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<p style="text-align: center"><span style=
"font-size: 60pt">14</span></p>
<p align="center"><b>LECTURE I</b></p>
<blockquote>
<p><b>1 "Let not your hearts be troubled; you believe in God,
believe also in me. 2 In my Father's house are many rooms; if it
were not so, would I have told you that I go to prepare a place for
you? [If it were not so I would have told you that I am going to
prepare a place for you.] 3 And when [if] I go and prepare a place
for you, I will come again and will take you to myself, that where
I am you may be also."<a href="#_ftn1" name="_ftnref1" title="" id=
"_ftnref1">[1]</a></b></p>
</blockquote>
<p>1848 Above (ch 13), our Lord taught his disciples by example,
here he consoles them by his words. First, they are encouraged in
many ways by what he says; secondly, what he has said is explained
(ch 16). Concerning the first, we should note that there were two
things which could trouble the disciples. One was near, that Christ
would soon be leaving them; the second was in the future, and was
the hardships they would undergo. First, Christ consoles them over
his leaving; secondly, over their future hardships (ch 15).</p>
<p>He does two things concerning the first: first, he consoles them
from their own point of view, as those who will be left; secondly,
from his own point of view, as the one leaving (v 27). He does
three things about the first: first, he says that he is going to
the Father; secondly, he promises them the gift of the Holy Spirit
(v 15); thirdly, he promises that he will also be with them (v 18).
He does two things about the first: first, he mentions that he is
going to the Father; secondly, he brings in the way he would go (v
4). He does three things about the first: first, he expels their
anxieties; secondly, he refers to his power (v 1b); thirdly, he
adds a promise (v 2a).</p>
<p>1849 In regard to the first, note that the disciples could have
been disturbed by what our Lord said about the betrayal of Judas,
Peter's denial, and his own going away. Indeed, each of these did
trouble them and make them sad: "Thou hast made the land to quake,"
that is, the hearts of the disciples, "thou hast rent it open" (Ps
60:2). Therefore our Lord, wishing to soothe their sorrow, said:
<b>Let not your hearts be troubled</b>.</p>
<p>1850 In Acts (1:1) we read: "Jesus began to do and teach." Yet
above (13:21) it says that Jesus "was troubled in spirit." How can
he tell his disciples not to be troubled when he himself was
troubled? I answer that he did not teach the opposite of what he
did. It was stated above that he was troubled <i>in</i> spirit, not
that his spirit was troubled. Here he is not forbidding them to be
troubled in spirit, but he is forbidding that their hearts, that
is, their spirits, be troubled. For there is a troubled state which
arises from reason; this is to be praised and is not forbidden:
"For godly grief produces a repentance that leads to salvation" (2
Cor 7:10). Yet there is a different grief or troubled state of the
reason itself; this is not laudable because it draws the reason
from its proper course; this is forbidden: "The just person will
not be troubled for the Lord puts his hand under him" [Ps 37:24].
For one who always possesses God cannot be disturbed.</p>
<p>1851 Accordingly, our Lord refers to the power of his divinity,
saying, <b>you believe in God, believe also in me</b>. Here he
presupposes one thing and commands another. He presupposes their
faith in God, saying, <b>you believe in God</b>: he had already
taught them about this: "For whoever would draw near to God must
believe that he exists" (Heb 11:6). What he commands is that they
believe in him, saying, <b>believe also in me</b>. For if you
believe in God, and since I am God, then you should believe in me.
And this follows whether the word God stands for the divine
essence, since the Son is God, or whether it stands for the person
of the Father. For no one can believe in the Father unless he
believes in the Son: "He who does not honor the Son does not honor
the Father" (5:23).</p>
<p>The fact that he says, <b>believe also in me</b>, indicates that
he is truly God; for although we are allowed to believe a human
being <i>(homini)</i> or a creature, we ought to believe <i>in</i>
God alone <i>(in Deum).</i> Therefore, we must believe in Christ as
we believe in God. "We are in him who is true, in his Son Jesus
Christ. This is the true God and eternal life" (1 Jn 5:20); "This
is the work of God, that you believe in him whom he has sent"
(6:29). [See the Commentary on 6:28, no. 901.]</p>
<p>1852 Then when he says, <b>in my Father's house are many
rooms</b>, he adds the promise that it is through Christ that they
will approach and be brought to the Father. Now a promise to others
that they will gain entrance to some place involves two things:
first, the place must be prepared; next, they have to be brought
there. Our Lord makes these two promises here: one concerns the
preparation of the place, and the other is about their being
brought there. Yet the first is not necessary, for the place has
already been prepared; but the second is necessary. Thus he does
two things: he says the first promise is not necessary; and then he
makes his second promise (v 3). In regard to the first he does two
things: first, he indicates that it is not necessary to prepare the
place; secondly he shows that he could prepare it if it were
necessary (v 2b).</p>
<p>1853 He says, <b>in my Father's house are many rooms</b>. The
house of any one is where he dwells, and so the house of God is
where God dwells. Now God dwells in his saints: "Yet thou, O Lord,
art in the midst of us" (Jer 14:9). In some of them he dwells by
faith: "I will live in them and move among them" (2 Cor 6:16);
while in others he dwells by perfect happiness: "that God may be
everything to every one" (1 Cor 15:28). Accordingly, God has two
houses. One is the Church militant, that is, the society of those
who believe: "that you may know how one ought to behave in the
household of God, which is the church of the living God" (1 Tim
3:15). God dwells in this house by faith. "The dwelling of God is
with men. He will dwell with them" (Rev 21:3). The other is the
Church triumphant, that is, the society of the saints in the glory
of the Father: "We shall be satisfied with the goodness of thy
house, thy holy temple" (Ps 65:4).</p>
<p>Yet the house of the Father is not only where he dwells, but he
himself is the house, for he exists in himself. It is into this
house that he gathers us. We see from 2 Corinthians (5:1) that God
himself is the house: "We have a building from God, a house not
made with hands, eternal in the heavens." This house is the house
of glory, which is God himself: "A glorious throne set on high from
the beginning is the place of our sanctification" [Jer 17:12]. We
remain in this place, in God, with our will and affections by the
joys of love: "He who abides in love abides in God, and God abides
in him" (1 Jn 4:16). And we remain here with our minds by our
knowledge of the truth: "Sanctify them in the truth" (17:17).</p>
<p>In this house, then, that is, in glory, which is God, are many
rooms, that is, various participations in happiness. This is
because one who knows more will have a greater place. Therefore,
the different rooms are the various participations in the knowledge
and enjoyment of God.</p>
<p>1854 The question arises here whether one person can be happier
than another. It seems not. For happiness is the end; and what is
perfect, complete, does not have degrees; therefore, there cannot
be different degrees of happiness.</p>
<p>I answer that a thing can be perfect in two ways: absolutely and
in a qualified sense. The absolute perfection of happiness is found
only in God, for only he knows and loves himself to the extent that
he is knowable and lovable (since he knows and loves infinitely his
own infinite truth and goodness). From this point of view, the
supreme good itself, which is the object and cause of happiness,
can not be greater or less. This is because there is only one
supreme good, which is God.</p>
<p>But in a qualified sense, that is, considering certain
conditions of time, of nature and of grace, one person can be
happier than another depending on the possession of this good and
the capacity of each. The greater the capacity a person has for
this good, the more he shares in it, I mean he participates in it
more the better disposed and prepared he is to enjoy it. Now one is
disposed for this good in two ways. Happiness consists in two
things. The first is the vision of God; and one is disposed for
this by purity. And so the more one has a heart which is raised
above earthly matters, the more he will see God, and the more
perfectly. Secondly, happiness consists in the delight of enjoying
[God], and one is disposed for this by love. Thus, one who has a
more burning love for God will find more delight in the enjoyment
of God. We read about the first in Matthew (5:8): "Blessed are the
pure in heart, for they shall see."<a href="#_ftn2" name="_ftnref2"
id="_ftnref2">[2]</a></p>
<p>1855 Another question arises from what Matthew (20:10) says,
that every laborer received one denarius. This denarius is nothing
but a room in the house of the Father. Therefore, there are not
many rooms. I answer that the reward of eternal life is both one
and many. It is many based on the various capacities of those who
share in it, and from this point of view there are different rooms
in the Father's house.</p>
<p>Yet this reward is one, and this for three reasons. First,
because there is one object; for it is the same object which all
the blessed see and enjoy. Thus, there is one denarius. But it is
seen and loved in various degrees: "Then you will delight yourself
in the Almighty" (Job 22:26); "In that day the Lord of hosts will
be a crown of glory, and a diadem of beauty, to the remnant of his
people" (Is 28:5). It is like a spring of water, available to all
to take as much as they wish. Then, one who has a larger cup will
receive more, and one who has a smaller cup will receive less.
Therefore, there is one fountain, considering it in itself, but
every one does not receive the same portion. This is the opinion of
Gregory, in his <i>Morals</i> XXII.<a href="#_ftn3" name="_ftnref3"
id="_ftnref3">[3]</a> Secondly, this reward is one, according to
Augustine, because it is an eternal portion: each one will have an
eternal happiness, for the just will go into eternal life; but
there are differences in capacity.<a href="#_ftn4" name="_ftnref4"
id="_ftnref4">[4]</a> Thirdly, this reward is one because of
charity, which unites everything, and makes the joy of each the joy
of the rest, and conversely: "Rejoice with those who rejoice" (Rom
12:15).</p>
<p>1856 The Pelagians erred by misunderstanding this passage. They
said that children who die without baptism will be saved in the
house of God, but not in the kingdom of God, for we read "Unless
one is born of water and the Spirit, he cannot enter the kingdom of
God" (3:5). Augustine answers this by saying that our Lord said
that these rooms are in God's house.<a href="#_ftn5" name=
"_ftnref5" id="_ftnref5">[5]</a> Now in a kingdom there are nothing
but houses: for a kingdom is made up of cities, and cities of
neighborhoods, and neighborhoods of houses. Thus, if rooms are in a
house, it is evident that they are in the kingdom.</p>
<p>1857 Then when he says, <b>if it were not so I would have told
you that I am going to prepare a place for you</b>, he shows he has
the ability to prepare a place for them if necessary. For one could
say: it is true that in his Father's house many rooms have been
prepared, but if not, he could not prepare them. Our Lord excludes
this by saying, <b>if it were not so</b>, that is, if the rooms
were not prepared, <b>I would have told you that I am going to
prepare a place for you</b>.</p>
<p>Here we should consider what is meant by the phrase, <b>to
prepare a place for you</b>. A place is prepared in two ways. In
one way, when something is done to the place itself, as when it is
cleaned or enlarged: "Enlarge the place of your tent" (Is 54:2). In
another way, when someone is given the means to enter it; and so
the Psalmist prays: "Be thou to me a rock of refuge, a strong
fortress to save me" (Ps 71:3), which is like saying: May I always
have the means to enter here. With this in mind, the text can be
understood in two ways. If this place had some defect or was
something created, it would be subject to my power to perfect it,
for every creature is subject to the power of the Word: "All things
were made through him" (1:3). So, if it had some defect, <b>I would
have told you that I am going to prepare a place for you</b>. But
this place, in itself, is prepared; for this place is God himself,
as was said, in whom is the abundance of all perfections. But
perhaps you do not have the means to enter it; and so, <b>if it
were not so</b>, that is, if it were not so that you had the means
to enter here and were not predestined to this place, <b>I would
have told you that I am going to prepare a place for you</b>, for
it is in my power to predestine you to this place. For he, with the
Father and the Holy Spirit has predestined them to eternal life:
"He chose us in him" (Eph 1:4).</p>
<p>1858 Our Lord said above: "Where I am going you cannot follow me
now" (13:36). And then here, to keep them from believing that they
would be absolutely separated from him he adds, <b>and if I go and
prepare a place for you, I will come again and will take you to
myself</b>. This is the second promise, that they will be brought
into the kingdom.</p>
<p>This seems to conflict with his earlier statement, for he had
said: <b>if it were not so</b>, [if places were not already
prepared] <b>I would have told you that I am going to prepare a
place for you</b>. This implies that he is not going to prepare a
place for them. Yet here we read: <b>if I go and prepare a place
for you</b>, which suggests that he is going to prepare a place for
them.</p>
<p>One reply would be that these two sentences can be understood as
connected together. Then the meaning would be this: "if it were not
so," that is, if places were not prepared [that is, by
predestination] and I had to go to prepare them, "I would have told
you that I am going to prepare [such] a place for you." And then
again, "if it were not so," [in the sense of the execution of
predestination, see below] "I go and prepare a place for you."</p>
<p>According to Augustine, however, these are distinct sentences
and are not read together.<a href="#_ftn6" name="_ftnref6" id=
"_ftnref6">[6]</a> Our Lord prepared places both by eternal
predestination, and by carrying out this predestination. He also
prepared these places by his departure. Thus, what our Lord said
first, that rooms were prepared, is understood as referring to the
first preparation from all eternity. Then when he says, <b>if I go
and prepare a place for you</b>, this is understood as referring to
the carrying out of the eternal predestination.</p>
<p>1859 Our Lord prepared a place for us by his departure in five
ways. First he made room for faith: for since faith concerns things
not seen, when the disciples saw Christ in person, they did not
need faith for this. Thus he left them, so that the one they had
possessed by his bodily presence and saw with their bodily eyes,
they could still possess in his spiritual presence and see with the
eyes of their mind. This is to possess him by faith. Secondly, his
leaving prepared a place by showing them the way to go to that
place: "He who opens the breach will go before them" (Mic 2:13).
Thirdly, by his prayers for them: "He is able for all time to save
those who draw near to God through him" (Heb 7:25); "He rides
through the heavens to your help" (Deut 33:26). Fourthly, by
attracting them to what is above: "Draw me after you" (Song 1:4);
"If then you have been raised with Christ, seek the things that are
above" (Col 3:1). Fifthly, by sending them the Holy Spirit: "As yet
the Spirit had not been given, because Jesus was not yet glorified"
(7:39).</p>
<p>1860 The glorification of Christ was completed by his ascension.
And so as soon as he ascended, he sent the Holy Spirit to his
disciples. He told them ahead of time that he would physically
leave them, saying, <b>if I go and prepare a place for you</b>. And
then he promised them a spiritual return, saying, <b>I will come
again</b>. I will come at the end of the world: "Then Jesus ...
will come in the same way as you saw him go into heaven" (Acts
1:2). <b>And will take you</b>, glorified in soul and body, <b>to
myself</b>: "We shall be caught up together with them in the clouds
to meet the Lord in the air" (1 Thess 4:17).</p>
<p>1861 Will Christ wait until the end of the world before he takes
the spirits of the apostles? It is the opinion of the Greeks that
the saints will not go to paradise until the day of judgment. But
if this were true, the desire of the Apostle (Phil 1:23) to be with
Christ would be futile. Therefore, one should say that immediately
after the house where we dwell here is overthrown, our souls are
with Christ. And so the statement, <b>I will come again and will
take you to myself</b>, can be understood as that spiritual coming
with which Christ always visits the Church of the faithful and
vivifies each of the faithful at death. Then the meaning is: <b>I
will come again</b>, to the Church, spiritually and continuously,
<b>and will take you to myself</b>, that is, I will strengthen you
in faith and love for me: "My beloved has gone down to his garden,
to the beds of spices," that is, to the community of the saints,
"to feed in the garden," that is, to delight in their virtues, "and
to gather lilies," to draw pure souls to himself when he gives life
to the saints at death [Song 6:1].<a href="#_ftn7" name="_ftnref7"
id="_ftnref7">[7]</a></p>
<p>1862 Then he mentions the fruit of this, saying, <b>that where I
am you may be also</b>, that is, so that the members may be with
their head; so the disciples may be with their Teacher: "Wherever
the body is, there the eagles will be gathered together" (Mt
24:28); "Where I am, there shall my servant be also" (12:26).<br />
<br />
<br /></p>
<p align="center"><b>LECTURE 2</b></p>
<blockquote>
<p><b>4 "Where I am going you know, and the way you know." 5 Thomas
said to him, "Lord, we do not know where you are going; how can we
know the way?" 6 Jesus said to him, "I am the way, and the truth,
and the life; no one comes to the Father, but by me. 7 If you had
known me, you would [without doubt] have known my Father also;
henceforth you [shall] know him and have seen him."<a href="#_ftn8"
name="_ftnref8" id="_ftnref8">[8]</a></b></p>
</blockquote>
<p>1863 Above our Lord consoled his disciples because he was
leaving, promising them that they could come to the Father. Now he
mentions the way by which they are to approach the Father. But one
does not know a way unless he also knows his destination; and so he
also considers the destination. First, he mentions the way and its
destination as known to them; secondly, he explains this (v 5).</p>
<p>1864 In regard to the first, note that our Lord had said: "If I
go and prepare a place for you, I will come again." The disciples
could have asked him where he was going, just like Peter did
before: "Lord, where are you going?" (13:36). Our Lord knew this
and so said to them, <b>Where I am going you know, and the way you
know</b>. For I am going to the Father, whom you know, since I have
manifested him to you: "I have manifested thy name to the men whom
thou gave me" (17:9). And I myself am the way through which I go,
and you know me: "We have beheld his glory" (1:14). He spoke truly,
therefore, when he said, <b>where I am going you know, and the way
you know</b>: because they knew the Father through Christ, and they
knew Christ by living with him.</p>
<p>1865 Next (v 5), our Lord explains what he has just said: first,
we see the occasion for this explanation; secondly, the explanation
itself (v 6).</p>
<p>1866 The occasion for this explanation was the hesitation
expressed in the question of Thomas. <b>Lord, we do not know where
you are going; how can we know the way?</b> Here Thomas denies the
two things that our Lord affirmed. For our Lord said that they knew
both the way and its destination; but Thomas denied that he knew
the way and its destination. Yet both statements are true: for it
is true that they knew, yet they did not know that they knew. For
they knew many things about the Father and the Son which they had
learned from Christ; yet they did not know that it was the Father
to whom Christ was going, and that the Son was the way by which he
was going. For it is difficult to go to the Father. It is not
surprising that they did not know this because although they
clearly knew that Christ was a human being, they only imperfectly
recognized his divinity: "That path no bird of prey knows" (Job
28:7).</p>
<p>Thomas says, <b>how can we know the way?</b> Knowledge of the
way depends on knowledge of the destination. And so because we do
not know the destination &#8209; "He dwells in unapproachable
light, whom no man has ever seen or can see" (1 Tim 6:16) &#8209;
we can not discover the way: "How inscrutable his ways!" (Rom
11:33).</p>
<p>1867 Then when he says, <b>Jesus said to him, I am the way, and
the truth, and the life</b>, the question is answered. Our Lord was
to answer about two things: first, about the way and its
destination; secondly, about their knowledge of both (v 7). He does
two things about the first: first, he states what the way is;
secondly, he gives its destination (v 6b).</p>
<p>1868 The way, as has been said, is Christ himself; so he says,
<b>I am the way</b>. This is indeed true, for it is through him
that we have access to the Father, as stated in Romans (5:2). This
answer could also settle the uncertainty of the faltering
disciple.</p>
<p>Because this way is not separated from its destination but
united to it, he adds, <b>and the truth, and the life</b>. So
Christ is at once both the way and the destination. He is the way
by reason of his human nature, and the destination because of his
divinity. Therefore, as human, he says, <b>I am the way</b>; as
God, he adds, <b>and the truth, and the life</b>. These last two
appropriately indicate the destination of the way. For the
destination of this way is the end of human desire. Now human
beings especially desire two things: first, a knowledge of the
truth, and this is characteristic of them; secondly, that they
continue to exist, and this is common to all things. In fact,
Christ is the way to arrive at the knowledge of the truth, while
still being the truth itself: "Teach me thy way O Lord, that I may
walk in thy truth" (Ps 85:11). Christ is also the way to arrive at
life, while still being life itself: "Thou couldst show me the path
of life" (Ps 16:11). And so he indicated the destination or end of
this way as truth and life. These two were already applied to
Christ: first, he is life: "In him was life" (1:4); then, he is
truth, because "the life is the light of men" (1:45), and light is
truth.</p>
<p>1869 Note that both truth and life belong properly and
essentially <i>(per se)</i> to Christ. Truth belongs essentially to
him because he is the Word. Now truth is the conformity of a thing
to the intellect, and this results when the intellect conceives the
thing as it is. Therefore, the truth of our intellect belongs to
our word, which is its conception. Yet although our word is true,
it is not truth itself, since it is not true of itself but because
it is conformed to the thing conceived. And so the truth of the
divine intellect belongs to the Word of God. But because the Word
of God is true of itself (since it is not measured by things, but
things are true in the measure that they are similar to the Word)
the Word of God is truth itself. And because no one can know the
truth unless he adheres to the truth, it is necessary that anyone
who desires to know the truth adhere to this Word.</p>
<p>Life also belongs properly to Christ: for everything which has
some activity from itself is said to be living, while
non&#8209;living things do not have motion from themselves. Among
the activities of life the chief are the intellectual activities.
Thus, the intellect itself is said to be living, and its activities
are a certain kind of life. Now in God the activity of
understanding and the intellect itself are the same. Thus it is
clear that the Son, who is the Word of the intellect of the Father,
is his own life.<a href="#_ftn9" name="_ftnref9" id=
"_ftnref9">[9]</a></p>
<p>This is the reason why Christ referred to himself as the way,
united to its destination: because he is the destination,
containing in himself whatever can be desired, that is, existing
truth and life.</p>
<p>1870 If then, you ask which way to go, accept Christ, for he is
the way: "This is the way, walk in it" (Is 30:21). And Augustine
says: "Walk like this human being and you will come to God. It is
better to limp along on the way than to walk briskly off the
way."<a href="#_ftn10" name="_ftnref10" title="" id=
"_ftnref10">[10]</a> For one who limps on the way, even though he
makes just a little progress, is approaching his destination; but
if one walks off the way, the faster he goes the further he gets
from his destination.</p>
<p>If you ask where to go, cling to Christ, for he is the truth
which we desire to reach: "My mouth will utter truth" (Prv 8:7). If
you ask where to remain, remain in Christ because he is the life:
"He who finds me finds life and shall have salvation from the Lord"
[Prv 8:35]. Therefore, cling to Christ if you wish to be secure,
for you cannot get off the road because he is the way. And so those
who hold on to him are not walking off the road but on the right
road: "I have taught you the way of wisdom" (Prv 4:11). But some
are just the opposite: "They did not find the way of truth to dwell
in" [Ps 107:4].</p>
<p>Again, those who hold on to Christ cannot be deceived, because
he is the truth and teaches all truth: "For this I was born, and
for this I have come into the world, to bear witness to the truth"
(18:37). Further, they cannot be troubled, because he is the life
and the giver of life: "I came that they may have life, and have it
abundantly" (10:10).</p>
<p>Augustine says that when our Lord said <b>I am the way, and the
truth, and the life</b>, he was saying in effect: How do you want
to go? <b>I am the way</b>. Where do you want to go? <b>I am the
truth</b>. Where do you want to remain? <b>I am the
life</b>.<a href="#_ftn11" name="_ftnref11" id="_ftnref11">[11]</a>
As Hilary says: he who is the way does not lead us off the right
path; he who is the truth does not deceive us with falsehoods; and
he who is the life does not abandon us to death.<a href="#_ftn12"
name="_ftnref12" id="_ftnref12">[12]</a></p>
<p>1871 Here is another interpretation. In human beings, holiness
involves three things: action, contemplation, and one's intention.
These are brought to perfection by Christ. Christ is the way for
those in the active life; he is the truth for those who stand firm
in the contemplative life. And he directs the intention of both
those in the active and contemplative life to life, eternal life.
For he teaches us to go and preach for the sake of the age to come.
So, the Lord is our way by which we go to him, and through him to
the Father.</p>
<p>1872 But when he, who is the way, goes to the Father, is he the
way for himself? As Augustine says, he is the way, and the one who
goes by the way, and the destination of the way.<a href="#_ftn13"
name="_ftnref13" title="" id="_ftnref13">[13]</a> Thus he goes to
himself through himself. He, as having human nature, is the way.
Thus, he came through his flesh, yet remained where he was; and he
went through his flesh, without leaving where he had come from.</p>
<p>Also, through the flesh he returned to himself, the truth and
the life. For God had come, through his flesh, to us, the truth to
liars, the life to mortals: "God is truthful, and every human is a
liar" [Rom 3:4]. And when he left us, and took his flesh up to that
place where there are no liars, this very Word who was made flesh
returned, through his flesh, to the truth, which is himself. For
example: when I speak to others, my mind goes out to them, yet it
does not leave me; and when I am silent, in a certain sense I
return to myself, yet still remain with those to whom I spoke [if
they remember what I said]. And so Christ, who is our way,
be&shy;came the way even for himself, this is, for his flesh, to go
to the truth and the life.</p>
<p>1873 Then when he says, <b>no one comes to the Father, but by
me</b>, he answers what was asked about the destination of the way.
The way, which is Christ, leads to the Father. Yet, because the
Father and the Son are one, this way leads also to himself. And so
Christ says that he is the terminus of the way.</p>
<p>1874 Note that the Apostle says: "For what person knows a man's
thoughts except the spirit of the man which is in him?" (1 Cor
2:11), that is, provided one does not choose to reveal his own
thoughts. A person reveals what is hidden within by his words, and
it is only by the words of a person that we can know what is hidden
within. Now "no one comprehends the thoughts of God except the
spirit of God" (1 Cor 2:11), therefore, no one can acquire a
knowledge of the Father except by his Word, which is his Son: "No
one knows the Father except the Son" (Mt 11:27). And just like one
of us who wants to be known by others by revealing to them the
words in his heart, clothes these words with letters or sounds, so
God, wanting to be known by us, takes his Word, conceived from
eternity, and clothes it with flesh in time. And so no one can
arrive at a knowledge of the Father except through the Son. Thus he
says: "I am the door; if any one enters by me, he will be saved"
(10:9).</p>
<p>1875 Note, with Chrysostom, that our Lord had said: "No one can
come to me unless the Father who sent me draws him" (6:44).<a href=
"#_ftn14" name="_ftnref14" id="_ftnref14">[14]</a> But here he
says: no one comes to the Father, but by me. This indicates that
the Son is equal to the Father.</p>
<p>It is now clear what the way is, it is Christ; what the
destination is, it is the Father.</p>
<p>1876 Then when he says, <b>If you had known me, you would
without doubt have known my Father also</b>, he shows that the
disciples knew both where he was going and the way. First, he shows
this; secondly he resolves a coming difficulty. He does two things
about the first: first, he shows that knowledge of the Son is also
knowledge of the Father; secondly, he states the disciples'
knowledge of the Father (v 7b).</p>
<p>1877 He had said: I have said that I am the way, and that you
know the way, that is, me. Therefore, you also know where I am
going, because you cannot know me without knowing the Father. This
is what he says: <b>If you had known me, you would without doubt
have known my Father also</b>.</p>
<p>1878 Yet he had said to the Jews before: "If you knew me, you
would perhaps know my Father also" [8:19]. Why does he say here,
"without doubt," while before he said "perhaps"? It seems that
before he had some doubts about what he says here.</p>
<p>We should answer that in the first instance he was speaking to
the Jews, whom he was reprimanding. And so he added "perhaps" not
because he had any doubts, but as a rebuke to them. But here he is
speaking to his disciples, whom he is teaching. Thus, he simply
states the truth to them: <b>If you had known me, you would without
doubt have known my Father also</b>. This is like saying: If you
knew my grace and dignity, you would without doubt also know that
of the Father. For there is no better way to know something than
through its word or image, and the Son is the Word of the Father:
"In the beginning was the Word, and the Word was with God" (1:1);
"And the Word became flesh and dwelt among us, full of grace and
truth; we have beheld his glory, glory as of the only Son from the
Father" (1:14). The Son is also the image of the Father: "He is the
image of the invisible God" (Col 1:15); "He reflects the glory of
God and bears the very stamp of his nature" (Heb 1:3). Therefore,
the Father is known in the Son as in his Word and proper image.</p>
<p>1879 Note that to the extent that something approaches to a
likeness of the Word of the Father, to that extent the Father is
known in it, and to that extent it is in the image of the Father.
Now since every created word is some likeness of that Word, and
some likeness, though imperfect, of the divinity is found in every
thing, either as an image or a trace, it follows that what God is
cannot be known perfectly through any creature or by any thought or
concept of a created intellect. It is the Word alone, the
only&#8209;begotten Word, which is a perfect word and the perfect
image of the Father, that knows and comprehends the Father.</p>
<p>Therefore, according to Hilary, this statement can be put in
another context.<a href="#_ftn15" name="_ftnref15" title="" id=
"_ftnref15">[15]</a> Our Lord said: "no one comes to the Father,
but by me." If you ask Arius how one goes to the Father through the
Son, he answers that it is by recalling what the Son taught,
because the Son taught us about the Father: "Father ... I have
manifested thy name to the men whom thou gavest me" (17:6). But our
Lord rejected this by saying: <b>If you had known me, you would
without doubt have known my Father also</b>. This is like saying:
Arius, or anyone else can indeed speak about the Father, but no
human being is such that by knowing him the Father is known. This
is true of the Son alone, who has the same nature as the
Father.</p>
<p>1880 Next, our Lord shows the knowledge the disciples had of the
Father. Our Lord had already told the disciples that they knew the
Father when he said, "Where I am going you know." Yet Thomas denied
this: "we do not know where you are going." Thus our Lord shows
here that in a certain way they did know the Father, so that his
statement was true; and in another sense they did not know the
Father, so that what Thomas said was true. To do this, he mentions
a twofold knowledge of the Father: one which will be in the future,
and the other which was in the past.</p>
<p>He says, <b>henceforth you shall know him</b>. And he says,
<b>henceforth</b>, because knowledge of the Father is of two kinds.
One is perfect, and is by an immediate vision of him, and this will
be in our homeland: "When he appears we shall be like him" (1 Jn
3:2). The other is imperfect, and is by reflections and is obscure;
and we have this by faith: "For now we see in a mirror dimly" (1
Cor 3:2). Thus, this phrase can be understood of each kind of
knowledge. <b>Henceforth you shall know him</b>, with perfect
knowledge in your homeland: "I shall tell you plainly of the
Father" (16:25). This is like saying: It is true that you do not
know him with perfect knowledge, but from <b>henceforth you shall
know him</b>, after the mystery of my passion has been
accomplished. Or, in the other way, <b>henceforth</b>, after my
resurrection and ascension and after I have sent the Holy Spirit,
<b>you shall know him</b>, with the perfect knowledge of faith, for
when the Spirit, the Paraclete, comes, "he will teach you all
things, and bring to your remembrance all that I have said to you"
(14:26). So you are speaking the truth when you say that you do not
know him with perfect knowledge.</p>
<p>And I am speaking the truth, because you have seen him:
"Afterward he was seen on earth and conversed with men" [Bar 3:37].
They saw Christ in the flesh he had taken on, in which the Word
existed, and in the Word they saw the Father. Thus they saw the
Father in him: "He who sent me is with me" (8:29).</p>
<p>1881 Note that the Father was not in the flesh in such a way
that it was joined to him to constitute one person, but he was in
the incarnate Word because they had one and the same nature, and
the Father was seen in the incarnate Christ: "We have be held his
glory, glory as of the only Son from the Father" (1:14).<br />
<br />
<br /></p>
<p align="center"><b>LECTURE 3</b></p>
<blockquote>
<p><b>8 Philip said to him, "Lord, show us the Father, and we shall
be satisfied." 9 Jesus said to him, "Have I been with you so long,
and yet you do not know me, Philip? [Philip], he who has seen me
has seen the Father [also]; how can you say, 'Show us the Father'?
10 Do you not believe that I am in the Father and the Father in me?
The words that I say to you I do not speak on my own authority [of
myself]; but the Father who dwells in me does his [the] works. 11
Believe me [Do you not believe] that I am in the Father and the
Father in me [?]. Or else believe me for the sake of the works
themselves. 12 Truly, truly, I say to you, he who believes in me
will also do the works that I do; and greater works than these will
he do, because I go to the Father. 13 Whatever you ask [the Father]
in my name, I will do it, that the Father may be glorified in the
Son; 14 if you ask me anything in my name, I will do it."<a href=
"#_ftn16" name="_ftnref16" id="_ftnref16">[16]</a></b></p>
</blockquote>
<p>1882 Here our Lord clears up a confusion in one of the
disciples: first, we see what the confusion was; secondly, it is
resolved (v 9).</p>
<p>1883 In regard to the first, recall that above our Lord
mentioned two things. He promised something for the future, namely,
a perfect knowledge of God, when he said: "henceforth you shall
know him"; and he mentioned something about the past, namely, that
they had seen him (v 7). When Philip heard this he believed that he
had seen the Father. But now he asks to know him, saying, <b>Lord,
show us the Father</b> (not asking for a vision but for knowledge)
<b>and we shall be satisfied</b>. This is not surprising since that
vision of the Father [a knowledge] is the end of all our desires
and actions, and nothing else is necessary: "You will fill me with
joy by your face," that is, by the vision of your face [Ps 16:11];
"He satisfies your desire with good things" [Ps 103:5].</p>
<p>1884 Now the confusion is cleared up. First, we see it resolved;
secondly, this is explained further (v 10). As to the first, our
Lord chides Philip for his slowness; secondly, he states the truth,
<b>Philip, he who has seen me has seen the Father also</b>;
thirdly, Christ objects to the very request, <b>how can you say,
Show us the Father</b>.</p>
<p>1885 He says, <b>Have I been with you so long, and yet you do
not know me, Philip?</b> He is saying in effect: you should know
me, considering how long I have been living with you and talking
with you. And if you had known me, you would without doubt have
known the Father also. Therefore, since you do not know the Father,
you indicate that you do not know me. And you can be chided for
your slowness: "Are you also still without understanding?" (Mt
15:16); "For though by this time you ought to be teachers, you need
some one to teach you again" (Heb 5:12)</p>
<p>1886 This gives rise to a question, for before, our Lord told
the disciples that they knew him, when he said, "and the way you
know" (v 4), while here he seems to say the opposite, "If you had
known me, you would without doubt have known my Father also" (v
7).</p>
<p>Augustine answers this by saying that among the disciples there
were some who knew Christ as the Word of God.<a href="#_ftn17"
name="_ftnref17" id="_ftnref17">[17]</a> One of these was Peter,
when he said, "You are the Christ, the Son of the living God" (Mt
16:16). There were others who did not truly know him, and Philip
was one of these. It is to the first group that our Lord says,
"Where I am going you know, and the way you know" (v 4); it is to
the second group that he says, "If you had known me, you would
without doubt have known the Father also."</p>
<p>Here is another explanation. Christ could be known in a twofold
way. He could be known in his human nature, and every one knew him
this way. With this in mind he says, "Where I am going you know,
and the way you know." He could also be known as being of a divine
nature, but they did not yet perfectly know him in this way. In
reference to this, he says, "If you had known me, you would without
doubt have known my Father also." This is clear from the fact that
he adds, <b>Philip, he who has seen me has seen the Father
also</b>. He is saying in effect: If you knew me, you would know
the Father; and then you would not be saying, <b>show us the
Father</b>, because you would have already seen him by seeing me:
"If you knew me, you would perhaps know my Father also" [8:19].</p>
<p>1887 Sabellius made this statement the basis of his error. He
asked what could be the meaning of <b>he who has seen me has seen
the Father also</b>, except that the Father and the Son are the
same?</p>
<p>Hilary answers this by saying if this were so, our Lord would
have said, "he who has seen me has seen the Father," without adding
the "also."<a href="#_ftn18" name="_ftnref18" id=
"_ftnref18">[18]</a> But because he adds the "also," saying, <b>has
seen the Father also</b>, he shows there is a distinction.
Augustine says that we use the same way of speaking when we talk
about two people who are alike.<a href="#_ftn19" name="_ftnref19"
id="_ftnref19">[19]</a> We say that if you saw one you saw the
other. Now the most perfect likeness of the Father is in the Son.
Therefore he says, <b>he who has seen me has seen the Father
also</b>. In fact, there is a greater likeness in the Son than
there is among mere human beings, because in them there can never
be a likeness based on the very same numerical form or quality, but
only a likeness in species. In the Son, however, there is the same
numerical nature as in the Father. Thus, when seeing the Son, the
Father is better seen than when seeing some mere human another mere
human is seen, no matter how much alike they are.<a href="#_ftn20"
name="_ftnref20" id="_ftnref20">[20]</a></p>
<p>1888 Note that this statement excludes the error of Arius on two
points. First, it rejects his denial of consubstantiality. For it
is impossible to see the uncreated substance by seeing some created
substance, just as by knowing a substance of one genus, one cannot
know a substance of another genus. It is evident, therefore, that
the Son is not a created substance, but is consubstantial with the
Father. Otherwise, one who sees the Son would not see the
Father.</p>
<p>The other error excluded is their interpretation of 1 Timothy
(1:17), "To the King of ages, immortal, invisible, the only God,"
as meaning that only the Father is invisible, but the Son was often
seen in his nature. But if this were so, it would follow that the
Father was also frequently seen, because one who sees the Son sees
the Father also. So since the Father is invisible as to his nature,
it is impossible that the Father was seen in his nature.</p>
<p>1889 Someone might question why our Lord chided Philip for
asking to see the Father after he had seen the Son, since when one
sees a picture he should not be rebuked for wanting to see the
thing pictured.</p>
<p>Chrysostom answers this by saying that after hearing about
knowing and seeing the Father, Philip wanted to see the Father with
his bodily eyes, just as he thought he had seen the Son.<a href=
"#_ftn21" name="_ftnref21" id="_ftnref21">[21]</a> This is what our
Lord reproved, pointing out to him that he did not even see the Son
in his nature with his bodily eyes.</p>
<p>Augustine says that our Lord did not disapprove of the request,
but of the attitude behind it.<a href="#_ftn22" name="_ftnref22"
id="_ftnref22">[22]</a> Philip said, <b>Show us the Father, and we
shall be satisfied</b>. This was like saying: We know you, but that
is not enough. Thus he believed that there was complete sufficiency
in knowing the Father, but not in knowing the Son. He seemed to
think that the Son was inferior to the Father. This is what our
Lord reproved, showing that there is the same sufficiency in
knowing the Son as there is in knowing the Father, saying, <b>he
who has seen me has seen the Father also</b>.</p>
<p>1890 Then when he says, <b>How can you say, Show us the
Father?</b> he shows his disapproval of the request, and of the
basis of the request. He is displeased with the request because the
Father is seen in the Son. Philip could have said what we read in
Job: "I, who have spoken so unthoughtfully, what can I reply? I
will put my hand over my mouth" [39:34]. He disapproves of the root
of the request when he says, <b>Do you not believe that I am in the
Father and the Father in me?</b> This is like saying: You want to
possess the Father, believing that you will have sufficiency in
him. But if you believe that, <b>Do you not believe that I am in
the Father and the Father in me?</b> For if you believed the
latter, you would expect to find in me all the sufficiency which is
in the Father.</p>
<p>1891 He says, <b>I am in the Father and the Father in me</b>,
because they are one in essence. This was spoken of before: "I and
the Father are one" (10:30).</p>
<p>We should note that in the divinity essence is not related to
person as it is in human beings. Among human beings, the essence of
Socrates is not Socrates, because Socrates is a composite. But in
the divinity, essence is the same with the person in reality, and
so the essence of the Father is the Father, and the essence of one
Son is the Son. Therefore, wherever the essence of the Father is,
there the Father is; and wherever the essence of the Son is, there
the Son is. Now the essence of the Father is in the Son, and the
essence of the Son is in the Father. Therefore, the Son is in the
Father, and the Father in the Son. This is how Hilary explains
it.<a href="#_ftn23" name="_ftnref23" id="_ftnref23">[23]</a></p>
<p>1892 Now our Lord clarifies his answer: first by the works he
does himself; secondly, by the works he will do by the disciples (v
12). So he first mentions the works he does himself; secondly, he
infers a tenet of the faith (v 11).</p>
<p>1893 The belief that Christ was God could be known from two
things: from his teaching and from his miracles. Our Lord mentions
these. "If I had not done among them the works which no one else
did, they would not have sin" (15:24). Referring to his teaching he
says, "If I had not come and spoken to them, they would not have
sin" (15:22). We also read: "No man ever spoke like this man!"
(7:46). The blind man, referring to his works, said: Never since
the world began has it been heard that any one opened the eyes of a
man born blind" (9:32). Our Lord shows his divinity by these two
things. Referring to his teaching, he says, <b>The words that I say
to you</b>, by the instrument of my human nature, <b>I do not speak
of myself, but from him who is in me</b>, that is, the Father: "I
declare to the world what I have heard from him," the Father
(8:26). The Father, therefore, who speaks in me, is in me. Now
whatever a human being says must come from the first Word. And this
first Word, the Word of God, is from the Father. Therefore, all the
words we speak must be from God. So when anyone speaks words he has
from the Father, the Father is in him. Referring to his works, he
says, <b>the Father who dwells in me does the works</b>, because no
one could do the works that I do: "The Son can do nothing of
himself" [5:19].</p>
<p>1894 Chrysostom wonders how Christ can start by referring to his
words, and then bring in his works, for Christ says, <b>the words
that I say to you ... but the Father does the works</b>. There are
two answers to this. Chrysostom says that Christ was referring to
his teaching the first time, and then referring to his
miracles.<a href="#_ftn24" name="_ftnref24" id="_ftnref24">[24]</a>
For Augustine, our Lord is referring to his words as his works:
"This is the work of God, that you believe in him whom he has sent"
(6:29).<a href="#_ftn25" name="_ftnref25" id="_ftnref25">[25]</a>
So when the Lord says, <b>the Father does the works</b>, we should
understand that these works are words.</p>
<p>1895 Two heresies were based on the above texts. When our Lord
said, <b>I am in the Father</b>, Sabellius understood this to mean
that the Father and the Son are the same. And from the statement,
<b>I do not speak of myself</b>, Arius inferred that the Son is
inferior to the Father. Yet these very texts refute these heresies.
For if the Father and Son were the same, as Sabellius speculated,
the Son would not have said, <b>The words that I say to you I do
not speak of myself</b>. And if the Son were inferior to the
Father, as Arius blasphemed, he would not have said, <b>the Father
who dwells in me does the works</b>.</p>
<p>1896 Since our belief in the Trinity is shown by the above two
statements, our Lord concludes to this belief, saying, <b>Do you
not believe that I am in the Father and the Father in me?</b> It
was explained above how this is to be understood. In Greek, the
text reads: <b>Believe</b>, that is, believe me, <b>that I am in
the Father and the Father in me</b>. Or, it is surprising that you
do not believe <b>that I am in the Father and the Father in me</b>.
Note that before our Lord was speaking only to Philip (v
8&#8209;10a), but from the point where he says, <b>the words that I
say to you</b> [v 10b], he is speaking to all the apostles
together. But if what I say to you is not enough to show my
consubstantiality, then at least believe me for the sake of the
works themselves: "The works which the Father has granted me to
accomplish, these very works which I am doing, bear me witness"
(5:36); "Even though you do not believe me, believe the works"
(10:38).</p>
<p>1897 After clarifying what he had said by appealing to the works
he did by himself, our Lord now clarifies these things by the works
he would do through the disciples. First, he mentions the works of
the disciples; secondly, he mentions how they would do them,
<b>Whatever you ask the Father in my name, I will do it</b>. As to
the first, he first mentions the works of the disciples; secondly,
he states the reason for what he said, <b>because I go to the
Father</b>.</p>
<p>1898 He says, <b>Truly, truly, I say to you</b>, and so forth.
He is saying in effect: The works that I do are so great that they
are a sufficient sign of my divinity; but if these are not enough
for you, then look at the works I will do through others. For the
strongest sign of great power is when a person does extraordinary
things not only by himself but also through others. So he says,
<b>he who believes in me will also do the works that I do</b>.
These words not only show the power of the divinity in Christ, but
also the power of faith, and the union of Christ with those who
believe. For just as the Son acts because the Father dwells in him
by a unity of nature, so also those who believe act because Christ
dwells in them by faith: "that Christ may dwell in your hearts
through faith" (Eph 3:17). Now the works which Christ accomplished
and the disciples do by the power of Christ are the miracles: "And
these signs will accompany those who believe: in my name they will
cast out demons; they will speak in new tongues; they will pick up
serpents" (Mk 16:17).</p>
<p>1899 What is remarkable is that he adds, <b>and greater works
than these will he do</b>. We could say that in a certain sense our
Lord does more things and greater things through his apostles than
by himself. Among the miracles of Christ the greatest was when a
sick person was healed by touching the fringe of his garment (Mt
9:20). But the sick were healed by the shadow of Peter, as we read
in Acts (5:15). And it is greater to heal by one's shadow than by
the fringe of one's garment. In another way, we could say that
Christ did more by the words of his disciples than by his own. As
Augustine says, our Lord is speaking here of works accomplished by
words, when the fruit of these words was faith.<a href="#_ftn26"
name="_ftnref26" id="_ftnref26">[26]</a> We see in Matthew that a
young man was not persuaded by Christ to sell his possessions and
follow him, for when Christ said to the youth, "Go, sell what you
possess and give to the poor," we read that "he went away
sorrowful" (Mt 19:21). Yet we read that at the preaching of Peter
and the other apostles, people sold their possessions and all that
they owned and brought the money and laid it at the feet of the
apostles (Acts 4:34).</p>
<p>1900 Someone might find fault with this because our Lord did not
say that the apostles would do greater things, but <b>he who
believes in me</b>. Should we say, then, that those who do not do
greater things than Christ are not to be counted among those who
believe in Christ? Of course not! That would be too harsh.</p>
<p>We should say, rather, that Christ works in two ways. In one
way, he works without us, as in creating the heavens and the earth,
raising the dead to life, and things like that. In the other way,
he works in us but not without us: the result of this is faith, by
which the impious are brought to life. Our Lord is speaking here of
what is found in all believers: this is the result which Christ
produces in us, but not without us. The reason for this is that
whoever believes is producing the same result since what is
produced in me by God is also produced in me by myself, that is, by
my free choice. Thus the Apostle says: "it was not I," that is, I
alone, "but the grace of God which is with me" (1 Cor 15:10).
Christ is speaking of this result or work when he says that
believers <b>will also do the works that I do; and greater works
than these will he do</b>, for it is a greater thing to justify the
impious than to create the heavens and the earth. For the
justification of the impious, considered in itself, continues
forever: "Righteousness is immortal" (Wis 1:15). But the heavens
and the earth will pass away, as Luke (21:33) says. Further,
effects which are physical are directed to what is spiritual. Now
the heavens and the earth are physical effects, but the
justification of the impious is a spiritual effect.</p>
<p>1901 This gives rise to a question. The creation of the holy
angels is included in the creation of the heavens and the earth. Is
it then a greater work to cooperate with Christ in one's own
justification than to create an angel? Augustine does not settle
this, but he does say: "Let him who can judge whether it is greater
to create the just angels than to justify impious men. Certainly,
if each shows an equal power, the second shows greater
mercy."<a href="#_ftn27" name="_ftnref27" id="_ftnref27">[27]</a>
But if we carefully consider what works our Lord is talking about
here, we are not setting the creation of the angels above the
justification of the impious. When our Lord said, <b>and greater
works than these will he do</b>, we need not understand this to
mean all the works of Christ, but perhaps only those which he was
then doing. But then he was working by the word of faith, and it is
not as great to preach words of righteousness [or of faith] which
he did without us, as to justify sinners, which he does in us in
such a way that we also do it.</p>
<p>1902 Now he gives the reason why he said they will do greater
things, which is <b>because I go to the Father</b>. This can be
understood in three ways. First, according to Chrysostom: I will
work as long as I am in the world, but when I leave, you will take
my place.<a href="#_ftn28" name="_ftnref28" id="_ftnref28">[28]</a>
And so, the things that I am doing you will do, and even greater
things, <b>because I go to the Father</b>, and after that I will do
nothing by myself, that is, by preaching. The second interpretation
is this: The Jews think that if I am killed faith in me will be
eradicated. This is not true. Indeed, it will be approved even
more, and you will do greater things <b>because I go to the
Father</b>, that is, I will not perish, but continue in my own
dignity in heaven: "Now is the Son of man glorified, and in him God
is glorified" (13:31). A third interpretation: You will do greater
things <b>because I go to the Father</b>. He is saying in effect:
Since I will be glorified more, it is appropriate that I do greater
things, and also give you the power to do greater things. Thus,
before Jesus was glorified, the Spirit was not given to the
disciples in that fullness with which it was given after: "As yet
the Spirit had not been given, because Jesus was not yet glorified"
(7:39).</p>
<p>1903 Now he mentions how these things will be done: first, the
way, <b>whatever you ask</b>; secondly, why they will be done,
<b>that the Father may be glorified</b>.</p>
<p>1904 As to the first, since our Lord said, "and greater works
than these will he do," in order that the greatness of the worker
might be known from the greatness of the works, some might suppose
that one who believes in the Son of God would be greater than the
Son. Our Lord excludes this by the way the works are done. For the
Son does these works by his own authority, while one who believes
in him does it by asking. So he says, <b>Whatever you ask the
Father in my name, I will do it</b>.</p>
<p>This eliminates the equality between believers and Christ in
three ways. First, because as was said, believers do these works by
asking: so he says, <b>Whatever you ask</b>. "Every one who asks
receives" (Mt 7:8). Secondly, because believers work by reason of
the Son; so he says, <b>in my name</b>, that is, by reason of my
name: "There is no other name under heaven given among men by which
we must be saved" (Acts 4:12). For this name is above every name:
"Not to us, O Lord, not to us, but to thy name give glory" (Ps
115:1). Thirdly, because the Son himself does all these works in
them and through them: thus he says, <b>I will do it</b>. Note that
the Father is asked and the Son does the work, the reason being
that the works of the Father and the Son are inseparable: "Whatever
he [the Father] does, that the Son does likewise" (5:19). For the
Father does all things through the Son: "All things were made
through him" (1:3).</p>
<p>1905 How could he say, <b>Whatever you ask I will do it</b>,
since we see that his faithful ask and do not receive? According to
Augustine, we should consider here that he first says, <b>in my
name</b>, and then adds, <b>I will do it</b>.<a href="#_ftn29"
name="_ftnref29" id="_ftnref29">[29]</a> The name of Christ is the
name of salvation: "You shall call his name Jesus, for he will save
his people from their sins" (Mt 1:21). Therefore, one who asks for
something pertaining to salvation asks in the name of Christ. It
does happen that someone asks for something which does not pertain
to salvation. This happens for two reasons. First, because one has
a corrupt affection: as when one asks for something to which he is
attracted, but which if he did have, would be an obstacle to his
salvation. One who asks this way is not heard because he asks
wrongly: "You ask and do not receive, because you ask wrongly" (Jas
4:3). For when someone, because of his corrupt affection, would
badly use what he wants to receive, he does not receive it because
of our Lord's compassion. The reason being that our Lord does not
just look at one's desire, but rather the helpfulness of what is
desired. For the good Lord often denies what we ask in order to
give us what we should prefer.</p>
<p>The second reason we may ask for something which does not
pertain to our salvation is our ignorance. We sometimes ask for
what we think is helpful, but really is not. But God takes care of
us, and does not do what we ask. Thus Paul, who labored more than
all others, asked our Lord three times to take away a thorn in his
flesh, but he did not receive what he asked because it was not
useful for him (2 Cor 12:8). "We do not know how to pray as we
ought, but the Spirit himself intercedes for us with sighs too deep
for words" (Rom 8:26). "You do not know what you are asking" (Mt
20:22). Thus it is clear that when we truly ask in his name, in the
name of Jesus Christ, he will do it.</p>
<p>He says, <b>I will do it</b>, using the future tense, not the
present tense, because he sometimes postpones doing what we ask so
that our desire for it will increase and so that he can grant it at
the right time: "Rain will fall on you when it should fall" [Lev
26:4]; "In a day of salvation I have helped you" (Is 49:8). Again,
it sometimes happens that we pray for people and are perhaps not
heard, and this is because they put obstacles in the way. "Do not
pray for this people ... for I do not hear you" (Jer 7:16); "Though
Moses and Samuel stood before me, yet my heart would not turn
toward this people" (Jer 15:1).</p>
<p>1906 Then when he says, <b>that the Father may be glorified in
the Son</b>, he gives the reason. Augustine punctuates this passage
in the following way. "Whatever you ask the Father in my name, I
will do it." Then a new sentence begins: "That the Father may be
glorified in the Son, if you ask me anything in my name, I will do
it." This is like saying: I will do what you ask in my name so
<b>that the Father may be glorified in the Son</b>, and everything
that the Son does is directed to the glory of the Father: "I do not
seek my own glory" (8:50). We also should direct all our works to
the glory of God: "Do all to the glory of God" (1 Cor 10:31).<br />
<br />
<br /></p>
<p align="center"><b>LECTURE 4</b></p>
<blockquote>
<p><b>15 "If you love me, [keep my commandments] you will keep my
commandments. 16 And I will pray the Father, and he will give you
another [Paraclete] Counselor, to be with you for ever, 17 even the
Spirit of truth, whom the world cannot receive, because it neither
sees him nor knows him; you [will] know him, for he [will dwell]
dwells with you, and will be in you."<a href="#_ftn30" name=
"_ftnref30" id="_ftnref30">[30]</a></b></p>
</blockquote>
<p>1907 Above, our Lord consoled his disciples over his leaving by
promising that they would be able to approach the Father. But
because it might seem that this was in the distant future, and in
the meantime they would still be in sorrow without their Teacher,
he here soothes their sorrow by promising them the Holy Spirit.
First, we see the preparation needed to receive the Holy Spirit;
secondly, the Holy Spirit is promised, <b>he will give you another
Paraclete</b>. Thirdly, this promise is clarified, <b>to be with
you forever</b>. Preparation for receiving the Holy Spirit was
necessary both for the disciples and for Christ.</p>
<p>1908 The disciples needed a twofold preparation: love in their
hearts and obedience in their work. Our Lord assumes they have one
of these, for he says, <b>If you love me</b>. And it is clear that
you do because you are sad over my leaving: "You also are
witnesses, because you have been with me from the beginning"
(15:27). The other he commands for the future, <b>keep my
commandments</b>. This is like saying: You don't express your love
for me by tears but by obedience to my commands, for this is a
clear sign of love: "If a man love me, he will keep my word"
(14:23). Thus, two things prepare one to receive the Holy Spirit.
Since the Holy Spirit is love, he is given only to those who love:
"I love those who love me" (Prv 8:17). Likewise, he is given to the
obedient: "To this we are witnesses" (Acts 3:15); "I have put my
Spirit upon him" (Is 42:1).</p>
<p>1909 Yet is it true that it is the obedience of the disciples
and their love for Christ that prepare them for the Holy Spirit? It
seems not, because the love by which we love God is from the Holy
Spirit: "God's love has been poured into our hearts through the
Holy Spirit which has been given to us" (Rom 5:5). Further, our
obedience is from the Holy Spirit: "For all who are led by the
Spirit of God are sons of God" (Rom 8:14); "I have run in the way
of your commandments when you enlarged my heart" [Ps 119:32]. One
might answer that it is by loving the Son that we deserve to
receive the Holy Spirit, and having him, we love the Father. But
this is false because our love for the Father and the Son is the
same love.</p>
<p>Accordingly, we should say that it is characteristic of the
gifts of God that if one makes good use of a gift granted to him,
he deserves to receive a greater gift and grace. And one who badly
uses a gift, has it taken from him. For we read in Matthew (25:24)
that the talent which the lazy servant received from his master was
taken from him because he did not use it well, and it was given to
the one who had received five talents. It is like this with the
gift of the Holy Spirit. No one can love God unless he has the Holy
Spirit: because we do not act before we receive God's grace,
rather, the grace comes first: "He loved us first" [1 Jn 4:10]. We
should say, therefore, that the apostles first received the Holy
Spirit so that they could love God and obey his commands. But it
was necessary that they make good use, by their love and obedience,
of this first gift of the Holy Spirit in order to receive the
Spirit more fully. And so the meaning is, <b>If you love me</b>, by
means of the Holy Spirit, whom you have, and obey my commandments,
you will receive the Holy Spirit with greater fullness.</p>
<p>1910 Another preparation was needed for Christ, and as to this
he says, <b>And I will pray the Father</b>, and so forth. Note that
our Lord Jesus Christ, as a human being, is the mediator between
God and humankind, as we see from 1 Timothy (2:5). And so as a
human being he approaches God and asks heavenly gifts for us, and
coming to us he lifts us up and leads us to God. And so, because he
had already come to us, and by giving us the commandments of God
had led believers to God, he still had to return to the Father and
ask for spiritual gifts: "Approaching God by himself he is able to
save forever" [Heb 7:25]. He does this by asking the Father; and he
says this, <b>I will pray the Father</b>: "When he ascended on high
he led a host of captives and he gave gifts to men" (Eph 4:8).</p>
<p>Note that it is the same person who asks that the Paraclete be
given and who gives the Paraclete. He asks as a human being, he
gives as God. And he says <b>I will pray</b> in order to banish
their sorrow over his leaving them, because his very leaving is the
reason they can now receive the Holy Spirit.</p>
<p>1911 Now we see the promise of the Holy Spirit. The word
Paraclete is Greek, and means "Consoler." He says, <b>he will give
you another Paraclete</b>, that is, the Father, although not
without the Son, will give the Holy Spirit, who is the Consoler,
since he is the spirit of love. It is love that causes spiritual
consolation and joy: "The fruit of the Spirit is love, joy" (Gal
5:22). The Holy Spirit is our advocate: "We do not know how to pray
as we ought, but the Spirit himself intercedes for us with sighs
too deep for words" (Rom 8:26).</p>
<p>The fact that he says, <b>another</b>, indicates a distinction
of persons in God, in opposition to Sabellius.</p>
<p>1912 An objection. The word "Paraclete" suggests an action of
the Holy Spirit. Therefore, by saying <b>another Paraclete</b>, a
difference in nature seems to be indicated, because different
actions indicate different natures. Thus the Holy Spirit does not
have the same nature as the Son.</p>
<p>I reply that the Holy Spirit is a consoler and advocate, and so
is the Son. John says that the Son is an advocate: "We have an
advocate with the Father, Jesus Christ the righteousness" (1 Jn
2:1). In Isaiah we are told he is a consoler: "The Spirit of the
Lord has sent me to comfort those who mourn" [Is 61:1]. Yet the Son
and the Holy Spirit are not consolers and advocates in the same
way, if we consider the appropriation of persons [how and why we
attribute certain attributes to the different Persons of the
Trinity]. Christ is called an advocate because as a human being he
intercedes for us to the Father; the Holy Spirit is an advocate
because he makes us ask. Again, the Holy Spirit is called a
consoler because he is formally love. But the Son is a consoler
because he is the Word. The Son is a consoler in two ways: because
of his teaching and because the Son gives the Holy Spirit and
incites love in our hearts. Thus the word, <b>another</b>, does not
indicate a different nature in the Son and in the Holy Spirit.
Rather, it indicates the different way each is an advocate and a
consoler.<a href="#_ftn31" name="_ftnref31" id=
"_ftnref31">[31]</a></p>
<p>1913 Now the promise of the Holy Spirit is given: first, we see
how it is given; secondly, what the gift itself is; thirdly, those
who receive it (v 17).</p>
<p>1914 The Spirit is truly given because it is given forever. Thus
he says, <b>to be with you forever, even the Spirit of truth</b>.
When something is given to a person only for a time, this is not a
true giving; but there is a true giving when something is given to
be kept forever. And so the Holy Spirit is truly given because he
is to remain with them forever. He is with us for ever: in this
life he enlightens and teaches us, bringing things to our mind; and
in the next life he brings us to see the very reality: "And the
Spirit of the Lord came mightily upon David from that day forward"
(1 Sam 16:13). Although Judas had received him, the Spirit did not
remain with him forever, because he did not receive him to remain
with him forever, but only for a temporary righteousness.</p>
<p>According to Chrysostom, one could say that our Lord said these
things to dispel a certain physical interpretation they might
have.<a href="#_ftn32" name="_ftnref32" id="_ftnref32">[32]</a>
They could have imagined that this Paraclete, which was to be given
to them, would also leave them after a while by some kind of
suffering, like Christ. He rejects this when he says, <b>to be with
you for ever</b>. This is like saying: The Spirit will not suffer
death as I do, nor will he leave you.</p>
<p>1915 We saw above that it was said to John the Baptist: "He on
whom you see the Spirit descend and remain, this is he who baptizes
with the Holy Spirit" (1:33). It seems from this that it is
peculiar to Christ that the Holy Spirit remain with him forever.
Yet this is not true if he also remains with the disciples
forever.</p>
<p>According to Chrysostom, the solution is that the Holy Spirit is
said to remain in us by his gifts. Certain gifts of the Holy Spirit
are necessary for salvation; these are found in all the saints and
always remain in us, as charity, which never leaves (1 Cor 13:8),
since it will continue into the future. Other gifts are not
necessary for salvation, but are given to the faithful so they can
manifest the Spirit: "To each is given the manifestation of the
Spirit for the common good" (1 Cor 12:7). With this in mind, the
Holy Spirit is with the disciples and the saints forever by the
first type of gift. But it is peculiar to Christ that the Spirit is
always with him by the second type of gift, for Christ always has a
plenitude of power to work miracles and to prophesy, and so on.
This is not true of others, because, as Gregory says, the spirits
of the prophets are not under the control of the prophets.</p>
<p>1916 The Spirit is a most excellent gift because he is the
Spirit of truth. He is called the Spirit to show the subtlety or
fineness of his nature, for the word "spirit" is used to indicate
something which is undiscoverable and invisible. And so what is
invisible is usually referred to as a spirit. The Holy Spirit also
is undiscoverable and invisible: "The Spirit blows where it wills,
and you hear the sound of it, but you do not know where it comes
from or where it goes" [3:8]. He is also called the Spirit to
indicate his power, because he moves us to act and work well. For
the word "spirit" indicates a certain impulse, and that is why the
word <i>spiritus</i> can also mean the wind: "For all who are
impelled by the Spirit of God are sons of God" [Rom 8:14]; "Let thy
good spirit lead me on a level path" (Ps 143:10).</p>
<p>He adds, <b>of truth</b>, because this Spirit proceeds from the
Truth and speaks the truth, for the Holy Spirit is nothing else
than Love. (When a person is impelled to love earthly things and
the world, he is impelled by the spirit of the world: "Now we have
received not the spirit of the world, but the Spirit which is from
God" (1 Cor 2:12); and when one is impelled to works of the flesh,
he is not impelled by the Holy Spirit, as Ezekiel (13:3) says: "Woe
to the foolish prophets who follow their own spirit.")</p>
<p>But the Holy Spirit leads to the knowledge of the truth, because
he proceeds from the Truth, who says, "I am the way, and the truth,
and the life" (14:6). In us, love of the truth arises when we have
conceived and considered truth. So also in God, Love proceeds from
conceived Truth, which is the Son. And just as Love proceeds from
the Truth, so Love leads to knowledge of the truth: "He [The Holy
Spirit] will glorify me because he will receive from me and declare
it to you" [16: 14]. And therefore Ambrose says that any truth, no
matter who speaks it, is from the Holy Spirit.<a href="#_ftn33"
name="_ftnref33" id="_ftnref33">[33]</a> "No one can say 'Jesus is
Lord' except by the Holy Spirit" (1 Cor 12:3); "When the Paraclete
comes, whom I shall send to you from the Father, even the Spirit of
truth ..." [15:26]. It is a characteristic of the Holy Spirit to
reveal the truth because it is love which impels one to reveal his
secrets: "I have called you friends, for all that I have heard from
my Father I have made known to you" (15:15); "He showed it," the
truth, "to his friend" [Job 36:33].</p>
<p>1917 The ones who receive the Holy Spirit are those who believe;
he says, <b>whom the world cannot receive</b>. First, he shows to
whom the Spirit is not given; secondly, to whom he is given, <b>you
will know him</b>. First, he shows that he is not given to the
world; secondly, he mentions why (v 17).</p>
<p>1918 As to the first he says, <b>whom the world cannot
receive</b>. Our Lord is here calling those who love the world, the
"world." As long as they love the world they cannot receive the
Holy Spirit, for he is the love of God. And no one can love, as his
destination, both God and the world: "If anyone loves the world,
love for the Father is not in him" (1 Jn 2:15). As Gregory says:
"The Holy Spirit inflames everything he fills with a desire for
invisible things. And because worldly hearts love only visible
things, the world does not receive him, because it does not rise to
the love of what is invisible. For worldly minds, the more they
widen themselves with their desires, the more they narrow the core
of their hearts to the Spirit"<a href="#_ftn34" name="_ftnref34"
id="_ftnref34">[34]</a> (<i>Morals V</i>). "The Holy Spirit of
discipline will flee from the deceitful" [Wis 1:5].</p>
<p>1919 In regard to the second, why he is not given to the world,
he says, <b>because it neither sees him nor knows him</b>. For
spiritual gifts are not received unless they are desired: "She,"
divine Wisdom, "hastens to make herself known to those who desire
her." And they are not desired unless they are somehow known. Now
there are two reasons why they are not known. First, because one
does not want to know them; and secondly, because one is not
capable of such knowledge. These two reasons apply to the worldly.
In the first place, they do not desire this, and as to this he
says, <b>the world neither sees him</b>, that is, does not want to
know him: "They have fixed their eyes on the ground" [Ps 16:11].
Further, they are not capable of knowing him, and as to this he
says, <b>nor knows him</b>. As Augustine says: "Worldly love does
not have invisible eyes which alone can see the invisible Holy
Spirit."<a href="#_ftn35" name="_ftnref35" id="_ftnref35">[35]</a>
"The sensual person does not perceive those things pertaining to
the Spirit of God" [1 Cor 2:14]. Just as a tainted tongue does not
taste sweet flavors, so a soul tainted by the corruption of the
world does not taste the sweetness of heavenly things.</p>
<p>Here is the interpretation of Chrysostom.<a href="#_ftn36" name=
"_ftnref36" id="_ftnref36">[36]</a> I say that <b>he will give you
another Paraclete, the Spirit of truth</b>, but he will not assume
flesh, because <b>the world neither sees him nor knows him</b>,
that is, it will not receive him, but only you will.</p>
<p>1920 Now he mentions, first of all, to whom the Spirit is given;
secondly, he gives the reason. The Holy Spirit is given to
believers: he says, <b>you</b>, who are moved by the Holy Spirit,
<b>will know him</b>: "Now we have received not the spirit of the
world, but the Spirit which is from God" (1 Cor 2:12). This is
because you scorn the world: "We look not to the things that are
seen but to the things that are unseen" (2 Cor 4:18).</p>
<p>The reason for this is, <b>for he will dwell with you</b>. Note,
first, the familiarity of the Holy Spirit with the apostles, <b>for
he will dwell with you</b>, that is, for your benefit: "Let your
good spirit lead me on a level path!" (Ps 143:10); "O, how good is
your spirit, O Lord, in all things" [Wis 12:1]. Secondly, note how
intimate his indwelling is, <b>for he will be in you</b>, that is,
in the depths of your heart: "I will put a new Spirit within them"
(Ez 11:19).<br />
<br />
<br /></p>
<p align="center"><b>LECTURE 5</b></p>
<blockquote>
<p><b>18 "I will not leave you [orphans] desolate; I will come to
you. 19 Yet a little while, and the world will see me no more, but
you will see me; because I live, [and] you will live also. 20 In
that day you will know that I am in my Father, and you in me, and I
in you. 21 He who has my commandments and keeps them, he it is who
loves me; and he who loves me will be loved by my Father, and I
will love him and manifest myself to him."<a href="#_ftn37" name=
"_ftnref37" id="_ftnref37">[37]</a></b></p>
</blockquote>
<p>1921 Above, our Lord promised that the Holy Spirit would be our
Consoler. But because the apostles had not risen very high in their
knowledge of the Holy Spirit, and their attention was absorbed by
the presence of Christ, this consolation seemed small to them.
Thus, in this part, our Lord promises, first, that he will return;
secondly, his own gifts (v 25). Concerning the first, he promises
then that he will return; and then he gives the reason (v 21);
thirdly, he answers a question for one of the disciples (v 22).
Concerning the first, he first shows that he will return; secondly,
the way he will return (v 19); and thirdly, he foretells the fruit
of his return (v 20). Concerning the first, he shows why he needs
to return; secondly, he promises to return, <b>I will come to
you</b> (v 18).</p>
<p>1922 The reason our Lord has to return is so that the disciples
would not remain orphans; he says, <b>I will not leave you
orphans</b>. The word "orphans" comes from the Greek, and indicates
little children who do not have a father: "We have become orphans,
fatherless; our mothers are like widows" (Lam 5:3).</p>
<p>Consider that we can have three fathers. One father gives us
existence: "We have had earthly fathers," literally, fathers of our
flesh (Heb 12:9). Another father would be one whose evil example we
follow: "You are of your father the devil" (8:44). A third father
would be one who gratuitously adopts us: "You have received the
spirit of adoption of sons" [Rom 8:15]. Now God does not adopt as
his children those who imitate their father, the devil, for "What
fellowship has light with darkness?" (2 Cor 6:14). And he does not
adopt those who are too attached, in a worldly way, to their
parents: "He who loves father or mother more than me is not worthy
of me" (Mt 10:37). But God does adopt as his children those who
have become orphans by being stripped of their affection for sin
and by abandoning a worldly love for their parents. "For my father
and my mother have forsaken me, but the Lord will take me up" (Ps
27:10); but much more one who has left them: "Forget your people
and your father's house; and the king will desire your beauty" (Ps
45:10).</p>
<p>Note that Christ presents himself to his disciples as a father.
Now although the word "father," if taken to indicate a person, is
special to the Father, yet if it is taken to indicate an essence,
it is appropriate for the entire Trinity. So our Lord said above
(13:33): "Little children, yet a little while I am with you."</p>
<p>1923 Christ promises to come when he says, <b>I will come to
you</b>. But he had already come to them by taking on flesh:
"Christ Jesus came into the world" (1 Tim 1:15). Still, he will
come in three more ways. Two of these ways are bodily or physical.
One is after the resurrection and before his ascension, when he
leaves them by death and comes to them after the resurrection and
stands among his disciples, as is stated below (c 20). The other
bodily coming will be at the end of the world: "This Jesus, who was
taken up from you into heaven, will come in the same way as you saw
him go into heaven" (Acts 1:11); "And then they will see the Son of
man coming in a cloud with power and great glory" (Lk 21:27). His
third coming is spiritual and invisible, that is, when he comes to
his faithful by grace, either in life or in death: "If he comes to
me I will not see him" [Job 9:11].</p>
<p>He says, therefore, <b>I will come to you</b>, after the
resurrection (and this is the first way of coming mentioned above)
and "I will see you again" (16:22). Again, I will come to you at
the end of the world: "The Lord will come to judge" [Is 3:14]. And
again I will come at your death to take you to myself: "I will come
again and will take you to myself" (above v 3). And again, <b>I
will come to you</b>, visiting you in a spiritual way: "We will
come to him and make our home with him" (14:23).</p>
<p>1924 Here he explains how he will return and shows that his
return to the apostles will be in a special way. Since they might
think that he would return to them as still subject to death, he
excludes this, saying: <b>Yet a little while, and the world will
see me no more</b>. If we explain this as referring to his return
after the resurrection, the meaning is this: <b>Yet a little
while</b>, that is, I will be with you only for a short time in
this mortal flesh, and then I will be crucified; but after that,
<b>the world will see me no more</b>. This is because after the
resurrection he did not show himself to all, but only to witnesses
pre&#8209;ordained by God, that is, to his disciples (Acts 1:3).
Thus he says, <b>but you will see me</b>, that is, in my glorified
and immortal body.</p>
<p>He gives the reason for this when he says, <b>because I live and
you will live</b>. This clears up a difficulty. The disciples could
have wondered how they would see him, since he would be dead, and
they with him. So he says that this will not be the case,
<b>because I live</b>, that is, I will live after the resurrection:
"I died, and behold I am alive for evermore" (Rev 1:18), <b>and you
will live</b>, because you will not be killed with me: "If you seek
me, let these men go" (18:8). Here is another interpretation: I
live, by my resurrection, <b>and you will live</b>, that is, you
will rejoice over this, since "The disciples were glad when they
saw the Lord" (20:20) Here, to live means to rejoice, and it is
used in this sense in Genesis [45:26]: "When Jacob heard that
Joseph was ruling in Egypt his spirit began to live again," with
joy.</p>
<p>1925 Augustine finds fault with this interpretation because our
Lord said, <b>Yet a little while, and the world will see me no
more.<a href="#_ftn38" name="_ftnref38" id=
"_ftnref38"><b>[38]</b></a></b> This means that the worldly will
never see him again. Yet they will see him at the judgment,
according to: "Every eye will see him" (Rev 1:7). For this reason
Augustine explains this <b>little while</b> as including the second
coming, when Christ comes to judge. This time is described as
little in comparison to eternity: "For a thousand years in your
sight are but as yesterday when it is past" (Ps 90:4). The Apostle,
in Hebrews (12:26), also refers to this time as a little while when
he is explaining the statement in Haggai: "In a little while, I
will shake the heavens and the earth and the sea and the dry land"
(2:7). <b>And the world will see me no more</b>, because after the
judgment those who love the world and the wicked will not see him,
since they are going into eternal fire. As we read in another
version of Isaiah [26:10]: "Remove the wicked so they do not see
the glory of God." <b>But you</b>, who have followed me and stayed
with me in my trials, <b>will see me</b>, in an everlasting
eternity: "Your eyes will see the king in his beauty" (Is 33:17);
"We shall always be with the Lord" (1 Thess 4:17). You will see me
<b>because I live and you will live also</b>. This is like saying:
Just as I have a glorified life in my soul and in my body, so will
you "Christ will change our lowly body to be like his glorious
body" (Phil 3:21). He says this because our glorified life is
produced by the glorified life of Christ: "For as in Adam all die,
so also in Christ shall all be made alive" (1 Cor 15:22). Christ
speaks of himself in the present tense, <b>I live</b>, because his
resurrection would be immediately after his death, and there would
be no delay; according to: "I will rise at dawn" [Ps 108:2],
because "You will not let your holy one undergo corruption" [Ps
16:10]. When referring to the disciples he uses the future, <b>you
will live</b>, because the resurrection of their bodies was to be
postponed till the end of the world: "Your dead shall live, their
bodies shall rise" (Is 26:19).</p>
<p>1926 Now we see the fruit of his return, which is the knowledge
of those things which the apostles did not know. For, as we saw,
Peter did not know where Christ was going, and so he asked: "Lord,
where are you going?" (13:36); and Thomas did not know this, nor
the way he would go: "Lord, we do not know where you are going; how
can we know the way?" (14:5). Philip did not know the Father, and
so he asked: "Lord, show us the Father, and we shall be satisfied"
(14:8). All these arose from ignorance of one thing: they did not
know how the Father is in the Son and the Son is in the Father.
Thus Christ said to Philip: "Do you not believe that I am in the
Father and the Father in me?" (14:10). And so our Lord promises
them that they will know this, saying, <b>In that day you will know
that I am in my Father</b>, and so forth. This will dispel all
confusion from the hearts of the disciples.</p>
<p>1927 This sentence can be explained as referring to his coming
at the time of the resurrection, and his coming at the judgment. We
have two kinds of knowledge of the mysteries of the divinity. One
is imperfect, and we have this by faith; the other is perfect, and
comes by vision. These two kinds of knowledge are mentioned in,
"For now we see in a mirror dimly," by the first kind of knowledge,
"but then face to face." referring to the second kind of knowledge
(1 Cor 13:12).</p>
<p>He says, <b>In that day</b>, after my resurrection, <b>you will
know that I am in my Father</b>: and they will know this by the
knowledge of faith, because then having seen that he has arisen and
is among them, they will have a most certain faith about him,
especially those who would receive the Holy Spirit, who would teach
them all things. Or, on the other hand, <b>In that day</b>, of the
final resurrection at the judgment, <b>you will know</b>, that is,
clearly and by vision: "Then I shall understand fully, even as I
have been fully understood" (1 Cor 13:12).</p>
<p>1928 But what will they know? The two things he mentioned above.
First, "the Father who dwells in me does the works" [14:10].
Referring to this he says, <b>that I am in my Father</b>, that is,
by a consubstantiality of nature. The other thing they will know is
what he said about doing works through the disciples, when he said,
"he who believes in me will also do the works that I do" (14:12).
And referring to this he says, <b>and you in me, and I in
you</b>.</p>
<p>1929 Here our Lord seems to say that the relation between
himself and the Father is like the relation of the disciples to
himself. For this reason the Arians maintained that just as the
disciples are inferior to Christ and not consubstantial with him,
so the Son is inferior to the Father and distinct from him in
substance. One should answer this by saying that when Christ says,
<b>I am in my Father</b>, he means by a consubstantiality of
nature: "I and the Father are one" (10:30); "And the Word was with
God" (1:1).</p>
<p>1930 The statement, <b>and you in me</b>, means that the
disciples are in Christ. For what is protected or shielded by
something is said to be in that thing, like something contained in
its container. In this way the affairs of a kingdom are said to be
in the hands of the king. And with this meaning it is said that "in
him we live and move and have our being" (Acts 17:28). <b>And I in
you</b>, remaining within you, and acting and indwelling within you
by grace: "that Christ may dwell in your hearts through faith" (Eph
3:17); "You desire proof that Christ is speaking in me" (2 Cor
113:3).</p>
<p>Hilary gives another exposition. <b>And you in me</b>, that is,
you will be in me through your nature, which I have taken on: for
in taking on our nature he took us all on: "He did not take hold of
the angels, but he did take hold of the seed of Abraham" [Heb
2:16]. <b>And I in you</b>, that is, I will be in you when you
receive my sacrament, for when one receives the body of Christ,
Christ is in him: "He who eats my flesh and drinks my blood abides
in me, and I in him" (6:56).<a href="#_ftn39" name="_ftnref39"
title="" id="_ftnref39">[39]</a></p>
<p>Another interpretation: <b>and you in me, and I in you</b>, that
is, by our mutual love, for we read: "God is love, and he who
abides in love abides in God, and God abides in him" (1 Jn 4:16).
And you did not know these things, but you will know them in that
day.</p>
<p>1931 Now the reason for his return is given, and our Lord
mentions two reasons why he is seen by the faithful and not by the
world. The first is their true love for God; the second is God's
love for them (v 21b).</p>
<p>1932 As to the first he says, <b>he who has my commandments and
keeps them, he it is who loves me</b>. Note that true love is love
which appears and proves itself by actions: for love is revealed by
its actions. Since to love someone is to will that person something
good and to desire what this person wants, one does not seem to
truly love a person if he does not accomplish the will of the
beloved or do what he knows this person wants. And so one who does
not do the will of God does not seem to truly love him. Thus he
says, <b>he who has my commandments and keeps them, he it is who
loves me</b>, that is, with a true love for me.</p>
<p>1933 Some have these commandments of God in their heart, by
remembering them and continually meditating on them: "I have laid
up your word in my heart, that I might not sin against you" (Ps
119:11). But this is not enough unless they are kept in one's
actions: "A good understanding have all those who practice it" (Ps
111:10). Others have these commandments on their lips, by preaching
and exhorting: "How sweet are your words to my taste" (Ps 119:103).
They also should follow them in their actions, because "He who does
them and teaches them shall be called great in the kingdom of
heaven" (Mt 5:19). Thus in Matthew (c 23), God reprimands those who
speak but do not act. Others have them by hearing them, gladly and
earnestly listening to them: "He who is of God hears the words of
God" (8:47). Yet this is not enough unless they keep them in their
actions, "for it is not the hearers of the law who are righteous
before God, but the doers of the law who will be justified" (Rom
2:13); "Do not labor for the food which perishes, but for the food
which endures to eternal life" (6:27). Therefore, those who have
the commandments [in the above ways] do keep them to a certain
extent; but they still have to persist in keeping them. For this
reason Augustine says: "The person who keeps the commandments in
his memory and keeps them in his life, who has them in his speech
and keeps them in his conduct, who has them by hearing them and
keeps them by doing them, who has them by doing and persisting in
doing them, this is one who loves me."<a href="#_ftn40" name=
"_ftnref40" id="_ftnref40">[40]</a></p>
<p>1934 As for the second reason why he will be seen by the
faithful, he says, <b>he who loves me will be loved by my
Father</b>. At first glance this does not seem to make sense. Does
God love us because we love him? Assuredly not; for we read: "not
that we loved God, but because he has first loved us" [1 Jn
4:10].</p>
<p>Therefore, we should understand this statement in the light of
what was said before, "He who has my commandments and keeps them,
he it is who loves me." This does not mean that one keeps the
commandments and as a result of this loves. But rather, one loves,
and as a result of this, keeps the commandments. In the same way,
we should say here that one is loved by the Father, and as a result
he loves Christ, and not that one is loved because he loves.
Therefore, we love the Son because the Father loves us. For it is a
characteristic of true love that it draws the one loved to love the
one who loves him: "I have loved you with an everlasting love, and
therefore I have drawn you having compassion on you" [Jer
31:3].</p>
<p>1935 Because the Father's love is not without the Son's love,
since it is the same love in each, "Whatever the Father does, that
the Son does likewise" [5:19], he adds, <b>and I will love him</b>.
Why does he say, <b>I will love</b>, using the future, since the
Father and the Son love all things from eternity? We should answer
that love, considered as being in the divine will, is eternal; but
considered as manifested in the accomplishment of some work and
effect, is temporal. So the meaning is: <b>and I will love him</b>,
that is, I will show the effect of my love, because <b>I will
manifest myself to him</b>: for I love in order to manifest
myself.</p>
<p>1936 Note that one's love for another is sometimes qualified and
sometimes absolute. It is qualified when one wills the other some
particular good; but it is absolute when one wills the other all
good. Now God loves every created thing in a qualified sense,
because he wills some good to every creature, even to the demons,
for example, that they live and understand and exist. There are
particular goods. But God loves absolutely those to whom he wills
all good, that is, that they have God himself. And to have God is
to have truth, for God is Truth. But truth is had or possessed when
it is known. So God, who is Truth, truly and absolutely loves those
to whom he manifests himself. This is what he says, <b>and I will
manifest myself to him</b>, that is, in the future, by glory, which
is the ultimate effect of future beatitude: "He showed it to his
friend" [Job 36:33]; "She hastens to make herself known to those
who desire her" (Wis 6:13).</p>
<p>1937 Someone might ask: The Father will manifest himself, will
he not? Yes, both the Father and the Son. For the Son manifests
himself and the Father at the same time, because the Son is the
Word of the Father: "No one knows the Father except the Son" (Mt
11:27). If in the meantime the Son manifests himself to anyone in
some way, this is a sign of God's love. And this can be a reason
why the world will not see him, because he will not manifest
himself to it because it does not love him.<br />
<br />
<br /></p>
<p align="center"><b>LECTURE 6</b></p>
<blockquote>
<p><b>22 Judas (not Iscariot) said to him, "Lord, how is it that
you will manifest yourself to us, and not to the world?" 23 Jesus
answered him, "If a man love me, he will keep my word, and my
Father will love him, and we will come to him and make our home
with him. 24 He who does not love me does not keep my words; and
the word which you hear is not mine but the Father's who sent me.
25 These things I have spoken to you, while I am still with you. 26
But the [Paraclete] Counselor, the Holy Spirit, whom the Father
will send in my name, he will teach you all things, and bring to
your remembrance all that I have said to you."<a href="#_ftn41"
name="_ftnref41" id="_ftnref41">[41]</a></b></p>
</blockquote>
<p>1938 Above, our Lord promised the disciples that he would come
to them; here he clears up a perplexity for one of the disciples.
First, we see the bewildered disciple; secondly, Christ's answer (v
23).</p>
<p>1939 With respect to the first, when those who are humble and
saintly hear great things about themselves, they are usually
astonished and bewildered. Now the disciples had just heard our
Lord say, "Yet a little while, and the world will see me no more,
but you will see me," and so on. So it seemed that he was
preferring the apostles to the entire world. Thus Judas, the
brother of James, whose letter is part of Holy Scripture, was
bewildered and astonished, and said, <b>Lord, how is it that you
will manifest yourself to us, and not to the world?</b> It is like
saying: Why will you do this? Are we superior to the whole world?
David said something like this: "Who am I, O Lord God, and what is
my house, that you have brought me thus far?" (2 Sam 7:18). And the
righteous also say: "Lord, when did we see you hungry and feed
you?" (Mt 25:37).</p>
<p>1940 Then, Christ's answer is given: first, Christ states the
reason why he will manifest himself to the disciples and not to the
world; secondly, he explains something he had said (v 24b). He
shows, first, why he will manifest himself to his disciples;
secondly, why he will not manifest himself to the world, at <b>he
who does not love me</b>. As to the first, we see the fitness of
the disciples to have Christ manifest himself to them; secondly, we
see the manner and order of this manifestation, at <b>and my Father
will love him</b> (v 23). In regard to the first, he mentions two
things which make a person fit to receive God's manifestation. The
first, is charity, the second is obedience.</p>
<p>1941 As to charity, he says, <b>If a man loves me</b>. Three
things are necessary for a person who wants to see God. First, one
must draw near to God: "Those who approach his feet will receive
his teaching" [Deut 33:3]. Secondly, one must lift up his eyes in
order to see God: "Lift up your eyes on high and see who created
these things" [Is 40:26]. And thirdly, one must take time to look,
for spiritual things cannot be seen if one is absorbed by earthly
things: "Take time and see that the Lord is sweet" [Ps 34:8]. Now
it is charity which accomplishes these three things. Charity joins
our soul to God: "He who abides in love abides in God, and God
abides in him" (1 Jn 4:16). It also makes us look at God: "For
where your treasure is, there will your heart be also" (Mt 6:21).
As the saying goes: "Where your love is, there your eyes are."
Charity also frees us from worldly matters: "If any one loves the
world, perfect love for God is not in him" [1 Jn 2:15]. Thus, to
turn it about, one who perfectly loves God, does not love the
world.</p>
<p>1942 Obedience follows from charity; and so he says, <b>he will
keep my word</b>. Gregory says: "The proof of love is one's
actions. Love for God is never lazy: if it is present it
accomplishes great things; if it refuses to work, it is not
love."<a href="#_ftn42" name="_ftnref42" id="_ftnref42">[42]</a>
For the will, especially when it is concerned with an end, moves
the other powers to their actions: for a person does not rest until
he does those things which will bring him to his intended end,
especially if it is intensely desired. And so, when a person's will
is intent on God, who is its end, it moves all powers to do those
things which obtain him. Now it is charity which makes one intent
on God, and thus it is charity which causes us to keep the
commandments: "The love of Christ controls us" (2 Cor 5:14); "Its
flashes are flashes of fire" (Song 8:6). And through obedience a
person is rendered fit to see God: "Through your precepts," that
is, as kept by me, "I get understanding" (Ps 119:104). Again, "I
understood more than the aged" (Ps 119:100).</p>
<p>1943 Then when he says, <b>and my Father will love him</b>, we
see the manner and order of this manifestation. Three things are
needed so a divine manifestation can be made to us. The first is
divine love; and he refers to this when he says, <b>and my Father
will love him</b>. We explained above why the future tense is used,
<b>will love</b>, which is that he is referring to the effect of
love, although from the point of view of his willing to do good,
God loves us from eternity: "Yet I have loved Jacob but I have
hated Esau" (Mal 1:2). Jesus does not say here, "I will love him,"
because he had already made that clear to them before: "I love
those who love me" (Prv 8:17). It remained for him to say that the
Father would love them: "He loved the people: all the saints are in
his hand" [Deut 4:37].</p>
<p>1944 The second thing needed is that the divine come to us;
referring to this, he says, <b>and we will come to him</b>. An
objection to this is that for a thing to come, it has to change its
place. But God does not change. Therefore, I answer that God is
said to come to us not because he moves to us, but because we move
to him. Something comes into a place in which it previously was
not: but this does not apply to God since he is everywhere: "Do I
not fill heaven and earth?" (Jer 23:24). Rather, God is said to
come to someone because he is there in a new way, in a way he had
not been there before, that is, by the effect of his grace. It is
by this effect of grace that he makes us approach him.</p>
<p>1945 According to Augustine, God comes to us in three ways and
we go to him in the same three ways.<a href="#_ftn43" name=
"_ftnref43" title="" id="_ftnref43">[43]</a> First, he comes to us
by filling us with his effects; and we go to him by receiving them:
"Come to me, you who desire me, and eat your fill of my produce"
(Sir 24:19). Secondly, God comes to us by enlightening us; and we
go to him by thinking of him: "Come to him and be enlightened" [Ps
33:6]. Thirdly, he comes to us by helping us; and we go to him by
obeying, because we cannot obey unless helped by Christ: "Come, let
us go up to the mountain of the Lord" (Is 2:3).</p>
<p>1946 Why does he not mention the Holy Spirit? Augustine says
that we do not read here that the Spirit will be excluded when the
Father and Son come, because we read above that the Spirit was "to
be with you for ever" (v 16). Since in the Trinity there is a
distinction of Persons and a unity of essence, sometimes the three
persons are mentioned to indicate the distinction of the persons.
And sometimes only two of the three persons are mentioned to
indicate the unity of essence. Or again, one could say that since
the Holy Spirit is nothing other than the love of the Father and
the Son, when the Father and Son are mentioned, the Spirit is
implied.</p>
<p>1947 The third thing required for the manifestation of God is
the continuation of each of the above, that is, of the love of God
and of his coming to us. In regard to these he says, <b>and make
our home with him</b>. Two things are indicated here. First, when
he says, <b>home</b>, he indicates the stability with which we
cling to God. God comes to some by faith, but does not remain
because "they believe for a while and in time of temptation fall
away" (Lk 8:13). He comes to others through their sorrow for sin;
yet he does not stay with them because they return to their sins:
"Like a dog that returns to his vomit is a fool that repeats his
folly" (Prv 26:11). But he remains forever in his predestined: "I
am with you always, to the close of the age" (Mt 28:20). Secondly,
these words indicate the intimacy of Christ with us: <b>with
him</b>, that is, with the one who loves and obeys him, since he
takes pleasure in us, and has us take pleasure in him, "delighting
in the sons of men" (Prv 8:31).</p>
<p>1948 Chrysostom gives this a different meaning.<a href="#_ftn44"
name="_ftnref44" id="_ftnref44">[44]</a> He says that when Judas
heard <b>I will not leave you orphans ... but you will see me</b>,
he thought that after his death Christ would come to them like the
dead appear to us in a dream. So he asks, <b>how is it that you
will manifest yourself to us, and not to the world?</b> This was
like saying: How unfortunate for us! You will die and can only help
us as the dead do. To exclude this Christ says, I and the Father
<b>will come to him</b> (v 23), that is, as the Father manifests
himself, so I do also, <b>and make our home with him</b>, which is
not done in dreams.</p>
<p>1949 Now he gives the reason why he will not manifest himself to
the world: this reason is the lack of those things on account of
which he says that he will manifest himself. For when the cause is
absent, the effect is absent. Now the causes for a divine
manifestation to be made to the worldly are not found in them. And
so God will not manifest himself to the world and the worldly.</p>
<p>It is clear that they do not have the cause, because the world
does not love him. Referring to this he says, <b>he who does not
love me</b>. Further, they do not obey him; and so he says, <b>does
not keep my words</b>. As Gregory says: "To love God it is
necessary to use our words, our minds and our lives."<a href=
"#_ftn45" name="_ftnref45" id="_ftnref45">[45]</a> The reason is
obvious why God will manifest himself to his own, and not to the
world. It is because his own really have love, and it is love which
distinguishes the saints from the world: "He hides the light from
the proud. He shows his friend that he owns it" [Job 36:32]; "The
deep says 'It is not in me' and the sea," that is, one who is
disordered, "says, 'It is not with me.'" (Job 28:14).</p>
<p>1950 Then when he says, <b>and the word which you hear is not
mine but the Father's</b>, he clears up what he had just said, "If
a man loves me, he will keep my word, and my <i>Father</i> will
love him, and <i>we</i> will come to him." For someone could say
that there was no reason for this statement (v 23), and it would be
more reasonable to have said: "I will love him, and I will come to
him." To exclude this idea he says, <b>and the word which you hear
is not mine</b>, that is, it is not mine as coming from myself, but
it is mine as coming from another, from the Father, who sent me. It
is like saying: One who does not hear this word does not love only
me, he also does not love the Father. And therefore, one who loves
both Christ and the Father deserves a manifestation of each. So he
says: <b>and the word which you hear</b>, spoken by me, as a human
being, is indeed mine insofar as I speak it, and yet it <b>is not
mine</b>, insofar as it is mine from another: "My teaching is not
mine" (7:16); "The words that I say to you I do not speak of my
self" [14:10].</p>
<p>1951 Augustine remarks that when our Lord refers to his own
words he uses the plural, "my words" (v 24), but when he speaks of
the utterance of the Father, he uses the singular form, "the word
which you hear is not mine," because he wants us to understand that
the word of the Father is he himself, the unique Word of the
Father.<a href="#_ftn46" name="_ftnref46" title="" id=
"_ftnref46">[46]</a> Thus he says he is from the Father, and not
from himself, because he is neither his own image nor his own Son,
but the Son and image of the Father. Yet all the words in our heart
are from this unique Word of the Father.</p>
<p>1952 Here our Lord promises gifts to his disciples. He had
promised them both the Holy Spirit and himself; and so now he first
mentions what they will receive when the Holy Spirit comes; and
secondly, what they will receive from him, <b>peace</b>. From the
coming of the Holy Spirit they will receive great things, namely an
understanding of all the words of Christ. In regard to this he
first mentions what he taught them, and secondly he promises they
will understand them (v 26).</p>
<p>1953 He says, in regard to the first, <b>these things</b>, what
I have said, <b>I have spoken to you</b>, by the instrument of my
human nature, <b>while I am still with you</b>, as bodily present.
It is indeed a very great favor that the Son himself should speak
to us and teach us: "In these last days he has spoken to us by a
Son" (Heb 1:1); "What is all flesh that it should hear its Lord?"
[Deut 5:26].</p>
<p>1954 He promises them that they will understand his teachings
through the Holy Spirit, who will give himself to them; he says,
<b>the Paraclete ... will teach you all things</b>. He does three
things concerning the Holy Spirit: he describes him, mentions his
mission and his effect.</p>
<p>1955 He describes the Holy Spirit in several ways: as the
Paraclete, as Spirit, and as Holy. He is the Paraclete because he
consoles us. He consoles us in our sorrows which arise from the
troubles of this world: "fighting without and fear within" (2 Cor
7:5); "who comforts us in all our affliction" (2 Cor 1:4). He does
this because he is love, and causes us to love God and give him
great honor. For this reason we endure insults with joy: "Then they
left the presence of the council rejoicing that they were counted
worthy to suffer dishonor for the name" (Acts 5:41); "Rejoice and
be glad, for your reward is great in heaven" (Mt 5:12). He also
consoles us in our sadness over past sins; Matthew refers to this
in "Blessed are those who mourn for they shall be comforted" (5:4).
He does this because he gives us the hope of forgiveness: "Receive
the Holy Spirit. If you forgive the sins of any, they are forgiven"
(20:22).</p>
<p>He is the Spirit because he moves hearts to obey God: "He will
come like a rushing stream, which the Spirit of the Lord drives"
[Is 59:19]; "For all who are led by the Spirit of God are sons of
God" (Rom 8:14). He is Holy because he consecrates us to God, and
all consecrated things are called holy: "Do you not know that your
body is a temple of the Holy Spirit within you" (1 Cor 6:19);
"There is a river whose streams make glad the city of God" (Ps
46:4).</p>
<p>1956 Then when he says, <b>whom the Father will send in my
name</b>, he refers to the mission of the Spirit. We should not
think the Spirit comes by a local motion, but rather by being in
them in a new way in which he was not before: "When you send forth
your Spirit, they are created," that is, with a spiritual existence
(Ps 104:30). Notice that the Holy Spirit is sent by the Father and
the Son. To show this Christ sometimes says that the Father sends
him, as he does here; and he sometimes says that he himself sends
him, "I will send him to you" (16:7). Yet Christ never says that
the Spirit is sent by the Father without mentioning himself. So he
says here, <b>whom the Father will send in my name</b>. Nor does
Christ say that the Spirit is sent by himself, the Son, without
mentioning the Father: "the Paraclete, whom I shall send to you
from the Father" (15:26).</p>
<p>1957 Why does he say, <b>in my name</b>? Will the Holy Spirit be
called the Son? One could answer that this was said for the reason
that the Holy Spirit was given to the faithful when they invoked
the name of Christ. But it is better to say that just as the Son
comes in the name of the Father &#8209; "I have come in my Father's
name" &#8209; so the Holy Spirit comes in the name of the Son. Now
the Son comes in the name of the Father not because he is the
Father, but because he is the Son of the Father. In a similar way,
the Holy Spirit comes in the name of the Son not because he was to
be called the Son, but because he is the Spirit of the Son: "Any
one who does not have the Spirit of Christ does not belong to him"
(Rom 8:9); "God has sent the Spirit of his Son into our hearts"
(Gal 4:6), because he is the Spirit of his Son, and not because he
was to be called the Son: "he predestined [them] to be conformed to
the image of his Son" (Rom 8:29). The basis for this is the
consubstantiality of the Son with the Father and of the Holy Spirit
with the Son.</p>
<p>Further, just as the Son, coming in the name of the Father,
subjects his faithful to the Father &#8209; "and has made them a
kingdom and priests to our God" (Rev 5:10) &#8209; so the Holy
Spirit conforms us to the Son because he adopts us as children of
God: You have received the spirit of adoption, by which we cry out
'Abba!' Father" [Rom 8:15].<a href="#_ftn47" name="_ftnref47" id=
"_ftnref47">[47]</a></p>
<p>1958 Next he mentions the effect of the Holy Spirit, saying,
<b>he will teach you all things</b>. Just as the effect of the
mission of the Son was to lead us to the Father, so the effect of
the mission of the Holy Spirit is to lead the faithful to the Son.
Now the Son, once he is begotten Wisdom, is Truth itself: "I am the
way, and the truth, and the life" (14:6). And so the effect of this
kind of mission [of the Spirit] is to make us sharers in the divine
wisdom and knowers of the truth. The Son, since he is the Word,
gives teaching to us; but the Holy Spirit enables us to grasp
it.</p>
<p>He says, <b>he will teach you all things</b>, because no matter
what a person may teach by his exterior actions, he will have no
effect unless the Holy Spirit gives an understanding from within.
For unless the Spirit is present to the heart of the listener, the
words of the teacher will be useless: "The breath of the Almighty
makes him understand" (Job 32:8). This is true even to the extent
that the Son himself, speaking by means of his human nature, is not
successful unless he works from within by the Holy Spirit.</p>
<p>1959 We read before that "Every one who has heard and learned
from the Father comes to me" (6:45). Here he is expanding on this,
because one does not learn without the Holy Spirit teaching. He is
saying in effect: one who receives the Holy Spirit from the Father
and the Son knows the Father and the Son and comes to them. The
Spirit makes us know all things by inspiring us from within, by
directing us and lifting us up to spiritual things. Just as one
whose sense of taste is tainted does not have a true knowledge of
flavors, so one who is tainted by love of the world cannot taste
divine things: "The sensual man does not perceive those things of
the Spirit of God" [1 Cor 2:14].</p>
<p>1960 Since to remind a person of something is the task of an
inferior, like an agent in divine affairs, shall we say that the
Holy Spirit, who brings things to our mind, is inferior to us?
According to Gregory, we should say that the Holy Spirit is said to
bring things to our remembrance not as though he brought us
knowledge from below, but because in a hidden way he aids our
ability to know.<a href="#_ftn48" name="_ftnref48" id=
"_ftnref48">[48]</a> Or, one could say the Spirit teaches because
he makes us share in the wisdom of the Son; and he brings things to
our remembrance because, being love, he incites us. Or, the Spirit
<b>will bring to your remembrance all that I have said to you</b>,
that is, he will recall them to your memory: "All the ends of the
earth shall remember and turn to the Lord" (Ps 22:27).</p>
<p>We should notice that of all the things Christ said to his
disciples, some were not understood, and others were not
remembered. Thus our Lord says, <b>he will teach you all
things</b>, which you cannot now understand, and <b>bring to your
remembrance all</b> that you cannot remember. How could John the
Evangelist after forty years have remembered all the sayings of
Christ he wrote in his Gospel unless the Holy Spirit had brought
them to his mind?<br />
<br />
<br /></p>
<p align="center"><b>LECTURE 7</b></p>
<blockquote>
<p><b>27a "Peace I leave with you; my peace I give to you; not as
the world gives do I give to you."</b></p>
</blockquote>
<p>1961 Above, our Lord promised his disciples what they would gain
from the presence of the Holy Spirit. Here he promises them a gift
they will obtain from his own coming and presence.</p>
<p>Note that if we consider the characteristic feature of the
persons of the Son and the Holy Spirit, our Lord seems to
interchange their gifts. Since the Son is the Word, it seems that
the gifts of wisdom and knowledge are appropriate to him. But peace
is appropriate, appropriated, to the Holy Spirit, since he is love,
which the cause of peace. Nevertheless, because the Holy Spirit is
the Spirit of the Son, and what the Holy Spirit gives he has from
the Son, our Lord here attributes this gift of knowledge to the
Holy Spirit, saying, <b>he will teach you all things</b>. Yet, this
gift is still appropriate to the Son. And because the Holy Spirit
proceeds from the Son, actions which are appropriate to the Holy
Spirit are attributed to the Son. This is the reason why Christ
attributes peace to himself, saying, <b>Peace I leave with you</b>.
First, he promises his gift of peace, which he is leaving;
secondly, he distinguishes this peace from the peace of the
world.</p>
<p>1962 He says, <b>Peace I leave with you</b>. Peace is nothing
else than the tranquillity arising from order, for things are said
to have peace when their order remains undisturbed. In a human
being there is a threefold order: that of a person to himself; of a
person to God; and of a person to his neighbor. Thus, the human
person can enjoy a threefold peace. One peace is interior, when he
is at peace with himself, and his faculties are not unsettled:
Great peace have those who love your law" (Ps 119:165). Another
peace is peace with God, when one is entirely conformed to his
direction: "Since we are justified by faith, let us have peace with
God" (Rom 5:1). The third peace is with our neighbor: "Strive for
peace with all men" (Heb 12:14).</p>
<p>There are three things which have to be put in order within us:
the intellect, the will and sense appetency. The will should be
directed by the mind or reason, and sense appetency should be
directed by the intellect and will. Accordingly, Augustine, in his
<i>The Words of our Lord,</i> describes the peace of the saints by
saying: "Peace is a calmness of mind, a tranquillity of soul, a
simplicity of heart, a bond of love and a fellowship of
charity."<a href="#_ftn49" name="_ftnref49" id="_ftnref49">[49]</a>
Calmness of mind refers to our reason, which should be free, not
tied down, nor absorbed by disordered affections; tranquillity of
soul refers to our sense appetency, which should not be harassed by
our emotional states; simplicity of heart refers to our will, which
should be entirely set toward God, its object; the bond of love
refers to our neighbor; and the fellowship of charity to God. The
saints have this peace now, and will have it in the future. But
here it is imperfect because we cannot have an undisturbed peace
either with ourselves, or with God, or with our neighbor. We will
enjoy it perfectly in the future, when we reign without an enemy
and there can never be conflicts.</p>
<p>Our Lord here promises us each kind of peace. The first kind
when he says, <b>Peace I leave with you</b>, that is, in this
world, so that you can conquer the enemy and love each other. This
is a kind of covenant established by Christ which we should keep:
"A covenant of peace was established with him" (Si 45:24). As
Augustine says, one can not gain the inheritance of the Lord who is
unwilling to observe his covenant, nor can he have a union with
Christ if he lives in strife with a Christian.<a href="#_ftn50"
name="_ftnref50" id="_ftnref50">[50]</a> He promises the second
kind of peace when he says, <b>my peace I give to you</b>, that is,
in the future: "I will bring her," the heavenly Jerusalem, "a river
of peace" [Is 66:12].</p>
<p>1963 Since whether in this world or in our native land, all the
peace possessed by the saints comes to them through Christ - "in me
you shall have peace" [16:33] &#8209; why does our Lord, when
speaking of the peace of the saints in this life not say, "my peace
I give to you," instead of reserving this for the peace of our
native land? We should say that each peace, of the present and of
the future, is a peace of Christ. But our present peace is the
peace of Christ because he is only its author. The future peace is
the peace of Christ both because he is its author and because it is
a peace such as he possesses it. He always had this second kind of
peace, because he was always without [interior] conflict. Our
present peace, as was said, is not without conflict, and although
Christ is its author, he does not possess it this way. This
explanation makes use of the distinction between the peace of this
time and the peace of eternity. According to Augustine, both
statements can refer to the peace of this time. Then Christ is
saying, <b>Peace I leave with you</b>, by my example, but <b>my
peace I give to you</b>, by my power and strength.</p>
<p>1964 Then when he says, <b>not as the world gives do I give to
you</b>, he distinguishes this peace from the peace of the world.
The peace of the saints is different from the peace of the world in
three ways. First, the purpose of each is different. Temporal peace
is directed to the quiet and calm enjoyment of temporal things,
with the result that it sometimes helps a person to sin: "They live
in strife due to ignorance, and they call such great evils peace"
(Wis 14:22). But the peace of the saints is directed to eternal
goods. The meaning, therefore is: <b>not as the world gives do I
give to you</b>, that is, not for the same end. The world gives
peace so exterior goods can be possessed undisturbed; but I give
peace so that you can obtain eternal things.</p>
<p>They also differ as the pretended or deceitful from the true,
because the peace of the world is a pretended peace since it is
only on the outside: "The wicked ... who speak peace with their
neighbors, while mischief is in their hearts" (Ps 27:3). But the
peace of Christ is true, because it is both on the outside and the
inside. So the meaning is, <b>not as the world gives do I give to
you</b>, that is, I do not give a pretended peace, as the world
does, but true peace. Thirdly, they differ in perfection, because
the peace of the world is imperfect since it is not concerned with
the interior tranquillity of a person but only with externals.
"There is no peace, says my God, for the wicked" (Is 57:21). But
the peace of Christ brings tranquillity both within and without.
"Great peace have those who love your law" (Ps 119:165). So the
meaning is: <b>not as the world gives</b>, that is, not such an
imperfect peace.<br />
<br />
<br /></p>
<p align="center"><b>LECTURE 8</b></p>
<blockquote>
<p><b>27b "Let not your hearts be troubled, neither let them be
afraid. 28 You heard me say to you, 'I go away, and I will come to
you.' If you loved me, you would have rejoiced, because I go to the
Father, [who is greater than I]: for the Father is greater than I.
29 And now I have told you before it takes place, so that when it
does take place, you may believe. 30 I will no longer talk much
with you, for the ruler of this world is coming. He has no power
over me; 31 but I do as the Father has commanded me, so that the
world may know that I love the Father. Rise, let us go
hence."<a href="#_ftn51" name="_ftnref51" id=
"_ftnref51">[51]</a></b></p>
</blockquote>
<p>1965 Above, our Lord consoled his disciples by mentioning what
directly affected them: he promised them that they could approach
the Father, that the Holy Spirit would come, and that he himself
would return. Here he consoles them by mentioning what directly
concerns himself. These give them two reasons for being consoled:
one is from the fruit which will follow Christ's leaving; the other
is from the reason for his death (v 30).</p>
<p>1966 Now the fruit which would follow from Christ's leaving
would be such things as his exaltation, which would console them.
For it is usual among friends that when one departs to go to his
exaltation, the others feel less desolate. And so our Lord mentions
this reason for their consolation. First, he casts a certain
uneasiness from their hearts; secondly, he recalls something which
somewhat consoled them, yet partly troubled them; thirdly, he gives
a reason which will completely console them; fourthly, he answers
an unspoken question.</p>
<p>1967 He casts out uneasiness from their hearts when he says,
<b>Let not your hearts be troubled, neither let them be afraid</b>.
Here, trouble means sadness, and being afraid refers to fear.
Sadness and fear are similar in that both are concerned with an
evil. Yet they are different because sadness is over an evil which
is present, while fear is over an evil which is to come. Our Lord
said, <b>Let not your hearts be troubled</b>, about evil which is
present: "For the righteous will never be moved" (Ps 112:6).
<b>Neither let them be afraid</b>, of what is future: "Who are you
that you are afraid of man who dies?" (Is 51:12), which refers to
human fear, for he does not reject divine fear.</p>
<p>1968 Then when he says, <b>You heard me say to you, I go
away</b>, they were troubled because he was leaving them. But they
were somewhat consoled because he added, <b>and I will come to
you</b>. This did not completely console them because they were
afraid that perhaps in the meantime, when the shepherd was gone,
the wolf would attack the flock, according to "Strike the shepherd,
that the sheep may be scattered" (Zech 13:7). Thus he said to them,
<b>Let not your hearts be troubled</b> because <b>I go away,
neither let them be afraid</b> because <b>I will come to
you</b>.</p>
<p>He goes by his own power, by dying; and he comes by arising:
"The Son of man will be delivered to the chief priests and scribes,
and they will condemn him to death ... and he will rise on the
third day" [Mt 20:18]. Again, he went by his ascension: "The
beautiful one in his robe, walking in the greatness of his
strength" [Is 63:1]; and he will come to judge: "They will see the
Son of man coming in a cloud with power and great glory" (Lk
21:27).</p>
<p>1969 He completely consoles them when he says, <b>If you loved
me, you would have rejoiced</b>. It is like saying: If you love me,
you should not be sad, but rather rejoice that I am leaving,
because I am leaving to be exalted, <b>because I go to the Father,
who is greater than I</b>.</p>
<p>1970 This passage led Arius to the disparaging statement that
the Father is greater than the Son. Yet our Lord's own words repel
this error. One should understand <b>the Father is greater than
I</b>, based on the meaning of <b>I go to the Father</b>. Now the
Son does not go to the Father insofar as he is the Son of God, for
as the Son of God he was with the Father from eternity: "In the
beginning was the Word and the Word was with God" (1:1). Rather, he
is said to go to the Father because of his human nature. Thus when
he says, <b>the Father is greater than I</b>, he does not mean I,
as Son of God, but as Son of man, for in this way he is not only
inferior to the Father and the Holy Spirit, but even to the angels:
"We see Jesus, who was made a little lower than the angels" [Heb
2:9]. Again, in some things he was subject to human beings, as his
parents (Lk 2:51). Consequently, he is inferior to the Father
because of his human nature, but equal because of his divine
nature: "He did not think it robbery to be equal to God, but
emptied himself, taking the form of a servant" [Phil 2:6].</p>
<p>1971 One could also say, as Hilary does, that even according to
the divine nature the Father is greater than the Son, yet the Son
is not inferior to the Father, but equal.<a href="#_ftn52" name=
"_ftnref52" id="_ftnref52">[52]</a> For the Father is not greater
than the Son in power, eternity and greatness, but by the dignity
of a grantor or source. For the Father receives nothing from
another, but the Son, if I can put it this way, receives his nature
from the Father by an eternal generation. So, the Father is greater
because he gives; but the Son is not inferior, but equal, because
he receives all that the Father has: "God has bestowed on him the
name which is above every name" (Phil 2:9). For the one to whom a
single act of existence <i>(esse) is</i> given, is not inferior to
the giver.</p>
<p>1972 Chrysostom explains this by saying that our Lord is saying
this by taking into account the opinions of the apostles, who did
not yet know of the resurrection or think that he was equal to the
Father.<a href="#_ftn53" name="_ftnref53" id="_ftnref53">[53]</a>
And so he said to them: even if you do not believe me on the ground
that I cannot help myself, or expect that I will see you again
after my cross, yet believe me <b>because I go to the Father, who
is greater than I</b>.</p>
<p>1973 He now answers an unspoken question when he says, <b>And
now I have told you before it takes place, so that when it does
take place, you may believe</b>. For they could have asked why he
was telling them these things, and so he anticipates them by saying
this.</p>
<p>Augustine brought up a problem: since faith is concerned with
things which are not seen, a person should not believe after the
event, but before it. One should say to this that the apostles saw
one thing and believed another. They saw the death and resurrection
of Christ, and having seen, they believed that he was the Christ,
the Son of God. But after these events they did not believe with a
new faith, but with an increased faith. Or, indeed, they believed
with a failing faith when he had died, and a renewed faith when he
arose, as Augustine says.<a href="#_ftn54" name="_ftnref54" id=
"_ftnref54">[54]</a></p>
<p>1974 Then when he says, <b>I will no longer talk much with
you</b>, he mentions another source of their consolation, based on
the reason for his death. Sometimes the reason for a person's death
is a cause for sorrow, as when one is killed because he is guilty;
other reasons are consoling, as when someone dies for that good we
call virtue: "Let none of you suffer as a murderer or a thief ...
yet if one suffer as a Christian, let him not be ashamed" (1 Pet
4:15). With respect to this, our Lord first shows that a sin was
not the reason for his death; secondly, that it was caused by the
virtues of obedience and love, <b>so that the world may know that I
love the Father</b>.</p>
<p>1975 He says, <b>I will no longer talk much with you</b>,
because the time is short: "Little children, yet a little while I
am with you" (13:33). Or, because you are not yet ready for it: "I
have yet many things to say to you, but you cannot bear them now"
(16:12). Or, <b>I will no longer talk much with you</b>, because I
will briefly explain to you that I will not die because of my own
guilt. And he does this when he says, <b>for the ruler of this
world is coming. He has no power over me</b>. This ruler is the
devil, and he is called a ruler of this world not because he is its
creator, or because of his natural power, as the Manicheans
blasphemed, but because of guilt, that is, because of the lovers of
this world. For this reason he is called the ruler of the world and
of sin: "For we are not contending against flesh and blood, but
against ... the world rulers this present darkness" (Eph 6:12).
Therefore, he is not the ruler of creatures, but of sinners and of
darkness: "He is king over all the children of pride" (Job
41:34).</p>
<p>So this ruler comes to afflict: he entered into the heart of
Judas to incite his betrayal, and into the hearts of the Jews to
incite them to kill. But <b>he has no power over me</b>, for he has
no power over us except because of sin: "Every one who commits sin
is a slave to sin" (8:34). Now in Christ there was no sin: not in
his soul, "He committed no sin" (1 Pet 2:22), nor in his flesh,
because he was conceived of the Virgin without original sin through
the Holy Spirit: "the child to be born of you will be called holy,
the Son of God" (Lk 1:35). Because the devil even attacked Christ,
over whom he had no right, he deserved to lose what he justly held:
"What have I do to with you, Jesus, Son of the Most High God?" [Mk
5:7]. So it is clear that the cause of Christ's death wasArial'&gt;
not his own guilt; and there was no reason for him to die if he had
no sin.</p>
<p>1976 Then he mentions the true reason for his death, which is
that good which is virtue. He says, <b>so that the world may know
that I love the Father</b>. Augustine relates this sentence to what
follows, <b>Rise, let us go hence</b>.<a href="#_ftn55" name=
"_ftnref55" id="_ftnref55">[55]</a></p>
<p>Two things led Christ to undergo death: love for God and love
for neighbor; "Walk in love" (Eph 5:2). He shows this love by the
sign that he accomplishes what God commands: "If you love me keep
my commandments" [14:15]. Referring to this he says, <b>that the
world may know that I love the Father</b>, with an active love,
because I go to die. Thus he adds, <b>I do as the Father has
commanded me</b>. This is obedience, which is produced by love; and
it is the second thing by which the Father moved him to undergo
death. The Father did not give this commandment to the Son of God,
who since he is the Word, is also the command of the Father. He
gave this commandment to the Son of man, insofar as he infused into
his soul that it was necessary for the salvation of humankind that
the Christ die in his human nature. And so, that the world may know
these things, <b>Rise</b>, from the place where they had eaten,
<b>let us go hence</b>, to the place where I am to be betrayed, so
that you can see that I am not dying by necessity, but from love
and obedience: "He goes out to meet the weapons" (Job 39:21).</p>
<p>1977 Chrysostom understands this differently, since he does not
relate <b>Rise, let us go hence</b>, to what came before it in the
same way.<a href="#_ftn56" name="_ftnref56" id="_ftnref56">[56]</a>
The meaning now is: I am not dying because the ruler of this world
has power over me; I am doing this because I love the Father. But
as for you, <b>Rise, let us go hence</b>. He said this because he
saw they were afraid, both because of the time, as it was deep into
the night, and due to the place, for they were obviously at some
house and constantly watching the entrance as if expecting to be
set upon by their enemies. Consequently they were not paying
attention to what he was saying. So Christ led them to another
hidden place, so that feeling more secure they could listen with
more attention to what he would say to them and understand it
better: "I will bring her into the wilderness, and speak tenderly
to her" (Hos 2:14).</p>
<div><br clear="all" />
<hr align="left" size="1" width="33%" />
<div id="ftn1">
<p><a href="#_ftnref1" name="_ftn1" id="_ftn1">[1]</a> St. Thomas
refers to Jn 14:1 in the <i>Summa Theologiae:</i> II-II, q. 1, a.
9, obj. 5; q. 16, a. 1, obj. 2; q. 174, a. 6; Jn 14: 2: <i>ST</i>
I-II, q. 5, a. 2, s. c.; III, q. 57, a. 6; q. 75, a. 1; Jn 14:3:
<i>ST</i> III, q. 57, a. 1, ad 3; q. 57, a. 6.</p>
</div>
<div id="ftn2">
<p><a href="#_ftnref2" name="_ftn2" id="_ftn2">[2]</a>
Summa-different degrees of happiness in heaven.</p>
</div>
<div id="ftn3">
<p><a href="#_ftnref3" name="_ftn3" id="_ftn3">[3]</a>
<i>Moralia</i>, 22, ch. 24; PL 76; cf. <i>Catena Aurea,</i>
14:1-4.</p>
</div>
<div id="ftn4">
<p><a href="#_ftnref4" name="_ftn4" id="_ftn4">[4]</a> <i>Tract. in
Io</i>., 67, ch.2, col. 1812; cf. <i>Catena Aurea</i>, 14:1-4.</p>
</div>
<div id="ftn5">
<p><a href="#_ftnref5" name="_ftn5" id="_ftn5">[5]</a> Ibid., 3,
col. 1813; cf. <i>Catena Aurea</i>, 14:1-4.</p>
</div>
<div id="ftn6">
<p><a href="#_ftnref6" name="_ftn6" id="_ftn6">[6]</a> <i>Tract. in
Io</i>., 68, ch. 1, col. 1814; cf. <i>Catena Aurea</i>, 14:1-4.</p>
</div>
<div id="ftn7">
<p><a href="#_ftnref7" name="_ftn7" id="_ftn7">[7]</a> Summa-the
saints will be with Christ immediately after death.</p>
</div>
<div id="ftn8">
<p><a href="#_ftnref8" name="_ftn8" id="_ftn8">[8]</a> St. Thomas
refers to Jn 14:5 in the <i>Summa Theologiae:</i> III, q. 45, a. 1;
Jn 14:6<i>: ST</i> I, q. 2, a. 1, obj. 3; I. q. 3, a. 3, s. c.; I,
q. 16, a. 5, s. c.; I, q. 39, a. 8, obj 5; II-II, q. 34, a. 1, obj.
2; III, q. 78, a. 5, s. c.</p>
</div>
<div id="ftn9">
<p><a href="#_ftnref9" name="_ftn9" id="_ftn9">[9]</a> Summa-Christ
is essentially truth and life and thus the object of man's
desire.</p>
</div>
<div id="ftn10">
<p><a href="#_ftnref10" name="_ftn10" id="_ftn10">[10]</a>
<i>Sermones de Verbis Domini</i> 142, ch. 1; PL 38, col. 778; cf.
<i>Catena Aurea,</i> 14:5-7.</p>
</div>
<div id="ftn11">
<p><a href="#_ftnref11" name="_ftn11" id="_ftn11">[11]</a> Ibid.;
cf. <i>Catena Aurea,</i> 14:15-7.</p>
</div>
<div id="ftn12">
<p><a href="#_ftnref12" name="_ftn12" id="_ftn12">[12]</a> <i>De
Trin</i>., 7, ch. 33; PL 10, col. 228A; cf. <i>Catena Aurea,</i>
14:5-7.</p>
</div>
<div id="ftn13">
<p><a href="#_ftnref13" name="_ftn13" id="_ftn13">[13]</a>
<i>Tract. in Io</i>., 69, ch. 2, col. 1816; cf. <i>Catena
Aurea</i>, 14:5-7.</p>
</div>
<div id="ftn14">
<p><a href="#_ftnref14" name="_ftn14" id="_ftn14">[14]</a> <i>In
Ioannem hom</i>., 73, ch. 2; PG 59, col. 398; cf. <i>Catena
Aurea</i>, 14:5-7.</p>
</div>
<div id="ftn15">
<p><a href="#_ftnref15" name="_ftn15" id="_ftn15">[15]</a> <i>De
Trin</i>., 7, ch. 33; PL 10, col. 228A; cf. <i>Catena Aurea,</i>
14:5-7.</p>
</div>
<div id="ftn16">
<p><a href="#_ftnref16" name="_ftn16" id="_ftn16">[16]</a> St.
Thomas quotes Jn 14: 9 in the Summa Theologiae: I, q. 19, a. 4,
arg. 1; q. 88, a. 3, arg 2; Jn 14: 11: <i>ST</i> I, q. 42, a. 5, s.
c; II-II, q. 1, a. 8, obj. 3; Jn 14:10: <i>ST</i> III, q. 43, a. 2,
s. c.; Jn 14:12: <i>ST</i> I- q. 105, a. 8, s. c.; I-II, q. 111, a.
2, obj. 2; q. 113, a. 9, s. c.; III, q. 43, a. 4, obj. 2; q. 64, a.
4, obj. 2; q. 69, a. 6, obj. 2.</p>
</div>
<div id="ftn17">
<p><a href="#_ftnref17" name="_ftn17" id="_ftn17">[17]</a>
<i>Tract. in Io</i>., 70, ch. 1, col. 1818; cf. <i>Catena
Aurea</i>, 14:8-11.</p>
</div>
<div id="ftn18">
<p><a href="#_ftnref18" name="_ftn18" id="_ftn18">[18]</a> <i>De
Trin</i>., 7, ch. 34; PL 10, col. 228D; cf. <i>Catena Aurea,</i>
14:8-11.</p>
</div>
<div id="ftn19">
<p><a href="#_ftnref19" name="_ftn19" id="_ftn19">[19]</a>
<i>Tract. in Io</i>., 70, ch. 2, col. 1819 ; cf. <i>Catena
Aurea</i>, 14:8-11.</p>
</div>
<div id="ftn20">
<p><a href="#_ftnref20" name="_ftn20" id="_ftn20">[20]</a>
Summa--</p>
</div>
<div id="ftn21">
<p><a href="#_ftnref21" name="_ftn21" id="_ftn21">[21]</a> <i>In
Ioannem hom</i>., 74, ch. 1; PG 59, col. 401; cf. <i>Catena
Aurea</i>, 14:8-11.</p>
</div>
<div id="ftn22">
<p><a href="#_ftnref22" name="_ftn22" id="_ftn22">[22]</a>
<i>Tract. in Io</i>., 70, ch. 3, col. 1820; cf. <i>Catena
Aurea</i>, 14:8-11.</p>
</div>
<div id="ftn23">
<p><a href="#_ftnref23" name="_ftn23" id="_ftn23">[23]</a> <i>De
Trin</i>., 7; PL 10; cf. <i>Catena Aurea,</i> 14:8-11.</p>
</div>
<div id="ftn24">
<p><a href="#_ftnref24" name="_ftn24" id="_ftn24">[24]</a>
Chrysostom, <i>In Ioannem hom</i>., 74, ch. 2; PG 59, col. 401; cf.
<i>Catena Aurea</i>, 14:8-11.</p>
</div>
<div id="ftn25">
<p><a href="#_ftnref25" name="_ftn25" id="_ftn25">[25]</a>
<i>Tract. in Io</i>., 71, ch. 1, 2, col. 1820-1; cf. <i>Catena
Aurea</i>, 14:8-11.</p>
</div>
<div id="ftn26">
<p><a href="#_ftnref26" name="_ftn26" id="_ftn26">[26]</a>
<i>Tract. in Io</i>., 71, ch. 2, col. 1821; cf. <i>Catena
Aurea</i>, 14:12-14.</p>
</div>
<div id="ftn27">
<p><a href="#_ftnref27" name="_ftn27" id="_ftn27">[27]</a>
<i>Tract. in Io</i>., 71, ch. 3, col. 1821-2; cf. <i>Catena
Aurea</i>, 14:12-14.</p>
</div>
<div id="ftn28">
<p><a href="#_ftnref28" name="_ftn28" id="_ftn28">[28]</a> <i>In
Ioannem hom</i>., 74, ch. 2; PG 59, col. 402; cf. <i>Catena
Aurea</i>, 14:12-14.</p>
</div>
<div id="ftn29">
<p><a href="#_ftnref29" name="_ftn29" id="_ftn29">[29]</a>
<i>Tract. in Io</i>., 72, ch. 2, col. 1823; cf. <i>Catena
Aurea</i>, 14:12-14.</p>
</div>
<div id="ftn30">
<p><a href="#_ftnref30" name="_ftn30" id="_ftn30">[30]</a> St.
Thomas quotes Jn 14:16 in the <i>Summa Theologiae:</i> I, q. 27, a.
3, s. c.; II-II, q. 83, a. 10, obj. 1; Jn 14:17: <i>ST</i> I-II, q.
68, a. 3, s. c.; q. 106, a. 1, ad 1.</p>
</div>
<div id="ftn31">
<p><a href="#_ftnref31" name="_ftn31" id="_ftn31">[31]</a>
summa-appropriation of persons in the trinity</p>
</div>
<div id="ftn32">
<p><a href="#_ftnref32" name="_ftn32" id="_ftn32">[32]</a> <i>In
Ioannem hom</i>., 75, ch. 1; PG 59, col. 405; cf. <i>Catena
Aurea</i>, 14:15-17.</p>
</div>
<div id="ftn33">
<p><a href="#_ftnref33" name="_ftn33" id="_ftn33">[33]</a>
Ambrose.</p>
</div>
<div id="ftn34">
<p><a href="#_ftnref34" name="_ftn34" id="_ftn34">[34]</a>
<i>Moralia</i>, V, ch. 28, no. 50; PL 75, col. 706A; cf. <i>Catena
Aurea,</i> 14:15-17.</p>
</div>
<div id="ftn35">
<p><a href="#_ftnref35" name="_ftn35" id="_ftn35">[35]</a>
<i>Tract. in Io</i>., 74, ch. 4; col 1828; cf. <i>Catena Aurea</i>,
14:15-17.</p>
</div>
<div id="ftn36">
<p><a href="#_ftnref36" name="_ftn36" id=
"_ftn36">[36]</a>Chrysostom, <i>In Ioannem hom</i>., 75, ch. 1; PG
59, col. 405; cf. <i>Catena Aurea</i>, 14:15-17.</p>
</div>
<div id="ftn37">
<p><a href="#_ftnref37" name="_ftn37" id="_ftn37">[37]</a> St.
Thomas quotes Jn 14: 18 in <i>Summa Theologiae:</i> I, q. 88, a. 3,
s. c.; Jn 14:21: <i>ST</i> I-II, q. 114, a. 4, s. c.; II-II, q. 24,
a. 12, s. c.; III, q. 58, a. 3, obj. 4.</p>
</div>
<div id="ftn38">
<p><a href="#_ftnref38" name="_ftn38" id="_ftn38">[38]</a>
<i>Tract. in Io</i>., 75, ch. 2, col. 1829; cf. <i>Catena
Aurea</i>, 14:18-21.</p>
</div>
<div id="ftn39">
<p><a href="#_ftnref39" name="_ftn39" id="_ftn39">[39]</a> <i>De
Trin</i>., 8; PL 10; cf. <i>Catena Aurea,</i> 14:18-21.</p>
</div>
<div id="ftn40">
<p><a href="#_ftnref40" name="_ftn40" id="_ftn40">[40]</a>
<i>Tract. in Io</i>., 75, ch. 5, col. 1830; cf. <i>Catena
Aurea</i>, 14:18-21.</p>
</div>
<div id="ftn41">
<p><a href="#_ftnref41" name="_ftn41" id="_ftn41">[41]</a> St.
Thomas quotes Jn 14:23 in the <i>Summa Theologiae</i>: II-II, q.
184, a. 3, obj. 3; Jn 14:28: <i>ST</i> I, q. 42, a. 4, obj. 1; Jn
14:23: <i>ST</i> I, q. 43, a. 4 obj. 2 and a. 5.</p>
</div>
<div id="ftn42">
<p><a href="#_ftnref42" name="_ftn42" id="_ftn42">[42]</a>
<i>H</i><i>omiliae in Evangelista XXX</i>, ch.1; PL 76, col. 1220C;
cf. <i>Catena Aurea,</i> 14:22-27.</p>
</div>
<div id="ftn43">
<p><a href="#_ftnref43" name="_ftn43" id="_ftn43">[43]</a>
<i>Tract. in Io</i>., 76, ch. 2, col. 1831; cf. <i>Catena
Aurea</i>, 14:22-27.</p>
</div>
<div id="ftn44">
<p><a href="#_ftnref44" name="_ftn44" id="_ftn44">[44]</a> <i>In
Ioannem hom</i>., 75, ch. 3; PG 59, col. 406; cf. <i>Catena
Aurea</i>, 14:22-27.</p>
</div>
<div id="ftn45">
<p><a href="#_ftnref45" name="_ftn45" id="_ftn45">[45]</a>
<i>Homiliae in Evangelista XXX</i>, ch. 2; PL 76, col. 1221B; cf.
<i>Catena Aurea,</i> 14:22-27.</p>
</div>
<div id="ftn46">
<p><a href="#_ftnref46" name="_ftn46" id="_ftn46">[46]</a>
<i>Tract. in Io</i>., 76, ch. 5, col. 1832; cf. <i>Catena
Aurea</i>, 14:22-27.</p>
</div>
<div id="ftn47">
<p><a href="#_ftnref47" name="_ftn47" id="_ftn47">[47]</a>
Summa-this whole section of the chapter on the nature of the Holy
Spirit and his relationship to the Father and the Son.</p>
</div>
<div id="ftn48">
<p><a href="#_ftnref48" name="_ftn48" id="_ftn48">[48]</a>
<i>Homiliae in Evangelista XXX</i>, ch. 3; PL 76, col 1222B; cf.
<i>Catena Aurea,</i> 14:22-27.</p>
</div>
<div id="ftn49">
<p><a href="#_ftnref49" name="_ftn49" id="_ftn49">[49]</a>
<i>Sermones de Verbis Domini</i> <i>97</i>; PL 39, col. 1931; cf.
<i>Catena Aurea,</i> 14:22-27.</p>
</div>
<div id="ftn50">
<p><a href="#_ftnref50" name="_ftn50" id="_ftn50">[50]</a> Ibid.;
cf. <i>Catena Aurea,</i> 14:22-27.</p>
</div>
<div id="ftn51">
<p><a href="#_ftnref51" name="_ftn51" id="_ftn51">[51]</a> St.
Thomas quotes Jn 14:28 in the <i>Summa Theologiae:</i> III, q. 3,
a. 8, obj. 1; q. 20, a. 1. s. c.; q. 57, a. 2, obj. 3; q. 58, a. 3
obj. 3; Jn 14:31: <i>ST</i> I, q. 42, a. 6, obj. 2; III, q. 47, a.
2, ad 1.</p>
</div>
<div id="ftn52">
<p><a href="#_ftnref52" name="_ftn52" id="_ftn52">[52]</a> <i>De
Trin</i>., 9, ch. 54; PL 10, col. 324B; cf. <i>Catena Aurea,</i>
14:27-31.</p>
</div>
<div id="ftn53">
<p><a href="#_ftnref53" name="_ftn53" id="_ftn53">[53]</a> <i>In
Ioannem hom</i>., 75, ch. 4; PG 59, col. 407; cf. <i>Catena
Aurea</i>, 14:27-31.</p>
</div>
<div id="ftn54">
<p><a href="#_ftnref54" name="_ftn54" id="_ftn54">[54]</a>
<i>Tract. in Io</i>., 79, ch. 1, col. 1838; cf. <i>Catena
Aurea</i>, 14:27-31.</p>
</div>
<div id="ftn55">
<p><a href="#_ftnref55" name="_ftn55" id="_ftn55">[55]</a>
<i>Tract. in Io</i>., 79, ch. 2, col. 1838; cf. <i>Catena
Aurea</i>, 14:27-31.</p>
</div>
<div id="ftn56">
<p><a href="#_ftnref56" name="_ftn56" id="_ftn56">[56]</a> <i>In
Ioannem hom</i>., 76, ch. 1; PG 59, col. 409-411; cf. <i>Catena
Aurea</i>, 14:27-31.</p>
</div>
</div>
</blockquote>
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author	ht
date	Sat, 30 Oct 2021 17:52:36 +0000
parents	178aed5d2c3c
children