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-<body style=text-align:justify><blockquote>
-<p style="text-align: center"><span style="font-size: 60pt">16</span>
-<p align=center><B>LECTURE I
-<BLOCKQUOTE><p>1 "I have said all this to you to keep you from falling
-away. 2 They will put you out of the synagogues; indeed, the hour is coming
-when whoever kills you will think he is offering service to God. 3 And they
-will do this because they have not known the Father, nor me. 4 But I have said
-these things to you, that when their hour comes you may remember that I told
-you of them. I did not say these things to you from the beginning, because I
-was with you."<a href="#_ftn1" name="_ftnref1">[1]</a></BLOCKQUOTE></b>
-
-<p>2068 Above, our Lord had used certain considerations to
-console his disciples over his leaving and against the persecutions and
-tribulations that would come upon them. Here he amplifies these considerations
-more clearly. First, he explains the considerations he gave before; and secondly,
-we see the effect of this explanation on the disciples (v 29).
-
-<p>If we pay close attention to what
-was said in the pervious two chapters, we can see that our Lord aimed at
-consoling his disciples against two things: his own leaving them, and the
-tribulations that would come upon them. But he here explains these two things
-in reverse order. He had consoled them first over his leaving because this
-would take place very soon and he had not yet foretold all the tribulations
-that would come upon them. But now, since they seemed to be more troubled by
-their own tribulations than by Christ's leaving, our Lord here consoles them
-first of all against their forthcoming trials, and then against his leaving (v
-5). He does three things concerning the first: first, he gives his intention;
-secondly, he mentions the tribulations they will suffer from being persecuted
-(v 2); thirdly, he tells why they will be persecuted (v 3).
-
-<p>2069 He says: I have said that the Jews hate me and you,
-because they do not know who sent me. I have said that they are inexcusable and
-that you and the Holy Spirit will bear witness against them. Now <b>I have said
-all this to you to keep you from falling away</b>, that is, so you don't fall
-away when the tribulations I have foretold come upon you. And it is fitting
-that our Lord restrains them from falling after promising the Holy Spirit,
-because the Holy Spirit is love &#8209; "God's love has been poured into our
-hearts through the Holy Spirit which has been given to us" (Rom 5:5) &#8209;
-and the Holy Spirit prevents stumbling: "Great peace have those who love your
-law; nothing can make them stumble" (Ps 119:165). Now it is characteristic of
-friends that they disregard any loss for the sake of one another, as stated in
-Proverbs [12:26]. So, for one who is a friend of God, to suffer punishment and
-loss is no reason to fall away. Yet because the disciples had not yet received
-the Holy Spirit before the death of Christ, they did fall away during his
-passion: "You will all fall away because of me this night" (Mt 26:31). But
-after the Holy Spirit came there was no falling away.
-
-<p>2070 The disciples might say: Don't we have reason to fall
-away? Many troubles will come upon us: first, that of rejection; secondly, we
-will be killed.
-
-<p>2071 They will be rejected from the society of the Jews; so
-he says, <b>They will put you out of the synagogues: </b>"The Jews had already
-agreed that if any one should confess him to be Christ, he was to be put out of
-the synagogue" (9:22). This was so successful that for this reason some of the
-[Jewish] authorities who did believe in Christ were afraid to profess him
-publicly, as we read above (12:42). Christ foretold this rejection: "Blessed
-are you when men hate you, and when they exclude you and revile you, and cast
-out your name as evil, on account of the Son of man" (Lk 6:22).
-
+<body style="text-align:justify">
+<blockquote>
+<p style="text-align: center"><span style=
+"font-size: 60pt">16</span></p>
+<p align="center"><b>LECTURE I</b></p>
+<blockquote>
+<p><b>1 "I have said all this to you to keep you from falling away.
+2 They will put you out of the synagogues; indeed, the hour is
+coming when whoever kills you will think he is offering service to
+God. 3 And they will do this because they have not known the
+Father, nor me. 4 But I have said these things to you, that when
+their hour comes you may remember that I told you of them. I did
+not say these things to you from the beginning, because I was with
+you."<a href="#_ftn1" name="_ftnref1" id="_ftnref1">[1]</a></b></p>
+</blockquote>
+<p>2068 Above, our Lord had used certain considerations to console
+his disciples over his leaving and against the persecutions and
+tribulations that would come upon them. Here he amplifies these
+considerations more clearly. First, he explains the considerations
+he gave before; and secondly, we see the effect of this explanation
+on the disciples (v 29).</p>
+<p>If we pay close attention to what was said in the pervious two
+chapters, we can see that our Lord aimed at consoling his disciples
+against two things: his own leaving them, and the tribulations that
+would come upon them. But he here explains these two things in
+reverse order. He had consoled them first over his leaving because
+this would take place very soon and he had not yet foretold all the
+tribulations that would come upon them. But now, since they seemed
+to be more troubled by their own tribulations than by Christ's
+leaving, our Lord here consoles them first of all against their
+forthcoming trials, and then against his leaving (v 5). He does
+three things concerning the first: first, he gives his intention;
+secondly, he mentions the tribulations they will suffer from being
+persecuted (v 2); thirdly, he tells why they will be persecuted (v
+3).</p>
+<p>2069 He says: I have said that the Jews hate me and you, because
+they do not know who sent me. I have said that they are inexcusable
+and that you and the Holy Spirit will bear witness against them.
+Now <b>I have said all this to you to keep you from falling
+away</b>, that is, so you don't fall away when the tribulations I
+have foretold come upon you. And it is fitting that our Lord
+restrains them from falling after promising the Holy Spirit,
+because the Holy Spirit is love &#8209; "God's love has been poured
+into our hearts through the Holy Spirit which has been given to us"
+(Rom 5:5) &#8209; and the Holy Spirit prevents stumbling: "Great
+peace have those who love your law; nothing can make them stumble"
+(Ps 119:165). Now it is characteristic of friends that they
+disregard any loss for the sake of one another, as stated in
+Proverbs [12:26]. So, for one who is a friend of God, to suffer
+punishment and loss is no reason to fall away. Yet because the
+disciples had not yet received the Holy Spirit before the death of
+Christ, they did fall away during his passion: "You will all fall
+away because of me this night" (Mt 26:31). But after the Holy
+Spirit came there was no falling away.</p>
+<p>2070 The disciples might say: Don't we have reason to fall away?
+Many troubles will come upon us: first, that of rejection;
+secondly, we will be killed.</p>
+<p>2071 They will be rejected from the society of the Jews; so he
+says, <b>They will put you out of the synagogues:</b> "The Jews had
+already agreed that if any one should confess him to be Christ, he
+was to be put out of the synagogue" (9:22). This was so successful
+that for this reason some of the [Jewish] authorities who did
+believe in Christ were afraid to profess him publicly, as we read
+above (12:42). Christ foretold this rejection: "Blessed are you
+when men hate you, and when they exclude you and revile you, and
+cast out your name as evil, on account of the Son of man" (Lk
+6:22).</p>
 <p>2072 Was it an evil for the apostles to be cast out of the
-Jewish synagogues, since they were going to leave them in any case? The answer,
-according to Augustine, is that it was a trial for them, because this was our
-Lord's way of telling them that the Jews would not accept Christ.<a
-href="#_ftn2" name="_ftnref2">[2]</a>
-For if they had received Christ, the synagogue of the Jews and the Church of Christ would have been the same; and those who would be converted to the Church of Christ would have been converted to the synagogue of the Jews.
-
+Jewish synagogues, since they were going to leave them in any case?
+The answer, according to Augustine, is that it was a trial for
+them, because this was our Lord's way of telling them that the Jews
+would not accept Christ.<a href="#_ftn2" name="_ftnref2" id=
+"_ftnref2">[2]</a> For if they had received Christ, the synagogue
+of the Jews and the Church of Christ would have been the same; and
+those who would be converted to the Church of Christ would have
+been converted to the synagogue of the Jews.</p>
 <p>2073 The other trial is that of being killed: <b>indeed, the
-hour is coming when whoever kills you will think he is offering service to God.
-</b>We can take these words as spoken to console the disciples, so that the <b>indeed
-</b>signifies a contrary train of thought and the sense would be: <b>indeed</b>,
-you ought to be consoled by what they will do to you, for <b>the hour is coming
-when whoever kills you will think he is offering service to God</b>. How is it
-a consolation for them that whoever kills them thinks he is serving God? The
-answer, according to Augustine, is that in saying, <b>they will put you out of
-the synagogues, </b>we are to understand that those converted to Christ would
-be immediately killed by the Jews.<a href="#_ftn3" name="_ftnref3">[3]</a>
-And so to console his disciples our Lord tells them that they would win so many
-to Christ, who would be expelled from the Jewish synagogues, that they could
-not all be killed, and so the Jews would try to kill the apostles so they would
-not convert all the people to the name of Christ by their preaching.
-
-<p>Or, we could say that here Christ
-is simply telling them beforehand that they will be killed.
-
+hour is coming when whoever kills you will think he is offering
+service to God.</b> We can take these words as spoken to console
+the disciples, so that the <b>indeed</b> signifies a contrary train
+of thought and the sense would be: <b>indeed</b>, you ought to be
+consoled by what they will do to you, for <b>the hour is coming
+when whoever kills you will think he is offering service to
+God</b>. How is it a consolation for them that whoever kills them
+thinks he is serving God? The answer, according to Augustine, is
+that in saying, <b>they will put you out of the synagogues,</b> we
+are to understand that those converted to Christ would be
+immediately killed by the Jews.<a href="#_ftn3" name="_ftnref3" id=
+"_ftnref3">[3]</a> And so to console his disciples our Lord tells
+them that they would win so many to Christ, who would be expelled
+from the Jewish synagogues, that they could not all be killed, and
+so the Jews would try to kill the apostles so they would not
+convert all the people to the name of Christ by their
+preaching.</p>
+<p>Or, we could say that here Christ is simply telling them
+beforehand that they will be killed.</p>
 <p>2074 He says, <b>whoever kills you will think he is offering
-service to God, </b>and not to the gods, to show that he is speaking only of
-persecution from the Jews: "I send you prophets and wise men and scribes, some
-of whom you will kill and crucify" (Mt 23:34). The martyrs of Christ were
-killed by the gentiles, and they did not consider that they were serving God
-but only their own gods. It was the Jews who, when they killed those who were
-preaching Christ, thought this was a service to God. For they had zeal for God,
-but without knowledge, since they believed that anyone who converted to Christ
-was deserting God. We read of this killing: "For your sake we are slain all the
-day long, and accounted as sheep for the slaughter" (Ps 44:22).
-
+service to God,</b> and not to the gods, to show that he is
+speaking only of persecution from the Jews: "I send you prophets
+and wise men and scribes, some of whom you will kill and crucify"
+(Mt 23:34). The martyrs of Christ were killed by the gentiles, and
+they did not consider that they were serving God but only their own
+gods. It was the Jews who, when they killed those who were
+preaching Christ, thought this was a service to God. For they had
+zeal for God, but without knowledge, since they believed that
+anyone who converted to Christ was deserting God. We read of this
+killing: "For your sake we are slain all the day long, and
+accounted as sheep for the slaughter" (Ps 44:22).</p>
 <p>2075 He gives the reason why this will be so (v 3), first
-stating the reason, and then saying why he foretold this persecution (v 4).
-
+stating the reason, and then saying why he foretold this
+persecution (v 4).</p>
 <p>2076 He says, they will persecute you, but <b>they will do
-this, </b>not out of zeal for the truth, but <b>because they have not known the
-Father</b>, as Father, <b>nor me</b>, his Son: "If you did know me, perhaps you
-would have known my Father also" [8:19]; "I formerly blasphemed and persecuted
-and insulted him; but I received mercy because I had acted ignorantly in
-unbelief" (1 Tim 1:13).
-
+this,</b> not out of zeal for the truth, but <b>because they have
+not known the Father</b>, as Father, <b>nor me</b>, his Son: "If
+you did know me, perhaps you would have known my Father also"
+[8:19]; "I formerly blasphemed and persecuted and insulted him; but
+I received mercy because I had acted ignorantly in unbelief" (1 Tim
+1:13).</p>
 <p>2077 One could ask: If the Jews are going to persecute you
-because of their ignorance of the faith, why did Christ foretell this to you?
-So Christ first gives the reason why he foretold this; and secondly, why he did
-not tell them before (v 4).
-
-<p>2078 He says, <b>But I have said these things to you, that
-when their hour comes you may remember that I told you of them. </b>The hour is
-said to come for people when they are able to accomplish what they desire and
-do what they want: "Let not the flower of time," that is, the hour ripe for
-indulging in pleasures, "pass us by" [Wis 2:7]. So the hour of the Jews will
-come when they are able to begin to persecute you. This is the hour of
-darkness: "But this is your hour, and the power of darkness" (Lk 22:53).
-
-<p><b>That you may remember that I
-told you of them. </b>This would help in two ways. In the midst of their
-persecutions, when they recalled that Christ had predicted them, they would
-realize his divinity and become more confident of his help. Again, when people
-foresee that tribulations are soon to come, they are less afflicted by them,
-for forewarned is forearmed. Cicero gives the reason for this in his <i>Tusculan
-Questions</i>.<a href="#_ftn4" name="_ftnref4">[4]</a>
-The better temporal goods and evils are known, he says, the less they are
-regarded. Thus, riches are more highly regarded by those who don't have them
-than by the same people after they acquire them. In the same way, troubles are
-more feared and considered more oppressive before they are experienced than
-when they have come and are present. Now when evil is meditated upon before it
-actually comes, this makes it present in a certain sense, and because of this
-presence it is less regarded. So Cicero says that one who is wise, by premeditation
-on evils before they strike, can acquire strength against the sadness they will
-bring. Accordingly, Christ foretold the apostles about their tribulations for
-two reasons: to increase their confidence in his help, and to lessen their
-sadness.
-
+because of their ignorance of the faith, why did Christ foretell
+this to you? So Christ first gives the reason why he foretold this;
+and secondly, why he did not tell them before (v 4).</p>
+<p>2078 He says, <b>But I have said these things to you, that when
+their hour comes you may remember that I told you of them.</b> The
+hour is said to come for people when they are able to accomplish
+what they desire and do what they want: "Let not the flower of
+time," that is, the hour ripe for indulging in pleasures, "pass us
+by" [Wis 2:7]. So the hour of the Jews will come when they are able
+to begin to persecute you. This is the hour of darkness: "But this
+is your hour, and the power of darkness" (Lk 22:53).</p>
+<p><b>That you may remember that I told you of them.</b> This would
+help in two ways. In the midst of their persecutions, when they
+recalled that Christ had predicted them, they would realize his
+divinity and become more confident of his help. Again, when people
+foresee that tribulations are soon to come, they are less afflicted
+by them, for forewarned is forearmed. Cicero gives the reason for
+this in his <i>Tusculan Questions</i>.<a href="#_ftn4" name=
+"_ftnref4" id="_ftnref4">[4]</a> The better temporal goods and
+evils are known, he says, the less they are regarded. Thus, riches
+are more highly regarded by those who don't have them than by the
+same people after they acquire them. In the same way, troubles are
+more feared and considered more oppressive before they are
+experienced than when they have come and are present. Now when evil
+is meditated upon before it actually comes, this makes it present
+in a certain sense, and because of this presence it is less
+regarded. So Cicero says that one who is wise, by premeditation on
+evils before they strike, can acquire strength against the sadness
+they will bring. Accordingly, Christ foretold the apostles about
+their tribulations for two reasons: to increase their confidence in
+his help, and to lessen their sadness.</p>
 <p>2079 Here he gives the reason why he did not foretell these
-things to them before, namely, <b>because I was with you. </b>We can relate
-this to the two points just mentioned. First, to the increasing of their hope.
-While I was with you, you had confidence in my help. But now that you will see
-me die, you might doubt my power. Consequently, I must foretell certain things
-that are to come so that you may realize my divinity and power. Or, we can
-refer this to the second point, and then the meaning becomes this: <b>I was
-with you, </b>protecting you, and letting you cast all your troubles on me &#8209;
-"Father ... while I was with them, I kept them in your name" (17:12). But since
-I am about to leave you, the entire weight of your troubles will fall upon
-yourselves. And so it is necessary that your be forewarned.
-
+things to them before, namely, <b>because I was with you.</b> We
+can relate this to the two points just mentioned. First, to the
+increasing of their hope. While I was with you, you had confidence
+in my help. But now that you will see me die, you might doubt my
+power. Consequently, I must foretell certain things that are to
+come so that you may realize my divinity and power. Or, we can
+refer this to the second point, and then the meaning becomes this:
+<b>I was with you,</b> protecting you, and letting you cast all
+your troubles on me &#8209; "Father ... while I was with them, I
+kept them in your name" (17:12). But since I am about to leave you,
+the entire weight of your troubles will fall upon yourselves. And
+so it is necessary that your be forewarned.</p>
 <p>2080 Yet it seems that our Lord did predict similar things
-before, for the other Evangelists tells us that before this the Lord foretold
-to his disciples that they would be handed over to the authorities and rulers
-and that they would be scourged in the Jewish synagogues. This is not at odds
-with what our Lord says here, <b>I did not say these things to you from the
-beginning, </b>because they said that our Lord said this to them on the Mount
-of Olives, when his passion was near, that is, three days before the last
-supper. So the phrase, <b>from the beginning, </b>does not refer to the time of
-the passion, but to the time [of his public ministry, before the time of his
-passion] when he was first with his disciples, as Augustine says.<a
-href="#_ftn5" name="_ftnref5">[5]</a>
-
-<p>2081 But this conflicts with Matthew. For he says that our
-Lord foretold that tribulations would come to the disciples not only when his
-passion was fast approaching, but even when he first chose them: "I send you
-out as sheep in the midst of wolves" (Mt 10:16). One must say then that <b>from
-the beginning </b>refers to the Holy Spirit, for he did not tell them of the
-coming of the Holy Spirit from the beginning, as Augustine says.<a href="#_ftn6"
-name="_ftnref6">[6]</a>
-
-<p>Or, it could be said, with
-Chrysostom, that Christ is referring to their tribulations.<a href="#_ftn7"
-name="_ftnref7">[7]</a>
-In this case, he did not tell them <b>from the beginning </b>two things which
-he now newly foretells. One is that they would suffer persecutions from the
-Jews, which he had not said previously, but had only mentioned the gentiles, as
-is clear from Matthew (10). The second regards something he had previously
-foretold them, which was that they would be scourged. But he now adds an
-element which was especially troublesome, which was that the Jews would regard
-their death as a service to God.
-<BR><BR><BR>
-<p align=center><B>LECTURE 2
-
-<BLOCKQUOTE><p>5 "But now I am going to him who sent me; yet none of you
-asks me, 'Where are you going?' 6 But because I have said these things to you,
-sorrow has filled your hearts. 7 Nevertheless I tell you the truth: it is to
-your advantage that I go away, for if I do not go away, the Counselor
-[Paraclete] will not come to you; but if I go, I will send him to you."<a
-href="#_ftn8" name="_ftnref8">[8]</a></B></BLOCKQUOTE>
-
-<p>2082 Above, our Lord dealt with what would console his
-disciples in their coming troubles. Here he deals with what will console them
-against his leaving. Our Lord consoles them against his leaving with three
-considerations: first, they will have access to the Father, as promised when he
-said, "Let not your hearts be troubled ... In my Father's house there are many
-rooms" (14:1); secondly, because he was going to send the Paraclete, and so he
-said, "And I will pray the Father, and he will give you another Paraclete"
-[14:16]; thirdly, they will see him again, as he said, "I will not leave your
-orphans; I will come to you" [14:18]. He explains these three things here, but
-not in the above order. First, we see the promise of the Spirit; secondly, the
-fact that they will see him again (v 16); thirdly, we see their access to the
-Father. He does two things with the first: first, he mentions that they need
-some consolation; secondly, he gives it (v 7). He does two things with the
-first: first, he foretells his leaving them; secondly, he mentions the effect
-of this prediction (v 6).
-
+before, for the other Evangelists tells us that before this the
+Lord foretold to his disciples that they would be handed over to
+the authorities and rulers and that they would be scourged in the
+Jewish synagogues. This is not at odds with what our Lord says
+here, <b>I did not say these things to you from the beginning,</b>
+because they said that our Lord said this to them on the Mount of
+Olives, when his passion was near, that is, three days before the
+last supper. So the phrase, <b>from the beginning,</b> does not
+refer to the time of the passion, but to the time [of his public
+ministry, before the time of his passion] when he was first with
+his disciples, as Augustine says.<a href="#_ftn5" name="_ftnref5"
+id="_ftnref5">[5]</a></p>
+<p>2081 But this conflicts with Matthew. For he says that our Lord
+foretold that tribulations would come to the disciples not only
+when his passion was fast approaching, but even when he first chose
+them: "I send you out as sheep in the midst of wolves" (Mt 10:16).
+One must say then that <b>from the beginning</b> refers to the Holy
+Spirit, for he did not tell them of the coming of the Holy Spirit
+from the beginning, as Augustine says.<a href="#_ftn6" name=
+"_ftnref6" id="_ftnref6">[6]</a></p>
+<p>Or, it could be said, with Chrysostom, that Christ is referring
+to their tribulations.<a href="#_ftn7" name="_ftnref7" id=
+"_ftnref7">[7]</a> In this case, he did not tell them <b>from the
+beginning</b> two things which he now newly foretells. One is that
+they would suffer persecutions from the Jews, which he had not said
+previously, but had only mentioned the gentiles, as is clear from
+Matthew (10). The second regards something he had previously
+foretold them, which was that they would be scourged. But he now
+adds an element which was especially troublesome, which was that
+the Jews would regard their death as a service to God.<br />
+<br />
+<br /></p>
+<p align="center"><b>LECTURE 2</b></p>
+<blockquote>
+<p><b>5 "But now I am going to him who sent me; yet none of you
+asks me, 'Where are you going?' 6 But because I have said these
+things to you, sorrow has filled your hearts. 7 Nevertheless I tell
+you the truth: it is to your advantage that I go away, for if I do
+not go away, the Counselor [Paraclete] will not come to you; but if
+I go, I will send him to you."<a href="#_ftn8" name="_ftnref8" id=
+"_ftnref8">[8]</a></b></p>
+</blockquote>
+<p>2082 Above, our Lord dealt with what would console his disciples
+in their coming troubles. Here he deals with what will console them
+against his leaving. Our Lord consoles them against his leaving
+with three considerations: first, they will have access to the
+Father, as promised when he said, "Let not your hearts be troubled
+... In my Father's house there are many rooms" (14:1); secondly,
+because he was going to send the Paraclete, and so he said, "And I
+will pray the Father, and he will give you another Paraclete"
+[14:16]; thirdly, they will see him again, as he said, "I will not
+leave your orphans; I will come to you" [14:18]. He explains these
+three things here, but not in the above order. First, we see the
+promise of the Spirit; secondly, the fact that they will see him
+again (v 16); thirdly, we see their access to the Father. He does
+two things with the first: first, he mentions that they need some
+consolation; secondly, he gives it (v 7). He does two things with
+the first: first, he foretells his leaving them; secondly, he
+mentions the effect of this prediction (v 6).</p>
 <p>2083 He is leaving them, going to the Father. He says, I was
-with you till now, <b>but now I am going to him who sent me</b>, that is, to
-the Father. This is a mark of perfection, for a thing reaches its perfection
-when it returns to its source: "I am ascending to him who sent me" (Tob 12:20);
-"The rivers return to the place from which they came" [Sir 1:7]. He went, in
-his human nature, to the one with whom he was from all eternity, in his divine
-nature. This was explained more fully before.
-
+with you till now, <b>but now I am going to him who sent me</b>,
+that is, to the Father. This is a mark of perfection, for a thing
+reaches its perfection when it returns to its source: "I am
+ascending to him who sent me" (Tob 12:20); "The rivers return to
+the place from which they came" [Sir 1:7]. He went, in his human
+nature, to the one with whom he was from all eternity, in his
+divine nature. This was explained more fully before.</p>
 <p>2084 He adds, <b>yet none of you asks me, Where are you
-going?</b> Why does he says this? For Peter asked, "Lord, where are you going?"
-(13:36); and Thomas said, "Lord, we do not know where you are going" (14:5).
-Both Chrysostom and Augustine give an answer to this, but not the same one.
-
-<p>Chrysostom says that when the
-disciples heard that they would be killed and cast out of the synagogues, they
-became so sad and stunned that they practically forgot about Christ's leaving
-them and losing the thread of his thought did not ask him about this.<a
-href="#_ftn9" name="_ftnref9">[9]</a>
-So Christ says, <b>but because I have said these things to you, sorrow has
-filled your hearts. </b>Thus when our Lord says, <b>But now I am going to him
-who sent me; yet none of you asks me, Where are you going? </b>he is really
-reproving them, according to Chrysostom. They did not question him about this:
-"Ask your Father, and he will show you" (Deut 32:7); "Search out and seek, and
-she will become known to you" (Sir 6:28).
-
-<p>Augustine, on the other hand,
-thinks that the statement, <b>But now I am going to him who sent me</b>, does
-not refer to this very time when he is speaking, but refers to the time when he
-was to ascend into heaven.<a href="#_ftn10" name="_ftnref10">[10]</a>
-It was like saying: You asked me before where I was going; but I will be going
-now in such a way that you will not have to ask me, <b>Where are you going?</b>
-because "as they were looking on, he was lifted up" (Acts 1:9).
-
-<p>2085 Now he mentions the sorrow of the disciples. For
-Chrysostom this sorrow is the effect of Christ's prediction [of the future
-troubles of the disciples] &#8209; For Augustine, their sorrow is the effect of
-Christ's leaving, for they were glad to be in his presence, and attracted in a
-certain carnal way to him in his human nature, like one friend is pleased at
-the presence of another. So they were sad that he was leaving: "Weeping may
-tarry for the night," that is, the time of the passion, "but joy comes" to the
-apostles "with the morning" of the resurrection (Ps 30:5). It is human for
-sorrow to touch our hearts, but it is bad when it completely takes over our
-heart because it then destroys our reason. So he says, somewhat like a rebuke, <b>sorrow
-has filled your hearts; </b>"Do not give yourself over to sorrow" (Sir 30:21);
-"Let not your hearts be troubled" (14:27).
-
-<p>2086 Now he mentions one of the things which will console
-them, the promise of the Holy Spirit. First, he promises the Holy Spirit;
-secondly, he foretells the effect of the Spirit (v 8).
-
-<p>2087 He does two things about the first. First, he points
-out the necessity of his going; secondly, he shows that his going is
-beneficial.
-
-<p>He says, <b>sorrow has filled your
-hearts, </b>because I am leaving; but you should rather be glad, because <b>it is
-to your advantage that I go away, </b>that is, it is very necessary for you, <b>for
-if I do not go away, the Paraclete will not come to you. </b>Furthermore, my
-going is very fruitful and beneficial for you, because <b>if I go, I will send
-him to you.</b>
-
-<p>2088 But, could not Christ have sent the Holy Spirit while
-he was still living in the flesh? He could have, because even at his baptism
-the Holy Spirit descended upon him in the form of a dove and never left him.
-Indeed, from the instant of his conception he received the Spirit without
-measure. But Christ did not choose to give the Spirit to his disciples while he
-was still living among them for four reasons. First, they were not prepared,
-for carnal love is contrary to the Holy Spirit, since the Spirit is spiritual
-love. Now the disciples were affected by a certain carnal love for the human
-nature of Christ, without yet being elevated to a spiritual love of his
-divinity. And so they were not yet ready for the Holy Spirit: "From now on,
-therefore, we regard no one from a human point of view," with carnal affection;
-"even though we once regarded Christ from a human point of view," before his
-passion, "we regard him thus no longer" (2 Cor 5: 16).
-
-<p>Secondly, Christ did not give them
-the Spirit then because of the characteristic of divine help, which is to be
-especially present in times of need: "A stronghold in times of trouble" (Is
-9:9); "For my father and my mother have forsaken me, but the Lord will take me
-up" (Ps 27:10). Now as long as Christ was with them, he was all the help they
-needed. But when he left they were exposed to many tribulations, and so another
-consoler and helper was very quickly given to them: "He will give you another
-Paraclete" [14:16]; "Whom will he teach knowledge? Those who are weaned from
-the milk, those taken from the breast" (Is 28:9).
-
-<p>Thirdly, the Spirit was not given
-then out of consideration for the dignity of Christ. As Augustine says in his
-book <i>On the Trinity, </i>Christ as human does not have the power to give the
-Holy Spirit, but he does as God.<a href="#_ftn11" name="_ftnref11">[11]</a>
-When he was with his disciples, he seemed to be human, just like them. And so
-that it would not seem that it was a mere human being who was giving the Holy
-Spirit, Christ did not give the Spirit before his ascension: "the Spirit has
-not been given, because Jesus was not yet glorified" (7:39) "Send her forth
-from the holy heavens" (Wis 9:10).
-
-<p>Fourthly, the Spirit was not given
-at that time to preserve unity in the Church. We saw that "John did no sign"
-(10:41), and this was so in order not to divert the people from Christ, and to
-make the superiority of Christ over John more evident. But the disciples were
-to be filled with the Holy Spirit so that they could do even greater works than
-Christ had done: "And greater works than these will he do" (14:12). If the Holy
-Spirit had been given to them before the passion, the people might have become
-confused as to who really was the Christ, and they would be divided: "You have
-ascended to the heights, and have given gifts to men" [Ps 68:18].
-
-<p class=MsoHeader>&nbsp;
-
+going?</b> Why does he says this? For Peter asked, "Lord, where are
+you going?" (13:36); and Thomas said, "Lord, we do not know where
+you are going" (14:5). Both Chrysostom and Augustine give an answer
+to this, but not the same one.</p>
+<p>Chrysostom says that when the disciples heard that they would be
+killed and cast out of the synagogues, they became so sad and
+stunned that they practically forgot about Christ's leaving them
+and losing the thread of his thought did not ask him about
+this.<a href="#_ftn9" name="_ftnref9" id="_ftnref9">[9]</a> So
+Christ says, <b>but because I have said these things to you, sorrow
+has filled your hearts.</b> Thus when our Lord says, <b>But now I
+am going to him who sent me; yet none of you asks me, Where are you
+going?</b> he is really reproving them, according to Chrysostom.
+They did not question him about this: "Ask your Father, and he will
+show you" (Deut 32:7); "Search out and seek, and she will become
+known to you" (Sir 6:28).</p>
+<p>Augustine, on the other hand, thinks that the statement, <b>But
+now I am going to him who sent me</b>, does not refer to this very
+time when he is speaking, but refers to the time when he was to
+ascend into heaven.<a href="#_ftn10" name="_ftnref10" id=
+"_ftnref10">[10]</a> It was like saying: You asked me before where
+I was going; but I will be going now in such a way that you will
+not have to ask me, <b>Where are you going?</b> because "as they
+were looking on, he was lifted up" (Acts 1:9).</p>
+<p>2085 Now he mentions the sorrow of the disciples. For Chrysostom
+this sorrow is the effect of Christ's prediction [of the future
+troubles of the disciples] &#8209; For Augustine, their sorrow is
+the effect of Christ's leaving, for they were glad to be in his
+presence, and attracted in a certain carnal way to him in his human
+nature, like one friend is pleased at the presence of another. So
+they were sad that he was leaving: "Weeping may tarry for the
+night," that is, the time of the passion, "but joy comes" to the
+apostles "with the morning" of the resurrection (Ps 30:5). It is
+human for sorrow to touch our hearts, but it is bad when it
+completely takes over our heart because it then destroys our
+reason. So he says, somewhat like a rebuke, <b>sorrow has filled
+your hearts;</b> "Do not give yourself over to sorrow" (Sir 30:21);
+"Let not your hearts be troubled" (14:27).</p>
+<p>2086 Now he mentions one of the things which will console them,
+the promise of the Holy Spirit. First, he promises the Holy Spirit;
+secondly, he foretells the effect of the Spirit (v 8).</p>
+<p>2087 He does two things about the first. First, he points out
+the necessity of his going; secondly, he shows that his going is
+beneficial.</p>
+<p>He says, <b>sorrow has filled your hearts,</b> because I am
+leaving; but you should rather be glad, because <b>it is to your
+advantage that I go away,</b> that is, it is very necessary for
+you, <b>for if I do not go away, the Paraclete will not come to
+you.</b> Furthermore, my going is very fruitful and beneficial for
+you, because <b>if I go, I will send him to you.</b></p>
+<p>2088 But, could not Christ have sent the Holy Spirit while he
+was still living in the flesh? He could have, because even at his
+baptism the Holy Spirit descended upon him in the form of a dove
+and never left him. Indeed, from the instant of his conception he
+received the Spirit without measure. But Christ did not choose to
+give the Spirit to his disciples while he was still living among
+them for four reasons. First, they were not prepared, for carnal
+love is contrary to the Holy Spirit, since the Spirit is spiritual
+love. Now the disciples were affected by a certain carnal love for
+the human nature of Christ, without yet being elevated to a
+spiritual love of his divinity. And so they were not yet ready for
+the Holy Spirit: "From now on, therefore, we regard no one from a
+human point of view," with carnal affection; "even though we once
+regarded Christ from a human point of view," before his passion,
+"we regard him thus no longer" (2 Cor 5: 16).</p>
+<p>Secondly, Christ did not give them the Spirit then because of
+the characteristic of divine help, which is to be especially
+present in times of need: "A stronghold in times of trouble" (Is
+9:9); "For my father and my mother have forsaken me, but the Lord
+will take me up" (Ps 27:10). Now as long as Christ was with them,
+he was all the help they needed. But when he left they were exposed
+to many tribulations, and so another consoler and helper was very
+quickly given to them: "He will give you another Paraclete"
+[14:16]; "Whom will he teach knowledge? Those who are weaned from
+the milk, those taken from the breast" (Is 28:9).</p>
+<p>Thirdly, the Spirit was not given then out of consideration for
+the dignity of Christ. As Augustine says in his book <i>On the
+Trinity,</i> Christ as human does not have the power to give the
+Holy Spirit, but he does as God.<a href="#_ftn11" name="_ftnref11"
+id="_ftnref11">[11]</a> When he was with his disciples, he seemed
+to be human, just like them. And so that it would not seem that it
+was a mere human being who was giving the Holy Spirit, Christ did
+not give the Spirit before his ascension: "the Spirit has not been
+given, because Jesus was not yet glorified" (7:39) "Send her forth
+from the holy heavens" (Wis 9:10).</p>
+<p>Fourthly, the Spirit was not given at that time to preserve
+unity in the Church. We saw that "John did no sign" (10:41), and
+this was so in order not to divert the people from Christ, and to
+make the superiority of Christ over John more evident. But the
+disciples were to be filled with the Holy Spirit so that they could
+do even greater works than Christ had done: "And greater works than
+these will he do" (14:12). If the Holy Spirit had been given to
+them before the passion, the people might have become confused as
+to who really was the Christ, and they would be divided: "You have
+ascended to the heights, and have given gifts to men" [Ps
+68:18].</p>
+<p class="MsoHeader">&nbsp;</p>
 <p>2089 Chrysostom thinks that we can use this as an argument
-against the Macedonians.<a href="#_ftn12" name="_ftnref12">[12]</a>
-They say that the Holy Spirit is a creature and the minister of the Father and
-the Son. But if this were true, the coming of the Holy Spirit would not have
-been a sufficient consolation to the Apostles for Christ's leaving them. It
-would be like the departure of a king, where the substitution for him of one of
-his ministers would not be a sufficient consolation. Thus, because the Holy
-Spirit is equal to the Son, our Lord consoles them by promising that the Spirit
-will come.
-
-<p>2090 Yet if the Son and the Holy Spirit are equal, why is it
-to their advantage that the Son leave so that the Holy Spirit can come? The Son
-left as far as concerns his bodily presence, but he came invisibly together
-with the Holy Spirit. If the Son had dwelt here invisibly and said, "It is to
-your advantage that I go because the Holy Spirit will come," people would think
-the Holy Spirit was greater than the Son.
-<BR><BR><BR>
-<p align=center><B>LECTURE 3
-
-<BLOCKQUOTE><p>8 "And when he comes, he will convince the world of sin
-and of righteousness and of judgment: 9 of sin, because they do not believe in
-me; 10 of righteousness, because I go to the Father, and you will see me no
-more; 11 of judgment, because the ruler of this world is [already] judged. 12 I
-have yet many things to say to you, but you cannot bear them now. 13 When the
-Spirit of truth comes, he will guide you into all the truth [will teach you all
-truth]; for he will not speak on his own authority [from himself], but whatever
-he hears [will hear] he will speak, and he will declare to you the things that
-are to come."<a href="#_ftn13" name="_ftnref13">[13]</a></B></BLOCKQUOTE>
-
-<p>2091 Above, our Lord consoled his apostles by promising them
-the Holy Spirit. Here he shows the benefit the Holy Spirit will bring to them
-when he comes. He mentions three benefits: one for the world; a second for the
-disciples; and a third for Christ. As for the world, the Holy Spirit will
-convince the world; as for the apostles, the Spirit will teach them (v 12); as
-for Christ, the Spirit will glorify him (v 14). First, he mentions the benefit of
-the Spirit's coming for the world; secondly, he explains it (v 9).
-
-<p>2092 He says: It is to your advantage that I go, because I
-will send the Holy Spirit to you, <b>and when he comes, he will convince the
-world of sin and of righteousness and of judgment. </b>This has received two
-interpretations; one by Augustine, and the other by Chrysostom.
-
-<p>2093 Augustine explains it this way.<a href="#_ftn14"
-name="_ftnref14">[14]</a>
-<b>And when he comes</b>, the Holy Spirit, that is, <b>he will convince</b>,
-that is, rebuke or reprove, <b>the world. </b>"Reprove a wise man, and he will
-love you" (Ps 9:8).
-
-<p>But did not Christ also rebuke the
-world? He did, as in "You are of your father the devil" (8:44), and in Matthew
-(c 23) he said many things against the Pharisees and Scribes. Why then does he
-say, <b>he will convince, </b>as though he himself did not reprove?
-
-<p>            Perhaps someone will say that Christ rebuked
-only the Jews, but that the Holy Spirit, in and through the disciples, will
-rebuke the entire world. But this is in opposition to the fact that Christ also
-speaks in and through the apostles, just as the Holy Spirit does: "You desire
-proof that Christ is speaking in me" (2 Cor 13:3).
-
-<p>One must therefore say that, <b>he
-will convince</b>, rebuke, <b>the world, </b>as the one who will invisibly
-enter into their hearts and pour his charity into them so that their fear is
-conquered and they have the strength to rebuke. For as was already said, as
-long as the disciples were carnally attracted to Christ, the Holy Spirit was
-not in them as he would be later. Consequently they were not as courageous then
-as they were after the Spirit came. "Their power," the power of the apostles,
-"came from the Spirit of his mouth" [Ps 33:6]; "Then the Spirit of God took
-possession of Zechariah" (2 Chron 24:20). Again, <b>he will convince the world </b>because
-he will fill hearts which were before worldly and lead them to rebuke
-themselves: "I will reprove my ways in his sight" [Job 13:15]. The Holy Spirit
-does this: "Put a new and right spirit within me" (Ps 51:10).
-
+against the Macedonians.<a href="#_ftn12" name="_ftnref12" id=
+"_ftnref12">[12]</a> They say that the Holy Spirit is a creature
+and the minister of the Father and the Son. But if this were true,
+the coming of the Holy Spirit would not have been a sufficient
+consolation to the Apostles for Christ's leaving them. It would be
+like the departure of a king, where the substitution for him of one
+of his ministers would not be a sufficient consolation. Thus,
+because the Holy Spirit is equal to the Son, our Lord consoles them
+by promising that the Spirit will come.</p>
+<p>2090 Yet if the Son and the Holy Spirit are equal, why is it to
+their advantage that the Son leave so that the Holy Spirit can
+come? The Son left as far as concerns his bodily presence, but he
+came invisibly together with the Holy Spirit. If the Son had dwelt
+here invisibly and said, "It is to your advantage that I go because
+the Holy Spirit will come," people would think the Holy Spirit was
+greater than the Son.<br />
+<br />
+<br /></p>
+<p align="center"><b>LECTURE 3</b></p>
+<blockquote>
+<p><b>8 "And when he comes, he will convince the world of sin and
+of righteousness and of judgment: 9 of sin, because they do not
+believe in me; 10 of righteousness, because I go to the Father, and
+you will see me no more; 11 of judgment, because the ruler of this
+world is [already] judged. 12 I have yet many things to say to you,
+but you cannot bear them now. 13 When the Spirit of truth comes, he
+will guide you into all the truth [will teach you all truth]; for
+he will not speak on his own authority [from himself], but whatever
+he hears [will hear] he will speak, and he will declare to you the
+things that are to come."<a href="#_ftn13" name="_ftnref13" id=
+"_ftnref13">[13]</a></b></p>
+</blockquote>
+<p>2091 Above, our Lord consoled his apostles by promising them the
+Holy Spirit. Here he shows the benefit the Holy Spirit will bring
+to them when he comes. He mentions three benefits: one for the
+world; a second for the disciples; and a third for Christ. As for
+the world, the Holy Spirit will convince the world; as for the
+apostles, the Spirit will teach them (v 12); as for Christ, the
+Spirit will glorify him (v 14). First, he mentions the benefit of
+the Spirit's coming for the world; secondly, he explains it (v
+9).</p>
+<p>2092 He says: It is to your advantage that I go, because I will
+send the Holy Spirit to you, <b>and when he comes, he will convince
+the world of sin and of righteousness and of judgment.</b> This has
+received two interpretations; one by Augustine, and the other by
+Chrysostom.</p>
+<p>2093 Augustine explains it this way.<a href="#_ftn14" name=
+"_ftnref14" id="_ftnref14">[14]</a> <b>And when he comes</b>, the
+Holy Spirit, that is, <b>he will convince</b>, that is, rebuke or
+reprove, <b>the world.</b> "Reprove a wise man, and he will love
+you" (Ps 9:8).</p>
+<p>But did not Christ also rebuke the world? He did, as in "You are
+of your father the devil" (8:44), and in Matthew (c 23) he said
+many things against the Pharisees and Scribes. Why then does he
+say, <b>he will convince,</b> as though he himself did not
+reprove?</p>
+<p>Perhaps someone will say that Christ rebuked only the Jews, but
+that the Holy Spirit, in and through the disciples, will rebuke the
+entire world. But this is in opposition to the fact that Christ
+also speaks in and through the apostles, just as the Holy Spirit
+does: "You desire proof that Christ is speaking in me" (2 Cor
+13:3).</p>
+<p>One must therefore say that, <b>he will convince</b>, rebuke,
+<b>the world,</b> as the one who will invisibly enter into their
+hearts and pour his charity into them so that their fear is
+conquered and they have the strength to rebuke. For as was already
+said, as long as the disciples were carnally attracted to Christ,
+the Holy Spirit was not in them as he would be later. Consequently
+they were not as courageous then as they were after the Spirit
+came. "Their power," the power of the apostles, "came from the
+Spirit of his mouth" [Ps 33:6]; "Then the Spirit of God took
+possession of Zechariah" (2 Chron 24:20). Again, <b>he will
+convince the world</b> because he will fill hearts which were
+before worldly and lead them to rebuke themselves: "I will reprove
+my ways in his sight" [Job 13:15]. The Holy Spirit does this: "Put
+a new and right spirit within me" (Ps 51:10).</p>
 <p>2094 For what will the Spirit rebuke the world? For three
-things. He will reprove the worldly for the sin they have committed: "Declare
-to my people their transgression" (Is 58:1). And this was done by the apostles:
-"Their voice goes out through all the earth" (Ps 19:4). He will reprove the
-world for the righteousness it has neglected. And the apostles did this: "None
-is righteousness, no not one" (Rom 3:10). And the Spirit will reprove the world
-because of the judgment it has held in contempt: "When wickedness comes,
-contempt comes also" (Prv 18:3); "She [Jerusalem] has despised my judgments"
-[Ez 5:6].
-
-<p>2095 Now he explains all this. First, what he says about
-their sin, because they do not believe in me. The Spirit rebukes them only for
-the sin of disbelief because by faith all other sins are remitted. In a similar
-way our Lord charges the damned only with a lack of mercy, because all sins are
-washed away by mercy: "By mercy and faith sins are cleansed away" [Prv 15:27].
-The same applies here, because as long as they remain in disbelief, their other
-sins remain, but when there is no longer disbelief the other sins are remitted.
-He says, "because they do not believe in me," using the form <i>in me, </i>and
-not the forms <i>mihi </i>or <i>me, </i>because even the devils believe that
-Christ exists and they tremble (Jas 2:19). In me, that is, with a faith enlivened
-by hope and love. [On faith "in me" see no. 901 above]
-
-<p>2096 Secondly, he explains what he said about righteousness
-when he says <b>because I go to the Father</b>. This can be understood in two
-ways: either as referring to the righteousness of Christ or that of the
-apostles. As referring to the righteousness of the apostles the explanation is
-this: the world will be rebuked because of our righteousness, because the world
-has not imitated it. The righteousness, I say, which is not from the law but
-from faith: "The righteousness of God through faith in Jesus Christ" (Rom
-3:22).
-
-<p>Faith is concerned with what is
-invisible (Heb 11:1). Now the disciples saw one thing, the humanity of Christ,
-and did not see another, his divinity. But Christ promises this to them as a
-reward: "I will ... manifest myself to him" (14:21). Thus, the disciples had
-faith only regarding the divinity of Christ; but when Christ's human nature was
-taken from them, they had faith regarding both. And so, according to Augustine
-in his <i>Commentary on John</i>, when Christ says, <b>because I go to the
-Father, and you will see me no more</b>, it is like saying: You believe in me,
-that is, as regards my divinity, and because I go to the Father, you will
-believe in me also as regards my humanity.<a href="#_ftn15" name="_ftnref15"
-title="">[15]</a>
-This is the righteousness of faith which the world does not imitate.
-
-<p>He says, <b>and you will see me no
-more, </b>not because they would never see him, but because they would not see
-him in that mortal flesh. They did see him at the resurrection, but then he was
-immortal; and they will see him at the judgment, coming in glory.
-
-<p>This phrase is expounded as
-referring to the righteousness of Christ in the book, <i>On the Words of the
-Lord</i>.<a href="#_ftn16" name="_ftnref16">[16]</a>
-The Jews were unwilling to recognize the righteousness of Christ: "We know that
-this man is a sinner" (9:24). But he will manifest his righteousness to them,
-saying <b>because I go to the Father</b>: for the very fact that I go to the
-Father is a sign of my righteousness. Christ descended because of his mercy,
-but his ascension was due to his righteousness: "Therefore God has highly
-exalted him" (Phil 2:9).
-
+things. He will reprove the worldly for the sin they have
+committed: "Declare to my people their transgression" (Is 58:1).
+And this was done by the apostles: "Their voice goes out through
+all the earth" (Ps 19:4). He will reprove the world for the
+righteousness it has neglected. And the apostles did this: "None is
+righteousness, no not one" (Rom 3:10). And the Spirit will reprove
+the world because of the judgment it has held in contempt: "When
+wickedness comes, contempt comes also" (Prv 18:3); "She [Jerusalem]
+has despised my judgments" [Ez 5:6].</p>
+<p>2095 Now he explains all this. First, what he says about their
+sin, because they do not believe in me. The Spirit rebukes them
+only for the sin of disbelief because by faith all other sins are
+remitted. In a similar way our Lord charges the damned only with a
+lack of mercy, because all sins are washed away by mercy: "By mercy
+and faith sins are cleansed away" [Prv 15:27]. The same applies
+here, because as long as they remain in disbelief, their other sins
+remain, but when there is no longer disbelief the other sins are
+remitted. He says, "because they do not believe in me," using the
+form <i>in me,</i> and not the forms <i>mihi</i> or <i>me,</i>
+because even the devils believe that Christ exists and they tremble
+(Jas 2:19). In me, that is, with a faith enlivened by hope and
+love. [On faith "in me" see no. 901 above]</p>
+<p>2096 Secondly, he explains what he said about righteousness when
+he says <b>because I go to the Father</b>. This can be understood
+in two ways: either as referring to the righteousness of Christ or
+that of the apostles. As referring to the righteousness of the
+apostles the explanation is this: the world will be rebuked because
+of our righteousness, because the world has not imitated it. The
+righteousness, I say, which is not from the law but from faith:
+"The righteousness of God through faith in Jesus Christ" (Rom
+3:22).</p>
+<p>Faith is concerned with what is invisible (Heb 11:1). Now the
+disciples saw one thing, the humanity of Christ, and did not see
+another, his divinity. But Christ promises this to them as a
+reward: "I will ... manifest myself to him" (14:21). Thus, the
+disciples had faith only regarding the divinity of Christ; but when
+Christ's human nature was taken from them, they had faith regarding
+both. And so, according to Augustine in his <i>Commentary on
+John</i>, when Christ says, <b>because I go to the Father, and you
+will see me no more</b>, it is like saying: You believe in me, that
+is, as regards my divinity, and because I go to the Father, you
+will believe in me also as regards my humanity.<a href="#_ftn15"
+name="_ftnref15" title="" id="_ftnref15">[15]</a> This is the
+righteousness of faith which the world does not imitate.</p>
+<p>He says, <b>and you will see me no more,</b> not because they
+would never see him, but because they would not see him in that
+mortal flesh. They did see him at the resurrection, but then he was
+immortal; and they will see him at the judgment, coming in
+glory.</p>
+<p>This phrase is expounded as referring to the righteousness of
+Christ in the book, <i>On the Words of the Lord</i>.<a href=
+"#_ftn16" name="_ftnref16" id="_ftnref16">[16]</a> The Jews were
+unwilling to recognize the righteousness of Christ: "We know that
+this man is a sinner" (9:24). But he will manifest his
+righteousness to them, saying <b>because I go to the Father</b>:
+for the very fact that I go to the Father is a sign of my
+righteousness. Christ descended because of his mercy, but his
+ascension was due to his righteousness: "Therefore God has highly
+exalted him" (Phil 2:9).</p>
 <p>2097 Thirdly, the Holy Spirit reproves the world by the
-judgment. This is because<b> the ruler of this world is already judged</b>. It
-is the devil who is the ruler of this world, that is, of worldly people. He is
-the ruler, not by creation, but by his suggestions and their imitation of him:
-"Those on his side imitate him" [Wis 2:25]; "He is king over all the sons of
-pride" (Job 41:34). Therefore, this ruler <b>is already judged</b>, that is,
-cast outside: "Now is the judgment of this world," that is, in favor of the
-world, "now shall the ruler of this world be cast out" (12:31). He says this to
-anticipate the excuse that some will make for their sins, saying that the devil
-tempted them. He is saying in effect: They cannot be excused because the devil
-has been cast out by the grace and faith of Christ and by the Holy Spirit, cast
-out from the hearts of the faithful so that he no longer tempts from within as
-before, but from without. And so those who resolve to cling to Christ can
-resist. This is why the devil, who has conquered the strongest males, can be
-conquered by frail women. Thus the world is reproved by this judgment because
-being unwilling to resist, it is overcome by the devil, who although expelled
-is brought back by their consent to sin: "Let not sin therefore reign in your
-mortal bodies" (Rom 6:12).
-
-<p>Another explanation is in the book,
-<i>The Words of the Lord. </i>It says here that the phrase, <b>is already
-judged</b>, refers to the judgment of condemnation.<a href="#_ftn17"
-name="_ftnref17">[17]</a>
-That is, the ruler of this world is already condemned, and consequently all who
-adhere to him: "Depart from me, you cursed, into the eternal fire prepared for
-the devil and his angels" (Mt 25:41). The world is reproved by this judgment
-because although the world knows that its ruler has been condemned, it has not
-escaped from this judgment but is judged with its ruler, because it imitates
-his pride and evil ways.
-
-<p>2098 Chrysostom gives another explanation of this passage,
-as follows. <b>When he comes</b>, the Holy Spirit, <b>he will convince</b>,
-that is, convict, the world of sin.<a href="#_ftn18" name="_ftnref18">[18]</a>
-It is like saying: The Holy Spirit will be a witness against the world: "God
-also bore witness by signs and wonders" (Heb 2:4). He will show that they have
-sinned grievously <b>because they did not believe in me, </b>when they see that
-the Holy Spirit will be given in my name to those who believe: "And we are
-witnesses to these things, and so is the Holy Spirit whom God has given to
-those who obey him" (Acts 5:32). The Holy Spirit will be a witness to my <b>righteousness</b>,<b>
-</b>which the world did not think I possessed. And he will be this witness <b>because
-I go to the Father</b>, and will send you the Spirit, who will show that I am
-righteous and have led a faultless life: "Whom I shall send to you from the
-Father, even the Spirit of truth" (15:26); and in the Psalm [68:18] we see that
-after Christ ascends he gives gifts to men. He will be a witness <b>of
-judgment, because the ruler of this world is already judged, </b>that is, it is
-by the Holy Spirit that he is judged, that is, cast out of the hearts of those
-who believe: "I will remove from the land ... the unclean spirit" (Zech 13:2);
-"Now we have received not the spirit of the world, but the Spirit which is from
-God" (1 Cor 2:12). He will convict the world by his judgment because the world
-wickedly judged that Christ had a devil and cast out devils by Beelzebul. The
-Holy Spirit, which I will send, will condemn the devil and cast him out.
-
-<p>2099 Now he mentions the benefit his disciples will receive
-from the coming of the Holy Spirit; this benefit is their instruction. First,
-he states their need for instruction; secondly, he promises this instruction (v
-13); thirdly, he eliminates a difficulty (v 13b).
-
+judgment. This is because <b>the ruler of this world is already
+judged</b>. It is the devil who is the ruler of this world, that
+is, of worldly people. He is the ruler, not by creation, but by his
+suggestions and their imitation of him: "Those on his side imitate
+him" [Wis 2:25]; "He is king over all the sons of pride" (Job
+41:34). Therefore, this ruler <b>is already judged</b>, that is,
+cast outside: "Now is the judgment of this world," that is, in
+favor of the world, "now shall the ruler of this world be cast out"
+(12:31). He says this to anticipate the excuse that some will make
+for their sins, saying that the devil tempted them. He is saying in
+effect: They cannot be excused because the devil has been cast out
+by the grace and faith of Christ and by the Holy Spirit, cast out
+from the hearts of the faithful so that he no longer tempts from
+within as before, but from without. And so those who resolve to
+cling to Christ can resist. This is why the devil, who has
+conquered the strongest males, can be conquered by frail women.
+Thus the world is reproved by this judgment because being unwilling
+to resist, it is overcome by the devil, who although expelled is
+brought back by their consent to sin: "Let not sin therefore reign
+in your mortal bodies" (Rom 6:12).</p>
+<p>Another explanation is in the book, <i>The Words of the
+Lord.</i> It says here that the phrase, <b>is already judged</b>,
+refers to the judgment of condemnation.<a href="#_ftn17" name=
+"_ftnref17" id="_ftnref17">[17]</a> That is, the ruler of this
+world is already condemned, and consequently all who adhere to him:
+"Depart from me, you cursed, into the eternal fire prepared for the
+devil and his angels" (Mt 25:41). The world is reproved by this
+judgment because although the world knows that its ruler has been
+condemned, it has not escaped from this judgment but is judged with
+its ruler, because it imitates his pride and evil ways.</p>
+<p>2098 Chrysostom gives another explanation of this passage, as
+follows. <b>When he comes</b>, the Holy Spirit, <b>he will
+convince</b>, that is, convict, the world of sin.<a href="#_ftn18"
+name="_ftnref18" id="_ftnref18">[18]</a> It is like saying: The
+Holy Spirit will be a witness against the world: "God also bore
+witness by signs and wonders" (Heb 2:4). He will show that they
+have sinned grievously <b>because they did not believe in me,</b>
+when they see that the Holy Spirit will be given in my name to
+those who believe: "And we are witnesses to these things, and so is
+the Holy Spirit whom God has given to those who obey him" (Acts
+5:32). The Holy Spirit will be a witness to my
+<b>righteousness</b>,which the world did not think I possessed. And
+he will be this witness <b>because I go to the Father</b>, and will
+send you the Spirit, who will show that I am righteous and have led
+a faultless life: "Whom I shall send to you from the Father, even
+the Spirit of truth" (15:26); and in the Psalm [68:18] we see that
+after Christ ascends he gives gifts to men. He will be a witness
+<b>of judgment, because the ruler of this world is already
+judged,</b> that is, it is by the Holy Spirit that he is judged,
+that is, cast out of the hearts of those who believe: "I will
+remove from the land ... the unclean spirit" (Zech 13:2); "Now we
+have received not the spirit of the world, but the Spirit which is
+from God" (1 Cor 2:12). He will convict the world by his judgment
+because the world wickedly judged that Christ had a devil and cast
+out devils by Beelzebul. The Holy Spirit, which I will send, will
+condemn the devil and cast him out.</p>
+<p>2099 Now he mentions the benefit his disciples will receive from
+the coming of the Holy Spirit; this benefit is their instruction.
+First, he states their need for instruction; secondly, he promises
+this instruction (v 13); thirdly, he eliminates a difficulty (v
+13b).</p>
 <p>2100 He says: the coming of the Holy Spirit will benefit the
-world because he will rebuke it. But the Spirit will also benefit you by
-instructing you. You need this instruction because <b>I have yet many things to
-say to you, but you cannot bear them now. </b>It is like saying: I have
-instructed you, but you are not completely instructed: "Lo, these are but the
-outskirts of his ways; and how small a whisper do we hear of him. But the
-thunder of his power who can understand?" (Job 26:14). It would be foolish to
-ask what those many things were which they could not bear, as Augustine
-remarks.<a href="#_ftn19" name="_ftnref19">[19]</a>
-For if they could not bear them, much less can we.
-
-<p>2101 The statement, <b>you cannot bear them now, </b>has
-been used by certain heretics as a cover for their errors. They tell their
-adherents the basest things in private, things they would not dare to say
-openly, as though these were the things the disciples were not then able to
-bear, and as though the Holy Spirit taught them these things which a man would
-blush to teach and preach openly.
-
-<p>We should not think that some secret teaching is
-kept from believers who are uneducated, and taught to those who are more
-learned. Indeed, matters of faith are presented to all the faithful: "What I
-tell you in the dark, utter in the light" (Mt 10:27). Still, they have to be
-presented in one way to the uneducated and in another way to the learned. For
-instance, certain fine points about the mystery of the Incarnation and the
-other mysteries would not be presented to the uneducated because they would not
-understand them and they would actually be an obstacle. So our Lord presented all
-matters of faith to his disciples, but not in the way he later revealed them,
-and especially not in the way they will be presented in eternal life.
-Accordingly, what they could not bear then was the full knowledge of divine
-things, such as knowledge of the equality of the Son with the Father and other
-things of that sort which they did not then know. Paul says, "He heard things
-that cannot be told, which man may not utter" (2 Cor 12:4), these things were
-the very truths of faith, not something else, but known in a more profound way.
-Again, the disciples did not then have a spiritual understanding of all the
-scriptures, but did only when "He opened their minds to understand the
-scriptures" (Lk 24:45). Also, the disciples did not then have a full understanding
-of the sufferings and dangers they were to undergo &#8209; they could not bear
-such knowledge then as their spirits were weak: "Put your shoulder under her
-and carry her" (Sir 6:25). For these reasons the disciples were in need of
-further instruction.
-
-<p>2102 Then he promises that they will be instructed by the
-coming of the Holy Spirit, who will teach them all truth. For since the Holy
-Spirit is from the Truth, it is appropriate that the Spirit teach the truth,
-and make those he teaches like the one who sent him. He says, <b>all the truth,
-</b>that is, the truth of the faith. He will teach them to have a better
-understanding of this truth in this life, and a fullness of understanding in
-eternal life, where we will know as we are known (see 1 Cor 13:12); "His
-anointing teaches you about everything, and is true, and is no lie" (1 Jn
-2:27). Or, <b>all the truth, </b>that is, of the figures of the law, which
-understanding the apostles received from the Holy Spirit. We read in Daniel
-(1:17) that the Lord gave to his children wisdom and understanding.
-
-<p>2103 Now he excludes a difficulty which could have arisen.
-If the Holy Spirit will teach them, it seems that he is greater than Christ.
-This is not true, because the Spirit will teach them by the power of the Father
-and the Son, <b>for he will not speak from himself, </b>but from me, because he
-will be from me. Just as the Son does not act from himself but from the Father,
-so the Holy Spirit, because he is from another, that is, from the Father and
-the Son, <b>will not speak from himself, but whatever he will hear </b>by
-receiving knowledge as well as his essence from eternity, <b>he will speak</b>,
-not in a bodily way but by enlightening your minds from within: "I will bring
-her into the wilderness, and speak tenderly to her" (Hos 2:14); "Let me hear
-what God the Lord will speak" (Ps 85:8).<a href="#_ftn20" name="_ftnref20"
-title="">[20]</a>
-
-<p>2104 Since the Holy Spirit hears from eternity, why does he
-say he will hear? We should say to this that eternity includes all time.
-Consequently, the Holy Spirit, who hears from all eternity, is said to hear in
-the present, in the past, and in the future. Yet at times he is said to hear in
-the future because the knowledge in question concerns things that are still in
-the future. <b>He will speak, </b>therefore, whatever he will hear, for he will
-not only teach about things that are eternal, but future things. Thus he adds, <b>he
-will declare to you the things that are to come, </b>which is a characteristic
-of God: "She has foreknowledge of signs and wonders" (Wis 8:8); "Tell us what
-is to come hereafter, that we may know that you are gods" (Is 41:23). This is
-characteristic of the Holy Spirit: "I will pour out my spirit on all flesh;
-your sons and your daughters shall prophesy" (Joel 2:28). So they would have no
-doubts about how they would know of the coming tribulations, which Christ
-predicted for them, he adds, <b>and he will declare to you the things that are
-to come</b>, that is, upon you.
-<BR><BR><BR>
-<p align=center><B>LECTURE 4
-
-<BLOCKQUOTE><p>14 "He will glorify me, for he will take what is mine
-[for he will receive from me] and declare it to you. 15 All that the Father has
-is mine; therefore I said that he will take what is mine [that he will receive
-from me] and declare it to you."<a href="#_ftn21" name="_ftnref21">[21]</b></a></BLOCKQUOTE>
-
-<p>2105 Above, we saw two fruits of the coming of the Holy
-Spirit, which were the rebuking of the world and the instruction of the
-disciples. Now the third fruit is mentioned, the glorification of Christ.
-First, he mentions this fruit, the glorification; secondly, the reason for it
-(v 14b); thirdly, he expands on this (v 15).
-
+world because he will rebuke it. But the Spirit will also benefit
+you by instructing you. You need this instruction because <b>I have
+yet many things to say to you, but you cannot bear them now.</b> It
+is like saying: I have instructed you, but you are not completely
+instructed: "Lo, these are but the outskirts of his ways; and how
+small a whisper do we hear of him. But the thunder of his power who
+can understand?" (Job 26:14). It would be foolish to ask what those
+many things were which they could not bear, as Augustine
+remarks.<a href="#_ftn19" name="_ftnref19" id="_ftnref19">[19]</a>
+For if they could not bear them, much less can we.</p>
+<p>2101 The statement, <b>you cannot bear them now,</b> has been
+used by certain heretics as a cover for their errors. They tell
+their adherents the basest things in private, things they would not
+dare to say openly, as though these were the things the disciples
+were not then able to bear, and as though the Holy Spirit taught
+them these things which a man would blush to teach and preach
+openly.</p>
+<p>We should not think that some secret teaching is kept from
+believers who are uneducated, and taught to those who are more
+learned. Indeed, matters of faith are presented to all the
+faithful: "What I tell you in the dark, utter in the light" (Mt
+10:27). Still, they have to be presented in one way to the
+uneducated and in another way to the learned. For instance, certain
+fine points about the mystery of the Incarnation and the other
+mysteries would not be presented to the uneducated because they
+would not understand them and they would actually be an obstacle.
+So our Lord presented all matters of faith to his disciples, but
+not in the way he later revealed them, and especially not in the
+way they will be presented in eternal life. Accordingly, what they
+could not bear then was the full knowledge of divine things, such
+as knowledge of the equality of the Son with the Father and other
+things of that sort which they did not then know. Paul says, "He
+heard things that cannot be told, which man may not utter" (2 Cor
+12:4), these things were the very truths of faith, not something
+else, but known in a more profound way. Again, the disciples did
+not then have a spiritual understanding of all the scriptures, but
+did only when "He opened their minds to understand the scriptures"
+(Lk 24:45). Also, the disciples did not then have a full
+understanding of the sufferings and dangers they were to undergo
+&#8209; they could not bear such knowledge then as their spirits
+were weak: "Put your shoulder under her and carry her" (Sir 6:25).
+For these reasons the disciples were in need of further
+instruction.</p>
+<p>2102 Then he promises that they will be instructed by the coming
+of the Holy Spirit, who will teach them all truth. For since the
+Holy Spirit is from the Truth, it is appropriate that the Spirit
+teach the truth, and make those he teaches like the one who sent
+him. He says, <b>all the truth,</b> that is, the truth of the
+faith. He will teach them to have a better understanding of this
+truth in this life, and a fullness of understanding in eternal
+life, where we will know as we are known (see 1 Cor 13:12); "His
+anointing teaches you about everything, and is true, and is no lie"
+(1 Jn 2:27). Or, <b>all the truth,</b> that is, of the figures of
+the law, which understanding the apostles received from the Holy
+Spirit. We read in Daniel (1:17) that the Lord gave to his children
+wisdom and understanding.</p>
+<p>2103 Now he excludes a difficulty which could have arisen. If
+the Holy Spirit will teach them, it seems that he is greater than
+Christ. This is not true, because the Spirit will teach them by the
+power of the Father and the Son, <b>for he will not speak from
+himself,</b> but from me, because he will be from me. Just as the
+Son does not act from himself but from the Father, so the Holy
+Spirit, because he is from another, that is, from the Father and
+the Son, <b>will not speak from himself, but whatever he will
+hear</b> by receiving knowledge as well as his essence from
+eternity, <b>he will speak</b>, not in a bodily way but by
+enlightening your minds from within: "I will bring her into the
+wilderness, and speak tenderly to her" (Hos 2:14); "Let me hear
+what God the Lord will speak" (Ps 85:8).<a href="#_ftn20" name=
+"_ftnref20" title="" id="_ftnref20">[20]</a></p>
+<p>2104 Since the Holy Spirit hears from eternity, why does he say
+he will hear? We should say to this that eternity includes all
+time. Consequently, the Holy Spirit, who hears from all eternity,
+is said to hear in the present, in the past, and in the future. Yet
+at times he is said to hear in the future because the knowledge in
+question concerns things that are still in the future. <b>He will
+speak,</b> therefore, whatever he will hear, for he will not only
+teach about things that are eternal, but future things. Thus he
+adds, <b>he will declare to you the things that are to come,</b>
+which is a characteristic of God: "She has foreknowledge of signs
+and wonders" (Wis 8:8); "Tell us what is to come hereafter, that we
+may know that you are gods" (Is 41:23). This is characteristic of
+the Holy Spirit: "I will pour out my spirit on all flesh; your sons
+and your daughters shall prophesy" (Joel 2:28). So they would have
+no doubts about how they would know of the coming tribulations,
+which Christ predicted for them, he adds, <b>and he will declare to
+you the things that are to come</b>, that is, upon you.<br />
+<br />
+<br /></p>
+<p align="center"><b>LECTURE 4</b></p>
+<blockquote>
+<p><b>14 "He will glorify me, for he will take what is mine [for he
+will receive from me] and declare it to you. 15 All that the Father
+has is mine; therefore I said that he will take what is mine [that
+he will receive from me] and declare it to you."<a href="#_ftn21"
+name="_ftnref21" id="_ftnref21">[21]</a></b></p>
+</blockquote>
+<p>2105 Above, we saw two fruits of the coming of the Holy Spirit,
+which were the rebuking of the world and the instruction of the
+disciples. Now the third fruit is mentioned, the glorification of
+Christ. First, he mentions this fruit, the glorification; secondly,
+the reason for it (v 14b); thirdly, he expands on this (v 15).</p>
 <p>2106 He says: "He will teach all truth," because <b>he will
-glorify me, </b>in whom is all truth: "I am the way, and the truth, and the
-life" (14:6); "In whom," that is, in Christ, "are hid all the treasures of
-wisdom and knowledge" (Col 2:3).
-
-<p><b>He will glorify me, </b>that is,
-give a clear knowledge of me. He will do this, first of all, by enlightening
-the disciples: for they were still carnal and attached to Christ in a carnal
-way, that is, in the weakness of his flesh, not realizing the grandeur of his
-divinity. Later, they were able to grasp this through the Holy Spirit: "God has
-revealed to us through the Spirit" (1 Cor 2:10). Secondly, the Spirit will give
-them the confidence to preach clearly, openly. Before this the disciples were
-so timid that they did not dare to profess Christ publicly, but when they were
-filled with the Holy Spirit fear was cast out, and they proclaimed Christ to
-the people, being somehow impelled by that same Spirit: "He will come like a
-rushing stream, which the wind [or Spirit] of the Lord drives" (Is 59:19). This
-is why the Apostle says: "The love of Christ impels us" [2 Cor 5:14]. Thirdly,
-the Spirit will glorify Christ by accomplishing marvelous works in and through
-the apostles: "All things are inspired by one and the same Spirit" (1 Cor
-12:11).
-
+glorify me,</b> in whom is all truth: "I am the way, and the truth,
+and the life" (14:6); "In whom," that is, in Christ, "are hid all
+the treasures of wisdom and knowledge" (Col 2:3).</p>
+<p><b>He will glorify me,</b> that is, give a clear knowledge of
+me. He will do this, first of all, by enlightening the disciples:
+for they were still carnal and attached to Christ in a carnal way,
+that is, in the weakness of his flesh, not realizing the grandeur
+of his divinity. Later, they were able to grasp this through the
+Holy Spirit: "God has revealed to us through the Spirit" (1 Cor
+2:10). Secondly, the Spirit will give them the confidence to preach
+clearly, openly. Before this the disciples were so timid that they
+did not dare to profess Christ publicly, but when they were filled
+with the Holy Spirit fear was cast out, and they proclaimed Christ
+to the people, being somehow impelled by that same Spirit: "He will
+come like a rushing stream, which the wind [or Spirit] of the Lord
+drives" (Is 59:19). This is why the Apostle says: "The love of
+Christ impels us" [2 Cor 5:14]. Thirdly, the Spirit will glorify
+Christ by accomplishing marvelous works in and through the
+apostles: "All things are inspired by one and the same Spirit" (1
+Cor 12:11).</p>
 <p>2107 Now we see the reason why the Holy Spirit will glorify
-Christ: it is because the Son is the principle of the Holy Spirit. For
-everything which is from another manifests that from which it is. Thus the Son
-manifests the Father because he is from the Father. And so because the Holy
-Spirit is from the Son, it is appropriate that the Spirit glorify the Son. He
-says, <b>he will glorify me, for he will receive from me. </b>However, the Holy
-Spirit does not receive in the same way creatures do.
-
-<p>When creatures receive, three
-things are found, and two of these are not found in the divinity. In creatures,
-that which receives is one thing, and what is received is something else. This
-is not so in the divinity, since the divine persons are simple, and not
-composed of several elements. Indeed, the Holy Spirit receives his entire substance
-from whomever this Spirit receives, and so does the Son. Another difference is
-that among creatures the one who receives did not have at one time what he
-receives, as when matter receives a form, or a subject receives an accident:
-for at some time the matter was without such a form, and the subject without
-that accident. This is not so in the divinity, because what the Son receives
-from the Father the Son has from eternity, and what the Holy Spirit receives
-from the Father and the Son, the Spirit has from eternity. Accordingly, the
-Holy Spirit receives from the Son like the Son receives from the Father: "What
-my Father has given to me is greater than all" (10:29). Thus, when the
-expression "to receive" is used of the divinity, it indicates an order in origin.<a
-href="#_ftn22" name="_ftnref22">[22]</a>
-
-<p>2108 Note that when he says, <b>he will receive from me, </b>the
-word <b>from </b>(<i>de</i>, "from" or "of") does not indicate participation,
-but consubstantiality, because the Spirit receives all that the Son has. For
-just as the Son is from (<i>de</i>) the substance of the Father, because he
-receives the entire substance of the Father, so also the Holy Spirit is from (<i>de</i>)
-the substance of the Son because the Spirit receives the whole substance of the
-Son. Thus, because <b>he will receive from me, </b>and I am the Word of God,
-therefore he will <b>declare it to you</b>.
-
-<p>2109 Now this reason is further explained when Christ shows
-that the Holy Spirit received from him because of the unity and
+Christ: it is because the Son is the principle of the Holy Spirit.
+For everything which is from another manifests that from which it
+is. Thus the Son manifests the Father because he is from the
+Father. And so because the Holy Spirit is from the Son, it is
+appropriate that the Spirit glorify the Son. He says, <b>he will
+glorify me, for he will receive from me.</b> However, the Holy
+Spirit does not receive in the same way creatures do.</p>
+<p>When creatures receive, three things are found, and two of these
+are not found in the divinity. In creatures, that which receives is
+one thing, and what is received is something else. This is not so
+in the divinity, since the divine persons are simple, and not
+composed of several elements. Indeed, the Holy Spirit receives his
+entire substance from whomever this Spirit receives, and so does
+the Son. Another difference is that among creatures the one who
+receives did not have at one time what he receives, as when matter
+receives a form, or a subject receives an accident: for at some
+time the matter was without such a form, and the subject without
+that accident. This is not so in the divinity, because what the Son
+receives from the Father the Son has from eternity, and what the
+Holy Spirit receives from the Father and the Son, the Spirit has
+from eternity. Accordingly, the Holy Spirit receives from the Son
+like the Son receives from the Father: "What my Father has given to
+me is greater than all" (10:29). Thus, when the expression "to
+receive" is used of the divinity, it indicates an order in
+origin.<a href="#_ftn22" name="_ftnref22" id=
+"_ftnref22">[22]</a></p>
+<p>2108 Note that when he says, <b>he will receive from me,</b> the
+word <b>from</b> (<i>de</i>, "from" or "of") does not indicate
+participation, but consubstantiality, because the Spirit receives
+all that the Son has. For just as the Son is from (<i>de</i>) the
+substance of the Father, because he receives the entire substance
+of the Father, so also the Holy Spirit is from (<i>de</i>) the
+substance of the Son because the Spirit receives the whole
+substance of the Son. Thus, because <b>he will receive from me,</b>
+and I am the Word of God, therefore he will <b>declare it to
+you</b>.</p>
+<p>2109 Now this reason is further explained when Christ shows that
+the Holy Spirit received from him because of the unity and
 consubstantiality of the Father and the Son. First, we see the
-consubstantiality of the Father and Son; secondly, the conclusion is drawn, <b>therefore
-I said that he will receive from me.</b>
-
-<p>2110 He says: he will receive from me because <b>all that
-the Father has is mine. </b>This is like saying: Although the Spirit of truth
-proceeds from the Father, yet because <b>all that the Father has is mine, </b>(and
-the Spirit is the Spirit of the Father), the Spirit receives from me.
-
-<p>Note that one "has" something in
-two ways: in one way as a possession, and in the other way as something
-existing in oneself, as a form or a part. The Father has as a possession and as
-something subject to himself the totality of created things: "The earth is the
-Lord's and the fullness thereof" (Ps 24:1). The Father also has something which
-is in him, indeed, which is himself, because the Father is whatever is in
-Christ, since the Father is his own essence, own goodness, own truth and own
-eternity. The word "has" is being used in this sense here. And so whatever the
-Father has is the Son's, because the Son has the same wisdom and the same
-goodness that the Father also has: "For as the Father has life in himself, so
-he has granted the Son also to have life in himself" (5:26); "All things have
-been delivered to me by my Father" (Mt 11:27).
-
+consubstantiality of the Father and Son; secondly, the conclusion
+is drawn, <b>therefore I said that he will receive from me.</b></p>
+<p>2110 He says: he will receive from me because <b>all that the
+Father has is mine.</b> This is like saying: Although the Spirit of
+truth proceeds from the Father, yet because <b>all that the Father
+has is mine,</b> (and the Spirit is the Spirit of the Father), the
+Spirit receives from me.</p>
+<p>Note that one "has" something in two ways: in one way as a
+possession, and in the other way as something existing in oneself,
+as a form or a part. The Father has as a possession and as
+something subject to himself the totality of created things: "The
+earth is the Lord's and the fullness thereof" (Ps 24:1). The Father
+also has something which is in him, indeed, which is himself,
+because the Father is whatever is in Christ, since the Father is
+his own essence, own goodness, own truth and own eternity. The word
+"has" is being used in this sense here. And so whatever the Father
+has is the Son's, because the Son has the same wisdom and the same
+goodness that the Father also has: "For as the Father has life in
+himself, so he has granted the Son also to have life in himself"
+(5:26); "All things have been delivered to me by my Father" (Mt
+11:27).</p>
 <p>2111 As Didymus says, some might make this objection: If all
 that the Father has the Son also has, then since the Father has the
-characteristic of fatherhood, it follows that the Son also has this.<a
-href="#_ftn23" name="_ftnref23">[23]</a>
-I answer that this argument would appear to be valid if our Lord had said, "All
-that God has is mine." But he says, <b>all that the Father has is mine, </b>and
-this keeps a distinction between the Father and the Son, and leads us to
-understand that all that the Father has is the Son's, except that by which the
-Father is distinguished from the Son. For by using the word Father, Christ
-declares that he is the Son, and has not usurped the attribute of fatherhood.
-
-<p>2112 We have conceded that whatever the Father has the Son
-has, but not that the Son has it in the same order as the Father. For the Son
-has as receiving from another; while the Father has as giving to another. Thus,
-the distinction is not in what is had, but in the order of having. Now
-relations of this kind, that is, of fatherhood and sonship, signify a
-distinction of order: for fatherhood signifies a giving to another and sonship
-a receiving from another.
-
-<p>2113 One might ask whether a relation is something real in
-the divinity. It seems that it is: for if not, then since the divine persons
-are distinguished by relations, the distinction of the persons would not be
-real. The answer to this is that in the divinity a relation is considered in
-two ways. In one way, a relation is considered in comparison to the essence or
-person of the Father. And in this way the relation of Father is not other than
-the essence or person of the Father. In the other way, a relation can be
-considered in comparison to the opposite relation, for example, to sonship. In
-this way fatherhood is a real relation, because it signifies an order of the
-nature which the Father gives the Son by an eternal generation. And this order
-is really in God. Therefore, if fatherhood is compared to the essence of the
-Father, all that the Father has the Son has, because fatherhood is not other
-than the essence of the Father, but the Son does not have it in the same order,
-as was said.
-
-<p>2114 Now he draws his conclusion, that the Holy Spirit
-receives from the Son. If all things which the Father has are the Son's, and
-the Son is consubstantial to the Father, it is necessary that the Holy Spirit
-proceed from the Son as he proceeds from the Father, as Hilary and Didymus
-argue.<a href="#_ftn24" name="_ftnref24">[24]</a>
-
-<p>To understand this we should note that among created
-things in every procession or origination that by which the agent acts or gives
-what it has is the same as what the recipient receives. For instance, fire
-which has been generated receives the form of fire which the generating fire
-gives it by its own form. There is something similar to this in the origin of
-the divine persons, because that by which the Father gives his nature to the
-Son (not by will, but by nature), is the same as that which he gives. Still
-there is an unlikeness in this way: in creatures, that which is communicated
-and that by which it is communicated is only the same in species, not the same
-individual; but in the divinity, what the Father gives to the Son and that by
-which he gives or communicates it is the same individual nature.
-
-<p>2115 Note that we say that the Son receives from (<i>de</i>)
-the substance of the Father, that is, he receives the substance of the Father;
-and we say that the Holy Spirit receives from the substance of the Father and
-the Son; and that the Father, by virtue of his nature, gives his substance to
-the Son, and the Father and the Son give to the Holy Spirit. But we do not say
-that the Father is from (<i>de</i>) the substance of the Son, or that the
-Father and the Son are from the substance of the Holy Spirit, because the
-"from" <i>(de) </i>signifies consubstantiality with an order of origin. Thus,
-what is communicated to the Holy Spirit is what is common to the Father and the
-Son. Now in the divinity the principle of communication must be the same as
-what is communicated. And so if what is communicated to the Holy Spirit is as
-essence, that which communicates must be this essence. This essence, however,
-is common to the Father and the Son. So, if the Father gives his essence to the
-Holy Spirit, the Son must also do so. For this reason he says, <b>all that the
-Father has is mine. </b>And if the Holy Spirit receives from the Father, he
-will also receive from the Son. And for this reason he says, <b>therefore I
-said that he will receive from me and declare it to you, </b>for according as
-he receives from me, so he will show you.
-<BR><BR><BR>
-<p align=center><B>LECTURE 5
-
-<BLOCKQUOTE><p>16 "A little while, and you will see me no more; again a
-little while, and you will see me [because I go to the Father]." 17 Some of his
-disciples said to one another, "What is this that he says to us, 'A little
-while, and you will not see me, and again a little while, and you will see me',
-and, 'because I go to the Father'?" 18 They said, "What does he mean by 'a little
-while'? We do not know what he means." 19 Jesus knew that they wanted to ask
-him; so he said to them, "Is this what you are asking yourselves, what I meant
-by saying, 'A little while, and you will not see me, and again a little while,
-and you will see me'? 20 Truly, truly, I say to you, you will weep and lament,
-but the world will rejoice, you will be sorrowful, but your sorrow will turn
-into joy. 21 When a woman is in travail she has sorrow, because her hour has
-come; but when she is delivered of the child, she no longer remembers the
-anguish, for joy that a child [man] is born into the world. 22 So you have
-sorrow now, but I will see you again and your hearts will rejoice, and no one
-will take your joy from you."<a href="#_ftn25" name="_ftnref25">[25]</a></B></BLOCKQUOTE>
-
-<p>2116 Above, our Lord explained one reason for their
-consolation, that was his promise of the Holy Spirit. Here he gives the second,
-which is that they will see him again. First, the promise that they will see
-him again is made; secondly, we see the perplexity of the disciples (v 17); and
-thirdly, their perplexity is answered (v 19).
-
-<p>2117 When our Lord foretold that he would leave his
-disciples, he also promised that they would see him again. He insists on this
-several times so that by considering the fact that he would come again they
-might better endure his absence. He actually mentions three things to console
-them: his absence will be brief; he will be with them again; and he will leave
-with honor.
-
-<p>2118 His absence is brief because <b>a little while and you
-will see me no more, </b>so that the <b>little while </b>refers to the time
-when <b>you will see me no more. </b>It is like saying: I will be taken from
-you by death <b>and you will see me no more</b>; but do not be sad, because the
-time during which you will not see me will be a <b>little while, </b>for I will
-rise at dawn, that is, on the third day: "Hide yourselves for a little while
-until the wrath is past" (Is 26:20).
-
+characteristic of fatherhood, it follows that the Son also has
+this.<a href="#_ftn23" name="_ftnref23" id="_ftnref23">[23]</a> I
+answer that this argument would appear to be valid if our Lord had
+said, "All that God has is mine." But he says, <b>all that the
+Father has is mine,</b> and this keeps a distinction between the
+Father and the Son, and leads us to understand that all that the
+Father has is the Son's, except that by which the Father is
+distinguished from the Son. For by using the word Father, Christ
+declares that he is the Son, and has not usurped the attribute of
+fatherhood.</p>
+<p>2112 We have conceded that whatever the Father has the Son has,
+but not that the Son has it in the same order as the Father. For
+the Son has as receiving from another; while the Father has as
+giving to another. Thus, the distinction is not in what is had, but
+in the order of having. Now relations of this kind, that is, of
+fatherhood and sonship, signify a distinction of order: for
+fatherhood signifies a giving to another and sonship a receiving
+from another.</p>
+<p>2113 One might ask whether a relation is something real in the
+divinity. It seems that it is: for if not, then since the divine
+persons are distinguished by relations, the distinction of the
+persons would not be real. The answer to this is that in the
+divinity a relation is considered in two ways. In one way, a
+relation is considered in comparison to the essence or person of
+the Father. And in this way the relation of Father is not other
+than the essence or person of the Father. In the other way, a
+relation can be considered in comparison to the opposite relation,
+for example, to sonship. In this way fatherhood is a real relation,
+because it signifies an order of the nature which the Father gives
+the Son by an eternal generation. And this order is really in God.
+Therefore, if fatherhood is compared to the essence of the Father,
+all that the Father has the Son has, because fatherhood is not
+other than the essence of the Father, but the Son does not have it
+in the same order, as was said.</p>
+<p>2114 Now he draws his conclusion, that the Holy Spirit receives
+from the Son. If all things which the Father has are the Son's, and
+the Son is consubstantial to the Father, it is necessary that the
+Holy Spirit proceed from the Son as he proceeds from the Father, as
+Hilary and Didymus argue.<a href="#_ftn24" name="_ftnref24" id=
+"_ftnref24">[24]</a></p>
+<p>To understand this we should note that among created things in
+every procession or origination that by which the agent acts or
+gives what it has is the same as what the recipient receives. For
+instance, fire which has been generated receives the form of fire
+which the generating fire gives it by its own form. There is
+something similar to this in the origin of the divine persons,
+because that by which the Father gives his nature to the Son (not
+by will, but by nature), is the same as that which he gives. Still
+there is an unlikeness in this way: in creatures, that which is
+communicated and that by which it is communicated is only the same
+in species, not the same individual; but in the divinity, what the
+Father gives to the Son and that by which he gives or communicates
+it is the same individual nature.</p>
+<p>2115 Note that we say that the Son receives from (<i>de</i>) the
+substance of the Father, that is, he receives the substance of the
+Father; and we say that the Holy Spirit receives from the substance
+of the Father and the Son; and that the Father, by virtue of his
+nature, gives his substance to the Son, and the Father and the Son
+give to the Holy Spirit. But we do not say that the Father is from
+(<i>de</i>) the substance of the Son, or that the Father and the
+Son are from the substance of the Holy Spirit, because the "from"
+<i>(de)</i> signifies consubstantiality with an order of origin.
+Thus, what is communicated to the Holy Spirit is what is common to
+the Father and the Son. Now in the divinity the principle of
+communication must be the same as what is communicated. And so if
+what is communicated to the Holy Spirit is as essence, that which
+communicates must be this essence. This essence, however, is common
+to the Father and the Son. So, if the Father gives his essence to
+the Holy Spirit, the Son must also do so. For this reason he says,
+<b>all that the Father has is mine.</b> And if the Holy Spirit
+receives from the Father, he will also receive from the Son. And
+for this reason he says, <b>therefore I said that he will receive
+from me and declare it to you,</b> for according as he receives
+from me, so he will show you.<br />
+<br />
+<br /></p>
+<p align="center"><b>LECTURE 5</b></p>
+<blockquote>
+<p><b>16 "A little while, and you will see me no more; again a
+little while, and you will see me [because I go to the Father]." 17
+Some of his disciples said to one another, "What is this that he
+says to us, 'A little while, and you will not see me, and again a
+little while, and you will see me', and, 'because I go to the
+Father'?" 18 They said, "What does he mean by 'a little while'? We
+do not know what he means." 19 Jesus knew that they wanted to ask
+him; so he said to them, "Is this what you are asking yourselves,
+what I meant by saying, 'A little while, and you will not see me,
+and again a little while, and you will see me'? 20 Truly, truly, I
+say to you, you will weep and lament, but the world will rejoice,
+you will be sorrowful, but your sorrow will turn into joy. 21 When
+a woman is in travail she has sorrow, because her hour has come;
+but when she is delivered of the child, she no longer remembers the
+anguish, for joy that a child [man] is born into the world. 22 So
+you have sorrow now, but I will see you again and your hearts will
+rejoice, and no one will take your joy from you."<a href="#_ftn25"
+name="_ftnref25" id="_ftnref25">[25]</a></b></p>
+</blockquote>
+<p>2116 Above, our Lord explained one reason for their consolation,
+that was his promise of the Holy Spirit. Here he gives the second,
+which is that they will see him again. First, the promise that they
+will see him again is made; secondly, we see the perplexity of the
+disciples (v 17); and thirdly, their perplexity is answered (v
+19).</p>
+<p>2117 When our Lord foretold that he would leave his disciples,
+he also promised that they would see him again. He insists on this
+several times so that by considering the fact that he would come
+again they might better endure his absence. He actually mentions
+three things to console them: his absence will be brief; he will be
+with them again; and he will leave with honor.</p>
+<p>2118 His absence is brief because <b>a little while and you will
+see me no more,</b> so that the <b>little while</b> refers to the
+time when <b>you will see me no more.</b> It is like saying: I will
+be taken from you by death <b>and you will see me no more</b>; but
+do not be sad, because the time during which you will not see me
+will be a <b>little while,</b> for I will rise at dawn, that is, on
+the third day: "Hide yourselves for a little while until the wrath
+is past" (Is 26:20).</p>
 <p>2119 Yet I will be with you again because <b>again a little
-while</b>, that is,<b> </b>during a brief time after the resurrection, for
-forty days, "appearing to them during forty days" (Acts 1:3), <b>you will see
-me: </b>"Then the disciples were glad when they saw the Lord" (20:20).
-
-<p>2120 And this is because I am leaving with honor, because I
-go to the Father: "As they were looking on, he was lifted up" (Acts 1:9).
-
-<p>Another interpretation would be
-that the <b>little while </b>refers to the time before Christ's death, so that
-the meaning is: It will just be a <b>little while </b>until I am taken from
-you, that is, on the morrow: "Yet a little while I am with you" (13:33). <b>And
-you will see me no more</b>, that is, in mortal form, because "yet a little
-while, and the world will see me no more," as mortal (14:19); yet it will see
-him at the judgment and coming in majesty. But the disciples will see Christ
-when immortal, after the resurrection, because as we read in Acts (10:40): "God
-... made him manifest, not to all the people but to us who were chosen by God
-as witnesses." And so he adds, <b>a little while, and you will see me, </b>for
-I will remain in death only for a little while: "In a moment of indignation I
-hid my face from you for a little while" [Is 54:8].
-
-<p>Or this <b>little while </b>and we
-will see him can refer to the time of our entire life until the judgment; and
-then we will see Christ at the judgment and in glory. It is called a "little
-while" in relation to eternity: "For a thousand years in your sight are but as
-yesterday when it is past" (Ps 90:4). <b>Because I go to the Father, </b>by my
-resurrection and ascension: "Jesus knew that his hour had come to depart out of
-this world to the Father" (13:1).
-
+while</b>, that is, during a brief time after the resurrection, for
+forty days, "appearing to them during forty days" (Acts 1:3),
+<b>you will see me:</b> "Then the disciples were glad when they saw
+the Lord" (20:20).</p>
+<p>2120 And this is because I am leaving with honor, because I go
+to the Father: "As they were looking on, he was lifted up" (Acts
+1:9).</p>
+<p>Another interpretation would be that the <b>little while</b>
+refers to the time before Christ's death, so that the meaning is:
+It will just be a <b>little while</b> until I am taken from you,
+that is, on the morrow: "Yet a little while I am with you" (13:33).
+<b>And you will see me no more</b>, that is, in mortal form,
+because "yet a little while, and the world will see me no more," as
+mortal (14:19); yet it will see him at the judgment and coming in
+majesty. But the disciples will see Christ when immortal, after the
+resurrection, because as we read in Acts (10:40): "God ... made him
+manifest, not to all the people but to us who were chosen by God as
+witnesses." And so he adds, <b>a little while, and you will see
+me,</b> for I will remain in death only for a little while: "In a
+moment of indignation I hid my face from you for a little while"
+[Is 54:8].</p>
+<p>Or this <b>little while</b> and we will see him can refer to the
+time of our entire life until the judgment; and then we will see
+Christ at the judgment and in glory. It is called a "little while"
+in relation to eternity: "For a thousand years in your sight are
+but as yesterday when it is past" (Ps 90:4). <b>Because I go to the
+Father,</b> by my resurrection and ascension: "Jesus knew that his
+hour had come to depart out of this world to the Father"
+(13:1).</p>
 <p>2121 Now we see the perplexity of the disciples: first, they
-talk it over among themselves; secondly, we see the reason for their
-perplexity; and thirdly, we see their point of view and attitude.
-
+talk it over among themselves; secondly, we see the reason for
+their perplexity; and thirdly, we see their point of view and
+attitude.</p>
 <p>2122 The disciples questioned one another about the Lord's
-statement, saying, <b>What does he mean by a little while? </b>They show an
-admirable respect for Christ for it was so great that they did not presume to
-question him. The angels do the same: "Who is this that comes from Edom, in
-crimsoned garments from Bozrah" (Is 63:1). And he answers: "It is I who am
-speaking of righteousness and a defender who saves you" [Is 63:1]. We see from
-the words of the disciples that they did not yet have a complete understanding
-of what Christ said, either because they were still sunk in sorrow or because
-the words themselves were obscure: "Are you also still without understanding?"
-(Mt 15:16).
-
+statement, saying, <b>What does he mean by a little while?</b> They
+show an admirable respect for Christ for it was so great that they
+did not presume to question him. The angels do the same: "Who is
+this that comes from Edom, in crimsoned garments from Bozrah" (Is
+63:1). And he answers: "It is I who am speaking of righteousness
+and a defender who saves you" [Is 63:1]. We see from the words of
+the disciples that they did not yet have a complete understanding
+of what Christ said, either because they were still sunk in sorrow
+or because the words themselves were obscure: "Are you also still
+without understanding?" (Mt 15:16).</p>
 <p>2123 The reason for their perplexity was that Christ's
-statements seemed to be incompatible. They understood well enough when he said,
-<b>you will not see me</b>, and <b>because I go to the Father</b>. But they
-were perplexed as to how they could see the same person a little while after he
-had died, for they did not yet know of the resurrection, and we read "What man
-can live and never see death? Who can deliver his soul from the power of
-Sheol?" (Ps 89:48); "No one has been known to return from Hades" (Wis 2:1).
-
-<p>2124 This is why the disciples say, <b>What does he mean by
-a little while and we will see him?</b> <b>We do not know what he means</b>,
-they reply in an unassuming way. As Augustine remarks, when some do not
-understand the words of Scripture they belittle it, preferring their own
-theories to the authority of Scripture. Yet others, when they do not
-understand, unpretentiously admit their own lack of knowledge: "I am ... a man
-who is weak and short-lived, with little understanding of judgment and laws"
-(Wis 9:5).<a href="#_ftn26" name="_ftnref26">[26]</a>
-This is what the apostles are doing here, for they do not say that Christ was
-wrong or that he said nothing. They ascribe their lack of understanding to
-their own ignorance.
-
-<p>2125 Now their perplexity is revealed. First, it is
-acknowledged [by Christ]; secondly, it is cleared up (v 20); and thirdly Christ
-presents a similar situation (v 21).
-
-<p>2126 He does two things about the first. First, he shows how
-the perplexity of the disciples was recognized by Christ, when he says, <b>Jesus
-knew</b>, by reason of his divinity, <b>that they wanted to ask him, </b>about
-this difficulty: "He himself knew what was in man" (2:25); "Man looks on the
-outward appearance, but the Lord looks on the heart" (1 Sam 16:7). Then he
-shows how this recognition was expressed in words, when Christ said to them, <b>Is
-this what you are asking yourselves ... ?</b> "I made them known; then suddenly
-I did them and they came to pass" (Is 48:3).
-
-<p>2127 Now he explains his words and removes the perplexity of
-the disciples, not just repeating what he had said, but setting their minds at
-ease. First, he states that there will be a division of those who are sad and
-those who are joyful; secondly, he mentions their own interior sorrow; and
-thirdly, the joy that will follow.
-
+statements seemed to be incompatible. They understood well enough
+when he said, <b>you will not see me</b>, and <b>because I go to
+the Father</b>. But they were perplexed as to how they could see
+the same person a little while after he had died, for they did not
+yet know of the resurrection, and we read "What man can live and
+never see death? Who can deliver his soul from the power of Sheol?"
+(Ps 89:48); "No one has been known to return from Hades" (Wis
+2:1).</p>
+<p>2124 This is why the disciples say, <b>What does he mean by a
+little while and we will see him?</b> <b>We do not know what he
+means</b>, they reply in an unassuming way. As Augustine remarks,
+when some do not understand the words of Scripture they belittle
+it, preferring their own theories to the authority of Scripture.
+Yet others, when they do not understand, unpretentiously admit
+their own lack of knowledge: "I am ... a man who is weak and
+short-lived, with little understanding of judgment and laws" (Wis
+9:5).<a href="#_ftn26" name="_ftnref26" id="_ftnref26">[26]</a>
+This is what the apostles are doing here, for they do not say that
+Christ was wrong or that he said nothing. They ascribe their lack
+of understanding to their own ignorance.</p>
+<p>2125 Now their perplexity is revealed. First, it is acknowledged
+[by Christ]; secondly, it is cleared up (v 20); and thirdly Christ
+presents a similar situation (v 21).</p>
+<p>2126 He does two things about the first. First, he shows how the
+perplexity of the disciples was recognized by Christ, when he says,
+<b>Jesus knew</b>, by reason of his divinity, <b>that they wanted
+to ask him,</b> about this difficulty: "He himself knew what was in
+man" (2:25); "Man looks on the outward appearance, but the Lord
+looks on the heart" (1 Sam 16:7). Then he shows how this
+recognition was expressed in words, when Christ said to them, <b>Is
+this what you are asking yourselves ... ?</b> "I made them known;
+then suddenly I did them and they came to pass" (Is 48:3).</p>
+<p>2127 Now he explains his words and removes the perplexity of the
+disciples, not just repeating what he had said, but setting their
+minds at ease. First, he states that there will be a division of
+those who are sad and those who are joyful; secondly, he mentions
+their own interior sorrow; and thirdly, the joy that will
+follow.</p>
 <p>2128 About the first, he says, <b>Truly, truly I say to you</b>
-that during that little while in which you will not see me <b>you will weep</b>,
-groaning aloud in sad tones, and lament, shedding tears: "She weeps bitterly in
-the night," referring to the first, "tears on her cheeks" referring to the
-second (Lam 1:2); "Keep your voice from weeping" (Jer 31:16).
-
-<p>2129 But their interior sadness will be in contrast to the
-joy of the world. Thus he says, <b>but the world will rejoice. </b>This can be
-understood in a particular way as referring to the time of Christ's passion,
-and then <b>the world, </b>that is, the Scribes and Pharisees, <b>will rejoice </b>that
-Christ is killed: "Ah, this is the day we longed for; now we have it; we see
-it!" (Lam 2:16). Or <b>the world, </b>that is the evil members of the Church,
-will rejoice that the saints are persecuted: "The inhabitants of the earth will
-rejoice" [Rev 17:8]. Or in a general sense, <b>the world, </b>those living
-carnally, <b>will rejoice </b>in worldly things: "And behold, joy and gladness,
-slaying oxen and killing sheep, eating flesh and drinking wine" (Is 22:13).
-
-<p>The sorrow of the disciples
-follows, and so he says, <b>you will be sorrowful, </b>because of the
-sufferings you will have in this world, or rather at my being killed. This is
-the way the saints are saddened: by the sufferings they endure at the hands of
-the world and by sin: "For godly grief produces a repentance that leads to
-salvation" (2 Cor 7:10).
-
-<p>2130 Yet joy will follow this sadness, because your sorrow, which
-you will experience over my passion, will turn into joy, at my resurrection:
-"The disciples were glad when they saw the Lord" (20:20). And in general, the
-sorrow of all the saints will be turned into the joy of the future life:
-"Blessed are those who mourn, for they shall be comforted" (Mt 5:4); "He that
-goes forth weeping, bearing the seed for sowing, shall come home with shouts of
-joy" (Ps 126:6). For the saints weep as they sow during this time of merit, but
-they will rejoice at the reaping, during the time of reward.
-
+that during that little while in which you will not see me <b>you
+will weep</b>, groaning aloud in sad tones, and lament, shedding
+tears: "She weeps bitterly in the night," referring to the first,
+"tears on her cheeks" referring to the second (Lam 1:2); "Keep your
+voice from weeping" (Jer 31:16).</p>
+<p>2129 But their interior sadness will be in contrast to the joy
+of the world. Thus he says, <b>but the world will rejoice.</b> This
+can be understood in a particular way as referring to the time of
+Christ's passion, and then <b>the world,</b> that is, the Scribes
+and Pharisees, <b>will rejoice</b> that Christ is killed: "Ah, this
+is the day we longed for; now we have it; we see it!" (Lam 2:16).
+Or <b>the world,</b> that is the evil members of the Church, will
+rejoice that the saints are persecuted: "The inhabitants of the
+earth will rejoice" [Rev 17:8]. Or in a general sense, <b>the
+world,</b> those living carnally, <b>will rejoice</b> in worldly
+things: "And behold, joy and gladness, slaying oxen and killing
+sheep, eating flesh and drinking wine" (Is 22:13).</p>
+<p>The sorrow of the disciples follows, and so he says, <b>you will
+be sorrowful,</b> because of the sufferings you will have in this
+world, or rather at my being killed. This is the way the saints are
+saddened: by the sufferings they endure at the hands of the world
+and by sin: "For godly grief produces a repentance that leads to
+salvation" (2 Cor 7:10).</p>
+<p>2130 Yet joy will follow this sadness, because your sorrow,
+which you will experience over my passion, will turn into joy, at
+my resurrection: "The disciples were glad when they saw the Lord"
+(20:20). And in general, the sorrow of all the saints will be
+turned into the joy of the future life: "Blessed are those who
+mourn, for they shall be comforted" (Mt 5:4); "He that goes forth
+weeping, bearing the seed for sowing, shall come home with shouts
+of joy" (Ps 126:6). For the saints weep as they sow during this
+time of merit, but they will rejoice at the reaping, during the
+time of reward.</p>
 <p>2131 Now our Lord mentions a similar case and then draws the
-parallels. The similar instance he gives is that of a woman about to give
-birth. First, he mentions the sorrow she has while in labor; and secondly, her
-joy once her child is born (v 21).
-
+parallels. The similar instance he gives is that of a woman about
+to give birth. First, he mentions the sorrow she has while in
+labor; and secondly, her joy once her child is born (v 21).</p>
 <p>2132 In regard to the first he says, <b>When a woman is in
-travail she has sorrow</b>, very great sensible sorrow, <b>because her hour of
-pain has come</b>: "Anguish as of a woman in travail" (Ps 48:6). We can
-understand this pain as the pain of the passion of Christ, which was the
-greatest: "Look and see if there is any pain like my pain" [Lam 1:12]. We can
-also see in it the pain of the saints when repentant over their sins: "Like a
-woman with child, who writhes and cries out in her pangs, when she is near her
-time, so were we because of you, O Lord" (Is 26:17).
-
+travail she has sorrow</b>, very great sensible sorrow, <b>because
+her hour of pain has come</b>: "Anguish as of a woman in travail"
+(Ps 48:6). We can understand this pain as the pain of the passion
+of Christ, which was the greatest: "Look and see if there is any
+pain like my pain" [Lam 1:12]. We can also see in it the pain of
+the saints when repentant over their sins: "Like a woman with
+child, who writhes and cries out in her pangs, when she is near her
+time, so were we because of you, O Lord" (Is 26:17).</p>
 <p>2133 Now he mentions the joy when it is over. After a birth
-there is a double joy: one, because the pain is past; the other, and greater,
-is over the birth of the child. This joy is greater if the child is of the male
-sex, since the male is complete, while the female is incomplete and fortuitous.
-"Cursed be the man who brought the news to my father, 'A son is born to you!"'
-(Jer 20:15). And in Genesis, when Sara conceived she said, "God has made laughter
-for me; everyone who hears will laugh with me" [Gen 21:6]. So he says, <b>but
-when she is delivered of the child, she no longer remembers the anguish, </b>rejoicing
-that the pain is over, but even more <b>for joy that a man is born into the
-world.</b>
-
-<p>This image is appropriate to Christ
-because by his suffering he delivered us from the anguish of death and gave
-birth to a new man, that is, he conferred on human nature a newness of life and
-glory which were not yet known to us. Thus he does not say, "a child is born,"
-but rather <b>a man is born</b>, because Christ, in his human nature, rose from
-the dead, renewed, with the newness of a child at birth. This image also fits
-the Church militant, which walks in a newness of life; and the Church
-triumphant, which walks in a newness of glory. He does not say, "There will be
-no anguish," but <b>she no longer remembers the anguish, </b>because even
-though the saints in glory will remember the afflictions they endured, they
-will not experience them.
-
-<p>2134 Here he draws the parallels. As regards the present
-sorrow the apostles were experiencing he says, <b>So you have sorrow now</b>,
-now being from the time of my passion, and the sorrow is over my death: "What
-is this conversation which you are holding with each other as you walk and look
-sad?" [Lk 24:17]. Or now, during your entire life, you have sorrow: "You will
-weep and lament" (16:20).
-
-<p>As regards their future joy he
-says, <b>but I will see you again</b>. This is the same as if he said "you will
-see me," because we can see him only if he shows himself. Yet he does not say,
-"You will see me," but <b>I will see you</b>, because this showing of himself
-to us springs from his compassion, which the very sight of him indicates. He
-says, <b>I will see you again</b>, at my resurrection and in future glory:
-"Your eyes will see the king in his beauty" (Is 33:17).
-
-<p>Secondly, he promises them a joyful
-heart and gladness, saying, <b>and your hearts will rejoice, </b>when you see
-me at my resurrection. Thus the Church sings: "This is the day the Lord has
-made: let us rejoice and be glad." <b>And your hearts will rejoice </b>at the
-vision of my glory: "Your face will fill me with joy" [Ps 16:11]; "Then you
-shall see and be radiant, your heart shall thrill and rejoice" (Is 60:5). For
-it is natural for each one to rejoice at the sight of what is loved. Now no one
-can see the divine essence unless he loves it: "He shows it to his friend, as
-it is his possession" [Job 36:33]. And so it is necessary that joy follow upon
-this vision: "You shall see," knowing with your mind, "and your heart shall
-rejoice" (Is 66:14). This joy will even spill over on to the body when it is
-glorified, and so Isaiah continues: "Your bones shall flourish like the grass";
-"Enter into the joy of your master" (Mt 25:21).
-
-<p>Thirdly, he promises that this joy
-will last forever, saying, <b>and no one will take your joy from you, </b>that
-is, the joy you will have over my resurrection will not be taken from you, like
-the Jews took your joy during my passion. And this is because "Christ rising
-from the dead will never die again; death no longer has dominion over him" [Rom
-6:9] Or, your joy in the fullness of your glory <b>no one will take from you </b>since
-it cannot be lost and is continuous: "Everlasting joy shall be upon their
-heads" (Is 35:10). For we will not lose this joy for ourselves by sin since our
-wills shall be fixed in the good; and no one can take this joy from us because
-then there will be no violence and no injuries will be inflicted on us, etc.
-<BR><BR><BR>
-<p align=center><B>LECTURE 6
-
-<BLOCKQUOTE><p>23 "In that day you will ask nothing of me. Truly, truly,
-I say to you, if you ask anything of the Father [in my name], he will give it
-to you in my name. 24 Hitherto you have asked nothing in my name; ask, and you
-will receive, that your joy may be full."<a href="#_ftn27" name="_ftnref27"
-title="">[27]</a></B></BLOCKQUOTE>
-
-<p>2135 Above, our Lord enlarged on two things which would
-comfort his apostles, the promise of the Paraclete and his own return. Here he
-mentions a third reason by which he comforts them, promising them access to the
-Father. First, he promises them an intimate relationship with the Father;
-secondly, he gives a reason for this intimacy (v 25). He does two things about
-the first: he gives them that security that comes from confidence; secondly, he
-encourages them to act on their confidence (v 24). He does two things with the
-first: first, he rejects a need for an intercessor; secondly, he promises them
-an opportunity to ask (v 23).
-
+there is a double joy: one, because the pain is past; the other,
+and greater, is over the birth of the child. This joy is greater if
+the child is of the male sex, since the male is complete, while the
+female is incomplete and fortuitous. "Cursed be the man who brought
+the news to my father, 'A son is born to you!"' (Jer 20:15). And in
+Genesis, when Sara conceived she said, "God has made laughter for
+me; everyone who hears will laugh with me" [Gen 21:6]. So he says,
+<b>but when she is delivered of the child, she no longer remembers
+the anguish,</b> rejoicing that the pain is over, but even more
+<b>for joy that a man is born into the world.</b></p>
+<p>This image is appropriate to Christ because by his suffering he
+delivered us from the anguish of death and gave birth to a new man,
+that is, he conferred on human nature a newness of life and glory
+which were not yet known to us. Thus he does not say, "a child is
+born," but rather <b>a man is born</b>, because Christ, in his
+human nature, rose from the dead, renewed, with the newness of a
+child at birth. This image also fits the Church militant, which
+walks in a newness of life; and the Church triumphant, which walks
+in a newness of glory. He does not say, "There will be no anguish,"
+but <b>she no longer remembers the anguish,</b> because even though
+the saints in glory will remember the afflictions they endured,
+they will not experience them.</p>
+<p>2134 Here he draws the parallels. As regards the present sorrow
+the apostles were experiencing he says, <b>So you have sorrow
+now</b>, now being from the time of my passion, and the sorrow is
+over my death: "What is this conversation which you are holding
+with each other as you walk and look sad?" [Lk 24:17]. Or now,
+during your entire life, you have sorrow: "You will weep and
+lament" (16:20).</p>
+<p>As regards their future joy he says, <b>but I will see you
+again</b>. This is the same as if he said "you will see me,"
+because we can see him only if he shows himself. Yet he does not
+say, "You will see me," but <b>I will see you</b>, because this
+showing of himself to us springs from his compassion, which the
+very sight of him indicates. He says, <b>I will see you again</b>,
+at my resurrection and in future glory: "Your eyes will see the
+king in his beauty" (Is 33:17).</p>
+<p>Secondly, he promises them a joyful heart and gladness, saying,
+<b>and your hearts will rejoice,</b> when you see me at my
+resurrection. Thus the Church sings: "This is the day the Lord has
+made: let us rejoice and be glad." <b>And your hearts will
+rejoice</b> at the vision of my glory: "Your face will fill me with
+joy" [Ps 16:11]; "Then you shall see and be radiant, your heart
+shall thrill and rejoice" (Is 60:5). For it is natural for each one
+to rejoice at the sight of what is loved. Now no one can see the
+divine essence unless he loves it: "He shows it to his friend, as
+it is his possession" [Job 36:33]. And so it is necessary that joy
+follow upon this vision: "You shall see," knowing with your mind,
+"and your heart shall rejoice" (Is 66:14). This joy will even spill
+over on to the body when it is glorified, and so Isaiah continues:
+"Your bones shall flourish like the grass"; "Enter into the joy of
+your master" (Mt 25:21).</p>
+<p>Thirdly, he promises that this joy will last forever, saying,
+<b>and no one will take your joy from you,</b> that is, the joy you
+will have over my resurrection will not be taken from you, like the
+Jews took your joy during my passion. And this is because "Christ
+rising from the dead will never die again; death no longer has
+dominion over him" [Rom 6:9] Or, your joy in the fullness of your
+glory <b>no one will take from you</b> since it cannot be lost and
+is continuous: "Everlasting joy shall be upon their heads" (Is
+35:10). For we will not lose this joy for ourselves by sin since
+our wills shall be fixed in the good; and no one can take this joy
+from us because then there will be no violence and no injuries will
+be inflicted on us, etc.<br />
+<br />
+<br /></p>
+<p align="center"><b>LECTURE 6</b></p>
+<blockquote>
+<p><b>23 "In that day you will ask nothing of me. Truly, truly, I
+say to you, if you ask anything of the Father [in my name], he will
+give it to you in my name. 24 Hitherto you have asked nothing in my
+name; ask, and you will receive, that your joy may be
+full."<a href="#_ftn27" name="_ftnref27" title="" id=
+"_ftnref27">[27]</a></b></p>
+</blockquote>
+<p>2135 Above, our Lord enlarged on two things which would comfort
+his apostles, the promise of the Paraclete and his own return. Here
+he mentions a third reason by which he comforts them, promising
+them access to the Father. First, he promises them an intimate
+relationship with the Father; secondly, he gives a reason for this
+intimacy (v 25). He does two things about the first: he gives them
+that security that comes from confidence; secondly, he encourages
+them to act on their confidence (v 24). He does two things with the
+first: first, he rejects a need for an intercessor; secondly, he
+promises them an opportunity to ask (v 23).</p>
 <p>2136 He says, <b>In that day you will ask nothing of me</b>.
-According to Augustine, where we have <i>ask</i>, the Greeks have a word which
-means two things: to ask for something, and to ask or pose a question.<a
-href="#_ftn28" name="_ftnref28">[28]</a>
-Consequently, <b>In that day you will ask nothing of me </b>can mean two
-things: you will not ask me for anything, or you will not question me about
-anything.
-
-<p><b>In that day</b>. What that day
-is can be seen from what he said before, "I will see you again" (v 22). This
-can be understood to be the day of his resurrection, or the day when we have
-the vision of his glory.
-
-<p>2137 Chrysostom understands this passage the first way.<a
-href="#_ftn29" name="_ftnref29">[29]</a>
-Thus, <b>In that day</b>, when I arise from the dead, <b>you will ask nothing
-of me, </b>that is, you will not say such things as "Show us the Father."
-Augustine objects to this interpretation because after the resurrection the
-disciples did say: "Lord, will you at this time restore the kingdom to Israel?"
-(Acts (1:6); and Peter poses the question: "Lord, what about this man?"
-(20:21).
-
-<p>Yet one can uphold Chrysostom's
-explanation by saying that our Lord calls <b>that day</b> not only the day of
-his resurrection, but also that day the disciples were to be taught by the Holy
-Spirit: "When the Spirit of truth comes, he will teach you all truth" [16:13].
-And so by speaking in a vague manner of that time, our Lord also includes the
-coming of the Holy Spirit. It is like saying: <b>In that day</b>, once the Holy
-Spirit has been given, <b>you will ask nothing of me</b>, because you will know
-all things by the Holy Spirit: "His anointing teaches you about everything" (1
-Jn 2:27). Again, according to Chrysostom, <b>In that day</b>, when the Holy
-Spirits comes, <b>you will ask nothing of me</b>, that is, you will have no
-need to ask me.
-
+According to Augustine, where we have <i>ask</i>, the Greeks have a
+word which means two things: to ask for something, and to ask or
+pose a question.<a href="#_ftn28" name="_ftnref28" id=
+"_ftnref28">[28]</a> Consequently, <b>In that day you will ask
+nothing of me</b> can mean two things: you will not ask me for
+anything, or you will not question me about anything.</p>
+<p><b>In that day</b>. What that day is can be seen from what he
+said before, "I will see you again" (v 22). This can be understood
+to be the day of his resurrection, or the day when we have the
+vision of his glory.</p>
+<p>2137 Chrysostom understands this passage the first way.<a href=
+"#_ftn29" name="_ftnref29" id="_ftnref29">[29]</a> Thus, <b>In that
+day</b>, when I arise from the dead, <b>you will ask nothing of
+me,</b> that is, you will not say such things as "Show us the
+Father." Augustine objects to this interpretation because after the
+resurrection the disciples did say: "Lord, will you at this time
+restore the kingdom to Israel?" (Acts (1:6); and Peter poses the
+question: "Lord, what about this man?" (20:21).</p>
+<p>Yet one can uphold Chrysostom's explanation by saying that our
+Lord calls <b>that day</b> not only the day of his resurrection,
+but also that day the disciples were to be taught by the Holy
+Spirit: "When the Spirit of truth comes, he will teach you all
+truth" [16:13]. And so by speaking in a vague manner of that time,
+our Lord also includes the coming of the Holy Spirit. It is like
+saying: <b>In that day</b>, once the Holy Spirit has been given,
+<b>you will ask nothing of me</b>, because you will know all things
+by the Holy Spirit: "His anointing teaches you about everything" (1
+Jn 2:27). Again, according to Chrysostom, <b>In that day</b>, when
+the Holy Spirits comes, <b>you will ask nothing of me</b>, that is,
+you will have no need to ask me.</p>
 <p>2138 But after the resurrection did not the apostles pray to
-Christ for things? It seems so, for the Apostle says: "Three times I besought
-the Lord," that is, Christ (2 Cor 12:8). I answer that there are two natures in
-Christ: his human nature, by which he is the mediator between God and us (1 Tim
-2:5), and his divine nature, by which he is one God with the Father. Christ,
-considered as having a human nature, was not a mediator who never united us to
-God, like some mediators who never unite extremes. So, Christ joins us to the
-Father. Now to join God the Farther and to join Christ as God are the same.
-Thus he says: It is not necessary for you to use my mediation as man. Thus, <b>In
-that day you will ask nothing of me</b> as mediator, because you will have
-access to God by yourselves &#8209; but you will ask me as God. Although Christ
-intercedes for us, as the Apostle says (Rom 8:34), still the Church does not
-ask him as an intercessor. Thus we do not say, "Christ, pray for us"; but we do
-ask him as God, adhering to him as God by faith and love.
-
-<p>2139 Augustine explains this passage as referring to the day
-of the vision of glory in this way: <b>In that day</b>, when I see you in
-glory, <b>you will ask nothing of me</b>, that is, you will not ask me for
-anything because there will be nothing left to desire, since all goods will be
-ours in superabundance in our homeland: "You will fill me with joy by your
-face" [Ps 16:11]; and again, "I will be satisfied when your glory appears" [Ps
-17:15].<a href="#_ftn30" name="_ftnref30">[30]</a>
-Also, you will ask no questions because you will be filled with the knowledge
-of God: "In your light do we see light" (Ps 36:9).
-
-<p>2140 An objection can be raised against both of these
-points. The saints do pray in our homeland: "Call now, if there is any who will
-answer you; and turn to some of the saints" [Job 5:1]; and in 2 Maccabees
-(15:12) we see that a saint prayed for the entire Jewish people. Nor can one
-say that the saints pray just for others and not for themselves, for we read:
-"O Sovereign Lord ... how long before you will judge and avenge our blood on
-those who dwell upon the earth?" (Rev 6:10). Further, the saints ask questions:
-for they will be equal to the angels (Mt 22:30), and the angels question: "Who
-is the King of glory?" (Ps 24:8), and "Who is this that comes from Edom?" (Is
-63:1). Therefore, the saints do question.
-
-<p>Two points can be made in answer to
-this. The time of glory can be considered in two ways: the time of the
-beginning of glory, and the time of its full completion. The time of the
-beginning of glory lasts until the day of judgment: for the saints receive glory
-in their soul, but something still remains to be received, that is, the glory
-of the body for each one, and the completion of the number of the elect.
-Consequently, till the day of judgment the saints can both ask for things and
-question, but not about what pertains to the very essence of beatitude. The
-time of fully complete glory is after the day of judgment, and after this
-nothing is left to be asked for, and nothing left to be known. It is about this
-that he says, <b>In that day, </b>of consummated glory, <b>you will ask nothing
-of me.</b>
-
-<p>The observation about the angels
-asking questions is true in his way: they do ask about the mysteries of the
-humanity of Christ and the incarnation, but they do not question about the
-divinity.
-
-<p>2141 Now he promises them an opportunity to ask. This is
-related to the above in two ways. According to Chrysostom, this refers to the
-time of the resurrection and the coming of the Holy Spirit.<a href="#_ftn31"
-name="_ftnref31">[31]</a>
-It is like saying: It is true that in that day of the resurrection and of the
-Holy Spirit that you will not ask me; yet you will have my help, because you
-will ask the Father, to whom you have access through me, <b>in my name</b>.
-
-<p>Augustine explains it the other
-way. "In that day," of my glory," you will ask nothing of me"; but in the
-meantime, during your sorrowful pilgrimage, <b>if you ask anything of the
-Father, he will give it to you. </b>So according to this explanation, <b>if you
-ask anything of the Father, </b>does not refer to "in that day," but to what
-precedes that day.<a href="#_ftn32" name="_ftnref32">[32]</a>
-
-<p>2142 Our Lord lays down seven conditions for good prayer.
-The first is that spiritual goods should be sought, when he says, "<b>If you
-ask anything</b>."<b> </b>For what is entirely earthly, even though it is
-something in itself, is nothing when compared to spiritual goods: "I accounted
-wealth as nothing in comparison with her" (Wis 7:8); "I looked on the earth,
-and lo, it was waste and void" (Jer 4:23). But an objection: In Matthew (6:11),
-our Lord teaches us to ask for temporal goods: "Give us this day our daily
-bread." I answer that a temporal good asked for in relation to a spiritual good
-is then something. The second is that it be made with perseverance; as to this
-he says, <b>If you ask, </b>with perseverance: "They ought always to pray and
-not lose heart" (Lk 18:1); "Pray constantly" (1 Thess 5: 17).
-
-<p>Thirdly, we should pray in harmony
-with others; he says, <b>if you</b>, in the plural, <b>ask</b>: "If two of you
-agree on earth about anything they ask, it will be done for them by my Father
-in heaven" (Mt 18:19). Thus the Gloss says, about Romans (c 16), that it is
-impossible for the prayers of many not to be heard. <a href="#_ftn33"
-name="_ftnref33">[33]</a>Fourthly,
-it should arise from an affection like that of a child for its parents, as he
-says, <b>the Father. </b>One who asks out of fear does not ask a father, but a
-master or an enemy: "If you then, who are evil, know how to give good gifts to
-your children, how much more will your Father who is in heaven give good things
-to those who ask him!" (Mt 7:11).
-
-<p>The fifth condition is that it be
-made with piety, that is, with humility: &#8209; "He will regard the prayer of
-the humble and will not despise their petitions" [Ps 102:17] &#8209; with
-confidence that it will be granted &#8209; "Let him ask in faith, with no
-doubting" (Jas 1:6) &#8209; and it should be made correctly &#8209; "You ask
-and do not receive, because you ask wrongly" (Jas 4:3). In regard to this he
-says, <b>in my name</b>, which is the name of the Savior, in which name one
-asks when asking for things pertaining to salvation, and when asking in that
-way by which one can attain salvation: "There is no other name under heaven
-given among men by which we must be saved" (Acts 4:12).
-
-<p>The sixth condition is that prayer
-be made for an appropriate time, so he says, <b>he will give</b>. One should
-not stop praying if one does not immediately receive; it will be given to us
-even if it is postponed till a better time, so as to increase our desire: "You
-give them their food in due season" (Ps 145:15). Seventhly, one should ask for
-himself. Thus he says, <b>to you</b>, because sometimes prayers for others are
-not heard because the demerits of those we ask for stand in the way: "Do not
-pray for this people" (Jer 7:16); "Though Moses and Samuel stood before me, yet
-my heart would not turn toward this people" (Jer 15:1).
-
-<p>2143 Now he encourages them to act with the confidence he
-has given them: first, he reminds them of what they lacked in the past;
-secondly, he encourages them to advance in the future, <b>ask</b>.
-
-<p>2144 What they lacked in the past was not asking; thus he
-says, <b>Hitherto you have asked nothing in my name</b>. But this seems to
-conflict with Luke (9:1) where it says that Christ gave the twelve "power and
-authority over all demons and to cure diseases"; and the same in Matthew
-(10:1). Now they did these things by praying. Therefore, they did ask something
-in the name of Christ, especially because the disciples said: "Lord, even the
-demons are subject to us in your name" (Lk 10:17).
-
-<p>We must say, then, that this can be
-explained in two ways. First, <b>Hitherto you have asked nothing, </b>that is
-nothing great, <b>in my name</b>. For to ask for cures for the body is a small
-matter compared to the great things they would accomplish by their prayers; nor
-had they yet received the Spirit of adoption to make them aspire to spiritual
-and heavenly things. And if you object that they did ask for something great
-when they asked before, "Lord, show us the Father" (14:8), I answer that they
-were not asking the Father (which is what Christ is talking about here), but
-only Christ as man, trusting that as a mediator he would show them the Father.
-
-<p>Another explanation: <b>if you ask
-anything of the Father in my name. </b>Up to now they had not asked in his name
-because they did not have a complete knowledge of the name of Christ.
-
+Christ for things? It seems so, for the Apostle says: "Three times
+I besought the Lord," that is, Christ (2 Cor 12:8). I answer that
+there are two natures in Christ: his human nature, by which he is
+the mediator between God and us (1 Tim 2:5), and his divine nature,
+by which he is one God with the Father. Christ, considered as
+having a human nature, was not a mediator who never united us to
+God, like some mediators who never unite extremes. So, Christ joins
+us to the Father. Now to join God the Farther and to join Christ as
+God are the same. Thus he says: It is not necessary for you to use
+my mediation as man. Thus, <b>In that day you will ask nothing of
+me</b> as mediator, because you will have access to God by
+yourselves &#8209; but you will ask me as God. Although Christ
+intercedes for us, as the Apostle says (Rom 8:34), still the Church
+does not ask him as an intercessor. Thus we do not say, "Christ,
+pray for us"; but we do ask him as God, adhering to him as God by
+faith and love.</p>
+<p>2139 Augustine explains this passage as referring to the day of
+the vision of glory in this way: <b>In that day</b>, when I see you
+in glory, <b>you will ask nothing of me</b>, that is, you will not
+ask me for anything because there will be nothing left to desire,
+since all goods will be ours in superabundance in our homeland:
+"You will fill me with joy by your face" [Ps 16:11]; and again, "I
+will be satisfied when your glory appears" [Ps 17:15].<a href=
+"#_ftn30" name="_ftnref30" id="_ftnref30">[30]</a> Also, you will
+ask no questions because you will be filled with the knowledge of
+God: "In your light do we see light" (Ps 36:9).</p>
+<p>2140 An objection can be raised against both of these points.
+The saints do pray in our homeland: "Call now, if there is any who
+will answer you; and turn to some of the saints" [Job 5:1]; and in
+2 Maccabees (15:12) we see that a saint prayed for the entire
+Jewish people. Nor can one say that the saints pray just for others
+and not for themselves, for we read: "O Sovereign Lord ... how long
+before you will judge and avenge our blood on those who dwell upon
+the earth?" (Rev 6:10). Further, the saints ask questions: for they
+will be equal to the angels (Mt 22:30), and the angels question:
+"Who is the King of glory?" (Ps 24:8), and "Who is this that comes
+from Edom?" (Is 63:1). Therefore, the saints do question.</p>
+<p>Two points can be made in answer to this. The time of glory can
+be considered in two ways: the time of the beginning of glory, and
+the time of its full completion. The time of the beginning of glory
+lasts until the day of judgment: for the saints receive glory in
+their soul, but something still remains to be received, that is,
+the glory of the body for each one, and the completion of the
+number of the elect. Consequently, till the day of judgment the
+saints can both ask for things and question, but not about what
+pertains to the very essence of beatitude. The time of fully
+complete glory is after the day of judgment, and after this nothing
+is left to be asked for, and nothing left to be known. It is about
+this that he says, <b>In that day,</b> of consummated glory, <b>you
+will ask nothing of me.</b></p>
+<p>The observation about the angels asking questions is true in his
+way: they do ask about the mysteries of the humanity of Christ and
+the incarnation, but they do not question about the divinity.</p>
+<p>2141 Now he promises them an opportunity to ask. This is related
+to the above in two ways. According to Chrysostom, this refers to
+the time of the resurrection and the coming of the Holy
+Spirit.<a href="#_ftn31" name="_ftnref31" id="_ftnref31">[31]</a>
+It is like saying: It is true that in that day of the resurrection
+and of the Holy Spirit that you will not ask me; yet you will have
+my help, because you will ask the Father, to whom you have access
+through me, <b>in my name</b>.</p>
+<p>Augustine explains it the other way. "In that day," of my
+glory," you will ask nothing of me"; but in the meantime, during
+your sorrowful pilgrimage, <b>if you ask anything of the Father, he
+will give it to you.</b> So according to this explanation, <b>if
+you ask anything of the Father,</b> does not refer to "in that
+day," but to what precedes that day.<a href="#_ftn32" name=
+"_ftnref32" id="_ftnref32">[32]</a></p>
+<p>2142 Our Lord lays down seven conditions for good prayer. The
+first is that spiritual goods should be sought, when he says,
+"<b>If you ask anything</b>." For what is entirely earthly, even
+though it is something in itself, is nothing when compared to
+spiritual goods: "I accounted wealth as nothing in comparison with
+her" (Wis 7:8); "I looked on the earth, and lo, it was waste and
+void" (Jer 4:23). But an objection: In Matthew (6:11), our Lord
+teaches us to ask for temporal goods: "Give us this day our daily
+bread." I answer that a temporal good asked for in relation to a
+spiritual good is then something. The second is that it be made
+with perseverance; as to this he says, <b>If you ask,</b> with
+perseverance: "They ought always to pray and not lose heart" (Lk
+18:1); "Pray constantly" (1 Thess 5: 17).</p>
+<p>Thirdly, we should pray in harmony with others; he says, <b>if
+you</b>, in the plural, <b>ask</b>: "If two of you agree on earth
+about anything they ask, it will be done for them by my Father in
+heaven" (Mt 18:19). Thus the Gloss says, about Romans (c 16), that
+it is impossible for the prayers of many not to be heard. <a href=
+"#_ftn33" name="_ftnref33" id="_ftnref33">[33]</a>Fourthly, it
+should arise from an affection like that of a child for its
+parents, as he says, <b>the Father.</b> One who asks out of fear
+does not ask a father, but a master or an enemy: "If you then, who
+are evil, know how to give good gifts to your children, how much
+more will your Father who is in heaven give good things to those
+who ask him!" (Mt 7:11).</p>
+<p>The fifth condition is that it be made with piety, that is, with
+humility: &#8209; "He will regard the prayer of the humble and will
+not despise their petitions" [Ps 102:17] &#8209; with confidence
+that it will be granted &#8209; "Let him ask in faith, with no
+doubting" (Jas 1:6) &#8209; and it should be made correctly &#8209;
+"You ask and do not receive, because you ask wrongly" (Jas 4:3). In
+regard to this he says, <b>in my name</b>, which is the name of the
+Savior, in which name one asks when asking for things pertaining to
+salvation, and when asking in that way by which one can attain
+salvation: "There is no other name under heaven given among men by
+which we must be saved" (Acts 4:12).</p>
+<p>The sixth condition is that prayer be made for an appropriate
+time, so he says, <b>he will give</b>. One should not stop praying
+if one does not immediately receive; it will be given to us even if
+it is postponed till a better time, so as to increase our desire:
+"You give them their food in due season" (Ps 145:15). Seventhly,
+one should ask for himself. Thus he says, <b>to you</b>, because
+sometimes prayers for others are not heard because the demerits of
+those we ask for stand in the way: "Do not pray for this people"
+(Jer 7:16); "Though Moses and Samuel stood before me, yet my heart
+would not turn toward this people" (Jer 15:1).</p>
+<p>2143 Now he encourages them to act with the confidence he has
+given them: first, he reminds them of what they lacked in the past;
+secondly, he encourages them to advance in the future,
+<b>ask</b>.</p>
+<p>2144 What they lacked in the past was not asking; thus he says,
+<b>Hitherto you have asked nothing in my name</b>. But this seems
+to conflict with Luke (9:1) where it says that Christ gave the
+twelve "power and authority over all demons and to cure diseases";
+and the same in Matthew (10:1). Now they did these things by
+praying. Therefore, they did ask something in the name of Christ,
+especially because the disciples said: "Lord, even the demons are
+subject to us in your name" (Lk 10:17).</p>
+<p>We must say, then, that this can be explained in two ways.
+First, <b>Hitherto you have asked nothing,</b> that is nothing
+great, <b>in my name</b>. For to ask for cures for the body is a
+small matter compared to the great things they would accomplish by
+their prayers; nor had they yet received the Spirit of adoption to
+make them aspire to spiritual and heavenly things. And if you
+object that they did ask for something great when they asked
+before, "Lord, show us the Father" (14:8), I answer that they were
+not asking the Father (which is what Christ is talking about here),
+but only Christ as man, trusting that as a mediator he would show
+them the Father.</p>
+<p>Another explanation: <b>if you ask anything of the Father in my
+name.</b> Up to now they had not asked in his name because they did
+not have a complete knowledge of the name of Christ.</p>
 <p>2145 When he says, <b>ask, and you will receive</b>, he is
-urging them to make progress, that is, they are now to ask: "Ask, and it will
-be given you" (Mt 7:7). <b>Ask</b>, I say, <b>and you will receive</b>, that
-is, what you are asking for, that your joy may be full: "The seventy returned
-with joy, saying, 'Lord, even the demons are subject to us in your name'" (Lk
-10:17). The phrase <b>that your joy may be full </b>can be taken to indicate
-the reason why their prayers are heard. Or, it can point to what they are
-praying for, so the meaning is: <b>ask, and you will receive</b>, and what you
-should ask for is <b>that your joy may be full.</b>
-
+urging them to make progress, that is, they are now to ask: "Ask,
+and it will be given you" (Mt 7:7). <b>Ask</b>, I say, <b>and you
+will receive</b>, that is, what you are asking for, that your joy
+may be full: "The seventy returned with joy, saying, 'Lord, even
+the demons are subject to us in your name'" (Lk 10:17). The phrase
+<b>that your joy may be full</b> can be taken to indicate the
+reason why their prayers are heard. Or, it can point to what they
+are praying for, so the meaning is: <b>ask, and you will
+receive</b>, and what you should ask for is <b>that your joy may be
+full.</b></p>
 <p>2146 Note that the object of joy is a good that is desired.
-Since desire is a kind of movement toward a good, and joy is rest in that good,
-a person has joy when he rests in a good, now possessed, to which his desire
-was moved. And one's joy is proportionate to the good possessed. There cannot
-be full joy in a created good because it does not give complete rest to man's
-desires and yearnings. Our joy will be full when we possess that good in which
-all the goods we can desire are found superabundantly. This good is solely God
-"who satisfies our desire with good things" [Ps 103:5]. Therefore he says, <b>ask
-</b>this, <b>that your joy may be full, </b>that is, ask to enjoy God and the
-Trinity, as Augustine says, and no joy is greater: "You will fill me with joy
-with your face" [Ps 16:11].<a href="#_ftn34" name="_ftnref34">[34]</a>
-And why is this? Because "all good things came to me along with her," that is,
-with the contemplation of divine wisdom (Wis 7:11).
-<BR><BR><BR>
-<p align=center><B>LECTURE 7
-
-<BLOCKQUOTE><p>25 "I have said this to you in figures [proverbs]; the
-hour is coming when I shall no longer speak to you in figures [proverbs] but tell
-you plainly of the Father. 26 In that day you will ask in my name; and I do not
-say to you that I shall pray the Father for you; 27 for the Father himself
-loves you, because you have loved me and have believed that I came from the
-Father [from God]. 28 I came from the Father and have come into the world;
-again, I am leaving the world and going to the Father."</B></BLOCKQUOTE>
-
+Since desire is a kind of movement toward a good, and joy is rest
+in that good, a person has joy when he rests in a good, now
+possessed, to which his desire was moved. And one's joy is
+proportionate to the good possessed. There cannot be full joy in a
+created good because it does not give complete rest to man's
+desires and yearnings. Our joy will be full when we possess that
+good in which all the goods we can desire are found
+superabundantly. This good is solely God "who satisfies our desire
+with good things" [Ps 103:5]. Therefore he says, <b>ask</b> this,
+<b>that your joy may be full,</b> that is, ask to enjoy God and the
+Trinity, as Augustine says, and no joy is greater: "You will fill
+me with joy with your face" [Ps 16:11].<a href="#_ftn34" name=
+"_ftnref34" id="_ftnref34">[34]</a> And why is this? Because "all
+good things came to me along with her," that is, with the
+contemplation of divine wisdom (Wis 7:11).<br />
+<br />
+<br /></p>
+<p align="center"><b>LECTURE 7</b></p>
+<blockquote>
+<p><b>25 "I have said this to you in figures [proverbs]; the hour
+is coming when I shall no longer speak to you in figures [proverbs]
+but tell you plainly of the Father. 26 In that day you will ask in
+my name; and I do not say to you that I shall pray the Father for
+you; 27 for the Father himself loves you, because you have loved me
+and have believed that I came from the Father [from God]. 28 I came
+from the Father and have come into the world; again, I am leaving
+the world and going to the Father."</b></p>
+</blockquote>
 <p>2147 Above, our Lord promised his disciples an access and
-intimacy with the Father. Now he gives the reason for this intimacy. There are
-two things that make a person intimate with another and foster confidence when
-asking for something: knowledge and love. Thus our Lord gives these two reasons
-here. The first is taken from their clear knowledge of the Father; the second,
-from his special love for them (v 26).
-
-<p>2148 He does two things about the first: first, he reminds
-them of their previous imperfect knowledge of the Father; secondly, he promises
-them complete knowledge, <b>the hour is coming when I shall no longer speak to
-you in proverbs.</b>
-
-<p>Indeed, their knowledge was
-imperfect; so he says, <b>I have said this to you in proverbs. </b>A proverb,
-strictly speaking, is a maxim, a common expression, as "Train up a child in the
-way he should go, and when he is old he will not depart from it" (Prv 22:6).
-Now because proverbs are sometimes not clear and are metaphorical, the word
-"proverb" is sometimes used to indicate a parable, which states one thing while
-actually meaning something else. This is the case here, and "proverb" should be
-taken to mean parable.
-
-<p>2149 The statement, <b>I have said this to you in proverbs, </b>can
-be taken in four ways. The first is literal, and refers to what he had said
-immediately before this. Then the sense is: I said to you that hitherto you
-have asked nothing in my name, and that you will ask in my name, and <b>I have
-said this to you in proverbs, </b>and obscurely. But <b>the hour is coming </b>when
-what I said obscurely I will say plainly. Thus he adds: "the Father himself
-loves you," and "I came from the Father and have come into the world." This
-seems to be the way the apostles understood it because when they heard him say
-these things they said, "Ah, now you are speaking plainly, and not in proverbs"
-(16:29).
-
+intimacy with the Father. Now he gives the reason for this
+intimacy. There are two things that make a person intimate with
+another and foster confidence when asking for something: knowledge
+and love. Thus our Lord gives these two reasons here. The first is
+taken from their clear knowledge of the Father; the second, from
+his special love for them (v 26).</p>
+<p>2148 He does two things about the first: first, he reminds them
+of their previous imperfect knowledge of the Father; secondly, he
+promises them complete knowledge, <b>the hour is coming when I
+shall no longer speak to you in proverbs.</b></p>
+<p>Indeed, their knowledge was imperfect; so he says, <b>I have
+said this to you in proverbs.</b> A proverb, strictly speaking, is
+a maxim, a common expression, as "Train up a child in the way he
+should go, and when he is old he will not depart from it" (Prv
+22:6). Now because proverbs are sometimes not clear and are
+metaphorical, the word "proverb" is sometimes used to indicate a
+parable, which states one thing while actually meaning something
+else. This is the case here, and "proverb" should be taken to mean
+parable.</p>
+<p>2149 The statement, <b>I have said this to you in proverbs,</b>
+can be taken in four ways. The first is literal, and refers to what
+he had said immediately before this. Then the sense is: I said to
+you that hitherto you have asked nothing in my name, and that you
+will ask in my name, and <b>I have said this to you in
+proverbs,</b> and obscurely. But <b>the hour is coming</b> when
+what I said obscurely I will say plainly. Thus he adds: "the Father
+himself loves you," and "I came from the Father and have come into
+the world." This seems to be the way the apostles understood it
+because when they heard him say these things they said, "Ah, now
+you are speaking plainly, and not in proverbs" (16:29).</p>
 <p>2150 In the second way, <b>I have said this to you in
-proverbs, </b>refers to everything which is read in this Gospel about the
-teaching of Christ. Then the next statement, <b>the hour is coming when I shall
-no longer speak to you in proverbs, </b>would refer to the time of glory. For
-now we see in a mirror, in an obscure manner, since what we are told about God
-is presented to us in proverbs. But in our homeland we will see "face to face,"
-as we read in 1 Corinthians (13:12). Therefore, we will then be plainly told of
-the Father, and not in proverbs. He says, <b>of the Father</b>, because no one
-can see the Father in that glory unless the Son reveals him: "No one knows the
-Father except the Son and any one to whom the Son chooses to reveal him" (Mt
-11:27). For the Son is the true light, and gives us the light by which we can
-see the Father: "I am the light of the world" (8:12).
-
-<p>2151 But the next statement, <b>in that day you will ask in
-my name, </b>does not fit this [second] explanation. For if that hour is the
-time of glory, we will not ask for anything because our desires will be
-satisfied with good. Accordingly, there are two other meanings. According to
-Chrysostom the sense is this: <b>I have said this to you, </b>that is, what I
-have just said, <b>in proverbs</b>, that is, in veiled language, not entirely
-expressing all that you should know about me and the Father, because "I have yet
-many things to say to you, but you cannot bear them now" (16:12). But <b>the
-hour is coming, </b>that is, when I have arisen from the dead, <b>when I shall
-no longer speak to you in proverbs, </b>that is, obscurely and in figures, <b>but
-tell you plainly of the Father.</b><a href="#_ftn35" name="_ftnref35">[35]</a><b>
-</b>Indeed, during those forty days during which he appeared to them, he taught
-them many mysteries and told many things about himself and the Father. Further,
-they had been raised to higher things by their faith in the resurrection,
-firmly believing that Christ was the true God. So we read that Christ was
-"speaking of the kingdom of God" to them (Acts 1:3), and that "He opened their
-minds to understand the scriptures" (Lk 24:45).
-
-<p>2152 The other reading is given by Augustine, and is this.<a
-href="#_ftn36" name="_ftnref36">[36]</a>
-When Christ said <b>I have said this to you in proverbs</b>, our Lord is
-promising to make them spiritual. There is a difference between one who is
-spiritual and one who is sensual: a sensual person understands spiritual words
-as proverbs, not because they were spoken as proverbs, but because the mind of
-such a person cannot rise above material things, and spiritual things are
-hidden (1 Cor 2:14). But one who is spiritual understands spiritual words as
-spiritual. At the beginning, the disciples themselves were sensual, and what was
-told them they found obscure, and took as proverbs. But after they were made
-spiritual by Christ and had been taught by the Holy Spirit, they clearly
-understood spiritual words as spiritual. And so Christ says, <b>I have said
-this to you in proverbs, </b>that is, you understood what I said as proverbs.
-But<b> the hour is coming when I shall no longer speak to you in proverbs: </b>"And
-we all, with unveiled face, beholding the glory of the Lord, are being changed
-into his likeness" (2 Cor 3:18).
-
+proverbs,</b> refers to everything which is read in this Gospel
+about the teaching of Christ. Then the next statement, <b>the hour
+is coming when I shall no longer speak to you in proverbs,</b>
+would refer to the time of glory. For now we see in a mirror, in an
+obscure manner, since what we are told about God is presented to us
+in proverbs. But in our homeland we will see "face to face," as we
+read in 1 Corinthians (13:12). Therefore, we will then be plainly
+told of the Father, and not in proverbs. He says, <b>of the
+Father</b>, because no one can see the Father in that glory unless
+the Son reveals him: "No one knows the Father except the Son and
+any one to whom the Son chooses to reveal him" (Mt 11:27). For the
+Son is the true light, and gives us the light by which we can see
+the Father: "I am the light of the world" (8:12).</p>
+<p>2151 But the next statement, <b>in that day you will ask in my
+name,</b> does not fit this [second] explanation. For if that hour
+is the time of glory, we will not ask for anything because our
+desires will be satisfied with good. Accordingly, there are two
+other meanings. According to Chrysostom the sense is this: <b>I
+have said this to you,</b> that is, what I have just said, <b>in
+proverbs</b>, that is, in veiled language, not entirely expressing
+all that you should know about me and the Father, because "I have
+yet many things to say to you, but you cannot bear them now"
+(16:12). But <b>the hour is coming,</b> that is, when I have arisen
+from the dead, <b>when I shall no longer speak to you in
+proverbs,</b> that is, obscurely and in figures, <b>but tell you
+plainly of the Father.</b><a href="#_ftn35" name="_ftnref35" id=
+"_ftnref35">[35]</a>Indeed, during those forty days during which he
+appeared to them, he taught them many mysteries and told many
+things about himself and the Father. Further, they had been raised
+to higher things by their faith in the resurrection, firmly
+believing that Christ was the true God. So we read that Christ was
+"speaking of the kingdom of God" to them (Acts 1:3), and that "He
+opened their minds to understand the scriptures" (Lk 24:45).</p>
+<p>2152 The other reading is given by Augustine, and is
+this.<a href="#_ftn36" name="_ftnref36" id="_ftnref36">[36]</a>
+When Christ said <b>I have said this to you in proverbs</b>, our
+Lord is promising to make them spiritual. There is a difference
+between one who is spiritual and one who is sensual: a sensual
+person understands spiritual words as proverbs, not because they
+were spoken as proverbs, but because the mind of such a person
+cannot rise above material things, and spiritual things are hidden
+(1 Cor 2:14). But one who is spiritual understands spiritual words
+as spiritual. At the beginning, the disciples themselves were
+sensual, and what was told them they found obscure, and took as
+proverbs. But after they were made spiritual by Christ and had been
+taught by the Holy Spirit, they clearly understood spiritual words
+as spiritual. And so Christ says, <b>I have said this to you in
+proverbs,</b> that is, you understood what I said as proverbs. But
+<b>the hour is coming when I shall no longer speak to you in
+proverbs:</b> "And we all, with unveiled face, beholding the glory
+of the Lord, are being changed into his likeness" (2 Cor 3:18).</p>
 <p>2153 Now we see the second reason why they should have
-confidence, and it is based on the Father's love for the disciples: first, he
-shows the Father's love for them; secondly, the intimacy of the Father with the
-Son, I came from the Father. He does two things with the first: first, he
-repeats a promise he made to them; secondly, he gives the reason for what was
-promised, <b>for the Father himself loves you.</b>
-
-<p>2154 He does two things with the first: he repeats one of
-his promises; secondly, he promises that they will have confidence when they
-pray.
-
-<p>He says, <b>In that day</b>, when I
-tell you plainly of the Father, <b>you will ask in my name; </b>for when you
-plainly know the Father you will know that I am equal to him and of the same
-essence, and that it is through me that you can approach or have access to him.
-To have this hope of approaching or having access to the Father through Christ
-is what is meant by asking in the name of Christ: "Some trust in chariots, and
-some in horses. But we will call upon the name of the Lord our God" [Ps 20:7].
-But Christ is silent about asking the Father for them; he says, <b>I do not say
-to you that I shall pray the Father for you.</b>
-
+confidence, and it is based on the Father's love for the disciples:
+first, he shows the Father's love for them; secondly, the intimacy
+of the Father with the Son, I came from the Father. He does two
+things with the first: first, he repeats a promise he made to them;
+secondly, he gives the reason for what was promised, <b>for the
+Father himself loves you.</b></p>
+<p>2154 He does two things with the first: he repeats one of his
+promises; secondly, he promises that they will have confidence when
+they pray.</p>
+<p>He says, <b>In that day</b>, when I tell you plainly of the
+Father, <b>you will ask in my name;</b> for when you plainly know
+the Father you will know that I am equal to him and of the same
+essence, and that it is through me that you can approach or have
+access to him. To have this hope of approaching or having access to
+the Father through Christ is what is meant by asking in the name of
+Christ: "Some trust in chariots, and some in horses. But we will
+call upon the name of the Lord our God" [Ps 20:7]. But Christ is
+silent about asking the Father for them; he says, <b>I do not say
+to you that I shall pray the Father for you.</b></p>
 <p>2155 But doesn't Christ pray for us? Certainly: "We have an
-advocate with the Father, Jesus Christ the righteous" (1 Jn 2:1); "He is able for
-all time to save those who draw near to God through him" (Heb 7:25). According
-to Augustine, Christ says this so the disciples will not think that Christ,
-since he is a man, is limited to interceding for them.<a href="#_ftn37"
-name="_ftnref37">[37]</a>
-So in that day when I tell you plainly, you will not only ask in my name, but
-you will know that I am one with the Father, and not just an intercessor, but
-in addition to interceding, I, as God, will hear your prayer.
-
-<p>According to Chrysostom, however,
-Christ probably says this so the disciples will not believe that they are to
-ask through the Son as if they could not approach the Father directly.<a
-href="#_ftn38" name="_ftnref38">[38]</a>
-He is saying in effect: At present you come to me to intercede for you. But in
-that day you will have such confidence in the Father that you will be able to
-ask the Father in my name, without needing another to intercede for you.
-
+advocate with the Father, Jesus Christ the righteous" (1 Jn 2:1);
+"He is able for all time to save those who draw near to God through
+him" (Heb 7:25). According to Augustine, Christ says this so the
+disciples will not think that Christ, since he is a man, is limited
+to interceding for them.<a href="#_ftn37" name="_ftnref37" id=
+"_ftnref37">[37]</a> So in that day when I tell you plainly, you
+will not only ask in my name, but you will know that I am one with
+the Father, and not just an intercessor, but in addition to
+interceding, I, as God, will hear your prayer.</p>
+<p>According to Chrysostom, however, Christ probably says this so
+the disciples will not believe that they are to ask through the Son
+as if they could not approach the Father directly.<a href="#_ftn38"
+name="_ftnref38" id="_ftnref38">[38]</a> He is saying in effect: At
+present you come to me to intercede for you. But in that day you
+will have such confidence in the Father that you will be able to
+ask the Father in my name, without needing another to intercede for
+you.</p>
 <p>2156 But the apostles did need Christ, as man, to intercede,
-didn't they? If not, then since he does intercede, his intercession is
-superfluous. We should say that Christ intercedes for them not as though they
-were strangers and had no access to the Father, but he makes their prayers more
-effective.
-
+didn't they? If not, then since he does intercede, his intercession
+is superfluous. We should say that Christ intercedes for them not
+as though they were strangers and had no access to the Father, but
+he makes their prayers more effective.</p>
 <p>2157 Here he gives the reason for the promise, which is the
-Father's love for them: and first, he mentions the Father's love; secondly, the
-proof of this love, <b>because you have loved me.</b>
-
+Father's love for them: and first, he mentions the Father's love;
+secondly, the proof of this love, <b>because you have loved
+me.</b></p>
 <p>2158 He says: <b>I do not say to you that I shall pray the
-Father for you, </b>for then it might seem that the Father did not love them.
-Assuredly, <b>the Father himself, </b>who loves all things by willing them the
-goods of nature &#8209; "For you love all things that exist, and have loathing
-for none of the things which you have made" (Wis 11:26) &#8209; loves you,
-apostles and saints, with an exceptional love, by willing you the highest good,
-that is, himself. "He loved his people: all those consecrated to him were in
-his hand" (Deut 33:3), because he loved them that much. "The souls of the
-righteous are in the hand of God" (Wis 3:1).
-
+Father for you,</b> for then it might seem that the Father did not
+love them. Assuredly, <b>the Father himself,</b> who loves all
+things by willing them the goods of nature &#8209; "For you love
+all things that exist, and have loathing for none of the things
+which you have made" (Wis 11:26) &#8209; loves you, apostles and
+saints, with an exceptional love, by willing you the highest good,
+that is, himself. "He loved his people: all those consecrated to
+him were in his hand" (Deut 33:3), because he loved them that much.
+"The souls of the righteous are in the hand of God" (Wis 3:1).</p>
 <p>2159 He proves this from two facts, from the love of the
-disciples for Christ, and from their faith. With regard to the first he says, <b>because
-you have loved me</b>. This proof does not give the cause [why the Father loves
-them], for we read, "Not as though we had loved God, but because he has first
-loved us" [1 Jn 4:10]. Rather, it gives a sign [of God's love for them], for
-the fact that we love God is a sign that he loves us, for our being able to
-love God is a gift from God: "God's love has been poured into our hearts
-through the Holy Spirit which has been given to us" (Rom 5:5); "He who loves me
-will be loved by my Father" (14:21).
-
-<p>            Referring to the second he says, <b>and have
-believed that I came from the Father: </b>"Without faith it is impossible to
-please God" [Heb 11:6]. Our faith is due to God's love for us, for "it is the
-gift of God" (Eph 2:8). Now a gift is not given except through the love of the
-giver. To believe in and to love Christ insofar as he comes forth from God is a
-clear sign of one's love for God, since that in virtue of which something is
-such is itself even more so. Therefore, when one loves Christ, who came forth
-from God, this love is particularly traced back to God the Father; but this is
-not so when one loves Christ precisely as human.
-
-<p>2160 Because he had mentioned his coming forth from the
-Father, he now comments more fully on it, saying, <b>I came </b><i>(exivi, </i>came
-forth) <b>from the Father and have come </b><i>(veni) </i><b>into the world. </b>This
-shows his intimacy with the Father. He first mentions his coming forth from the
-Father; and secondly, his return to the Father (v 28).
-
-<p>2161 The Son proceeds or comes from the Father in two ways:
-one is eternal, the other temporal. He refers to the eternal procession when he
-says, <b>I came </b>(came forth, <i>exivi)<b> </b></i><b>from the Father</b>,
-eternally<b> </b>begotten from him.
-
-<p>Everything which comes forth from
-another was first in it. There are three ways one thing can be in something
-else. First, as what is contained is in its container; second, as a part in
-some whole; thirdly, as an accident in its subject and as an effect in its
-cause. What comes forth is in that from which it comes forth in one of these
-ways. In the first two ways, what comes forth remains the same individual it
-was. For example, what comes from the keg is the very same wine that was in the
-keg; and the very same part that was in the whole comes from the whole. In the
-other two ways [the third member] what comes forth is not the same individual.
-Now none of these ways apply to God: for since God is entirely simple, and is
-in some place only metaphorically speaking, we cannot say that the Son is in
-God like some part, or that the Son is contained in a container. Rather, the
-Son is in the Father by a oneness of essence: "I and the Father are one"
-(10:30). For the entire essence of the Father is the entire essence of the Son,
-and vice versa. Consequently, the Son does not come forth from the Father in
-the previously mentioned ways. For when a part comes from the whole, it is
-distinct from the whole in essence: for when a part comes from the whole it
-becomes a being in act, while in the whole it was only a being in potency.
-Likewise, what comes from being contained in some container now occupies a
-different place than it did. But the Son does not come forth from the Father to
-occupy a different place because he fills all things, "Do I not fill heaven and
-earth?" (Jer 23:24). Nor is the Son split off from the Father because the
-Father cannot be divided. Rather, the Son comes forth by reason of a
-distinction in person. Thus, insofar as the coming forth of the Son presupposes
-some kind of existing in another, this indicates a unity of essence; while
-insofar as there is a certain coming forth, a distinction in person is
-indicated. "His coming forth is from the highest heaven," that is, from God the
-Father [Ps 19:6]; "You are my son, born before the day&#8209;star rises" [Ps
-110:3].
-
-<p>In material things, what comes
-forth from another is no longer in it, since it comes from it by a separation
-from it in place or in essence. This is not the kind of coming forth we have
-here, for the Son came forth from the Father from all eternity in such a way
-that the Son is still in the Father from all eternity. And so when the Son is
-in the Father, he comes forth, and when the Son comes forth he is in the
-Father: so the Son is always in the Father and always coming forth from the
-Father.
-
+disciples for Christ, and from their faith. With regard to the
+first he says, <b>because you have loved me</b>. This proof does
+not give the cause [why the Father loves them], for we read, "Not
+as though we had loved God, but because he has first loved us" [1
+Jn 4:10]. Rather, it gives a sign [of God's love for them], for the
+fact that we love God is a sign that he loves us, for our being
+able to love God is a gift from God: "God's love has been poured
+into our hearts through the Holy Spirit which has been given to us"
+(Rom 5:5); "He who loves me will be loved by my Father"
+(14:21).</p>
+<p>Referring to the second he says, <b>and have believed that I
+came from the Father:</b> "Without faith it is impossible to please
+God" [Heb 11:6]. Our faith is due to God's love for us, for "it is
+the gift of God" (Eph 2:8). Now a gift is not given except through
+the love of the giver. To believe in and to love Christ insofar as
+he comes forth from God is a clear sign of one's love for God,
+since that in virtue of which something is such is itself even more
+so. Therefore, when one loves Christ, who came forth from God, this
+love is particularly traced back to God the Father; but this is not
+so when one loves Christ precisely as human.</p>
+<p>2160 Because he had mentioned his coming forth from the Father,
+he now comments more fully on it, saying, <b>I came</b>
+<i>(exivi,</i> came forth) <b>from the Father and have come</b>
+<i>(veni)</i> <b>into the world.</b> This shows his intimacy with
+the Father. He first mentions his coming forth from the Father; and
+secondly, his return to the Father (v 28).</p>
+<p>2161 The Son proceeds or comes from the Father in two ways: one
+is eternal, the other temporal. He refers to the eternal procession
+when he says, <b>I came</b> (came forth, <i>exivi) </i><b>from the
+Father</b>, eternally begotten from him.</p>
+<p>Everything which comes forth from another was first in it. There
+are three ways one thing can be in something else. First, as what
+is contained is in its container; second, as a part in some whole;
+thirdly, as an accident in its subject and as an effect in its
+cause. What comes forth is in that from which it comes forth in one
+of these ways. In the first two ways, what comes forth remains the
+same individual it was. For example, what comes from the keg is the
+very same wine that was in the keg; and the very same part that was
+in the whole comes from the whole. In the other two ways [the third
+member] what comes forth is not the same individual. Now none of
+these ways apply to God: for since God is entirely simple, and is
+in some place only metaphorically speaking, we cannot say that the
+Son is in God like some part, or that the Son is contained in a
+container. Rather, the Son is in the Father by a oneness of
+essence: "I and the Father are one" (10:30). For the entire essence
+of the Father is the entire essence of the Son, and vice versa.
+Consequently, the Son does not come forth from the Father in the
+previously mentioned ways. For when a part comes from the whole, it
+is distinct from the whole in essence: for when a part comes from
+the whole it becomes a being in act, while in the whole it was only
+a being in potency. Likewise, what comes from being contained in
+some container now occupies a different place than it did. But the
+Son does not come forth from the Father to occupy a different place
+because he fills all things, "Do I not fill heaven and earth?" (Jer
+23:24). Nor is the Son split off from the Father because the Father
+cannot be divided. Rather, the Son comes forth by reason of a
+distinction in person. Thus, insofar as the coming forth of the Son
+presupposes some kind of existing in another, this indicates a
+unity of essence; while insofar as there is a certain coming forth,
+a distinction in person is indicated. "His coming forth is from the
+highest heaven," that is, from God the Father [Ps 19:6]; "You are
+my son, born before the day&#8209;star rises" [Ps 110:3].</p>
+<p>In material things, what comes forth from another is no longer
+in it, since it comes from it by a separation from it in place or
+in essence. This is not the kind of coming forth we have here, for
+the Son came forth from the Father from all eternity in such a way
+that the Son is still in the Father from all eternity. And so when
+the Son is in the Father, he comes forth, and when the Son comes
+forth he is in the Father: so the Son is always in the Father and
+always coming forth from the Father.</p>
 <p>2162 He mentions his temporal coming when he says, <b>I have
-come into the world.</b> Just as the Son's coming forth from the Father from
-eternity does not involve a change of place, neither does his coming into the
-world imply a change of place. Since the Father is in the Son and the Son is in
-the Father, then just as the Father fills all things, so does the Son; nor is
-there any place to go. Thus the Son is said to have come into the world because
-he assumed a human nature, which had its origin from the world as far as its body
-was concerned. But the Son did not move to a new place. "He came to his own
-home, and his own people received him not" (1:11).
-
+come into the world.</b> Just as the Son's coming forth from the
+Father from eternity does not involve a change of place, neither
+does his coming into the world imply a change of place. Since the
+Father is in the Son and the Son is in the Father, then just as the
+Father fills all things, so does the Son; nor is there any place to
+go. Thus the Son is said to have come into the world because he
+assumed a human nature, which had its origin from the world as far
+as its body was concerned. But the Son did not move to a new place.
+"He came to his own home, and his own people received him not"
+(1:11).</p>
 <p>2163 Then when he says, <b>again, I am leaving the world and
-going to the Father, </b>he speaks of his return to the Father. First he mentions
-his leaving the world, <b>again, I am leaving the world</b>, but not ceasing to
-govern us by his providence, because he is always governing the world together
-with the Father, and he is always with the faithful by the help of his grace:
-"I am with you always, to the close of the age" (Mt 28:20). Rather, he left the
-world by withdrawing from the physical sight of the worldly.
-
-<p>Secondly, he mentions his return to
-the Father when he says, <b>and going to the Father, </b>whom he had never
-left. He goes insofar as he offered himself to the Father in his passion:
-"Christ ... gave himself up for us, a fragrant offering and sacrifice to God"
-(Eph 5:2). Again, he goes to the Father insofar as by his resurrection his
-human nature became like the Father in its immortality: "the life he lives he
-lives to God" (Rom 6:10). Further, he goes to the Father by ascending into the
-heavens where he shines in a special way with divine glory: "So then the Lord
-Jesus, after he had spoken to them, was taken up into heaven, and sat down at the
-right hand of God" (Mt 16:19); "But now I am going to him who sent me; yet none
-of you asks me, 'Where are you going?'"
-<BR><BR><BR>
-<p align=center><B>LECTURE 8
-
-<BLOCKQUOTE><p>29 His disciples said, "Ah, now you are speaking plainly,
-not in any figure [proverb]! 30 Now we know that you know all things, and need
-none to question you; by this we believe that you came from God." 31 Jesus
-answered them, "Do you now believe? 32 The hour is coming, indeed it has come,
-when you will be scattered, every man to his home, and will leave me alone; yet
-I am not alone, for the Father is with me. 33 I have said this to you, that in
-me you may have peace. In the world you have tribulation; but be of good cheer,
-I have overcome the world."</B></BLOCKQUOTE>
-
-<p>2164 After these consoling words spoken to the apostles, we
-now see their effect on them: first, their reaction is given; secondly, we see
-their condition; and thirdly, we see the intention of Christ, <b>I have said
-this to you, that </b>... The reaction of the disciples is a profession of
-faith, <b>Ah, now you are speaking plainly </b>... They profess three things
-about Christ: the clarity of his teaching, the certitude of his knowledge, and
-his divine origin.
-
+going to the Father,</b> he speaks of his return to the Father.
+First he mentions his leaving the world, <b>again, I am leaving the
+world</b>, but not ceasing to govern us by his providence, because
+he is always governing the world together with the Father, and he
+is always with the faithful by the help of his grace: "I am with
+you always, to the close of the age" (Mt 28:20). Rather, he left
+the world by withdrawing from the physical sight of the
+worldly.</p>
+<p>Secondly, he mentions his return to the Father when he says,
+<b>and going to the Father,</b> whom he had never left. He goes
+insofar as he offered himself to the Father in his passion: "Christ
+... gave himself up for us, a fragrant offering and sacrifice to
+God" (Eph 5:2). Again, he goes to the Father insofar as by his
+resurrection his human nature became like the Father in its
+immortality: "the life he lives he lives to God" (Rom 6:10).
+Further, he goes to the Father by ascending into the heavens where
+he shines in a special way with divine glory: "So then the Lord
+Jesus, after he had spoken to them, was taken up into heaven, and
+sat down at the right hand of God" (Mt 16:19); "But now I am going
+to him who sent me; yet none of you asks me, 'Where are you
+going?'"<br />
+<br />
+<br /></p>
+<p align="center"><b>LECTURE 8</b></p>
+<blockquote>
+<p><b>29 His disciples said, "Ah, now you are speaking plainly, not
+in any figure [proverb]! 30 Now we know that you know all things,
+and need none to question you; by this we believe that you came
+from God." 31 Jesus answered them, "Do you now believe? 32 The hour
+is coming, indeed it has come, when you will be scattered, every
+man to his home, and will leave me alone; yet I am not alone, for
+the Father is with me. 33 I have said this to you, that in me you
+may have peace. In the world you have tribulation; but be of good
+cheer, I have overcome the world."</b></p>
+</blockquote>
+<p>2164 After these consoling words spoken to the apostles, we now
+see their effect on them: first, their reaction is given; secondly,
+we see their condition; and thirdly, we see the intention of
+Christ, <b>I have said this to you, that</b> ... The reaction of
+the disciples is a profession of faith, <b>Ah, now you are speaking
+plainly</b> ... They profess three things about Christ: the clarity
+of his teaching, the certitude of his knowledge, and his divine
+origin.</p>
 <p>2165 They profess the clarity of his teaching when they say,
-<b>Now you are speaking plainly, not in any proverb! </b>If we consider this
-with attention we see that there is scarcely any other place in sacred
-scripture where the origin of Christ is so openly expressed as here, when he
-says, "I shall tell you plainly of the Father," and "I came forth from the
-Father and have come into the world." And so believing that his promise to tell
-them plainly of the Father had now been kept so that they did not need any
-further teaching, they say, <b>Ah, now you are speaking plainly</b>. As
-Augustine remarks, the disciples were still so lacking in understanding that
-they did not realize they were lacking in understanding.<a href="#_ftn39"
-name="_ftnref39">[39]</a>
-For Christ had not promised to speak to them without proverbs at that time, but
-at the time of the resurrection or of glory. Yet as far as the disciples were
-concerned, he was now speaking more clearly, although they were later to
-understand his words still more clearly.
-
-<p>2166 They profess the certainty of his knowledge when they
-say, <b>Now we know that you know all things</b>. At first glance, the meaning
-seems to be that when one clearly explains the things he says, this is a proof
-of his certain and full knowledge of them: for the sign of one who knows is the
-ability to fully teach what he knows &#8209; "Knowledge is easy for a man of
-understanding" (Prv 14:6) &#8209; and what is beyond one's understanding cannot
-be plainly told in words. Yet the apostles said this for another reason, which
-is because the Lord knew all the secrets of their hearts, and could satisfy
-their perplexities. He consoled them by promising them the joy of the Holy
-Spirit, that they would see him again, and that the Father loves them. Thus
-they say, <b>Now we know that you know all things</b>, that is, the secrets of
-hearts: "Lord, you know everything" (21:17); "The Lord God knows all things
-before they are done" [Wis 8:8].
-
-<p>2167 Then they add, <b>and need none to question you</b>.
-This seems to contradict what they had just said, namely, that he knows all
-things; for one who is wise is questioned (rather than questioning others). Why
-then is it not necessary to question him? The answer is that they said this to
-indicate that he even knew the secrets of hearts, because even before he was
-questioned he satisfied their perplexity when they were saying to each other,
-"What does he mean by 'a little while'?" (16:18). Nevertheless, Christ does ask
-and is asked, not because he needs it, but because we do.
-
+<b>Now you are speaking plainly, not in any proverb!</b> If we
+consider this with attention we see that there is scarcely any
+other place in sacred scripture where the origin of Christ is so
+openly expressed as here, when he says, "I shall tell you plainly
+of the Father," and "I came forth from the Father and have come
+into the world." And so believing that his promise to tell them
+plainly of the Father had now been kept so that they did not need
+any further teaching, they say, <b>Ah, now you are speaking
+plainly</b>. As Augustine remarks, the disciples were still so
+lacking in understanding that they did not realize they were
+lacking in understanding.<a href="#_ftn39" name="_ftnref39" id=
+"_ftnref39">[39]</a> For Christ had not promised to speak to them
+without proverbs at that time, but at the time of the resurrection
+or of glory. Yet as far as the disciples were concerned, he was now
+speaking more clearly, although they were later to understand his
+words still more clearly.</p>
+<p>2166 They profess the certainty of his knowledge when they say,
+<b>Now we know that you know all things</b>. At first glance, the
+meaning seems to be that when one clearly explains the things he
+says, this is a proof of his certain and full knowledge of them:
+for the sign of one who knows is the ability to fully teach what he
+knows &#8209; "Knowledge is easy for a man of understanding" (Prv
+14:6) &#8209; and what is beyond one's understanding cannot be
+plainly told in words. Yet the apostles said this for another
+reason, which is because the Lord knew all the secrets of their
+hearts, and could satisfy their perplexities. He consoled them by
+promising them the joy of the Holy Spirit, that they would see him
+again, and that the Father loves them. Thus they say, <b>Now we
+know that you know all things</b>, that is, the secrets of hearts:
+"Lord, you know everything" (21:17); "The Lord God knows all things
+before they are done" [Wis 8:8].</p>
+<p>2167 Then they add, <b>and need none to question you</b>. This
+seems to contradict what they had just said, namely, that he knows
+all things; for one who is wise is questioned (rather than
+questioning others). Why then is it not necessary to question him?
+The answer is that they said this to indicate that he even knew the
+secrets of hearts, because even before he was questioned he
+satisfied their perplexity when they were saying to each other,
+"What does he mean by 'a little while'?" (16:18). Nevertheless,
+Christ does ask and is asked, not because he needs it, but because
+we do.</p>
 <p>2168 They profess Christ's divine origin when they say, <b>by
-this we believe that you came </b>(came forth, <i>exist</i>) <b>from God</b>.
-This statement is appropriate for it is a distinguishing characteristic of the
-divinity to know all things and even the secrets of hearts: "The heart is
-deceitful above all things, and desperately corrupt; who can understand it? 'I
-the Lord search the mind and try the heart' "(Jer 17:9). Thus they say, <b>you
-came from God</b>, consubstantial with the Father, and true God.
-
-<p>2169 Now we see the condition of the disciples, which is one
-of weakness: first, Christ reproaches their slowness to believe; secondly, he
-foretells their approaching troubles; thirdly, he shows that he cannot be
-injured by them.
-
-<p>2170 As to the first he says, <b>Do you now believe?</b> If
-this is understood as a question, it is a rebuke for being so slow to believe.
-It is like saying: Have you waited till now to believe? If we understand this
-remissibly, Christ is reproving the instability of their faith. Then it is like
-saying: It is true that you believe now, but as soon as I am betrayed, you will
-leave me: "They believe for a while and in time of temptation fall away" (Lk
-8:13).
-
-<p>2171 <b>The hour is coming, indeed it has come, when you will
-be scattered, every man to his home, and will leave me alone</b>.<b> </b>Here
-we see their approaching troubles and falling away. Notice that by their
-falling away they lost what they had acquired through Christ. They had acquired
-the companionship of Christ, freedom from the burdens of ownership, and a life
-together. Peter mentions these three things in Matthew (19:27): "We," all of
-us, referring to their life together, "have left everything," referring to the
-freedom from the burdens of ownership, "and followed you," referring to their
-companionship with Christ. They lost these things and our Lord foretold this to
-them when he said: <b>The hour is coming, indeed it has come, when you will be
-scattered </b>(referring to their life together), because you will be dominated
-by such fear that you will not be able to run away together, as a group:
-"Strike the shepherd and the sheep will be scattered" (Zech 13:7); <b>every man
-to his home</b> (referring to their lost freedom from things), that is,
-returning to his desire to possess his own things. And we do see Peter and the
-others return to their boat and their own property: "They went out and got into
-the boat" (21:3). <b>And will leave me alone, </b>(referring to the loss of
-Christ's companionship): "My kinsfolk and my close friends have failed me; the
-guests in my house have forgotten me" (Job 19:14); "I have trodden the wine
-press alone" (Is 63:3).
-
-<p>2172 Yet Christ did not suffer any loss by the falling away
-of his disciples; thus he says, <b>yet I am not alone, for the Father is with
-me</b>. This is like saying: Although I am one with the Father by a unity of
-essence, I am not alone because distinct in person. Thus I have not come forth
-from the Father in such a way as to leave him.
-
-<p>2173 Here our Lord states the purpose of his teaching: first
-he mentions the benefit it brings; secondly, why we need this benefit, <b>in
-the world you have tribulation.</b>
-
-<p>2174 The benefit his teaching gives is peace. He says to
-them: I am telling you that you will be reduced to leaving me alone; and so I
-am teaching you so you do not continue in this abandonment. Indeed, everything
-I have said to you in this talk and everything I have spoken in the entire
-Gospel is aimed at having you return to me, <b>that in me you may have peace</b>.
-
-<p>Truly, the purpose of the Gospel is
-peace in Christ: "Those who love your name have great peace" [Ps 119:165]. The
-reason for this is that peace of heart is opposed to its disturbance, which
-comes from the evils that afflict it and grow worse. But if one has affliction
-only now and then, or a joy greater than one's evils, his disturbance does not
-last. This is why the worldly, who are not united to God by love, have troubles
-without peace; while the saints, who have God in their hearts by love, have
-peace in Christ even if they have troubles from the world: "He makes peace in
-your borders" [Ps 147:14]. And our purpose here should be to have peace in God:
-"My soul refused to be comforted," with things of the world, "but I remembered
-God and was delighted" [Ps 77:3].
-
-<p>2175 We need this peace because of the troubles imposed by
-the world; so Christ says, <b>In the world you have tribulation. </b>First, he
-foretells their future distress; secondly, he gives them confidence to meet it.
-In regard to the first he says, <b>In the world you have tribulation, </b>that
-is, from the worldly: "Do not wonder, brethren, that the world hates you" (1 Jn
-3:13); "I chose you out of the world, therefore the world hates you" (15:19).
+this we believe that you came</b> (came forth, <i>exist</i>)
+<b>from God</b>. This statement is appropriate for it is a
+distinguishing characteristic of the divinity to know all things
+and even the secrets of hearts: "The heart is deceitful above all
+things, and desperately corrupt; who can understand it? 'I the Lord
+search the mind and try the heart' "(Jer 17:9). Thus they say,
+<b>you came from God</b>, consubstantial with the Father, and true
+God.</p>
+<p>2169 Now we see the condition of the disciples, which is one of
+weakness: first, Christ reproaches their slowness to believe;
+secondly, he foretells their approaching troubles; thirdly, he
+shows that he cannot be injured by them.</p>
+<p>2170 As to the first he says, <b>Do you now believe?</b> If this
+is understood as a question, it is a rebuke for being so slow to
+believe. It is like saying: Have you waited till now to believe? If
+we understand this remissibly, Christ is reproving the instability
+of their faith. Then it is like saying: It is true that you believe
+now, but as soon as I am betrayed, you will leave me: "They believe
+for a while and in time of temptation fall away" (Lk 8:13).</p>
+<p>2171 <b>The hour is coming, indeed it has come, when you will be
+scattered, every man to his home, and will leave me alone</b>. Here
+we see their approaching troubles and falling away. Notice that by
+their falling away they lost what they had acquired through Christ.
+They had acquired the companionship of Christ, freedom from the
+burdens of ownership, and a life together. Peter mentions these
+three things in Matthew (19:27): "We," all of us, referring to
+their life together, "have left everything," referring to the
+freedom from the burdens of ownership, "and followed you,"
+referring to their companionship with Christ. They lost these
+things and our Lord foretold this to them when he said: <b>The hour
+is coming, indeed it has come, when you will be scattered</b>
+(referring to their life together), because you will be dominated
+by such fear that you will not be able to run away together, as a
+group: "Strike the shepherd and the sheep will be scattered" (Zech
+13:7); <b>every man to his home</b> (referring to their lost
+freedom from things), that is, returning to his desire to possess
+his own things. And we do see Peter and the others return to their
+boat and their own property: "They went out and got into the boat"
+(21:3). <b>And will leave me alone,</b> (referring to the loss of
+Christ's companionship): "My kinsfolk and my close friends have
+failed me; the guests in my house have forgotten me" (Job 19:14);
+"I have trodden the wine press alone" (Is 63:3).</p>
+<p>2172 Yet Christ did not suffer any loss by the falling away of
+his disciples; thus he says, <b>yet I am not alone, for the Father
+is with me</b>. This is like saying: Although I am one with the
+Father by a unity of essence, I am not alone because distinct in
+person. Thus I have not come forth from the Father in such a way as
+to leave him.</p>
+<p>2173 Here our Lord states the purpose of his teaching: first he
+mentions the benefit it brings; secondly, why we need this benefit,
+<b>in the world you have tribulation.</b></p>
+<p>2174 The benefit his teaching gives is peace. He says to them: I
+am telling you that you will be reduced to leaving me alone; and so
+I am teaching you so you do not continue in this abandonment.
+Indeed, everything I have said to you in this talk and everything I
+have spoken in the entire Gospel is aimed at having you return to
+me, <b>that in me you may have peace</b>.</p>
+<p>Truly, the purpose of the Gospel is peace in Christ: "Those who
+love your name have great peace" [Ps 119:165]. The reason for this
+is that peace of heart is opposed to its disturbance, which comes
+from the evils that afflict it and grow worse. But if one has
+affliction only now and then, or a joy greater than one's evils,
+his disturbance does not last. This is why the worldly, who are not
+united to God by love, have troubles without peace; while the
+saints, who have God in their hearts by love, have peace in Christ
+even if they have troubles from the world: "He makes peace in your
+borders" [Ps 147:14]. And our purpose here should be to have peace
+in God: "My soul refused to be comforted," with things of the
+world, "but I remembered God and was delighted" [Ps 77:3].</p>
+<p>2175 We need this peace because of the troubles imposed by the
+world; so Christ says, <b>In the world you have tribulation.</b>
+First, he foretells their future distress; secondly, he gives them
+confidence to meet it. In regard to the first he says, <b>In the
+world you have tribulation,</b> that is, from the worldly: "Do not
+wonder, brethren, that the world hates you" (1 Jn 3:13); "I chose
+you out of the world, therefore the world hates you" (15:19).
 Referring to the second, Christ says, <b>but be of good cheer [have
-confidence], I have overcome the world. </b>For Christ does free us: "You
-delivered me ... from choking fire on every side" (Si 51:4). He is saying in
-effect: Return to me and you will have peace, for <b>I have overcome the world </b>which
-is oppressing you.
-
-<p>2176 Christ overcame the world, first of all, by taking away
-the weapons it uses to attack us: these are its allurements: "For all that is
-in the world [is] the lust of the flesh and the lust of the eyes and the pride
-of life" (1 Jn 2:16). He conquered the allurement of riches by his poverty: "I
-am poor and needy" (Ps 86:1); "The Son of man has nowhere to lay his head" (Lk
-9:58). Christ overcame the allurement of honors by his humility: "Learn from
-me; for I am gentle and lowly in heart" (Mt 11:29). He overcame the lusts of
-the world by his sufferings and labors: "He ... became obedient unto death,
-even death on a cross" (Phil 2:8); "Jesus, wearied as he was with his journey,
-sat down beside the well" (4:6); "I have labored from my youth" [Ps 88:16].
-Anyone who conquers these, conquers the world. And this is what faith does -
-"This is the victory that overcomes the world, our faith" (1 Jn 5:4) &#8209;
-because since faith is [the present possession of] the substance, the basic
-reality, of what we hope for, which is spiritual and eternal good, it causes us
-to disdain sensual and passing goods.
-
-<p>Secondly, Christ overcame the world
-by casting out the ruler of the world: "Now shall the ruler of this world be
-cast out" (12:31); "He disarmed the principalities and powers (Col 2:15). This
-shows us that the devil is also to be overcome by us: "Will you play with him
-as with a bird, or will you put him on a leash for your maidens?" (Job 41:5),
-which understood literally means that after the passion of Christ the little
-boys and young handmaids of Christ will make him their plaything.
-
-<p>Thirdly, Christ overcame the world
-by converting the people of this world to himself. The world rebelled by
-stirring up dissensions through worldly people. But Christ drew these to
-himself: "I, when I am lifted up from the earth, will draw all things to
-myself" [12:32]. Thus it was said: "The world has gone after him" (12:19). So,
-we should not fear its oppression because it has been overcome: "Thanks be to
-God, who gives us the victory through our Lord Jesus Christ" (1 Cor 15:57).
-
+confidence], I have overcome the world.</b> For Christ does free
+us: "You delivered me ... from choking fire on every side" (Si
+51:4). He is saying in effect: Return to me and you will have
+peace, for <b>I have overcome the world</b> which is oppressing
+you.</p>
+<p>2176 Christ overcame the world, first of all, by taking away the
+weapons it uses to attack us: these are its allurements: "For all
+that is in the world [is] the lust of the flesh and the lust of the
+eyes and the pride of life" (1 Jn 2:16). He conquered the
+allurement of riches by his poverty: "I am poor and needy" (Ps
+86:1); "The Son of man has nowhere to lay his head" (Lk 9:58).
+Christ overcame the allurement of honors by his humility: "Learn
+from me; for I am gentle and lowly in heart" (Mt 11:29). He
+overcame the lusts of the world by his sufferings and labors: "He
+... became obedient unto death, even death on a cross" (Phil 2:8);
+"Jesus, wearied as he was with his journey, sat down beside the
+well" (4:6); "I have labored from my youth" [Ps 88:16]. Anyone who
+conquers these, conquers the world. And this is what faith does -
+"This is the victory that overcomes the world, our faith" (1 Jn
+5:4) &#8209; because since faith is [the present possession of] the
+substance, the basic reality, of what we hope for, which is
+spiritual and eternal good, it causes us to disdain sensual and
+passing goods.</p>
+<p>Secondly, Christ overcame the world by casting out the ruler of
+the world: "Now shall the ruler of this world be cast out" (12:31);
+"He disarmed the principalities and powers (Col 2:15). This shows
+us that the devil is also to be overcome by us: "Will you play with
+him as with a bird, or will you put him on a leash for your
+maidens?" (Job 41:5), which understood literally means that after
+the passion of Christ the little boys and young handmaids of Christ
+will make him their plaything.</p>
+<p>Thirdly, Christ overcame the world by converting the people of
+this world to himself. The world rebelled by stirring up
+dissensions through worldly people. But Christ drew these to
+himself: "I, when I am lifted up from the earth, will draw all
+things to myself" [12:32]. Thus it was said: "The world has gone
+after him" (12:19). So, we should not fear its oppression because
+it has been overcome: "Thanks be to God, who gives us the victory
+through our Lord Jesus Christ" (1 Cor 15:57).</p>
+<div><br clear="all" />
+<hr align="left" size="1" width="33%" />
+<div id="ftn1">
+<p><a href="#_ftnref1" name="_ftn1" id="_ftn1">[1]</a> St. Thomas
+refers to Jn 16:2 in the <i>Summa Theologiae:</i> I-II, q. 19, a.
+6, s. c.</p>
 </div>
-
-<div><br clear=all>
-
-<hr align=left size=1 width="33%">
-
-<div id=ftn1>
-
-<p><a href="#_ftnref1" name="_ftn1">[1]</a>
-St. Thomas refers to Jn 16:2 in the <i>Summa
-Theologiae: </i>I-II, q. 19, a. 6, s. c.
-
-</div>
-
-<div id=ftn2>
-
-<p><a href="#_ftnref2" name="_ftn2">[2]</a> <i>Tract.
-in Io</i>., 93, ch. 3, col. 1866; cf. <i>Catena
-Aurea</i>,<i> </i>16:1-4.
-
+<div id="ftn2">
+<p><a href="#_ftnref2" name="_ftn2" id="_ftn2">[2]</a> <i>Tract. in
+Io</i>., 93, ch. 3, col. 1866; cf. <i>Catena Aurea</i>, 16:1-4.</p>
 </div>
-
-<div id=ftn3>
-
-<p><a href="#_ftnref3" name="_ftn3">[3]</a> Ibid.; cf. <i>Catena Aurea</i>,<i> </i>16:1-4.
-
-</div>
-
-<div id=ftn4>
-
-<p><a href="#_ftnref4" name="_ftn4">[4]</a> Cicero, <i>Tusculan Questions</i>.
-
-</div>
-
-<div id=ftn5>
-
-<p><a href="#_ftnref5" name="_ftn5">[5]</a> <i>Tract.
-in Io</i>., 94, ch. 1, col. 1868; cf. <i>Catena
-Aurea</i>,<i> </i>16:1-4.
-
+<div id="ftn3">
+<p><a href="#_ftnref3" name="_ftn3" id="_ftn3">[3]</a> Ibid.; cf.
+<i>Catena Aurea</i>, 16:1-4.</p>
 </div>
-
-<div id=ftn6>
-
-<p><a href="#_ftnref6" name="_ftn6">[6]</a> Ibid.; cf. <i>Catena Aurea</i>,<i> </i>16:1-4.
-
+<div id="ftn4">
+<p><a href="#_ftnref4" name="_ftn4" id="_ftn4">[4]</a> Cicero,
+<i>Tusculan Questions</i>.</p>
 </div>
-
-<div id=ftn7>
-
-<p><a href="#_ftnref7" name="_ftn7">[7]</a> <i>In Ioannem hom</i>., 78, ch.
-1; PG 59, col. 421; cf. <i>Catena Aurea</i>, 16:1-4.
-
+<div id="ftn5">
+<p><a href="#_ftnref5" name="_ftn5" id="_ftn5">[5]</a> <i>Tract. in
+Io</i>., 94, ch. 1, col. 1868; cf. <i>Catena Aurea</i>, 16:1-4.</p>
+</div>
+<div id="ftn6">
+<p><a href="#_ftnref6" name="_ftn6" id="_ftn6">[6]</a> Ibid.; cf.
+<i>Catena Aurea</i>, 16:1-4.</p>
 </div>
-
-<div id=ftn8>
-
-<p><a href="#_ftnref8" name="_ftn8">[8]</a>
-St. Thomas refers to Jn 16:7 in the <i>Summa
-Theologiae:</i> III, q. 57, a. 1, ad 3; q. 57, a. 6, s. c.; q. 72, a. 1, ad 1;
-q. 75, a. 1, obj. 4.
-
+<div id="ftn7">
+<p><a href="#_ftnref7" name="_ftn7" id="_ftn7">[7]</a> <i>In
+Ioannem hom</i>., 78, ch. 1; PG 59, col. 421; cf. <i>Catena
+Aurea</i>, 16:1-4.</p>
 </div>
-
-<div id=ftn9>
-
-<p><a href="#_ftnref9" name="_ftn9">[9]</a> <i>In Ioannem hom</i>., 78, ch.
-1; PG 59, col. 421; cf. <i>Catena Aurea</i>, 16:5-11.
-
+<div id="ftn8">
+<p><a href="#_ftnref8" name="_ftn8" id="_ftn8">[8]</a> St. Thomas
+refers to Jn 16:7 in the <i>Summa Theologiae:</i> III, q. 57, a. 1,
+ad 3; q. 57, a. 6, s. c.; q. 72, a. 1, ad 1; q. 75, a. 1, obj.
+4.</p>
 </div>
-
-<div id=ftn10>
-
-<p><a href="#_ftnref10" name="_ftn10">[10]</a> <i>Tract.
-in Io</i>., 94, ch. 3, col. 1869; cf. <i>Catena
-Aurea</i>,<i> </i>16:5-11.
-
+<div id="ftn9">
+<p><a href="#_ftnref9" name="_ftn9" id="_ftn9">[9]</a> <i>In
+Ioannem hom</i>., 78, ch. 1; PG 59, col. 421; cf. <i>Catena
+Aurea</i>, 16:5-11.</p>
 </div>
-
-<div id=ftn11>
-
-<p><a
-href="#_ftnref11" name="_ftn11">[11]</a> <i>De Trin</i>., 1, ch. 9, no.19; PL 42, col. 833-4; cf. <i>Catena
-Aurea</i>,<i> </i>16:5-11.
-
+<div id="ftn10">
+<p><a href="#_ftnref10" name="_ftn10" id="_ftn10">[10]</a>
+<i>Tract. in Io</i>., 94, ch. 3, col. 1869; cf. <i>Catena
+Aurea</i>, 16:5-11.</p>
 </div>
-
-<div id=ftn12>
-
-<p><a href="#_ftnref12" name="_ftn12">[12]</a> <i>In Ioannem hom</i>., 78, ch.
-1; PG 59,col. 421; cf. <i>Catena Aurea</i>, 16:5-11.
-
+<div id="ftn11">
+<p><a href="#_ftnref11" name="_ftn11" id="_ftn11">[11]</a> <i>De
+Trin</i>., 1, ch. 9, no.19; PL 42, col. 833-4; cf. <i>Catena
+Aurea</i>, 16:5-11.</p>
+</div>
+<div id="ftn12">
+<p><a href="#_ftnref12" name="_ftn12" id="_ftn12">[12]</a> <i>In
+Ioannem hom</i>., 78, ch. 1; PG 59,col. 421; cf. <i>Catena
+Aurea</i>, 16:5-11.</p>
 </div>
-
-<div id=ftn13>
-
-<p><a href="#_ftnref13" name="_ftn13">[13]</a>
-St. Thomas refers to Jn 16:8 in the <i>Summa
-Theologiae:</i> III, q. 57, a. 1, ad 3; q. 59, a. 1, obj. 3; Jn 16:12: <i>ST</i>
-III, q. 42, a. 3, ad 2; q. 45, a. 4, obj. 4; Jn 16:13: <i>ST</i> I-II, q. 106,
-a. 4, obj. 2; III, q. 39, a. 7.
-
-</div>
-
-<div id=ftn14>
-
-<p><a href="#_ftnref14" name="_ftn14">[14]</a> <i>Tract. in Io</i>., 95, ch. 1, col. 1870; cf. <i>Catena Aurea, </i>16:5-11.
-
+<div id="ftn13">
+<p><a href="#_ftnref13" name="_ftn13" id="_ftn13">[13]</a> St.
+Thomas refers to Jn 16:8 in the <i>Summa Theologiae:</i> III, q.
+57, a. 1, ad 3; q. 59, a. 1, obj. 3; Jn 16:12: <i>ST</i> III, q.
+42, a. 3, ad 2; q. 45, a. 4, obj. 4; Jn 16:13: <i>ST</i> I-II, q.
+106, a. 4, obj. 2; III, q. 39, a. 7.</p>
 </div>
-
-<div id=ftn15>
-
-<p><a href="#_ftnref15" name="_ftn15">[15]</a> <i>Tract.
-in Io</i>., 95, ch. 2, col. 1871; cf. <i>Catena
-Aurea, </i>16:5-11.
-
+<div id="ftn14">
+<p><a href="#_ftnref14" name="_ftn14" id="_ftn14">[14]</a>
+<i>Tract. in Io</i>., 95, ch. 1, col. 1870; cf. <i>Catena
+Aurea,</i> 16:5-11.</p>
 </div>
-
-<div id=ftn16>
-
-<p><a href="#_ftnref16" name="_ftn16">[16]</a> Augustine, <i>Sermones de Verbis Domini</i> <i>144</i>; ch.
-1; PL 38, col. 689; cf. <i>Catena Aurea,</i>
-16:5-11.
-
+<div id="ftn15">
+<p><a href="#_ftnref15" name="_ftn15" id="_ftn15">[15]</a>
+<i>Tract. in Io</i>., 95, ch. 2, col. 1871; cf. <i>Catena
+Aurea,</i> 16:5-11.</p>
 </div>
-
-<div id=ftn17>
-
-<p><a href="#_ftnref17" name="_ftn17">[17]</a> Ibid, ch. 5, col. 790.
-
+<div id="ftn16">
+<p><a href="#_ftnref16" name="_ftn16" id="_ftn16">[16]</a>
+Augustine, <i>Sermones de Verbis Domini</i> <i>144</i>; ch. 1; PL
+38, col. 689; cf. <i>Catena Aurea,</i> 16:5-11.</p>
 </div>
-
-<div id=ftn18>
-
-<p><a href="#_ftnref18" name="_ftn18">[18]</a> <i>In Ioannem hom</i>., 78, ch.
-2; PG 59, col. 422; cf. <i>Catena Aurea</i>, 16:5-11.
-
+<div id="ftn17">
+<p><a href="#_ftnref17" name="_ftn17" id="_ftn17">[17]</a> Ibid,
+ch. 5, col. 790.</p>
+</div>
+<div id="ftn18">
+<p><a href="#_ftnref18" name="_ftn18" id="_ftn18">[18]</a> <i>In
+Ioannem hom</i>., 78, ch. 2; PG 59, col. 422; cf. <i>Catena
+Aurea</i>, 16:5-11.</p>
 </div>
-
-<div id=ftn19>
-
-<p><a href="#_ftnref19" name="_ftn19">[19]</a> <i>Tract. in Io</i>., 96, ch. 1, col. 1874 ; cf. <i>Catena Aurea, </i>16:12-15.
-
+<div id="ftn19">
+<p><a href="#_ftnref19" name="_ftn19" id="_ftn19">[19]</a>
+<i>Tract. in Io</i>., 96, ch. 1, col. 1874 ; cf. <i>Catena
+Aurea,</i> 16:12-15.</p>
 </div>
-
-<div id=ftn20>
-
-<p><a href="#_ftnref20" name="_ftn20">[20]</a>
-Summa-Holy Spirit receives his essence and knowledge from the Father and the
-Son from eternity.
-
+<div id="ftn20">
+<p><a href="#_ftnref20" name="_ftn20" id="_ftn20">[20]</a>
+Summa-Holy Spirit receives his essence and knowledge from the
+Father and the Son from eternity.</p>
 </div>
-
-<div id=ftn21>
-
-<p><a href="#_ftnref21" name="_ftn21">[21]</a>
-St. Thomas quotes Jn  16:14 in the <i>Summa
-Theologiae: </i>I, q. 36, a. 2 ad 1.
-
+<div id="ftn21">
+<p><a href="#_ftnref21" name="_ftn21" id="_ftn21">[21]</a> St.
+Thomas quotes Jn 16:14 in the <i>Summa Theologiae:</i> I, q. 36, a.
+2 ad 1.</p>
 </div>
-
-<div id=ftn22>
-
-<p><a href="#_ftnref22" name="_ftn22">[22]</a>
-Summa-manner in which the Holy Spirit receives his being as opposed to the way
-creatures receive theirs. -thru 2115.
-
+<div id="ftn22">
+<p><a href="#_ftnref22" name="_ftn22" id="_ftn22">[22]</a>
+Summa-manner in which the Holy Spirit receives his being as opposed
+to the way creatures receive theirs. -thru 2115.</p>
 </div>
-
-<div id=ftn23>
-
-<p><a href="#_ftnref23" name="_ftn23">[23]</a> <i>De Spiritu Sancto, II</i>, ch. 38; PL 23, col. 136A;  cf. <i>Catena Aurea, </i>16:12-15.
-
+<div id="ftn23">
+<p><a href="#_ftnref23" name="_ftn23" id="_ftn23">[23]</a> <i>De
+Spiritu Sancto, II</i>, ch. 38; PL 23, col. 136A; cf. <i>Catena
+Aurea,</i> 16:12-15.</p>
 </div>
-
-<div id=ftn24>
-
-<p><a href="#_ftnref24" name="_ftn24">[24]</a> Didymus,
-Ibid.
-
-<p>Hilary, <i>De Trin</i>., 8;
-PL 10, col. 359-360; St. Thomas includes these references in the <i>Catena
-Aurea, </i>16:12-15.
-
+<div id="ftn24">
+<p><a href="#_ftnref24" name="_ftn24" id="_ftn24">[24]</a> Didymus,
+Ibid.</p>
+<p>Hilary, <i>De Trin</i>., 8; PL 10, col. 359-360; St. Thomas
+includes these references in the <i>Catena Aurea,</i> 16:12-15.</p>
 </div>
-
-<div id=ftn25>
-
-<p><a href="#_ftnref25" name="_ftn25">[25]</a> St. Thomas refers to Jn 16:22 in the <i>Summa Theologiae:</i>
-III, q. 55, a. 3, ad 1.
-
+<div id="ftn25">
+<p><a href="#_ftnref25" name="_ftn25" id="_ftn25">[25]</a> St.
+Thomas refers to Jn 16:22 in the <i>Summa Theologiae:</i> III, q.
+55, a. 3, ad 1.</p>
 </div>
-
-<div id=ftn26>
-
-<p><a href="#_ftnref26" name="_ftn26">[26]</a> <i>Tract.
-in Io</i>., 101 ch. 1, col. 1893; cf. <i>Catena
-Aurea</i>,<i> </i>15:4-7.
-
+<div id="ftn26">
+<p><a href="#_ftnref26" name="_ftn26" id="_ftn26">[26]</a>
+<i>Tract. in Io</i>., 101 ch. 1, col. 1893; cf. <i>Catena
+Aurea</i>, 15:4-7.</p>
 </div>
-
-<div id=ftn27>
-
-<p><a href="#_ftnref27" name="_ftn27">[27]</a>
-St. Thomas refers to Jn 16:23 in the <i>Summa
-Theologiae: </i>II-II, q. 83, a. 7, obj. 2.
-
+<div id="ftn27">
+<p><a href="#_ftnref27" name="_ftn27" id="_ftn27">[27]</a> St.
+Thomas refers to Jn 16:23 in the <i>Summa Theologiae:</i> II-II, q.
+83, a. 7, obj. 2.</p>
 </div>
-
-<div id=ftn28>
-
-<p><a href="#_ftnref28" name="_ftn28">[28]</a> <i>Tract.
-in Io</i>., 101, ch. 4, col. 1894; cf. <i>Catena
-Aurea</i>,<i> </i>16:23-28.
-
+<div id="ftn28">
+<p><a href="#_ftnref28" name="_ftn28" id="_ftn28">[28]</a>
+<i>Tract. in Io</i>., 101, ch. 4, col. 1894; cf. <i>Catena
+Aurea</i>, 16:23-28.</p>
 </div>
-
-<div id=ftn29>
-
-<p><a href="#_ftnref29" name="_ftn29">[29]</a> <i>In Ioannem hom</i>., 79, ch.
-1; PG 59, col. 427; cf. <i>Catena Aurea</i>, 16:23-28.
-
+<div id="ftn29">
+<p><a href="#_ftnref29" name="_ftn29" id="_ftn29">[29]</a> <i>In
+Ioannem hom</i>., 79, ch. 1; PG 59, col. 427; cf. <i>Catena
+Aurea</i>, 16:23-28.</p>
 </div>
-
-<div id=ftn30>
-
-<p><a href="#_ftnref30" name="_ftn30">[30]</a> <i>Tract.
-in Io</i>., 102, ch. 2, col. 1897; cf. <i>Catena
-Aurea</i>,<i> </i>16:23-28.
-
+<div id="ftn30">
+<p><a href="#_ftnref30" name="_ftn30" id="_ftn30">[30]</a>
+<i>Tract. in Io</i>., 102, ch. 2, col. 1897; cf. <i>Catena
+Aurea</i>, 16:23-28.</p>
 </div>
-
-<div id=ftn31>
-
-<p><a href="#_ftnref31" name="_ftn31">[31]</a> <i>In Ioannem hom</i>., 79, ch.
-1; PG 59, col. 428; cf. <i>Catena Aurea</i>, 16:23-25.
-
+<div id="ftn31">
+<p><a href="#_ftnref31" name="_ftn31" id="_ftn31">[31]</a> <i>In
+Ioannem hom</i>., 79, ch. 1; PG 59, col. 428; cf. <i>Catena
+Aurea</i>, 16:23-25.</p>
 </div>
-
-<div id=ftn32>
-
-<p><a href="#_ftnref32" name="_ftn32">[32]</a> <i>Tract.
-in Io</i>., 102, ch. 2, col. 1896-7.
-
+<div id="ftn32">
+<p><a href="#_ftnref32" name="_ftn32" id="_ftn32">[32]</a>
+<i>Tract. in Io</i>., 102, ch. 2, col. 1896-7.</p>
 </div>
-
-<div id=ftn33>
-
-<p><a href="#_ftnref33" name="_ftn33">[33]</a> Gloss
-
+<div id="ftn33">
+<p><a href="#_ftnref33" name="_ftn33" id="_ftn33">[33]</a>
+Gloss</p>
 </div>
-
-<div id=ftn34>
-
-<p><a href="#_ftnref34" name="_ftn34">[34]</a> <i>De Trin</i>., 1, ch. 11; cf. <i>Catena Aurea</i>,<i> </i>16:23-28.
-
+<div id="ftn34">
+<p><a href="#_ftnref34" name="_ftn34" id="_ftn34">[34]</a> <i>De
+Trin</i>., 1, ch. 11; cf. <i>Catena Aurea</i>, 16:23-28.</p>
 </div>
-
-<div id=ftn35>
-
-<p><a href="#_ftnref35" name="_ftn35">[35]</a> <i>In Ioannem hom</i>., 79, ch.
-2; PG 59, col. 428; cf. <i>Catena Aurea</i>, 16:23-28.
-
+<div id="ftn35">
+<p><a href="#_ftnref35" name="_ftn35" id="_ftn35">[35]</a> <i>In
+Ioannem hom</i>., 79, ch. 2; PG 59, col. 428; cf. <i>Catena
+Aurea</i>, 16:23-28.</p>
 </div>
-
-<div id=ftn36>
-
-<p><a href="#_ftnref36" name="_ftn36">[36]</a> <i>Tract.
-in Io</i>., 102, ch. 4, col. 1897; cf. <i>Catena
-Aurea</i>,<i> </i>16:23-28.
-
+<div id="ftn36">
+<p><a href="#_ftnref36" name="_ftn36" id="_ftn36">[36]</a>
+<i>Tract. in Io</i>., 102, ch. 4, col. 1897; cf. <i>Catena
+Aurea</i>, 16:23-28.</p>
 </div>
-
-<div id=ftn37>
-
-<p><a href="#_ftnref37" name="_ftn37">[37]</a> <i>Tract.
-in Io</i>., ch. 3, col. 1897.
-
+<div id="ftn37">
+<p><a href="#_ftnref37" name="_ftn37" id="_ftn37">[37]</a>
+<i>Tract. in Io</i>., ch. 3, col. 1897.</p>
+</div>
+<div id="ftn38">
+<p><a href="#_ftnref38" name="_ftn38" id="_ftn38">[38]</a> <i>In
+Ioannem hom</i>., 79, ch. 2; PG 59, col. 428.</p>
 </div>
-
-<div id=ftn38>
-
-<p><a href="#_ftnref38" name="_ftn38">[38]</a> <i>In Ioannem hom</i>.,
-79, ch. 2; PG 59, col. 428.
-
+<div id="ftn39">
+<p><a href="#_ftnref39" name="_ftn39" id="_ftn39">[39]</a>
+<i>Tract. in Io</i>., 103, ch. 1, col. 1899; cf. <i>Catena
+Aurea</i>, 16:29-33.</p>
 </div>
-
-<div id=ftn39>
-
-<p><a href="#_ftnref39" name="_ftn39">[39]</a> <i>Tract.
-in Io</i>., 103, ch. 1, col. 1899; cf. <i>Catena
-Aurea</i>,<i> </i>16:29-33.
-</body></html>
+</div>
+</blockquote>
+</body>
+</html>