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<blockquote>
<p style="text-align: center"><span style=
"font-size: 60pt">17</span></p>
<p align="center"><b>LECTURE I</b></p>
<blockquote>
<p><b>1 When Jesus had spoken these words, he lifted up his eyes to
heaven and said, "Father, the hour has come; glorify your Son that
the Son may glorify you, 2 since you have given him power over all
flesh, to give eternal life to all whom you have given him. 3 And
this is eternal life, that they know you the only true God, and
Jesus Christ whom you have sent. 4 I glorified you on earth, having
accomplished the work which you gave me to do; 5 and now, Father,
glorify me in your own presence with the glory which I had with you
before the world was made."<a href="#_ftn1" name="_ftnref1" id=
"_ftnref1">[1]</a></b></p>
</blockquote>
<p>2177 Above, our Lord consoled his disciples by example and
encouragement; here he comforts them by his prayer. In this prayer
he does three things: first, he prays for himself; secondly, for
the group of the disciples (v 6); thirdly, for all the faithful (v
20). He does three things with the first: first, he makes his
request; secondly, he states the fruit of this request, <b>that the
Son may glorify you;</b> thirdly, he mentions why his request
deserves to be heard (v 4). In regard to the first point: first, we
see the order he followed in his prayer; secondly, the way he
prayed; thirdly, the words he used.</p>
<p>2178 The order he followed was fitting, because he prayed after
first encouraging them. So we read, <b>When Jesus had spoken these
words.</b> This gives us the example to help by our prayers those
we are teaching by our words, because religious teaching has its
greatest effect in the hearts of those who hear it when it is
supported by a prayer which asks for divine help: "Pray for us,
that the word of the Lord may speed on and triumph" (2 Thess 3:1).
Again, our sermon should end with a prayer: "The sum of our words
is: 'he is the all.'"</p>
<p>2179 The way he prayed is that <b>he lifted up his eyes to
heaven</b>. There is a difference between the prayer of Christ and
our own prayer: our prayer arises solely from our needs, while the
prayer of Christ is more for our instruction, for there was no need
for him to pray for himself, since together with his Father he
answers prayers. He instructs us here by his words and actions. He
teaches us by his actions in lifting up his eyes, so that we also
will lift our eyes to heaven when we pray: "To you I lift up my
eyes, O you who are enthroned in the heavens!" (Ps 123:1). And not
just our eyes, but also our actions, by referring them to God: "Let
us lift up our hearts and hands to God in heaven" (Lam 3:41). He
teaches us by his words, for he said his prayer publicly, and said,
so that those whom he taught by teaching he might also teach by
praying. We are taught not just by the words of Christ, but also by
his actions.</p>
<p>2180 His words are effective; thus he says, <b>Father, the hour
has come.</b> Their effectiveness is caused by three things. First,
by the love of the one praying. For the Son is praying to his
Father and petitioning the Father because of his love for the
Father. So he says, <b>Father,</b> to show us that we should pray
to God with the affection of his children: "And I thought you would
call me, My Father, and would not turn from following me" (Jer
3:19).</p>
<p>Secondly, his prayer is effective because of the need for this
prayer; for as he says, <b>the hour has come,</b> for his passion,
about which he had said before: "My hour has not yet come" (2:4).
The hour, I say, not the season, not the day, because Christ was to
be seized right away. Not an hour fixed but fate, but chosen by his
own plan and good pleasure. And it is appropriate that right before
he prays he mentions his troubles, because God especially hears us
when we are troubled: "In my troubles I cried to the Lord, and he
heard me" [Ps 120:1]; "Since we do not know what to do, we can only
turn our eyes to you" [2 Chron 20:12]. Thirdly, his prayer is
effective because of its content, <b>glorify your Son.</b></p>
<p>2181 But the Son of God is Wisdom itself, and this has the
greatest glory: "Wisdom is radiant and unfading" (Wis 6:13). How
then can he speak of glory being glorified, especially since he is
the splendor of the Father (Heb 1:3)? We should say that Christ
asked to be glorified by the Father in three ways. First, in his
passion, and this was done by the many miracles which occurred: for
the sun was darkened, and the veil of the temple was rent, and
graves were opened. This was referred to before (12:28): "I have
glorified it," by the miracles occurring before the passion, "and I
will glorify it again," during the passion. With this understanding
Christ says, <b>glorify</b> me in my passion by showing that I am
your Son. And so the centurion, after seeing the miracles, said:
"Truly, this was the Son of God" (Mt 27:54).</p>
<p>Secondly, Christ sought to be glorified in his resurrection. His
holy soul was always joined to God and possessed glory from the
vision of God: "We have beheld his glory, glory as of the only Son
from the Father" (1:14). From the beginning of his conception, his
soul was glorified, but in the resurrection he had glory of body
also, referred to in "Jesus Christ, who will change our lowly body
to be like his glorious body" (Phil 3:21). Thirdly, he sought to be
glorified in the knowledge of all people: "Because of her I shall
have glory among the multitudes and honor in the presence of the
elders" (Wis 8:10).</p>
<p>And so he says, <b>glorify your Son,</b> that is, show the
entire world that I am your Son, in the strict sense: by birth, not
by creation (in opposition to Arius, who said that the Son of God
is a creature); in truth, not just in name (against Sabellius, who
said that the same person is now called Father and then called
Son); by origin, not adoption (in opposition to Nestorius, who said
that Christ was an adopted son).</p>
<p>2182 Now we see the fruit of his being glorified: first, the
fruit is mentioned; secondly, it is explained, <b>since you have
given him power...</b></p>
<p>2183 The fruit of the Son's being glorified is that the Father
is glorified; thus he says, <b>that the Son may glorify you.</b>
When Arius observed that our Lord said, <b>glorify your Son,</b> he
supposed that the Father is greater than the Son. This is true if
we consider the Son in his human nature: "The Father in greater
than I" (14:28). Consequently, Christ adds, <b>that the Son may
glorify you</b> (in the knowledge of men) to show he is equal to
the Father as regards the divine nature. Now glory is renown joined
with praise. Formerly, God was renowned among the Jews: "In Judah
God is known" (Ps 76:1); but later, through his Son, he was known
throughout the entire world. Holy people also increase God's renown
by their good works: "That they may see your good works and give
glory to your Father who is in heaven" (Mt 5:16). Above Christ
said: "I do not seek my own glory; there is One who seeks it and he
will be the judge" (8:50).</p>
<p>2184 Now we have the fruit of Christ's request: first, we see
the benefit conferred on us by Christ; secondly, he shows that this
benefit is related to the glory of the Father (v 3).</p>
<p>1285 He says, <b>that the Son may glorify you,</b> and this
<b>since you have given him power over all flesh.</b> We should
know that what acts in virtue of another tends in its effect to
reveal that other: for the action of a principle which proceeds
from another principle manifests this principle. Now whatever the
Son has he has from the Father; and thus it is necessary that what
the Son does manifests the Father. Thus he says to the Father,
<b>you have given him power</b> over all human beings. By this
power the Son ought to lead them to a knowledge of t he Father,
which is eternal life. This is the meaning of, <b>that the Son may
glorify you, since you have given him power over all flesh,</b>
that is, over all human beings: "All flesh shall see the salvation
of God" (Lk 3:6).</p>
<p><b>You have given him</b> [this power], says Hilary, by giving,
through an eternal generation, the divine nature to the Son, from
which the Son has the power to embrace all things: "All things have
been delivered to me by my Father" (Mt 11:27); "For the Father
loves the Son, and shows him all that he himself is doing"
(5:20).<a href="#_ftn2" name="_ftnref2" id="_ftnref2">[2]</a> Or,
in another way, <b>you have given</b> this power to Christ in his
human nature because this nature is united with your Son to form
one person. And in this way flesh has power over flesh: "All
authority [power] in heaven and on earth has been given me" (Mt
28:18); "And to him," that is, the Son of man, "was given dominion
and glory and kingdom" (Dan 7:14).</p>
<p>He says, Father, <b>you have given him power:</b> Father, just
as you have power, not to wrest things from your human creatures,
but to give yourself to them, so you have given power to Christ in
his human nature, power <b>over all flesh,</b> so that he may
<b>give eternal life to all whom you have given him,</b> through
eternal predestination: "My sheep hear my voice, and I know them"
(10:27).</p>
<p>2186 But is the eternal life given to men related to the glory
of the Father? Indeed it is, for <b>this is eternal life, that they
may know you the only true God, and Jesus Christ whom you have
sent,</b> who was sent so that the Father could be glorified by
being known by men.</p>
<p>Two things need explanation here. First, why he says, <b>this is
eternal life, that they may know.</b> Note that strictly speaking,
we call those things living which move themselves to their
activities. Those things which are only moved by other things are
not living, but dead. And so all those activities to which an
active thing moves itself are called living activities, for
example, to will, to understand, to sense, to grow and to move
about. Now a thing is said to be alive in two senses. First because
it has living activities in potency, as one who is asleep is said
to have sensitive life because it has the power to move itself
about, although it is not actually doing so. Or, something is said
to be alive because it is actually engaged in living activities,
and then it is alive in the full sense. For this reason one who is
asleep is said to be half alive. Among living activities the
highest is the activity of the intellect, which is to understand.
And thus the activity of the intellect is living activity in the
highest degree. Now just as the sense in act is identified with the
sense&#8209;object in act, so also the intellect in act is
identified with the thing understood in act. Since then
intellectual understanding is living activity, and to understand is
to live, it follows that to understand an eternal reality is to
live with an eternal life. But God is an eternal reality, and so to
understand and see God is eternal life.</p>
<p>Accordingly our Lord says that eternal life lies in vision, in
seeing, that is, it consists in this basically and in its whole
substance. But it is love which moves one to this vision, and is in
a certain way its fulfillment: for the completion and crown of
beatitude (happiness) is the delight experienced in the enjoyment
of God, and this is caused by charity. Still, the substance of
beatitude consists in vision, seeing: "We shall see him as he is"
(1 Jn 3:2).</p>
<p>2187 Secondly, we should explain the phrase, <b>you the only
true God.</b> It is clear that Christ was speaking to the Father,
so when he says, <b>you the only true God,</b> it seems that only
God the Father is true God. The Arians agree with this, for they
say that the Son differs by essence from the Father, since the Son
is a created substance, although he shares in the divinity more
perfectly and to a greater degree than do all other creatures. So
much more that the Son is called God, but not the true God, because
he is not God by nature, which only the Father is.</p>
<p>Hilary answers this by saying that when we want to know whether
a certain thing is true, we can determine it from two things: its
nature and its power.<a href="#_ftn3" name="_ftnref3" id=
"_ftnref3">[3]</a> For true gold is that which has the species of
true gold; and we determine this if it acts like true gold.
Therefore, if we maintain that the Son has the true nature of God,
because the Son exercises the true activities of divinity, it is
clear that the Son is true God. Now the Son does perform true works
of divinity, for we read, "Whatever he [the Father] does, that the
Son does likewise" (5:19); and again he said, "For as the Father
has life in himself," which is not a participated life, "so he has
granted the Son also to have life in himself" (5:26); "That we may
be in his true Son, Jesus Christ. This is the true God and eternal
life" [1 Jn 5:20].</p>
<p>According to Hilary, he says, <b>you the only true God</b>, in a
way that does not exclude another. He does not say without
qualification, <b>you the only</b>, but adds <b>and Jesus Christ
whom you have sent.<a href="#_ftn4" name="_ftnref4" id=
"_ftnref4"><b>[4]</b></a></b> It is like saying: that they know you
<b>and Jesus Christ whom you have sent</b> to be the one and only
true God. This is a pattern of speaking that we also use when we
say [in the <i>Gloria</i>]: "<i>You alone,</i> Jesus Christ, are
the most high, <i>together with</i> the Holy Spirit." No mention is
made of the Holy Spirit because whenever the Father and the Son are
mentioned, and especially in matters pertaining to the grandeur of
the divinity, the Holy Spirit, who is the bond of the Father and
Son, is implied.</p>
<p>2188 Or, according to Augustine in his work, <i>The Trinity,</i>
he says this to exclude the error of those who claim that it is
false to say that the Father is God, and the Son is God, and the
Holy Spirit is God; while it is true to say that the Father and the
Son and Holy Spirit are one God.<a href="#_ftn5" name="_ftnref5"
id="_ftnref5">[5]</a> The reason for this opinion was that the
Apostle said that "Christ [is] the power of God and the Wisdom of
God" (1 Cor 1:24). Now it is clear that we cannot call anyone God
unless he has divine power and wisdom. Therefore, since these
people held that the Father was wisdom, which is the Son, they held
further that the Father considered without the Son would not be
God. And the same applies to the Son and the Holy Spirit.</p>
<p>The incarnation of the Son of God is indicated by saying that he
was sent. So when he says here, <b>and Jesus Christ whom you have
sent,</b> we are led to understand that in eternal life we will
also rejoice in the humanity of Christ: "Your eyes will see the
king," that is, Christ, "in his beauty" (Is 33:17); "He will go in
and out and find pasture" (10:9).</p>
<p>2189 Now we see why Christ's prayer deserves to be heard: first,
he mentions why he deserves this; secondly, he states the reward,
<b>Father, glorify me</b>.</p>
<p>2190 He states that he merited to be heard for two reasons.
First, because of his teaching, when he says, <b>I glorified you on
earth</b>, that is, in the minds of men, by manifesting you in my
teaching: "Glorify the Lord in teaching" [Is 24:15]. Secondly, I
glorified you by my obedience; thus he said, <b>I ... having
accomplished the work</b>. He uses the past tense in place of the
future: <b>I glorified</b> for "I will glorify," and
<b>accomplished</b> in place of "I will accomplish." He does this
because these things had already begun, and also because the hour
of his passion, when his work would be accomplished, was very
near.</p>
<p>"The work which <b>you gave me</b> to do," not merely ordered.
It is not enough [for a work to be accomplished] for Christ and us
to be ordered by God, because whatever Christ as man accomplished
and whatever we can do is God's gift, God gave us this: "I knew
that I could not be continent unless God gave it" [Wis 8:21].
<b>You gave me</b>, I say, by the gift of grace, to do, that is, to
accomplish.</p>
<p>2191 The reward for Christ's obedience and teaching is glory:
"He humbled himself and became obedient unto death, even death on a
cross. Therefore God has highly exalted him and bestowed on him the
name which is above every name" (Phil 2:8). And so Christ asks for
his reward, saying, <b>and now, Father, glorify me</b>. According
to Augustine this does not mean, as some have thought, that the
human nature of Christ, which was assumed by the Word, would at
some time be changed into the Word, and the human nature changed
into God.<a href="#_ftn6" name="_ftnref6" id="_ftnref6">[6]</a>
This would be to annihilate the [human] nature of Christ, for when
a first thing is changed into another in such a way that this other
is not enriched, the first thing seems to have been annihilated
[because it produced no effect]. But nothing can be added to enrich
the divine Word of God.</p>
<p>Thus, for Augustine, <b>and now, Father, glorify me</b>, refers
to the predestination of Christ as man. Something can be had by us
both in the divine predestination and in actual fact. Now Christ,
in his human nature, as all other human beings, was predestined by
God the Father: "He was predestined Son of God" [Rom 1:4]. With
this in mind he says, <b>and now</b> &#8209; after I have glorified
you, having accomplished the work which you gave me to do &#8209;
<b>Father, glorify me</b> in your own presence, that is, have me
sit at your right hand, <b>with the glory which I had with you
before the world was made,</b> that is to say, with the glory I had
in your predestination: "The Lord Jesus ... was taken up into
heaven, and sat down at the right hand of God" (Mk 16:19).<a href=
"#_ftn7" name="_ftnref7" id="_ftnref7">[7]</a></p>
<p>2192 Hilary gives the other interpretation.<a href="#_ftn8"
name="_ftnref8" id="_ftnref8">[8]</a> The glory of human beings
will be in a certain way similar to the glory of God, although
unequal. Now Christ, as God, had glory with the Father from all
eternity, a divine glory and equal to that of the Father.
Accordingly, what he is asking for here is that he be glorified in
his human nature, that is to say, that what was flesh in time and
changed by corruption, should receive the glory of that brightness
which is outside of time. He is asking not for an equal glory, but
for one which is similar, which is to say that just as the Son is
immortal and sitting at the right hand of the Father from all
eternity, so he now become immortal in his human nature and exalted
to the right hand of God.<br />
<br />
<br /></p>
<p align="center"><b>LECTURE 2</b></p>
<blockquote>
<p><b>6 I have manifested your name to the men whom you gave me out
of the world; thine they were, and you gave them to me, and they
have kept your word. 7 Now they know that everything that you have
given me is from you; 8 for I have given them the words which you
gave me, and they have received them and know in truth that I came
(<i>exivi</i>) from you; and they have believed that you did send
me. 9 I am praying for them; I am not praying for the world but for
those whom you have given me, for they are yours; 10 all mine are
yours, and yours are mine, and I am glorified in them. 11a And now
I am no more in the world, but they are in the world, and I am
coming to you.<a href="#_ftn9" name="_ftnref9" id=
"_ftnref9">[9]</a></b></p>
</blockquote>
<p>2193 Above, our Lord prayed for himself; here he prays for the
society of his apostles: first, he states his reasons for praying;
secondly, what he is praying for (v 11). He does two things about
the first: first, he mentions his reasons for praying founded on
his disciples; secondly, the reasons founded on himself (v 9). From
the point of view of his disciples, he mentions three reasons for
praying for them: first, because they were taught by him; secondly
because they had been given to him; thirdly, because of their
obedience and devotion.</p>
<p>2194 He mentions the first reason when he says, <b>I have
manifested your name</b>. We could add here, according to
Augustine, "that the Son may glorify you" (v 1). The Father has
already received some of this glory because <b>I have manifested
your name to the men whom you gave me out of the world.<a href=
"#_ftn10" name="_ftnref10" id="_ftnref10"><b>[10]</b></a></b></p>
<p>Chrysostom reads it this way. I say that I have finished the
work you gave me to do.<a href="#_ftn11" name="_ftnref11" id=
"_ftnref11">[11]</a> What this work was he adds by saying, <b>I
have manifested your name to the men</b> .... This is the
characteristic work of the Son of God, who is the Word, and the
characteristic of a word is to manifest the one speaking it: "No
one knows the Father except the Son and any one to whom the Son
chooses to reveal him" (Mt 11:27); "No one has ever seen God; the
only Son, who is in the bosom of the Father, he has made him known"
(1:18).</p>
<p>2195 There is a problem with this: Since God the Father was
known to men before Christ came &#8209; "In Judah God is known" (Ps
76:1) &#8209; why does Christ say, <b>I have manifested your
name</b>. I answer that the name of God the Father can be known in
three ways. In one way, as the creator of all things; and this is
the way the Gentiles knew him: "His invisible nature ... has been
clearly perceived in the things that have been made" (Rom 1:20);
"God has shown it to them" (Rom 1:19). In another way [the Father
can be known] as the only one to whom the veneration of
<i>latria</i> [adoration] is to be given. He was not known to the
Gentiles in this way, for they gave the veneration of <i>latria</i>
to other gods. He was known in this way only to the Jews, for they
alone had been commanded in their law to sacrifice only to the
Lord: "Whoever sacrifices to any god, save to the Lord only, shall
be utterly destroyed" (Ex 22:20). Thirdly, he can be known as the
Father of an only Son, Jesus Christ. He was not known to anyone in
this way, but did become so known through his Son when the apostles
believed that Christ was the Son of God.</p>
<p>2196 He gives the second reason why he prays for them when he
says, <b>whom you gave me</b>. First, he mentions that they were
given to him, from which we can see the reason or way they were
given. He says, <b>whom you gave me</b>, that is, it is to these
that <b>I have manifested your name</b>. But did Christ possess
them as the Father possessed them? Yes he did, insofar as he was
God. But he says, <b>whom you gave me</b>, that is, to me as man,
to listen to me and obey me: "No one can come to me unless the
Father who sent me draws him" (6:44). Those who come to Christ do
so through the gift and grace of God: "For by grace you have been
saved ... it is the gift of God" (Eph 2:8). You gave them to me out
of the world, that is, they were chosen from the world: "I chose
you out of the world" (5:19). For even though the entire world was
given to the Son insofar as he was God, the apostles were given to
the Son to obey. He mentions the reason for this giving when he
says, <b>thine they were</b>. This is like saying: the reason they
were given is that <b>thine they were</b>, and mine, and
predestined from eternity to attain by grace a future glory: "He
chose us in him before the foundation of the world" (Eph 1:4).
<b>And you gave them to me</b>, that is, by making them adhere to
me you accomplished in fact what was previously predestined for
them with me and in me.</p>
<p>2197 The third reason for praying for the disciples, based on
their devotion, is mentioned when he says, <b>they have kept your
word</b>. First, he mentions their devotion to the Son; secondly,
he shows that this devotion gives glory to the Father, <b>they know
that everything that you have given to me is from you;</b> thirdly,
we see the reason this gives glory to the Father: <b>for I have
given them the words which you gave me</b>.</p>
<p>2198 As to the first: he had said that you gave them to me
because <b>thine they were</b>. And they were devoted because
<b>they have kept your word</b>, in their hearts by faith, and in
their actions by fulfilling your words: "Keep my commandments and
live" (Prv 7:2); "If you keep my commandments, you will abide in my
love" (15:10).</p>
<p>2199 Father, the fact that they kept your word in this way gives
you glory. For this is my word: everything I have I have from you.
<b>Now they know that everything that you have given me</b>, that
is, to your Son in his human nature, is from you: "We have beheld
his glory, glory as of the only Son from the Father" (1:14), that
is to say, we saw him as having everything from the Father. And
because they know this, the Father receives glory in their
minds.</p>
<p>2200 The reason this gives glory, that is, that this obedience
of the disciples to the Son gives glory to the Father, is stated
when he says, <b>for I have given them the words which you gave
me</b>. First he states that knowledge comes from the Father to the
disciples; secondly, that the minds of the disciples are led back
to the Father.</p>
<p>2201 It is stated that knowledge is given in two ways. In the
first way the Father gives to the Son. Thus he says: <b>the words
which you gave me</b>, in my eternal generation, in which the
Father gave words to the Son, although the Son himself is the Word
of the Father. These words are nothing else than the patterns or
plans of everything which is to be done. And all these patterns the
Father gave to the Son in generating him. Or, it could be said that
the you gave me refers to the humanity of Christ, because from the
very instant of his conception the most holy soul of Christ was
full with all knowledge of the truth, "full of grace and truth"
(1:14), that is, with the knowledge of every truth: "In whom are
hid all the treasures of wisdom and knowledge" (Col 2:3).</p>
<p>The other giving of knowledge is from Christ to his disciples,
so he says, <b>I have given them</b>, by teaching them, both from
without and from within: "For all that I have heard from my Father
I have made known to you" (15:15). By saying this he shows that he
is the mediator between God and man (1 Tim 2:5), because what he
received from the Father he passed on to the disciples: "I stood
between the Lord and you at that time, to declare to you the word
of the Lord" (Deut 5:5).</p>
<p>2202 He mentions that the minds of the disciples were led back
to the Father when he says, <b>and they have received them</b>. Two
kinds of receiving are mentioned, corresponding to the two kinds of
giving previously stated. One kind of receiving corresponds to the
second kind of giving [the giving by Christ to the disciples] and
as to this he says, <b>and they have received them</b>, from me,
without resisting: "The Lord God has opened my ear, and I was not
rebellious" (Is 50:5); "Every one who has heard and learned from
the Father comes to me" (6:45). And receiving them, <b>they know in
truth that I came from you,</b> that you have given me all things,
and this corresponds to the first kind of giving [of the Father to
the Son].</p>
<p>2203 According to Augustine the words that follow, <b>and they
have believed that you did send me</b>, are added to explain the
previous sentence, "I came from you."<a href="#_ftn12" name=
"_ftnref12" id="_ftnref12">[12]</a> Knowledge of God is of two
kinds: one is perfect, by the clear vision of glory; the other is
imperfect, through faith: "For now we see in a mirror dimly," in
the second way, "but then face to face," in the first way (1 Cor
13:12). He says [in the previous sentence], <b>they know in truth
that I came from you.</b> But what kind of knowledge was this? The
knowledge of our homeland, heaven? No, it was the knowledge of
faith. And so he adds, <b>and they have believed</b>, indicating
that to know this is to believe it. <b>They have believed</b> I
say,<b>in truth</b>, that is, firmly and strongly: "Do you now
believe?" that is, firmly. "The hour is coming" when you will
believe completely (16:31). He uses the past tense, <b>have
believed</b>, in place of the future tense because of his certainty
about the future, and because of the infallibility of divine
predestination.</p>
<p>Or, according to Chrysostom, he uses the past tense to indicate
that these things have already happened, because they had already
begun.<a href="#_ftn13" name="_ftnref13" id="_ftnref13">[13]</a> We
can harmonize both of these interpretations because all these
things had already begun, but they still remained to be completed.
Thus, in reference to what has already begun, he speaks in the past
tense, but in reference to their completion he speaks in the
future, because they would be accomplished by the coming of the
Holy Spirit.</p>
<p>2204 But what did they believe? <b>That you did send me</b>:
"God sent his Son" [Gal 4:4]. According to Augustine this is the
same as "I came <i>(exire,</i> come, come forth) from you" (v
8).<a href="#_ftn14" name="_ftnref14" id="_ftnref14">[14]</a> This
does not agree with Hilary for whom, as was said, "to come forth"
<i>(exire)</i> refers to the eternal generation of the Son, and "to
be sent" refers to the incarnation of the Son.<a href="#_ftn15"
name="_ftnref15" id="_ftnref15">[15]</a> But I say that we can
speak of Christ in two ways. In one way, from the point of view of
his divinity; and then, insofar as he is the Son of God "to come
forth" and "to be sent" are not the same, as Hilary says. Or, we
can speak of Christ from the point of view of his humanity; and
then, insofar as he is the Son of man, "to come forth" and "to be
sent" are the same, as Augustine says.</p>
<p>2205 Now we see the reasons, founded on himself, why Christ
prayed for his disciples. He mentions three reasons.</p>
<p>2206 One is based on the authority he had received over them. In
reference to this he says, <b>I am praying for them</b>, that is,
the disciples. First we see the reason; secondly, its explanation,
<b>for they are yours</b>.</p>
<p>The reason why a person's prayer should be heard and why he
should pray for others is that they belong to him in a special way;
for general prayers are less likely to be heard. Accordingly he
says, <b>I am praying for them; I am not praying for the world,</b>
that is, the lovers of the world, <b>but for those whom you have
given me</b>, especially as obedient disciples, although all things
are mine, under my authority: "Ask of me, and I will make the
nations your heritage" (Ps 2:8).</p>
<p>2207 To the contrary, it seems that he prayed for all: "We have
an advocate with the Father, Jesus Christ the righteous; and he is
the expiation for our sins, and not for ours only but also for the
sins of the whole world" (1 Jn 2:1); "God our Savior, who desires
all men to be saved" (1 Tim 2:4). We should say to this that Christ
did pray for all because his prayer is powerful enough to benefit
the entire world. Yet it does not produce its effect in all, but
only in the elect and saints of God. This is because of the
obstacles present in the worldly.</p>
<p>2208 He gives a reason for why he prays for them when he says,
<b>for they are yours</b>, that is, by eternal predestination. But
they were not yours in such a way that the Son could not have them;
nor were they given to the Son in such a way that they were taken
from the Father. Thus he says, <b>all mine are yours, and yours are
mine.</b> This indicates the equality of the Son with the Father,
for the Son, insofar as he is God, has from all eternity everything
that the Father has.</p>
<p>2209 Note that the Father has certain things that belong to his
essence, like wisdom, goodness, and things of that kind; and these
things are nothing else but his essence. And the Son asserts that
he himself has this when, speaking of the procession of the Holy
Spirit, he says: "He will receive from me and declare it to you"
[16:14]. This is because "All that the Father has is mine" (16:15).
He says all [using a plural form], because while all these things
are one in reality, we apprehend them with many ideas.</p>
<p>Secondly, the Father has certain things that relate to those who
possess holiness or sanctity, who are set apart for him through
faith, such as all the saints and the elect, of whom it was said,
"thine they were" (v 6). All these things, too, the Son asserts
that he has when he says here, speaking of them, <b>and yours are
mine,</b> because they have been predestined to enjoy the Son as
well as the Father.</p>
<p>Thirdly, the Father has some things in a general way because of
their origin, for example, all created things: "The earth is the
Lord's and the fullness thereof" (Ps 24:1). All these too belong to
the Son. Thus in the parable of the prodigal son, the father says
to his older son: "Son ... all that is mine is yours" (Lk
15:31).</p>
<p>2210 The second reason why Christ prayed for his disciples is
based on the glory he had in them: for they already knew something
of his glory, and would know it more fully: "For we did not follow
cleverly devised myths when we made known to you the power and
coming of our Lord Jesus Christ, but we were eyewitnesses of his
majesty" (2 Pet 1:16).</p>
<p>2211 The third reason why he prays for them is his coming
physical absence; so he says, <b>and now I am no more in the
world.</b> Note that one is said to be "in the world" in two
senses. First, by clinging to the world by one's affections: "For
all that is in the world [is] the lust of the flesh and the lust of
the eyes and the pride of life" (1 Jn 2:16). This is not the sense
in which Christ was no longer in the world, since he never clung to
it with his affections. He is no longer in the world in another
way, that is, by his physical presence, for while he had been in
the world physically, he would soon physically leave it. But they,
the disciples, are in the world, physically present. <b>And I am
coming to you,</b> as regards my humanity, to share your glory and
to be seated at your right hand. So it is fitting that I pray for
those whom I will soon physically leave.<br />
<br />
<br /></p>
<p align="center"><b>LECTURE 3</b></p>
<blockquote>
<p><b>11b "Holy Father, keep them in your name, which you have
given me, that they may be one, even as we are one. 12 While I was
with them, I kept them in your name, which you have given me; I
have guarded them, and none of them is lost but the son of
perdition, that the scripture might be fulfilled. 13 But now I am
coming to you; and these things I speak in the world, that they may
have my joy fulfilled in themselves. 14 I have given them your
word; and the world has hated them because they are not of the
world, even as I am not of the world. 15 I do not pray that you
should take them out of the world, but that you should keep them
from evil. 16 They are not of the world, even as I am not of the
world."</b></p>
</blockquote>
<p>2212 After Christ stated his reasons for praying for the
apostles, he here makes his petitions: first, he asks for their
protection; secondly, for their sanctification, sanctify them (v
17). They are to be protected from evil, and sanctified by good. In
regard to the first he does two things: first, he asks for their
protection; secondly, he mentions why they need protection (v
12).</p>
<p>2213 In regard to the first, four things must be considered:
whom he asks; what he asks for; for whom he asks; and why he asks.
The one he asks is the Father; so he says, <b>Father</b>: and with
good reason, for the Father is the source of every good: "Every
good endowment and every perfect gift is from above, coming down
from the Father of lights" (Jas 1:17). He adds, <b>Holy,</b>
because the Father is also the source and origin of all holiness
and because, in the last analysis, he was asking for the
sanctification of the apostles: "You shall be holy; for I the Lord
your God am holy" (Lev 19:2); "There is none holy like the Lord" (1
Sam 2:2).</p>
<p>He asks for their protection, saying, <b>keep them</b>, for as
we read: "Unless the Lord builds the house, those who build it
labor in vain" (Ps 127:1). For our good consists not only in
receiving existence from God, but also in being kept in existence
by God, because as Gregory says: "All things would return to
nothingness, if the hand of the Almighty did not uphold them"
<a href="#_ftn16" name="_ftnref16" id="_ftnref16">[16]</a>;
"upholding the universe by his word of power" (Heb 1:3).
Accordingly, the Psalmist prays: "Keep me, O Lord, for I have put
my trust in you" [Ps 16:1]. Now we are kept from evil and from sin
in the name of God; thus he says, <b>keep them in your name,</b>
that means, by the power of your name and of your knowledge, for in
these lay our glory and our well&#8209;being: "Some trust in
chariots, and some in horses. But we will call upon the name of the
Lord our God" [Ps 20:7].</p>
<p>He is praying for those who were given to him; he says, <b>which
you have given me:</b> "Consider the work of God; who can make
straight what he has made crooked?" (Eccl 7:13). For one can be
kept from evil only by God's choice, which is indicated when he
says, <b>which you have given me,</b> that is, by a gift of grace,
so that they remain with me: "Not all men can receive this precept,
but only those to whom it is given" (Mt 19:11). Those who are given
to Christ in this way are kept from evil.</p>
<p>Then he states why he is asking for their protection, saying,
<b>that they may be one, even as we are one.</b> This can be
connected with what has gone before in two ways. In the first way,
it shows the way they will be kept or protected. Then the meaning
is: They will be kept and protected by being kept as one. For a
thing is preserved in existence as long as it remains one, and it
ceases to be when it become divided: "Every kingdom divided against
itself is laid waste" (Mt 12:23). Accordingly, the Church and
people can be preserved if they remain one. In another way this
phrase can state the purpose of their being kept. Then the meaning
is this: Let them be kept or protected so that they may be one: for
our entire perfection lies in a unity of spirit: "eager to maintain
the unity of the Spirit in the bond of peace" (Eph 4:3); "Behold,
how good and pleasant it is when brothers dwell in unity" (Ps
133:1).</p>
<p>2214 He adds, <b>even as we are one</b>. This causes a problem.
The Father and Son are one in essence. And so we also will be one
in essence? This is not true. The solution is that the perfection
of each thing is nothing but sharing a likeness to God; for we are
good to the extent that we resemble God. Accordingly, our unity
contributes to our perfection to the extent that it shares in the
unity of God. Now there is a twofold unity in God. There is a unity
of nature: "I and the Father are one" (10:30); and a unity of love
in the Father and Son, which is a unity of spirit. Both of these
unities are found in us, not in an equal way, but with a certain
likeness. The Father and the Son have the same individual nature
[literally "numerically the same nature"], while we have the same
specific nature. Again, they are one by a love which is not a
participated love and a gift from another; rather, this love
proceeds from them, for the Father and Son love themselves by the
Holy Spirit. We are one by participating in a higher love.<a href=
"#_ftn17" name="_ftnref17" title="" id="_ftnref17">[17]</a></p>
<p>2215 Then he mentions why they need this protection (v 2). They
need it for two reasons: because he is leaving them; and because
the world hates them (v 14). He does three things about the first:
he recalls the eagerness with which he protected them while he was
with them; secondly, he states he is leaving (v 13a); thirdly, he
mentions why he is saying these things (v 13b). Three things are
done with the first: first, he mentions the way he protected them;
secondly, his obligation to protect them; and thirdly, the
effectiveness of his protection.</p>
<p>2216 The way they were protected was appropriate, because it was
by the power of the Father. Accordingly, he says, <b>While I was
with them,</b> that is, physically present &#8209; "Afterward he
appeared on earth and lived among men" (Bar 3:37) &#8209; <b>I</b>,
the Son of man, <b>kept</b>, that is, protected <b>them</b> from
evil and sin, not by human power, but rather by divine power,
because it was <b>in your name</b>. This name is also common to the
Father, the Son and the Holy Spirit &#8209; "Baptizing them in the
name of the Father and of the Son and of the Holy Spirit" (Mt
28:19) &#8209; because the Father and the Son are one God, and
because the name of "Son" is implied in the name "Father," for one
who has a son is called a Father.</p>
<p>Note that before, when Christ denied that he had a devil, he did
not deny that he was a Samaritan, that is, a guardian, because
Christ is a guardian: "Watchman, what of the night?" (Is 21:11),
that is, the night of this world, for like a shepherd, Christ
guards his flock.</p>
<p>2217 His obligation to protect them is stated when he says,
<b>which you have given me,</b> for a guardian is bound to protect
those placed in his care: "Keep this man" (1 Kgs 20:39); "I will
take my stand to watch" (Hab 2:1). This is the way a superior acts
when he carefully watches over those entrusted to his care: "And in
that region there were shepherds out in the field, keeping watch
over their flock by night" (Lk 2:8).</p>
<p>2218 The effectiveness of Christ's protection is complete,
because none of them is lost: "My sheep hear my voice ... and no
one shall snatch them out of my hand" (10:27); "Every one who ...
believes in him [the Son] should have eternal life" (6:40). One
person is excluded, that is, <b>the son of perdition,</b> Judas. He
is called the son of perdition as though foreknown and foreordained
to eternal perdition. In this way those destined to die are called
the sons of death: "You are the sons of death" [1 Sam 26:16]; "You
traverse sea and land to make a single proselyte ... and you make
him a son of death twice as much as yourself" [Mt 23: 15].</p>
<p>A Gloss says that a "son of death is one who is predestined to
perdition."<a href="#_ftn18" name="_ftnref18" title="" id=
"_ftnref18">[18]</a> It is not customary to say that one is
predestined to evil, and so here we should understand
predestination in its general meaning of knowledge or orientation.
Actually, predestination is always directed to what is good,
because it has the double effect of grace and glory; and it is God
who directs us to each of these. Two things are involved in
reprobation: guilt, and punishment in time. And God ordains a
person to only one of these, that is, punishment, and even this is
not for its own sake. <b>That the scripture,</b> in which you
predicted that he would betray me &#8209; "Wicked and deceitful
mouths are opened against me" (Ps 109:2) &#8209; <b>might be
fulfilled.</b></p>
<p>2219 <b>But now I am coming to you</b>, physically leaving them:
"I am leaving the world and going to the Father" (16:28). He had
said before, "I kept them in your name," so that some would not
fall into unbelief by misunderstanding this present statement (v
13) to mean that he could not protect them after he had left, or
that the Father was not protecting them before. The Father was
protecting them before. And the Son could also protect them after
he left.</p>
<p>2220 He gives the reason why he said these things when he says,
<b>and these things I speak in the world, that they may have my joy
fulfilled in themselves.</b> It is like saying: I am like a man who
is praying, and I am speaking these things to console my disciples,
who think that I am merely human, so that at least they can be
consoled because I am entrusting them to you, Father, whom they
believe to be greater than I, and so they can rejoice in your
protection. This is the interpretation of Chrysostom.<a href=
"#_ftn19" name="_ftnref19" id="_ftnref19">[19]</a></p>
<p>In the interpretation of Augustine, this present statement is
related to "that they may be one, even as we are one" (v
11).<a href="#_ftn20" name="_ftnref20" id="_ftnref20">[20]</a> In
this case, these words (v 13) indicate the fruit of being one. It
is like saying: <b>that they may have my joy</b>, by which they can
rejoice in me, or, which they have received from me, <b>fulfilled
in themselves.</b> They will obtain this joy by a unity of spirit,
which will give them the joy of eternal life, which is full joy.
And so this joy follows upon being one, because unity and peace
produce perfect joy: "Those who follow plans for peace have joy"
[Prv 12:20]; "The fruit of the Spirit is joy" (Gal 5:22).</p>
<p>2221 Now we have another reason why they need protection, which
is because of the hatred of the world. First he mentions the
benefit he had given his disciples; secondly, the hatred of the
world for them (v 14); and thirdly, he asks the Father's help to
protect them (v 15).</p>
<p>2222 He says, <b>I have given them your word</b>, which I have
received from you: "I have given them the words which you gave me"
(17:7). Or, <b>I have given</b>, that is, I will give them, by the
inspiration of the Paraclete, <b>your word</b>, that is, the word
about yourself, which is the greatest of gifts and benefits: "I
will give you a good gift, do not abandon my law" [Prv 4:2].</p>
<p>2223 The result of this is the hatred of the world: because they
have received your word, <b>the world has hated them:</b> "Blessed
are you when men hate you" (Lk 6:22); "Do not wonder, brethren,
that the world hates you" (1 Jn 3:13). The reason for this hatred
is that they have left the world. For the word of God causes us to
leave the world since it unites us to God, and one cannot be joined
to God without leaving the world, for one who loves the world does
not have a perfect love for God. Thus he says, <b>because they are
not of the world:</b> "I chose you out of the world, therefore the
world hates you" (15:19). For it is natural for one to love others
who are similar: "Every beast loves its own kind, and hates the
others" [Sir 13:19]; "The very sight of him is a burden to us," and
this is "because his manner of life is unlike that of others" (Wis
2:15).</p>
<p>2224 Then he mentions the model according to which they are not
of the world when he says, <b>even as I am not of the world</b>.
This should be understood to refer to their affections, for just as
Christ was not in the world by his affections, so neither were
they. It does not apply to their origin, because at one time they
were of the world, while Christ was never of the world because even
considering his birth in the flesh he was of the Holy Spirit: "You
are of this world, I am not of this world" (8:23).</p>
<p>2225 Then he asks for help in facing this hatred when he says,
<b>I do not pray that you should take them out of the world, but
that you should keep them from evil</b>. First, he makes his
prayer; secondly, he gives the reason for what he asks, <b>they are
not of the world.</b></p>
<p>2226 He mentions two things in the first. He says he is not
asking for one thing, which is that they be taken out of the world.
But how can they be taken out of the world who are not of the
world? We should say that they are not of the world as regards
their affections, as we said before. But they are of the world by
continuing to be physically present in it, and in this way he does
not want them to be taken out of the world. This is because they
would be of benefit to the faithful whom they would bring to the
faith: "Go into all the world and preach the gospel to the whole
creation" (Mk 16:15).</p>
<p>He asks for something else, namely, that while they remain
physically in the world the Father <b>should keep them from
evil,</b> that is, worldly evil; for it is difficult for a person
who lives among those who are bad to remain free from evil,
especially since the entire world is set in evil: "When you pass
through the waters I will be with you; and through the rivers, they
shall not overwhelm you" (Is 43:2).</p>
<p>2227 He gives the reason for this request when he says, <b>they
are not of the world.</b> This seems to be a useless repetition
since he had just said the same thing. But, indeed, it is not
useless, because they are spoken in different contexts. They were
spoken before to show why the disciples were hated by the world;
here they are spoken to show why they should be protected by
God.</p>
<p>We can see from this that the reason why the saints are hated by
the world is the same as the reason why God loves them, that is,
their disdain for the world: "Has not God chosen those who are poor
in the world to be rich in faith and heirs of the kingdom which he
has promised to those who love him?" (Jas 2:5). Therefore, whatever
good a person does makes this person hateful to the world, but
loved by God: "We sacrifice what the Egyptians worship" [Ex
8:27].<br />
<br />
<br /></p>
<p align="center"><b>LECTURE 4</b></p>
<blockquote>
<p><b>17 "Sanctify them in the truth; your word is truth. 18 As you
did send me into the world, so I have sent them into the world. 19
And for their sake I consecrate [sanctify] myself, that they also
may be consecrated [sanctified] in truth."</b></p>
</blockquote>
<p>2228 Above, our Lord prayed for the protection of his disciples;
here he prays for their sanctification. First, he asks for their
sanctification; secondly, he mentions why they need to be
sanctified (v 18); thirdly, he says this sanctification has already
begun (v 19).</p>
<p>2229 He says: I have prayed that my disciples be kept from evil;
but this is not enough unless they are perfected by what is good:
"Depart from evil, and do good" (Ps 37:27). Accordingly he prays,
<b>sanctify them</b>, that is, perfect them and make them holy.
<b>And do this in the truth,</b> that is, in me, your Son, who am
the truth (14:6). It is like saying: Make them share in my
perfection and holiness (sanctity). And thus he adds, <b>your
word,</b> that is, your Word, <b>is the truth.</b> The meaning is
then: <b>Sanctify them in me, the truth,</b> because I, your Word,
am the truth.</p>
<p>Or, we could say this: <b>Sanctify them</b>, by sending the Holy
Spirit. And do this <b>in the truth,</b> that is, in the knowledge
of the truths of the faith and of your commandments: "You will know
the truth, and the truth will make you free" (8:32). For we are
sanctified by faith and the knowledge of the truth: "the
righteousness of God through faith in Jesus Christ for all who
believe" (Rom 3:22). He adds, <b>your word is truth,</b> because
the truth of God's words is unmixed with falsity: "All the words of
my mouth are righteous; there is nothing twisted or crooked in
them" (Prv 8:8). Further, his word teaches the uncreated truth.</p>
<p>Another interpretation: In the Old Testament everything set
aside for divine worship was said to be sanctified: "Then bring
near to you Aaron your brother, and his sons with him, from among
the people of Israel to serve me as priests" (Ex 28:1). Accordingly
he says, <b>sanctify them</b>, that is, set them aside, <b>in
truth,</b> that is, to preach your truth, because <b>your word</b>,
which they are to preach, <b>is truth</b>.</p>
<p>2230 The need for their sanctification is added when he says,
<b>as you did send me into the world, so I have sent them into the
world.</b> He is saying in effect: I have come to preach the truth:
"For this I was born ... to bear witness to the truth" (18:37). And
so I have sent my disciples to preach the truth: "Go into all the
world and preach the gospel to the whole creation" (Mk 16:15).
Accordingly, they have to be sanctified in the truth: "As the
Father has sent me, even so I send you" (20:21).</p>
<p>2231 They need to be sanctified not only because of the task
they have been given, but also because their sanctification has
already been begun by me. Thus he says, <b>and for their sake I
sanctify myself.</b> According to Augustine, we should note that
there are two natures in Christ.<a href="#_ftn21" name="_ftnref21"
id="_ftnref21">[21]</a> Christ is holy by essence, considering his
divine nature; while he is holy by grace, which is derived from the
divine nature, considering his human nature. Referring to his
divine nature he says, <b>I sanctify myself</b>, by taking on flesh
for them. I do this in order that the sanctity or holiness of
grace, which is found in my humanity, but is also from me as God,
might flow from me to them, because "from his fullness we have all
received" (1:16). "It is like the precious oil upon the head," and
this head is Christ, who is God, "running down upon the beard, upon
the beard of Aaron," that is, upon his human nature, and from here,
"running down on the collar of his robes," that is, to us. (Ps
133:2).</p>
<p>Or, according to Chrysostom, he is asking they be sanctified by
a spiritual sanctification.<a href="#_ftn22" name="_ftnref22" id=
"_ftnref22">[22]</a> In the Old Testament there were
sanctifications of the body: "Cleansing of the body imposed until
the time comes to set things right" [Heb 9:10]. These were figures
of a spiritual sanctification, and these figures involved the
offering of some sacrifice. And so it was appropriate that some
sacrifice be offered for the sanctification of the disciples. This
is what he is saying: I sanctify myself in order that they might be
sanctified, that is, I am offering myself as a sacrifice: "who
offered himself without blemish to God" (Heb 9:14); "So Jesus also
suffered outside the gate in order to sanctify the people through
his own blood" (Heb 13:12). He did this in truth, not in a figure,
as was done in the Old Testament.<br />
<br />
<br /></p>
<p align="center"><b>LECTURE 5</b></p>
<blockquote>
<p><b>20 "I do not pray for these only, but also for those who
[will] believe in me through their word, 21 that they may all be
one; even as you, Father, are in me, and I in you, that they also
may be in us, so that the world may believe that you have sent me.
22 The glory which you have given me I have given to them, that
they may be one even as we are one, 23 I in them and you in me,
that they may become perfectly one, so that the world may know that
you have sent me and have loved them even as you have loved
me."<a href="#_ftn23" name="_ftnref23" id=
"_ftnref23">[23]</a></b></p>
</blockquote>
<p>2232 After our Lord prayed for his disciples, he now prays in
general for all the faithful. First, we see his prayer; secondly,
he states why he should be heard (v 25). In his prayer he asks the
Father two things for those who follow him: first, a perfect unity;
secondly, the vision of glory, <b>I desire that they also ... may
be with me</b> (v 24). He does two things about the first: he asks,
as man, for a perfect unity; secondly, he shows that as God he
gives them the ability to acquire this unity (v 22). He does two
things with the first: he mentions for whom he is asking; secondly,
what he is asking for, <b>that they may be one</b> (v 22b).</p>
<p>2233 He is praying for the entire community of the faithful. He
says: I have asked that you protect my disciples from evil, and
that you sanctify them in the truth; but <b>I do not pray for these
only, but also for those who will believe,</b> that is, for those
whose faith will be strengthened, <b>through their word,</b> the
word of the apostles. It is right for him to ask this, because no
one is saved except by the intercession of Christ. So that it was
not only the apostles who were saved, but also others, he also had
to pray for these others: "He loved your fathers and chose their
descendants after them" (Deut 4:37); "Their prosperity will remain
with their descendants" (Sir 44:11).</p>
<p>2234 The objection is made that he does not seem to be praying
for all his faithful, because he is praying for those who would be
converted by the word of the apostles. But the old fathers and John
the Baptizer were not converted by their word. We should answer
that these persons had already arrived at their destination; and
although they were not enjoying the vision of God, since the price
had not yet been paid, they went from this world with their merits,
so that as soon as the gate was opened they would enter. Thus, they
did not need such prayer.</p>
<p>2235 Again, what of others who did not believe through the word
of the apostles, but through Christ's, like Paul believed: "I did
not receive it from man, nor was I taught it, but it came through a
revelation of Jesus Christ" (Gal 1:12), or like the thief on the
cross (Lk 23:43). It does not seem that Christ prayed for them. The
answer, according to Augustine, is that those are said to believe
through the word of the apostles who not only listened to the
apostles, but those also who believed through the word [as coming
from others] which the apostles preached, which is the word of
faith (Rom 10:8).<a href="#_ftn24" name="_ftnref24" id=
"_ftnref24">[24]</a> The word of faith is called the word of the
apostles because they were especially commissioned to preach it.
The same word was divinely revealed to Paul and the thief on the
cross. Or, one could say that those who were converted directly by
and through Christ, like Paul and the thief on the cross, and
others like these, are included in that part of the prayer in which
our Lord prayed for his disciples. And so our Lord said: "whom you
gave me" (17:6), or will give me.</p>
<p>2236 What about us, who do not believe through the apostles? We
should say that although we do not believe through the apostles, we
do believe through their disciples.</p>
<p>2237 He prays for a perfect unity when he says, <b>that they may
all be one.</b> First, he mentions the unity he is asking for;
secondly, he gives an example of it, and its cause, <b>as you,
Father, are in me</b>; thirdly, he gives the fruit of unity,
<b>that the world may believe.</b></p>
<p>2238 He says: I am praying <b>that they may all be one</b>. As
the Platonists say, a thing acquires its unity from that from which
it acquires its goodness. For that is good for a thing which
preserves it; and a thing is preserved only if it remains one. Thus
when our Lord prays that his disciples be perfect in goodness, he
prays that they be one. Indeed, this was accomplished: "Now the
company of those who believed were of one heart and soul" (Acts
4:32); "Behold, how good and pleasant it is when brothers dwell in
unity" (Ps 133:1).</p>
<p>2239 He gives an example of this unity and its cause, saying,
<b>even as you, Father, are in me, and I in you</b>. Others are
one, but in evil. Our Lord is not asking for this kind of unity,
but that which unites in good, that is, in God. And so he says,
<b>as you, Father, are in me, and I in you</b>, that is, let them
be united by believing in me and in you: "We, though many, are one
body in Christ" (Rom 12:5); "Eager to keep the unity of the Spirit
... one Lord, one faith, one baptism" (Eph 4:3). We are one or
united in the Father and the Son, who are one; for if we were
seeking different things to believe and desire, our affections
would be scattered.</p>
<p>2240 Arius uses this passage to argue that the Son is in the
Father and the Father in the Son in the same way that we are in
God. However, we are not in God by a unity of essence, but by a
conformity of will and love. Therefore, he says, like us, the
Father is not in the Son by a unity of essence.</p>
<p>We should say to this that there is a twofold unity of the
Father and the Son: a unity of essence and of love. In both of
these ways the Father is in the Son and the Son is in the Father.
The <b>even as you, Father, are in me, and I in you</b>, can be
understood of the unity of love, according to Augustine, and then
the meaning is: <b>even as you, Father, are in me</b>, through
love, because love, charity, makes one be with God.<a href=
"#_ftn25" name="_ftnref25" id="_ftnref25">[25]</a> It is like
saying: as the Father loves the Son and the Son loves the Father,
so the disciples love the Father and the Son. Then the words even
as do not imply equality but a remote likeness.</p>
<p>Or, according to Hilary, this statement can refer to a unity of
nature; not indeed that the same numerical nature is in us and in
the Father and the Son, but in the sense that our unity resembles
that of the divine nature, by which the Father and the Son are
one.<a href="#_ftn26" name="_ftnref26" id="_ftnref26">[26]</a> In
this case the words <b>even as</b> indicate a certain imitation.
That is why we are invited to imitate divine love: "Be imitators of
God, as beloved children, and walk in love, as Christ loved us"
(Eph 5:1). And we are also to imitate the divine perfection or
goodness: "You, therefore, must be perfect, as your heavenly Father
is perfect" (Mt 5:48).</p>
<p>2241 He indicates the fruit of this unity when he says, <b>so
that the world may believe:</b> for nothing shows the truth of the
gospel better than the charity of those who believe: "By this all
men will know that you are my disciples, if you have love for one
another" (13:35). This will be the fruit of unity: because if my
disciples are one, the world may believe that the teaching I gave
to them is from you, and know that you have sent me. For God is a
cause of peace, not of contentions.</p>
<p>2242 There is a problem here. If we will be perfectly one in our
homeland, where we will not believe [but see], it seems out of
place to say, after mentioning unity, <b>that the world may believe
that you have sent me</b>. Our reply is that our Lord is speaking
here of the unity which is taking shape and not of perfected
unity.</p>
<p>2243 There is another problem. Our Lord is praying that those
who believe in him may be one; therefore, even the believing world
is one. Therefore, how can he say, after the world has become one,
<b>that the world may believe</b>? One can answer by giving the
mystical sense. Then our Lord is praying that all believers be one.
Yet all would not believe at the same time; some would be the first
to believe, and they would convert others. So when he says, <b>that
the world may believe</b>, it refers to those who did not believe
at first, from the beginning, but when they did believe they did
become one. And the same applies to those who would believe after
them, and continuing to the end of the world.</p>
<p>Hilary has another interpretation.<a href="#_ftn27" name=
"_ftnref27" id="_ftnref27">[27]</a> The words <b>so that the world
may believe</b> indicates the purpose of their unity and
perfection. It is like saying: you will perfect them so that they
may be one, for this purpose, <b>so</b> <b>that the world may
believe that you have sent me</b>. Here the words <b>so that</b>
indicate a final cause.</p>
<p>A third interpretation is by Augustine.<a href="#_ftn28" name=
"_ftnref28" id="_ftnref28">[28]</a> For him, <b>that the world may
believe</b>, is another petition. In this case the <b>I pray</b> (v
20) has to be repeated, so that the sense is: I pray that they may
be one, and I pray that the world may believe.</p>
<p>2244 Christ's part in establishing this unity is mentioned when
he says, <b>the glory which you have given me, I have given to
them</b>, since what he is asking for as man he is accomplishing as
God. First, he shows that he acted to make them one; secondly, he
mentions the kind and degree of this unity, <b>I in them and you in
me</b>; and thirdly, we see the purpose of this unity, <b>so that
the world may know</b> (v 23).</p>
<p>2245 He says: Although, as man, I am asking for their
perfection, still I am accomplishing this together with you,
because <b>the glory</b>, of my resurrection, <b>which you</b>,
Father, <b>have given me</b>, by an eternal predestination, and
which you will soon give me in reality, <b>I have given to
them</b>, my disciples. This glory is the immortality which the
faithful will receive at the resurrection, an immortality even of
the body: "Who will change our lowly body to be like his glorious
body" (Phil 3:21); "It is sown in dishonor, it is raised in glory"
(1 Cor 15:43). And this is <b>so that they may be one</b>, because
by the fact that they have glory they will be made one, <b>even as
we are one</b>.</p>
<p>2246 He seems to be distinguishing his own activity from that of
the Father, for he says that the Father gave him glory, and Christ
gave this to his faithful. If this is understood correctly, we see
that he is not saying these things to distinguish their activities,
but their persons. For the Son, as Son, together with the Father,
gives glory to Christ in his human nature, and together with the
Father Christ gives it to the faithful. But because Christ gave
glory to his faithful especially through his own human nature, he
attributes this giving to himself, while he attributes to the
Father the giving of glory to his own human nature. This is the
opinion of Augustine.<a href="#_ftn29" name="_ftnref29" id=
"_ftnref29">[29]</a></p>
<p>Or, according to Chrysostom, <b>the glory</b>, that is, the
glory of grace, <b>which you have given me</b>, in my human nature,
giving me a superior knowledge, perfection, and power to accomplish
miracles, <b>I have given to them</b>, in a limited way, and will
give it later more fully: "We are being changed into his likeness
from one degree of glory to another" (2 Cor 3:18); "You have given
gifts to men" [Ps 68:18].<a href="#_ftn30" name="_ftnref30" id=
"_ftnref30">[30]</a> And this is in order <b>that they may be one
even as we are one,</b> for the purpose of God's gifts is to unite
us in a unity which is like the unity of the Father and the
Son.</p>
<p>2247 The manner of this unity is added when he says, <b>I in
them and you in me</b>. They arrive at unity, because they see that
I am in them, as in a temple: "Do you not know that you are God's
temple and that God's Spirit dwells in you?" (1 Cor 3:16), by
grace, which is a certain likeness of the Father's essence, by
which you, Father, are in me by a unity of nature: "I am in the
Father and the Father in me" (14:10). And this is in order <b>that
they may become perfectly one</b>.</p>
<p>Above, he had said, "that they may be one" (v 22), while here he
says, <b>perfectly one</b>. The reason for this is that the first
time he was referring to the unity brought about by grace, but here
to its consummation. Hilary gives another interpretation: <b>I in
them</b>, that is, I am in them by the unity of human nature, which
I have in common with them, and also because I give them my body as
food; <b>and you in me</b>, by a unity of essence.<a href="#_ftn31"
name="_ftnref31" id="_ftnref31">[31]</a></p>
<p>2248 Referring to the first explanation [the unity from grace],
since the Father also, as well as the Son, is in them by grace -
"We will come to him and make our home with him" (14:23) &#8209;
why does he say, <b>I in them</b>, without mentioning the Father?
According to Augustine, he does this because they have access to
the Father through the Son: "We have peace with God through our
Lord Jesus Christ. Through him we have obtained access" (Rom 5:1);
and it does not mean that the Son is in them without the Father.
Or, according to Chrysostom, above Christ said, "We will come to
him" (14:23), to indicate that there is a plurality of divine
persons, contrary to Sabellius; but here he says, <b>I in them</b>,
to indicate the equality of the Father and the Son, contrary to
Arius. We can understand from this that it is enough for the
faithful if the Son alone dwells in them.</p>
<p>2249 The purpose of this unity is given when he says, <b>so that
the world may know that you have sent me</b>. If the "perfectly
one" (v 23) refers to the perfection of this life, then <b>that the
world may know</b> is the same as what he said before, "that the
world may believe" (v 21). This would indicate just a beginning
state. But here he is saying, <b>know</b>, because complete
knowledge, not faith, comes after imperfect knowledge.</p>
<p>He says, <b>that the world may know,</b> not the world as it is
now, but as it was [will be?], so that the meaning is: <b>so that
the world,</b> now a believing world, <b>may know</b>. Or, <b>so
that the world,</b> that is, the lovers of the world, <b>may
know</b> that you have sent me: for by that time those who are evil
will know by clear signs that Christ is the Son of God: "Every eye
will see him" (Rev 1:7); "They shall look on him whom they have
pierced" (19:37); "They will see the Son of man coming in a cloud
with power and great glory" (Lk 21:27).</p>
<p>2250 The world will not only know this, it will also know the
glory of the saints, <b>that you have loved them</b>, that is, the
faithful. At the present time we cannot know how great God's love
for us is: this is because the good things that God will give us
exceed our longings and desires, and so cannot be found in our
heart: "What no eye has seen, nor ear heard, nor the heart of man
conceived, what God has prepared for those who love him" (1 Cor
2:9).</p>
<p>Thus the believing world, that is, the saints, will now know by
experience how much God loves us; but the lovers of the world, that
is, the wicked, will know this by seeing in amazement the glory of
the saints: "This is the man whom we once held in derision ... Why
has he been numbered among the sons of God? And why is his lot
among the saints?" (Wis 5:4); and it continues, "Why has he been
numbered among the sons of God? And why is his lot among the
saints?" (v 4).</p>
<p>2251 He continues, <b>as you have loved me.</b> This does not
imply an equality of love, but a similarity and a reason. It is
like saying: the love you have for me is the reason and cause why
you love them: for by the fact that you love me, you love those who
love me and are my members: "The Father himself loves you, because
you have loved me" (16:27).</p>
<p>God loves all the things he has made, by giving them existence:
"For you love all things that exist, and have loathing for none of
the things you have made" (Wis 11:24). But above all he loves his
only Son, to whom he has given his entire nature by an eternal
generation. In a lesser way he loves the members of his only Son,
that is, the faithful of Christ, by giving them the grace by which
Christ dwells in them: "He loved his people; all those consecrated
to him were in his hand" (Deut 33:3).<br />
<br />
<br /></p>
<p align="center"><b>LECTURE 6</b></p>
<blockquote>
<p><b>24 "Father, I desire that they also, whom you have given me,
may be with me where I am, to behold my glory which you have given
me in your love for me before the foundation of the world. 25 O
righteous Father, the world has not known you, but I have known
you; and these know that you have sent me. 26 I made known to them
your name, and I will make it known, that the love with which you
have loved me may be in them, and I in them."</b></p>
</blockquote>
<p>2252 Above, our Lord prayed for the perfect unity of his
disciples; here he is asking the vision of glory for them. First,
he mentions the persons for whom he is praying; secondly, he shows
the way he is praying; thirdly, he states what he is asking
for.</p>
<p>2253 He is praying for those given to him; he says, <b>whom you
have given me.</b> That is given to a person which is subject to
his will, so he can do with it as he wills. We can distinguish two
wills in Christ: a will to mercy and a will to justice. His will to
mercy is fundamental and absolute, because "His compassion is over
all that he has made" (Ps 145:9); "who desires all men to be saved"
(1 Tim 2:4). But his will for a punishing justice is not
fundamental, as it presupposes sin: "God does not delight in the
destruction of men" [Wis 1:13]; and in Ezekiel [18:32] we read: "I
do not desire the death of the sinner," absolutely; but he wills it
as a consequence of sin.<a href="#_ftn32" name="_ftnref32" id=
"_ftnref32">[32]</a></p>
<p>All men have been given to the Son: "You have given him power
over all flesh" (17:2), that is, over all men, to accomplish his
will in their regard: his will for mercy, leading to salvation, or
his will for justice, leading to punishment: "He is the one
ordained by God to be judge of the living and the dead" (Acts
10:42). But those were given to him absolutely who were given to
him so that he might accomplish his will of mercy for their
salvation; he says of these people, <b>whom you have given to
me,</b> that is, in your predestination from all eternity: "Behold,
I and the children whom the Lord has given me..." (Is 8:18).</p>
<p>2254 The way he asks is given when he says, <b>I desire</b>.
This can indicate authority or merit. It indicates authority if we
refer this to Christ's divine will, which is the same as the will
of the Father: for by his will he justifies and saves men: "He has
mercy upon whomever he wills" (Rom 9:18). If we refer this to
Christ's human will, it indicates merit, for Christ's human will
merits our salvation. For if the wills of the just, who are the
members of Christ, have merit entitling them to be heard &#8209;
"Ask whatever you will, and it shall be done for you" (15:7)
&#8209; much more so does the human will of Christ, who is the head
of all the saints.</p>
<p>2255 He mentions what he is asking for when he says, <b>that
they also ... may be with me.</b> First, he asks that the members
be united to the head; secondly, that his glory be shown to his
members, <b>to behold my glory.</b></p>
<p>2256 He says, <b>I desire that they also ... may be with me
where I am</b>. This can be understood in two ways. In the first
way it can be understood of Christ in his human nature. Christ, in
his human nature, is soon to ascend and to be in heaven: "I am
ascending to my Father and your Father" (20:17). Then the meaning
is: <b>I desire that they also,</b> the faithful, <b>may be with
me,</b> in heaven, <b>where I am</b> about to ascend: "Wherever the
body is, there the eagles," that is, the saints, "will be gathered
together" (Mt 24:28). For this is what Christ promised: "Rejoice
and be glad, for your reward is great in heaven" (Mt 5:12).</p>
<p>2257 There is a difficulty with this meaning. Since Christ was
not yet in heaven, he should have said, "where I will be," and not
"where I am." And besides, he also said, "No one has ascended into
heaven but he who descended from heaven" (3:13).</p>
<p>I reply to the first that Christ, who was speaking, was both God
and man. And although he was not yet in heaven in his human nature,
he was there in his divine nature. And so, while present on earth,
he was in heaven; and thus he says, <b>where I am</b>.</p>
<p>As to the second objection, when we read that "No one has
ascended into heaven but he who descended from heaven" (3:13), we
should understand that the Son is in heaven by reason of his
divinity, and descended by taking on a human nature, and then
ascended by reason of his human nature, now glorified. But now we
have been made one with him. Thus, he alone comes, in himself, by
descending from heaven, and he alone returns there, now one with
us, by ascending into heaven. This is the observation of Gregory,
(<i>Morals</i>, 28).<a href="#_ftn33" name="_ftnref33" title="" id=
"_ftnref33">[33]</a></p>
<p>He says, <b>where I am</b>, using the present tense instead of
the future, either because he would very soon be there, or because
he was referring to Christ as God.</p>
<p>2258 But since God is everywhere &#8209; "Do I not fill heaven
and earth" (Jer 23:24) &#8209; it seems to follow that the saints
also will be everywhere. We should reply to this that God is
related to us like light is. When the sun is over the earth, the
light spreads everywhere. And although the light is with all, yet
all are not in the light, but only those who see it. So, since God
is everywhere, he is with all, wherever they are; yet not all are
with God, but only those joined to him by faith and love; and they
will be finally joined in complete joy: "I am continually with you"
(Ps 73:23); "We shall always be with the Lord" (1 Thess 4:17).</p>
<p>Thus the meaning is this: <b>where I am</b>, that is, in your
divinity, Father, which I have by nature, <b>they may be with
me,</b> by participating in grace: "He gave power to become
children of God" (1:12); "He who abides in love abides in God, and
God abides in him" (1 Jn 4:16).</p>
<p>2259 He speaks of manifesting his glory to his members when he
says, <b>to behold my glory.</b> First, he makes his request;
secondly, he mentions the source of this glory, <b>which you have
given me;</b> thirdly, he gives the reason for this glory, <b>in
your love for me</b>.</p>
<p>2260 He says that he not only wants them to be with him, but he
also wants them <b>to behold my glory,</b> in a beatifying vision:
"When he appears we shall be like him, for we shall see him as he
is" (1 Jn 3:2). This can be understood to refer to the glory of his
human nature after the resurrection &#8209; "He will change our
lowly body to be like his glorious body" (Phil 3:21) &#8209; or to
the glory of his divine nature, for he is the radiance of the
Father's glory and the image of his substance, as we see from
Hebrews (1:3); "The radiance of eternal light" [Wis 7:26]. The
saints in glory will see both of these glories. We read about the
first [the glory of Christ's human nature]: "Your eyes will see the
king in his beauty" (Is 33:17). The wicked will see this glory only
at the judgment: "And then they will see the Son of man coming in a
cloud with power and majesty" [Lk 21:27]; and Mark adds "and glory"
(Mk 13:26). But the sight of this glory will be taken away from
them after the judgment: "Let the wicked be taken away so they
cannot see the glory of the Lord" [Is 26:10], as we read in one
version. Yet the saints will see the second glory [that of the
divine nature] forever: "In your light," that is, of grace, "do we
see light," that is, of glory, which the wicked will never see.</p>
<p>2261 The source of this glory is the Father: so he says,
<b>which you have given me.</b> He gave him the glory of his body
at the resurrection. Although this still remained to be done, it
had already been done in the divine decree; and this is why he
says, <b>have given:</b> "You have crowned him with glory" [Ps
8:5]. But he gave him divine glory from all eternity, because the
Son is from the Father from all eternity, like radiance from
light.</p>
<p>2262 He gives the explanation for the glory given to him when he
says, <b>in your love for me before the foundation of the
world.</b> If we refer this to Christ in his human nature, then the
<i>in</i> indicates the cause. For just as love and predestination
are the cause why we have the radiance of grace in the present life
and of glory in the future &#8209; "He chose us in him before the
foundation of the world" (Eph 1:4) &#8209; so also it is the cause
of the radiance which Christ has in his human nature, "predestined
the Son of God in power" [Rom 1:4]. So the meaning is this: I say
that you have given me this radiance: and the cause of this is that
you have loved me, <b>in your love for me before the foundation of
the world.</b> The result being that this man is united to the Son
of God to form one person: "Blessed is he whom you choose and bring
near, to dwell in your courts" (Ps 65:4).</p>
<p>If we refer this to Christ as God, then the <i>in</i> indicates
a sign. For then the Father did not give because he loved: for when
we say the Father gave to the Son we are referring to the eternal
generation of the Son. If love is taken essentially, it indicates
the divine will; if it is taken notionally, it indicates the Holy
Spirit. Now it was by nature that the Father gave radiance to the
Son, not by his will, because the Father begot the Son by nature.
And so he also did not give to the Son because he brought forth the
Holy Spirit.<a href="#_ftn34" name="_ftnref34" title="" id=
"_ftnref34">[34]</a></p>
<p>2263 Now he gives the reason why his prayer should be heard.
Before, our Lord had included the faithful in his petition when he
said, "I do not pray for these only, but also for those who will
believe in me through their word" (17:20). He also excluded the
world and unbelievers when he said, "I am praying for them; I am
not praying for the world" (17:9). Now he gives the reason for
this: first, he mentions the failure of the world; secondly, the
progress of the disciples (v 25).</p>
<p>2264 Note that when he prayed for their sanctification he called
the Father <b>holy Father</b> (v 11). But now, calling for
retribution, he refers to the Father as <b>righteous Father.</b>
This eliminates the old error which said that there was a just God,
the God of the Old Testament, and another God who was good, the God
of the New Testament.</p>
<p>The failure of the world concerned its knowledge of God. He
says, <b>the world,</b> not as reconciled, but damned, <b>has not
known you:</b> "The world was made through him, yet the world knew
him not" (1:10).</p>
<p>2265 But this seems to conflict with Romans (1:19) "For what can
be known about God is plain to them. Ever since the creation of the
world his invisible nature, namely, his eternal power and deity,
has been clearly perceived in the things that have been made." We
should say to this that knowledge is of two kinds: one is
speculative, and the other affective. Through neither of these ways
did the world know God completely. Although some Gentiles knew God
as having some of those attributes which are knowable by reason,
they did not know God as the Father of an only begotten and
consubstantial Son &#8209; and our Lord is talking about knowledge
of these things.</p>
<p>Again, if they did have some speculative knowledge of God, this
was mixed with many errors: some denied his providence over all
things; others said he was the soul of the world; still others
worshipped other gods along with him. For this reason they are said
not to know God. Composite things can be known in part, and unknown
in part, while simple things are unknown if they are not known in
their entirety. Thus, even though some erred only slightly in their
knowledge of God, they are said to be entirely ignorant of him.
Consequently, since these people did not know the special
excellence of God, they are said not to know him: "For although
they knew God they did not honor him as God or give thanks to him,
but they became futile in their thinking and their senseless minds
were darkened" (Rom 1:21); "Nor did they recognize the craftsman
while paying heed to his works" (Wis 13:1).</p>
<p>Furthermore, the world did not know God by an affective
knowledge, because it did not love him, "like heathen who do not
know God" (1 Thess 4:5). So he says, <b>the world has not known
you,</b> that is, without error, and as a Father, through
love.<a href="#_ftn35" name="_ftnref35" id="_ftnref35">[35]</a></p>
<p>2266 Then the progress of the disciples is mentioned (v 25b).
First, their progress in knowledge; secondly, the fruit of this
knowledge (v 26). As regards the disciples' progress in knowledge
he does three things: first, he gives the root and fountain of this
knowledge of God; secondly, the rivulets and streams that flow from
it; thirdly, we see their origin in the root or fountain.</p>
<p>2267 The root and fountain of our knowledge of God is the Word
of God, that is, Christ: "The fountain of wisdom is the word of
God" [Sir 1:5]. Human wisdom consists in knowing God. But this
knowledge flows to us from the Word, because to the extent that we
share in the Word of God, to that extent do we know God. Thus he
says, <b>the world has not known you</b> in this way, <b>but I</b>,
the fountain of wisdom, your Word, <b>have known you,</b> eternally
and fully: "If I said, I do not know him, I should be a liar like
you" (8:55).</p>
<p>2268 From this knowledge of the Word, which is the root and
fountain, flows, like rivulets and streams, all the knowledge of
the faithful. Accordingly he says, <b>and these know that</b>
[<i>quia</i>, meaning "that," or "because"] <b>you have sent
me</b>. Augustine understands the word as meaning "because," and it
then indicates the reason for their knowledge.<a href="#_ftn36"
name="_ftnref36" id="_ftnref36">[36]</a> The meaning is then: <b>I
have known you,</b> by nature, <b>and these know</b> you by grace.
Why? <b>Because you have sent me,</b> so that they may know you:
"For this was I born, and for this I have come into the world, to
bear witness to the truth" (18:37); "I have manifested your name"
(17:6).</p>
<p>If we understand the word as meaning "that," it then refers to
what is known. The meaning is: <b>and these know.</b> What do they
know? <b>That you have sent me,</b> because he who sees the Son
also sees the Father (14:9).</p>
<p>2269 They did not know this by themselves; they learned it from
me because "No one knows the Father except the Son and any one to
whom the Son chooses to reveal him" (Mt 11:27). So he says, <b>I
made known to them your name, and I will make it known.</b> He is
indicating the two types of knowledge which the faithful have
through him. First, there is the knowledge of his teaching, and he
refers to this by saying, <b>I made known to them your name,</b>
teaching them by my external words: "No one has ever seen God; the
only Son, who is in the bosom of the Father, he has made him known"
(1:18); "It was declared at first by the Lord, and it was attested
to us by those who heard him" (Heb 2:3).</p>
<p>The other knowledge is from within, through the Holy Spirit.
Referring to this he says, <b>and I will make it known</b> by
giving them the Holy Spirit: "When the Spirit of truth comes, he
will teach you all truth" [16:13].</p>
<p>Or, alternatively, <b>I made known to them your name</b> by the
knowledge of faith, "for now we see in a mirror dimly," <b>and I
will make it known</b> through the vision of glory in their
homeland, where they will see "face to face" (1 Cor 13:12).</p>
<p>2270 The fruit of this knowledge is <b>that the love with which
you have loved me may be in them, and I in them.</b> This can be
explained in two ways. The first and better way is that since the
Father loves the Son, as is shown by the glory he gave him,
consequently, he loves all those in whom the Son is present &#8209;
and the Son is in them insofar as they have knowledge of the truth.
So the meaning is this: I will make your name known to them; and by
the fact that they know you, I, your Word, will be in them; and by
the fact that I am in them, <b>the love with which you love me may
be in them,</b> that is, will be given to them, and you will love
them as you have loved me.</p>
<p>Here is the other explanation: <b>that the love with which you
have loved me may be in them,</b> that is, as you have loved me, so
they, by sharing in the Holy Spirit, may love. And by that fact I
will be in them as God in a temple, and they in me, as members of
the head: "He who abides in love abides in God, and God abides in
him" (1 Jn 4:16).</p>
<div><br clear="all" />
<hr align="left" size="1" width="33%" />
<div id="ftn1">
<p><a href="#_ftnref1" name="_ftn1" id="_ftn1">[1]</a> St. Thomas
refers to Jn 17:1 in the <i>Summa Theologiae:</i> III, q. 21, a. 3,
s. c.; q. 83, a. 4, ad 2; Jn 17:3: <i>ST</i> I, q. 18, a. 2, obj.
3; q. 31, a. 4, obj 1; I-II, q. 3, a. 2, ad 1; q. 3, a. 4, s. c.;
q. 114, a. 4, s. c.; II-II, q. 1, a. 8; q. 24, a. 12, s. c.; III,
q. 9, a. 2, obj. 2; q. 59, a. 5, ad 1; Jn 16:5: <i>ST</i> I, q. 46,
a. 1, s. c. ; Jn 17:5: <i>ST</i> III, q. 83, a. 4, ad 7.</p>
</div>
<div id="ftn2">
<p><a href="#_ftnref2" name="_ftn2" id="_ftn2">[2]</a> <i>De
Trin</i>., 9, ch. 31; PL 10; cf. <i>Catena Aurea,</i> 17:1-5.</p>
</div>
<div id="ftn3">
<p><a href="#_ftnref3" name="_ftn3" id="_ftn3">[3]</a> <i>De
Trin</i>., 5, ch. 3; PL 10; cf. <i>Catena Aurea,</i> 17:1-5.</p>
</div>
<div id="ftn4">
<p><a href="#_ftnref4" name="_ftn4" id="_ftn4">[4]</a> <i>De
Trin</i>., 3, ch. 14; PL 10; cf. <i>Catena Aurea,</i> 17:1-5.</p>
</div>
<div id="ftn5">
<p><a href="#_ftnref5" name="_ftn5" id="_ftn5">[5]</a> Augustine,
<i>De Trin</i>., 6, ch. 9; cf. <i>Catena Aurea</i>, 17:1-5.</p>
</div>
<div id="ftn6">
<p><a href="#_ftnref6" name="_ftn6" id="_ftn6">[6]</a> Augustine,
<i>De Trin</i>., 105, ch. 5; cf. <i>Catena Aurea</i>,17:1-5.</p>
</div>
<div id="ftn7">
<p><a href="#_ftnref7" name="_ftn7" id="_ftn7">[7]</a>
Summa-Christ's human nature is glorified, but remains human.</p>
</div>
<div id="ftn8">
<p><a href="#_ftnref8" name="_ftn8" id="_ftn8">[8]</a> Hilary,
<i>De Trin</i>., 3; PL 10; cf. <i>Catena Aurea,</i> 17:1-5.</p>
</div>
<div id="ftn9">
<p><a href="#_ftnref9" name="_ftn9" id="_ftn9">[9]</a> St. Thomas
refers to Jn 17:6 in the <i>Summa Theologiae:</i> II-II, q. 2, a.
8, obj. 2; Jn 17:10: <i>ST</i> III, q. 48, a. 1, s. c.</p>
</div>
<div id="ftn10">
<p><a href="#_ftnref10" name="_ftn10" id="_ftn10">[10]</a>
<i>Tract. in Io</i>., 106, ch. 1, col. 1908; cf. <i>Catena
Aurea</i>, 17:6-8.</p>
</div>
<div id="ftn11">
<p><a href="#_ftnref11" name="_ftn11" id="_ftn11">[11]</a> <i>In
Ioannem hom</i>., 81, ch. 1; PG 59, col. 437; cf. <i>Catena
Aurea</i>, 17:6-8.</p>
</div>
<div id="ftn12">
<p><a href="#_ftnref12" name="_ftn12" id="_ftn12">[12]</a>
<i>Tract. in Io</i>., 106, ch. 6, col. 1911; cf. <i>Catena
Aurea</i>, 17:6-8.</p>
</div>
<div id="ftn13">
<p><a href="#_ftnref13" name="_ftn13" id="_ftn13">[13]</a> <i>In
Ioannem hom</i>., 80, ch. 2; PG 59, col. 435; cf. <i>Catena
Aurea</i>, 17:1-5.</p>
</div>
<div id="ftn14">
<p><a href="#_ftnref14" name="_ftn14" id="_ftn14">[14]</a>
<i>Tract. in Io</i>., 106, ch. 6, col. 1911; cf. <i>Catena
Aurea</i>, 17:6-8.</p>
</div>
<div id="ftn15">
<p><a href="#_ftnref15" name="_ftn15" id="_ftn15">[15]</a>
Hilary.</p>
</div>
<div id="ftn16">
<p><a href="#_ftnref16" name="_ftn16" id="_ftn16">[16]</a>
Gregory.</p>
</div>
<div id="ftn17">
<p><a href="#_ftnref17" name="_ftn17" id="_ftn17">[17]</a>
Summa-</p>
</div>
<div id="ftn18">
<p><a href="#_ftnref18" name="_ftn18" id="_ftn18">[18]</a>
Gloss.</p>
</div>
<div id="ftn19">
<p><a href="#_ftnref19" name="_ftn19" id="_ftn19">[19]</a> <i>In
Ioannem hom</i>., 81, ch. 2; PG 59, col. 440; <span style=
'color: green'>cf. <i>Catena Aurea</i>, 17:9-13.</span></p>
</div>
<div id="ftn20">
<p><span style='color: green'><a href="#_ftnref20" name="_ftn20"
id="_ftn20">[20]</a> <i>Tract. in Io</i>., 107, ch. 8, col. 1914-5;
cf. <i>Catena Aurea,</i> 17:9-13.</span></p>
</div>
<div id="ftn21">
<p><span style='color: green'><a href="#_ftnref21" name="_ftn21"
id="_ftn21">[21]</a> <i>Tract. in Io</i>., 108, ch. 5, col. 1916;
cf. <i>Catena Aurea,</i> 17:14-19.</span></p>
</div>
<div id="ftn22">
<p><span style='color: green'><a href="#_ftnref22" name="_ftn22"
id="_ftn22">[22]</a> <i>In Ioannem hom</i>., 82, ch. 1; PG 59, col.
443; cf. <i>Catena Aurea</i>, 17:14-19.</span></p>
</div>
<div id="ftn23">
<p><span style='color: green'><a href="#_ftnref23" name="_ftn23"
id="_ftn23">[23]</a> St. Thomas refers to Jn 17:22 in the <i>Summa
Theologiae:</i> II-II, q. 183, q. 2, obj. 1; III, q. 23, a.
3.</span></p>
</div>
<div id="ftn24">
<p><span style='color: green'><a href="#_ftnref24" name="_ftn24"
id="_ftn24">[24]</a> <i>Tract. in Io</i>., 109, ch. 2, col. 1918;
cf. <i>Catena Aurea</i>, 17:20-23.</span></p>
</div>
<div id="ftn25">
<p><span style='color: green'><a href="#_ftnref25" name="_ftn25"
id="_ftn25">[25]</a><i>Tract. in Io</i>., 110, ch. 1, col. 1920;
cf. <i>Catena Aurea</i>, 17:20-23.</span></p>
</div>
<div id="ftn26">
<p><span style='color: green'><a href="#_ftnref26" name="_ftn26"
id="_ftn26">[26]</a> <i>De Trin</i>., 7; PL 10; cf. <i>Catena
Aurea,</i> 17:20-23.</span></p>
</div>
<div id="ftn27">
<p><span style='color: green'><a href="#_ftnref27" name="_ftn27"
id="_ftn27">[27]</a> <i>De Trin</i>., 8; PL 10; cf. <i>Catena
Aurea,</i> 17:20-23.</span></p>
</div>
<div id="ftn28">
<p><span style='color: green'><a href="#_ftnref28" name="_ftn28"
id="_ftn28">[28]</a><i>Tract. in Io</i>., 110, ch.2, col. 1920-1;
cf. <i>Catena Aurea</i>, 17:20-23.</span></p>
</div>
<div id="ftn29">
<p><span style='color: green'><a href="#_ftnref29" name="_ftn29"
id="_ftn29">[29]</a> Ibid.; cf. <i>Catena Aurea</i>,
17:20-23.</span></p>
</div>
<div id="ftn30">
<p><span style='color: green'><a href="#_ftnref30" name="_ftn30"
id="_ftn30">[30]</a> <i>In Ioannem hom</i>., 82, ch. 2; PG 59, col.
444; cf. <i>Catena Aurea</i>, 17:20-23.</span></p>
</div>
<div id="ftn31">
<p><span style='color: green'><a href="#_ftnref31" name="_ftn31"
id="_ftn31">[31]</a> <i>De Trin</i>., 8; PL 10; cf. <i>Catena
Aurea,</i> 17:20-23.</span></p>
</div>
<div id="ftn32">
<p><span style='color: green'><a href="#_ftnref32" name="_ftn32"
id="_ftn32">[32]</a> Summa-mercy is fundamental to God-justice
exists in relation to sin.</span></p>
</div>
<div id="ftn33">
<p><span style='color: green'><a href="#_ftnref33" name="_ftn33"
id="_ftn33">[33]</a> Gregory, <i>Moralia</i>, 28; PL 76; cf.
<i>Catena Aurea,</i> 17:24-26.</span></p>
</div>
<div id="ftn34">
<p><span style='color: green'><a href="#_ftnref34" name="_ftn34"
id="_ftn34">[34]</a> Summa--</span></p>
</div>
<div id="ftn35">
<p><span style='color: green'><a href="#_ftnref35" name="_ftn35"
id="_ftn35">[35]</a> summa --speculative and affective
knowledge.</span></p>
</div>
<div id="ftn36">
<p><span style='color: green'><a href="#_ftnref36" name="_ftn36"
id="_ftn36">[36]</a> <i>Tract. in Io</i>., 111, ch. 5, col 1929;
cf. <i>Catena Aurea</i>, 17:24-26.</span></p>
</div>
</div>
</blockquote>
</body>
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author	ht
date	Sat, 30 Oct 2021 17:52:36 +0000
parents	178aed5d2c3c
children