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--- a/john/english/John17.html Mon Nov 30 21:59:53 2009 +0000 +++ b/john/english/John17.html Mon Nov 30 22:05:42 2009 +0000 @@ -1,1657 +1,1615 @@ -<html> +<!DOCTYPE html PUBLIC "-//W3C//DTD XHTML 1.0 Transitional//EN" + "http://www.w3.org/TR/xhtml1/DTD/xhtml1-transitional.dtd"> +<html xmlns="http://www.w3.org/1999/xhtml"> <head> +<meta name="generator" content= +"HTML Tidy for Cygwin (vers 25 March 2009), see www.w3.org" /> +<title></title> </head> -<body style=text-align:justify><blockquote> -<p style="text-align: center"><span style="font-size: 60pt">17</span> -<p align=center><B>LECTURE I -<BLOCKQUOTE><p>1 When Jesus had spoken these words, he lifted up his -eyes to heaven and said, "Father, the hour has come; glorify your Son that the -Son may glorify you, 2 since you have given him power over all flesh, to give -eternal life to all whom you have given him. 3 And this is eternal life, that -they know you the only true God, and Jesus Christ whom you have sent. 4 I -glorified you on earth, having accomplished the work which you gave me to do; 5 -and now, Father, glorify me in your own presence with the glory which I had -with you before the world was made."<a href="#_ftn1" name="_ftnref1">[1]</a></b></BLOCKQUOTE> - +<body style="text-align:justify"> +<blockquote> +<p style="text-align: center"><span style= +"font-size: 60pt">17</span></p> +<p align="center"><b>LECTURE I</b></p> +<blockquote> +<p><b>1 When Jesus had spoken these words, he lifted up his eyes to +heaven and said, "Father, the hour has come; glorify your Son that +the Son may glorify you, 2 since you have given him power over all +flesh, to give eternal life to all whom you have given him. 3 And +this is eternal life, that they know you the only true God, and +Jesus Christ whom you have sent. 4 I glorified you on earth, having +accomplished the work which you gave me to do; 5 and now, Father, +glorify me in your own presence with the glory which I had with you +before the world was made."<a href="#_ftn1" name="_ftnref1" id= +"_ftnref1">[1]</a></b></p> +</blockquote> <p>2177 Above, our Lord consoled his disciples by example and -encouragement; here he comforts them by his prayer. In this prayer he does -three things: first, he prays for himself; secondly, for the group of the -disciples (v 6); thirdly, for all the faithful (v 20). He does three things -with the first: first, he makes his request; secondly, he states the fruit of -this request, <b>that the Son may glorify you; </b>thirdly, he mentions why his -request deserves to be heard (v 4). In regard to the first point: first, we see -the order he followed in his prayer; secondly, the way he prayed; thirdly, the -words he used. - -<p>2178 The order he followed was fitting, because he prayed -after first encouraging them. So we read, <b>When Jesus had spoken these words. -</b>This gives us the example to help by our prayers those we are teaching by -our words, because religious teaching has its greatest effect in the hearts of -those who hear it when it is supported by a prayer which asks for divine help: -"Pray for us, that the word of the Lord may speed on and triumph" (2 Thess -3:1). Again, our sermon should end with a prayer: "The sum of our words is: 'he -is the all.'" - +encouragement; here he comforts them by his prayer. In this prayer +he does three things: first, he prays for himself; secondly, for +the group of the disciples (v 6); thirdly, for all the faithful (v +20). He does three things with the first: first, he makes his +request; secondly, he states the fruit of this request, <b>that the +Son may glorify you;</b> thirdly, he mentions why his request +deserves to be heard (v 4). In regard to the first point: first, we +see the order he followed in his prayer; secondly, the way he +prayed; thirdly, the words he used.</p> +<p>2178 The order he followed was fitting, because he prayed after +first encouraging them. So we read, <b>When Jesus had spoken these +words.</b> This gives us the example to help by our prayers those +we are teaching by our words, because religious teaching has its +greatest effect in the hearts of those who hear it when it is +supported by a prayer which asks for divine help: "Pray for us, +that the word of the Lord may speed on and triumph" (2 Thess 3:1). +Again, our sermon should end with a prayer: "The sum of our words +is: 'he is the all.'"</p> <p>2179 The way he prayed is that <b>he lifted up his eyes to -heaven</b>. There is a difference between the prayer of Christ and our own -prayer: our prayer arises solely from our needs, while the prayer of Christ is -more for our instruction, for there was no need for him to pray for himself, -since together with his Father he answers prayers. He instructs us here by his -words and actions. He teaches us by his actions in lifting up his eyes, so that -we also will lift our eyes to heaven when we pray: "To you I lift up my eyes, O -you who are enthroned in the heavens!" (Ps 123:1). And not just our eyes, but -also our actions, by referring them to God: "Let us lift up our hearts and -hands to God in heaven" (Lam 3:41). He teaches us by his words, for he said his -prayer publicly, and said, so that those whom he taught by teaching he might -also teach by praying. We are taught not just by the words of Christ, but also -by his actions. - -<p>2180 His words are effective; thus he says, <b>Father, the -hour has come. </b>Their effectiveness is caused by three things. First, by the -love of the one praying. For the Son is praying to his Father and petitioning -the Father because of his love for the Father. So he says, <b>Father, </b>to -show us that we should pray to God with the affection of his children: "And I -thought you would call me, My Father, and would not turn from following me" -(Jer 3:19). - -<p>Secondly, his prayer is effective -because of the need for this prayer; for as he says, <b>the hour has come, </b>for -his passion, about which he had said before: "My hour has not yet come" (2:4). -The hour, I say, not the season, not the day, because Christ was to be seized -right away. Not an hour fixed but fate, but chosen by his own plan and good -pleasure. And it is appropriate that right before he prays he mentions his -troubles, because God especially hears us when we are troubled: "In my troubles -I cried to the Lord, and he heard me" [Ps 120:1]; "Since we do not know what to -do, we can only turn our eyes to you" [2 Chron 20:12]. Thirdly, his prayer is -effective because of its content, <b>glorify your Son.</b> - +heaven</b>. There is a difference between the prayer of Christ and +our own prayer: our prayer arises solely from our needs, while the +prayer of Christ is more for our instruction, for there was no need +for him to pray for himself, since together with his Father he +answers prayers. He instructs us here by his words and actions. He +teaches us by his actions in lifting up his eyes, so that we also +will lift our eyes to heaven when we pray: "To you I lift up my +eyes, O you who are enthroned in the heavens!" (Ps 123:1). And not +just our eyes, but also our actions, by referring them to God: "Let +us lift up our hearts and hands to God in heaven" (Lam 3:41). He +teaches us by his words, for he said his prayer publicly, and said, +so that those whom he taught by teaching he might also teach by +praying. We are taught not just by the words of Christ, but also by +his actions.</p> +<p>2180 His words are effective; thus he says, <b>Father, the hour +has come.</b> Their effectiveness is caused by three things. First, +by the love of the one praying. For the Son is praying to his +Father and petitioning the Father because of his love for the +Father. So he says, <b>Father,</b> to show us that we should pray +to God with the affection of his children: "And I thought you would +call me, My Father, and would not turn from following me" (Jer +3:19).</p> +<p>Secondly, his prayer is effective because of the need for this +prayer; for as he says, <b>the hour has come,</b> for his passion, +about which he had said before: "My hour has not yet come" (2:4). +The hour, I say, not the season, not the day, because Christ was to +be seized right away. Not an hour fixed but fate, but chosen by his +own plan and good pleasure. And it is appropriate that right before +he prays he mentions his troubles, because God especially hears us +when we are troubled: "In my troubles I cried to the Lord, and he +heard me" [Ps 120:1]; "Since we do not know what to do, we can only +turn our eyes to you" [2 Chron 20:12]. Thirdly, his prayer is +effective because of its content, <b>glorify your Son.</b></p> <p>2181 But the Son of God is Wisdom itself, and this has the -greatest glory: "Wisdom is radiant and unfading" (Wis 6:13). How then can he -speak of glory being glorified, especially since he is the splendor of the -Father (Heb 1:3)? We should say that Christ asked to be glorified by the Father -in three ways. First, in his passion, and this was done by the many miracles -which occurred: for the sun was darkened, and the veil of the temple was rent, -and graves were opened. This was referred to before (12:28): "I have glorified -it," by the miracles occurring before the passion, "and I will glorify it -again," during the passion. With this understanding Christ says, <b>glorify </b>me -in my passion by showing that I am your Son. And so the centurion, after seeing -the miracles, said: "Truly, this was the Son of God" (Mt 27:54). - -<p>Secondly, Christ sought to be -glorified in his resurrection. His holy soul was always joined to God and -possessed glory from the vision of God: "We have beheld his glory, glory as of -the only Son from the Father" (1:14). From the beginning of his conception, his -soul was glorified, but in the resurrection he had glory of body also, referred -to in "Jesus Christ, who will change our lowly body to be like his glorious -body" (Phil 3:21). Thirdly, he sought to be glorified in the knowledge of all -people: "Because of her I shall have glory among the multitudes and honor in -the presence of the elders" (Wis 8:10). - -<p>And so he says, <b>glorify your -Son, </b>that is, show the entire world that I am your Son, in the strict -sense: by birth, not by creation (in opposition to Arius, who said that the Son -of God is a creature); in truth, not just in name (against Sabellius, who said -that the same person is now called Father and then called Son); by origin, not -adoption (in opposition to Nestorius, who said that Christ was an adopted son). - +greatest glory: "Wisdom is radiant and unfading" (Wis 6:13). How +then can he speak of glory being glorified, especially since he is +the splendor of the Father (Heb 1:3)? We should say that Christ +asked to be glorified by the Father in three ways. First, in his +passion, and this was done by the many miracles which occurred: for +the sun was darkened, and the veil of the temple was rent, and +graves were opened. This was referred to before (12:28): "I have +glorified it," by the miracles occurring before the passion, "and I +will glorify it again," during the passion. With this understanding +Christ says, <b>glorify</b> me in my passion by showing that I am +your Son. And so the centurion, after seeing the miracles, said: +"Truly, this was the Son of God" (Mt 27:54).</p> +<p>Secondly, Christ sought to be glorified in his resurrection. His +holy soul was always joined to God and possessed glory from the +vision of God: "We have beheld his glory, glory as of the only Son +from the Father" (1:14). From the beginning of his conception, his +soul was glorified, but in the resurrection he had glory of body +also, referred to in "Jesus Christ, who will change our lowly body +to be like his glorious body" (Phil 3:21). Thirdly, he sought to be +glorified in the knowledge of all people: "Because of her I shall +have glory among the multitudes and honor in the presence of the +elders" (Wis 8:10).</p> +<p>And so he says, <b>glorify your Son,</b> that is, show the +entire world that I am your Son, in the strict sense: by birth, not +by creation (in opposition to Arius, who said that the Son of God +is a creature); in truth, not just in name (against Sabellius, who +said that the same person is now called Father and then called +Son); by origin, not adoption (in opposition to Nestorius, who said +that Christ was an adopted son).</p> <p>2182 Now we see the fruit of his being glorified: first, the -fruit is mentioned; secondly, it is explained, <b>since you have given him -power...</b> - -<p>2183 The fruit of the Son's being glorified is that the -Father is glorified; thus he says, <b>that the Son may glorify you. </b>When -Arius observed that our Lord said, <b>glorify your Son, </b>he supposed that -the Father is greater than the Son. This is true if we consider the Son in his -human nature: "The Father in greater than I" (14:28). Consequently, Christ -adds, <b>that the Son may glorify you </b>(in the knowledge of men) to show he -is equal to the Father as regards the divine nature. Now glory is renown joined -with praise. Formerly, God was renowned among the Jews: "In Judah God is known" -(Ps 76:1); but later, through his Son, he was known throughout the entire -world. Holy people also increase God's renown by their good works: "That they -may see your good works and give glory to your Father who is in heaven" (Mt -5:16). Above Christ said: "I do not seek my own glory; there is One who seeks -it and he will be the judge" (8:50). - -<p>2184 Now we have the fruit of Christ's request: first, we -see the benefit conferred on us by Christ; secondly, he shows that this benefit -is related to the glory of the Father (v 3). - -<p>1285 He says, <b>that the Son may glorify you, </b>and this <b>since -you have given him power over all flesh. </b>We should know that what acts in -virtue of another tends in its effect to reveal that other: for the action of a -principle which proceeds from another principle manifests this principle. Now -whatever the Son has he has from the Father; and thus it is necessary that what -the Son does manifests the Father. Thus he says to the Father, <b>you have -given him power </b>over all human beings. By this power the Son ought to lead -them to a knowledge of t he Father, which is eternal life. This is the meaning -of, <b>that the Son may glorify you, since you have given him power over all -flesh, </b>that is, over all human beings: "All flesh shall see the salvation -of God" (Lk 3:6). - -<p><b>You have given him </b>[this -power], says Hilary, by giving, through an eternal generation, the divine -nature to the Son, from which the Son has the power to embrace all things: "All -things have been delivered to me by my Father" (Mt 11:27); "For the Father loves -the Son, and shows him all that he himself is doing" (5:20).<a href="#_ftn2" -name="_ftnref2">[2]</a> -Or, in another way, <b>you have given </b>this power to Christ in his human -nature because this nature is united with your Son to form one person. And in -this way flesh has power over flesh: "All authority [power] in heaven and on -earth has been given me" (Mt 28:18); "And to him," that is, the Son of man, -"was given dominion and glory and kingdom" (Dan 7:14). - -<p>He says, Father, <b>you have given -him power: </b>Father, just as you have power, not to wrest things from your -human creatures, but to give yourself to them, so you have given power to -Christ in his human nature, power <b>over all flesh, </b>so that he may <b>give -eternal life to all whom you have given him, </b>through eternal -predestination: "My sheep hear my voice, and I know them" (10:27). - -<p>2186 But is the eternal life given to men related to the -glory of the Father? Indeed it is, for <b>this is eternal life, that they may -know you the only true God, and Jesus Christ whom you have sent, </b>who was -sent so that the Father could be glorified by being known by men. - -<p>Two things need explanation here. -First, why he says, <b>this is eternal life, that they may know. </b>Note that -strictly speaking, we call those things living which move themselves to their -activities. Those things which are only moved by other things are not living, -but dead. And so all those activities to which an active thing moves itself are -called living activities, for example, to will, to understand, to sense, to -grow and to move about. Now a thing is said to be alive in two senses. First -because it has living activities in potency, as one who is asleep is said to -have sensitive life because it has the power to move itself about, although it -is not actually doing so. Or, something is said to be alive because it is -actually engaged in living activities, and then it is alive in the full sense. -For this reason one who is asleep is said to be half alive. Among living -activities the highest is the activity of the intellect, which is to -understand. And thus the activity of the intellect is living activity in the -highest degree. Now just as the sense in act is identified with the sense‑object -in act, so also the intellect in act is identified with the thing understood in -act. Since then intellectual understanding is living activity, and to -understand is to live, it follows that to understand an eternal reality is to -live with an eternal life. But God is an eternal reality, and so to understand -and see God is eternal life. - -<p>Accordingly our Lord says that -eternal life lies in vision, in seeing, that is, it consists in this basically -and in its whole substance. But it is love which moves one to this vision, and -is in a certain way its fulfillment: for the completion and crown of beatitude -(happiness) is the delight experienced in the enjoyment of God, and this is -caused by charity. Still, the substance of beatitude consists in vision, -seeing: "We shall see him as he is" (1 Jn 3:2). - +fruit is mentioned; secondly, it is explained, <b>since you have +given him power...</b></p> +<p>2183 The fruit of the Son's being glorified is that the Father +is glorified; thus he says, <b>that the Son may glorify you.</b> +When Arius observed that our Lord said, <b>glorify your Son,</b> he +supposed that the Father is greater than the Son. This is true if +we consider the Son in his human nature: "The Father in greater +than I" (14:28). Consequently, Christ adds, <b>that the Son may +glorify you</b> (in the knowledge of men) to show he is equal to +the Father as regards the divine nature. Now glory is renown joined +with praise. Formerly, God was renowned among the Jews: "In Judah +God is known" (Ps 76:1); but later, through his Son, he was known +throughout the entire world. Holy people also increase God's renown +by their good works: "That they may see your good works and give +glory to your Father who is in heaven" (Mt 5:16). Above Christ +said: "I do not seek my own glory; there is One who seeks it and he +will be the judge" (8:50).</p> +<p>2184 Now we have the fruit of Christ's request: first, we see +the benefit conferred on us by Christ; secondly, he shows that this +benefit is related to the glory of the Father (v 3).</p> +<p>1285 He says, <b>that the Son may glorify you,</b> and this +<b>since you have given him power over all flesh.</b> We should +know that what acts in virtue of another tends in its effect to +reveal that other: for the action of a principle which proceeds +from another principle manifests this principle. Now whatever the +Son has he has from the Father; and thus it is necessary that what +the Son does manifests the Father. Thus he says to the Father, +<b>you have given him power</b> over all human beings. By this +power the Son ought to lead them to a knowledge of t he Father, +which is eternal life. This is the meaning of, <b>that the Son may +glorify you, since you have given him power over all flesh,</b> +that is, over all human beings: "All flesh shall see the salvation +of God" (Lk 3:6).</p> +<p><b>You have given him</b> [this power], says Hilary, by giving, +through an eternal generation, the divine nature to the Son, from +which the Son has the power to embrace all things: "All things have +been delivered to me by my Father" (Mt 11:27); "For the Father +loves the Son, and shows him all that he himself is doing" +(5:20).<a href="#_ftn2" name="_ftnref2" id="_ftnref2">[2]</a> Or, +in another way, <b>you have given</b> this power to Christ in his +human nature because this nature is united with your Son to form +one person. And in this way flesh has power over flesh: "All +authority [power] in heaven and on earth has been given me" (Mt +28:18); "And to him," that is, the Son of man, "was given dominion +and glory and kingdom" (Dan 7:14).</p> +<p>He says, Father, <b>you have given him power:</b> Father, just +as you have power, not to wrest things from your human creatures, +but to give yourself to them, so you have given power to Christ in +his human nature, power <b>over all flesh,</b> so that he may +<b>give eternal life to all whom you have given him,</b> through +eternal predestination: "My sheep hear my voice, and I know them" +(10:27).</p> +<p>2186 But is the eternal life given to men related to the glory +of the Father? Indeed it is, for <b>this is eternal life, that they +may know you the only true God, and Jesus Christ whom you have +sent,</b> who was sent so that the Father could be glorified by +being known by men.</p> +<p>Two things need explanation here. First, why he says, <b>this is +eternal life, that they may know.</b> Note that strictly speaking, +we call those things living which move themselves to their +activities. Those things which are only moved by other things are +not living, but dead. And so all those activities to which an +active thing moves itself are called living activities, for +example, to will, to understand, to sense, to grow and to move +about. Now a thing is said to be alive in two senses. First because +it has living activities in potency, as one who is asleep is said +to have sensitive life because it has the power to move itself +about, although it is not actually doing so. Or, something is said +to be alive because it is actually engaged in living activities, +and then it is alive in the full sense. For this reason one who is +asleep is said to be half alive. Among living activities the +highest is the activity of the intellect, which is to understand. +And thus the activity of the intellect is living activity in the +highest degree. Now just as the sense in act is identified with the +sense‑object in act, so also the intellect in act is +identified with the thing understood in act. Since then +intellectual understanding is living activity, and to understand is +to live, it follows that to understand an eternal reality is to +live with an eternal life. But God is an eternal reality, and so to +understand and see God is eternal life.</p> +<p>Accordingly our Lord says that eternal life lies in vision, in +seeing, that is, it consists in this basically and in its whole +substance. But it is love which moves one to this vision, and is in +a certain way its fulfillment: for the completion and crown of +beatitude (happiness) is the delight experienced in the enjoyment +of God, and this is caused by charity. Still, the substance of +beatitude consists in vision, seeing: "We shall see him as he is" +(1 Jn 3:2).</p> <p>2187 Secondly, we should explain the phrase, <b>you the only -true God. </b>It is clear that Christ was speaking to the Father, so when he -says, <b>you the only true God, </b>it seems that only God the Father is true -God. The Arians agree with this, for they say that the Son differs by essence -from the Father, since the Son is a created substance, although he shares in -the divinity more perfectly and to a greater degree than do all other -creatures. So much more that the Son is called God, but not the true God, -because he is not God by nature, which only the Father is. - -<p>Hilary answers this by saying that -when we want to know whether a certain thing is true, we can determine it from -two things: its nature and its power.<a href="#_ftn3" name="_ftnref3">[3]</a> -For true gold is that which has the species of true gold; and we determine this -if it acts like true gold. Therefore, if we maintain that the Son has the true -nature of God, because the Son exercises the true activities of divinity, it is -clear that the Son is true God. Now the Son does perform true works of -divinity, for we read, "Whatever he [the Father] does, that the Son does -likewise" (5:19); and again he said, "For as the Father has life in himself," -which is not a participated life, "so he has granted the Son also to have life -in himself" (5:26); "That we may be in his true Son, Jesus Christ. This is the -true God and eternal life" [1 Jn 5:20]. - -<p>According to Hilary, he says, <b>you -the only true God</b>, in a way that does not exclude another. He does not say -without qualification, <b>you the only</b>, but adds <b>and Jesus Christ whom -you have sent.<a href="#_ftn4" name="_ftnref4"><b>[4]</b></a> -</b>It is like saying: that they know you <b>and Jesus Christ whom you have -sent </b>to be the one and only true God. This is a pattern of speaking that we -also use when we say [in the <i>Gloria</i>]: "<i>You alone, </i>Jesus Christ, -are the most high, <i>together with </i>the Holy Spirit." No mention is made of -the Holy Spirit because whenever the Father and the Son are mentioned, and -especially in matters pertaining to the grandeur of the divinity, the Holy -Spirit, who is the bond of the Father and Son, is implied. - -<p>2188 Or, according to Augustine in his work, <i>The Trinity, -</i>he says this to exclude the error of those who claim that it is false to -say that the Father is God, and the Son is God, and the Holy Spirit is God; -while it is true to say that the Father and the Son and Holy Spirit are one -God.<a href="#_ftn5" name="_ftnref5">[5]</a> -The reason for this opinion was that the Apostle said that "Christ [is] the -power of God and the Wisdom of God" (1 Cor 1:24). Now it is clear that we -cannot call anyone God unless he has divine power and wisdom. Therefore, since -these people held that the Father was wisdom, which is the Son, they held further -that the Father considered without the Son would not be God. And the same -applies to the Son and the Holy Spirit. - -<p>The incarnation of the Son of God -is indicated by saying that he was sent. So when he says here, <b>and Jesus -Christ whom you have sent, </b>we are led to understand that in eternal life we -will also rejoice in the humanity of Christ: "Your eyes will see the king," -that is, Christ, "in his beauty" (Is 33:17); "He will go in and out and find -pasture" (10:9). - -<p>2189 Now we see why Christ's prayer deserves to be heard: -first, he mentions why he deserves this; secondly, he states the reward, <b>Father, -glorify me</b>. - +true God.</b> It is clear that Christ was speaking to the Father, +so when he says, <b>you the only true God,</b> it seems that only +God the Father is true God. The Arians agree with this, for they +say that the Son differs by essence from the Father, since the Son +is a created substance, although he shares in the divinity more +perfectly and to a greater degree than do all other creatures. So +much more that the Son is called God, but not the true God, because +he is not God by nature, which only the Father is.</p> +<p>Hilary answers this by saying that when we want to know whether +a certain thing is true, we can determine it from two things: its +nature and its power.<a href="#_ftn3" name="_ftnref3" id= +"_ftnref3">[3]</a> For true gold is that which has the species of +true gold; and we determine this if it acts like true gold. +Therefore, if we maintain that the Son has the true nature of God, +because the Son exercises the true activities of divinity, it is +clear that the Son is true God. Now the Son does perform true works +of divinity, for we read, "Whatever he [the Father] does, that the +Son does likewise" (5:19); and again he said, "For as the Father +has life in himself," which is not a participated life, "so he has +granted the Son also to have life in himself" (5:26); "That we may +be in his true Son, Jesus Christ. This is the true God and eternal +life" [1 Jn 5:20].</p> +<p>According to Hilary, he says, <b>you the only true God</b>, in a +way that does not exclude another. He does not say without +qualification, <b>you the only</b>, but adds <b>and Jesus Christ +whom you have sent.<a href="#_ftn4" name="_ftnref4" id= +"_ftnref4"><b>[4]</b></a></b> It is like saying: that they know you +<b>and Jesus Christ whom you have sent</b> to be the one and only +true God. This is a pattern of speaking that we also use when we +say [in the <i>Gloria</i>]: "<i>You alone,</i> Jesus Christ, are +the most high, <i>together with</i> the Holy Spirit." No mention is +made of the Holy Spirit because whenever the Father and the Son are +mentioned, and especially in matters pertaining to the grandeur of +the divinity, the Holy Spirit, who is the bond of the Father and +Son, is implied.</p> +<p>2188 Or, according to Augustine in his work, <i>The Trinity,</i> +he says this to exclude the error of those who claim that it is +false to say that the Father is God, and the Son is God, and the +Holy Spirit is God; while it is true to say that the Father and the +Son and Holy Spirit are one God.<a href="#_ftn5" name="_ftnref5" +id="_ftnref5">[5]</a> The reason for this opinion was that the +Apostle said that "Christ [is] the power of God and the Wisdom of +God" (1 Cor 1:24). Now it is clear that we cannot call anyone God +unless he has divine power and wisdom. Therefore, since these +people held that the Father was wisdom, which is the Son, they held +further that the Father considered without the Son would not be +God. And the same applies to the Son and the Holy Spirit.</p> +<p>The incarnation of the Son of God is indicated by saying that he +was sent. So when he says here, <b>and Jesus Christ whom you have +sent,</b> we are led to understand that in eternal life we will +also rejoice in the humanity of Christ: "Your eyes will see the +king," that is, Christ, "in his beauty" (Is 33:17); "He will go in +and out and find pasture" (10:9).</p> +<p>2189 Now we see why Christ's prayer deserves to be heard: first, +he mentions why he deserves this; secondly, he states the reward, +<b>Father, glorify me</b>.</p> <p>2190 He states that he merited to be heard for two reasons. -First, because of his teaching, when he says, <b>I glorified you on earth</b>, -that is, in the minds of men, by manifesting you in my teaching: "Glorify the -Lord in teaching" [Is 24:15]. Secondly, I glorified you by my obedience; thus -he said, <b>I ... having accomplished the work</b>. He uses the past tense in -place of the future: <b>I glorified </b>for "I will glorify," and <b>accomplished</b> -in place of "I will accomplish." He does this because these things had already -begun, and also because the hour of his passion, when his work would be -accomplished, was very near. - -<p>"The work which <b>you gave me</b> -to do," not merely ordered. It is not enough [for a work to be accomplished] -for Christ and us to be ordered by God, because whatever Christ as man -accomplished and whatever we can do is God's gift, God gave us this: "I knew -that I could not be continent unless God gave it" [Wis 8:21]. <b>You gave me</b>, -I say, by the gift of grace, to do, that is, to accomplish. - -<p>2191 The reward for Christ's obedience and teaching is -glory: "He humbled himself and became obedient unto death, even death on a -cross. Therefore God has highly exalted him and bestowed on him the name which -is above every name" (Phil 2:8). And so Christ asks for his reward, saying, <b>and -now, Father, glorify me</b>. According to Augustine this does not mean, as some -have thought, that the human nature of Christ, which was assumed by the Word, -would at some time be changed into the Word, and the human nature changed into -God.<a href="#_ftn6" name="_ftnref6">[6]</a> -This would be to annihilate the [human] nature of Christ, for when a first -thing is changed into another in such a way that this other is not enriched, the -first thing seems to have been annihilated [because it produced no effect]. But -nothing can be added to enrich the divine Word of God. - -<p>Thus, for Augustine, <b>and now, -Father, glorify me</b>, refers to the predestination of Christ as man. -Something can be had by us both in the divine predestination and in actual -fact. Now Christ, in his human nature, as all other human beings, was -predestined by God the Father: "He was predestined Son of God" [Rom 1:4]. With -this in mind he says, <b>and now </b>‑ after I have glorified you, having -accomplished the work which you gave me to do ‑ <b>Father, glorify me</b> -in your own presence, that is, have me sit at your right hand, <b>with the -glory which I had with you before the world was made, </b>that is to say, with -the glory I had in your predestination: "The Lord Jesus ... was taken up into -heaven, and sat down at the right hand of God" (Mk 16:19).<a href="#_ftn7" -name="_ftnref7">[7]</a> - +First, because of his teaching, when he says, <b>I glorified you on +earth</b>, that is, in the minds of men, by manifesting you in my +teaching: "Glorify the Lord in teaching" [Is 24:15]. Secondly, I +glorified you by my obedience; thus he said, <b>I ... having +accomplished the work</b>. He uses the past tense in place of the +future: <b>I glorified</b> for "I will glorify," and +<b>accomplished</b> in place of "I will accomplish." He does this +because these things had already begun, and also because the hour +of his passion, when his work would be accomplished, was very +near.</p> +<p>"The work which <b>you gave me</b> to do," not merely ordered. +It is not enough [for a work to be accomplished] for Christ and us +to be ordered by God, because whatever Christ as man accomplished +and whatever we can do is God's gift, God gave us this: "I knew +that I could not be continent unless God gave it" [Wis 8:21]. +<b>You gave me</b>, I say, by the gift of grace, to do, that is, to +accomplish.</p> +<p>2191 The reward for Christ's obedience and teaching is glory: +"He humbled himself and became obedient unto death, even death on a +cross. Therefore God has highly exalted him and bestowed on him the +name which is above every name" (Phil 2:8). And so Christ asks for +his reward, saying, <b>and now, Father, glorify me</b>. According +to Augustine this does not mean, as some have thought, that the +human nature of Christ, which was assumed by the Word, would at +some time be changed into the Word, and the human nature changed +into God.<a href="#_ftn6" name="_ftnref6" id="_ftnref6">[6]</a> +This would be to annihilate the [human] nature of Christ, for when +a first thing is changed into another in such a way that this other +is not enriched, the first thing seems to have been annihilated +[because it produced no effect]. But nothing can be added to enrich +the divine Word of God.</p> +<p>Thus, for Augustine, <b>and now, Father, glorify me</b>, refers +to the predestination of Christ as man. Something can be had by us +both in the divine predestination and in actual fact. Now Christ, +in his human nature, as all other human beings, was predestined by +God the Father: "He was predestined Son of God" [Rom 1:4]. With +this in mind he says, <b>and now</b> ‑ after I have glorified +you, having accomplished the work which you gave me to do ‑ +<b>Father, glorify me</b> in your own presence, that is, have me +sit at your right hand, <b>with the glory which I had with you +before the world was made,</b> that is to say, with the glory I had +in your predestination: "The Lord Jesus ... was taken up into +heaven, and sat down at the right hand of God" (Mk 16:19).<a href= +"#_ftn7" name="_ftnref7" id="_ftnref7">[7]</a></p> <p>2192 Hilary gives the other interpretation.<a href="#_ftn8" -name="_ftnref8">[8]</a> -The glory of human beings will be in a certain way similar to the glory of God, -although unequal. Now Christ, as God, had glory with the Father from all -eternity, a divine glory and equal to that of the Father. Accordingly, what he -is asking for here is that he be glorified in his human nature, that is to say, -that what was flesh in time and changed by corruption, should receive the glory -of that brightness which is outside of time. He is asking not for an equal -glory, but for one which is similar, which is to say that just as the Son is -immortal and sitting at the right hand of the Father from all eternity, so he -now become immortal in his human nature and exalted to the right hand of God. -<BR><BR><BR> -<p align=center><b>LECTURE 2 - -<BLOCKQUOTE><p>6 I have manifested your name to the men whom you gave me -out of the world; thine they were, and you gave them to me, and they have kept -your word. 7 Now they know that everything that you have given me is from you; -8 for I have given them the words which you gave me, and they have received -them and know in truth that I came (<i>exivi</i>) from you; and they have -believed that you did send me. 9 I am praying for them; I am not praying for -the world but for those whom you have given me, for they are yours; 10 all mine -are yours, and yours are mine, and I am glorified in them. 11a And now I am no -more in the world, but they are in the world, and I am coming to you.<a -href="#_ftn9" name="_ftnref9">[9]</a></b></BLOCKQUOTE> - -<p>2193 Above, our Lord prayed for himself; here he prays for -the society of his apostles: first, he states his reasons for praying; -secondly, what he is praying for (v 11). He does two things about the first: -first, he mentions his reasons for praying founded on his disciples; secondly, -the reasons founded on himself (v 9). From the point of view of his disciples, -he mentions three reasons for praying for them: first, because they were taught -by him; secondly because they had been given to him; thirdly, because of their -obedience and devotion. - +name="_ftnref8" id="_ftnref8">[8]</a> The glory of human beings +will be in a certain way similar to the glory of God, although +unequal. Now Christ, as God, had glory with the Father from all +eternity, a divine glory and equal to that of the Father. +Accordingly, what he is asking for here is that he be glorified in +his human nature, that is to say, that what was flesh in time and +changed by corruption, should receive the glory of that brightness +which is outside of time. He is asking not for an equal glory, but +for one which is similar, which is to say that just as the Son is +immortal and sitting at the right hand of the Father from all +eternity, so he now become immortal in his human nature and exalted +to the right hand of God.<br /> +<br /> +<br /></p> +<p align="center"><b>LECTURE 2</b></p> +<blockquote> +<p><b>6 I have manifested your name to the men whom you gave me out +of the world; thine they were, and you gave them to me, and they +have kept your word. 7 Now they know that everything that you have +given me is from you; 8 for I have given them the words which you +gave me, and they have received them and know in truth that I came +(<i>exivi</i>) from you; and they have believed that you did send +me. 9 I am praying for them; I am not praying for the world but for +those whom you have given me, for they are yours; 10 all mine are +yours, and yours are mine, and I am glorified in them. 11a And now +I am no more in the world, but they are in the world, and I am +coming to you.<a href="#_ftn9" name="_ftnref9" id= +"_ftnref9">[9]</a></b></p> +</blockquote> +<p>2193 Above, our Lord prayed for himself; here he prays for the +society of his apostles: first, he states his reasons for praying; +secondly, what he is praying for (v 11). He does two things about +the first: first, he mentions his reasons for praying founded on +his disciples; secondly, the reasons founded on himself (v 9). From +the point of view of his disciples, he mentions three reasons for +praying for them: first, because they were taught by him; secondly +because they had been given to him; thirdly, because of their +obedience and devotion.</p> <p>2194 He mentions the first reason when he says, <b>I have -manifested your name</b>. We could add here, according to Augustine, "that the -Son may glorify you" (v 1). The Father has already received some of this glory -because <b>I have manifested your name to the men whom you gave me out of the -world.<a href="#_ftn10" name="_ftnref10"><b>[10]</b></a></b> - -<p>Chrysostom reads it this way. I say -that I have finished the work you gave me to do.<a href="#_ftn11" -name="_ftnref11">[11]</a> -What this work was he adds by saying, <b>I have manifested your name to the men -</b>.... This is the characteristic work of the Son of God, who is the Word, -and the characteristic of a word is to manifest the one speaking it: "No one -knows the Father except the Son and any one to whom the Son chooses to reveal -him" (Mt 11:27); "No one has ever seen God; the only Son, who is in the bosom -of the Father, he has made him known" (1:18). - +manifested your name</b>. We could add here, according to +Augustine, "that the Son may glorify you" (v 1). The Father has +already received some of this glory because <b>I have manifested +your name to the men whom you gave me out of the world.<a href= +"#_ftn10" name="_ftnref10" id="_ftnref10"><b>[10]</b></a></b></p> +<p>Chrysostom reads it this way. I say that I have finished the +work you gave me to do.<a href="#_ftn11" name="_ftnref11" id= +"_ftnref11">[11]</a> What this work was he adds by saying, <b>I +have manifested your name to the men</b> .... This is the +characteristic work of the Son of God, who is the Word, and the +characteristic of a word is to manifest the one speaking it: "No +one knows the Father except the Son and any one to whom the Son +chooses to reveal him" (Mt 11:27); "No one has ever seen God; the +only Son, who is in the bosom of the Father, he has made him known" +(1:18).</p> <p>2195 There is a problem with this: Since God the Father was -known to men before Christ came ‑ "In Judah God is known" (Ps 76:1) ‑ -why does Christ say, <b>I have manifested your name</b>. I answer that the name -of God the Father can be known in three ways. In one way, as the creator of all -things; and this is the way the Gentiles knew him: "His invisible nature ... -has been clearly perceived in the things that have been made" (Rom 1:20); "God -has shown it to them" (Rom 1:19). In another way [the Father can be known] as -the only one to whom the veneration of <i>latria</i> [adoration] is to be -given. He was not known to the Gentiles in this way, for they gave the -veneration of <i>latria</i> to other gods. He was known in this way only to the -Jews, for they alone had been commanded in their law to sacrifice only to the -Lord: "Whoever sacrifices to any god, save to the Lord only, shall be utterly -destroyed" (Ex 22:20). Thirdly, he can be known as the Father of an only Son, -Jesus Christ. He was not known to anyone in this way, but did become so known -through his Son when the apostles believed that Christ was the Son of God. - -<p>2196 He gives the second reason why he prays for them when -he says, <b>whom you gave me</b>. First, he mentions that they were given to -him, from which we can see the reason or way they were given. He says, <b>whom -you gave me</b>, that is, it is to these that <b>I have manifested your name</b>. -But did Christ possess them as the Father possessed them? Yes he did, insofar -as he was God. But he says, <b>whom you gave me</b>, that is, to me as man, to -listen to me and obey me: "No one can come to me unless the Father who sent me -draws him" (6:44). Those who come to Christ do so through the gift and grace of -God: "For by grace you have been saved ... it is the gift of God" (Eph 2:8). -You gave them to me out of the world, that is, they were chosen from the world: -"I chose you out of the world" (5:19). For even though the entire world was -given to the Son insofar as he was God, the apostles were given to the Son to -obey. He mentions the reason for this giving when he says, <b>thine they were</b>. -This is like saying: the reason they were given is that <b>thine they were</b>, -and mine, and predestined from eternity to attain by grace a future glory: "He -chose us in him before the foundation of the world" (Eph 1:4). <b>And you gave -them to me</b>, that is, by making them adhere to me you accomplished in fact -what was previously predestined for them with me and in me. - -<p>2197 The third reason for praying for the disciples, based -on their devotion, is mentioned when he says, <b>they have kept your word</b>. -First, he mentions their devotion to the Son; secondly, he shows that this -devotion gives glory to the Father, <b>they know that everything that you have -given to me is from you; </b>thirdly, we see the reason this gives glory to the -Father: <b>for I have given them the words which you gave me</b>. - +known to men before Christ came ‑ "In Judah God is known" (Ps +76:1) ‑ why does Christ say, <b>I have manifested your +name</b>. I answer that the name of God the Father can be known in +three ways. In one way, as the creator of all things; and this is +the way the Gentiles knew him: "His invisible nature ... has been +clearly perceived in the things that have been made" (Rom 1:20); +"God has shown it to them" (Rom 1:19). In another way [the Father +can be known] as the only one to whom the veneration of +<i>latria</i> [adoration] is to be given. He was not known to the +Gentiles in this way, for they gave the veneration of <i>latria</i> +to other gods. He was known in this way only to the Jews, for they +alone had been commanded in their law to sacrifice only to the +Lord: "Whoever sacrifices to any god, save to the Lord only, shall +be utterly destroyed" (Ex 22:20). Thirdly, he can be known as the +Father of an only Son, Jesus Christ. He was not known to anyone in +this way, but did become so known through his Son when the apostles +believed that Christ was the Son of God.</p> +<p>2196 He gives the second reason why he prays for them when he +says, <b>whom you gave me</b>. First, he mentions that they were +given to him, from which we can see the reason or way they were +given. He says, <b>whom you gave me</b>, that is, it is to these +that <b>I have manifested your name</b>. But did Christ possess +them as the Father possessed them? Yes he did, insofar as he was +God. But he says, <b>whom you gave me</b>, that is, to me as man, +to listen to me and obey me: "No one can come to me unless the +Father who sent me draws him" (6:44). Those who come to Christ do +so through the gift and grace of God: "For by grace you have been +saved ... it is the gift of God" (Eph 2:8). You gave them to me out +of the world, that is, they were chosen from the world: "I chose +you out of the world" (5:19). For even though the entire world was +given to the Son insofar as he was God, the apostles were given to +the Son to obey. He mentions the reason for this giving when he +says, <b>thine they were</b>. This is like saying: the reason they +were given is that <b>thine they were</b>, and mine, and +predestined from eternity to attain by grace a future glory: "He +chose us in him before the foundation of the world" (Eph 1:4). +<b>And you gave them to me</b>, that is, by making them adhere to +me you accomplished in fact what was previously predestined for +them with me and in me.</p> +<p>2197 The third reason for praying for the disciples, based on +their devotion, is mentioned when he says, <b>they have kept your +word</b>. First, he mentions their devotion to the Son; secondly, +he shows that this devotion gives glory to the Father, <b>they know +that everything that you have given to me is from you;</b> thirdly, +we see the reason this gives glory to the Father: <b>for I have +given them the words which you gave me</b>.</p> <p>2198 As to the first: he had said that you gave them to me -because <b>thine they were</b>. And they were devoted because <b>they have kept -your word</b>, in their hearts by faith, and in their actions by fulfilling -your words: "Keep my commandments and live" (Prv 7:2); "If you keep my -commandments, you will abide in my love" (15:10). - +because <b>thine they were</b>. And they were devoted because +<b>they have kept your word</b>, in their hearts by faith, and in +their actions by fulfilling your words: "Keep my commandments and +live" (Prv 7:2); "If you keep my commandments, you will abide in my +love" (15:10).</p> <p>2199 Father, the fact that they kept your word in this way gives -you glory. For this is my word: everything I have I have from you. <b>Now they -know that everything that you have given me</b>, that is, to your Son in his -human nature, is from you: "We have beheld his glory, glory as of the only Son -from the Father" (1:14), that is to say, we saw him as having everything from -the Father. And because they know this, the Father receives glory in their -minds. - -<p>2200 The reason this gives glory, that is, that this -obedience of the disciples to the Son gives glory to the Father, is stated when -he says, <b>for I have given them the words which you gave me</b>. First he -states that knowledge comes from the Father to the disciples; secondly, that -the minds of the disciples are led back to the Father. - -<p>2201 It is stated that knowledge is given in two ways. In -the first way the Father gives to the Son. Thus he says: <b>the words which you -gave me</b>, in my eternal generation, in which the Father gave words to the -Son, although the Son himself is the Word of the Father. These words are -nothing else than the patterns or plans of everything which is to be done. And -all these patterns the Father gave to the Son in generating him. Or, it could -be said that the you gave me refers to the humanity of Christ, because from the -very instant of his conception the most holy soul of Christ was full with all -knowledge of the truth, "full of grace and truth" (1:14), that is, with the -knowledge of every truth: "In whom are hid all the treasures of wisdom and -knowledge" (Col 2:3). - -<p>The other giving of knowledge is -from Christ to his disciples, so he says, <b>I have given them</b>, by teaching -them, both from without and from within: "For all that I have heard from my -Father I have made known to you" (15:15). By saying this he shows that he is -the mediator between God and man (1 Tim 2:5), because what he received from the -Father he passed on to the disciples: "I stood between the Lord and you at that -time, to declare to you the word of the Lord" (Deut 5:5). - -<p>2202 He mentions that the minds of the disciples were led -back to the Father when he says, <b>and they have received them</b>. Two kinds -of receiving are mentioned, corresponding to the two kinds of giving previously -stated. One kind of receiving corresponds to the second kind of giving [the -giving by Christ to the disciples] and as to this he says, <b>and they have -received them</b>, from me, without resisting: "The Lord God has opened my ear, -and I was not rebellious" (Is 50:5); "Every one who has heard and learned from -the Father comes to me" (6:45). And receiving them, <b>they know in truth that -I came from you, </b>that you have given me all things, and this corresponds to -the first kind of giving [of the Father to the Son]. - -<p>2203 According to Augustine the words that follow, <b>and -they have believed that you did send me</b>, are added to explain the previous -sentence, "I came from you."<a href="#_ftn12" name="_ftnref12">[12]</a> -Knowledge of God is of two kinds: one is perfect, by the clear vision of glory; -the other is imperfect, through faith: "For now we see in a mirror dimly," in -the second way, "but then face to face," in the first way (1 Cor 13:12). He -says [in the previous sentence], <b>they know in truth that I came from you. </b>But -what kind of knowledge was this? The knowledge of our homeland, heaven? No, it -was the knowledge of faith. And so he adds, <b>and they have believed</b>, -indicating that to know this is to believe it. <b>They have believed </b>I say,<b> -in truth</b>, that<b> </b>is, firmly and strongly: "Do you now believe?" that -is, firmly. "The hour is coming" when you will believe completely (16:31). He -uses the past tense, <b>have believed</b>, in place of the future tense because -of his certainty about the future, and because of the infallibility of divine -predestination. - -<p>Or, according to Chrysostom, he -uses the past tense to indicate that these things have already happened, -because they had already begun.<a href="#_ftn13" name="_ftnref13">[13]</a> -We can harmonize both of these interpretations because all these things had -already begun, but they still remained to be completed. Thus, in reference to -what has already begun, he speaks in the past tense, but in reference to their -completion he speaks in the future, because they would be accomplished by the -coming of the Holy Spirit. - +you glory. For this is my word: everything I have I have from you. +<b>Now they know that everything that you have given me</b>, that +is, to your Son in his human nature, is from you: "We have beheld +his glory, glory as of the only Son from the Father" (1:14), that +is to say, we saw him as having everything from the Father. And +because they know this, the Father receives glory in their +minds.</p> +<p>2200 The reason this gives glory, that is, that this obedience +of the disciples to the Son gives glory to the Father, is stated +when he says, <b>for I have given them the words which you gave +me</b>. First he states that knowledge comes from the Father to the +disciples; secondly, that the minds of the disciples are led back +to the Father.</p> +<p>2201 It is stated that knowledge is given in two ways. In the +first way the Father gives to the Son. Thus he says: <b>the words +which you gave me</b>, in my eternal generation, in which the +Father gave words to the Son, although the Son himself is the Word +of the Father. These words are nothing else than the patterns or +plans of everything which is to be done. And all these patterns the +Father gave to the Son in generating him. Or, it could be said that +the you gave me refers to the humanity of Christ, because from the +very instant of his conception the most holy soul of Christ was +full with all knowledge of the truth, "full of grace and truth" +(1:14), that is, with the knowledge of every truth: "In whom are +hid all the treasures of wisdom and knowledge" (Col 2:3).</p> +<p>The other giving of knowledge is from Christ to his disciples, +so he says, <b>I have given them</b>, by teaching them, both from +without and from within: "For all that I have heard from my Father +I have made known to you" (15:15). By saying this he shows that he +is the mediator between God and man (1 Tim 2:5), because what he +received from the Father he passed on to the disciples: "I stood +between the Lord and you at that time, to declare to you the word +of the Lord" (Deut 5:5).</p> +<p>2202 He mentions that the minds of the disciples were led back +to the Father when he says, <b>and they have received them</b>. Two +kinds of receiving are mentioned, corresponding to the two kinds of +giving previously stated. One kind of receiving corresponds to the +second kind of giving [the giving by Christ to the disciples] and +as to this he says, <b>and they have received them</b>, from me, +without resisting: "The Lord God has opened my ear, and I was not +rebellious" (Is 50:5); "Every one who has heard and learned from +the Father comes to me" (6:45). And receiving them, <b>they know in +truth that I came from you,</b> that you have given me all things, +and this corresponds to the first kind of giving [of the Father to +the Son].</p> +<p>2203 According to Augustine the words that follow, <b>and they +have believed that you did send me</b>, are added to explain the +previous sentence, "I came from you."<a href="#_ftn12" name= +"_ftnref12" id="_ftnref12">[12]</a> Knowledge of God is of two +kinds: one is perfect, by the clear vision of glory; the other is +imperfect, through faith: "For now we see in a mirror dimly," in +the second way, "but then face to face," in the first way (1 Cor +13:12). He says [in the previous sentence], <b>they know in truth +that I came from you.</b> But what kind of knowledge was this? The +knowledge of our homeland, heaven? No, it was the knowledge of +faith. And so he adds, <b>and they have believed</b>, indicating +that to know this is to believe it. <b>They have believed</b> I +say,<b>in truth</b>, that is, firmly and strongly: "Do you now +believe?" that is, firmly. "The hour is coming" when you will +believe completely (16:31). He uses the past tense, <b>have +believed</b>, in place of the future tense because of his certainty +about the future, and because of the infallibility of divine +predestination.</p> +<p>Or, according to Chrysostom, he uses the past tense to indicate +that these things have already happened, because they had already +begun.<a href="#_ftn13" name="_ftnref13" id="_ftnref13">[13]</a> We +can harmonize both of these interpretations because all these +things had already begun, but they still remained to be completed. +Thus, in reference to what has already begun, he speaks in the past +tense, but in reference to their completion he speaks in the +future, because they would be accomplished by the coming of the +Holy Spirit.</p> <p>2204 But what did they believe? <b>That you did send me</b>: -"God sent his Son" [Gal 4:4]. According to Augustine this is the same as "I -came <i>(exire, </i>come, come forth) from you" (v 8).<a href="#_ftn14" -name="_ftnref14">[14]</a> -This does not agree with Hilary for whom, as was said, "to come forth" <i>(exire) -</i>refers to the eternal generation of the Son, and "to be sent" refers to the -incarnation of the Son.<a href="#_ftn15" name="_ftnref15">[15]</a> -But I say that we can speak of Christ in two ways. In one way, from the point -of view of his divinity; and then, insofar as he is the Son of God "to come -forth" and "to be sent" are not the same, as Hilary says. Or, we can speak of -Christ from the point of view of his humanity; and then, insofar as he is the -Son of man, "to come forth" and "to be sent" are the same, as Augustine says. - +"God sent his Son" [Gal 4:4]. According to Augustine this is the +same as "I came <i>(exire,</i> come, come forth) from you" (v +8).<a href="#_ftn14" name="_ftnref14" id="_ftnref14">[14]</a> This +does not agree with Hilary for whom, as was said, "to come forth" +<i>(exire)</i> refers to the eternal generation of the Son, and "to +be sent" refers to the incarnation of the Son.<a href="#_ftn15" +name="_ftnref15" id="_ftnref15">[15]</a> But I say that we can +speak of Christ in two ways. In one way, from the point of view of +his divinity; and then, insofar as he is the Son of God "to come +forth" and "to be sent" are not the same, as Hilary says. Or, we +can speak of Christ from the point of view of his humanity; and +then, insofar as he is the Son of man, "to come forth" and "to be +sent" are the same, as Augustine says.</p> <p>2205 Now we see the reasons, founded on himself, why Christ -prayed for his disciples. He mentions three reasons. - -<p>2206 One is based on the authority he had received over -them. In reference to this he says, <b>I am praying for them</b>, that is, the -disciples. First we see the reason; secondly, its explanation, <b>for they are -yours</b>. - -<p>The reason why a person's prayer -should be heard and why he should pray for others is that they belong to him in -a special way; for general prayers are less likely to be heard. Accordingly he -says, <b>I am praying for them; I am not praying for the world, </b>that is, -the lovers of the world, <b>but for those whom you have given me</b>, -especially as obedient disciples, although all things are mine, under my -authority: "Ask of me, and I will make the nations your heritage" (Ps 2:8). - -<p>2207 To the contrary, it seems that he prayed for all: "We -have an advocate with the Father, Jesus Christ the righteous; and he is the -expiation for our sins, and not for ours only but also for the sins of the -whole world" (1 Jn 2:1); "God our Savior, who desires all men to be saved" (1 -Tim 2:4). We should say to this that Christ did pray for all because his prayer -is powerful enough to benefit the entire world. Yet it does not produce its -effect in all, but only in the elect and saints of God. This is because of the -obstacles present in the worldly. - -<p>2208 He gives a reason for why he prays for them when he -says, <b>for they are yours</b>, that is, by eternal predestination. But they -were not yours in such a way that the Son could not have them; nor were they -given to the Son in such a way that they were taken from the Father. Thus he -says, <b>all mine are yours, and yours are mine. </b>This indicates the -equality of the Son with the Father, for the Son, insofar as he is God, has -from all eternity everything that the Father has. - -<p>2209 Note that the Father has certain things that belong to -his essence, like wisdom, goodness, and things of that kind; and these things -are nothing else but his essence. And the Son asserts that he himself has this -when, speaking of the procession of the Holy Spirit, he says: "He will receive -from me and declare it to you" [16:14]. This is because "All that the Father -has is mine" (16:15). He says all [using a plural form], because while all -these things are one in reality, we apprehend them with many ideas. - -<p>Secondly, the Father has certain -things that relate to those who possess holiness or sanctity, who are set apart -for him through faith, such as all the saints and the elect, of whom it was -said, "thine they were" (v 6). All these things, too, the Son asserts that he -has when he says here, speaking of them, <b>and yours are mine, </b>because -they have been predestined to enjoy the Son as well as the Father. - -<p>Thirdly, the Father has some things -in a general way because of their origin, for example, all created things: "The -earth is the Lord's and the fullness thereof" (Ps 24:1). All these too belong -to the Son. Thus in the parable of the prodigal son, the father says to his -older son: "Son ... all that is mine is yours" (Lk 15:31). - -<p>2210 The second reason why Christ prayed for his disciples -is based on the glory he had in them: for they already knew something of his -glory, and would know it more fully: "For we did not follow cleverly devised -myths when we made known to you the power and coming of our Lord Jesus Christ, -but we were eyewitnesses of his majesty" (2 Pet 1:16). - +prayed for his disciples. He mentions three reasons.</p> +<p>2206 One is based on the authority he had received over them. In +reference to this he says, <b>I am praying for them</b>, that is, +the disciples. First we see the reason; secondly, its explanation, +<b>for they are yours</b>.</p> +<p>The reason why a person's prayer should be heard and why he +should pray for others is that they belong to him in a special way; +for general prayers are less likely to be heard. Accordingly he +says, <b>I am praying for them; I am not praying for the world,</b> +that is, the lovers of the world, <b>but for those whom you have +given me</b>, especially as obedient disciples, although all things +are mine, under my authority: "Ask of me, and I will make the +nations your heritage" (Ps 2:8).</p> +<p>2207 To the contrary, it seems that he prayed for all: "We have +an advocate with the Father, Jesus Christ the righteous; and he is +the expiation for our sins, and not for ours only but also for the +sins of the whole world" (1 Jn 2:1); "God our Savior, who desires +all men to be saved" (1 Tim 2:4). We should say to this that Christ +did pray for all because his prayer is powerful enough to benefit +the entire world. Yet it does not produce its effect in all, but +only in the elect and saints of God. This is because of the +obstacles present in the worldly.</p> +<p>2208 He gives a reason for why he prays for them when he says, +<b>for they are yours</b>, that is, by eternal predestination. But +they were not yours in such a way that the Son could not have them; +nor were they given to the Son in such a way that they were taken +from the Father. Thus he says, <b>all mine are yours, and yours are +mine.</b> This indicates the equality of the Son with the Father, +for the Son, insofar as he is God, has from all eternity everything +that the Father has.</p> +<p>2209 Note that the Father has certain things that belong to his +essence, like wisdom, goodness, and things of that kind; and these +things are nothing else but his essence. And the Son asserts that +he himself has this when, speaking of the procession of the Holy +Spirit, he says: "He will receive from me and declare it to you" +[16:14]. This is because "All that the Father has is mine" (16:15). +He says all [using a plural form], because while all these things +are one in reality, we apprehend them with many ideas.</p> +<p>Secondly, the Father has certain things that relate to those who +possess holiness or sanctity, who are set apart for him through +faith, such as all the saints and the elect, of whom it was said, +"thine they were" (v 6). All these things, too, the Son asserts +that he has when he says here, speaking of them, <b>and yours are +mine,</b> because they have been predestined to enjoy the Son as +well as the Father.</p> +<p>Thirdly, the Father has some things in a general way because of +their origin, for example, all created things: "The earth is the +Lord's and the fullness thereof" (Ps 24:1). All these too belong to +the Son. Thus in the parable of the prodigal son, the father says +to his older son: "Son ... all that is mine is yours" (Lk +15:31).</p> +<p>2210 The second reason why Christ prayed for his disciples is +based on the glory he had in them: for they already knew something +of his glory, and would know it more fully: "For we did not follow +cleverly devised myths when we made known to you the power and +coming of our Lord Jesus Christ, but we were eyewitnesses of his +majesty" (2 Pet 1:16).</p> <p>2211 The third reason why he prays for them is his coming -physical absence; so he says, <b>and now I am no more in the world. </b>Note -that one is said to be "in the world" in two senses. First, by clinging to the -world by one's affections: "For all that is in the world [is] the lust of the -flesh and the lust of the eyes and the pride of life" (1 Jn 2:16). This is not -the sense in which Christ was no longer in the world, since he never clung to -it with his affections. He is no longer in the world in another way, that is, -by his physical presence, for while he had been in the world physically, he -would soon physically leave it. But they, the disciples, are in the world, -physically present. <b>And I am coming to you, </b>as regards my humanity, to -share your glory and to be seated at your right hand. So it is fitting that I -pray for those whom I will soon physically leave. - -<BR><BR><BR> -<p align=center><b>LECTURE 3 - -<BLOCKQUOTE><p>11b "Holy Father, keep them in your name, which you have -given me, that they may be one, even as we are one. 12 While I was with them, I -kept them in your name, which you have given me; I have guarded them, and none -of them is lost but the son of perdition, that the scripture might be -fulfilled. 13 But now I am coming to you; and these things I speak in the -world, that they may have my joy fulfilled in themselves. 14 I have given them -your word; and the world has hated them because they are not of the world, even -as I am not of the world. 15 I do not pray that you should take them out of the -world, but that you should keep them from evil. 16 They are not of the world, -even as I am not of the world."</BLOCKQUOTE></b> - +physical absence; so he says, <b>and now I am no more in the +world.</b> Note that one is said to be "in the world" in two +senses. First, by clinging to the world by one's affections: "For +all that is in the world [is] the lust of the flesh and the lust of +the eyes and the pride of life" (1 Jn 2:16). This is not the sense +in which Christ was no longer in the world, since he never clung to +it with his affections. He is no longer in the world in another +way, that is, by his physical presence, for while he had been in +the world physically, he would soon physically leave it. But they, +the disciples, are in the world, physically present. <b>And I am +coming to you,</b> as regards my humanity, to share your glory and +to be seated at your right hand. So it is fitting that I pray for +those whom I will soon physically leave.<br /> +<br /> +<br /></p> +<p align="center"><b>LECTURE 3</b></p> +<blockquote> +<p><b>11b "Holy Father, keep them in your name, which you have +given me, that they may be one, even as we are one. 12 While I was +with them, I kept them in your name, which you have given me; I +have guarded them, and none of them is lost but the son of +perdition, that the scripture might be fulfilled. 13 But now I am +coming to you; and these things I speak in the world, that they may +have my joy fulfilled in themselves. 14 I have given them your +word; and the world has hated them because they are not of the +world, even as I am not of the world. 15 I do not pray that you +should take them out of the world, but that you should keep them +from evil. 16 They are not of the world, even as I am not of the +world."</b></p> +</blockquote> <p>2212 After Christ stated his reasons for praying for the -apostles, he here makes his petitions: first, he asks for their protection; -secondly, for their sanctification, sanctify them (v 17). They are to be -protected from evil, and sanctified by good. In regard to the first he does two -things: first, he asks for their protection; secondly, he mentions why they -need protection (v 12). - +apostles, he here makes his petitions: first, he asks for their +protection; secondly, for their sanctification, sanctify them (v +17). They are to be protected from evil, and sanctified by good. In +regard to the first he does two things: first, he asks for their +protection; secondly, he mentions why they need protection (v +12).</p> <p>2213 In regard to the first, four things must be considered: -whom he asks; what he asks for; for whom he asks; and why he asks. The one he -asks is the Father; so he says, <b>Father</b>: and with good reason, for the -Father is the source of every good: "Every good endowment and every perfect -gift is from above, coming down from the Father of lights" (Jas 1:17). He adds, -<b>Holy, </b>because the Father is also the source and origin of all holiness -and because, in the last analysis, he was asking for the sanctification of the -apostles: "You shall be holy; for I the Lord your God am holy" (Lev 19:2); -"There is none holy like the Lord" (1 Sam 2:2). - -<p>He asks for their protection, saying, -<b>keep them</b>, for as we read: "Unless the Lord builds the house, those who -build it labor in vain" (Ps 127:1). For our good consists not only in receiving -existence from God, but also in being kept in existence by God, because as -Gregory says: "All things would return to nothingness, if the hand of the -Almighty did not uphold them" <a href="#_ftn16" -name="_ftnref16">[16]</a>; -"upholding the universe by his word of power" (Heb 1:3). Accordingly, the -Psalmist prays: "Keep me, O Lord, for I have put my trust in you" [Ps 16:1]. -Now we are kept from evil and from sin in the name of God; thus he says, <b>keep -them in your name, </b>that means, by the power of your name and of your -knowledge, for in these lay our glory and our well‑being: "Some trust in -chariots, and some in horses. But we will call upon the name of the Lord our -God" [Ps 20:7]. - -<p>He is praying for those who were -given to him; he says, <b>which you have given me: </b>"Consider the work of -God; who can make straight what he has made crooked?" (Eccl 7:13). For one can -be kept from evil only by God's choice, which is indicated when he says, <b>which -you have given me, </b>that is, by a gift of grace, so that they remain with -me: "Not all men can receive this precept, but only those to whom it is given" -(Mt 19:11). Those who are given to Christ in this way are kept from evil. - -<p>Then he states why he is asking for -their protection, saying, <b>that they may be one, even as we are one. </b>This -can be connected with what has gone before in two ways. In the first way, it -shows the way they will be kept or protected. Then the meaning is: They will be -kept and protected by being kept as one. For a thing is preserved in existence -as long as it remains one, and it ceases to be when it become divided: "Every -kingdom divided against itself is laid waste" (Mt 12:23). Accordingly, the Church -and people can be preserved if they remain one. In another way this phrase can -state the purpose of their being kept. Then the meaning is this: Let them be -kept or protected so that they may be one: for our entire perfection lies in a -unity of spirit: "eager to maintain the unity of the Spirit in the bond of -peace" (Eph 4:3); "Behold, how good and pleasant it is when brothers dwell in -unity" (Ps 133:1). - -<p>2214 He adds, <b>even as we are one</b>. This causes a -problem. The Father and Son are one in essence. And so we also will be one in -essence? This is not true. The solution is that the perfection of each thing is -nothing but sharing a likeness to God; for we are good to the extent that we -resemble God. Accordingly, our unity contributes to our perfection to the extent -that it shares in the unity of God. Now there is a twofold unity in God. There -is a unity of nature: "I and the Father are one" (10:30); and a unity of love -in the Father and Son, which is a unity of spirit. Both of these unities are -found in us, not in an equal way, but with a certain likeness. The Father and -the Son have the same individual nature [literally "numerically the same -nature"], while we have the same specific nature. Again, they are one by a love -which is not a participated love and a gift from another; rather, this love -proceeds from them, for the Father and Son love themselves by the Holy Spirit. -We are one by participating in a higher love.<a href="#_ftn17" name="_ftnref17" -title="">[17]</a> - -<p>2215 Then he mentions why they need this protection (v 2). -They need it for two reasons: because he is leaving them; and because the world -hates them (v 14). He does three things about the first: he recalls the -eagerness with which he protected them while he was with them; secondly, he -states he is leaving (v 13a); thirdly, he mentions why he is saying these -things (v 13b). Three things are done with the first: first, he mentions the -way he protected them; secondly, his obligation to protect them; and thirdly, -the effectiveness of his protection. - -<p>2216 The way they were protected was appropriate, because it -was by the power of the Father. Accordingly, he says, <b>While I was with them, -</b>that is, physically present ‑ "Afterward he appeared on earth and -lived among men" (Bar 3:37) ‑ <b>I</b>, the Son of man, <b>kept</b>, that -is, protected <b>them </b>from evil and sin, not by human power, but rather by -divine power, because it was <b>in your name</b>. This name is also common to -the Father, the Son and the Holy Spirit ‑ "Baptizing them in the name of -the Father and of the Son and of the Holy Spirit" (Mt 28:19) ‑ because -the Father and the Son are one God, and because the name of "Son" is implied in -the name "Father," for one who has a son is called a Father. - -<p>Note that before, when Christ -denied that he had a devil, he did not deny that he was a Samaritan, that is, a -guardian, because Christ is a guardian: "Watchman, what of the night?" (Is -21:11), that is, the night of this world, for like a shepherd, Christ guards -his flock. - -<p>2217 His obligation to protect them is stated when he says, <b>which -you have given me, </b>for a guardian is bound to protect those placed in his -care: "Keep this man" (1 Kgs 20:39); "I will take my stand to watch" (Hab 2:1). -This is the way a superior acts when he carefully watches over those entrusted -to his care: "And in that region there were shepherds out in the field, keeping -watch over their flock by night" (Lk 2:8). - +whom he asks; what he asks for; for whom he asks; and why he asks. +The one he asks is the Father; so he says, <b>Father</b>: and with +good reason, for the Father is the source of every good: "Every +good endowment and every perfect gift is from above, coming down +from the Father of lights" (Jas 1:17). He adds, <b>Holy,</b> +because the Father is also the source and origin of all holiness +and because, in the last analysis, he was asking for the +sanctification of the apostles: "You shall be holy; for I the Lord +your God am holy" (Lev 19:2); "There is none holy like the Lord" (1 +Sam 2:2).</p> +<p>He asks for their protection, saying, <b>keep them</b>, for as +we read: "Unless the Lord builds the house, those who build it +labor in vain" (Ps 127:1). For our good consists not only in +receiving existence from God, but also in being kept in existence +by God, because as Gregory says: "All things would return to +nothingness, if the hand of the Almighty did not uphold them" +<a href="#_ftn16" name="_ftnref16" id="_ftnref16">[16]</a>; +"upholding the universe by his word of power" (Heb 1:3). +Accordingly, the Psalmist prays: "Keep me, O Lord, for I have put +my trust in you" [Ps 16:1]. Now we are kept from evil and from sin +in the name of God; thus he says, <b>keep them in your name,</b> +that means, by the power of your name and of your knowledge, for in +these lay our glory and our well‑being: "Some trust in +chariots, and some in horses. But we will call upon the name of the +Lord our God" [Ps 20:7].</p> +<p>He is praying for those who were given to him; he says, <b>which +you have given me:</b> "Consider the work of God; who can make +straight what he has made crooked?" (Eccl 7:13). For one can be +kept from evil only by God's choice, which is indicated when he +says, <b>which you have given me,</b> that is, by a gift of grace, +so that they remain with me: "Not all men can receive this precept, +but only those to whom it is given" (Mt 19:11). Those who are given +to Christ in this way are kept from evil.</p> +<p>Then he states why he is asking for their protection, saying, +<b>that they may be one, even as we are one.</b> This can be +connected with what has gone before in two ways. In the first way, +it shows the way they will be kept or protected. Then the meaning +is: They will be kept and protected by being kept as one. For a +thing is preserved in existence as long as it remains one, and it +ceases to be when it become divided: "Every kingdom divided against +itself is laid waste" (Mt 12:23). Accordingly, the Church and +people can be preserved if they remain one. In another way this +phrase can state the purpose of their being kept. Then the meaning +is this: Let them be kept or protected so that they may be one: for +our entire perfection lies in a unity of spirit: "eager to maintain +the unity of the Spirit in the bond of peace" (Eph 4:3); "Behold, +how good and pleasant it is when brothers dwell in unity" (Ps +133:1).</p> +<p>2214 He adds, <b>even as we are one</b>. This causes a problem. +The Father and Son are one in essence. And so we also will be one +in essence? This is not true. The solution is that the perfection +of each thing is nothing but sharing a likeness to God; for we are +good to the extent that we resemble God. Accordingly, our unity +contributes to our perfection to the extent that it shares in the +unity of God. Now there is a twofold unity in God. There is a unity +of nature: "I and the Father are one" (10:30); and a unity of love +in the Father and Son, which is a unity of spirit. Both of these +unities are found in us, not in an equal way, but with a certain +likeness. The Father and the Son have the same individual nature +[literally "numerically the same nature"], while we have the same +specific nature. Again, they are one by a love which is not a +participated love and a gift from another; rather, this love +proceeds from them, for the Father and Son love themselves by the +Holy Spirit. We are one by participating in a higher love.<a href= +"#_ftn17" name="_ftnref17" title="" id="_ftnref17">[17]</a></p> +<p>2215 Then he mentions why they need this protection (v 2). They +need it for two reasons: because he is leaving them; and because +the world hates them (v 14). He does three things about the first: +he recalls the eagerness with which he protected them while he was +with them; secondly, he states he is leaving (v 13a); thirdly, he +mentions why he is saying these things (v 13b). Three things are +done with the first: first, he mentions the way he protected them; +secondly, his obligation to protect them; and thirdly, the +effectiveness of his protection.</p> +<p>2216 The way they were protected was appropriate, because it was +by the power of the Father. Accordingly, he says, <b>While I was +with them,</b> that is, physically present ‑ "Afterward he +appeared on earth and lived among men" (Bar 3:37) ‑ <b>I</b>, +the Son of man, <b>kept</b>, that is, protected <b>them</b> from +evil and sin, not by human power, but rather by divine power, +because it was <b>in your name</b>. This name is also common to the +Father, the Son and the Holy Spirit ‑ "Baptizing them in the +name of the Father and of the Son and of the Holy Spirit" (Mt +28:19) ‑ because the Father and the Son are one God, and +because the name of "Son" is implied in the name "Father," for one +who has a son is called a Father.</p> +<p>Note that before, when Christ denied that he had a devil, he did +not deny that he was a Samaritan, that is, a guardian, because +Christ is a guardian: "Watchman, what of the night?" (Is 21:11), +that is, the night of this world, for like a shepherd, Christ +guards his flock.</p> +<p>2217 His obligation to protect them is stated when he says, +<b>which you have given me,</b> for a guardian is bound to protect +those placed in his care: "Keep this man" (1 Kgs 20:39); "I will +take my stand to watch" (Hab 2:1). This is the way a superior acts +when he carefully watches over those entrusted to his care: "And in +that region there were shepherds out in the field, keeping watch +over their flock by night" (Lk 2:8).</p> <p>2218 The effectiveness of Christ's protection is complete, -because none of them is lost: "My sheep hear my voice ... and no one shall -snatch them out of my hand" (10:27); "Every one who ... believes in him [the -Son] should have eternal life" (6:40). One person is excluded, that is, <b>the -son of perdition, </b>Judas. He is called the son of perdition as though -foreknown and foreordained to eternal perdition. In this way those destined to -die are called the sons of death: "You are the sons of death" [1 Sam 26:16]; -"You traverse sea and land to make a single proselyte ... and you make him a -son of death twice as much as yourself" [Mt 23: 15]. - -<p>A Gloss says that a "son of death -is one who is predestined to perdition."<a href="#_ftn18" name="_ftnref18" -title="">[18]</a> -It is not customary to say that one is predestined to evil, and so here we -should understand predestination in its general meaning of knowledge or -orientation. Actually, predestination is always directed to what is good, -because it has the double effect of grace and glory; and it is God who directs -us to each of these. Two things are involved in reprobation: guilt, and -punishment in time. And God ordains a person to only one of these, that is, -punishment, and even this is not for its own sake. <b>That the scripture, </b>in -which you predicted that he would betray me ‑ "Wicked and deceitful -mouths are opened against me" (Ps 109:2) ‑ <b>might be fulfilled.</b> - -<p>2219 <b>But now I am coming to you</b>, physically leaving -them: "I am leaving the world and going to the Father" (16:28). He had said -before, "I kept them in your name," so that some would not fall into unbelief -by misunderstanding this present statement (v 13) to mean that he could not -protect them after he had left, or that the Father was not protecting them before. -The Father was protecting them before. And the Son could also protect them -after he left. - -<p>2220 He gives the reason why he said these things when he -says, <b>and these things I speak in the world, that they may have my joy -fulfilled in themselves. </b>It is like saying: I am like a man who is praying, -and I am speaking these things to console my disciples, who think that I am -merely human, so that at least they can be consoled because I am entrusting -them to you, Father, whom they believe to be greater than I, and so they can -rejoice in your protection. This is the interpretation of Chrysostom.<a -href="#_ftn19" name="_ftnref19">[19]</a> - -<p>In the interpretation of Augustine, -this present statement is related to "that they may be one, even as we are one" -(v 11).<a href="#_ftn20" name="_ftnref20">[20]</a> -In this case, these words (v 13) indicate the fruit of being one. It is like -saying: <b>that they may have my joy</b>, by which they can rejoice in me, or, -which they have received from me, <b>fulfilled in themselves. </b>They will -obtain this joy by a unity of spirit, which will give them the joy of eternal -life, which is full joy. And so this joy follows upon being one, because unity -and peace produce perfect joy: "Those who follow plans for peace have joy" [Prv -12:20]; "The fruit of the Spirit is joy" (Gal 5:22). - -<p>2221 Now we have another reason why they need protection, -which is because of the hatred of the world. First he mentions the benefit he -had given his disciples; secondly, the hatred of the world for them (v 14); and -thirdly, he asks the Father's help to protect them (v 15). - -<p>2222 He says, <b>I have given them your word</b>, which I -have received from you: "I have given them the words which you gave me" (17:7). -Or,<b> I have given</b>, that is, I will give them, by the inspiration of the -Paraclete, <b>your word</b>, that is, the word about yourself, which is the -greatest of gifts and benefits: "I will give you a good gift, do not abandon my -law" [Prv 4:2]. - -<p>2223 The result of this is the hatred of the world: because -they have received your word, <b>the world has hated them: </b>"Blessed are you -when men hate you" (Lk 6:22); "Do not wonder, brethren, that the world hates -you" (1 Jn 3:13). The reason for this hatred is that they have left the world. -For the word of God causes us to leave the world since it unites us to God, and -one cannot be joined to God without leaving the world, for one who loves the -world does not have a perfect love for God. Thus he says, <b>because they are -not of the world: </b>"I chose you out of the world, therefore the world hates -you" (15:19). For it is natural for one to love others who are similar: "Every -beast loves its own kind, and hates the others" [Sir 13:19]; "The very sight of -him is a burden to us," and this is "because his manner of life is unlike that -of others" (Wis 2:15). - -<p>2224 Then he mentions the model according to which they are -not of the world when he says, <b>even as I am not of the world</b>.<b> </b>This -should be understood to refer to their affections, for just as Christ was not -in the world by his affections, so neither were they. It does not apply to -their origin, because at one time they were of the world, while Christ was -never of the world because even considering his birth in the flesh he was of -the Holy Spirit: "You are of this world, I am not of this world" (8:23). - -<p>2225 Then he asks for help in facing this hatred when he -says, <b>I do not pray that you should take them out of the world, but that you -should keep them from evil</b>. First, he makes his prayer; secondly, he gives -the reason for what he asks, <b>they are not of the world.</b> - +because none of them is lost: "My sheep hear my voice ... and no +one shall snatch them out of my hand" (10:27); "Every one who ... +believes in him [the Son] should have eternal life" (6:40). One +person is excluded, that is, <b>the son of perdition,</b> Judas. He +is called the son of perdition as though foreknown and foreordained +to eternal perdition. In this way those destined to die are called +the sons of death: "You are the sons of death" [1 Sam 26:16]; "You +traverse sea and land to make a single proselyte ... and you make +him a son of death twice as much as yourself" [Mt 23: 15].</p> +<p>A Gloss says that a "son of death is one who is predestined to +perdition."<a href="#_ftn18" name="_ftnref18" title="" id= +"_ftnref18">[18]</a> It is not customary to say that one is +predestined to evil, and so here we should understand +predestination in its general meaning of knowledge or orientation. +Actually, predestination is always directed to what is good, +because it has the double effect of grace and glory; and it is God +who directs us to each of these. Two things are involved in +reprobation: guilt, and punishment in time. And God ordains a +person to only one of these, that is, punishment, and even this is +not for its own sake. <b>That the scripture,</b> in which you +predicted that he would betray me ‑ "Wicked and deceitful +mouths are opened against me" (Ps 109:2) ‑ <b>might be +fulfilled.</b></p> +<p>2219 <b>But now I am coming to you</b>, physically leaving them: +"I am leaving the world and going to the Father" (16:28). He had +said before, "I kept them in your name," so that some would not +fall into unbelief by misunderstanding this present statement (v +13) to mean that he could not protect them after he had left, or +that the Father was not protecting them before. The Father was +protecting them before. And the Son could also protect them after +he left.</p> +<p>2220 He gives the reason why he said these things when he says, +<b>and these things I speak in the world, that they may have my joy +fulfilled in themselves.</b> It is like saying: I am like a man who +is praying, and I am speaking these things to console my disciples, +who think that I am merely human, so that at least they can be +consoled because I am entrusting them to you, Father, whom they +believe to be greater than I, and so they can rejoice in your +protection. This is the interpretation of Chrysostom.<a href= +"#_ftn19" name="_ftnref19" id="_ftnref19">[19]</a></p> +<p>In the interpretation of Augustine, this present statement is +related to "that they may be one, even as we are one" (v +11).<a href="#_ftn20" name="_ftnref20" id="_ftnref20">[20]</a> In +this case, these words (v 13) indicate the fruit of being one. It +is like saying: <b>that they may have my joy</b>, by which they can +rejoice in me, or, which they have received from me, <b>fulfilled +in themselves.</b> They will obtain this joy by a unity of spirit, +which will give them the joy of eternal life, which is full joy. +And so this joy follows upon being one, because unity and peace +produce perfect joy: "Those who follow plans for peace have joy" +[Prv 12:20]; "The fruit of the Spirit is joy" (Gal 5:22).</p> +<p>2221 Now we have another reason why they need protection, which +is because of the hatred of the world. First he mentions the +benefit he had given his disciples; secondly, the hatred of the +world for them (v 14); and thirdly, he asks the Father's help to +protect them (v 15).</p> +<p>2222 He says, <b>I have given them your word</b>, which I have +received from you: "I have given them the words which you gave me" +(17:7). Or, <b>I have given</b>, that is, I will give them, by the +inspiration of the Paraclete, <b>your word</b>, that is, the word +about yourself, which is the greatest of gifts and benefits: "I +will give you a good gift, do not abandon my law" [Prv 4:2].</p> +<p>2223 The result of this is the hatred of the world: because they +have received your word, <b>the world has hated them:</b> "Blessed +are you when men hate you" (Lk 6:22); "Do not wonder, brethren, +that the world hates you" (1 Jn 3:13). The reason for this hatred +is that they have left the world. For the word of God causes us to +leave the world since it unites us to God, and one cannot be joined +to God without leaving the world, for one who loves the world does +not have a perfect love for God. Thus he says, <b>because they are +not of the world:</b> "I chose you out of the world, therefore the +world hates you" (15:19). For it is natural for one to love others +who are similar: "Every beast loves its own kind, and hates the +others" [Sir 13:19]; "The very sight of him is a burden to us," and +this is "because his manner of life is unlike that of others" (Wis +2:15).</p> +<p>2224 Then he mentions the model according to which they are not +of the world when he says, <b>even as I am not of the world</b>. +This should be understood to refer to their affections, for just as +Christ was not in the world by his affections, so neither were +they. It does not apply to their origin, because at one time they +were of the world, while Christ was never of the world because even +considering his birth in the flesh he was of the Holy Spirit: "You +are of this world, I am not of this world" (8:23).</p> +<p>2225 Then he asks for help in facing this hatred when he says, +<b>I do not pray that you should take them out of the world, but +that you should keep them from evil</b>. First, he makes his +prayer; secondly, he gives the reason for what he asks, <b>they are +not of the world.</b></p> <p>2226 He mentions two things in the first. He says he is not -asking for one thing, which is that they be taken out of the world. But how can -they be taken out of the world who are not of the world? We should say that -they are not of the world as regards their affections, as we said before. But -they are of the world by continuing to be physically present in it, and in this -way he does not want them to be taken out of the world. This is because they -would be of benefit to the faithful whom they would bring to the faith: "Go -into all the world and preach the gospel to the whole creation" (Mk 16:15). - -<p>He asks for something else, namely, -that while they remain physically in the world the Father <b>should keep them -from evil, </b>that is, worldly evil; for it is difficult for a person who -lives among those who are bad to remain free from evil, especially since the -entire world is set in evil: "When you pass through the waters I will be with -you; and through the rivers, they shall not overwhelm you" (Is 43:2). - +asking for one thing, which is that they be taken out of the world. +But how can they be taken out of the world who are not of the +world? We should say that they are not of the world as regards +their affections, as we said before. But they are of the world by +continuing to be physically present in it, and in this way he does +not want them to be taken out of the world. This is because they +would be of benefit to the faithful whom they would bring to the +faith: "Go into all the world and preach the gospel to the whole +creation" (Mk 16:15).</p> +<p>He asks for something else, namely, that while they remain +physically in the world the Father <b>should keep them from +evil,</b> that is, worldly evil; for it is difficult for a person +who lives among those who are bad to remain free from evil, +especially since the entire world is set in evil: "When you pass +through the waters I will be with you; and through the rivers, they +shall not overwhelm you" (Is 43:2).</p> <p>2227 He gives the reason for this request when he says, <b>they -are not of the world. </b>This seems to be a useless repetition since he had -just said the same thing. But, indeed, it is not useless, because they are -spoken in different contexts. They were spoken before to show why the disciples -were hated by the world; here they are spoken to show why they should be -protected by God. - -<p>We can see from this that the -reason why the saints are hated by the world is the same as the reason why God -loves them, that is, their disdain for the world: "Has not God chosen those who -are poor in the world to be rich in faith and heirs of the kingdom which he has -promised to those who love him?" (Jas 2:5). Therefore, whatever good a person -does makes this person hateful to the world, but loved by God: "We sacrifice -what the Egyptians worship" [Ex 8:27]. -<BR><BR><BR> -<p align=center><b>LECTURE 4 - -<BLOCKQUOTE><p>17 "Sanctify them in the truth; your word is truth. 18 As -you did send me into the world, so I have sent them into the world. 19 And for -their sake I consecrate [sanctify] myself, that they also may be consecrated -[sanctified] in truth."</BLOCKQUOTE></b> - -<p>2228 Above, our Lord prayed for the protection of his -disciples; here he prays for their sanctification. First, he asks for their -sanctification; secondly, he mentions why they need to be sanctified (v 18); -thirdly, he says this sanctification has already begun (v 19). - -<p>2229 He says: I have prayed that my disciples be kept from -evil; but this is not enough unless they are perfected by what is good: "Depart -from evil, and do good" (Ps 37:27). Accordingly he prays, <b>sanctify them</b>, -that is, perfect them and make them holy. <b>And do this in the truth, </b>that -is, in me, your Son, who am the truth (14:6). It is like saying: Make them -share in my perfection and holiness (sanctity). And thus he adds, <b>your word, -</b>that is, your Word, <b>is the truth. </b>The meaning is then: <b>Sanctify -them in me, the truth, </b>because I, your Word, am the truth. - -<p>Or, we could say this: <b>Sanctify -them</b>, by sending the Holy Spirit. And do this <b>in the truth, </b>that is, -in the knowledge of the truths of the faith and of your commandments: "You will -know the truth, and the truth will make you free" (8:32). For we are sanctified -by faith and the knowledge of the truth: "the righteousness of God through -faith in Jesus Christ for all who believe" (Rom 3:22). He adds, <b>your word is -truth, </b>because the truth of God's words is unmixed with falsity: "All the -words of my mouth are righteous; there is nothing twisted or crooked in them" -(Prv 8:8). Further, his word teaches the uncreated truth. - -<p>Another interpretation: In the Old -Testament everything set aside for divine worship was said to be sanctified: -"Then bring near to you Aaron your brother, and his sons with him, from among -the people of Israel to serve me as priests" (Ex 28:1). Accordingly he says, <b>sanctify -them</b>, that is, set them aside, <b>in truth, </b>that is, to preach your -truth, because <b>your word</b>, which they are to preach, <b>is truth</b>. - -<p>2230 The need for their sanctification is added when he -says, <b>as you did send me into the world, so I have sent them into the world. -</b>He is saying in effect: I have come to preach the truth: "For this I was born -... to bear witness to the truth" (18:37). And so I have sent my disciples to -preach the truth: "Go into all the world and preach the gospel to the whole -creation" (Mk 16:15). Accordingly, they have to be sanctified in the truth: "As -the Father has sent me, even so I send you" (20:21). - +are not of the world.</b> This seems to be a useless repetition +since he had just said the same thing. But, indeed, it is not +useless, because they are spoken in different contexts. They were +spoken before to show why the disciples were hated by the world; +here they are spoken to show why they should be protected by +God.</p> +<p>We can see from this that the reason why the saints are hated by +the world is the same as the reason why God loves them, that is, +their disdain for the world: "Has not God chosen those who are poor +in the world to be rich in faith and heirs of the kingdom which he +has promised to those who love him?" (Jas 2:5). Therefore, whatever +good a person does makes this person hateful to the world, but +loved by God: "We sacrifice what the Egyptians worship" [Ex +8:27].<br /> +<br /> +<br /></p> +<p align="center"><b>LECTURE 4</b></p> +<blockquote> +<p><b>17 "Sanctify them in the truth; your word is truth. 18 As you +did send me into the world, so I have sent them into the world. 19 +And for their sake I consecrate [sanctify] myself, that they also +may be consecrated [sanctified] in truth."</b></p> +</blockquote> +<p>2228 Above, our Lord prayed for the protection of his disciples; +here he prays for their sanctification. First, he asks for their +sanctification; secondly, he mentions why they need to be +sanctified (v 18); thirdly, he says this sanctification has already +begun (v 19).</p> +<p>2229 He says: I have prayed that my disciples be kept from evil; +but this is not enough unless they are perfected by what is good: +"Depart from evil, and do good" (Ps 37:27). Accordingly he prays, +<b>sanctify them</b>, that is, perfect them and make them holy. +<b>And do this in the truth,</b> that is, in me, your Son, who am +the truth (14:6). It is like saying: Make them share in my +perfection and holiness (sanctity). And thus he adds, <b>your +word,</b> that is, your Word, <b>is the truth.</b> The meaning is +then: <b>Sanctify them in me, the truth,</b> because I, your Word, +am the truth.</p> +<p>Or, we could say this: <b>Sanctify them</b>, by sending the Holy +Spirit. And do this <b>in the truth,</b> that is, in the knowledge +of the truths of the faith and of your commandments: "You will know +the truth, and the truth will make you free" (8:32). For we are +sanctified by faith and the knowledge of the truth: "the +righteousness of God through faith in Jesus Christ for all who +believe" (Rom 3:22). He adds, <b>your word is truth,</b> because +the truth of God's words is unmixed with falsity: "All the words of +my mouth are righteous; there is nothing twisted or crooked in +them" (Prv 8:8). Further, his word teaches the uncreated truth.</p> +<p>Another interpretation: In the Old Testament everything set +aside for divine worship was said to be sanctified: "Then bring +near to you Aaron your brother, and his sons with him, from among +the people of Israel to serve me as priests" (Ex 28:1). Accordingly +he says, <b>sanctify them</b>, that is, set them aside, <b>in +truth,</b> that is, to preach your truth, because <b>your word</b>, +which they are to preach, <b>is truth</b>.</p> +<p>2230 The need for their sanctification is added when he says, +<b>as you did send me into the world, so I have sent them into the +world.</b> He is saying in effect: I have come to preach the truth: +"For this I was born ... to bear witness to the truth" (18:37). And +so I have sent my disciples to preach the truth: "Go into all the +world and preach the gospel to the whole creation" (Mk 16:15). +Accordingly, they have to be sanctified in the truth: "As the +Father has sent me, even so I send you" (20:21).</p> <p>2231 They need to be sanctified not only because of the task -they have been given, but also because their sanctification has already been -begun by me. Thus he says, <b>and for their sake I sanctify myself. </b>According -to Augustine, we should note that there are two natures in Christ.<a -href="#_ftn21" name="_ftnref21">[21]</a> -Christ is holy by essence, considering his divine nature; while he is holy by -grace, which is derived from the divine nature, considering his human nature. -Referring to his divine nature he says, <b>I sanctify myself</b>, by taking on -flesh for them. I do this in order that the sanctity or holiness of grace, -which is found in my humanity, but is also from me as God, might flow from me -to them, because "from his fullness we have all received" (1:16). "It is like -the precious oil upon the head," and this head is Christ, who is God, "running -down upon the beard, upon the beard of Aaron," that is, upon his human nature, -and from here, "running down on the collar of his robes," that is, to us. (Ps -133:2). - -<p>Or, according to Chrysostom, he is -asking they be sanctified by a spiritual sanctification.<a href="#_ftn22" -name="_ftnref22">[22]</a> -In the Old Testament there were sanctifications of the body: "Cleansing of the -body imposed until the time comes to set things right" [Heb 9:10]. These were -figures of a spiritual sanctification, and these figures involved the offering -of some sacrifice. And so it was appropriate that some sacrifice be offered for -the sanctification of the disciples. This is what he is saying: I sanctify -myself in order that they might be sanctified, that is, I am offering myself as -a sacrifice: "who offered himself without blemish to God" (Heb 9:14); "So Jesus -also suffered outside the gate in order to sanctify the people through his own -blood" (Heb 13:12). He did this in truth, not in a figure, as was done in the -Old Testament. -<BR><BR><BR> -<p align=center><b>LECTURE 5 - -<BLOCKQUOTE><p>20 "I do not pray for these only, but also for those who -[will] believe in me through their word, 21 that they may all be one; even as -you, Father, are in me, and I in you, that they also may be in us, so that the -world may believe that you have sent me. 22 The glory which you have given me I -have given to them, that they may be one even as we are one, 23 I in them and -you in me, that they may become perfectly one, so that the world may know that -you have sent me and have loved them even as you have loved me."<a -href="#_ftn23" name="_ftnref23">[23]</b></a></BLOCKQUOTE> - -<p>2232 After our Lord prayed for his disciples, he now prays -in general for all the faithful. First, we see his prayer; secondly, he states -why he should be heard (v 25). In his prayer he asks the Father two things for -those who follow him: first, a perfect unity; secondly, the vision of glory, <b>I -desire that they also ... may be with me </b>(v 24). He does two things about -the first: he asks, as man, for a perfect unity; secondly, he shows that as God -he gives them the ability to acquire this unity (v 22). He does two things with -the first: he mentions for whom he is asking; secondly, what he is asking for, <b>that -they may be one </b>(v 22b). - -<p>2233 He is praying for the entire community of the faithful. -He says: I have asked that you protect my disciples from evil, and that you -sanctify them in the truth; but <b>I do not pray for these only, but also for -those who will believe, </b>that is, for those whose faith will be -strengthened, <b>through their word, </b>the word of the apostles. It is right -for him to ask this, because no one is saved except by the intercession of -Christ. So that it was not only the apostles who were saved, but also others, -he also had to pray for these others: "He loved your fathers and chose their descendants -after them" (Deut 4:37); "Their prosperity will remain with their descendants" -(Sir 44:11). - -<p>2234 The objection is made that he does not seem to be -praying for all his faithful, because he is praying for those who would be -converted by the word of the apostles. But the old fathers and John the -Baptizer were not converted by their word. We should answer that these persons -had already arrived at their destination; and although they were not enjoying -the vision of God, since the price had not yet been paid, they went from this -world with their merits, so that as soon as the gate was opened they would -enter. Thus, they did not need such prayer. - -<p>2235 Again, what of others who did not believe through the -word of the apostles, but through Christ's, like Paul believed: "I did not -receive it from man, nor was I taught it, but it came through a revelation of -Jesus Christ" (Gal 1:12), or like the thief on the cross (Lk 23:43). It does -not seem that Christ prayed for them. The answer, according to Augustine, is -that those are said to believe through the word of the apostles who not only -listened to the apostles, but those also who believed through the word [as -coming from others] which the apostles preached, which is the word of faith -(Rom 10:8).<a href="#_ftn24" name="_ftnref24">[24]</a> -The word of faith is called the word of the apostles because they were -especially commissioned to preach it. The same word was divinely revealed to -Paul and the thief on the cross. Or, one could say that those who were -converted directly by and through Christ, like Paul and the thief on the cross, -and others like these, are included in that part of the prayer in which our -Lord prayed for his disciples. And so our Lord said: "whom you gave me" (17:6), -or will give me. - -<p>2236 What about us, who do not believe through the apostles? -We should say that although we do not believe through the apostles, we do -believe through their disciples. - -<p>2237 He prays for a perfect unity when he says, <b>that they -may all be one. </b>First, he mentions the unity he is asking for; secondly, he -gives an example of it, and its cause,<b> as you, Father, are in me</b>; -thirdly, he gives the fruit of unity, <b>that the world may believe.</b> - -<p>2238 He says: I am praying <b>that they may all be one</b>. -As the Platonists say, a thing acquires its unity from that from which it -acquires its goodness. For that is good for a thing which preserves it; and a -thing is preserved only if it remains one. Thus when our Lord prays that his -disciples be perfect in goodness, he prays that they be one. Indeed, this was -accomplished: "Now the company of those who believed were of one heart and -soul" (Acts 4:32); "Behold, how good and pleasant it is when brothers dwell in -unity" (Ps 133:1). - -<p>2239 He gives an example of this unity and its cause, -saying, <b>even as you, Father, are in me, and I in you</b>. Others are one, -but in evil. Our Lord is not asking for this kind of unity, but that which -unites in good, that is, in God. And so he says, <b>as you, Father, are in me, -and I in you</b>, that is, let them be united by believing in me and in you: -"We, though many, are one body in Christ" (Rom 12:5); "Eager to keep the unity -of the Spirit ... one Lord, one faith, one baptism" (Eph 4:3). We are one or -united in the Father and the Son, who are one; for if we were seeking different -things to believe and desire, our affections would be scattered. - +they have been given, but also because their sanctification has +already been begun by me. Thus he says, <b>and for their sake I +sanctify myself.</b> According to Augustine, we should note that +there are two natures in Christ.<a href="#_ftn21" name="_ftnref21" +id="_ftnref21">[21]</a> Christ is holy by essence, considering his +divine nature; while he is holy by grace, which is derived from the +divine nature, considering his human nature. Referring to his +divine nature he says, <b>I sanctify myself</b>, by taking on flesh +for them. I do this in order that the sanctity or holiness of +grace, which is found in my humanity, but is also from me as God, +might flow from me to them, because "from his fullness we have all +received" (1:16). "It is like the precious oil upon the head," and +this head is Christ, who is God, "running down upon the beard, upon +the beard of Aaron," that is, upon his human nature, and from here, +"running down on the collar of his robes," that is, to us. (Ps +133:2).</p> +<p>Or, according to Chrysostom, he is asking they be sanctified by +a spiritual sanctification.<a href="#_ftn22" name="_ftnref22" id= +"_ftnref22">[22]</a> In the Old Testament there were +sanctifications of the body: "Cleansing of the body imposed until +the time comes to set things right" [Heb 9:10]. These were figures +of a spiritual sanctification, and these figures involved the +offering of some sacrifice. And so it was appropriate that some +sacrifice be offered for the sanctification of the disciples. This +is what he is saying: I sanctify myself in order that they might be +sanctified, that is, I am offering myself as a sacrifice: "who +offered himself without blemish to God" (Heb 9:14); "So Jesus also +suffered outside the gate in order to sanctify the people through +his own blood" (Heb 13:12). He did this in truth, not in a figure, +as was done in the Old Testament.<br /> +<br /> +<br /></p> +<p align="center"><b>LECTURE 5</b></p> +<blockquote> +<p><b>20 "I do not pray for these only, but also for those who +[will] believe in me through their word, 21 that they may all be +one; even as you, Father, are in me, and I in you, that they also +may be in us, so that the world may believe that you have sent me. +22 The glory which you have given me I have given to them, that +they may be one even as we are one, 23 I in them and you in me, +that they may become perfectly one, so that the world may know that +you have sent me and have loved them even as you have loved +me."<a href="#_ftn23" name="_ftnref23" id= +"_ftnref23">[23]</a></b></p> +</blockquote> +<p>2232 After our Lord prayed for his disciples, he now prays in +general for all the faithful. First, we see his prayer; secondly, +he states why he should be heard (v 25). In his prayer he asks the +Father two things for those who follow him: first, a perfect unity; +secondly, the vision of glory, <b>I desire that they also ... may +be with me</b> (v 24). He does two things about the first: he asks, +as man, for a perfect unity; secondly, he shows that as God he +gives them the ability to acquire this unity (v 22). He does two +things with the first: he mentions for whom he is asking; secondly, +what he is asking for, <b>that they may be one</b> (v 22b).</p> +<p>2233 He is praying for the entire community of the faithful. He +says: I have asked that you protect my disciples from evil, and +that you sanctify them in the truth; but <b>I do not pray for these +only, but also for those who will believe,</b> that is, for those +whose faith will be strengthened, <b>through their word,</b> the +word of the apostles. It is right for him to ask this, because no +one is saved except by the intercession of Christ. So that it was +not only the apostles who were saved, but also others, he also had +to pray for these others: "He loved your fathers and chose their +descendants after them" (Deut 4:37); "Their prosperity will remain +with their descendants" (Sir 44:11).</p> +<p>2234 The objection is made that he does not seem to be praying +for all his faithful, because he is praying for those who would be +converted by the word of the apostles. But the old fathers and John +the Baptizer were not converted by their word. We should answer +that these persons had already arrived at their destination; and +although they were not enjoying the vision of God, since the price +had not yet been paid, they went from this world with their merits, +so that as soon as the gate was opened they would enter. Thus, they +did not need such prayer.</p> +<p>2235 Again, what of others who did not believe through the word +of the apostles, but through Christ's, like Paul believed: "I did +not receive it from man, nor was I taught it, but it came through a +revelation of Jesus Christ" (Gal 1:12), or like the thief on the +cross (Lk 23:43). It does not seem that Christ prayed for them. The +answer, according to Augustine, is that those are said to believe +through the word of the apostles who not only listened to the +apostles, but those also who believed through the word [as coming +from others] which the apostles preached, which is the word of +faith (Rom 10:8).<a href="#_ftn24" name="_ftnref24" id= +"_ftnref24">[24]</a> The word of faith is called the word of the +apostles because they were especially commissioned to preach it. +The same word was divinely revealed to Paul and the thief on the +cross. Or, one could say that those who were converted directly by +and through Christ, like Paul and the thief on the cross, and +others like these, are included in that part of the prayer in which +our Lord prayed for his disciples. And so our Lord said: "whom you +gave me" (17:6), or will give me.</p> +<p>2236 What about us, who do not believe through the apostles? We +should say that although we do not believe through the apostles, we +do believe through their disciples.</p> +<p>2237 He prays for a perfect unity when he says, <b>that they may +all be one.</b> First, he mentions the unity he is asking for; +secondly, he gives an example of it, and its cause, <b>as you, +Father, are in me</b>; thirdly, he gives the fruit of unity, +<b>that the world may believe.</b></p> +<p>2238 He says: I am praying <b>that they may all be one</b>. As +the Platonists say, a thing acquires its unity from that from which +it acquires its goodness. For that is good for a thing which +preserves it; and a thing is preserved only if it remains one. Thus +when our Lord prays that his disciples be perfect in goodness, he +prays that they be one. Indeed, this was accomplished: "Now the +company of those who believed were of one heart and soul" (Acts +4:32); "Behold, how good and pleasant it is when brothers dwell in +unity" (Ps 133:1).</p> +<p>2239 He gives an example of this unity and its cause, saying, +<b>even as you, Father, are in me, and I in you</b>. Others are +one, but in evil. Our Lord is not asking for this kind of unity, +but that which unites in good, that is, in God. And so he says, +<b>as you, Father, are in me, and I in you</b>, that is, let them +be united by believing in me and in you: "We, though many, are one +body in Christ" (Rom 12:5); "Eager to keep the unity of the Spirit +... one Lord, one faith, one baptism" (Eph 4:3). We are one or +united in the Father and the Son, who are one; for if we were +seeking different things to believe and desire, our affections +would be scattered.</p> <p>2240 Arius uses this passage to argue that the Son is in the -Father and the Father in the Son in the same way that we are in God. However, -we are not in God by a unity of essence, but by a conformity of will and love. -Therefore, he says, like us, the Father is not in the Son by a unity of -essence. - -<p>We should say to this that there is -a twofold unity of the Father and the Son: a unity of essence and of love. In -both of these ways the Father is in the Son and the Son is in the Father. The <b>even -as you, Father, are in me, and I in you</b>, can be understood of the unity of -love, according to Augustine, and then the meaning is: <b>even as you, Father, -are in me</b>, through love, because love, charity, makes one be with God.<a -href="#_ftn25" name="_ftnref25">[25]</a> -It is like saying: as the Father loves the Son and the Son loves the Father, so -the disciples love the Father and the Son. Then the words even as do not imply -equality but a remote likeness. - -<p>Or, according to Hilary, this -statement can refer to a unity of nature; not indeed that the same numerical -nature is in us and in the Father and the Son, but in the sense that our unity -resembles that of the divine nature, by which the Father and the Son are one.<a -href="#_ftn26" name="_ftnref26">[26]</a> -In this case the words<b> even as</b> indicate a certain imitation. That is why -we are invited to imitate divine love: "Be imitators of God, as beloved -children, and walk in love, as Christ loved us" (Eph 5:1). And we are also to -imitate the divine perfection or goodness: "You, therefore, must be perfect, as -your heavenly Father is perfect" (Mt 5:48). - +Father and the Father in the Son in the same way that we are in +God. However, we are not in God by a unity of essence, but by a +conformity of will and love. Therefore, he says, like us, the +Father is not in the Son by a unity of essence.</p> +<p>We should say to this that there is a twofold unity of the +Father and the Son: a unity of essence and of love. In both of +these ways the Father is in the Son and the Son is in the Father. +The <b>even as you, Father, are in me, and I in you</b>, can be +understood of the unity of love, according to Augustine, and then +the meaning is: <b>even as you, Father, are in me</b>, through +love, because love, charity, makes one be with God.<a href= +"#_ftn25" name="_ftnref25" id="_ftnref25">[25]</a> It is like +saying: as the Father loves the Son and the Son loves the Father, +so the disciples love the Father and the Son. Then the words even +as do not imply equality but a remote likeness.</p> +<p>Or, according to Hilary, this statement can refer to a unity of +nature; not indeed that the same numerical nature is in us and in +the Father and the Son, but in the sense that our unity resembles +that of the divine nature, by which the Father and the Son are +one.<a href="#_ftn26" name="_ftnref26" id="_ftnref26">[26]</a> In +this case the words <b>even as</b> indicate a certain imitation. +That is why we are invited to imitate divine love: "Be imitators of +God, as beloved children, and walk in love, as Christ loved us" +(Eph 5:1). And we are also to imitate the divine perfection or +goodness: "You, therefore, must be perfect, as your heavenly Father +is perfect" (Mt 5:48).</p> <p>2241 He indicates the fruit of this unity when he says, <b>so -that the world may believe: </b>for nothing shows the truth of the gospel -better than the charity of those who believe: "By this all men will know that -you are my disciples, if you have love for one another" (13:35). This will be -the fruit of unity: because if my disciples are one, the world may believe that -the teaching I gave to them is from you, and know that you have sent me. For -God is a cause of peace, not of contentions. - -<p>2242 There is a problem here. If we will be perfectly one in -our homeland, where we will not believe [but see], it seems out of place to -say, after mentioning unity, <b>that the world may believe that you have sent -me</b>. Our reply is that our Lord is speaking here of the unity which is -taking shape and not of perfected unity. - -<p>2243 There is another problem. Our Lord is praying that -those who believe in him may be one; therefore, even the believing world is -one. Therefore, how can he say, after the world has become one, <b>that the -world may believe</b>? One can answer by giving the mystical sense. Then our -Lord is praying that all believers be one. Yet all would not believe at the -same time; some would be the first to believe, and they would convert others. -So when he says, <b>that the world may believe</b>, it refers to those who did -not believe at first, from the beginning, but when they did believe they did -become one. And the same applies to those who would believe after them, and -continuing to the end of the world. - -<p>Hilary has another interpretation.<a -href="#_ftn27" name="_ftnref27">[27]</a> -The words <b>so that the world may believe </b>indicates the purpose of their -unity and perfection. It is like saying: you will perfect them so that they may -be one, for this purpose,<b> so</b> <b>that the world may believe that you have -sent me</b>. Here the words <b>so that </b>indicate a final cause. - -<p>A third interpretation is by -Augustine.<a href="#_ftn28" name="_ftnref28">[28]</a> -For him, <b>that the world may believe</b>, is another petition. In this case -the <b>I pray </b>(v 20) has to be repeated, so that the sense is: I pray that -they may be one, and I pray that the world may believe. - -<p>2244 Christ's part in establishing this unity is mentioned -when he says, <b>the glory which you have given me, I have given to them</b>, -since what he is asking for as man he is accomplishing as God. First, he shows -that he acted to make them one; secondly, he mentions the kind and degree of -this unity, <b>I in them and you in me</b>; and thirdly, we see the purpose of -this unity,<b> so that the world may know </b>(v 23). - +that the world may believe:</b> for nothing shows the truth of the +gospel better than the charity of those who believe: "By this all +men will know that you are my disciples, if you have love for one +another" (13:35). This will be the fruit of unity: because if my +disciples are one, the world may believe that the teaching I gave +to them is from you, and know that you have sent me. For God is a +cause of peace, not of contentions.</p> +<p>2242 There is a problem here. If we will be perfectly one in our +homeland, where we will not believe [but see], it seems out of +place to say, after mentioning unity, <b>that the world may believe +that you have sent me</b>. Our reply is that our Lord is speaking +here of the unity which is taking shape and not of perfected +unity.</p> +<p>2243 There is another problem. Our Lord is praying that those +who believe in him may be one; therefore, even the believing world +is one. Therefore, how can he say, after the world has become one, +<b>that the world may believe</b>? One can answer by giving the +mystical sense. Then our Lord is praying that all believers be one. +Yet all would not believe at the same time; some would be the first +to believe, and they would convert others. So when he says, <b>that +the world may believe</b>, it refers to those who did not believe +at first, from the beginning, but when they did believe they did +become one. And the same applies to those who would believe after +them, and continuing to the end of the world.</p> +<p>Hilary has another interpretation.<a href="#_ftn27" name= +"_ftnref27" id="_ftnref27">[27]</a> The words <b>so that the world +may believe</b> indicates the purpose of their unity and +perfection. It is like saying: you will perfect them so that they +may be one, for this purpose, <b>so</b> <b>that the world may +believe that you have sent me</b>. Here the words <b>so that</b> +indicate a final cause.</p> +<p>A third interpretation is by Augustine.<a href="#_ftn28" name= +"_ftnref28" id="_ftnref28">[28]</a> For him, <b>that the world may +believe</b>, is another petition. In this case the <b>I pray</b> (v +20) has to be repeated, so that the sense is: I pray that they may +be one, and I pray that the world may believe.</p> +<p>2244 Christ's part in establishing this unity is mentioned when +he says, <b>the glory which you have given me, I have given to +them</b>, since what he is asking for as man he is accomplishing as +God. First, he shows that he acted to make them one; secondly, he +mentions the kind and degree of this unity, <b>I in them and you in +me</b>; and thirdly, we see the purpose of this unity, <b>so that +the world may know</b> (v 23).</p> <p>2245 He says: Although, as man, I am asking for their -perfection, still I am accomplishing this together with you, because <b>the -glory</b>, of my resurrection, <b>which you</b>, Father, <b>have given me</b>, -by an eternal predestination, and which you will soon give me in reality, <b>I -have given to them</b>, my disciples. This glory is the immortality which the -faithful will receive at the resurrection, an immortality even of the body: -"Who will change our lowly body to be like his glorious body" (Phil 3:21); "It -is sown in dishonor, it is raised in glory" (1 Cor 15:43). And this is <b>so -that they may be one</b>, because by the fact that they have glory they will be -made one, <b>even as we are one</b>. - -<p>2246 He seems to be distinguishing his own activity from -that of the Father, for he says that the Father gave him glory, and Christ gave -this to his faithful. If this is understood correctly, we see that he is not -saying these things to distinguish their activities, but their persons. For the -Son, as Son, together with the Father, gives glory to Christ in his human -nature, and together with the Father Christ gives it to the faithful. But -because Christ gave glory to his faithful especially through his own human -nature, he attributes this giving to himself, while he attributes to the Father -the giving of glory to his own human nature. This is the opinion of Augustine.<a -href="#_ftn29" name="_ftnref29">[29]</a> - -<p>Or, according to Chrysostom, <b>the -glory</b>, that is, the glory of grace, <b>which you have given me</b>, in my -human nature, giving me a superior knowledge, perfection, and power to -accomplish miracles, <b>I have given to them</b>, in a limited way, and will -give it later more fully: "We are being changed into his likeness from one -degree of glory to another" (2 Cor 3:18); "You have given gifts to men" [Ps -68:18].<a href="#_ftn30" name="_ftnref30">[30]</a> -And this is in order <b>that they may be one even as we are one, </b>for the -purpose of God's gifts is to unite us in a unity which is like the unity of the -Father and the Son. - +perfection, still I am accomplishing this together with you, +because <b>the glory</b>, of my resurrection, <b>which you</b>, +Father, <b>have given me</b>, by an eternal predestination, and +which you will soon give me in reality, <b>I have given to +them</b>, my disciples. This glory is the immortality which the +faithful will receive at the resurrection, an immortality even of +the body: "Who will change our lowly body to be like his glorious +body" (Phil 3:21); "It is sown in dishonor, it is raised in glory" +(1 Cor 15:43). And this is <b>so that they may be one</b>, because +by the fact that they have glory they will be made one, <b>even as +we are one</b>.</p> +<p>2246 He seems to be distinguishing his own activity from that of +the Father, for he says that the Father gave him glory, and Christ +gave this to his faithful. If this is understood correctly, we see +that he is not saying these things to distinguish their activities, +but their persons. For the Son, as Son, together with the Father, +gives glory to Christ in his human nature, and together with the +Father Christ gives it to the faithful. But because Christ gave +glory to his faithful especially through his own human nature, he +attributes this giving to himself, while he attributes to the +Father the giving of glory to his own human nature. This is the +opinion of Augustine.<a href="#_ftn29" name="_ftnref29" id= +"_ftnref29">[29]</a></p> +<p>Or, according to Chrysostom, <b>the glory</b>, that is, the +glory of grace, <b>which you have given me</b>, in my human nature, +giving me a superior knowledge, perfection, and power to accomplish +miracles, <b>I have given to them</b>, in a limited way, and will +give it later more fully: "We are being changed into his likeness +from one degree of glory to another" (2 Cor 3:18); "You have given +gifts to men" [Ps 68:18].<a href="#_ftn30" name="_ftnref30" id= +"_ftnref30">[30]</a> And this is in order <b>that they may be one +even as we are one,</b> for the purpose of God's gifts is to unite +us in a unity which is like the unity of the Father and the +Son.</p> <p>2247 The manner of this unity is added when he says, <b>I in -them and you in me</b>. They arrive at unity, because they see that I am in -them, as in a temple: "Do you not know that you are God's temple and that God's -Spirit dwells in you?" (1 Cor 3:16), by grace, which is a certain likeness of -the Father's essence, by which you, Father, are in me by a unity of nature: "I -am in the Father and the Father in me" (14:10). And this is in order <b>that -they may become perfectly one</b>. - -<p>Above, he had said, "that they may -be one" (v 22), while here he says, <b>perfectly one</b>. The reason for this -is that the first time he was referring to the unity brought about by grace, -but here to its consummation. Hilary gives another interpretation: <b>I in them</b>, -that is, I am in them by the unity of human nature, which I have in common with -them, and also because I give them my body as food; <b>and you in me</b>, by a -unity of essence.<a href="#_ftn31" name="_ftnref31">[31]</a> - -<p>2248 Referring to the first explanation [the unity from -grace], since the Father also, as well as the Son, is in them by grace - "We -will come to him and make our home with him" (14:23) ‑ why does he say, <b>I -in them</b>, without mentioning the Father? According to Augustine, he does -this because they have access to the Father through the Son: "We have peace -with God through our Lord Jesus Christ. Through him we have obtained access" -(Rom 5:1); and it does not mean that the Son is in them without the Father. Or, -according to Chrysostom, above Christ said, "We will come to him" (14:23), to -indicate that there is a plurality of divine persons, contrary to Sabellius; -but here he says, <b>I in them</b>, to indicate the equality of the Father and -the Son, contrary to Arius. We can understand from this that it is enough for -the faithful if the Son alone dwells in them. - -<p>2249 The purpose of this unity is given when he says, <b>so -that the world may know that you have sent me</b>. If the "perfectly one" (v -23) refers to the perfection of this life, then <b>that the world may know </b>is -the same as what he said before, "that the world may believe" (v 21). This -would indicate just a beginning state. But here he is saying,<b> know</b>, -because complete knowledge, not faith, comes after imperfect knowledge. - -<p>He says, <b>that the world may -know, </b>not the world as it is now, but as it was [will be?], so that the -meaning is: <b>so that the world, </b>now a believing world, <b>may know</b>. -Or, <b>so that the world, </b>that is, the lovers of the world, <b>may know </b>that -you have sent me: for by that time those who are evil will know by clear signs that -Christ is the Son of God: "Every eye will see him" (Rev 1:7); "They shall look -on him whom they have pierced" (19:37); "They will see the Son of man coming in -a cloud with power and great glory" (Lk 21:27). - -<p>2250 The world will not only know this, it will also know -the glory of the saints, <b>that you have loved them</b>, that is, the -faithful. At the present time we cannot know how great God's love for us is: -this is because the good things that God will give us exceed our longings and -desires, and so cannot be found in our heart: "What no eye has seen, nor ear -heard, nor the heart of man conceived, what God has prepared for those who love -him" (1 Cor 2:9). - -<p>Thus the believing world, that is, -the saints, will now know by experience how much God loves us; but the lovers -of the world, that is, the wicked, will know this by seeing in amazement the -glory of the saints: "This is the man whom we once held in derision ... Why has -he been numbered among the sons of God? And why is his lot among the saints?" -(Wis 5:4); and it continues, "Why has he been numbered among the sons of God? -And why is his lot among the saints?" (v 4). - -<p>2251 He continues, <b>as you have loved me. </b>This does -not imply an equality of love, but a similarity and a reason. It is like -saying: the love you have for me is the reason and cause why you love them: for -by the fact that you love me, you love those who love me and are my members: -"The Father himself loves you, because you have loved me" (16:27). - -<p>God loves all the things he has -made, by giving them existence: "For you love all things that exist, and have -loathing for none of the things you have made" (Wis 11:24). But above all he -loves his only Son, to whom he has given his entire nature by an eternal -generation. In a lesser way he loves the members of his only Son, that is, the -faithful of Christ, by giving them the grace by which Christ dwells in them: -"He loved his people; all those consecrated to him were in his hand" (Deut -33:3). -<BR><BR><BR> -<p align=center><b>LECTURE 6 - -<BLOCKQUOTE><p>24 "Father, I desire that they also, whom you have given -me, may be with me where I am, to behold my glory which you have given me in -your love for me before the foundation of the world. 25 O righteous Father, the -world has not known you, but I have known you; and these know that you have -sent me. 26 I made known to them your name, and I will make it known, that the -love with which you have loved me may be in them, and I in them."</BLOCKQUOTE></b> - +them and you in me</b>. They arrive at unity, because they see that +I am in them, as in a temple: "Do you not know that you are God's +temple and that God's Spirit dwells in you?" (1 Cor 3:16), by +grace, which is a certain likeness of the Father's essence, by +which you, Father, are in me by a unity of nature: "I am in the +Father and the Father in me" (14:10). And this is in order <b>that +they may become perfectly one</b>.</p> +<p>Above, he had said, "that they may be one" (v 22), while here he +says, <b>perfectly one</b>. The reason for this is that the first +time he was referring to the unity brought about by grace, but here +to its consummation. Hilary gives another interpretation: <b>I in +them</b>, that is, I am in them by the unity of human nature, which +I have in common with them, and also because I give them my body as +food; <b>and you in me</b>, by a unity of essence.<a href="#_ftn31" +name="_ftnref31" id="_ftnref31">[31]</a></p> +<p>2248 Referring to the first explanation [the unity from grace], +since the Father also, as well as the Son, is in them by grace - +"We will come to him and make our home with him" (14:23) ‑ +why does he say, <b>I in them</b>, without mentioning the Father? +According to Augustine, he does this because they have access to +the Father through the Son: "We have peace with God through our +Lord Jesus Christ. Through him we have obtained access" (Rom 5:1); +and it does not mean that the Son is in them without the Father. +Or, according to Chrysostom, above Christ said, "We will come to +him" (14:23), to indicate that there is a plurality of divine +persons, contrary to Sabellius; but here he says, <b>I in them</b>, +to indicate the equality of the Father and the Son, contrary to +Arius. We can understand from this that it is enough for the +faithful if the Son alone dwells in them.</p> +<p>2249 The purpose of this unity is given when he says, <b>so that +the world may know that you have sent me</b>. If the "perfectly +one" (v 23) refers to the perfection of this life, then <b>that the +world may know</b> is the same as what he said before, "that the +world may believe" (v 21). This would indicate just a beginning +state. But here he is saying, <b>know</b>, because complete +knowledge, not faith, comes after imperfect knowledge.</p> +<p>He says, <b>that the world may know,</b> not the world as it is +now, but as it was [will be?], so that the meaning is: <b>so that +the world,</b> now a believing world, <b>may know</b>. Or, <b>so +that the world,</b> that is, the lovers of the world, <b>may +know</b> that you have sent me: for by that time those who are evil +will know by clear signs that Christ is the Son of God: "Every eye +will see him" (Rev 1:7); "They shall look on him whom they have +pierced" (19:37); "They will see the Son of man coming in a cloud +with power and great glory" (Lk 21:27).</p> +<p>2250 The world will not only know this, it will also know the +glory of the saints, <b>that you have loved them</b>, that is, the +faithful. At the present time we cannot know how great God's love +for us is: this is because the good things that God will give us +exceed our longings and desires, and so cannot be found in our +heart: "What no eye has seen, nor ear heard, nor the heart of man +conceived, what God has prepared for those who love him" (1 Cor +2:9).</p> +<p>Thus the believing world, that is, the saints, will now know by +experience how much God loves us; but the lovers of the world, that +is, the wicked, will know this by seeing in amazement the glory of +the saints: "This is the man whom we once held in derision ... Why +has he been numbered among the sons of God? And why is his lot +among the saints?" (Wis 5:4); and it continues, "Why has he been +numbered among the sons of God? And why is his lot among the +saints?" (v 4).</p> +<p>2251 He continues, <b>as you have loved me.</b> This does not +imply an equality of love, but a similarity and a reason. It is +like saying: the love you have for me is the reason and cause why +you love them: for by the fact that you love me, you love those who +love me and are my members: "The Father himself loves you, because +you have loved me" (16:27).</p> +<p>God loves all the things he has made, by giving them existence: +"For you love all things that exist, and have loathing for none of +the things you have made" (Wis 11:24). But above all he loves his +only Son, to whom he has given his entire nature by an eternal +generation. In a lesser way he loves the members of his only Son, +that is, the faithful of Christ, by giving them the grace by which +Christ dwells in them: "He loved his people; all those consecrated +to him were in his hand" (Deut 33:3).<br /> +<br /> +<br /></p> +<p align="center"><b>LECTURE 6</b></p> +<blockquote> +<p><b>24 "Father, I desire that they also, whom you have given me, +may be with me where I am, to behold my glory which you have given +me in your love for me before the foundation of the world. 25 O +righteous Father, the world has not known you, but I have known +you; and these know that you have sent me. 26 I made known to them +your name, and I will make it known, that the love with which you +have loved me may be in them, and I in them."</b></p> +</blockquote> <p>2252 Above, our Lord prayed for the perfect unity of his -disciples; here he is asking the vision of glory for them. First, he mentions -the persons for whom he is praying; secondly, he shows the way he is praying; -thirdly, he states what he is asking for. - -<p>2253 He is praying for those given to him; he says, <b>whom -you have given me. </b>That is given to a person which is subject to his will, -so he can do with it as he wills. We can distinguish two wills in Christ: a -will to mercy and a will to justice. His will to mercy is fundamental and -absolute, because "His compassion is over all that he has made" (Ps 145:9); -"who desires all men to be saved" (1 Tim 2:4). But his will for a punishing -justice is not fundamental, as it presupposes sin: "God does not delight in the -destruction of men" [Wis 1:13]; and in Ezekiel [18:32] we read: "I do not -desire the death of the sinner," absolutely; but he wills it as a consequence -of sin.<a href="#_ftn32" name="_ftnref32">[32]</a> - -<p>All men have been given to the Son: -"You have given him power over all flesh" (17:2), that is, over all men, to -accomplish his will in their regard: his will for mercy, leading to salvation, -or his will for justice, leading to punishment: "He is the one ordained by God -to be judge of the living and the dead" (Acts 10:42). But those were given to -him absolutely who were given to him so that he might accomplish his will of -mercy for their salvation; he says of these people, <b>whom you have given to -me, </b>that is, in your predestination from all eternity: "Behold, I and the -children whom the Lord has given me..." (Is 8:18). - +disciples; here he is asking the vision of glory for them. First, +he mentions the persons for whom he is praying; secondly, he shows +the way he is praying; thirdly, he states what he is asking +for.</p> +<p>2253 He is praying for those given to him; he says, <b>whom you +have given me.</b> That is given to a person which is subject to +his will, so he can do with it as he wills. We can distinguish two +wills in Christ: a will to mercy and a will to justice. His will to +mercy is fundamental and absolute, because "His compassion is over +all that he has made" (Ps 145:9); "who desires all men to be saved" +(1 Tim 2:4). But his will for a punishing justice is not +fundamental, as it presupposes sin: "God does not delight in the +destruction of men" [Wis 1:13]; and in Ezekiel [18:32] we read: "I +do not desire the death of the sinner," absolutely; but he wills it +as a consequence of sin.<a href="#_ftn32" name="_ftnref32" id= +"_ftnref32">[32]</a></p> +<p>All men have been given to the Son: "You have given him power +over all flesh" (17:2), that is, over all men, to accomplish his +will in their regard: his will for mercy, leading to salvation, or +his will for justice, leading to punishment: "He is the one +ordained by God to be judge of the living and the dead" (Acts +10:42). But those were given to him absolutely who were given to +him so that he might accomplish his will of mercy for their +salvation; he says of these people, <b>whom you have given to +me,</b> that is, in your predestination from all eternity: "Behold, +I and the children whom the Lord has given me..." (Is 8:18).</p> <p>2254 The way he asks is given when he says, <b>I desire</b>. -This can indicate authority or merit. It indicates authority if we refer this -to Christ's divine will, which is the same as the will of the Father: for by -his will he justifies and saves men: "He has mercy upon whomever he wills" (Rom -9:18). If we refer this to Christ's human will, it indicates merit, for Christ's -human will merits our salvation. For if the wills of the just, who are the -members of Christ, have merit entitling them to be heard ‑ "Ask whatever -you will, and it shall be done for you" (15:7) ‑ much more so does the -human will of Christ, who is the head of all the saints. - +This can indicate authority or merit. It indicates authority if we +refer this to Christ's divine will, which is the same as the will +of the Father: for by his will he justifies and saves men: "He has +mercy upon whomever he wills" (Rom 9:18). If we refer this to +Christ's human will, it indicates merit, for Christ's human will +merits our salvation. For if the wills of the just, who are the +members of Christ, have merit entitling them to be heard ‑ +"Ask whatever you will, and it shall be done for you" (15:7) +‑ much more so does the human will of Christ, who is the head +of all the saints.</p> <p>2255 He mentions what he is asking for when he says, <b>that -they also ... may be with me. </b>First, he asks that the members be united to -the head; secondly, that his glory be shown to his members, <b>to behold my -glory.</b> - +they also ... may be with me.</b> First, he asks that the members +be united to the head; secondly, that his glory be shown to his +members, <b>to behold my glory.</b></p> <p>2256 He says, <b>I desire that they also ... may be with me -where I am</b>. This can be understood in two ways. In the first way it can be -understood of Christ in his human nature. Christ, in his human nature, is soon -to ascend and to be in heaven: "I am ascending to my Father and your Father" -(20:17). Then the meaning is: <b>I desire that they also, </b>the faithful, <b>may -be with me, </b>in heaven, <b>where I am</b> about to ascend: "Wherever the -body is, there the eagles," that is, the saints, "will be gathered together" -(Mt 24:28). For this is what Christ promised: "Rejoice and be glad, for your -reward is great in heaven" (Mt 5:12). - -<p>2257 There is a difficulty with this meaning. Since Christ -was not yet in heaven, he should have said, "where I will be," and not "where I -am." And besides, he also said, "No one has ascended into heaven but he who -descended from heaven" (3:13). - -<p>I reply to the first that Christ, -who was speaking, was both God and man. And although he was not yet in heaven -in his human nature, he was there in his divine nature. And so, while present -on earth, he was in heaven; and thus he says, <b>where I am</b>. - -<p>As to the second objection, when we -read that "No one has ascended into heaven but he who descended from heaven" -(3:13), we should understand that the Son is in heaven by reason of his -divinity, and descended by taking on a human nature, and then ascended by -reason of his human nature, now glorified. But now we have been made one with -him. Thus, he alone comes, in himself, by descending from heaven, and he alone -returns there, now one with us, by ascending into heaven. This is the -observation of Gregory, (<i>Morals</i>, 28).<a href="#_ftn33" name="_ftnref33" -title="">[33]</a> - -<p>He says,<b> where I am</b>, using -the present tense instead of the future, either because he would very soon be -there, or because he was referring to Christ as God. - -<p>2258 But since God is everywhere ‑ "Do I not fill -heaven and earth" (Jer 23:24) ‑ it seems to follow that the saints also -will be everywhere. We should reply to this that God is related to us like -light is. When the sun is over the earth, the light spreads everywhere. And -although the light is with all, yet all are not in the light, but only those -who see it. So, since God is everywhere, he is with all, wherever they are; yet -not all are with God, but only those joined to him by faith and love; and they -will be finally joined in complete joy: "I am continually with you" (Ps 73:23); -"We shall always be with the Lord" (1 Thess 4:17). - -<p>Thus the meaning is this: <b>where -I am</b>, that is, in your divinity, Father, which I have by nature, <b>they -may be with me, </b>by participating in grace: "He gave power to become -children of God" (1:12); "He who abides in love abides in God, and God abides -in him" (1 Jn 4:16). - -<p>2259 He speaks of manifesting his glory to his members when -he says, <b>to behold my glory. </b>First, he makes his request; secondly, he -mentions the source of this glory, <b>which you have given me; </b>thirdly, he -gives the reason for this glory, <b>in your love for me</b>. - -<p>2260 He says that he not only wants them to be with him, but -he also wants them <b>to behold my glory, </b>in a beatifying vision: "When he -appears we shall be like him, for we shall see him as he is" (1 Jn 3:2). This -can be understood to refer to the glory of his human nature after the -resurrection ‑ "He will change our lowly body to be like his glorious -body" (Phil 3:21) ‑ or to the glory of his divine nature, for he is the -radiance of the Father's glory and the image of his substance, as we see from -Hebrews (1:3); "The radiance of eternal light" [Wis 7:26]. The saints in glory -will see both of these glories. We read about the first [the glory of Christ's -human nature]: "Your eyes will see the king in his beauty" (Is 33:17). The -wicked will see this glory only at the judgment: "And then they will see the -Son of man coming in a cloud with power and majesty" [Lk 21:27]; and Mark adds -"and glory" (Mk 13:26). But the sight of this glory will be taken away from -them after the judgment: "Let the wicked be taken away so they cannot see the -glory of the Lord" [Is 26:10], as we read in one version. Yet the saints will -see the second glory [that of the divine nature] forever: "In your light," that -is, of grace, "do we see light," that is, of glory, which the wicked will never -see. - -<p>2261 The source of this glory is the Father: so he says, <b>which -you have given me. </b>He gave him the glory of his body at the resurrection. -Although this still remained to be done, it had already been done in the divine -decree; and this is why he says, <b>have given: </b>"You have crowned him with -glory" [Ps 8:5]. But he gave him divine glory from all eternity, because the Son -is from the Father from all eternity, like radiance from light. - -<p>2262 He gives the explanation for the glory given to him -when he says, <b>in your love for me before the foundation of the world. </b>If -we refer this to Christ in his human nature, then the <i>in</i><b> </b>indicates -the cause. For just as love and predestination are the cause why we have the -radiance of grace in the present life and of glory in the future ‑ "He -chose us in him before the foundation of the world" (Eph 1:4) ‑ so also -it is the cause of the radiance which Christ has in his human nature, -"predestined the Son of God in power" [Rom 1:4]. So the meaning is this: I say -that you have given me this radiance: and the cause of this is that you have -loved me, <b>in your love for me before the foundation of the world. </b>The -result being that this man is united to the Son of God to form one person: -"Blessed is he whom you choose and bring near, to dwell in your courts" (Ps -65:4). - -<p>If we refer this to Christ as God, -then the <i>in </i>indicates a sign. For then the Father did not give because -he loved: for when we say the Father gave to the Son we are referring to the -eternal generation of the Son. If love is taken essentially, it indicates the -divine will; if it is taken notionally, it indicates the Holy Spirit. Now it was -by nature that the Father gave radiance to the Son, not by his will, because -the Father begot the Son by nature. And so he also did not give to the Son -because he brought forth the Holy Spirit.<a href="#_ftn34" name="_ftnref34" -title="">[34]</a> - +where I am</b>. This can be understood in two ways. In the first +way it can be understood of Christ in his human nature. Christ, in +his human nature, is soon to ascend and to be in heaven: "I am +ascending to my Father and your Father" (20:17). Then the meaning +is: <b>I desire that they also,</b> the faithful, <b>may be with +me,</b> in heaven, <b>where I am</b> about to ascend: "Wherever the +body is, there the eagles," that is, the saints, "will be gathered +together" (Mt 24:28). For this is what Christ promised: "Rejoice +and be glad, for your reward is great in heaven" (Mt 5:12).</p> +<p>2257 There is a difficulty with this meaning. Since Christ was +not yet in heaven, he should have said, "where I will be," and not +"where I am." And besides, he also said, "No one has ascended into +heaven but he who descended from heaven" (3:13).</p> +<p>I reply to the first that Christ, who was speaking, was both God +and man. And although he was not yet in heaven in his human nature, +he was there in his divine nature. And so, while present on earth, +he was in heaven; and thus he says, <b>where I am</b>.</p> +<p>As to the second objection, when we read that "No one has +ascended into heaven but he who descended from heaven" (3:13), we +should understand that the Son is in heaven by reason of his +divinity, and descended by taking on a human nature, and then +ascended by reason of his human nature, now glorified. But now we +have been made one with him. Thus, he alone comes, in himself, by +descending from heaven, and he alone returns there, now one with +us, by ascending into heaven. This is the observation of Gregory, +(<i>Morals</i>, 28).<a href="#_ftn33" name="_ftnref33" title="" id= +"_ftnref33">[33]</a></p> +<p>He says, <b>where I am</b>, using the present tense instead of +the future, either because he would very soon be there, or because +he was referring to Christ as God.</p> +<p>2258 But since God is everywhere ‑ "Do I not fill heaven +and earth" (Jer 23:24) ‑ it seems to follow that the saints +also will be everywhere. We should reply to this that God is +related to us like light is. When the sun is over the earth, the +light spreads everywhere. And although the light is with all, yet +all are not in the light, but only those who see it. So, since God +is everywhere, he is with all, wherever they are; yet not all are +with God, but only those joined to him by faith and love; and they +will be finally joined in complete joy: "I am continually with you" +(Ps 73:23); "We shall always be with the Lord" (1 Thess 4:17).</p> +<p>Thus the meaning is this: <b>where I am</b>, that is, in your +divinity, Father, which I have by nature, <b>they may be with +me,</b> by participating in grace: "He gave power to become +children of God" (1:12); "He who abides in love abides in God, and +God abides in him" (1 Jn 4:16).</p> +<p>2259 He speaks of manifesting his glory to his members when he +says, <b>to behold my glory.</b> First, he makes his request; +secondly, he mentions the source of this glory, <b>which you have +given me;</b> thirdly, he gives the reason for this glory, <b>in +your love for me</b>.</p> +<p>2260 He says that he not only wants them to be with him, but he +also wants them <b>to behold my glory,</b> in a beatifying vision: +"When he appears we shall be like him, for we shall see him as he +is" (1 Jn 3:2). This can be understood to refer to the glory of his +human nature after the resurrection ‑ "He will change our +lowly body to be like his glorious body" (Phil 3:21) ‑ or to +the glory of his divine nature, for he is the radiance of the +Father's glory and the image of his substance, as we see from +Hebrews (1:3); "The radiance of eternal light" [Wis 7:26]. The +saints in glory will see both of these glories. We read about the +first [the glory of Christ's human nature]: "Your eyes will see the +king in his beauty" (Is 33:17). The wicked will see this glory only +at the judgment: "And then they will see the Son of man coming in a +cloud with power and majesty" [Lk 21:27]; and Mark adds "and glory" +(Mk 13:26). But the sight of this glory will be taken away from +them after the judgment: "Let the wicked be taken away so they +cannot see the glory of the Lord" [Is 26:10], as we read in one +version. Yet the saints will see the second glory [that of the +divine nature] forever: "In your light," that is, of grace, "do we +see light," that is, of glory, which the wicked will never see.</p> +<p>2261 The source of this glory is the Father: so he says, +<b>which you have given me.</b> He gave him the glory of his body +at the resurrection. Although this still remained to be done, it +had already been done in the divine decree; and this is why he +says, <b>have given:</b> "You have crowned him with glory" [Ps +8:5]. But he gave him divine glory from all eternity, because the +Son is from the Father from all eternity, like radiance from +light.</p> +<p>2262 He gives the explanation for the glory given to him when he +says, <b>in your love for me before the foundation of the +world.</b> If we refer this to Christ in his human nature, then the +<i>in</i> indicates the cause. For just as love and predestination +are the cause why we have the radiance of grace in the present life +and of glory in the future ‑ "He chose us in him before the +foundation of the world" (Eph 1:4) ‑ so also it is the cause +of the radiance which Christ has in his human nature, "predestined +the Son of God in power" [Rom 1:4]. So the meaning is this: I say +that you have given me this radiance: and the cause of this is that +you have loved me, <b>in your love for me before the foundation of +the world.</b> The result being that this man is united to the Son +of God to form one person: "Blessed is he whom you choose and bring +near, to dwell in your courts" (Ps 65:4).</p> +<p>If we refer this to Christ as God, then the <i>in</i> indicates +a sign. For then the Father did not give because he loved: for when +we say the Father gave to the Son we are referring to the eternal +generation of the Son. If love is taken essentially, it indicates +the divine will; if it is taken notionally, it indicates the Holy +Spirit. Now it was by nature that the Father gave radiance to the +Son, not by his will, because the Father begot the Son by nature. +And so he also did not give to the Son because he brought forth the +Holy Spirit.<a href="#_ftn34" name="_ftnref34" title="" id= +"_ftnref34">[34]</a></p> <p>2263 Now he gives the reason why his prayer should be heard. -Before, our Lord had included the faithful in his petition when he said, "I do -not pray for these only, but also for those who will believe in me through -their word" (17:20). He also excluded the world and unbelievers when he said, -"I am praying for them; I am not praying for the world" (17:9). Now he gives -the reason for this: first, he mentions the failure of the world; secondly, the -progress of the disciples (v 25). - -<p>2264 Note that when he prayed for their sanctification he -called the Father <b>holy Father </b>(v 11). But now, calling for retribution, -he refers to the Father as <b>righteous Father. </b>This eliminates the old -error which said that there was a just God, the God of the Old Testament, and -another God who was good, the God of the New Testament. - -<p>The failure of the world concerned -its knowledge of God. He says, <b>the world, </b>not as reconciled, but damned, -<b>has not known you: </b>"The world was made through him, yet the world knew -him not" (1:10). - -<p>2265 But this seems to conflict with Romans (1:19) "For what -can be known about God is plain to them. Ever since the creation of the world -his invisible nature, namely, his eternal power and deity, has been clearly -perceived in the things that have been made." We should say to this that -knowledge is of two kinds: one is speculative, and the other affective. Through -neither of these ways did the world know God completely. Although some Gentiles -knew God as having some of those attributes which are knowable by reason, they -did not know God as the Father of an only begotten and consubstantial Son ‑ -and our Lord is talking about knowledge of these things. - -<p>Again, if they did have some -speculative knowledge of God, this was mixed with many errors: some denied his -providence over all things; others said he was the soul of the world; still -others worshipped other gods along with him. For this reason they are said not -to know God. Composite things can be known in part, and unknown in part, while -simple things are unknown if they are not known in their entirety. Thus, even -though some erred only slightly in their knowledge of God, they are said to be -entirely ignorant of him. Consequently, since these people did not know the -special excellence of God, they are said not to know him: "For although they -knew God they did not honor him as God or give thanks to him, but they became -futile in their thinking and their senseless minds were darkened" (Rom 1:21); -"Nor did they recognize the craftsman while paying heed to his works" (Wis -13:1). - -<p>Furthermore, the world did not know -God by an affective knowledge, because it did not love him, "like heathen who -do not know God" (1 Thess 4:5). So he says, <b>the world has not known you, </b>that -is, without error, and as a Father, through love.<a href="#_ftn35" -name="_ftnref35">[35]</a> - -<p>2266 Then the progress of the disciples is mentioned (v -25b). First, their progress in knowledge; secondly, the fruit of this knowledge -(v 26). As regards the disciples' progress in knowledge he does three things: -first, he gives the root and fountain of this knowledge of God; secondly, the -rivulets and streams that flow from it; thirdly, we see their origin in the -root or fountain. - -<p>2267 The root and fountain of our knowledge of God is the -Word of God, that is, Christ: "The fountain of wisdom is the word of God" [Sir -1:5]. Human wisdom consists in knowing God. But this knowledge flows to us from -the Word, because to the extent that we share in the Word of God, to that -extent do we know God. Thus he says, <b>the world has not known you </b>in this -way, <b>but I</b>, the fountain of wisdom, your Word, <b>have known you, </b>eternally -and fully: "If I said, I do not know him, I should be a liar like you" (8:55). - +Before, our Lord had included the faithful in his petition when he +said, "I do not pray for these only, but also for those who will +believe in me through their word" (17:20). He also excluded the +world and unbelievers when he said, "I am praying for them; I am +not praying for the world" (17:9). Now he gives the reason for +this: first, he mentions the failure of the world; secondly, the +progress of the disciples (v 25).</p> +<p>2264 Note that when he prayed for their sanctification he called +the Father <b>holy Father</b> (v 11). But now, calling for +retribution, he refers to the Father as <b>righteous Father.</b> +This eliminates the old error which said that there was a just God, +the God of the Old Testament, and another God who was good, the God +of the New Testament.</p> +<p>The failure of the world concerned its knowledge of God. He +says, <b>the world,</b> not as reconciled, but damned, <b>has not +known you:</b> "The world was made through him, yet the world knew +him not" (1:10).</p> +<p>2265 But this seems to conflict with Romans (1:19) "For what can +be known about God is plain to them. Ever since the creation of the +world his invisible nature, namely, his eternal power and deity, +has been clearly perceived in the things that have been made." We +should say to this that knowledge is of two kinds: one is +speculative, and the other affective. Through neither of these ways +did the world know God completely. Although some Gentiles knew God +as having some of those attributes which are knowable by reason, +they did not know God as the Father of an only begotten and +consubstantial Son ‑ and our Lord is talking about knowledge +of these things.</p> +<p>Again, if they did have some speculative knowledge of God, this +was mixed with many errors: some denied his providence over all +things; others said he was the soul of the world; still others +worshipped other gods along with him. For this reason they are said +not to know God. Composite things can be known in part, and unknown +in part, while simple things are unknown if they are not known in +their entirety. Thus, even though some erred only slightly in their +knowledge of God, they are said to be entirely ignorant of him. +Consequently, since these people did not know the special +excellence of God, they are said not to know him: "For although +they knew God they did not honor him as God or give thanks to him, +but they became futile in their thinking and their senseless minds +were darkened" (Rom 1:21); "Nor did they recognize the craftsman +while paying heed to his works" (Wis 13:1).</p> +<p>Furthermore, the world did not know God by an affective +knowledge, because it did not love him, "like heathen who do not +know God" (1 Thess 4:5). So he says, <b>the world has not known +you,</b> that is, without error, and as a Father, through +love.<a href="#_ftn35" name="_ftnref35" id="_ftnref35">[35]</a></p> +<p>2266 Then the progress of the disciples is mentioned (v 25b). +First, their progress in knowledge; secondly, the fruit of this +knowledge (v 26). As regards the disciples' progress in knowledge +he does three things: first, he gives the root and fountain of this +knowledge of God; secondly, the rivulets and streams that flow from +it; thirdly, we see their origin in the root or fountain.</p> +<p>2267 The root and fountain of our knowledge of God is the Word +of God, that is, Christ: "The fountain of wisdom is the word of +God" [Sir 1:5]. Human wisdom consists in knowing God. But this +knowledge flows to us from the Word, because to the extent that we +share in the Word of God, to that extent do we know God. Thus he +says, <b>the world has not known you</b> in this way, <b>but I</b>, +the fountain of wisdom, your Word, <b>have known you,</b> eternally +and fully: "If I said, I do not know him, I should be a liar like +you" (8:55).</p> <p>2268 From this knowledge of the Word, which is the root and -fountain, flows, like rivulets and streams, all the knowledge of the faithful. -Accordingly he says, <b>and these know that </b>[<i>quia</i>, meaning "that," -or "because"] <b>you have sent me</b>. Augustine understands the word as -meaning "because," and it then indicates the reason for their knowledge.<a -href="#_ftn36" name="_ftnref36">[36]</a> -The meaning is then: <b>I have known you, </b>by nature, <b>and these know </b>you -by grace. Why? <b>Because you have sent me, </b>so that they may know you: "For -this was I born, and for this I have come into the world, to bear witness to -the truth" (18:37); "I have manifested your name" (17:6). - -<p>If we understand the word as -meaning "that," it then refers to what is known. The meaning is: <b>and these -know. </b>What do they know? <b>That you have sent me, </b>because he who sees -the Son also sees the Father (14:9). - -<p>2269 They did not know this by themselves; they learned it -from me because "No one knows the Father except the Son and any one to whom the -Son chooses to reveal him" (Mt 11:27). So he says, <b>I made known to them your -name, and I will make it known. </b>He is indicating the two types of knowledge -which the faithful have through him. First, there is the knowledge of his -teaching, and he refers to this by saying, <b>I made known to them your name, </b>teaching -them by my external words: "No one has ever seen God; the only Son, who is in -the bosom of the Father, he has made him known" (1:18); "It was declared at -first by the Lord, and it was attested to us by those who heard him" (Heb 2:3). - -<p>The other knowledge is from within, -through the Holy Spirit. Referring to this he says, <b>and I will make it known -</b>by giving them the Holy Spirit: "When the Spirit of truth comes, he will -teach you all truth" [16:13]. - -<p>Or, alternatively, <b>I made known -to them your name </b>by the knowledge of faith, "for now we see in a mirror -dimly," <b>and I will make it known </b>through the vision of glory in their -homeland, where they will see "face to face" (1 Cor 13:12). - -<p>2270 The fruit of this knowledge is <b>that the love with -which you have loved me may be in them, and I in them. </b>This can be -explained in two ways. The first and better way is that since the Father loves -the Son, as is shown by the glory he gave him, consequently, he loves all those -in whom the Son is present ‑ and the Son is in them insofar as they have -knowledge of the truth. So the meaning is this: I will make your name known to -them; and by the fact that they know you, I, your Word, will be in them; and by -the fact that I am in them, <b>the love with which you love me may be in them, </b>that -is, will be given to them, and you will love them as you have loved me. - -<p>Here is the other explanation: <b>that -the love with which you have loved me may be in them, </b>that is, as you have -loved me, so they, by sharing in the Holy Spirit, may love. And by that fact I -will be in them as God in a temple, and they in me, as members of the head: "He -who abides in love abides in God, and God abides in him" (1 Jn 4:16). - -</div> - -<div><br clear=all> - -<hr align=left size=1 width="33%"> - -<div id=ftn1> - -<p><a href="#_ftnref1" name="_ftn1">[1]</a> -St. Thomas refers to Jn 17:1 in the <i>Summa -Theologiae: </i>III, q. 21, a. 3, s. c.; q. 83, a. 4, ad 2; Jn 17:3: <i>ST</i> -I, q. 18, a. 2, obj. 3; q. 31, a. 4, obj 1; I-II, q. 3, a. 2, ad 1; q. 3, a. 4, -s. c.; q. 114, a. 4, s. c.; II-II, q. 1, a. 8; q. 24, a. 12, s. c.; III, q. 9, -a. 2, obj. 2; q. 59, a. 5, ad 1; Jn 16:5: <i>ST</i> I, q. 46, a. 1, s. c. ; Jn -17:5: <i>ST</i> III, q. 83, a. 4, ad 7. - +fountain, flows, like rivulets and streams, all the knowledge of +the faithful. Accordingly he says, <b>and these know that</b> +[<i>quia</i>, meaning "that," or "because"] <b>you have sent +me</b>. Augustine understands the word as meaning "because," and it +then indicates the reason for their knowledge.<a href="#_ftn36" +name="_ftnref36" id="_ftnref36">[36]</a> The meaning is then: <b>I +have known you,</b> by nature, <b>and these know</b> you by grace. +Why? <b>Because you have sent me,</b> so that they may know you: +"For this was I born, and for this I have come into the world, to +bear witness to the truth" (18:37); "I have manifested your name" +(17:6).</p> +<p>If we understand the word as meaning "that," it then refers to +what is known. The meaning is: <b>and these know.</b> What do they +know? <b>That you have sent me,</b> because he who sees the Son +also sees the Father (14:9).</p> +<p>2269 They did not know this by themselves; they learned it from +me because "No one knows the Father except the Son and any one to +whom the Son chooses to reveal him" (Mt 11:27). So he says, <b>I +made known to them your name, and I will make it known.</b> He is +indicating the two types of knowledge which the faithful have +through him. First, there is the knowledge of his teaching, and he +refers to this by saying, <b>I made known to them your name,</b> +teaching them by my external words: "No one has ever seen God; the +only Son, who is in the bosom of the Father, he has made him known" +(1:18); "It was declared at first by the Lord, and it was attested +to us by those who heard him" (Heb 2:3).</p> +<p>The other knowledge is from within, through the Holy Spirit. +Referring to this he says, <b>and I will make it known</b> by +giving them the Holy Spirit: "When the Spirit of truth comes, he +will teach you all truth" [16:13].</p> +<p>Or, alternatively, <b>I made known to them your name</b> by the +knowledge of faith, "for now we see in a mirror dimly," <b>and I +will make it known</b> through the vision of glory in their +homeland, where they will see "face to face" (1 Cor 13:12).</p> +<p>2270 The fruit of this knowledge is <b>that the love with which +you have loved me may be in them, and I in them.</b> This can be +explained in two ways. The first and better way is that since the +Father loves the Son, as is shown by the glory he gave him, +consequently, he loves all those in whom the Son is present ‑ +and the Son is in them insofar as they have knowledge of the truth. +So the meaning is this: I will make your name known to them; and by +the fact that they know you, I, your Word, will be in them; and by +the fact that I am in them, <b>the love with which you love me may +be in them,</b> that is, will be given to them, and you will love +them as you have loved me.</p> +<p>Here is the other explanation: <b>that the love with which you +have loved me may be in them,</b> that is, as you have loved me, so +they, by sharing in the Holy Spirit, may love. And by that fact I +will be in them as God in a temple, and they in me, as members of +the head: "He who abides in love abides in God, and God abides in +him" (1 Jn 4:16).</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 17:1 in the <i>Summa Theologiae:</i> III, q. 21, a. 3, +s. c.; q. 83, a. 4, ad 2; Jn 17:3: <i>ST</i> I, q. 18, a. 2, obj. +3; q. 31, a. 4, obj 1; I-II, q. 3, a. 2, ad 1; q. 3, a. 4, s. c.; +q. 114, a. 4, s. c.; II-II, q. 1, a. 8; q. 24, a. 12, s. c.; III, +q. 9, a. 2, obj. 2; q. 59, a. 5, ad 1; Jn 16:5: <i>ST</i> I, q. 46, +a. 1, s. c. ; Jn 17:5: <i>ST</i> III, q. 83, a. 4, ad 7.</p> </div> - -<div id=ftn2> - -<p><a href="#_ftnref2" name="_ftn2">[2]</a> <i>De -Trin</i>., 9, ch. 31; PL 10; cf. <i>Catena -Aurea, </i>17:1-5. - +<div id="ftn2"> +<p><a href="#_ftnref2" name="_ftn2" id="_ftn2">[2]</a> <i>De +Trin</i>., 9, ch. 31; PL 10; cf. <i>Catena Aurea,</i> 17:1-5.</p> +</div> +<div id="ftn3"> +<p><a href="#_ftnref3" name="_ftn3" id="_ftn3">[3]</a> <i>De +Trin</i>., 5, ch. 3; PL 10; cf. <i>Catena Aurea,</i> 17:1-5.</p> </div> - -<div id=ftn3> - -<p><a href="#_ftnref3" name="_ftn3">[3]</a> <i>De -Trin</i>., 5, ch. 3; PL 10; cf. <i>Catena -Aurea, </i>17:1-5. - +<div id="ftn4"> +<p><a href="#_ftnref4" name="_ftn4" id="_ftn4">[4]</a> <i>De +Trin</i>., 3, ch. 14; PL 10; cf. <i>Catena Aurea,</i> 17:1-5.</p> </div> - -<div id=ftn4> - -<p><a href="#_ftnref4" name="_ftn4">[4]</a> -<i>De Trin</i>., 3, ch. -14; PL 10; cf. <i>Catena Aurea, </i>17:1-5. - -</div> - -<div id=ftn5> - -<p><a href="#_ftnref5" name="_ftn5">[5]</a> Augustine, <i>De Trin</i>., 6, ch. 9; cf. <i>Catena Aurea</i>,<i> </i>17:1-5. - +<div id="ftn5"> +<p><a href="#_ftnref5" name="_ftn5" id="_ftn5">[5]</a> Augustine, +<i>De Trin</i>., 6, ch. 9; cf. <i>Catena Aurea</i>, 17:1-5.</p> </div> - -<div id=ftn6> - -<p><a href="#_ftnref6" name="_ftn6">[6]</a> Augustine, <i>De Trin</i>., 105, ch. 5; cf. <i>Catena Aurea</i>,<i> -</i>17:1-5. - +<div id="ftn6"> +<p><a href="#_ftnref6" name="_ftn6" id="_ftn6">[6]</a> Augustine, +<i>De Trin</i>., 105, ch. 5; cf. <i>Catena Aurea</i>,17:1-5.</p> </div> - -<div id=ftn7> - -<p><a href="#_ftnref7" name="_ftn7">[7]</a> -Summa-Christ's human nature is glorified, but remains human. - +<div id="ftn7"> +<p><a href="#_ftnref7" name="_ftn7" id="_ftn7">[7]</a> +Summa-Christ's human nature is glorified, but remains human.</p> </div> - -<div id=ftn8> - -<p><a href="#_ftnref8" name="_ftn8">[8]</a> Hilary, <i>De -Trin</i>., 3; PL 10; cf. <i>Catena Aurea, </i>17:1-5. - -<p> - +<div id="ftn8"> +<p><a href="#_ftnref8" name="_ftn8" id="_ftn8">[8]</a> Hilary, +<i>De Trin</i>., 3; PL 10; cf. <i>Catena Aurea,</i> 17:1-5.</p> </div> - -<div id=ftn9> - -<p><a href="#_ftnref9" name="_ftn9">[9]</a> -St. Thomas refers to Jn 17:6 in the <i>Summa -Theologiae:</i> II-II, q. 2, a. 8, obj. 2; Jn 17:10: <i>ST </i>III, q. 48, a. -1, s. c. - +<div id="ftn9"> +<p><a href="#_ftnref9" name="_ftn9" id="_ftn9">[9]</a> St. Thomas +refers to Jn 17:6 in the <i>Summa Theologiae:</i> II-II, q. 2, a. +8, obj. 2; Jn 17:10: <i>ST</i> III, q. 48, a. 1, s. c.</p> +</div> +<div id="ftn10"> +<p><a href="#_ftnref10" name="_ftn10" id="_ftn10">[10]</a> +<i>Tract. in Io</i>., 106, ch. 1, col. 1908; cf. <i>Catena +Aurea</i>, 17:6-8.</p> </div> - -<div id=ftn10> - -<p><a href="#_ftnref10" name="_ftn10">[10]</a> <i>Tract. -in Io</i>., 106, ch. 1, col. 1908; cf. <i>Catena -Aurea</i>,<i> </i>17:6-8. - +<div id="ftn11"> +<p><a href="#_ftnref11" name="_ftn11" id="_ftn11">[11]</a> <i>In +Ioannem hom</i>., 81, ch. 1; PG 59, col. 437; cf. <i>Catena +Aurea</i>, 17:6-8.</p> </div> - -<div id=ftn11> - -<p><a href="#_ftnref11" name="_ftn11">[11]</a> <i>In Ioannem hom</i>., 81, ch. -1; PG 59, col. 437; cf. <i>Catena Aurea</i>, 17:6-8. - +<div id="ftn12"> +<p><a href="#_ftnref12" name="_ftn12" id="_ftn12">[12]</a> +<i>Tract. in Io</i>., 106, ch. 6, col. 1911; cf. <i>Catena +Aurea</i>, 17:6-8.</p> </div> - -<div id=ftn12> - -<p><a href="#_ftnref12" name="_ftn12">[12]</a> <i>Tract. -in Io</i>., 106, ch. 6, col. 1911; cf. <i>Catena -Aurea</i>,<i> </i>17:6-8. - +<div id="ftn13"> +<p><a href="#_ftnref13" name="_ftn13" id="_ftn13">[13]</a> <i>In +Ioannem hom</i>., 80, ch. 2; PG 59, col. 435; cf. <i>Catena +Aurea</i>, 17:1-5.</p> </div> - -<div id=ftn13> - -<p><a href="#_ftnref13" name="_ftn13">[13]</a> <i>In Ioannem hom</i>., 80, ch. -2; PG 59, col. 435; cf. <i>Catena Aurea</i>, 17:1-5. - +<div id="ftn14"> +<p><a href="#_ftnref14" name="_ftn14" id="_ftn14">[14]</a> +<i>Tract. in Io</i>., 106, ch. 6, col. 1911; cf. <i>Catena +Aurea</i>, 17:6-8.</p> </div> - -<div id=ftn14> - -<p><a href="#_ftnref14" name="_ftn14">[14]</a> <i>Tract. -in Io</i>., 106, ch. 6, col. 1911; cf. <i>Catena -Aurea</i>,<i> </i>17:6-8. - +<div id="ftn15"> +<p><a href="#_ftnref15" name="_ftn15" id="_ftn15">[15]</a> +Hilary.</p> </div> - -<div id=ftn15> - -<p><a href="#_ftnref15" name="_ftn15">[15]</a> Hilary. - +<div id="ftn16"> +<p><a href="#_ftnref16" name="_ftn16" id="_ftn16">[16]</a> +Gregory.</p> +</div> +<div id="ftn17"> +<p><a href="#_ftnref17" name="_ftn17" id="_ftn17">[17]</a> +Summa-</p> </div> - -<div id=ftn16> - -<p><a href="#_ftnref16" name="_ftn16">[16]</a> -Gregory. - +<div id="ftn18"> +<p><a href="#_ftnref18" name="_ftn18" id="_ftn18">[18]</a> +Gloss.</p> </div> - -<div id=ftn17> - -<p><a href="#_ftnref17" name="_ftn17">[17]</a> Summa- - +<div id="ftn19"> +<p><a href="#_ftnref19" name="_ftn19" id="_ftn19">[19]</a> <i>In +Ioannem hom</i>., 81, ch. 2; PG 59, col. 440; <span style= +'color: green'>cf. <i>Catena Aurea</i>, 17:9-13.</span></p> </div> - -<div id=ftn18> - -<p><a href="#_ftnref18" name="_ftn18">[18]</a> Gloss. - +<div id="ftn20"> +<p><span style='color: green'><a href="#_ftnref20" name="_ftn20" +id="_ftn20">[20]</a> <i>Tract. in Io</i>., 107, ch. 8, col. 1914-5; +cf. <i>Catena Aurea,</i> 17:9-13.</span></p> </div> - -<div id=ftn19> - -<p><a href="#_ftnref19" name="_ftn19">[19]</a> <i>In Ioannem hom</i>., 81, ch. 2; PG 59, col. 440; <span style='color: -green'>cf. <i>Catena Aurea</i>, -17:9-13. - +<div id="ftn21"> +<p><span style='color: green'><a href="#_ftnref21" name="_ftn21" +id="_ftn21">[21]</a> <i>Tract. in Io</i>., 108, ch. 5, col. 1916; +cf. <i>Catena Aurea,</i> 17:14-19.</span></p> </div> - -<div id=ftn20> - -<p><a href="#_ftnref20" name="_ftn20">[20]</a> <i>Tract. in Io</i>., 107, ch. 8, col. 1914-5; cf. <i>Catena Aurea, </i>17:9-13. - +<div id="ftn22"> +<p><span style='color: green'><a href="#_ftnref22" name="_ftn22" +id="_ftn22">[22]</a> <i>In Ioannem hom</i>., 82, ch. 1; PG 59, col. +443; cf. <i>Catena Aurea</i>, 17:14-19.</span></p> </div> - -<div id=ftn21> - -<p><a href="#_ftnref21" name="_ftn21">[21]</a> <i>Tract. in Io</i>., 108, ch. 5, col. 1916; cf. <i>Catena Aurea, </i>17:14-19. - -</div> - -<div id=ftn22> - -<p><a href="#_ftnref22" name="_ftn22">[22]</a> <i>In Ioannem hom</i>., 82, ch. -1; PG 59, col. 443; cf. <i>Catena Aurea</i>, 17:14-19. - +<div id="ftn23"> +<p><span style='color: green'><a href="#_ftnref23" name="_ftn23" +id="_ftn23">[23]</a> St. Thomas refers to Jn 17:22 in the <i>Summa +Theologiae:</i> II-II, q. 183, q. 2, obj. 1; III, q. 23, a. +3.</span></p> </div> - -<div id=ftn23> - -<p><a href="#_ftnref23" name="_ftn23">[23]</a> -St. Thomas refers to Jn 17:22 in the <i>Summa -Theologiae: </i>II-II, q. 183, q. 2, obj. 1; III, q. 23, a. 3. - +<div id="ftn24"> +<p><span style='color: green'><a href="#_ftnref24" name="_ftn24" +id="_ftn24">[24]</a> <i>Tract. in Io</i>., 109, ch. 2, col. 1918; +cf. <i>Catena Aurea</i>, 17:20-23.</span></p> +</div> +<div id="ftn25"> +<p><span style='color: green'><a href="#_ftnref25" name="_ftn25" +id="_ftn25">[25]</a><i>Tract. in Io</i>., 110, ch. 1, col. 1920; +cf. <i>Catena Aurea</i>, 17:20-23.</span></p> </div> - -<div id=ftn24> - -<p><a href="#_ftnref24" name="_ftn24">[24]</a> <i>Tract. -in Io</i>., 109, ch. 2, col. 1918; cf. <i>Catena -Aurea</i>,<i> </i>17:20-23. - +<div id="ftn26"> +<p><span style='color: green'><a href="#_ftnref26" name="_ftn26" +id="_ftn26">[26]</a> <i>De Trin</i>., 7; PL 10; cf. <i>Catena +Aurea,</i> 17:20-23.</span></p> </div> - -<div id=ftn25> - -<p><a href="#_ftnref25" name="_ftn25">[25]</a><i>Tract. -in Io</i>., 110, ch. 1, col. 1920; cf. <i>Catena Aurea</i>,<i> </i>17:20-23. - +<div id="ftn27"> +<p><span style='color: green'><a href="#_ftnref27" name="_ftn27" +id="_ftn27">[27]</a> <i>De Trin</i>., 8; PL 10; cf. <i>Catena +Aurea,</i> 17:20-23.</span></p> </div> - -<div id=ftn26> - -<p><a href="#_ftnref26" name="_ftn26">[26]</a> <i>De -Trin</i>., 7; PL 10; cf. <i>Catena Aurea, </i>17:20-23. - +<div id="ftn28"> +<p><span style='color: green'><a href="#_ftnref28" name="_ftn28" +id="_ftn28">[28]</a><i>Tract. in Io</i>., 110, ch.2, col. 1920-1; +cf. <i>Catena Aurea</i>, 17:20-23.</span></p> </div> - -<div id=ftn27> - -<p><a href="#_ftnref27" name="_ftn27">[27]</a> <i>De -Trin</i>., 8; PL 10; cf. <i>Catena Aurea, </i>17:20-23. - +<div id="ftn29"> +<p><span style='color: green'><a href="#_ftnref29" name="_ftn29" +id="_ftn29">[29]</a> Ibid.; cf. <i>Catena Aurea</i>, +17:20-23.</span></p> </div> - -<div id=ftn28> - -<p><a href="#_ftnref28" name="_ftn28">[28]</a><i> -Tract. in Io</i>., 110, ch.2, col. 1920-1; cf. <i>Catena Aurea</i>,<i> </i>17:20-23. - +<div id="ftn30"> +<p><span style='color: green'><a href="#_ftnref30" name="_ftn30" +id="_ftn30">[30]</a> <i>In Ioannem hom</i>., 82, ch. 2; PG 59, col. +444; cf. <i>Catena Aurea</i>, 17:20-23.</span></p> </div> - -<div id=ftn29> - -<p><a href="#_ftnref29" name="_ftn29">[29]</a> Ibid.; cf. <i>Catena Aurea</i>,<i> </i>17:20-23. - +<div id="ftn31"> +<p><span style='color: green'><a href="#_ftnref31" name="_ftn31" +id="_ftn31">[31]</a> <i>De Trin</i>., 8; PL 10; cf. <i>Catena +Aurea,</i> 17:20-23.</span></p> </div> - -<div id=ftn30> - -<p><a href="#_ftnref30" name="_ftn30">[30]</a> <i>In Ioannem hom</i>., 82, ch. -2; PG 59, col. 444; cf. <i>Catena Aurea</i>, 17:20-23. - -</div> - -<div id=ftn31> - -<p><a href="#_ftnref31" name="_ftn31">[31]</a> <i>De -Trin</i>., 8; PL 10; cf. <i>Catena Aurea, </i>17:20-23. - +<div id="ftn32"> +<p><span style='color: green'><a href="#_ftnref32" name="_ftn32" +id="_ftn32">[32]</a> Summa-mercy is fundamental to God-justice +exists in relation to sin.</span></p> </div> - -<div id=ftn32> - -<p><a href="#_ftnref32" name="_ftn32">[32]</a> -Summa-mercy is fundamental to God-justice exists in relation to sin. - +<div id="ftn33"> +<p><span style='color: green'><a href="#_ftnref33" name="_ftn33" +id="_ftn33">[33]</a> Gregory, <i>Moralia</i>, 28; PL 76; cf. +<i>Catena Aurea,</i> 17:24-26.</span></p> </div> - -<div id=ftn33> - -<p><a href="#_ftnref33" name="_ftn33">[33]</a> -Gregory, <i>Moralia</i>, 28; PL 76; cf. <i>Catena -Aurea, </i>17:24-26. - +<div id="ftn34"> +<p><span style='color: green'><a href="#_ftnref34" name="_ftn34" +id="_ftn34">[34]</a> Summa--</span></p> </div> - -<div id=ftn34> - -<p><a href="#_ftnref34" name="_ftn34">[34]</a> Summa-- - +<div id="ftn35"> +<p><span style='color: green'><a href="#_ftnref35" name="_ftn35" +id="_ftn35">[35]</a> summa --speculative and affective +knowledge.</span></p> </div> - -<div id=ftn35> - -<p><a href="#_ftnref35" name="_ftn35">[35]</a> -summa --speculative and affective knowledge. - +<div id="ftn36"> +<p><span style='color: green'><a href="#_ftnref36" name="_ftn36" +id="_ftn36">[36]</a> <i>Tract. in Io</i>., 111, ch. 5, col 1929; +cf. <i>Catena Aurea</i>, 17:24-26.</span></p> </div> - -<div id=ftn36> - -<p><a href="#_ftnref36" name="_ftn36">[36]</a> <i>Tract. -in Io</i>., 111, ch. 5, col 1929; cf. <i>Catena -Aurea</i>,<i> </i>17:24-26. -</body></html> +</div> +</blockquote> +</body> +</html>
