+<p>2003 He adds an example when he says, <b>as I have kept my
+Father's commandments and abide in his love.</b> For just as the
+love which the Father has for him is the model or standard of
+Christ's love for us, so Christ wants his obedience to be the model
+of our obedience. By saying this Christ shows that he abided in the
+Father's love because in all things he kept the Father's
+commandments. For he submitted to death: "He humbled himself and
+became obedient unto death, even death on a cross" (Phil 2:8); and
+refrained from all sin: "He committed no sin; no guile was found on
+his lips" (1 Pet 2:22). These things are to be understood of Christ
+in his human nature: "He has not left me alone, for I always do
+what is pleasing to him" (8:29). And so he says, <b>I abide in his
+love,</b> because there is nothing in me, as a human being, opposed
+to his love.</p>
+<p>2004 Now so they do not think he is urging them to keep his
+commandments for his own benefit and not for their benefit, he
+says, <b>These things I have spoken to you,</b> that you keep my
+commandments, for your own good, so <b>that my joy may be in
+you.</b> Now love is the cause of joy, for everyone takes joy in
+what he loves. But God loves himself and creatures, especially
+rational creatures, to whom he grants an infinite good. So Christ
+rejoices in two things from all eternity: first, in his own good
+and that of the Father: "I was delighted every day, playing before
+him" [Prv 8:30]; secondly, he delights in the good of the rational
+creature: "delighting in the sons of men" (Prv 8:31), that is, in
+the fact that I am shared in by the children of men. He rejoices in
+these things from eternity: "As the bridegroom rejoices over the
+bride, so shall your God rejoice over you" (Is 62:5).</p>
+<p>Consequently, our Lord wants us to become sharers of his joy by
+our observing his commandments. He says, <b>that my joy,</b> the
+joy I take in my divinity and that of my Father, <b>may be in
+you</b>. This is nothing else than eternal life, which as Augustine
+says, is joy in the truth.<a href="#_ftn10" name="_ftnref10" id=
+"_ftnref10">[10]</a> <b>That my joy may be in you</b> means, in
+effect, that you may have eternal life: "Then you will delight
+yourself in the Almighty" (Job 22:26). <b>And that your joy</b>,
+which I take in my own humanity, <b>may be full</b>. The goods in
+which we rejoice are either imperfect or imperfectly possessed; and
+so in this life our joy cannot be full. But it will be full when
+perfect goods are perfectly possessed: "Enter into the joy of your
+master" (Mt 25:21).</p>
+<p>2005 Now our Lord states what his precepts are: first, he states
+his commandment; secondly, he presents an example (v 12b); thirdly,
+he recalls a benefit (v 14).</p>
+<p>2006 The commandment he gives is the commandment of charity,
+which he wants us to keep: <b>This is my commandment, that you love
+one another.</b> Since there are many other commandments of the
+Lord in the sacred writings, why does he say that his commandment
+is only the practice of charity?</p>
+<p>The answer, according to Gregory, is that charity is the root
+and end of all the virtues.<a href="#_ftn11" name="_ftnref11" id=
+"_ftnref11">[11]</a> It is the root, because it is from charity,
+firmly rooted in the human heart, that we are led to accomplish all
+the other commandments: "He who loves his neighbor has fulfilled
+the law" (Rom 13:8). Therefore, all the commandments are, in a way,
+directed to this: that we do good to our neighbor, and not harm
+him; and this is done best through charity. Charity is the end
+because all the commandments are directed to it and by it alone are
+given strength: "The aim of our charge is love" (1 Tim 1:5). So he
+says, <b>This is my commandment, that you love one another,</b>
+since everything comes from charity as its source, and all things
+are directed to charity as their end. As Gregory puts it: just as
+many branches of a tree spring from one root, so the many virtues
+are produced from one root; and the branch of a good work has no
+life if it is not united to the root of charity.<a href="#_ftn12"
+name="_ftnref12" id="_ftnref12">[12]</a></p>
+<p>2007 Since we read in Matthew (22:40) that the law and the
+prophets depend not only on love for God, but also on love for
+neighbor, why does Christ mention here only love for neighbor? The
+answer is that one is included in the other: for a person who loves
+God must love his neighbor and things which belong to God; and the
+person who loves his neighbor for the sake of God must love God.
+Now although the objects of these acts are different, yet the
+outcomes are the same. There are two reasons why he mentions love
+of neighbor rather than the love of God. By doing this he wants to
+teach and lead them to help their neighbor, and to help them to
+become strong enough to endure sufferings from those who will
+persecute them. To do both of these, charity for our neighbor is
+necessary.</p>
+<p>2008 Here he shows by an example how we should love our
+neighbor, which is, as Christ loved us. Now Christ loved us in the
+correct order and efficaciously. His love was orderly because he
+loved nothing in us but God and in relation to God: "I am the
+mother of beautiful love" (Si 24:18), and efficacious because he
+loved us so much that he delivered himself for us: "Christ loved us
+and gave himself up for us, a fragrant offering and sacrifice to
+God" (Eph 5:2). So we should love our neighbor, in a holy way, for
+his good, and efficaciously, by showing our love by our actions:
+"Let us not love in word or speech but in deed and in truth" (1 Jn
+3:18).</p>
+<p>2009 <b>Greater love has no man than this, that a man lay down
+his life for his friends.</b> Here he shows the efficacy of love,
+which is that one undergo death for his friends; this is a sign of
+the greatest love. Yet one could object that it is considered to be
+a sign of a greater love when someone lays down his life for his
+enemies, as Christ did: "But God shows his love for us in that
+while we were yet sinners Christ died for us" (Rom 5:8).</p>
+<p>We should answer that Christ did not lay down his life for his
+enemies so that they would remain his enemies, but to make them his
+friends. Or, one could say, that he lay down his life for his
+friends, not in the sense that they were friends who loved him, but
+rather were those whom he loved. It is clear that the sign of the
+greatest love is to lay down one's life for one's friends. This is
+so because there are four lovable things to be put in order: God,
+our soul, our neighbor, and our body. We should love God more than
+ourselves and our neighbor, so that for the sake of God we ought to
+give ourselves, body and soul, and our neighbor. We should lay down
+our body, but not give it, for the sake of our soul. For our
+neighbor, we should expose our body and our physical life for his
+salvation. Consequently, since our physical life is the best thing
+we have after our soul, it is the greatest thing to expose it for
+the sake of our neighbor, and a sign of greater love: "In this the
+love of God was made manifest among us, that God sent his only Son
+into the world, so that we might live through him" (1 Jn
+4:9).<br />
+<br />
+<br /></p>
+<p align="center"><b>LECTURE 3</b></p>
+<blockquote>
+<p><b>14 "You are my friends if you do what I command you. 15 No
+longer do I call you servants, for the servant does not know what
+his master is doing; but I have called you friends, for all that I
+have heard from my Father I have made known to you. 16 You did not
+choose me, but I chose you and appointed you that you should go and
+bear fruit and that your fruit should abide; so that whatever you
+ask the Father in my name, he may give it to you. 17 This I command
+you, to love [so that you will love] one another."<a href="#_ftn13"
+name="_ftnref13" id="_ftnref13">[13]</a></b></p>
+</blockquote>
+<p>2010 Above, our Lord urged us to love our neighbor, based on his
+example. Here, Christ shows his disciples the benefit conferred
+upon them which obliges them to imitate him, which is, that he has
+embraced them in his love. First, he mentions a sign of friendship;
+secondly, the cause of this friendship (v 16). He gives two signs
+of friendship: one is found in the disciples; the other in himself
+(v 15).</p>
+<p>2011 The sign in the disciples that they are friends of Christ
+is that they keep his commandments; he says, <b>You are my friends
+if you do what I command you.</b> He is saying in effect: Up to now
+I have urged you to love one another, but now I am speaking and
+teaching you about your friendship with me.</p>
+<p>The statement, <b>you are my friends</b> can be understood in
+two ways, based on the two ways someone is called a friend. A
+person is called a friend either because he loves or because he is
+loved. And what follows, <b>if you do what I command you</b> is
+true for both meanings of friend. Those who love God keep his
+commandments, and because a friend is, as Gregory says, in a way
+the guardian of the other's soul, it is appropriate that one who
+guards or keeps the will of God in his commandments is called the
+friend of God.<a href="#_ftn14" name="_ftnref14" id=
+"_ftnref14">[14]</a> Again, those whom God loves keep his
+commandments, because by conferring his grace on them he helps them
+to keep them: for by loving us, God makes us love him: "I love
+those who love me" (Prv 8:17). It is not they who first loved God,
+but God makes them lovers by loving them.</p>
+<p>2012 Note that keeping the commandments is not the cause of
+divine friendship but the sign, the sign that both God loves us and
+that we love God: "Love of her [Wisdom] is the keeping of her laws"
+(Wis 6:19); "He who says he loves him and does not keep his
+commandments is a liar" [1 Jn 2:4].</p>
+<p>2013 The sign of Christ's friendship for them is mentioned when
+he says, <b>No longer do I call you servants</b>. First, he
+excludes what seems opposed to friendship; secondly, he mentions
+the sign of true friendship (v 15b).</p>
+<p>2014 Servitude is opposed to friendship; and he rejects this by
+saying, <b>No longer do I call you servants.</b> It is like saying:
+although you were formerly servants under the law, now you are free
+under grace: "You have received the spirit of adoption" [Rom
+8:15].</p>
+<p>Secondly, he adds the reason for this when he says, <b>for the
+servant does not know what his master is doing:</b> for a servant
+is like a stranger to his master, "The slave does not continue in
+the house for ever" (8:35). Now secrets should not be told to
+strangers, "Do not tell a secret to a stranger" [Prv 25:9]. And so
+secrets should not be given to those who are now servants. This
+verse shows the servant does not act for the sake of himself,
+because charity does not seek its own, but the interests of Jesus
+and the salvation of one's neighbor. Those who act entirely by
+reason of another are bad servants. Thus it is clear that the
+disciples were servants, but it was a good servitude springing from
+love.</p>
+<p>As for the second difficulty, we should say that the servant who
+is moved only by another and not by himself, is related to the one
+who moves him as a tool to the worker. Now a tool shares with the
+worker in the work, but not in the reason for the work. So such
+servants share only in the work. But when a servant acts by his own
+will, it is necessary for him to know the reason for the work and
+have secrets revealed to him so he can know what he is doing. "If
+you have a servant, regard him as your own soul" [Sir 33:31]. Now
+the apostles, as was said, were moved by themselves to accomplish
+good works, that is, they were moved by their own will, inclined by
+love. And so our Lord revealed his secrets to them. But bad
+servants do not know what their master is doing. What things don't
+they know? Strictly speaking, they do not know what God does in us.
+For God acts in us in all the good we do: "O Lord ... you have
+wrought for us all our works (Is 26:12). So the bad servant,
+darkened by the pride in his own heart, <b>does not know what his
+master is doing</b> when this servant attributes to himself what he
+does.</p>
+<p>2016 Now he sets down the true sign of friendship on his own
+part, which is that <b>all that I have heard from my Father I have
+made know to you.</b> For the true sign of friendship is that a
+friend reveals the secrets of his heart to his friend. Since
+friends have one mind and heart, it does not seem that what one
+friend reveals to another is placed outside his own heart: "Argue
+your case with your neighbor" (Prv 25:9). Now God reveals his
+secrets to us by letting us share in his wisdom: "In every
+generation she [Wisdom] passes into holy souls and makes them
+friends of God and prophets" (Wis 7:27).</p>
+<p>2017 There is a question here as to what and in what way the Son
+hears from the Father. The answer has already been indicated in
+many ways. Since to hear is to receive knowledge from another, for
+the Son to hear from the Father is nothing other than for the Son
+to receive knowledge from the Father. Now the knowledge of the Son
+is his own essence. Thus, for the Son to hear from the Father is
+for the Son to receive his essence from the Father.</p>
+<p>2018 Another question concerns the statement, <b>all that I have
+heard from my Father I have made known to you.</b> If he did make
+all things known to them it would follow that the disciples knew as
+much as the Son. The answer, according to Chrysostom, is that
+<b>all that I have heard</b> means all that I have heard which you
+ought to hear, but not absolutely all things, <b>I have made known
+to you:</b> "I have yet many things to say to you, but you cannot
+bear them now" (16:12).<a href="#_ftn15" name="_ftnref15" id=
+"_ftnref15">[15]</a></p>
+<p>Or, one could say, according to Augustine, that what he would
+say to them was so certain that he used the past tense instead of
+the future.<a href="#_ftn16" name="_ftnref16" id=
+"_ftnref16">[16]</a> So the meaning becomes, <b>all that I have
+heard from my Father I have made known to you,</b> that is, I will
+make known with that fullness of which the Apostle says: "Then I
+shall understand fully, even as I have been fully understood" (1
+Cor 13:12). And below we read, "The hour is coming when I shall
+tell you plainly of the Father" (16:25), that is, when I lead you
+to the vision of the Father. For all things the Son knows the
+Father knows. So when he revels the Father to us, the Son will
+reveal all that the Son himself knows and which we know.</p>
+<p>Again, one could say with Gregory, and this is better, that the
+same thing can be known perfectly or imperfectly. For example, in
+the sciences it is obvious that a person who knows all the
+principles of a science is said to know that science, although
+imperfectly. And so a person who teaches some principles of a
+science can say that he teaches that science, because everything
+that belongs to that science is virtually contained in its
+principles. But one will know that same science more perfectly when
+he knows the individual conclusions which are virtually in the
+principles. In the same way we can have a twofold knowledge of
+divine matters. One is imperfect, and is gained by faith, which is
+a foretaste of that future happiness and knowledge which we will
+have in heaven: "Faith is the substance of things to be hoped for"
+[Heb 11:2]. He says of this knowledge, <b>all ... I have made known
+to you,</b> that is, in faith, by a kind of foretaste, like
+conclusions are virtually contained in their principles. So Gregory
+says: "All the things he has made known to his servants are the
+joys of interior love and the feasts of our heavenly fatherland,
+which he excites in our minds every day by the breath of his love.
+For as long as we love the sublime heavenly things we have heard,
+we already know what we love, because the love itself is
+knowledge."<a href="#_ftn17" name="_ftnref17" title="" id=
+"_ftnref17">[17]</a></p>
+<p>2019 Now he mentions the cause of this friendship. It is the
+usual practice for each one of us to say that he or she is the
+cause of friendship: "Every friend will say, 'I started the
+friendship'" [Sir 37:1]. And so many people attribute to themselves
+the cause of God's friendship when they attribute to themselves,
+and not to God, the source of their good actions. Our Lord rejects
+this by saying, <b>you did not choose me.</b> He is saying in
+effect: Whoever has been called to this sublime friendship should
+not attribute the cause of this friendship to himself, but to me,
+who chose him or her as a friend. First, he mentions the gratuitous
+choice of God; secondly, he sets forth for what they have been
+chosen, <b>that you should go and bear fruit.</b></p>
+<p>2020 He says, you did not choose me to be your friend, <b>but I
+chose you</b> to make you my friends: "Not that we loved God, but
+that he loved us first" [1 Jn 4:10].</p>
+<p>Now God's love is twofold. One is eternal, by which we are
+predestined: "He chose us in him before the foundation of the
+world" (Eph 1:4). The other is temporal, by which we are called by
+him, and this is simply the carrying out of eternal predestination.
+And this is because those he chose by predestining them he also
+chose by calling them: "Those whom he predestined he also called"
+(Rom 8:30); "He chose from them twelve, whom he named apostles" (Lk
+6:13).<a href="#_ftn18" name="_ftnref18" id=
+"_ftnref18">[18]</a></p>
+<p>2021 Some say that God's temporal choice is caused by the merits
+of those who are chosen. This conflicts with what it says here. For
+if God chose you because you were good, you were still not able to
+be good unless you chose the good, and this good is especially God.
+Therefore, it was you who first chose the good which is God, before
+you were chosen. But our Lord says the contrary: <b>you did not
+choose me, but I chose you.</b> Thus we should not say that our own
+goodness entirely precedes God's choice. I say "entirely" because
+we might have some particular good which could be the cause of
+another good being given to us; and this good could be the cause of
+being given still another good, since there is a certain order in
+God's gifts. But in general, nothing can be the cause of and
+precede the divine choice, because all our goods are from God.</p>
+<p>2022 It would be an even greater error to say that our eternal
+election was preceded by our own choice. Yet there are some who
+said that our preceding merits are the cause of that election. This
+was Origen's error. He said that human souls were created equal at
+the same time and that while some stood firm, others sinned, more
+and less seriously. Thus, some merited to receive grace, and others
+did not.<a href="#_ftn19" name="_ftnref19" id="_ftnref19">[19]</a>
+Our Lord's saying is opposed to this, <b>you did not choose
+me.</b></p>
+<p>2023 Others say that it is true that our actually existing
+merits are not the cause of our predestination, but those merits
+preexisting in the foreknowledge of God are. Thus they say that
+because God knew that certain persons would be good and make good
+use of grace, he decided to give them grace. But if this were so,
+it would follow that the reason he chose us was because he foreknew
+we would choose him. And so our choice would be prior to the divine
+choice; which is contrary to our Lord's statement.</p>
+<p>2024 Perhaps someone might say: What choice could there be since
+we were nothing and there was no rank among us? But one who says
+this is mislead by thinking that the divine choice is like human
+choice. They are not the same. Our choice is caused by some already
+existing good; while God's choice is the cause of an influx of
+good, greater in one than in another. Since choice is an act of the
+will, then according as the will of God and the human will are
+differently related to the good, so the character of their choice
+will be different. Now God's will is related to a created good as
+its cause: "How would anything have endured if thou hadst not
+willed it?" (Wis 11:25). And so goodness is dispensed to created
+things from the will of God. Accordingly, God prefers one person to
+another insofar as he confers more good on that one than on
+another. But the human will is moved to something by a preexisting
+good which has become known. Therefore, in our choices it is
+necessary that one good exist before another. The reason why God
+confers more good on one than on another is so that there might be
+a splendor of order in things. This is clear in material things
+where prime matter of itself is uniformly disposed to all forms.
+Also, before things themselves exist, they are not disposed to this
+or that existence; rather, they receive different forms and
+existences from God so that an order can be established among them.
+It is like this among rational creatures, where some are chosen for
+glory and some are rejected for punishment: "The Lord knows who are
+his ... In a great house there are not only vessels of gold and
+silver but also of wood and earthenware, and some for noble use,
+some for ignoble" (2 Tim 2:19). And so we see a diversified order:
+the mercy of God shines forth in those whom, without any previous
+merits, he prepares for grace; in others we see the justice of God
+when, because of their own guilt, he allots them punishment, yet
+less than is deserved. So, I have chosen you by predestining you
+from all eternity, and by calling you to the faith during your
+lifetime.</p>
+<p>2025 Then he points out for what he has chosen them when he
+says, <b>I appointed you that you should go and bear fruit.</b>
+First, he states for what he chose them; secondly, he gives a
+reason for the above (v 17). In regard to the first he does two
+things: first, he shows that he chose them to do something;
+secondly, that he <b>chose them to receive something, whatever you
+ask the Father.</b></p>
+<p>2026 He says, <b>I appointed you,</b> that is, I gave you a
+definite rank in my Church: "And God has appointed in the church,
+first apostles, second prophets" (1 Cor 12:28). Again, <b>I
+appointed you,</b> that is, firmly set you: "And God made the two
+great lights ... and God set them in the firmament of the heavens
+to give light upon the earth" (Gen 1:16).</p>
+<p>2027 <b>I appointed you,</b> I say, to three things. First to
+go; and so he says, <b>that you should go,</b> traveling over the
+whole world to convert the whole world to the faith: "Go into all
+the world and preach the gospel to the whole creation" (Mk 16:15).
+Or, <b>that you should go,</b> that is, progress from virtue to
+virtue: "They go from strength to strength; the God of gods will be
+seen in Zion" (Ps 84:7); "His shoots shall spread out" (Hos
+14:6).</p>
+<p>Secondly, he appointed them to bear fruit; so he says, <b>and
+bear fruit.</b> This fruit is the fruit of conversion to the faith,
+as in Paul's first journey, "In order that I may reap some harvest
+among you as well as among the rest of the Gentiles" (Rom 1:13); or
+an interior and spiritual fruit, as in his second journey, "The
+fruit of the Spirit is love, joy, peace" (Gal 5:22); "My blossoms
+became glorious and abundant fruit" (Sir 24:17).</p>
+<p>Thirdly, they were appointed to bear fruit that would not be
+destroyed by death or sin; so he says, <b>and that your fruit
+should abide,</b> that is, that the society of the faithful would
+be led into eternal life and their spiritual fruit flourish: "He
+gathers fruit for eternal life" (4:36).</p>
+<p>2028 <b>So that whatever you ask the Father in my name, he may
+give it to you.</b> Here he shows that he chose them to receive
+something, namely, all that they ask for. He is saying: I have
+appointed you to be worthy to receive from the Father in my name:
+"If our hearts do not condemn us we have confidence before God; and
+we receive from him whatever we ask" (1 Jn 3:22).</p>
+<p>2029 <b>These things I command you so that you will love one
+another.</b> Here he is giving the reason for what he has said.
+Someone might ask: Why did Christ tell them all these things? So
+our Lord answers, <b>These things I command you so that you will
+love one another.</b> He is saying in effect: Everything I said to
+you was to lead you to love your neighbor: "The aim of our charge
+is love" (1 Tim 1:5). One could also say, with Chrysostom, that the
+apostles could have said: Lord, why are you reminding us so much
+about your love? Are you reprimanding us? But our Lord says: Not at
+all. I am doing this to encourage you to love your neighbor: "And
+this commandment we have from him, that he who loves God should
+love his brother also" (1 Jn 4:21).<br />
+<br />
+<br /></p>
+<p align="center"><b>LECTURE 4</b></p>
+<blockquote>
+<p><b>18 "If the world hates you, know that it has hated me before
+it hated you. 19 If you were of the world, the world would love its
+own; but because you are not of the world, but I chose you out of
+the world, therefore the world hates you. 20 Remember the word that
+I said to you, 'A servant is not greater than his master.' If they
+persecuted me, they will persecute you; if they kept my word, they
+will keep yours also. 21 But all this they will do to you on my
+account, because they do not know him who sent me."</b></p>
+</blockquote>
+<p>2030 After presenting the picture of the vine and the branches
+and explaining the part about the branches being united to the
+vine, he now explains it in regard to the pruning or cleansing they
+will receive from their trials. So our Lord now consoles them
+against the tribulations they were going to endure. First, he
+mentions a few considerations which will console them; secondly, he
+explains these (v 20); thirdly, he rejects the excuses of those who
+will persecute them (v 22). He mentions two reasons why they should
+be consoled: the first uses himself as an example; the second is
+based on the reason for their being hated, <b>because you are not
+of the world.</b></p>
+<p>2031 Our Lord consoles them by using himself as an example of
+one who has suffered the persecution of oppressors, saying, <b>If
+the world hates you, know that it has hated me before it hated
+you.</b> Note that just as the source of all benefits is love, so
+the source of all persecutions is hatred. And so our Lord foretells
+that they will be hated: "You will be hated by all nations" (Mt
+24:9); "Blessed are you when men hate you" (Lk 6:22).</p>
+<p>He says, <b>If the world hates you</b>, that is, it will come to
+pass that the world will hate you, and show its hatred by
+persecuting you, <b>know that it has hated me before it hated
+you:</b> "The world cannot hate you, but it hates me" (7:7). This
+thought is a great consolation for the just so that they can
+courageously endure persecutions: "Consider him who endured from
+sinners such hostility against himself, so that you may not grow
+weary or fainthearted" (Heb 12:3); "Christ also suffered for you,
+leaving you an example, that you should follow in his steps" (1 Pet
+2:21). According to Augustine, the members should not consider
+themselves greater than the Head, nor refuse to be part of his body
+by being unwilling to endure with their Head the hatred of the
+world.<a href="#_ftn20" name="_ftnref20" id=
+"_ftnref20">[20]</a></p>
+<p>2032 The world can have two meanings. First a good meaning, for
+those who lead a good life in the world: "God was in Christ
+reconciling the world to himself" (2 Cor 5:19). Secondly, it can
+have an evil sense, meaning those who love the world: "The whole
+world is in the power of the evil one" (1 Jn 5:19). And so the
+whole world hates the whole world, because those who love the
+world, and they are spread throughout the whole world, hate the
+whole world, that is, the Church of the good, which has been
+established throughout the whole world.</p>
+<p>2033 Now he mentions a second point for their consolation, and
+this is based on the reason for their being hated. When a person
+endures another's hatred because of his own sins, there is reason
+for regret and sorrow; but when he is hated because of his virtue
+he should rejoice. First, our Lord gives the reason why some are
+loved by the world; secondly, why the apostles are hated by the
+world (v 19).</p>
+<p>2034 The reason why some are loved by the world is that they are
+like the world; <b>If you were of the world, the world would love
+its own.</b> Like loves like: "Every creature loves its like" (Sir
+13:15). And thus the world, that is, those who love the world, love
+those who love the world. Accordingly, our Lord says, <b>If you
+were of the world</b>, that is, followers of the world, <b>the
+world would love its own,</b> because you would be its own and like
+to it: "The world cannot hate you, but it hates me" (7:7). "They
+are of the world, therefore what they say is of the world, and the
+world listens to them" (I Jn 4:5).</p>
+<p>2035 One might object that our Lord meant by the world the
+authorities of the world, who would persecute the apostles. Yet
+these very same authorities persecute other worldly people, like
+murderers and thieves. Therefore, the world does not love its own
+any more than it loves the apostles.</p>
+<p>I reply that it is possible to find something purely good, but
+not something purely evil, since the subject of evil is something
+good. Consequently, the evil of guilt is located in some good of
+nature. Therefore, no person can be a sinner and evil without
+having some good. So it is because of the evil of these
+authorities, the evil of their unbelief, that they belong to the
+world and hate the apostles and those who are not of the world. But
+because of the good they possess they are not of the world and hate
+those who are of the world, as thieves and robbers, and such.
+Still, there were some who were living well in the world yet loved
+the apostles and approved of their actions.</p>
+<p>2036 But now there seems to be a greater difficulty. For every
+sin pertains to the world, and so a person is of the world by
+reason of any sin. Yet we observe that people who commit the same
+sin hate each other, for, example, the proud: "Among the proud
+there is always strife" [Prv 13:10]. And one greedy person hates
+another who is also greedy. As the Philosopher says, potters
+quarrel with one another.<a href="#_ftn21" name="_ftnref21" id=
+"_ftnref21">[21]</a> Thus, the world is hating the world, and what
+our Lord says here does not seem to be true, that is, <b>the world
+would love its own.</b></p>
+<p>I reply that there are two kinds of love: the love of friendship
+and the love of concupiscence. These are quite different. With the
+love of concupiscence we draw external things or persons to
+ourselves, and we love these others insofar as they are useful to
+us or give us pleasure. But in the love of friendship we have the
+opposite, for we draw ourselves to what is external to us, because
+those we love in this way we treat the same as ourselves, sharing
+ourselves with them in some way. Thus, likeness is a cause of love,
+when we are speaking of the love of friendship, for we do not love
+a person in this way unless we are one with that person: and
+likeness is a certain way of being one. But with the love of
+concupiscence, whether it is for what is useful or gives pleasure,
+likeness is a cause of division and hated. For since with this love
+I love some person or thing insofar as it is useful to me or gives
+me pleasure, I hate as opposed to me whatever hinders this
+usefulness or pleasure. So it is that the proud feud among
+themselves, for one takes for himself the glory that another loves
+and in which he takes pleasure. As for the potters, they quarrel
+because one takes for himself some profit which another wants for
+himself.</p>
+<p>Notice that the love of concupiscence is not a love for the
+thing desired but a love for the person desiring: for in this kind
+of love, one loves another because the other is useful, as was
+said. Therefore, in this kind of love, one is rather loving himself
+than the other. For example, a person who loves wine because it
+gives him pleasure loves himself rather than the wine. But the love
+of friendship is concerned rather with the thing loved than with
+the one loving, because here one loves another for the sake of the
+one loved, and not for the sake of the one loving. And so because
+in the love of friendship likeness is a cause of love, and
+unlikeness a cause of hatred, the world hates what is not its own
+and is unlike it; but it loves, with the love of friendship, what
+is its own. It is the reverse with the love of concupiscence. Thus
+he says, <b>If you were of the world, the world would love its
+own,</b> with the love of friendship.</p>
+<p>2037 Now he gives the reason why the world hates the apostles,
+which is because they are unlike the world. He says, <b>but because
+you are not of the world,</b> because your spirit has been lifted
+above it &#8209; although you are of the world by your origin: "You
+are from below, I am from above" (8:23) &#8209; lifted above it not
+by yourselves but by my grace, because <b>I chose you out of the
+world,</b> therefore, because you are not of the world, <b>the
+world hates you,</b> that is, those who love the world and who are
+unlike you, hate you: "An unjust man is an abomination to the
+righteous, but he whose way is straight is an abomination to the
+wicked" (Prv 29:27); and in the same chapter "Bloodthirsty men hate
+one who is blameless" (v 10).</p>
+<p>2038 Three reasons can be given why the world hates those who
+are holy. First, there is a difference of condition: the world is
+in a state of death, but those who are holy are in a state of life:
+"Do not wonder, brethren, that the world hates you. We know that we
+have passed out of death into life, because we love the brethren"
+(1 Jn 3:13). And so we read: "The very sight of him is a burden to
+us" (Wis 2:15). The second reason is that the world does not like
+to be corrected: for those who are holy are, by their words and
+actions, a rebuke to the conduct of the world. Consequently the
+world hates them: "They hate him who reproves in the gate" (Amos
+5:10); "But it," the world, "hates me because I testify of it that
+its works are evil" (7:7). The third reason is because of evil
+envy, for those who are evil envy the good when they see them grow
+and increase in goodness and holiness, just like the Egyptians
+hated and persecuted the children of Israel when they saw them
+increasing (Ex 1:9). And we also see that Joseph's brothers hated
+him when they saw that he was loved more than they (Gen 37:4).</p>
+<p>2039 Now he amplifies on the reasons just given for their
+consolation: first, the one using himself as an example; secondly,
+the one relating to the reason why they are hated (v 21). He does
+two things with the first: first, he reminds them that he and they
+are different in condition; secondly, he shows they are alike in
+what will be done to them, <b>If they persecuted me, they will
+persecute you</b>.</p>
+<p>2040 Their different conditions were that Christ was the Lord
+and the apostles were servants: "A servant is not greater than his
+master" (13:16). He reminds them of this difference when he says,
+<b>Remember the word that I said to you, A servant is not greater
+than his master.</b> Therefore, it is not unfitting for you to
+undergo the same sufferings as your Lord; rather, you should regard
+this as a great glory. Thus Christ said to the disciples who were
+asking to sit on his right and left, "Are you able to drink the cup
+that I am to drink?" (Mt 20:22). "It is a great honor to follow
+God" (Sir 23:28); "It is enough for the disciple to be like his
+teacher" (Mt 10:25).</p>
+<p>2041 On the contrary. He said above, "No longer do I call you
+servants" (15:15), while he says here, <b>A servant is not greater
+than his master.</b> I answer that there are two kinds of
+servitude. One comes from a slave&#8209;like fear, that is, from a
+fear of punishment; and the Apostles were not servants in this way.
+The other comes from a "chaste fear," [the respect of a spouse],
+and such servitude was in the apostles: "Blessed are those servants
+whom the master finds awake when he comes" (Lk 12:37).</p>
+<p>2042 If then you are my servants and I am your Lord, you should
+be content to have happen to you what happens to me. Now some have
+despised me, while others have accepted me: "He came to his own
+home, and his own people received him not. But to all who received
+him, who believed in his name, he gave power to become children of
+God" (1:11). You will be treated the same way: if some despise you,
+yet others will honor you.</p>
+<p>For this reason he says, <b>If they persecuted me, they will
+persecute you.</b> Here we see how the saints are like Christ: for
+the disciples were persecuted for the same reason that Christ was,
+because Christ was being persecuted in the disciples. In fact in
+Acts (9:4) Christ said that he was being persecuted in the
+persecution of his disciples: "Saul, Saul, why do you persecute
+me?"</p>
+<p>And so because their reason for acting is the same in the two
+cases, the consequence follows: <b>If they persecuted me, they will
+persecute you:</b> "If they have called the master of the house
+Beelzebul, how much more will they malign those of his household"
+(Mt 10:25). Matthew (23:34) says of this persecution: "Therefore I
+send you prophets and wise men and scribes, some of whom you will
+kill and crucify, and some you will scourge in your synagogues and
+persecute from to town to town." Similarly, they will be honored
+for the same reason that Christ was: if they kept my word, they
+will keep yours also, because your words are my words: "You desire
+proof that Christ is speaking in me" (2 Cor 13:3); "For it is not
+you who speak, but the Spirit of your Father speaking through you"
+(Mt 10:20). And so Christ says, "He who hears you hears me" (Lk
+10:16). The apostles were in truth accepted and honored by some of
+the people, as is clear from "When you received the word of God
+which you heard from us, you accepted it not as the word of men but
+as what it really is, the word of God" (1 Thess 2: 13).</p>
+<p>2043 Now he amplifies on the second consideration that would
+console them, which is based on the reason for their being hated.
+The apostles were chosen and raised above the world insofar as they
+had been made sharers of divinity and joined to God. This is why
+the world hated them. From this it follows that the world rather
+hated God in them than hated them. The reason for this hatred was
+that the world lacked the true knowledge of God which comes from
+the true faith and devoted love. If they did have this knowledge
+and recognized that the apostles were friends of God, they would
+not have persecuted them. Thus he says, <b>all this they will do to
+you,</b> that is, hate and persecute you, <b>on my account</b>. And
+so this should be your glory: "Let none of you suffer as a
+murderer, or a thief, or a wrongdoer, or a mischief&#8209;maker;
+yet if one suffers as a Christian, let him not be ashamed, but
+under that name let him glorify God" (1 Pet 4:14). On my account,
+not because they love me, but because they hate me; just as, on the
+contrary, you will suffer on my account because you love me.</p>
+<p>They will do these things to you <b>because they do not know him
+who sent me</b>: "If you knew me, you would perhaps know my Father
+also" [8:19]. For they did not know that God would be pleased by
+their accepting Christ. Note that he is speaking here of a perfect
+knowledge, which consists in a faith which perfects the intellect
+and joins the affections to God. We read of this kind of knowledge:
+"Let him who glories glory in this, that he understands and knows
+me" (Jer 9:24); "To know you is complete righteousness" (Wis
+15:3).<br />
+<br />
+<br /></p>
+<p align="center"><b>LECTURE 5</b></p>
+<blockquote>
+<p><b>22 "If I had not come and spoken to them, they would not have
+sin; but now they have no excuse for their sin. 23 He who hates me
+hates my Father also. 24 If I had not done among them the works
+which no one else did, they would not have sin; but now they have
+seen and hated both me and my Father. 25 It is to fulfill the word
+that is written in their law, 'They hated me without a cause.' 26
+But when the Counselor [Paraclete] comes, whom I shall send to you
+from the Father, even the Spirit of truth, who proceeds from the
+Father, he will bear witness to me. 27 And you also are witnesses,
+because you have been with me from the beginning."<a href="#_ftn22"
+name="_ftnref22" title="" id="_ftnref22">[22]</a></b></p>
+</blockquote>
+<p>2044 Before, when our Lord said that the Jews would persecute
+his disciples, he give as the reason that the Jews did not know the
+one who sent him. Now, since ignorance usually excuses one, he here
+shows that they are inexcusable. He does this in two ways: first,
+because of the things he personally did and taught them; secondly,
+because of what will occur when he is no longer present (v 26). In
+regard to the first he does two things: first, he shows that they
+were without excuse because of the truth he taught; secondly,
+because of the witness of the works he performed (v 24). He does
+three things about the first: first, he shows what could have
+excused them; secondly, that they did not have this excuse (v 22);
+thirdly, he shows the real source of their persecution (v 23).</p>
+<p>2045 He had said: "But all this they will do to you on my
+account." Yet they might have had an excuse. <b>If I had not come
+and spoken to them,</b> that is, if I had not shown myself
+personally and taught them personally, <b>they would not have
+sin.</b></p>
+<p>2046 How does this reconcile with Romans (3:23) which states
+that "All have sinned"? We should say that our Lord is not speaking
+here of just any sin, but of the sin of disbelief, that is, they do
+not believe in Christ. This is called here simply "sin" because it
+is a prime example of sin, because as long as this sin lasts, no
+other sin can be remitted; for no sin is remitted except by faith
+in Jesus Christ through whom we are justified, as we read in Romans
+(5:1). Consequently, <b>they would not have sin</b> means that they
+would not be charged with not believing in him. This is primarily
+because "faith comes from what is heard" (Rom 10:17). So, if Christ
+had not come and had not spoken to them, they could not have
+believed. And no one is charged with a sin for not doing what he
+can't do at all.</p>
+<p>2047 Yet some could say that they were bound to believe and
+could have believed even if Christ had not come, since he had been
+foretold to them by the prophets: "which he promised beforehand
+through his prophets in the holy scriptures, the gospel concerning
+his Son" (Rom 1:2). I answer that of themselves the Jews could not
+believe and understand the words of the prophets unless they were
+shown by divine help: "The words are shut up and sealed until the
+appointed time" [Dan 12:9]. Thus the eunuch said: "How can I
+understand, unless some one guides me?" (Acts 8:31).</p>
+<p>Therefore, if Christ had not come, they would not have this sin,
+the sin of disbelief, although they would have had other actual
+sins for which they would have been punished. And a similar
+reasoning holds for all those whom the preaching of God's word
+could not reach. For this reason they cannot be charged with the
+sin of disbelief for their condemnation; but they will be
+condemned, because deprived of God's favors because of their other
+actual sins and original sin.</p>
+<p>2048 Note that Christ's coming and teaching resulted in good for
+many, that is, for those who accepted him and kept his word. And
+for many it turned out bad, that is, for those who decided neither
+to listen to him nor believe him. "He will become ... a stone of
+offense and a rock of stumbling to both houses of Israel, a trap
+and a snare to the inhabitants of Jerusalem" (Is 8:14); "This child
+is set for the fall and rising of many in Israel" (Lk 2:34).</p>
+<p>2049 He has just stated what could have excused them from
+unbelief. But they don't have this excuse because Christ showed
+himself to them in person and taught them. Thus he says, <b>but
+now,</b> since I have come and spoken to them, <b>they have no
+excuse</b>, that of ignorance, <b>for their sin.</b> "So they are
+without excuse; for although they knew God they did not honor him
+as God" (Rom 1:20). But they did know Christ, as is clear from
+Matthew (21:38): "This is the heir; come, let us kill him."
+However, they knew that he was the Christ promised in the law, but
+they did not know that he was God, because "If they had, they would
+not have crucified the Lord of glory" (1 Cor 2:8). And so their
+ignorance is no excuse, because they did not do this from ignorance
+but from another root, that is, from hatred and a certain
+malice.</p>
+<p>2050 This is why he adds, <b>He who hates me hates my Father
+also.</b> This is like saying: Their sin is not ignorance of me,
+but hatred for me, and this involves hatred for the Father. Since
+the Son and the Father are one in essence, truth and goodness, and
+since all knowledge of anyone is through the truth which is in him,
+whoever loves the Son loves the Father also; and whoever knows the
+one knows the other also; and whoever hates the Son hates the
+Father also.</p>
+<p>2051 Two problems arise here. First, whether anyone can hate
+God? We should say that no one can hate God as God. Since God is
+the pure essence of goodness, and since this is lovable in itself,
+it is impossible that God be hated in himself. This is the reason
+why it is impossible for an evil person to see God. For it is
+impossible for God to be seen without being loved; and one who
+loves God is good. So these two things are incompatible, namely, to
+see God and be evil.</p>
+<p>Yet one can hate God from a particular point of view. For
+example, one who loves lustful pleasures hates God as forbidding
+the enjoyment of lust, and one who wants to be free from all
+punishment hates the justice of God when it punishes.<a href=
+"#_ftn23" name="_ftnref23" id="_ftnref23">[23]</a></p>
+<p>2052 The second problem arises because no once can hate what he
+does not know. But the Jews did not know the Father: "They do not
+know him who sent me" (15:21). Therefore, what he says here does
+not seem to be true, that they <b>hate my Father also.</b> We can
+say, according to Augustine, that a person can love or hate
+something that was never seen nor truly known.<a href="#_ftn24"
+name="_ftnref24" id="_ftnref24">[24]</a> This can happen in two
+ways. In one way, I can hate or love a person according as I know
+him; or, according to what I am told about him. For example, if I
+hear that someone is a thief I hate him, not because I know or hate
+this very person, but because in general I hate all thieves. So, if
+he were a thief and I did not know it, I would hate him without
+knowing that I hated him. Now the Jews hated Christ and the truth
+that he preached. Since the very truth that Christ preached and the
+works he performed were in the will of God the Father, then just as
+they hated Christ, so also they hated the Father, even though they
+did not know that these things were in the will of the Father.</p>
+<p>2053 Now he shows they are without excuse because of the witness
+of his signs. They could say that they were not convinced by the
+words he spoke in opposition to them. So he corroborates his words
+with marvelous actions, saying, <b>If I had not done among them the
+works which no one else did, they would not have sin.</b> First, he
+shows that they could be somewhat excused; secondly, he reveals the
+root of their sin (v 24b); thirdly, he cites an authority (v
+25).</p>
+<p>2054 There are two questions about the first point. One is about
+the truth of the antecedent statement, <b>If I had not done among
+them the works which no one else did.</b> Did Christ perform
+certain good works among them that no one else had done? It seems
+not. If we say that Christ raised the dead, Elijah and Elisha also
+did this. If Christ walked on the water, Moses parted the waters.
+Again, Joshua did something greater [than Christ] for he made the
+sun stand still. So it seems that Christ should not use this as an
+argument, and thus the conclusion is not true.</p>
+<p>I answer that we can say, according to Augustine, that our Lord
+is not speaking of the miracles he worked among them, that is,
+merely in their sight, but of those he worked "among" them, that
+is, on their very persons.<a href="#_ftn25" name="_ftnref25" id=
+"_ftnref25">[25]</a> In curing the sick, although others did it, no
+one did it so much as Christ, because no other was made God and no
+one was born of a virgin but Christ. So in healing the sick he
+performed among them works which no one else performed; and this in
+three ways. First, because his works were so great: for he raised a
+person who had been dead for four days; he gave sight to a man who
+was born blind, which had never been heard of before, as we read
+above (9:32). Secondly, because of the great number of his works,
+for he healed all who were sick (Mt 14:35), and no one else did
+this. Thirdly, because of the way he did these works: others did
+these things by praying for help, which showed that they were not
+doing this by their own power; but Christ did it by command, for he
+did it by his own power: "What is this? A new teaching! With
+authority he commands even the unclean spirits, and they obey him"
+(Mk 1:27).</p>
+<p>Therefore, although others have raised the dead and have
+accomplished other miracles which Christ did, they did not do it in
+the same manner as Christ, nor by their own power, as Christ did.
+Further, making the sun stand still is less than what the dying
+Christ did, when he made the moon move backwards and changed the
+whole course of the heavens, as Dionysius says.<a href="#_ftn26"
+name="_ftnref26" title="" id="_ftnref26">[26]</a></p>
+<p>2055 The second question is about the truth of the conditional
+statement, that if Christ had not done among them works which no
+one else did, the Jews would not have the sin of disbelief. My
+reply is that if we speak of any of the miracles indiscriminately,
+the Jews would have been excusable if they had not been done among
+them by Christ. For no one can come to Christ by faith unless he is
+drawn: "No one can come to me unless the Father who sent me draws
+him" (6:44). So the spouse says in the Song (1:4): "Draw me after
+you." Therefore, if there were no one who had drawn them to the
+faith, they would have an excuse for their disbelief. Note that
+Christ drew by words and by signs, both visible and invisible, that
+is, by inciting and stirring hearts from within: "The king's heart
+is a stream of water in the hand of the Lord" (Prv 21:1). And so an
+inner impulse to act well is the work of God, and those who resist
+it sin. If not, Stephen would have no reason to say: "You always
+resist the Holy Spirit" (Acts 7:51). And Isaiah (50:5) says: "The
+Lord has opened my ear," that is, the ear of my heart, "and I was
+not rebellious." When our Lord said, <b>If I had not done among
+them the works which no one else did,</b> we have to understand
+this as referring not only to visible works but also to the
+interior impulses and attractions to his teaching. If these had not
+been done among them, they would not have sin. It is now clear how
+they could have been excused, that is, if he had not accomplished
+miraculous works among them.</p>
+<p>2056 Now he shows the root of their sin of disbelief, namely,
+their hatred, because of which they did not believe the works they
+saw. He says, <b>but now they have seen,</b> the works he did among
+them, <b>and hated both me and my Father:</b> "Because they hated
+knowledge and did not choose the fear of the Lord" (Prv 1:29). As
+Gregory says, there are some in the Church who not only do not do
+good works, but they even persecute those who do, so that what they
+fail to do they detest in others.<a href="#_ftn27" name="_ftnref27"
+id="_ftnref27">[27]</a> Thus their sin is not one of weakness or
+ignorance, but is committed of set purpose.</p>
+<p>2057 Yet some could say: If it is true that the Jews hated you
+and your Father, why did you perform miracles among them? He
+answers and says <b>It is to fulfill the word that is written in
+their law.</b> Here we could ask why he says that this was written
+in their law when it was written in the Psalms? We can say to this
+that the "law" is understood in three ways in scripture. Sometimes
+it is taken for the entire Old Testament; and this is the way it is
+understood here, because the entire teaching of the Old Testament
+is directed to the observance of the law: "Jesus, remember me when
+you come in your kingdom" (Lk 23:42). Sometimes it is taken as
+distinguished from the histories and the prophets: "that everything
+written about me in the law of Moses and the prophets and the
+psalms" (in which the histories are sometimes included) "must be
+fulfilled" (Lk 24:44). And sometimes the law is taken as distinct
+only from the prophets, and then the histories are included in the
+prophets. He says, <b>It is to fulfill what is written in their
+law,</b> that is, in the Psalms (35:19) <b>'They hated me without a
+cause,'</b> and not to gain some benefit or avoid some trouble (for
+this is why people hate). Indeed, Christ gave them opportunities to
+love him when he healed and taught them: "He went about doing good"
+(Acts 10:38); "Is evil a recompense for good? They have dug a pit
+for my life" (Jer 18:20); "What wrong did your fathers find in me
+that they went far from me" (Jer 2:5).</p>
+<p>2058 Now he shows that they are inexcusable because of what will
+come to pass after him: because they would have other testimonies,
+namely, those of the Holy Spirit and of the apostles. First, he
+states what was to come from the Holy Spirit; secondly, from the
+apostles (v 27). He indicates four things about the Spirit: his
+freedom, tenderness, procession and activity.</p>
+<p>2059 He indicates his freedom, or power, when he says, <b>But
+when the Paraclete comes.</b> Strictly speaking that person is said
+to come who comes willingly and on his own authority; and this is
+true of the Holy Spirit, because "the Spirit blows where it wills"
+[3:8]; "I called upon God, and the Spirit of wisdom came to me"
+(Wis 7:7). Therefore, in saying, <b>whom I shall send,</b> he does
+not suggest force but origin.</p>
+<p>2060 He touches on his tenderness when he says, <b>the
+Paraclete</b>, that is the Consoler. Since the Paraclete is the
+Love of God he makes us scorn earthly things and cling to God; and
+thus he takes away our pain and sadness and gives us joy in divine
+things: "The fruit of the Spirit is love, joy, peace" (Gal 5:22);
+and in Acts (9:31) we read that the Church was walking "in the
+comfort of the Holy Spirit."</p>
+<p>2061 Thirdly, he touches on the twofold procession of the Holy
+Spirit. First, he mentions the temporal procession when he says,
+<b>whom I shall send to you from the Father.</b> Note that the Holy
+Spirit is said to be sent not because the Spirit is changing place,
+since the Spirit fills the entire universe, as we read in Wisdom
+(1:7), but because, by grace, the Holy Spirit begins to dwell in a
+new way in those he makes a temple of God: "Do you not know that
+you are God's temple and that God's Spirit dwells in you?" (1 Cor
+3:16). There is no disagreement in saying that the Holy Spirit is
+sent and that he comes. In saying that the Spirit comes the
+grandeur of his divinity is indicated: the "Spirit, who apportions
+to each one individually as he wills" (1 Cor 12:11). And he is said
+to be sent to indicate his procession from another, for the fact
+that he sanctifies the rational creature by indwelling he has from
+that other, from whom he has it that he is, just as it is from
+another that the Son has whatever he does.</p>
+<p>The Holy Spirit is sent by the Father and the Son together; and
+this is indicated in "He showed me the river of the water of life,"
+that is, the Holy Spirit, "flowing from the throne of God and of
+the Lamb," that is, of Christ (Rev 22:1). Therefore, when speaking
+of the sending of the Holy Spirit he mentions the Father and the
+Son, who send the Spirit by the same and equal power. Thus
+sometimes he mentions the Father as sending the Spirit, but not
+without the Son, as above (14:26): "The Holy Spirit, whom the
+Father will send in my name"; at other times he says that he
+himself sends the Holy Spirit, but not without the Father: as here,
+<b>whom I shall send to you from the Father,</b> because whatever
+the Son does he has from the Father: "The Son cannot do anything of
+himself" [5:19].<a href="#_ftn28" name="_ftnref28" id=
+"_ftnref28">[28]</a></p>
+<p>2062 He mentions the eternal procession of the Holy Spirit when
+he shows in a similar way that the Spirit is related both to the
+Father and the Son. He shows the Spirit as related to the Son when
+he says, <b>the Spirit of truth,</b> for the Son is the Truth: "I
+am the way, and the truth, and the life" (14:6). He shows the
+Spirit as related to the Father when he says, <b>who proceeds from
+the Father.</b> So to say that the Holy Spirit is <b>the Spirit of
+truth,</b> is the same as saying the Holy Spirit is the Spirit of
+the Son: "God has sent the Spirit of his Son into our hearts" (Gal
+4:6). And because the word "spirit" (<i>spiritus</i>) suggests a
+kind of impulse and every motion produces an effect in harmony with
+its source (as heating makes something hot), it follows that the
+Holy Spirit makes those to whom he is sent like the one whose
+Spirit he is. And since he is the Spirit of Truth "He will teach
+you all truth" [16:13]; "The inspiration of the Almighty gives
+understanding" [Job 32:8]. In the same way, because he is the
+Spirit of the Son, he produces sons: "You have received the spirit
+of sonship" (Rom 8:15). He says the <b>Spirit of truth</b> as
+contrasted with the spirit of lying: "The Lord has mingled within
+her the spirit of error" [Is 19:14]; "I will go forth, and will be
+a lying spirit in the mouth of all his prophets" (1 Kgs 22:22).</p>
+<p>2063 Because he says <b>who proceeds from the Father</b> and
+does not add "and from the Son," the Greeks say that the Holy
+Spirit does not proceed from the Son but only from the Father. But
+this absolutely cannot be. For the Holy Spirit could not be
+distinguished from the Son unless he either proceeds from the Son,
+or on the other hand, the Son proceeds from him (and no one claims
+this). For one cannot say that among the divine persons, who are
+entirely immaterial and simple, there is a material distinction
+based on a division of quantity, which matter underlies. Thus it is
+necessary that the distinction of the divine persons be by way of a
+formal distinction, which has to involve some kind of opposition.
+For if forms are not opposed they are compatible with one another
+in the same subject and do not diversify a supposit; for example,
+to be white and large. So among the divine persons, since "not
+subject to birth" and "fatherhood" are not opposed, they belong to
+one person. If, then, the Son and the Holy Spirit are distinct
+persons proceeding from the Father, they have to be distinguished
+by some properties that are opposed. These properties cannot be
+opposed like affirmation and negation or privation and possessing
+are opposed, because then the Son and the Holy Spirit would be
+related to one another like being and non&#8209;being and as the
+complete to the deprived, and this is repugnant to their equality.
+Nor can these properties be opposed like contraries are opposed,
+one of which is more perfect than the other. What remains is that
+the Holy Spirit is distinguished from the Son only by a relative
+opposition.</p>
+<p>This kind of opposition rests solely on the fact that one of
+them is referred to the other. For the different relations of two
+things to some third thing are not directly opposed except
+accidentally, that is by some incidental consequence. So in order
+for the Holy Spirit to be distinguished from the Son, they must
+have relations that are opposed, by which they will be opposed to
+each other. No such relations can be found except relations of
+origin, insofar as one person is from the other. Thus it is
+impossible, granting the Trinity of persons, that the Holy Spirit
+not be from the Son.</p>
+<p>2064 Some say that the Holy Spirit and the Son are distinguished
+by the different ways they proceed, insofar as the Son is from the
+Father by being born and the Holy Spirit by proceeding. But the
+same problem still returns which arose from the previous opinion,
+as to how these two processions differ. One cannot say that they
+are distinguished because of the diverse things received by their
+respective generations, like the generation of a human being and a
+horse differ because of the diverse natures that are communicated.
+For the very same nature is received by the Son by being born from
+the Father and by the Holy Spirit by proceeding. So we are left
+with the conclusion that they are distinguished only by the order
+of origin, that is to say, insofar as the birth of the Son is a
+principle of the procession of the Holy Spirit. And so, if the Holy
+Spirit were not from the Son, the Spirit would not be distinguished
+from the Son and procession would not be distinguished from
+birth.</p>
+<p>Thus even the Greeks admit some order between the Son and the
+Holy Spirit. For they say that the Holy Spirit is of the Son, and
+that the Son acts through the Holy Spirit, but not conversely. And
+some even admit that the Holy Spirit is from the Son, but they will
+not concede that the Holy Spirit proceeds from the Son. Yet in this
+they are obviously imprudent. For we use the word "procession" in
+all cases in which one thing is from another in any way. And so
+this word, because it is so general, has been adapted to indicate
+the existence of the Holy Spirit as from the Son. We don't have any
+examples of this in creatures which would lead us to give it a
+specific name; while we do have examples which give us the special
+term of "generation" which is applied to the Son. The reason for
+this is that in creatures we do not find a person proceeding from
+will, as love, while we do find a person proceeding from nature, as
+son. Thus, however the Holy Spirit is ordered to the Son, it can be
+concluded that the Spirit proceeds from the Son.</p>
+<p>2065 Nevertheless some of the Greeks assert that one should not
+say that the Holy Spirit proceeds from the Son because for them the
+preposition "from" indicates a principle which is not from a
+principle, and this is so only of the Father. This is not
+compelling because the Son with the Father is one principle of the
+Holy Spirit, as also of creatures. And although the Son has it from
+the Father that the Son is a principle of creatures, still
+creatures are said to be from the Son; and for the same reason it
+can be said that the Holy Spirit proceeds from the Son.</p>
+<p>Nor does it make any difference that we read here, <b>who
+proceeds from the Father,</b> instead of "from the Father and the
+Son," because in a similar way it is said, <b>whom I shall
+send</b>, and yet the Father is also understood to send, since
+there is added, <b>from the Father.</b> In a similar way because it
+says, <b>the Spirit of truth,</b> that is, the Spirit of the Son,
+we understand that the Spirit proceeds from the Son. For, as has
+been said, when the procession of the Holy Spirit is mentioned, the
+Son is always joined to the Father, and the Father to the Son; and
+so these different ways of expression indicate a distinction of
+persons.</p>
+<p>2066 Fourthly, he mentions the activity of the Holy Spirit when
+he says, <b>he will bear witness to me;</b> and this in three ways.
+First, the Spirit will teach the disciples and give them the
+confidence to bear witness: "For it is not you who speak, but the
+Spirit of your Father speaking through you" (Mt 10:20). Secondly,
+the Spirit will communicate his teaching to those who believe in
+Christ: "God also bore witness by signs and miracles and by gifts
+of the Holy Spirit" wonders and various miracles and by gifts of
+the Holy Spirit" (Heb 2:4). Thirdly, the Spirit will soften the
+hearts of their hearers: "When you send forth your Spirit, they are
+created" (Ps 104:30).</p>
+<p>2067 Finally, he mentions what lies ahead for the disciples when
+he says, <b>and you also are witnesses,</b> inspired by the Holy
+Spirit: "You shall be my witnesses in Jerusalem and in all Judea
+and Samaria and to the end of this earth" (Acts 1:8). We read of
+this twofold testimony in Acts (5:32): "We are witnesses to these
+things, and so is the Holy Spirit whom God has given to those who
+obey him."</p>
+<p>He adds why this testimony is appropriate when he says,
+<b>because you have been with me from the beginning,</b> that is,
+the beginning of my preaching and working of miracles, and so you
+can testify to what you have seen and heard: "That which we have
+seen and heard we proclaim also to you" (1 Jn 1:3). We can see from
+this that Christ did not perform miracles in his youth, as some
+apocryphal gospels relate but only from the time he called his
+disciples.</p>
+<div><br clear="all" />
+<hr align="left" size="1" width="33%" />
+<div id="ftn1">
+<p><a href="#_ftnref1" name="_ftn1" id="_ftn1">Arial'&gt;[1]</a>
+"Times New Roman";color:blue'&gt;St. Thomas refers to Jn 15:1 in
+the <i>Summa Theologiae:</i> III, q. 74, a. 5, s. c.; Jn 15:3:
+<i>ST</i> III, q. 74, a. 5, s. c.; Jn 15:5: <i>ST</i> I-II, q. 6,
+a. 1, obj. 3; q. 109, a. 6, ad 2; II-II, q. 156, a. 2, ad 1.</p>
 </div>
-
-<div><br clear=all>
-
-<hr align=left size=1 width="33%">
-
-<div id=ftn1>
-
-<p><a href="#_ftnref1" name="_ftn1">Arial'>[1]</a> "Times New Roman";color:blue'>St. Thomas refers to Jn 15:1
-in the <i>Summa Theologiae:</i> III, q. 74, a. 5, s. c.; Jn 15:3: <i>ST </i>III,
-q. 74, a. 5, s. c.; Jn 15:5: <i>ST</i> I-II, q. 6, a. 1, obj. 3; q. 109, a. 6,
-ad 2; II-II, q. 156, a. 2, ad 1.<i> </i>
-
+<div id="ftn2">
+<p><a href="#_ftnref2" name="_ftn2" id="_ftn2">[2]</a> <i>Sermones
+de Verbis Domini</i> 61; PL 38, col. 1859;"Times New
+Roman";color:black'&gt; "Times New Roman";color:green'&gt;cf.
+<i>Catena Aurea,</i> 15:1-3.</p>
 </div>
-
-<div id=ftn2>
-
-<p><a href="#_ftnref2" name="_ftn2">[2]</a> <i>Sermones
-de Verbis Domini</i> 61; PL 38, col. 1859;"Times New Roman";color:black'> "Times New Roman";color:green'>cf. <i>Catena Aurea,</i> 15:1-3.
-
+<div id="ftn3">
+<p><a href="#_ftnref3" name="_ftn3" id="_ftn3">[3]</a> <i>Tract. in
+Io</i>., 80, ch. 3, col. 1839; cf. <i>Catena Aurea</i>, 15:1-3.</p>
+</div>
+<div id="ftn4">
+<p><a href="#_ftnref4" name="_ftn4" id="_ftn4">[4]</a> Summa-Word
+of Christ cleanses both in faith and baptism.</p>
 </div>
-
-<div id=ftn3>
-
-<p><a href="#_ftnref3" name="_ftn3">[3]</a> <i>Tract. in Io</i>., 80, ch. 3, col. 1839; cf.
-<i>Catena Aurea</i>,<i> </i>15:1-3.
-
-</div>
-
-<div id=ftn4>
-
-<p><a href="#_ftnref4" name="_ftn4">[4]</a> Summa-Word of Christ cleanses
-both in faith and baptism.
-
+<div id="ftn5">
+<p><a href="#_ftnref5" name="_ftn5" id="_ftn5">[5]</a> Summa-it it
+impossible to do any work except by Christ.</p>
 </div>
-
-<div id=ftn5>
-
-<p><a href="#_ftnref5" name="_ftn5">[5]</a> Summa-it it impossible to do
-any work except by Christ.
-
+<div id="ftn6">
+<p><a href="#_ftnref6" name="_ftn6" id="_ftn6">[6]</a> Summa-that
+it is possible to be united to the Church in faith, but not by
+charity.</p>
 </div>
-
-<div id=ftn6>
-
-<p><a href="#_ftnref6" name="_ftn6">[6]</a> Summa-that it is
-possible to be united to the Church in faith, but not by charity. 
-
+<div id="ftn7">
+<p><a href="#_ftnref7" name="_ftn7" id="_ftn7">[7]</a> <i>Tract. in
+Io</i>., 81 ch. 3, col. 1841-2; cf. <i>Catena Aurea</i>,
+15:4-7.</p>
 </div>
-
-<div id=ftn7>
-
-<p><a href="#_ftnref7" name="_ftn7">[7]</a> <i>Tract. in Io</i>., 81 ch.
-3, col. 1841-2; cf.
-<i>Catena Aurea</i>,<i> </i>15:4-7.
-
+<div id="ftn8">
+<p><a href="#_ftnref8" name="_ftn8" id="_ftn8">[8]</a> St. Thomas
+refers to Jn 15:11 in the <i>Summa Theologiae:</i> II-II, q. 28, a.
+3 s. c.; Jn 15:12: <i>ST</i> I-II, q. 68, a. 1; II-II, q. 22, a. 1.
+s. c.; Jn 15:13: <i>ST</i> II-II, q. 26, a. 5, obj. 3; q. 124, a.
+2, obj. 2; q. 124, a. 3, q. 184, a. 5, obj. 3; q. 184, a. 2, ad 3;
+III, q. 66, a. 12.</p>
 </div>
-
-<div id=ftn8>
-
-<p><a href="#_ftnref8" name="_ftn8">[8]</a> St. Thomas
-refers to Jn 15:11 in the <i>Summa Theologiae:</i> II-II, q. 28, a. 3 s. c.; Jn
-15:12: <i>ST</i> I-II, q. 68, a. 1; II-II, q. 22, a. 1. s. c.; Jn 15:13: <i>ST</i> 
-II-II, q. 26, a. 5, obj. 3; q. 124, a. 2, obj. 2; q. 124, a. 3, q. 184, a. 5,
-obj. 3; q. 184, a. 2, ad 3; III, q. 66, a. 12. 
-
+<div id="ftn9">
+<p><a href="#_ftnref9" name="_ftn9" id="_ftn9">[9]</a> <i>Tract. in
+Io</i>., 82, ch. 4, col. 1844; cf. <i>Catena Aurea</i>,
+15:8-11.</p>
 </div>
-
-<div id=ftn9>
-
-<p><a href="#_ftnref9" name="_ftn9">[9]</a> <i>Tract. in Io</i>., 82, ch.
-4, col. 1844; cf.
-<i>Catena Aurea</i>,<i> </i>15:8-11.
-
+<div id="ftn10">
+<p><a href="#_ftnref10" name="_ftn10" id="_ftn10">[10]</a>
+<i>Tract. in Io</i>., 83, ch. 1, col. 1844-5; cf. <i>Catena
+Aurea</i>, 15:8-11.</p>
 </div>
-
-<div id=ftn10>
-
-<p><a href="#_ftnref10" name="_ftn10">[10]</a> <i>Tract. in Io</i>., 83, ch.
-1, col. 1844-5; cf.
-<i>Catena Aurea</i>,<i> </i>15:8-11.
-
+<div id="ftn11">
+<p><a href="#_ftnref11" name="_ftn11" id="_ftn11">[11]</a>
+<i>Homiliae in Evangelista</i>, XXVII; 1; PL 76, col. 1205B; cf.
+<i>Catena Aurea,</i> 15:12-16.</p>
+</div>
+<div id="ftn12">
+<p><a href="#_ftnref12" name="_ftn12" id="_ftn12">[12]</a> Ibid.;
+cf. <i>Catena Aurea,</i> 15:12-16.</p>
 </div>
-
-<div id=ftn11>
-
-<p><a href="#_ftnref11" name="_ftn11">[11]</a> <i>Homiliae in Evangelista</i>,
-XXVII; 1; PL 76, col. 1205B;
-cf. <i>Catena Aurea,</i> 15:12-16. 
-
+<div id="ftn13">
+<p><a href="#_ftnref13" name="_ftn13" id="_ftn13">[13]</a> St.
+Thomas refers to Jn 15:14 in the <i>Summa Theologiae:</i> II-II, q.
+23, a. 1, s. c.; Jn 15:15: <i>ST</i> II-II, q. 172, a. 4, obj. 2;
+Jn 15:17: <i>ST</i> I, q. 73, a. 2, arg. 1.</p>
 </div>
-
-<div id=ftn12>
-
-<p><a href="#_ftnref12" name="_ftn12">[12]</a> Ibid.; cf. <i>Catena Aurea,</i> 15:12-16.
-
-</div>
-
-<div id=ftn13>
-
-<p><a href="#_ftnref13" name="_ftn13">[13]</a> St. Thomas refers
-to Jn 15:14 in the <i>Summa Theologiae: </i>II-II, q. 23, a. 1, s. c.; Jn
-15:15: <i>ST</i> II-II, q. 172, a. 4, obj. 2; Jn 15:17: <i>ST</i> I, q. 73, a.
-2, arg. 1.  
-
+<div id="ftn14">
+<p><a href="#_ftnref14" name="_ftn14" id="_ftn14">[14]</a>
+<i>Moralia XVII</i>, ch. 15, no. 28; PL 76, col. 415B"Times New
+Roman";color:green'&gt;; cf. <i>Catena Aurea,</i> 15:12-16.</p>
 </div>
-
-<div id=ftn14>
-
-<p><a href="#_ftnref14" name="_ftn14">[14]</a> <i>Moralia
-XVII</i>, ch. 15, no. 28; PL 76, col. 415B"Times New Roman";color:green'>;  cf. <i>Catena Aurea, </i>15:12-16.
-
+<div id="ftn15">
+<p><a href="#_ftnref15" name="_ftn15" id="_ftn15">[15]</a> <i>In
+Ioannem hom</i>., 77, ch. 1; PG 59, col. 415; cf. <i>Catena
+Aurea</i>, 15:12-16.</p>
 </div>
-
-<div id=ftn15>
-
-<p><a href="#_ftnref15" name="_ftn15">[15]</a> <i>In Ioannem hom</i>., 77, ch. 1;
-PG 59, col. 415; cf. <i>Catena Aurea</i>, 15:12-16.
-
+<div id="ftn16">
+<p><a href="#_ftnref16" name="_ftn16" id="_ftn16">[16]</a>
+<i>Tract. in Io</i>., 86, ch. 1, col. 1850; cf. <i>Catena
+Aurea</i>, 15:12-16.</p>
 </div>
-
-<div id=ftn16>
-
-<p><a href="#_ftnref16" name="_ftn16">[16]</a> <i>Tract. in Io</i>., 86, ch.
-1, col. 1850; cf.
-<i>Catena Aurea</i>,<i> </i>15:12-16.
-
+<div id="ftn17">
+<p><a href="#_ftnref17" name="_ftn17" id="_ftn17">[17]</a>
+<i>Homiliae in Evangelista XXVII</i>; PL 76; cf. <i>Catena
+Aurea,</i> 15:12-16.</p>
 </div>
-
-<div id=ftn17>
-
-<p><a href="#_ftnref17" name="_ftn17">[17]</a> <i>Homiliae in Evangelista
-XXVII</i>; PL 76; cf. <i>Catena Aurea,</i> 15:12-16.
-
+<div id="ftn18">
+<p><a href="#_ftnref18" name="_ftn18" id="_ftn18">[18]</a>
+Summa-God predestines and calls men not based on their merit.</p>
 </div>
-
-<div id=ftn18>
-
-<p><a href="#_ftnref18" name="_ftn18">[18]</a> Summa-God predestines and
-calls men not based on their merit. 
-
+<div id="ftn19">
+<p><a href="#_ftnref19" name="_ftn19" id="_ftn19">[19]</a>
+Origen.</p>
 </div>
-
-<div id=ftn19>
-
-<p><a href="#_ftnref19" name="_ftn19">[19]</a> 
-Origen.
-
+<div id="ftn20">
+<p><a href="#_ftnref20" name="_ftn20" id="_ftn20">[20]</a>
+<i>Tract. in Io</i>., 87, ch. 2, col. 1853; cf. <i>Catena
+Aurea</i>, 15:17-21.</p>
 </div>
-
-<div id=ftn20>
-
-<p><a href="#_ftnref20" name="_ftn20">[20]</a> <i>Tract. in Io</i>., 87, ch.
-2, col. 1853; cf.
-<i>Catena Aurea</i>,<i> </i>15:17-21.
-
+<div id="ftn21">
+<p><a href="#_ftnref21" name="_ftn21" id="_ftn21">[21]</a>
+Aristotle.</p>
 </div>
-
-<div id=ftn21>
-
-<p><a href="#_ftnref21" name="_ftn21">[21]</a> Aristotle.
-
+<div id="ftn22">
+<p><a href="#_ftnref22" name="_ftn22" id="_ftn22">[22]</a> St.
+Thomas refers to Jn 15:22 in the <i>Summa Theologiae:</i> II-II, q.
+5, a. 2, obj. 3; q. 10, a. 1; q. 10, a. 3, s. c.; III, q. 47, a. 5;
+q. 80, a. 5, s. c.; q. 86, a. 3, ad 2; Jn 15:24: <i>ST</i> II-II,
+q. 34, a. 1 s. c.; III, q. 43, a. 4, ad 1; q. 47, a. 5, obj. 2; Jn
+15:25: <i>ST</i> II-II, q. 16, a. 1, obj. 5: Jn 15:26: <i>ST</i> I,
+q. 27, a. 3, s. c.; q. 36, a. 2, obj 1.</p>
 </div>
-
-<div id=ftn22>
-
-<p><a href="#_ftnref22" name="_ftn22">[22]</a> St. Thomas
-refers to Jn 15:22 in the <i>Summa Theologiae:</i> II-II, q. 5, a. 2, obj. 3;
-q. 10, a. 1; q. 10, a. 3, s. c.; III, q. 47, a. 5; q. 80, a. 5, s. c.; q. 86,
-a. 3, ad 2; Jn 15:24: <i>ST</i> II-II, q. 34, a. 1 s. c.; III, q. 43, a. 4, ad
-1; q. 47, a. 5, obj. 2; Jn 15:25: <i>ST</i> II-II, q. 16, a. 1, obj. 5:<i> </i>Jn
-15:26: <i>ST</i> I, q. 27, a. 3, s. c.; q. 36, a. 2, obj 1.
-
+<div id="ftn23">
+<p><a href="#_ftnref23" name="_ftn23" id="_ftn23">[23]</a>
+Summa-man can hate God under a certain aspect.</p>
 </div>
-
-<div id=ftn23>
-
-<p><a href="#_ftnref23" name="_ftn23">[23]</a> Summa-man can hate God under a
-certain aspect. 
-
+<div id="ftn24">
+<p><a href="#_ftnref24" name="_ftn24" id="_ftn24">[24]</a>
+<i>Tract. in Io</i>., 90, ch. 1, col. 1858-9; cf. <i>Catena
+Aurea</i>, 15:22-25.</p>
 </div>
-
-<div id=ftn24>
-
-<p><a href="#_ftnref24" name="_ftn24">[24]</a> <i>Tract. in Io</i>., 90, ch. 1,
-col. 1858-9; cf.
-<i>Catena Aurea</i>,<i> </i>15:22-25.
-
+<div id="ftn25">
+<p><a href="#_ftnref25" name="_ftn25" id="_ftn25">[25]</a> Ibid.,
+cf. <i>Catena Aurea</i>, 15:22-25.</p>
 </div>
-
-<div id=ftn25>
-
-<p><a href="#_ftnref25" name="_ftn25">[25]</a> Ibid., cf. <i>Catena Aurea</i>,<i> </i>15:22-25.
-
+<div id="ftn26">
+<p><a href="#_ftnref26" name="_ftn26" id="_ftn26">[26]</a>
+Dionysius.</p>
 </div>
-
-<div id=ftn26>
-
-<p><a href="#_ftnref26" name="_ftn26">[26]</a> Dionysius.
-
+<div id="ftn27">
+<p><a href="#_ftnref27" name="_ftn27" id="_ftn27">[27]</a>
+<i>Moralia</i>, XXV, ch. 11, no. 28; PL 76, col. 339B; "Times New
+Roman";color:green'&gt;cf. <i>Catena Aurea,</i> 15:22-25.</p>
 </div>
-
-<div id=ftn27>
-
-<p><a href="#_ftnref27" name="_ftn27">[27]</a> <i>Moralia</i>,
-XXV, ch. 11, no. 28; PL 76, col. 339B;  "Times New Roman";color:green'>cf. <i>Catena Aurea, </i>15:22-25.
-
+<div id="ftn28">
+<p><a href="#_ftnref28" name="_ftn28" id="_ftn28">[28]</a>
+Summa-procession of the Holy Spirit from the Father and the Son.
+2061-2065.</p>
 </div>
-
-<div id=ftn28>
-
-<p><a href="#_ftnref28" name="_ftn28">[28]</a> Summa-procession of the Holy
-Spirit from the Father and the Son. 2061-2065.
-</body></html>
+</div>
+</blockquote>
+</body>
+</html>