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